Uprooted Tree Quotes

Vitally, the human race is dying. It is like a great uprooted tree, with its roots in the air. We must plant ourselves again in the universe.

The same wind that uproots trees makes the grass shine. The lordly wind loves the weakness and the lowness of grasses. Never brag of being strong. The axe doesn't worry how thick the branches are. It cuts them to pieces. But not the leaves. It leaves the leaves alone.

Negroes Sweet and docile, Meek, humble, and kind: Beware the day They change their minds! Wind In the cotton fields, Gentle breeze: Beware the hour It uproots trees!

He darted a look at the uncovered basket behind me, saw what I was eating, and glared at me. "That's appalling," he said. "They're wonderful!" I said. "They're all coming ripe." "All the better to turn you into a tree," he said. "I don't want to be a tree yet," I said.

What a terrible thing could be freedom. Trees were free when they were uprooted by the wind; ships were free when they were torn from their moorings; men were free when they were cast out of their homes—free to starve, free to perish of cold and hunger.

The more you move, the stronger you'll grow, not like a tree that can be killed if you uproot it.

it is the way that all girls who only know one boy move. Centered as if the love that boy feels for them anchors them deep as a tree's roots, holds them still as the oaks, which don't uproot in hurricane wind. Love as certainty.

To immigrants and exiles everywhere, the uprooted, the re-rooted, the rootless, And to the trees we left behind, rooted in our memories ...

As was the custom in such cases, the pear tree was charged with murder and sentenced to be uprooted and burned.

could have devoured the rest of the valley overnight. But a tree isn’t a woman; it doesn’t bear a single seed. It scatters as many of them as it can, and hopes for some of them to grow.

If a Palestinian bulldozer were ever invented (Haha, I know!) and I were given the chance to be in an orchard, in Haifa for instance,I would never uproot a tree an Israeli planted. No Palestinian would. To Palestinians, the tree is sacred, and so is the Land bearing it

Some trees are too deeply rooted to move … And if they are uprooted, they will die…

Let her out!" I screamed at the tree. I beat on its trunk with my muddy fists. "Let her out, or I'll bring you down! Fulmia!" I cried out in rage . . .

It is a question, practically of relationship. We must get back into relation, vivid and nourishing relation to the cosmos and the universe . . . . For the truth is, we are perishing for lack of fulfillment of our greater needs, we are cut off from the great sources of our inward nourishment and renewal, sources which flow eternally in the universe. Vitally the human race is dying. It is like a great uprooted tree, with its roots in the air. We must plant ourselves again in the universe.

Have I not already told you', replied Don Quixote, 'that I intend to imitate Amadis, and to act the desperate, foolish, furious lover so as also to imitate the valiant Orlando, when he found signs by a spring that the fair Angelica had disgraced herself with Medoro, and the grief turned him mad, and he uprooted trees, sullied the waters of clear springs, slew shepherds, destroyed flocks, burned cottages, tore down houses, dragged away mares and performed a hundred other excesses, worthy to be recorded on the tablets of eternal fame?' [...] 'But to my mind', said Sancho, 'the knights who did all that were pushed into it and had their reasons for their antics and their penances, but what reason have you got for going mad?' 'That is the whole point', replied Don Quixote, 'and therein lies the beauty of my enterprise. A Knight Errant going mad for a good reason - there is neither pleasure nor merit in that. The thing is to become insane without a cause and have my lady think: If I do all this when dry, what would I not do when wet?

Having left, for various reasons, the homeland of epic, they were uprooted like trees overthrown, they had lost their heroic character and deep-seated virtue.

In India, the sapling was planted by the nation’s founders, who lived long enough (and worked hard enough) to nurture it to adulthood. Those who came afterwards could disturb and degrade the tree of democracy but, try as they might, could not uproot or destroy it.

October Fullness” Little by little, and also in great leaps, life happened to me, and how insignificant this business is. These veins carried my blood, which I scarcely ever saw, I breathed the air of so many places without keeping a sample of any. In the end, everyone is aware of this: nobody keeps any of what he has, and life is only a borrowing of bones. The best thing was learning not to have too much either of sorrow or of joy, to hope for the chance of a last drop, to ask more from honey and from twilight. Perhaps it was my punishment. Perhaps I was condemned to be happy. Let it be known that nobody crossed my path without sharing my being. I plunged up to the neck into adversities that were not mine, into all the sufferings of others. It wasn’t a question of applause or profit. Much less. It was not being able to live or breathe in this shadow, the shadow of others like towers, like bitter trees that bury you, like cobblestones on the knees. Our own wounds heal with weeping, our own wounds heal with singing, but in our own doorway lie bleeding widows, Indians, poor men, fishermen. The miner’s child doesn’t know his father amidst all that suffering. So be it, but my business was the fullness of the spirit: a cry of pleasure choking you, a sigh from an uprooted plant, the sum of all action. It pleased me to grow with the morning, to bathe in the sun, in the great joy of sun, salt, sea-light and wave, and in that unwinding of the foam my heart began to move, growing in that essential spasm, and dying away as it seeped into the sand.

Once I witnessed a windstorm so severe two 100-year-old trees were uprooted on the spot. The next day, walking among the wreckage, I found the friable nests of birds, completely intact and unharmed on the ground. That the featherweight survive the massive, that this reversal of fortune takes place among us — that is what haunts me. I don’t know what it means.

Only when the mind sees for itself, can it uproot and relinquish attachment.

When they ask how I weathered the storm, I will tell them I did not. I was uprooted like the palm trees and shot down like the birds from the stormy skies. I was ravished like the zinc houses and devoured like the soil as it swallowed itself whole. I was ruined. I was disaster. I was dancing in the eye of God’s will. “Thank you,” I whisper as we ascend into the sky. How beautiful it was to be destroyed.

But none of that matters at all.” His head raised to stare balefully at me, but I said, incoherent yet convinced, “It’s just—a way to go. There isn’t only one way to go.” I waved at his notes. “You’re trying to find a road where there isn’t one. It’s like—it’s gleaning in the woods,” I said abruptly. “You have to pick your way through the thickets and the trees, and it’s different every time.

Resilient strength is the opposite of helplessness. The tree is made strong and resilient by its grounded root system. These roots take nourishment from the ground and grow strong. Grounding also allows the tree to be resilient so that it can yield to the winds of change and not be uprooted. Springiness is the facility to ground and ‘unground’ in a rhythmical way. This buoyancy is a dynamic form of grounding. Aggressiveness is the biological ability to be vigorous and energetic, especially when using instinct and force. In the immobility (traumatized) state, these assertive energies are inaccessible. The restoration of healthy aggression is an essential part in the recovery from trauma. Empowerment is the acceptance of personal authority. It derives from the capacity to choose the direction and execution of one’s own energies. Mastery is the possession of skillful techniques in dealing successfully with threat. Orientation is the process of ascertaining one’s position relative to both circumstance and environment. In these ways the residue of trauma is renegotiated.

It was all right when I did it,” I said, “but when you did it, it was wrong. As though—you were following a trail, but a tree had fallen down in the meantime, or some hedge grew up, and you insisted on continuing on anyway, instead of going around it—” “There are no hedges!” he roared. “It comes, I suppose,” I said thoughtfully, speaking to the air, “of spending too much time alone indoors, and forgetting that living things don’t always stay where you put them.

No one know precisely how sentient is a pinyon pine, for example, or to what degree such woody organisms can feel pain or fear, and in any case the road builders had more important things to worry about, but this much is clearly established as scientific face: a living tree, once uprooted, takes many days to wholly die.

D. H. Lawrence described our Western culture as being like a great uprooted tree with its roots in the air. “We are perishing for lack of fulfillment of our greater needs,” he wrote, “we are cut off from the great sources of our inward nourishment and renewal.” We come alive as we rediscover the truth of our goodness and our natural connectedness to all of life. Our “greater needs” are met in relating lovingly with each other, relating with full presence to each moment, relating to the beauty and pain that is within and around us.

Fucker, I though to myself. So irritated by a stare! I wonder what your reaction would have been if you had lived under occupation for as many years as I had, or if your shopping rights, like all of your other rights, were violated day and night, or if the olive trees in your grandfather's orchards had been uprooted, or if your village had been bulldozed, or if your house had been demolished, or if your sister could not reach her school, or if your brother had been given three life sentences, or if your mother had given birth at a checkpoint, or if you had stood in a line for days in the hot August summers waiting for your work permit, or if you could not reach your beloved ones in Arab East Jerusalem.... A stare, and you lose your mind!

The world was far bigger than Tobias remembered from four centuries ago. It was bigger than he had ever known, and he was living in it. He had thought himself a thing uprooted, like the great oak, ready to begin his death. "Mr Finch," said Mrs Silver, the one time he said anything about it. "you are not, in point of fact, a tree.

A Wild Woman Is Not A Girlfriend. She Is A Relationship With Nature. But can you love me in the deep? In the dark? In the thick of it? Can you love me when I drink from the wrong bottle and slip through the crack in the floorboard? Can you love me when I’m bigger than you, when my presence blazes like the sun does, when it hurts to look directly at me? Can you love me then too? Can you love me under the starry sky, shaved and smooth, my skin like liquid moonlight? Can you love me when I am howling and furry, standing on my haunches, my lower lip stained with the blood of my last kill? When I call down the lightning, when the sidewalks are singed by the soles of my feet, can you still love me then? What happens when I freeze the land, and cause the dirt to harden over all the pomegranate seeds we’ve planted? Will you trust that Spring will return? Will you still believe me when I tell you I will become a raging river, and spill myself upon your dreams and call them to the surface of your life? Can you trust me, even though you cannot tame me? Can you love me, even though I am all that you fear and admire? Will you fear my shifting shape? Does it frighten you, when my eyes flash like your camera does? Do you fear they will capture your soul? Are you afraid to step into me? The meat-eating plants and flowers armed with poisonous darts are not in my jungle to stop you from coming. Not you. So do not worry. They belong to me, and I have invited you here. Stay to the path revealed in the moonlight and arrive safely to the hut of Baba Yaga: the wild old wise one… she will not lead you astray if you are pure of heart. You cannot be with the wild one if you fear the rumbling of the ground, the roar of a cascading river, the startling clap of thunder in the sky. If you want to be safe, go back to your tiny room — the night sky is not for you. If you want to be torn apart, come in. Be broken open and devoured. Be set ablaze in my fire. I will not leave you as you have come: well dressed, in finely-threaded sweaters that keep out the cold. I will leave you naked and biting. Leave you clawing at the sheets. Leave you surrounded by owls and hawks and flowers that only bloom when no one is watching. So, come to me, and be healed in the unbearable lightness and darkness of all that you are. There is nothing in you that can scare me. Nothing in you I will not use to make you great. A wild woman is not a girlfriend. She is a relationship with nature. She is the source of all your primal desires, and she is the wild whipping wind that uproots the poisonous corn stalks on your neatly tilled farm. She will plant pear trees in the wake of your disaster. She will see to it that you shall rise again. She is the lover who restores you to your own wild nature.

It is difficult to uproot fully grown plants; they become diseased and often perish. In Russia now they practise winter transplanting: a tree is dug up while it is in a dormant condition. In spring it comes back to life in a new place. A good method, especially as a tree has no memory.

The refugee card was and continues to be an insult to remind us of the little that refugees get in comparison with what they have really lost. Would a bag of flour compensate for the farmland they once had? Would a bag of sugar make up for the bitter misery those people have always felt after losing their sweet homes to dwell in refugee camps? Would the two bottles of oil make them forget their olive trees, which had been mercilessly uprooted as they themselves were? Or maybe it is simply a declaration that they are temporary refugees who once had the land which, as long as this card is still in their hands, would still be waiting for them to return. Only a shot of sharp pain brought me back to the present.

The storm was resting. It didn’t want to be, but it was. It had spent a fortnight understudying a famous anticyclone over the Circle Sea, turning up every day, hanging around in the cold front, grateful for a chance to uproot the occasional tree or whirl a farmhouse to any available emerald city of its choice. But the big break in the weather had never come.

A MODEL FOR OTHERS A tree that is well-planted is not easily uprooted. A treasure that is well-guarded is not easily taken away.

And it is from his heart that he adheres to the wishes and the efforts of the generous men of every nation, who for several years have worked to overthrow the gallows, the only tree which is not uprooted by the Revolution.

Self-consciousness, however, does hinder the experience of the present. It is the one instrument that unplugs all the rest. So long as I lose myself in a tree, say, I can scent its leafy breath or estimate its board feet of lumber, I can draw its fruits or boil tea on its branches, and the tree stays tree. But the second I become aware of myself at any of these activities -- looking over my own shoulder, as it were -- the tree vanishes, uprooted from the spot and flung out of sight as if it had never grown. And time, which had flowed down into the tree bearing new revelations like floating leaves at ever moment, ceases. It dams, stills, stagnates. (Harper Perennial Edition 82)

The Palestinians faced demolition of their houses (unlike before, this time without prior warning); the destruction of their rural infrastructure – the uprooting of olive trees and the ruination of crops; and probably the most sinister of all in this list of evils, the redirection of water away from their towns and villages, in many cases to the benefit of Jewish settlements (which, after the Intifada, sold that water for a higher price back to the Palestinians from whom the water had been stolen in the first place

The great oak tree had stood on a hill over the Hudson, in a lonely spot on the Taggart estate. Eddie Willers, aged seven, liked to come and look at that tree. It had stood there for hundreds of years, and he thought it would always stand there. Its roots clutched the hill like a fist with fingers sunk into the soil, and he thought that if a giant were to seize it by the top, he would not be able to uproot it, but would swing the hill and the whole of the earth with it, like a ball at the end of a string. He felt safe in the oak tree's presence; it was a thing that nothing could change or threaten; it was his greatest symbol of strength. One night, lightning struck the oak tree. Eddie saw it next morning. It lay broken in half, and he looked into its trunk as into the mouth of a black tunnel. The trunk was only an empty shell; its heart had rotted away long ago; there was nothing inside-just a thin gray dust that was being dispersed by the whim of the faintest wind. The living power had gone, and the shape it left had not been able to stand without it.

A massive ball of brown water, uprooted tree trunks, sheared rooftops, bloated horses, stiff dogs and cats, shattered church windows, broken pews, sodden Bibles, Memorial Day flags, busted brick walls, twisted train cars, splintered rail lines, bowed streetlamps, upturned carriages, naked dolls, bent tin soldiers, dented red wagons, books, black stoves, beds, tables, armchairs, mantels, photographs, love letters, wedding dresses, baby booties, and masses of drowned humanity careens straight for us. Neither Eugene Eggar nor I can move.

Slowly old creek-slime, filtering through the limestone springs, had dyed the water an evil color; the lawns, the road, the paths all turned wild; the wide veranda caved in; the chimneys sank low in the swampy earth; storm-uprooted trees leaned against the porch; and water-snakes slithering across the strings made night-songs on the ballroom's decaying piano. It was a terrible, strange-looking hotel. But Little Sunshine stayed on: it was his rightful home, he said, for if he went away, as he had once upon a time, other voices, other rooms, voices lost and clouded, strummed his dreams.

According to Massimo Maffei from the University of Turin, plants-and that includes trees-are perfectly capable of distinguishing their own roots from the roots of other species and even from the roots of related individuals. But why are trees such social beings? Why do they share food with their own species and sometimes even go so far as to nourish their competitors? The reasons are the same as for human communities: there are advantages to working together. A tree is not a forest. On its own, a tree cannot establish a consistent local climate. It is at the mercy of wind and weather. But together, many trees create an ecosystem that moderates extremes of heat and cold, stores a great deal of water, and generates a great deal of humidity. And in this protected environment, trees can live to be very old. To get to this point, the community must remain intact no matter what. If every tree were looking out only for itself, then quite a few of them would never reach old age. Regular fatalities would result in many large gaps in the tree canopy, which would make it easier for storms to get inside the forest and uproot more trees. The heat of summer would reach teh forest floor and dry it out. Every tree would suffer.

When we disconnect from the body, we are pulling away from the energetic expression of our being that connects us with all of life. By imagining a great tree uprooted from earth, we can sense the unnaturalness, violence, and suffering of this severed belonging. The experience of being uprooted is a kind of dying.

Revolt is a sort of waterspout in the social atmosphere which forms suddenly in certain conditions of temperature, and which, as it eddies about, mounts, descends, thunders, tears, razes, crushes, demolishes, uproots, bearing with it great natures and small, the strong man and the feeble mind, the tree trunk and the stalk of straw.

There was once a stone cutter who was dissatisfied with himself and with his position in life. One day he passed a wealthy merchant's house. Through the open gateway, he saw many fine possessions and important visitors. "How powerful that merchant must be!" thought the stone cutter. He became very envious and wished that he could be like the merchant. To his great surprise, he suddenly became the merchant, enjoying more luxuries and power than he had ever imagined, but envied and detested by those less wealthy than himself. Soon a high official passed by, carried in a sedan chair, accompanied by attendants and escorted by soldiers beating gongs. Everyone, no matter how wealthy, had to bow low before the procession. "How powerful that official is!" he thought. "I wish that I could be a high official!" Then he became the high official, carried everywhere in his embroidered sedan chair, feared and hated by the people all around. It was a hot summer day, so the official felt very uncomfortable in the sticky sedan chair. He looked up at the sun. It shone proudly in the sky, unaffected by his presence. "How powerful the sun is!" he thought. "I wish that I could be the sun!" Then he became the sun, shining fiercely down on everyone, scorching the fields, cursed by the farmers and laborers. But a huge black cloud moved between him and the earth, so that his light could no longer shine on everything below. "How powerful that storm cloud is!" he thought. "I wish that I could be a cloud!" Then he became the cloud, flooding the fields and villages, shouted at by everyone. But soon he found that he was being pushed away by some great force, and realized that it was the wind. "How powerful it is!" he thought. "I wish that I could be the wind!" Then he became the wind, blowing tiles off the roofs of houses, uprooting trees, feared and hated by all below him. But after a while, he ran up against something that would not move, no matter how forcefully he blew against it - a huge, towering rock. "How powerful that rock is!" he thought. "I wish that I could be a rock!" Then he became the rock, more powerful than anything else on earth. But as he stood there, he heard the sound of a hammer pounding a chisel into the hard surface, and felt himself being changed. "What could be more powerful than I, the rock?" he thought. He looked down and saw far below him the figure of a stone cutter.

I was remarkably calm. Calm and fatigued. There would be no violence. It was like a storm coming up. The café chairs are carried inside, the awnings are rolled up, but nothing happens. The storm passes over. And, at the same time, that’s too bad. After all, we would all rather see the roofs ripped from the houses, the trees uprooted and tossed through the air.

Do we see the hundred-thousandth part of what exists? Look here; there is the wind, which is the strongest force in nature. It knocks down men, and blows down buildings, uproots trees, raises the sea into mountains of water, destroys cliffs and casts great ships on to the breakers; it kills, it whistles, it sighs, it roars. But have you ever seen it, and can you see it? Yet it exists for all that.

With bare feet in the dirt, fulmia, ten times with conviction, will shake the earth to its roots, if you have the strength, Jaga’s book had told me, and the Dragon had believed it enough not to let me try it anywhere near the tower. I had felt doubtful, anyway, about conviction: I hadn’t believed I had any business shaking the earth to its roots. But now I fell to the ground and dug away the snow and the fallen leaves and rot and moss until I came to the hard-frozen dirt. I pried up a large stone and began to smash at the earth, again and again, breaking up the dirt and breathing on it to make it softer, pounding in the snow that melted around my hands, pounding in the hot tears that dripped from my eyes as I worked. Kasia was above me with her head flung up, her mouth open in its soundless cry like a statue in a church. “Fulmia,” I said, my fingers deep in the dirt, crushing the solid clods between my fingers. “Fulmia, fulmia,” I chanted over and over, bleeding from broken nails, and I felt the earth hear me, uneasily. Even the earth was tainted here, poisoned, but I spat on the dirt and screamed, “Fulmia,” and imagined my magic running into the ground like water, finding cracks and weaknesses, spreading out beneath my hands, beneath my cold wet knees: and the earth shuddered and turned over. A low trembling began where my hands drove into the ground, and it followed me as I started prying at the roots of the tree. The frozen dirt began to break up into small chunks all around them, the tremors going on and on like waves. The branches above me were waving wildly as if in alarm, the whispering of the leaves becoming a muted roaring. I straightened up on my knees. “Let her out!” I screamed at the tree: I beat on its trunk with my muddy fists. “Let her out, or I’ll bring you down! Fulmia!” I cried out in rage, and threw myself back down at the ground, and where my fists hit, the ground rose and swelled like a river rising with the rain. Magic was pouring out of me, a torrent: every warning the Dragon had ever given me forgotten and ignored. I would have spent every drop of myself and died there, just to bring that horrible tree down: I couldn’t imagine a world where I lived, where I left this behind me, Kasia’s life and heart feeding this corrupt monstrous thing. I would rather have died, crushed in my own earthquake, and brought it down with me. I tore at the ground ready to break open a pit to swallow us all.

The hurricane, with its power to madden the seas, to sink ships, to uproot trees, to overturn strong walls and dash the very birds of the air to the ground, had found this taciturn man in its path, and, doing its utmost, had managed to wring out a few words. Before the renewed wrath of winds swooped on his ship, Captain MacWhirr was moved to declare, in a tone of vexation, as it were: “I wouldn’t like to lose her.” He was spared that annoyance.

What, then, remains to be done by those who live now, devoted body and soul to our ideal of visible (and invisible) perfection on all planes? On a worldwide scale, or even national, absolutely nothing. It is too late. The “twenty-fifth hour” has sounded for too long a time. On the individual scale, or at least “restricted,” there remains to preserve, insofar as it is still possible, the beauty of the world: human, animal, vegetable, inanimate; all beauty; to obstinately and efficiently preserve élite minorities; dedicatedly to defend them at all costs—all noble minorities, whether they be those of the Aryans of Europe, Asia, or America, conscious of the excellence of their common race; or of those splendid large felines threatened by extinction; or of those noble trees threatened by the atrocity of being uprooted by bulldozers in order to install, on their nourishing soil, invading multitudes of mammals with two legs, less beautiful and less innocent than they. It remains to take care and resist; and to aid all beautiful minorities attacked by the agents of chaos; to resist, even if that should delay only a few decades the disappearance of the last aristocrats among men, animals, or trees. There is nothing else that one can do, if not, perhaps, to curse in one’s heart, day and night, today’s humanity (apart from very rare exceptions), and to work with all one’s efforts for its destruction.

Jagadis Bose, who developed some of the earliest work on plant neurobiology in the early 1900s, treated plants with a wide variety of chemicals to see what would happen. In one instance, he covered large, mature trees with a tent then chloroformed them. (The plants breathed in the chloroform through their stomata, just as they would normally breathe in air.) Once anesthetized, the trees could be uprooted and moved without going into shock. He found that morphine had the same effects on plants as that of humans, reducing the plant pulse proportionally to the dose given. Too much took the plant to the point of death, but the administration of atropine, as it would in humans, revived it. Alcohol, he found, did indeed get a plant drunk. It, as in us, induced a state of high excitation early on but as intake progressed the plant began to get depressed, and with too much it passed out. and it had a hangover the next day Irrespective of the chemical he used, Bose found that the plant responded identically to the human; the chemicals had the same effect on the plants nervous systems as it did the human. This really should not be surprising. The neurochemicals in our bodies were used in every life-form on the planet long before we showed up. They predate the emergence of the human species by hundreds of millions of years. They must have been doing something all that time, you know, besides waiting for us to appear.

Trees evolved to grow together in a forest. They intertwine their roots, forming a root matrix that is nearly impossible to uproot. Forest trees with interlocked roots may snap off in big winds, but they typically don’t uproot. Because aesthetics have trumped function for so long, we have planted large, isolated specimen trees ready to blow over nearly everywhere. If we change our goal from creating majestic specimen trees to picturesque groves of trees, the interlocking effect of root matrices will be strongest.

The Quranic voice quickly came into play to counteract the shocking image of believers destroying date orchards: “Whatever you believers have done to their trees, whether cutting them down or uprooting them, was done by God’s leave, so that he might disgrace those who defied him.”4 This was the fault not of the believers but of men like ibn-Ubayy: “Consider the hypocrites who say to their fellows, the faithless among the People of the Book, ‘We would never listen to anyone who sought to harm you, and if you are attacked, we shall certainly come to your aid.

Our people were alone here a long time", she said, and I wondered, what was long to a tree? A thousand years, two thousand, ten? Endless generations, the roots growing deeper every one. "We began to gorget how to be people. We dwindled away little by little. When the sorcerer-king came with his people, my sister let them come into the valley. She thought they could be renewed, and teach them in turn; we could give each other life. But they were afraid. They wanted to live, they wanted to grow stronger, but they didn't want to change. They learned the wrong things".

If there are other beings besides ourselves on this earth, how comes it that we have not known it for so long a time, or why have you not seen them? How is it that I have not seen them?” He replied: “Do we see the hundred-thousandth part of what exists? Look here; there is the wind, which is the strongest force in nature. It knocks down men, and blows down buildings, uproots trees, raises the sea into mountains of water, destroys cliffs and casts great ships on to the breakers; it kills, it whistles, it sighs, it roars. But have you ever seen it, and can you see it? Yet it exists for all that.

She felt the sap rising through the trees as the blood coursing through her body, the grass sprouting out of the forest floor as the hair growing from her follicles. She felt as a tree uprooted and walking through the land, she lifted her arms as branches, each finger a tiny twig for a bird of the lair to land on. Each whisper of the wind, each fragment of birdsong traversed through her body while the scent of forest flowers seemed to permeate her very essence. She couldn't tell how long this feeling lasted, whether seconds or eternity. But she wouldn't come out of it unchanged. The forest was part of her now.

The notion occurs to her that the ground beneath Saint-Malo has been knitted together all along by the root structure of an immense tree, located at the center of the city, in a square no one ever walked her to, and the massive tree has been uprooted by the hand of God and the granite is coming with it, heaps and clumps and clods of stones pulling away as the trunk comes up, followed by the fat tendrils of roots—the root structure like another tree turned upside down and shoved into the soil, isn’t that how Dr. Geffard might have described it?—the ramparts crumbling, streets leaking away, block-long mansions falling like toys.

Let the dark and gloomy air be seen buffeted by the rush of contrary winds and dense from the continued rain mingled with hail and bearing hither and thither an infinite number of branches torn from the trees and mixed with numberless leaves. All round may be seen venerable trees, uprooted by the fury of the winds; and fragments of mountains, already scoured bare by the torrents, falling into those torrents and choking their valleys till the swollen rivers overflow and submerge the wide lowlands and their inhabitants. You might see on many of the hill-tops terrified animals of different kinds, collected together and subdued to tameness, in company with men and women who had fled there with their children.

Majesty, A frozen swamp. Icicles on branches and uprooted trees. That was our crystal palace, once upon a time. I was your king and you were my queen. I promised you I’d always try to give you your desires. I meant that. And since you wanted Derek, I tried to get him for you. I tried to get Derek to see how beautiful, sweet and amazing you are, in spite of myself, in spite of my rending heart. He never saw you the way I did, and you never saw me at all. I thought maybe if I found love with someone else, I’d be rid of my feelings for you, but that empty relationship only made me long for you more. I’ve offered you the most support and devotion a person can give an unwanting heart, but all I get in return are your mocking advances, which blatantly scream and reiterate the fact that you’ll never love me. It’s been so excruciating to be around you lately. You’re always teasing me, and it kills me. That’s why I’ve been so irritable and angry. It’s inconceivable to me how you could think I’d EVER hurt you, when all I’ve been living for is to try and make you happy. Well, I’m done. Your doubt has caused me more pain than anything I’ve ever known. I always thought we’d be life-long friends, but this fairytale has no happy ending. The crystal has shattered. I can’t be your king anymore. Then again, I never really was. I’ve always been the lowly jester. And everyone knows a fool can never be with a queen. Goodbye, Alec

There was once a stonecutter, who was dissatisfied with himself and with his position in life. One day, he passed a wealthy merchant's house, and through the open gateway, saw many fine possessions and important visitors. "How powerful that merchant must be!" thought the stonecutter. He became very envious, and wished that he could be like the merchant. Then he would no longer have to live the life of a mere stonecutter. To his great surprise, he suddenly became the merchant, enjoying more luxuries and power than he had ever dreamed of, envied and detested by those less wealthy than himself. But soon a high official passed by, carried in a sedan chair, accompanied by attendants, and escorted by soldiers beating gongs. Everyone, no matter how wealthy, had to bow low before the procession. "How powerful that official is!" he thought. "I wish that I could be a high official!" Then he became the high official, carried everywhere in his embroidered sedan chair, feared and hated by the people all around, who had to bow down before him as he passed. It was a hot summer day, and the official felt very uncomfortable in the sticky sedan chair. He looked up at the sun. It shone proudly in the sky, unaffected by his presence. "How powerful the sun is!" he thought "I wish that I could be the sun!" Then he became the sun, shining fiercely down on everyone, scorching the fields, cursed by the farmers and laborers. But a huge black cloud moved between him and the earth, so that his light could no longer shine on everything below. "How powerful that storm cloud is!" he thought. "I wish that I could be a cloud!" Then he became the cloud, flooding the fields and villages, shouted at by everyone. But soon he found that he was being pushed away by some great force, and realized that it was the wind. "How powerful it is!" he thought. "I wish that I could be the wind!" Then he became the wind, blowing tiles off the roofs of houses, uprooting trees, hated and feared by all below him. But after a while, he ran up against something that would not move, no matter how forcefully he blew against it--a huge, towering stone "How powerful that stone is”" he thought. I wish that I could be a stone!" Then he became the stone, more powerful than anything else on earth. But as he stood there, he heard the sound of a hammer pounding a chisel into the solid rock, and felt himself being changed. "What could be more powerful than I, the stone?" he thought. He looked down and saw far below him the fixture of a stonecutter.

These trees were dying. My friends told me I should uproot them to spare the rest of the forest. But I could feel too much life in their trunks to pluck them from the ground.' 'How did you save them?' Biana asked. 'I listened. And I realized their voices had been silenced. So I gave them mine. I sang of sunlight and rain and rich soil. And hope. Always hope.' Calla moved to another tree, one that had the widest curve of them all, and lay in the slope of its trunk. 'For a week, I stayed right here. I didn't stop, even to rest my throat. I could barely rasp by the end, but I could feel their strength returning. They'll forever bear the mark of their trials, but they are survivors. Proof that anything can be overcome.' Keefe sat on one of the curved trunks, and Sophie waited for him to make a joke. But he just slid his fingers over the rough bark.

Or are they? Maybe her eyes aren’t wide because of innocence. Maybe it’s fear. He has a split instant of seeing Prospero through the gaze of Miranda—a petrified Miranda who’s suddenly realized that her adored father is a full-blown maniac, and paranoid into the bargain. He thinks she’s asleep when he’s talking out loud to someone who isn’t there, but she’s heard him doing it, and it scares her. He says he can command spirits, raise storms, uproot trees, open tombs, and cause the dead to walk, but what’s that in real life? It’s sheer craziness. The poor girl is trapped in the middle of the ocean with a testosterone-sodden thug who wants to rape her and an ancient dad who’s totally off his gourd. No wonder she throws herself into the arms of the first sane-looking youth who bumbles her way. Get me out of here! is what she’s really saying to Ferdinand. Isn’t it?

Stability Along those lines, a tree that is repeatedly uprooted and transplanted will be hard pressed to produce healthy fruit. So it is with people and their spiritual lives. Rootlessness is not a new problem. In the first chapter of the Rule, Saint Benedict denounced the kind of monk he called a “gyrovague.” “They spend their whole lives tramping from province to province,” he wrote, adding that “they are always on the move, with no stability, they indulge their own wills”—and are even worse, the saint said, than the hedonistic monks whose only law is desire. If you are going to put down spiritual roots, taught Benedict, you need to stay in one place long enough for them to go deep. The Rule requires monks to take a vow of “stability”—meaning that barring unusual circumstances, including being sent out as a missionary, the monk will remain for the rest of his life in the monastery where he took his vows.

Life is a hospital, in which every patient is possessed by the desire to change his bed. This one would prefer to suffer in front of the stove, and that one believes he would get well if he were placed by the window. It seems to me that I should always be happier elsewhere than where I happen to be, and this question of moving is one that I am continually talking over with my soul. "Tell me, my soul, poor chilled soul, what do you say to living in Lisbon? It must be very warm there, and you would bask merrily, like a lizard. It is by the sea; they say that it is built of marble, and that the people have such a horror of vegetation that they uproot all the trees. There is a landscape that would suit you -- made out of light and minerals, with water to reflect them." My soul does not answer. "Since you love tranquillity, and the sight of moving things, will you come and live in Holland, that heavenly land? Perhaps you could be happy in that country, for you have often admired pictures of Dutch life. What do you say to Rotterdam, you who love forests of masts, and ships anchored at the doors of houses?" My soul remains silent. Perhaps Batavia seems more attractive to you? There we would find the intellect of Europe married to the beauty of the tropics. Not a word. Can my soul be dead? "Have you sunk into so deep a stupor that only your own torment gives you pleasure? If that be so, let us flee to those lands constituted in the likeness of Death. I know just the place for us, poor soul! We will leave for Torneo. Or let us go even farther, to the last limits of the Baltic; and if possible, still farther from life. Let us go to the Pole. There the sun obliquely grazes the earth, and the slow alternations of light and obscurity make variety impossible, and increase that monotony which is almost death. There we shall be able to take baths of darkness, and for our diversion, from time to time the Aurora Borealis shall scatter its rosy sheaves before us, like reflections of the fireworks of Hell!" At last my soul bursts into speech, and wisely cries to me: "Anywhere, anywhere, as long as it be out of this world!

Sharon participates in these searches himself. He orders the soldiers to perform a full body search on all males and sometimes imposes curfews on refugee camps in order to conduct a search. The clear goal of the mission is finding terrorists and killing them. The soldiers have orders not to try and capture the terrorists alive. Sharon instructs them to be rough with the local population, to perform searches in the streets and even to strip suspects naked if necessary; to shoot to kill any Arab who holds a gun; to shoot to kill any Arab who does not obey a Stop! call; and to diminish the risk to their lives by employing a big volume of fire, by uprooting trees from orchards which makes it difficult to capture terrorists, by demolishing houses and driving out their owners to other houses in order to pave secure roads. Haider Abd al-Shafi, Senior Palestinian leader, says: ‘Sharon took a decision to open roads in Al Shateya camp and in Rafah for security. That led to removing houses, the houses of refugees, which is an action not to be taken lightly, but there was no objection neither from Dayan nor from the Israeli government. They let Sharon realize his aim and he really destroyed a lot of refugees’ houses.

The rapid growth of Message- combined with an outpouring of florists offering consultations in the language of flowers to the streams of brides Marlena and I turned away- caused a subtle but concrete shift in the Bay Area flower industry. Marlena reported that peony, marigold, and lavender lingered in their plastic buckets at the flower market while tulips, lilac, and passionflower sold out before the sun rose. For the first time anyone could remember, jonquil became available long after its natural bloom season had ended. By the end of July, bold brides carried ceramic bowls of strawberries or fragrant clusters of fennel, and no one questioned their aesthetics but rather marveled at the simplicity of their desire. If the trajectory continued, I realized, Message would alter the quantities of anger, grief, and mistrust growing in the earth on a massive scale. Farmers would uproot fields of foxglove to plant yarrow, the soft clusters of pink, yellow, and cream the cure to a broken heart. The prices of sage, ranunculus, and stock would steadily increase. Plum trees would be planted for the sole purpose of harvesting their delicate, clustered blossoms and sunflowers would fall permanently out of fashion, disappearing from flower stands, craft stores, and country kitchens. Thistle would be cleared compulsively from empty lots and overgrown gardens.

He hated it so very much I almost felt sorry for him. He finally resorted to standing over me while I cast the final spell, noting down every small thing I did, even the sneeze from breathing in too deep over the cinnamon, and when I was finished he tried it again himself. It was very strange watching him, like a delayed and flattering mirror: he did everything exactly the way I had done, but more gracefully, with perfect precision, enunciating every syllable I had slurred, but he wasn’t halfway through before I could tell it wasn’t working. I twitched to interrupt him. He shot me a furious look, so I gave up and let him finish working himself into a thicket, as I thought of it, and when he was done and nothing whatsoever had happened, I said, “You shouldn’t have said miko there.” “You did!” he snapped. I shrugged helplessly: I didn’t doubt that I had, though to be perfectly honest I didn’t remember. But it hadn’t been an important thing to remember. “It was all right when I did it,” I said, “but when you did it, it was wrong. As though—you were following a trail, but a tree had fallen down in the meantime, or some hedge grew up, and you insisted on continuing on anyway, instead of going around it—” “There are no hedges!” he roared. “It comes, I suppose,” I said thoughtfully, speaking to the air, “of spending too much time alone indoors, and forgetting that living things don’t always stay where you put them.

Chronic anxiety is systemic; it is deeper and more embracing than community nervousness. Rather than something that resides within the psyche of each one, it is something that can envelope, if not actually connect, people. It is a regressive emotional process that is quite different from the more familiar, acute anxiety we experience over specific concerns. Its expression is not dependent on time or events, even though specific happenings could seem to trigger it, and it has a way of reinforcing its own momentum. Chronic anxiety might be compared to the volatile atmosphere of a room filled with gas fumes, where any sparking incident could set off a conflagration, and where people would then blame the person who struck the match rather trying to disperse the fumes. The issues over which chronically anxious systems become concerned, therefore, are more likely to be the focus of their anxiety rather than its cause. This is why, for example, counselors, educators, and consultants who offer technical solutions for how to manage whatever brought the family in—conflict, money, parents, children, aging, sex—will rarely succeed in changing that family in any fundamental way. The anxiety that drives the problem simply switches to another focus. Assuming that what a family is worried about is what is “causing” its anxiety is tantamount to blaming a blown-away tree or house for attracting the tornado that uprooted it. As

The great danger of lying is not that lies are untruths, and thus unreal, but that they become real in other people's minds. They escape the liar's grip like seeds let loose in the wind, sprouting a life of their own in the least expected places, until one day the liar finds himself contemplating a lonely but nonetheless healthy tree, grown off the side of a barren cliff. It has the capacity to sadden him as much as it does to amaze. How could that tree have got there? How does it manage to live? It is extraordinarily beautiful in its loneliness, built on a barren untruth, yet green and very much alive. Many years have passed since I sowed the lies, and thus lives, of which I am speaking. Yet more than ever, I shall have to sort the branches out carefully, determine which ones stemmed from truth, which from falsehood. Will it be possible to saw off the misleading branches without mutilating the tree beyond hope? Perhaps I should rather uproot the tree, replant it in flat, fertile soil. But the risk is great. My tree has adapted in a hundred and one ways to its untruth, learned to bend with the wind, live with little water. It leans so far it is horizontal, a green enigma halfway up and perpendicular to a tall, lifeless cliff. Yet it is not lying on the ground, its leaves rotting in dew as it would if I replanted it. Curved trunks cannot stand up, any more than I can straighten my posture to return to my twenty-year-old self. A milder environment, after so long a harsh one, would surely prove fatal. I have found the solution. If I simply tell the truth, the cliff will erode chip by chip, stone by stone. And the destiny of my tree? I hold my fist to the sky and let loose my prayers. Wherever they go, I hope my tree will land there.

The very successes of the megamachine re-enforced dangerous potentialities that had hitherto been kept in check by sheer human weakness. The inherent infirmity of this whole power system lies exposed in the fact that kings, exalted above all other men, were constantly cozened, flattered, and fed with misinformation-zealously protected from any disturbing counterbalancing 'feedback.' So kings never learned from either their own experience or from history the fact that unqualified power is inimical to life: that their methods were self-defeating, their military victories were ephemeral, and their exalted claims were fraudulent and absurd. From the end of the first great Age of the Builders in Egypt, that of the Sixth Dynasty Pharaoh, Pepe I, comes corroborative evidence of this pervasive irrationality, all the more telling because it issues from the relatively orderly and unbedevilled Egyptians: The army returned in safety After it had hacked up the land of the Sand Dwellers ...After it had thrown down its enclosures... After it had cut down its fig trees and vines... After it had cast fire into all its dwellings... After it had killed troops in it by many ten-thousand. That sums up the course of Empire everywhere: the same boastful words, the same vicious acts, the same sordid results, from the earliest Egyptian palette to the latest American newspaper with its reports, at the moment I write, of the mass atrocities coldbloodedly perpetrated with the aid of napalm bombs and defoliating poisons, by the military forces of the United States on the helpless peasant populations of Vietnam: an innocent people, uprooted, terrorized, poisoned and roasted alive in a futile attempt to make the power fantasies of the American military-industrial-scientific elite 'credible.

Then the Lord said: "If you had the faith the size of a mustard grain, you would say to this black mulberry tree, 'Be uprooted and planted in the sea!' and it would obey you. Luke 17:6 New World Translation of the World Scriptures

If the roots are deep, have no fear that the wind will uproot the tree. CHINESE PROVERB

The Lord answered, “If you had faith even as small as a mustard seed, you could say to this mulberry tree, ‘May you be uprooted and thrown into the sea,’ and it would obey you!

MARCH 17 YOU WILL UPROOT ANY ROOTS OF WICKEDNESS FROM YOUR LIFE TAKE HEED TO walk in the way of goodness and keep to the paths of righteousness. For My upright and blameless children will dwell in My land. But the wicked will be cut off from the earth, and the unfaithful will be uprooted from it. I have this day given you My authority and power over the nations and over the kingdoms, to root out and to pull down, to destroy and to throw down, to build and to plant. My ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. But if your roots are holy, so will be your branches. When I grafted you into the true vine, which is My Son, you now share in the nourishing sap from the olive root. But remember this: you do not support the root; My Son, Jesus, is the root who supports you. JEREMIAH 1:10; ROMANS 11:17–19; HEBREWS 12:15 Prayer Declaration I lay the ax to the root of every evil tree in my life. Let every ungodly generational taproot be cut and pulled out of my bloodline in the name of Jesus. Let the roots of wickedness be as rottenness. I speak to every evil tree to be uprooted and cast into the sea. Let every root of bitterness be cut from my life. Let Your holy fire burn up every ungodly root in the name of Jesus.

I was remarkably calm. Calm and fatigued. There would be no violence. It was like a storm coming up. The café chairs are carried inside, the awnings are rolled up, but nothing happens. The storm passes over. And, at the same time, that's too bad. After all, we would all rather see the roofs ripped from the houses, the trees uprooted and tossed through the air; documentaries about tornadoes, hurricanes, and tsunamis have a soothing effect. Of course, it's terrible — we've all been taught to say that we think it's terrible. But a world without disasters and violence — be it the violence of nature of that of muscle and blood — would be a truly unbearable thing.

We just have to believe and excise our faith: The Lord answered, 'If you had faith even as small as a mustard seed, you could say to thi mulberry tree, 'May you be uprooted and thrown into the sea,' and it would obey you!(Luke 17:6, NLT).

Annie Clyde had seen more than one tree uprooted in all this foul weather. She had heard the rain every way that it fell, hard like drumming fingers, in sheets like a long sigh, in spates like pebbles tossed at the windows. When she crossed the road and went up the bank, she could see water glinting between the tree stumps. The river had already become a lake.

In Massachusetts, I have seen snow that falls as heavy as a driving rain and drifts as tall as me. I have seen winds that shred power lines and uproot trees. I think I am prepared.

Addiction is merely external behavior that is the "fruit" in a person's "tree" of life. If the fruit is cut off but the root left intact, the addict will be "changed" for the moment, but that seed will eventually regenerate the "plant" of addiction and produce similar fruit. Removing the fruit alone won't change the production cycle! This is one reason people often switch addictions. Recovery is about dealing with the seed and the roots. An addict will require an entirely new system change. In fact, all those "bad seeds" (lies) will need to be uprooted, and new seed sown in order to establish the production of God's fruit—fruit that leads to abundant life in Him.

storm. If one tree is standing alone and a storm comes, that tree could be knocked down and uprooted. But if there are thousands of trees standing together in a forest, they all lean with the wind and take the force together, spreading out the winds evenly.

If You don’t CALM DOWN, I will UPROOT A TREE AND CHUCK IT AT YOUR FACE,” Flare seethed, the hairs on her back rising.

The lightning took away the world again, that single terrible moment of blind white silence everywhere around me, and then it jumped away from me roaring with thunder and struck the massive heart-tree, a shattering blow down the middle.

When we lived in England for a short while, we experienced one of the most violent windstorms that had ever hit England. More than 750 thousand trees were felled in one night. Some days later we were walking in the parks past huge trees that had been completely uprooted by the wind. My wife noticed how shallow the root systems were on some of those massive trees. When we mentioned this to someone, they pointed out that in England the water table is so close to the surface that the roots of the trees do not have to penetrate deep for nourishment. As a result, the trunk grows in disproportion to the roots. When a severe storm hits, these gigantic trees are uprooted because there is nothing to anchor them. What an illustration that is of a life without prayer. You can be sure that in every marriage the storms will hit. It is in your deep immersion into the Word that your roots will be able to hold the home together. The Word should be the foundation of your home. It is not at all surprising that as the Church has become illiterate in the Scriptures, it has resembled the world more in its behavior, uprooted by every new fanciful philosophy and fad.

Now as the train moved towards Calcutta, Malay felt as if his life was coming full circle. It had been a strange decision to visit the city at a time when post-Partition vomit and excreta was splattered on Calcutta streets. Marked by communal violence, anger and unemployment, the streets smelled of hunger and disillusionment. Riots were still going on. The wound of a land divided lingered, refugees from East Pakistan (now Bangladesh) continued to arrive in droves. And since they did not know where to go, they occupied the pavements, laced the streets with their questions, frustrations and a deep need to be recognised as more than an inconvenient presence on tree-lined avenues. The feeling of being uprooted was everywhere. Political leaders decided that the second phase of the five-year planning needed to see the growth of heavy industries. The land required for such industries necessitated the evacuation of farmers. Devoid of their ancestral land and in the absence of a proper rehabilitation plan, those evicted wandered aimlessly around the cities—refugees by another name. Calcutta had assumed different dimensions in Malay’s mind. The smell of the Hooghly wafted across Victoria Memorial and settled like an unwanted cow on its lawns. Unsung symphonies spilled out of St Paul’s Cathedral on lonely nights; white gulls swooped in on grey afternoons and looked startling against the backdrop of the rain-swept edifice. In a few years, Naxalbari would become a reality, but not yet. Like an infant Kali with bohemian fantasies, Calcutta and its literature sprouted a new tongue – that of the Hungry Generation. Malay, like Samir and many others, found himself at the helm of this madness, and poetry seemed to lick his body and soul in strange colours. As a reassurance of such a huge leap of faith, Shakti had written to Samir: Bondhu Samir, We had begun by speaking of an undying love for literature, when we suddenly found ourselves in a dream. A dream that is bigger than us, and one that will exist in its capacity of right and wrong and beyond that of our small worlds. Bhalobasha juriye Shakti

echoing quality, as if another voice had joined it. “The forest will fall. . . .” Now there was a third, all the voices twining together. Lionblaze thought he saw a shimmer on the surface of the marsh. He blinked; then every hair on his pelt stood on end. Two cats balanced on the surface of the mud: one a big tabby with a torn ear, the other a small gray-and-white tom. Frost sparkled at their paws and starlight was reflected in their eyes. “Raggedstar! Runningnose!” Littlecloud exclaimed from among the uprooted trees. Blackfoot stopped his frantic clawing and stared, his mouth dropping open. “Sol’s time in ShadowClan must come to an end,” Raggedstar meowed, his gaze locked with Blackfoot’s. “He is like the darkness that covered the sun.” “He seems to have taken over your Clan,” Runningnose put in, “but he will pass and be forgotten in the brightness that follows. Brightness that will shine on ShadowClan for countless moons.” “I . . . I hear you,” Blackfoot stammered. “I’ll do as you say.” Littlecloud dipped his head as respectfully as he could with twigs clutching at his pelt. “ShadowClan will return to our warrior ancestors,” he promised, and added, “What have you done with our apprentice?

I did my best to tell him, but I felt even as I did so that it was all wrong, and finally I blurted out, as he wrote angrily on his sheets, “But none of that matters at all.” His head raised to stare balefully at me, but I said, incoherent yet convinced, “It’s just—a way to go. There isn’t only one way to go.” I waved at his notes. “You’re trying to find a road where there isn’t one. It’s like—it’s gleaning in the woods,” I said abruptly. “You have to pick your way through the thickets and the trees, and it’s different every time.

I learned to forgive before I learned to speak / to turn palms upward to God and my lover / to let a man ruin me with his love / to call the ruins sacred / to uproot everything and call the new place mine / to name the nostalgia something sweet / a ripened fruit growing out of a dying tree

I shall carve the name of every stolen plot And where the village boundaries lay; What homes exploded, What trees uprooted, what tiny wildflowers crushed. All this to remember. And I'll keep on carve=ing Each act of this my tragedy, each phase of the catastrophe, All things, minor and major, On an olive tree in the courtyard of my home.

Our irreplaceable heritage of Grade I agricultural land (a rare treasure of nature on this earth) is sacrificed for highways or supermarket parking lots as ruthlessly and unthinkingly as the trees in the woodlands are uprooted, the streams and rivers polluted and the air itself filled with the gasoline exhausts (products of eons of nature’s manufacturing) required in this great national effort to cozy up with a fictionalized nature and flee the “unnaturalness” of the city.

What then escaped Lex’s lips was more than a gasp. The sheer force was such that she half expected the nearby trees to uproot and lodge themselves in her throat.

They are waterless clouds carried along by the winds; autumn trees without fruit, twice dead, uprooted; 13 wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the deepest darkness has been reserved forever.

A wise teacher was taking a stroll through the forest with a young pupil and stopped before a tiny tree. “Pull up that sapling,” the teacher instructed his pupil, pointing to a sprout just coming up from the earth. The youngster pulled it up easily with his fingers. “Now pull up that one,” said the teacher, indicating a more established sapling that had grown to about knee high to the boy. With little effort, the lad yanked and the tree came up, roots and all. “And now, this one,” said the teacher, nodding toward a more well-developed evergreen that was as tall as the young pupil. With great effort, throwing all his weight and strength into the task, using sticks and stone he found to pry up the stubborn roots, the boy finally got the tree loose. “Now,” the wise one said, “I’d like you to pull this one up.” The young boy followed the teacher’s gaze, which fell upon a mighty oak so tall the boy could scarcely see the top. Knowing the great struggle he’d just had pulling up the much smaller tree, he simply told his teacher, “I am sorry, but I can’t.” “My son, you have just demonstrated the power that habits will have over your life!” the teacher exclaimed. “The older they are, the bigger they get, the deeper the roots grow, and the harder they are to uproot. Some get so big, with roots so deep, you might hesitate to even try.

At times we may feel that the tree is certain to topple, but I can rest assured that the roots of my belief will never be ripped out by the winds of desperation.

When Hurricane Katrina slammed into the Gulf Coast, almost everything lost its footing. Houses were detached from their foundations, trees and shrubbery were uprooted, sign posts and vehicles floated down the rivers that became of the streets. But amidst the whipping winds and surging water, the oak tree held its ground. How? Instead of digging its roots deep and solitary into the earth, the oak tree grows its roots wide and interlocks with other oak trees in the surrounding area. And you can’t bring down a hundred oak trees bound beneath the soil! How do we survive the unnatural disasters of climate change, environmental injustice, over-policing, mass-imprisonment, militarization, economic inequality, corporate globalization, and displacement? We must connect in the underground, my people! In this way, we shall survive.

Alexander Kluge has offered this allegory about Trumpism, which he ascribes, anachronistically, to the liberal sociologist Max Weber (who was the author of Article 48 of the Weimar Constitution that allowed a state of emergency to be declared without the consent of the Reichstag, a provision that Hitler exploited): “Weber had never studied elephants at close range. In a London newspaper he came across a report claiming that certain herbs ferment within the coiled intestines of the huge beasts. It ‘must be a grand sight’ to witness the alcohol making the animals go berserk and thunder forth, breaking all obstacles. For Weber, this was akin to the way self-confident women, forced to live in servitude to their husbands, experience a build-up of mighty wrath. As in the elephants’ stomachs, this process may continue over multiple generations, and this wrath is passed on to their sons (usually the secondor last-born). This ‘innate’ courage or pride is a fury unrelated to any specific character trait, and manifests itself in essentially hideous men. It is recognized by the hate that wells up in the fermenting mental intestines of millions who no longer tolerate their oppression. The sudden drunkenness—the charisma—of their role model seems to be contagious. It takes hold of the masses that look to this essentially smaller man, uprooting trees like a charismatic monster, as their leader. With the light of millions of eyes, he becomes radiant.” See “Charisma of the Drunken Elephant,” Frieze (November 2016).

These differences between the sexes emerge early on. A Canadian study invited boys and girls aged nine and ten to play games that measured competitiveness. Girls were reluctant to take toys away from each other unless it was the only way to win, but boys claimed toys regardless of how this affected the game’s outcome. Girls competed only if necessary, but boys seemed to do so just for the sake of it. Similarly, upon meeting for the first time, men check each other out by picking something “anything” to fight over, often getting worked up about a topic they normally don’t care about. They adopt threatening body postures’ legs apart and chests pushed out, make expansive gestures, speak with booming voices, utter veiled insults, make risque jokes, and so on. They desperately want to find out where they stand relative to one another. They hope to impress the others sufficiently that the outcome will be in their favor. This is a predictable event on the first day of an academic gathering when egos from the far corners of the globe face each other in a seminar room or, for that matter, at a bar. Unlike the women, who tend to stay on the sidelines, the men get so involved in the ensuing intellectual jostle that they sometimes turn red or white. What chimpanzees do with charging displays’ with their hair on end, drumming on anything that amplifies sound, uprooting little trees as they go, the human male does in the more civilized manner of making mincemeat of someone else’s arguments or, more primitively, giving others no time to open their mouths. Clarification of the hierarchy is a top priority. Invariably, the next encounter among the same men will be calmer, meaning that something has been settled, though it’s hard to know what exactly that is.

even trees bear allegiance to their soil, you see. Just like people,’ she told me wisely. ‘It is difficult to uproot them and place them where they don’t belong.

I often think of what Hendrich said to me, over a century ago, in his New York apartment. ‘The first rule is that you don’t fall in love,’ he said. ‘There are other rules too, but that is the main one. No falling in love. No staying in love. No daydreaming of love. If you stick to this you will just about be okay.’ I stared through the curving smoke of his cigar, out over Central Park where trees lay uprooted from the hurricane. ‘I doubt I will ever love again,’ I said. Hendrich smiled, like the devil he could be. ‘Good. You are, of course, allowed to love food and music and champagne and rare sunny afternoons in October. You can love the sight of waterfalls and the smell of old books, but the love of people is off limits. Do you hear me? Don’t attach yourself to people, and try to feel as little as you possibly can for those you do meet. Because otherwise you will slowly lose your mind . . .

D. H. Lawrence described our Western culture as being like a great uprooted tree with its roots in the air. “We are perishing for lack of fulfillment of our greater needs,” he wrote, “we are cut off from the great sources of our inward nourishment and renewal.” We come alive as we rediscover the truth of our goodness and our natural connectedness to all of life. Our “greater needs” are met in relating lovingly with each other, relating with full presence to each moment, relating to the beauty and pain that is within and around us. As Lawrence said, “We must plant ourselves again in the universe.

For Don Abbondio, the return trip was not nearly as distressing as the way there had been, but it wasn’t exactly pleasant, either. His panic was replaced by relief, but a hundred other irritations soon began to crop up in his heart, not unlike the ground where a large tree has been uprooted: It remains bare for a period, but then fills up with weeds.

Amnesty International reported that since the start of the second intifada Israel had destroyed 3,000 Palestinian houses in Gaza, throwing over 18,000 Palestinians onto the street. It damaged a further 15,000 houses, in addition to destroying hundreds of factories, workshops, greenhouses, wells, pumps, irrigation canals, and orchards. It uprooted 226,000 trees and

When they ask how I weathered the storm, I will tell them I did not. I was uprooted like the palm trees and shot down like the birds from the stormy skies. I was ravished like the zinc houses and devoured like the soil as it swallowed itself whole. I was ruined. I was disaster. I was dancing in the eye of God’s will. ‘Thank you,’ I whisper as we ascend into the sky. How beautiful it was to be destroyed.