What Is Mean By Geological Quotes

we all make vows, Jimmy. And there is something very beautiful and touching and noble about wanting good impulses to be permanent and true forever," she said. "Most of us stand up and vow to love, honor and cherish someone. And we truly mean it, at the time. But two or twelve or twenty years down the road, the lawyers are negotiating the property settlement." "You and George didn't go back on your promises." She laughed. "Lemme tell ya something, sweetface. I have been married at least four times, to four different men." She watched him chew that over for a moment before continuing, "They've all been named George Edwards but, believe me, the man who is waiting for me down the hall is a whole lot different animal from the boy I married, back before there was dirt. Oh, there are continuities. He has always been fun and he has never been able to budget his time properly and - well, the rest is none of your business." "But people change," he said quietly. "Precisely. People change. Cultures change. Empires rise and fall. Shit. Geology changes! Every ten years or so, George and I have faced the fact that we have changed and we've had to decide if it makes sense to create a new marriage between these two new people." She flopped back against her chair. "Which is why vows are such a tricky business. Because nothing stays the same forever. Okay. Okay! I'm figuring something out now." She sat up straight, eyes focused somewhere outside the room, and Jimmy realized that even Anne didn't have all the answers and that was either the most comforting thing he'd learned in a long time or the most discouraging. "Maybe because so few of us would be able to give up something so fundamental for something so abstract, we protect ourselves from the nobility of a priest's vows by jeering at him when he can't live up to them, always and forever." She shivered and slumped suddenly, "But, Jimmy! What unnatural words. Always and forever! Those aren't human words, Jim. Not even stones are always and forever.

Think of a globe, a revolving globe on a stand. Think of a contour globe, whose mountain ranges cast shadows, whose continents rise in bas-relief above the oceans. But then: think of how it really is. These heights are just suggested; they’re there….when I think of walking across a continent I think of all the neighborhood hills, the tiny grades up which children drag their sleds. It is all so sculptured, three-dimensional, casting a shadow. What if you had an enormous globe that was so huge it showed roads and houses- a geological survey globe, a quarter of a mile to an inch- of the whole world, and the ocean floor! Looking at it, you would know what had to be left out: the free-standing sculptural arrangement of furniture in rooms, the jumble of broken rocks in the creek bed, tools in a box, labyrinthine ocean liners, the shape of snapdragons, walrus. Where is the one thing you care about in earth, the molding of one face? The relief globe couldn’t begin to show trees, between whose overlapping boughs birds raise broods, or the furrows in bark, where whole creatures, creatures easily visible, live our their lives and call it world enough. What do I make of all this texture? What does it mean about the kind of world in which I have been set down? The texture of the world, its filigree and scrollwork, means that there is a possibility for beauty here, a beauty inexhaustible in its complexity, which opens to my knock, which answers in me a call I do not remember calling, and which trains me to the wild and extravagant nature of the spirit I seek.

In general, we imagine rivers to be subject to a kind of dynamic equilibrium, largely stable geologic features, with processes like regional incision or subtle shifts in mountain building causing short- and medium-term variation around some slowly changing mean condition, but in fact it is far more common to see dramatic change over short periods, with long periods of stability between in what geologists refer to as 'dynamic metastable equilibrium.' It is the same with families, memory, the history of a person's life, what we believe to be true.

Does the evolutionary doctrine clash with religious faith? It does not. It is a blunder to mistake the Holy Scriptures for elementary textbooks of astronomy, geology, biology, and anthropology. Only if symbols are construed to mean what they are not intended to mean can there arise imaginary, insoluble conflicts. As pointed out above, the blunder leads to blasphemy: the Creator is accused of systematic deceitfulness.

I think of two landscapes- one outside the self, the other within. The external landscape is the one we see-not only the line and color of the land and its shading at different times of the day, but also its plants and animals in season, its weather, its geology… If you walk up, say, a dry arroyo in the Sonoran Desert you will feel a mounding and rolling of sand and silt beneath your foot that is distinctive. You will anticipate the crumbling of the sedimentary earth in the arroyo bank as your hand reaches out, and in that tangible evidence you will sense the history of water in the region. Perhaps a black-throated sparrow lands in a paloverde bush… the smell of the creosote bush….all elements of the land, and what I mean by “the landscape.” The second landscape I think of is an interior one, a kind of projection within a person of a part of the exterior landscape. Relationships in the exterior landscape include those that are named and discernible, such as the nitrogen cycle, or a vertical sequence of Ordovician limestone, and others that are uncodified or ineffable, such as winter light falling on a particular kind of granite, or the effect of humidity on the frequency of a blackpoll warbler’s burst of song….the shape and character of these relationships in a person’s thinking, I believe, are deeply influenced by where on this earth one goes, what one touches, the patterns one observes in nature- the intricate history of one’s life in the land, even a life in the city, where wind, the chirp of birds, the line of a falling leaf, are known. These thoughts are arranged, further, according to the thread of one’s moral, intellectual, and spiritual development. The interior landscape responds to the character and subtlety of an exterior landscape; the shape of the individual mind is affected by land as it is by genes. Among the Navajo, the land is thought to exhibit sacred order…each individual undertakes to order his interior landscape according to the exterior landscape. To succeed in this means to achieve a balanced state of mental health…Among the various sung ceremonies of this people-Enemyway, Coyoteway, Uglyway- there is one called Beautyway. It is, in part, a spiritual invocation of the order of the exterior universe, that irreducible, holy complexity that manifests itself as all things changing through time (a Navajo definition of beauty).

Hold your tongue, or I'll kill you! You'll kill me? No, excuse me, I will speak. I came to treat myself to that pleasure. Oh, I love the dreams of my ardent young friends, quivering with eagerness for life! 'There are new men,' you decided last spring, when you were meaning to come here, 'they propose to destroy everything and begin with cannibalism. Stupid fellows! they didn't ask my advice! I maintain that nothing need be destroyed, that we only need to destroy the idea of God in man, that's how we have to set to work. It's that, that we must begin with. Oh, blind race of men who have no understanding! As soon as men have all of them denied God -- and I believe that period, analogous with geological periods, will come to pass -- the old conception of the universe will fall of itself without cannibalism, and, what's more, the old morality, and everything will begin anew. Men will unite to take from life all it can give, but only for joy and happiness in the present world. Man will be lifted up with a spirit of divine Titanic pride and the man-god will appear. From hour to hour extending his conquest of nature infinitely by his will and his science, man will feel such lofty joy from hour to hour in doing it that it will make up for all his old dreams of the joys of heaven. Everyone will know that he is mortal and will accept death proudly and serenely like a god. His pride will teach him that it's useless for him to repine at life's being a moment, and he will love his brother without need of reward. Love will be sufficient only for a moment of life, but the very consciousness of its momentariness will intensify its fire, which now is dissipated in dreams of eternal love beyond the grave'... and so on and so on in the same style. Charming! Ivan sat with his eyes on the floor, and his hands pressed to his ears, but he began trembling all over. The voice continued. (The devil) The question now is, my young thinker reflected, is it possible that such a period will ever come? If it does, everything is determined and humanity is settled for ever. But as, owing to man's inveterate stupidity, this cannot come about for at least a thousand years, everyone who recognises the truth even now may legitimately order his life as he pleases, on the new principles. In that sense, 'all things are lawful' for him. What's more, even if this period never comes to pass, since there is anyway no God and no immortality, the new man may well become the man-god, even if he is the only one in the whole world, and promoted to his new position, he may lightheartedly overstep all the barriers of the old morality of the old slaveman, if necessary. There is no law for God. Where God stands, the place is holy. Where I stand will be at once the foremost place... 'all things are lawful' and that's the end of it! That's all very charming; but if you want to swindle why do you want a moral sanction for doing it? But that's our modern Russian all over. He can't bring himself to swindle without a moral sanction. He is so in love with truth-.

being aware of a geological event and knowing what that event means in the real human sense are two very different things.

background extinction.” In ordinary times—times here understood to mean whole geologic epochs—extinction takes place only very rarely, more rarely even than speciation, and it occurs at what’s known as the background extinction rate. This rate varies from one group of organisms to another; often it’s expressed in terms of extinctions per million species-years.

The role that kamma plays in the awakening is empowering. It means that what each of us does, says, and thinks does matter—this, in opposition to the sense of futility that can come from reading, say, world history, geology, or astronomy, and realizing the fleeting nature of the entire human enterprise. The awakening lets us see that the choices we make in each moment of our lives are real, and that they produce real consequences. The fact that we are empowered also means that we are responsible for our experiences. We are not strangers in a strange land. We have formed and are continuing to form the world we experience. This helps us to face the events we encounter in life with greater equanimity, for we know that we had a hand in creating them. At the same time, we can avoid any debilitating sense of guilt because with each new choice we can always make a fresh start.

I have lost some fundamental part of my knowing, some elemental human feeling. Without it, the world feels like tap water left overnight, flat and chemical, devoid of life. I am like lightning seeking earth. Uneasy, I carry the prickle of potential energy in my limbs, ever deferred from the point of contact, the moment of release. Instead, it gathers in me, massing like a storm that never comes. I lack the language to even describe it, this vast unsettled sense that I am slipping over the glassy surface of things, afraid of what lurks beneath. I need a better way to walk through this life. I want to be enchanted again. Enchantment is small wonder magnified through meaning, fascination caught in the web of fable and memory. It relies on small doses of awe, almost homeopathic: those quiet traces of fascination that are found only when we look for them. It is the sense that we are joined together in one continuous thread of existence with the elements constituting this earth, and that there is a potency trapped in this interconnection, a tingle on the border of our perception. It is the forgotten seam of our geology, the elusive particle that binds our unstable matter: the ability to sense magic in the everyday, to channel it through our minds and bodies, to be sustained by it. Without it, I feel I am lacking some essential nutrient, some vitamin found only when you go digging in your own soil.

Push up some mountains. Cut them down. Drown the land under the sea. Push up some more mountains. Cut them down. Push up a third set of mountains, and let the river cut through them. “Unconformity” is the geologic term for an old, eroded land surface buried under younger rock layers. Put your outspread hand over the Carlin Canyon, Nevada unconformity and your fingers span roughly forty million years- the time that it took to bevel down the first set of mountains and deposit the younger layers on top. What is forty million years? Enough time for a small predatory dinosaur to evolve into a bird. Enough time for a four-legged, deer-like mammal to evolve into a whale. And far more than enough time to turn an ape-like creature in eastern Africa into a big-brained biped who can marvel at such things. The Grand Canyon’s Great Unconformity divides 1.7 billion-year-old rock from 550 million-year-old rock, a gap of more than one billion years. One billion years. I earn my salary studying the Earth and teaching its history, but I admit utter helplessness in comprehending such a span. A billion pages like those of this book would stack up more than forty miles. I had lived one bullion seconds a few days before my thirty-second birthday. A tape measure one billion inches long would stretch two-thirds of the way around the Earth. Such analogies hint at what deep time means- but they don’t get us there. “The human mind may not have evolved enough to be able to comprehend deep time," John McPhee once observed, “it may only be able to measure it.

To not be cut off, however, we need to be moving in a rhythm that is syncopated with that of the oaks and willows, heartbeats and touch. We must recall the original cadence of the soul. One of my most memorable teachings about slowing down came from my mentor, Clarke Berry, a Jungian analyst with whom I apprenticed, following licensure. I was young, and I knew I was in need of a mentor, someone who could teach me the art of sitting with others in therapy. The Jung Institute in San Francisco referred me to Clarke along with other analysts, but when I met him, I knew I was in the right place. Our first meeting, over thirty years ago, was unforgettable. When we sat down, Clarke reached to his left, placed his hand on a large rock lying on a table, and said, “This is my clock. I operate at geologic speed. And if you are going to work with the soul, you need to learn this rhythm, because this is how the soul moves.” Then he pointed to a small clock also sitting there and added, “It hates this.” What an amazing thing to tell this young therapist. It is the single most important thing I ever learned about therapy, about working with the soul. I share this story with every person I work with; I use it as a means of calming the urgency to change and helping patients return to a rhythm that enables them to listen once again to their own soul.

It seems to Marithe that her life has undergone two changes: one, when her father left. And two, about a year ago, when she turned thirteen, when her life and the way she felt about it and the way she viewed it suddenly tilted; like the deck of a ship in a storm. At first it seemed to her that her house, her family, her dogs, her accordion, her books, her room with its geology samples, its display of feathers, its pictures of foxes and wolves, all took on an unreal aspect. Everything felt like a stage set: she kept viewing herself as if from the outside. Instead of just acting, just doing, just running or speaking or playing or collecting, she would feel this sense of externalisation: and so, a voice inside her head would comment, you are running. Do you need to run? Where are you going? You're picking up that rock but do you want it, do you really need it, are you going to carry it home? [...] And her body! Some mornings she woke and it was as if lead weights had been attached to her limbs by some ill-meaning fairy. Even if she had the urge to walk across the paddock to feed the neighbours' horses -- which she hardly ever did any more, she didn't know why -- she wouldn't have the energy, the sap in her to do it. She wanted it returned to her, Marithe did, that sense of security in her life, of certainty, of knowing who she was and what she was about. Would it ever come back?

In ordinary times—times here understood to mean whole geologic epochs—extinction takes place only very rarely, more rarely even than speciation, and it occurs at what’s known as the background extinction rate. This rate varies from one group of organisms to another; often it’s expressed in terms of extinctions per million species-years. Calculating the background extinction rate is a laborious task that entails combing through whole databases’ worth of fossils. For what’s probably the best-studied group, which is mammals, it’s been reckoned to be roughly .25 million species-years. This means that, since there are about fifty-five hundred mammal species wandering around today, at the background extinction rate you’d expect—once again very roughly—one species to disappear every seven hundred years.

Burrator Reservoir, in south-west England’s Dartmoor National Park, is a good place to start. My university department takes its new geology students to this spot every autumn to give them their first taste of intrusive volcanic rocks – rocks formed when molten magma flows through the Earth’s cool upper crust slowly enough to solidify before it breaks through to the surface. The uplands of Dartmoor exist only because the resulting granite, deposited near the beginning of the Permian Period 290 million years ago, is more resistant to erosion than the softer rocks of the surrounding, low-lying countryside. Our students first see the granite in a small abandoned quarry, just south of Burrator Reservoir, and this location illustrates nicely many crucial components of the Earth’s climate system. The geological processes operating in this area act like a thermostatically controlled air conditioning system and, together with similar processes occurring in many places across the world, help keep temperatures on our planet roughly constant and, hence, suitable for life.

In their important masterpiece entitled When the Earth Nearly Died, Allan and Delair write: In Europe immense herds of diverse animals utterly vanished off the face of the earth for no obvious biological reason Coincident with this dreadful slaughter upon the land was the deposition of myriads of contemporary marine shells, and the stranding at great elevations of marine mammals, porpoises, walruses and seals In Siberia, the picture is everywhere one of appalling disorder, carnage and wholesale destruction, with countless animals and plants frozen in positions of death ever since the day they perished. As a result, their remains are amazingly fresh-looking and are frequently indistinguishable from those of animals and plants that have died mere weeks ago The magnitude of the biological extinctions achieved by the Deluge almost transcends the imagination. It annihilated literally billions of biological units of both sexes and every age indiscriminately. Only incredibly powerful flood waters operating world-wide could have achieved such results, and only a flood produced by the means previously suggested could have operated globally They comment on the preposterous Ice Age theories of their predecessors. Although these theories hold little water, they are accepted by supposedly intelligent people. ...it is astonishing that such an unscientific explanation ever came to be formulated, yet in a short time both it and the concept of immense thick ice-sheets descending from a hypothetical northern mountain system, to cover all of northern and eastern North America and western and northern Eurasia, was enthusiastically embraced...as virtually established fact The evidence is perfectly unambiguous. Along with the removal of an “Ice Age” like that which has been hitherto commonly envisaged, the evidence suggests that there is something seriously amiss with the last phases of standard geological chronology Evidence thus converges from numerous directions to support the conclusion that, on the testimony of radio-carbon and other dating techniques, immense physical and climatic changes occurred on earth some 11,000 years or so ago – when an Ice Age that probably never existed came to an end, and an apparently uniformitarian regime was abruptly terminated The gigantic worldwide tectonic disturbances of the ‘late Pleistocene’ times occurred almost simultaneously on a nearly unimaginable scale – precisely what could be expected from a powerful external influence but not from the ‘Ice Age’ conditions conventionally believed to have existed then They note the change in the magnetic fields that occurred during the cataclysmic period of Earth’s recent history: Significantly, a drop in the strength of the earth’s magnetic field appears to have occurred sometime between 13,750 and 12,350 years ago...attended by various other important changes, including earthquakes, vulcanism, water table fluctuations and large scale climatic variations. Of these, severe earthquakes in particular may even induce axial wobble, and polarity reversals

I have a conflicted view on beer styles. As historical artifacts, they're endlessly fascinating to study. And I think that they generally represent confluences -- and compromises -- of technology, agriculture, cuisine, and geology that make the most of what a region has to offer. That means existing styles are usually quite wonderful to drink, and I'm all for that.

Two different geologists (who simply do not have a hand in this debate since they are secular), who were searching for oil deposits, have mapped the regions that include the mountains of Ararat and beyond extensively.10 What we find are layers intrinsic to the formation of the mountains of Ararat (Armenia and Anatolia regions) that include: 1. Permian 2. Lower-Middle Triassic 3. Middle Triassic-Middle Cretaceous 4. Paleocene-Lower Eocene 5. Lower Eocene 6. Middle Eocene 7. Middle-Upper Miocene For much of this, the Eocene and Miocene rock layers are inverted and pushing up the Cretaceous and Triassic rock layers. In other words, without the Eocene and Miocene rock layers, the mountains of Ararat cannot exist! What can we glean from this? It means that Miocene and Eocene rock layers existed by day 150 in the mountains of Ararat. These layers are tertiary sediments much higher than the K/T boundary. What we can know is that these Eocene and Miocene rock layers were formed prior to the post-Flood period.

By having the self-confidence to apply the methods of scientific inquiry to human situations, they developed several new scholarly fields. In his magisterial study of the Enlightenment, Peter Gay states that Montesquieu invented sociology in The Spirit of Laws, that Edward Gibbon founded the modern writing of history with The History of the Decline and Fall of the Roman Empire, and that Adam Smith did the same for economics with The Wealth of Nations.57 (Xenophon’s Oeconomicus might from its title appear to claim to be a foundational document, but it really is about how to manage a household, which is what the word means in Greek.)58 Gay does not mention it, but Hume’s essay on “The Populousness of Ancient Nations” also was an early venture into creating the field of demography. Another Scot, James Hutton, came up with an astonishing new way to think about time, and so invented modern geology, a subject to which we will return. It is noteworthy that several of these innovative scholarly ventures—the ones by Montesquieu, Gibbon, and Hume—were rooted in the studies of the history of Rome.

In my life I've done more suffering than thinking— though I believe one understands better that way. You see, dogs aren't enough any more. People feel so damned lonely, they need company, they need something bigger, stronger, to lean on, something that can really stand up to it all. Dogs aren't enough; what we need is elephants. . . It seems that the elephants Morel was trying to save were purely imaginary and symbolic, a parable, as they say, and that the poor bastard was really defending the old human rights, the rights of man, those noble, clumsy, gigantic, anachronistic survivals of another age - another geological epoch. . . you announce this salvation as coming *soon’— though I suppose that in the language of paleontology, which is not exactly that of human suffering, the word soon’ means a few trifling hun- dred thousands of years. Earth was his kingdom, his place, his field— he belonged. . The lorry was literally stuffed with ‘trophies’: tusks, tails, heads, skins— an orgy of butch- ery. De Vries, was certainly not collecting for museums, because most of them had been so riddled with shot as to be unrecognizable and in any case unsuitable for the pleasure of the eye. I suppose there are things that nothing can kill and that remain forever intact. It’s as if nothing could ever j^ppen to human beings. They’re a species over which it’s not easy to triumph. They’ve a way of rising from the ashes, smiling and holding hands. "Well, I finally got an idea. When he fails, do like me: think about free elephant ride through Africa for hundreds and hundreds of wonderful animals that nothing could be built—either a wall or a fence of barbed wire—passing large open spaces and crush everything in its path, and destroying everything—while they live, nothing is able to stop them—what freedom! And even when they are no longer alive, who knows, perhaps continue to race elsewhere still free. So you begin to torment your claustrophobia, barbed wire, reinforced concrete, complete materialism imagine herds of elephants of freedom, follow them with his eyes never left them on their run and will see you soon feel better ... " years of isolation in the depths of the jungle have no power against a tenacious hope, and that a hundred acres of land at the height of the rainy season are easier to clear than are certain little intimate nooks of our soul. she understood perfectly well how unconvincing this sounded, but she couldn’t help it: it was the truth. He felt that, at his age, patience was ceasing to be a virtue and was becoming a luxury he could less and less afford. He strove for one last time to look at the affair with all the detachment and all the serenity suitable to a man of science. the immense sky, filled with absence. with the impassive face of a man who feels perfectly sure of having the last word. Of course to the pure all things are pure.

Loren held out her hand. "It's been fun listening to your stories, Mr...." The old cook smiled. "Cussler, Clive Cussler. Mighty nice to have met you, ma'am." When they were on the road again, the Pierce Arrow and its trailer smoothly rolling toward the border crossing, Pitt turned to Loren. "For a moment there, I thought the old geezer might have given me a clue to the treasure site." "You mean Yaeger's far-out translation about a river running under an island?" "It still doesn't seem geologically possible." Loren turned the rearview mirror to reapply her lipstick. "If the river flowed deep enough it might conceivably pass under the Gulf." "Maybe, but there's no way in hell to know for certain without drilling through several kilometers of hard rock." "You'll be lucky just to find your way to the treasure cavern without a major excavation." Pitt smiled as he stared at the road ahead. "He could really spin the yarns, couldn't he?" "The old cook? He certainly had an active imagination." "I'm sorry I didn't get his name." Loren settled back in the seat and gazed out her window as the dunes gave way to a tapestry of mesquite and cactus. "He told me what it was." "And?" "It was an odd name." She paused, trying to remember. Then she shrugged in defeat. "Funny thing...I've already forgotten it.

Life is a common good, it inheres in man and beast and passes from one to another, from body to body, this is how souls travel. In nature, everything is constantly changing, nothing is lost. The soul, that is, what constitutes life, is like wax: it retains its identity but only changes shape and constantly appears as new individuals. This is the nature of being: nothing in the world remains in one state, everything flows, every phenomenon is in progress, time itself moves steadily, like a river. Night turns into day, day into night, the moon has different phases, the year has different seasons. Nor will our bodies remain tomorrow what they are today or what they were yesterday. How many changes does a person undergo in the course of life, from fetus through infancy, crawling, maturity, aging, and unto death! And the whole universe. According to theory of the four elements, everything that exists arises from these very basic elements, and everything then turns into building material. “To be born”means “to begin to be something else.”“To die”means “to stop being what you used to be.”The ingredients are interchangeable, but matter remains the same. What does geology prove? Eternal transformations of the earth. There were seas, and now there are no seas; there were mountains and they have vanished; rivers flowed and dried up; volcanoes erupted and cooled. And that’s just the inanimate nature for you! The law of change in the animal world is even clearer. Caterpillars turn into butterflies, tadpoles into frogs, larvae into bees. Human societies and states are governed by the same principle. Troy has fallen, Pythagoras said to Numa Pompilius, and it is from that fall, thanks to Aeneas, the progenitor of the Julian house, that the Roman Empire will be reborn. It will be very powerful. Pythagoras did not say what would happen to Rome next. After all, everything changes? Yes, everything changes, the golden age has passed, the iron age has come. Therefore, I tell you, do not eat meat, concluded Pythagoras. And Numa Pompilius, having heard his teachings, came to Rome, instituted civilization there, and instructed a nation of warriors in the ways of peaceful coexistence.