Wilderness Act Quotes

The knowledge that she would never be loved in return acted upon her ideas as a tide acts upon cliffs.

They’d lied to me and betrayed me, leaving jagged edges where all my trust had been, and I didn’t like or respect or admire them any more, but still I loved them. I had no choice. I understood that, perfectly, standing in the white wilderness of snow. You can’t kill love. You can’t even kill it with hate. You can kill in-love, and loving, and even loveliness. You can kill them all, or numb them into dense, leaden regret, but you can’t kill love itself. Love is the passionate search for a truth other than your own; and once you feel it, honestly and completely, love is forever. Every act of love, every moment of the heart reaching out, is a part of the universal good: it’s a part of God, or what we call God, and it can never die.

The eyes of the future are looking back at us and they are praying for us to see beyond our own time. They are kneeling with hands clasped that we might act with restraint, that we might leave room for the life that is destined to come. To protect what is wild is to protect what is gentle. Perhaps the wilderness we fear is the pause between our own heartbeats, the silent space that says we live only by grace. Wilderness lives by this same grace. Wild mercy is in our hands.

...he began to fear whether in the presence of far greater events, all his acts would not fade into insignificance, just as a drop of rain disappears into the sea.

If the physical thing you're doing is funny, you don't have to act funny while doing it...Just be real and it will be funnier

I write to make peace with the things I cannot control. I write to create red in a world that often appears black and white. I write to discover. I write to uncover. I write to meet my ghosts. I write to begin a dialogue. I write to imagine things differently and in imagining things differently perhaps the world will change. I write to honor beauty. I write to correspond with my friends. I write as a daily act of improvisation. I write because it creates my composure. I write against power and for democracy. I write myself out of my nightmares and into my dreams. I write in a solitude born out of community. I write to the questions that shatter my sleep. I write to the answers that keep me complacent. I write to remember. I write to forget…. I write because I believe in words. I write because I do not believe in words. I write because it is a dance with paradox. I write because you can play on the page like a child left alone in sand. I write because it belongs to the force of the moon: high tide, low tide. I write because it is the way I take long walks. I write as a bow to wilderness. I write because I believe it can create a path in darkness…. write as ritual. I write because I am not employable. I write out of my inconsistencies. I write because then I do not have to speak. I write with the colors of memory. I write as a witness to what I have seen. I write as a witness to what I imagine…. I write because it is dangerous, a bloody risk, like love, to form the words, to say the words, to touch the source, to be touched, to reveal how vulnerable we are, how transient we are. I write as though I am whispering in the ear of the one I love.

There are at the present time two great nations in the world, which started from different points, but seem to tend towards the same end. I allude to the Russians and the Americans. Both of them have grown up unnoticed; and whilst the attention of mankind was directed elsewhere, they have suddenly placed themselves in the front rank among the nations, and the world learned their existence and their greatness at almost the same time. All other nations seem to have nearly reached their natural limits, and they have only to maintain their power; but these are still in the act of growth. All the others have stopped, or continue to advance with extreme difficulty; these alone are proceeding with ease and celerity along a path to which no limit can be perceived. The American struggles against the obstacles which nature opposes to him; the adversaries of the Russian are men. The former combats the wilderness and savage life; the latter, civilization with all its arms. The conquests of the American are therefore gained with the ploughshare; those of the Russian by the sword. The Anglo-American relies upon personal interest to accomplish his ends, and gives free scope to the unguided strength and common sense of the people; the Russian centres all the authority of society in a single arm. The principal instrument of the former is freedom; of the latter, servitude. Their starting-point is different, and their courses are not the same; yet each of them seems marked out by the will of Heaven to sway the destinies of half the globe.

In the same way that the picturesque designers were always careful to include some reminder of our mortality in their gardens -- a ruin, sometimes even a dead tree -- the act of leaving parts of the garden untended, and calling attention to its margins, seems to undermine any pretense to perfect power or wisdom on the part of the gardener. The margins of our gardens can be tropes too, but figures of irony rather than transcendence -- antidotes, in fact, to our hubris. It may be in the margins of our gardens that we can discover fresh ways to bring our aesthetics and our ethics about the land into some meaningful alignment.

In spite of the string of magazine covers announcing the contrary, we all know that ten simple things will not save the earth. There are, rather, three thousand impossible things that all of us must do, and changing our light bulbs, while necessary, is the barest beginning. We are being called upon to act against a prevailing culture, to undermine our own entrenched tendency to accumulate and to consume, and to refuse to define our individuality by our presumed ability to do whatever we want.

In times of struggle, there are as many reasons not to read as there are to breathe. Don’t you have bigger things to do? Reading, let alone re-reading, is the terrain of milquetoasts and mopey spinsters. At life’s ugliest junctures the very act of opening a book can smack of cowardly escapism. Who chooses to read when there’s work to be done? Call me a coward if you will, but when the line between duty and sanity blurs, you can usually find me curled up with a battered book, reading as if my mental health depended on it. And it does, for inside the books I love I find food, respite, escape, and perspective.

We are being called upon to act against a prevailing culture, to undermine our own entrenched tendency to accumulate and to consume, and to refuse to define our individuality by our presumed ability to do whatever we want.

Our ignorance of the teeming wilderness that is the soil (even the act of regarding it as a wilderness) is no impediment to nurturing it. To the contrary, a healthy sense of all we don't know--even a sense of mystery--keeps us from reaching for oversimplifications and technological silver bullets.

The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. The wilderness gave them their first taste of those rewards and penalties for wise and foolish acts which every woodsman faces daily, but against which civilization has built a thousand buffers.

What she read was a series of short connected lyrics, “Isis in Darkness.” The Egyptian Queen of Heaven and Earth was wandering in the Underworld, gathering up pieces of the murdered and dismembered body of her lover Osiris. At the same time, it was her own body she was putting back together; and it was also the physical universe. She was creating the universe by an act of love.

The knowledge that she would never be loved in return acted upon her ideas as a tide acts upon cliffs. Her religious beliefs went first, for all she could ask of a god, or of immortality, was the gift of a place where daughters love their mothers; the other attributes of Heaven you could have for a song. Next she lost her belief in the sincerity of those about her. She secretly refused to believe that anyone (herself excepted) loved anyone. All families lived in a wasteful atmosphere of custom and kissed one another with secret indifference. She saw that the people of this world moved about in an armor of egotism, drunk with self-gazing, athirst for compliments, hearing little of what was said to them, unmoved by the accidents that befell their closest friends, in dread of all appeals that might interrupt their long communion with their own desires. These were the sons and daughters of Adam from Cathay to Peru. And when on the balcony her thoughts reached this turn, her mouth would contract with shame for she knew that she too sinned and that though her love for her daughter was vast enough to include all the colors of love, it was not without a shade of tyranny: she loved her daughter not for her daughter's sake, but for her own. She longed to free herself from this ignoble bond; but the passion was too fierce to cope with.

Its invisibility, and the mystery which was attached to it, made this organization doubly terrible. It appeared to be omniscient and omnipotent, and yet was neither seen nor heard. The man who held out against the Church vanished away, and none knew whither he had gone or what had befallen him. His wife and his children awaited him at home, but no father ever returned to tell them how he had fared at the hands of his secret judges. A rash word or a hasty act was followed by annihilation, and yet none knew what the nature might be of this terrible power which was suspended over them. No wonder that men went about in fear and trembling, and that even in the heart of the wilderness they dared not whisper the doubts which oppressed them.

People who have never canoed a wild river, or who have done so only with a guide in the stern, are apt to assume that novelty, plus healthful exercise, account for the value of the trip. I thought so too, until I met the two college boys on the Flambeau. Supper dishes washed, we sat on the bank watching a buck dunking for water plants on the far shore. Soon the buck raised his head, cocked his ears upstream, and then bounded for cover. Around the bend now came the cause of his alarm: two boys in a canoe. Spying us, they edged in to pass the time of day. ‘What time is it?’ was their first question. They explained that their watches had run down, and for the first time in their lives there was no clock, whistle, or radio to set watches by. For two days they had lived by ‘sun-time,’ and were getting a thrill out of it. No servant brought them meals: they got their meat out of the river, or went without. No traffic cop whistled them off the hidden rock in the next rapids. No friendly roof kept them dry when they misguessed whether or not to pitch the tent. No guide showed them which camping spots offered a nightlong breeze, and which a nightlong misery of mosquitoes; which firewood made clean coals, and which only smoke. Before our young adventurers pushed off downstream, we learned that both were slated for the Army upon the conclusion of their trip. Now the motif was clear. This trip was their first and last taste of freedom, an interlude between two regimentations: the campus and the barracks. The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. The wilderness gave them their first taste of those rewards and penalties for wise and foolish acts which every woodsman faces daily, but against which civilization has built a thousand buffers. These boys were ‘on their own’ in this particular sense. Perhaps every youth needs an occasional wilderness trip, in order to learn the meaning of this particular freedom.

A wilderness, in contrast with those areas where man and his own works dominate the landscape, is hereby recognized as an area where the earth and its community of life are untrammeled by man, where man himself is a visitor who does not remain.

And we were taught to play golf. Golf epitomizes the tame world. On a golf course nature is neutered. The grass is clean, a lawn laundry that wipes away the mud, the insect, the bramble, nettle and thistle, an Eezy-wipe lawn where nothing of life, dirty and glorious, remains. Golf turns outdoors into indoors, a prefab mat of stultified grass, processed, pesticided, herbicided, the pseudo-green of formica sterility. Here, the grass is not singing. The wind cannot blow through it. Dumb expression, greenery made stupid, it hums a bland monotone in the key of the mono-minded. No word is emptier than a golf tee. No roots, it has no known etymology, it is verbal nail polish. Worldwide, golf is an arch act of enclosure, a commons fenced and subdued for the wealthy, trampling serf and seedling. The enemy of wildness, it is a demonstration of the absolute dominion of man over wild nature.

[Robert's eulogy at his brother, Ebon C. Ingersoll's grave. Even the great orator Robert Ingersoll was choked up with tears at the memory of his beloved brother] The record of a generous life runs like a vine around the memory of our dead, and every sweet, unselfish act is now a perfumed flower. Dear Friends: I am going to do that which the dead oft promised he would do for me. The loved and loving brother, husband, father, friend, died where manhood's morning almost touches noon, and while the shadows still were falling toward the west. He had not passed on life's highway the stone that marks the highest point; but, being weary for a moment, he lay down by the wayside, and, using his burden for a pillow, fell into that dreamless sleep that kisses down his eyelids still. While yet in love with life and raptured with the world, he passed to silence and pathetic dust. Yet, after all, it may be best, just in the happiest, sunniest hour of all the voyage, while eager winds are kissing every sail, to dash against the unseen rock, and in an instant hear the billows roar above a sunken ship. For whether in mid sea or 'mong the breakers of the farther shore, a wreck at last must mark the end of each and all. And every life, no matter if its every hour is rich with love and every moment jeweled with a joy, will, at its close, become a tragedy as sad and deep and dark as can be woven of the warp and woof of mystery and death. This brave and tender man in every storm of life was oak and rock; but in the sunshine he was vine and flower. He was the friend of all heroic souls. He climbed the heights, and left all superstitions far below, while on his forehead fell the golden dawning, of the grander day. He loved the beautiful, and was with color, form, and music touched to tears. He sided with the weak, the poor, and wronged, and lovingly gave alms. With loyal heart and with the purest hands he faithfully discharged all public trusts. He was a worshipper of liberty, a friend of the oppressed. A thousand times I have heard him quote these words: 'For Justice all place a temple, and all season, summer!' He believed that happiness was the only good, reason the only torch, justice the only worship, humanity the only religion, and love the only priest. He added to the sum of human joy; and were every one to whom he did some loving service to bring a blossom to his grave, he would sleep to-night beneath a wilderness of flowers. Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word; but in the night of death hope sees a star and listening love can hear the rustle of a wing. He who sleeps here, when dying, mistaking the approach of death for the return of health, whispered with his latest breath, 'I am better now.' Let us believe, in spite of doubts and dogmas, of fears and tears, that these dear words are true of all the countless dead. And now, to you, who have been chosen, from among the many men he loved, to do the last sad office for the dead, we give his sacred dust. Speech cannot contain our love. There was, there is, no gentler, stronger, manlier man.

The legacy of the Wilderness Act is a legacy of care. It is the act of loving beyond ourselves, beyond our own species, beyond our own time. To honor wildlands and wild lives that we may never see, much less understand, is to acknowledge the world does not revolve around us. The Wilderness Act is an act of respect that protects the land and ourselves from our own annihilation.

Cesar is not a philosophical man. His life has been one long flight from reflection. At least he is clever enough not to expose the poverty of his general ideas; he never permits the conversation to move toward philosophical principles. Men of his type so dread all deliberation that they glory in the practice of the instantaneous decision. They think they are saving themselves from irresolution; in reality they are sparing themselves the contemplation of all the consequences of their acts. Moreover, in this way they can rejoice in the illusion of never having made a mistake; for act follows so swiftly on act that it is impossible to reconstruct the past and say that an alternative decision would have been better. They can pretend that every act was forced on them under emergency and that every decision was mothered by necessity

But as adults, we have come to see that her autobiographical novels were not only fictionalized but brilliantly edited, in a profound act of American myth-making and self-transformation. As unpublished manuscripts, letters, and documents have come to light, we have begun to apprehend the scope of her life, a story that needs to be fully told, in its historical context, as she lived it. That tale is different from the one she wrote. It is an adult story of poverty, struggle, and reinvention—a great American drama in three acts.

Screens of tumbling water, breaking the world beyond them into glittering lines and smeared shadows. Kellhus had ceased trying to penetrate them. “Power,” Anasûrimbor Moënghus said, “is always power over. When an infant may be either, what is the difference between a Fanim and an Inrithi? Or between a Nansur and a Scylvendi? What could be so malleable in Men that anyone, split between circumstances, could be his own murderer? “You learned this lesson quickly. You looked across Wilderness and you saw thousands upon thousands of them, their backs bent to the field, their legs spread to the ceiling, their mouths reciting scripture, their arms hammering steel … Thousands upon thousands of them, each one a small circle of repeating actions, each one a wheel in the great machine of nations … “You understood that when men stop bowing, the emperor ceases to rule, that when the whips are thrown into the river, the slave ceases to serve. For an infant to be an emperor or a slave or a merchant or a whore or a general or whatever, those about him must act accordingly. And Men act as they believe. “You saw them, in their thousands, spread across the world in great hierarchies, the actions of each exquisitely attuned to the expectations of others. The identity of Men, you discovered, was determined by the beliefs, the assumptions, of others. This is what makes them emperors or slaves … Not their gods. Not their blood. “Nations live as Men act,” Moënghus said, his voice refracted through the ambient rush of waters. “Men act as they believe. And Men believe as they are conditioned. Since they are blind to their conditioning, they do not doubt their intuitions …” Kellhus nodded in wary assent. “They believe absolutely,” he said.

He would not now conduct little Nell to the coast; he would not convey her by a steamer to Port Said, would not surrender her to Mr. Rawlinson; he himself would not fall into his father's arms and would not hear from his lips that he had acted like a true Pole! The end, the end! In a few days the sun would shine only upon the lifeless bodies and afterwards would dry them up into a semblance of those mummies which slumber in an eternal sleep in the museums in Egypt

To resent is to brood in inaction, to pass through life acting in a manner indistinguishable from those who bear no grudges. But hatred hails from a wilder, far more violent tribe. Even when you cannot strike out, you strike nonetheless. Inward, if not outward, as if such things have direction. To hate, especially without recourse to vengeance, is to besiege yourself, to starve yourself to the point of eating your own, then to lay wreaths of blame at the feet of the accused.

B —Did I respect my own boundaries? Was I clear about what’s okay and what’s not okay? R —Was I reliable? Did I do what I said I was going to do? A —Did I hold myself accountable? V —Did I respect the vault and share appropriately? I —Did I act from my integrity? N —Did I ask for what I needed? Was I nonjudgmental about needing help? G —Was I generous toward myself?

It was a careworn face. But most of the lines, if followed back like a trail, would lead to happiness. To the faces a face made when laughing or smiling, or sitting quietly enjoying the day. Though some of those lines led elsewhere. Into a wilderness, into the wild. Where terrible things had happened. Some of the lines of his face led to events inhuman and abominable. To horrific sights. To unspeakable acts. Some of them his. The lines of his face were the longitude and latitude of his life.

Thornton Wilder’s one-act play “The Angel That Troubled the Waters,” based on John 5:1-4, dramatizes the power of the pool of Bethesda to heal whenever an angel stirred its waters. A physician comes periodically to the pool hoping to be the first in line and longing to be healed of his melancholy. The angel finally appears but blocks the physician just as he is ready to step into the water. The angel tells the physician to draw back, for this moment is not for him. The physician pleads for help in a broken voice, but the angel insists that healing is not intended for him. The dialogue continues—and then comes the prophetic word from the angel: “Without your wounds where would your power be? It is your melancholy that makes your low voice tremble into the hearts of men and women. The very angels themselves cannot persuade the wretched and blundering children on earth as can one human being broken on the wheels of living. In Love’s service, only wounded soldiers can serve. Physician, draw back.” Later, the man who enters the pool first and is healed rejoices in his good fortune and turning to the physician says: “Please come with me. It is only an hour to my home. My son is lost in dark thoughts. I do not understand him and only you have ever lifted his mood. Only an hour.… There is also my daughter: since her child died, she sits in the shadow. She will not listen to us but she will listen to you.”13 Christians who remain in hiding continue to live the lie. We deny the reality of our sin. In a futile attempt to erase our past, we deprive the community of our healing gift. If we conceal our wounds out of fear and shame, our inner darkness can neither be illuminated nor become a light for others. We cling to our bad feelings and beat ourselves with the past when what we should do is let go. As Dietrich Bonhoeffer said, guilt is an idol. But when we dare to live as forgiven men and women, we join the wounded healers and draw closer to Jesus.

The knowledge that she would never be loved in return acted upon her ideas as a tide acts upon cliffs. Her religious beliefs went first, for all she could ask of a god, or of immortality, was the gift of a place where daughters love their mothers; the other attributes of Heaven you could have for a song.

You’ve got to love life to have life, and you’ve got to have life to love life.

I guess new people aren’t any better than old ones. I’ll bet they almost never are.

From solitude in the womb, we emerge into solitude among our Fellows, and return again to solitude within the Grave. We pass our lives in the attempt to mitigate that solitude. But Propinquity is never fusion. The most populous City is but an agglomeration of wildernesses. We exchange Words, but exchange them from prison to prison, and without hope that they will signify to others what they mean to ourselves. We marry, and there are two solitudes in the house instead of one, We beget children, and there are many solitudes. We reiterate the act of love; but again propinquity is never fusion. The most intimate contact is inly of Surfaces and we couple, as I have seen the condemned Prisoners at Newgate coupling with their trulls, between the bars of our cages. Pleasure cannot be shared; like pain, it can only be experienced or inflicted, and when we give pleasures to our lovers or Bestow charity upon the Needy, we do so, not to gratify the object of our Benevolence, but only ourselves. For the truth is that we are kind for the same reason the reason as we are cruel, in order that we may enhance the sense of our own power; and this we are for ever trying to do, despite the fact that by doing it we cause ourselves to feel more solitary then ever. The reality of solitude is the same in all men, there being no mitigation of it, except in Forgetfulness, Stupidity, or Illusion; but a mans sense of Solitude is proportionate to the sense and fact of his power. In any set of circumstances, the more Power we have, the more intensely do we feel our solitude. I have enjoyed much power in my life.- The Fifth Earl, in Aldous Huxley’s After Many A Summer Dies The Swan

Concerning this desert, Jeremiah writes: ‘I will lead my beloved into the wilderness and will speak to her in her heart’ (Hosea 2:14) . . . The prophet hungered for this desolate self-abandonment when he said: ‘Who will give me the wings of a dove that I may fly away and be at rest?’ (Psalm 55:6). Where do we find peace and rest? Only in abandonment, in the desert and in isolation from all creatures . . . Now you could say . . . if all this must be removed, then it is grievous if God allows us to remain without any support. ‘Woe to me that my exile is prolonged’ (Psalm 120:5), as the prophet says, if God prolongs my dereliction without casting his light upon me, speaking to me or working in me, as you are suggesting here. If we thus enter a state of pure nothingness, is it not better that we should do something in order to drive away the darkness and dereliction? Should we not pray or read or listen to a sermon or do something else that is virtuous in order to help ourselves? No, certainly not! The very best thing you can do is to remain still for as long as possible . . . You cannot think about or desire this preparation more swiftly than God can carry it out . . . You should know that God must pour himself into you and act upon you where he finds you prepared . . . just as the sun must pour itself forth and cannot hold itself back when the air is pure and clean. Certainly, it would be a major failing if God did not perform great works in you, pouring great goodness into you, in so far as he finds you empty and there.

Unfortunately the hostility that the European displayed toward the native cultures he encountered he carried even further into his relations with the land. The immense open spaces of the American continents, with all their unexploited or thinly utilized resources, were treated as a challenge to unrelenting war, destruction, and conquest. The forests were there to be cut down, the prairie to be plowed up, the marshes to be filled, the wildlife to be killed for empty sport, even if not utilized for food or clothing. In the act of 'conquering nature' our ancestors too often treated the earth as contemptuously and as brutally as they treated its original inhabitants, wiping out great animal species like the bison and the passenger pigeon, mining the soils instead of annually replenishing them, and even, in the present day, invading the last wilderness areas, precious just because they are still wildernesses, homes for wildlife and solitary human souls. Instead we are surrendering them to six-lane highways, gas stations, amusement parks, and the lumber interests, as in the redwood groves, or Yosemite, and Lake Tahoe-though these primeval areas, once desecrated, can never be fully restored or replaced.

I been thinkin'," he said. "I been in the hills, thinkin', almost you might say like Jesus went into the wilderness to think His way out of a mess of troubles. Seems like Jesus got all messed up with troubles, and He couldn't figure nothin' out, an' He got to feelin' what the hell good is it all, an' what's the use fightin' an' figurin'. Got tired, got good an' tired, an' His sperit all wore out. Jus' about come to the conclusion, the hell with it. An' so He went off into the wilderness." "I ain't sayin' I'm like Jesus," the preacher went on. "But I got tired like Him, an' I got mixed up like Him, an' I went into the wilderness like Him, without no campin' stuff. Nighttime I'd lay on my back an' look up at the stars; morning I'd set an' watch the sun come up; midday I'd look out from a hill at the rollin' dry country; evenin' I'd foller the sun down. Sometimes I'd pray like I always done. On'y I couldn' figure what I was prayin' to or for. There was the hills, an' there was me, an' we wasn't separate no more. We was one thing. An' that one thing was holy." "An' I got thinkin', on'y it wasn't thinkin, it was deeper down than thinkin'. I got thinkin' how we was holy when we was one thing, an' mankin' was holy when it was one thing. An' it on'y got unholy when one mis'able little fella got the bit in his teeth an' run off his own way, kickin' an' draggin' an' fightin'. Fella like that bust the holiness. But when they're all workin' together, not one fella for another fella, but one fella kind of harnessed to the whole shebang—that's right, that's holy. An' then I got thinkin' I don't even know what I mean by holy." He paused, but the bowed heads stayed down, for they had been trained like dogs to rise at the "amen" signal. "I can't say no grace like I use' ta say. I'm glad of the holiness of breakfast. I'm glad there's love here. That's all." The heads stayed down. The preacher looked around. "I've got your breakfast cold," he said; and then he remembered. "Amen," he said, and all the heads rose up.

Mary made him lie down in the middle of the stage. Then she started singing, “Everything’s all right, yes, everything’s fine …” and rubbing something on his forehead, which wasn’t going to help him. No one ever gets saved by a forehead rub. Ask Laura Ingalls Wilder if you don’t believe me. But Mary kept doing it anyway, begging him to let the world turn without him tonight because everything was all right—which it wasn’t, because even his best friend, Judas, was acting weird.

Reviewing our experiences, we had become more and more convinced that carrying arms was not only unnecessary in most grizzly country but was certainly no good for the desired atmosphere and proper protocol in obtaining good film records. If we were to obtain such film and fraternize successfully with the big bears, it would be better to go unarmed in most places. The mere fact of having a gun within reach, cached somewhere in a pack or a hidden holster, causes a man to act with unconscious arrogance and thus maybe to smell different or to transmit some kind of signal objectionable to bears. The armed man does not assume his proper role in association with the wild ones, a fact of which they seem instantly aware at some distance. He, being wilder than they, whether he likes to admit it or not, is instantly under even more suspicion than he would encounter if unarmed. One must follow the role of an uninvited visitor—an intruder—rather than that of an aggressive hunter, and one should go unarmed to insure this attitude.

Our loneliness cannot always be fixed, but it can always be accepted as the very will of God for now, and that turns into something beautiful. Perhaps it is like the field wherein lies the valuable treasure. We must buy the field. It is no sun drenched meadow embroidered with wildflowers. It is a bleak and empty place, but once we know it contains a jewel the whole picture changes. In my case, "selling everything" meant giving up the self-pity and the bitter questions. I do not mean we are to go out looking for chances to be as lonely as possible. I am talking about acceptance of the inevitable. And when, through a willed act we receive this thing we did not want, then Loneliness, the name of the field nobody wants, is transformed into a place of hidden treasure.

If every person is to be banished from society who runs into debt and cannot pay—if we are to be peering into everybody's private life, speculating upon their income, and cutting them if we don't approve of their expenditure—why, what a howling wilderness and intolerable dwelling Vanity Fair would be! Every man's hand would be against his neighbor in this case, my dear sir, and the benefits of civilization would be done away with. We should be quarreling, abusing, avoiding one another. Our houses would become caverns, and we should go in rags because we cared for nobody. Rents would go down. Parties wouldn't be given any more. All the tradesmen of the town would be bankrupt. Wine, wax-lights, comestibles, rouge, crinoline-petticoats, diamonds, wigs, Louis-Quatorze gimcracks, and old china, park hacks, and splendid high-stepping carriage horses—all the delights of life, I say,—would go to the deuce, if people did but act upon their silly principles and avoid those whom they dislike and abuse. Whereas, by a little charity and mutual forbearance, things are made to go on pleasantly enough: we may abuse a man as much as we like, and call him the greatest rascal unhanged—but do we wish to hang him therefore? No. We shake hands when we meet. If his cook is good we forgive him and go and dine with him, and we expect he will do the same by us. Thus trade flourishes—civilization advances; peace is kept; new dresses are wanted for new assemblies every week; and the last year's vintage of Lafitte will remunerate the honest proprietor who reared it.

Good writing as well as good acting will be obedience to conscience. There must not be a particle of will or whim mixed with it. If we can listen, we shall hear. By reverently listening to the inner voice, we may reinstate ourselves on the pinnacle of humanity.

would always advise any young writer for the theater to do everything—to adapt plays, to translate plays, to hang around theaters, to paint scenery, to become an actor. . . . There’s a bottomless pit in the acquisition of how to tell an imagined story to listeners and viewers.

Now the motif was clear. This trip was their first and last taste of freedom, an interlude between two regimentations: the campus and the barracks. The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. The wilderness gave them their first taste of those rewards and penalties for wise and foolish acts which every woodsman faces daily, but against which civilization has built a thousand buffers. These boys were ‘on their own’ in this particular sense.

Poetry,' she said with scorn. 'I hate poetry. It's just this. This is all there is. This stupid city.' He went cold with dread. What was she saying, what had she done? It was like a blasphemy, it was like an act of desecration. Though how could he expect her to maintain faith in something he himself had so blatantly failed?

The common factor to all of these experiences would seem to be the momentary disappearance of inner conflicts. The person feels in harmony with the world and with herself. Someone enjoying such an experience, such as walking through a serene wilderness, has no particular expectations beyond the simple act of walking. She simply is, here and now, free and open.

On a winter’s day when a person’s spirits may be low and to behold thirty to one-hundred Evening Grosbeaks busily gorging themselves on bird seed and perched in a stand of pines with all of them creating a cacophony of sparrow like chirps, this is real therapy for me. It is an act of contagious optimism. It is at such times I realize that a bird can do more for me than a shrink.

I've done my research and learned this : Ten is when we learn how to be good girls and real boys.Ten is when children begin to hide who they are in order to become what the world expects them to be.Right around ten is when we begin to internalize our formal taming.Ten is when the world sat me down, told me to be quiet, and pointed toward my cages: These are the feelings you are allowed to express.This is how a woman should act.This is the body you must strive for.These are the things you will believe.These are the people you can love.Those are the people you should fear.This is the kind of life you are supposed to want.Make yourself fit.You'll be uncomfortable at first, but don't worry-eventually you'll forget you're caged.Soon this will just feel like: life.

Telegraph Road A long time ago came a man on a track Walking thirty miles with a pack on his back And he put down his load where he thought it was the best Made a home in the wilderness He built a cabin and a winter store And he ploughed up the ground by the cold lake shore And the other travellers came riding down the track And they never went further, no, they never went back Then came the churches, then came the schools Then came the lawyers, then came the rules Then came the trains and the trucks with their loads And the dirty old track was the telegraph road Then came the mines - then came the ore Then there was the hard times, then there was a war Telegraph sang a song about the world outside Telegraph road got so deep and so wide Like a rolling river ... And my radio says tonight it's gonna freeze People driving home from the factories There's six lanes of traffic Three lanes moving slow ... I used to like to go to work but they shut it down I got a right to go to work but there's no work here to be found Yes and they say we're gonna have to pay what's owed We're gonna have to reap from some seed that's been sowed And the birds up on the wires and the telegraph poles They can always fly away from this rain and this cold You can hear them singing out their telegraph code All the way down the telegraph road You know I'd sooner forget but I remember those nights When life was just a bet on a race between the lights You had your head on my shoulder, you had your hand in my hair Now you act a little colder like you don't seem to care But believe in me baby and I'll take you away From out of this darkness and into the day From these rivers of headlights, these rivers of rain From the anger that lives on the streets with these names 'Cos I've run every red light on memory lane I've seen desperation explode into flames And I don't want to see it again ... From all of these signs saying sorry but we're closed All the way down the telegraph road

All Spanish intellectuals burst into one great song of joy and hope. Now Spain was clean. Now every Spaniard was wholly obedient to Church and King. Alone of all European countries, Spain was now one united mass of loyal men, believing and acting as one being. Every thinker and poet in Spain celebrated in book and song this glorious event, this blessed time, the dawn of Spain’s Golden Age. It was the end of Spain.

There were monsters abroad, there was no denying it - but what of the thousands of people in Thebes and in the rest of Egypt who had not robbed tombs? The tally of those who had not bowed to greed far outweighed that of those who had. It was easy to forget that fact amid the horror of the acts of the guilty. Wenatef had lost sight it for a time, but now it was as though he were surrounded by a great, silent multitude: the honorable and faithful ones who had not done wrong.

God is not the possession of any religion. If anything, religion can be a path away from God. God cannot be bound up inside churches, synagogues, mosques, and temples. Those are just community centers where people gather to hang out with their friends. God is no more to be found in those places than he is in rock clubs or back-alley bars. God is in the wilderness, and God is in the city. Everywhere you go God is there. God walks with you. God is you, and God is the very act of walking.

It's simply not possible to always see the world fresh and in full, like a child, while also making money, paying bills on time, and taking care of a family...But doing this work and occasionally acting like a two-year-old pays dividends of awe and pleasure. It doesn't take very much time to notice that you live within nature...Wonder doesn't come from outside after driving somewhere spectacular, it comes from within: It's a union of the natural world and the mind prepared to receive it.

I’m doing the best I can. 2. I will allow myself to be seen. 3. I apply the advice an acting coach gave me to all aspects of my life: Go further. Don’t be afraid. Put it all out there. Don’t leave anything on the floor. 4. I will not be a mystery to my daughter. She will know me and I will share my stories with her—the stories of failure, shame, and accomplishment. She will know she’s not alone in that wilderness. “This is who I am. “This is where I am from. “This is my mess. “This is what it means to belong to myself.

Rain follows the plow: that was the spurious premise behind such claims, put forward by successive presidents of the Union Pacific Railroad and at least one employee of Powell’s own agency.28 Powell’s report had refuted it, arguing that there was no scientific evidence for it.29 But climate falsifiers argued that a wet period during Dakota’s boom years proved the connection. Congress believed them, and the quack theory supplied a rationale for the Timber Culture Act. By reducing wind, trees were supposed to produce rain.

Critical or adoring scholars and readers might agree about one thing: the Little House books are not history. They are not, as Wilder and her daughter had claimed, true in every particular. Yet the truth about our history is in them. The truth about settlement, about homesteading, about farming is there, if we look for it—embedded in the novels’ conflicted, nostalgic portrayal of transient joys and satisfactions, their astonishing feats of survival and jarring acts of dispossession, their deep yearning for security. Anyone who would ask where we came from, and why, must reckon with them.

Ask any number of people to describe a moment of “perfect” happiness. Some will talk about moments of deep peace experienced in a harmonious natural setting, of a forest dappled in sunshine, of a mountain summit looking out across a vast horizon, of the shores of a tranquil lake, of a night walk through snow under a starry sky, and so on. Others will refer to a long-awaited event: an exam they’ve aced, a sporting victory, meeting someone they’ve longed to meet, the birth of a child. Still others will speak of a moment of peaceful intimacy with their family or a loved one, or of having made someone else happy. The common factor to all of these experiences would seem to be the momentary disappearance of inner conflicts. The person feels in harmony with the world and with herself. Someone enjoying such an experience, such as walking through a serene wilderness, has no particular expectations beyond the simple act of walking. She simply is, here and now, free and open. For just a few moments, thoughts of the past are suppressed, the mind is not burdened with plans for the future, and the present moment is liberated from all mental constructs. This moment of respite, from which all sense of emotional urgency has vanished, is experienced as one of profound peace.

He is eternal, which means that He antedates time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change. He is immutable, which means that He has never changed and can never change in any smallest measure. To change He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God. He is omniscient, which means that He knows in one free and effortless act all matter, all spirit, all relationships, all events. He has no past and He has no future. He is, and none of the limiting and qualifying terms used of creatures can apply to Him. Love and mercy and righteousness are His, and holiness so ineffable that no comparisons or figures will avail to express it. Only fire can give even a remote conception of it. In fire He appeared at the burning bush; in the pillar of fire He dwelt through all the long wilderness journey. The fire that glowed between the wings of the cherubim in the holy place was called the "shekinah," the Presence, through the years of Israel's glory, and when the Old had given place to the New, He came at Pentecost as a fiery flame and rested upon each disciple.

Thanks, you guys." Fiona smiled. "I haven't been with anyone since Jackson and I split. I hate to act like such a hoochie mama, but---" "Hey. There's a little hoochie mama in all of us," Charli said. "Didn't I tell you how I finally got Reno to make the big move?" "No." "The famous Wilder barbecue party? While we were dancing, I conveniently told him I'd forgotten to put panties on under my dress. He could barely keep his hands to himself. Then I told him if he was interested, I'd meet him back at his house." "Oooh, devious." Abby laughed. "Was there any rubber left on his tires?" "Nope." Charli grinned. "But that was one hoochie-mama move I'll never regret.

The game resembles the act of writing in that you can’t help but compete with yourself: no one is watching, but you still desire perfection, even if such a thing is unattainable. In fact, the toss of a Frisbee is a bit like the writing of a sentence. Each must move along a certain line to keep the game going forward. Each can go astray, spin out of control. At times what is called for is a long, unspooling line, a toss that slices and circles and hovers in the wind, feinting one way before turning back in another, just as a sentence can move in spirals around a central idea, curving ever closer to the center, the heart, the rock. Other times you need a direct approach. Straight and crisp. A shot from short range.

What’s the point of making predictions if they cannot change anything? Some complex systems, such as the weather, are oblivious to our predictions. The process of human development, in contrast, reacts to them. Indeed, the better our forecasts, the more reactions they engender. Hence paradoxically, as we accumulate more data and increase our computing power, events become wilder and more unexpected. The more we know, the less we can predict. Imagine, for example, that one day experts decipher the basic laws of the economy. Once this happens, banks, governments, investors and customers will begin to use this new knowledge to act in novel ways, and gain an edge over their competitors. For what is the use of new knowledge if it doesn’t lead to novel behaviours?

An intelligent man, or woman, is a lamp that guides itself. Let him or her lead. Trust the knowing they browse. A half-intelligent person is one who lets the intelligent person be guide. He holds on like the blind to the coat of a helper. Through another, he acts and sees and learns. There is a third kind with no intellect at all, who takes no advice, strolls out into the wilderness, runs a little to one side, stops, limps through the night with no candle, no stub of a candle, no notion what to ask for. The first has perfect intellect. The second knows enough to surrender to the first. One breathes with Jesus. The other dies, so Jesus can breathe through him. The third flops and flounders in all directions, with no direction, lurches and leaps, trying everything, with no way or way out.

1. The wilder Beth grew, the bluer her eyes became, and the bluer her eyes became, the wilder she grew. 2. She chewed her nails. She chewed them down to the skin until they bled. 3. When she laughed she closed her eyes and tilted her head backward. She put one arm across her stomach. 4. She could melt Nanna's stony heart with one smile. After her heart was melted Nanna always said, 'What on earth will we do with you?' 5. She ran away often and when she returned we all tried to act as though she had never gone. 6. She felt keenly the pain of insects and then the pain of people. 7. She gave up dancing at thirteen. 8. Parts of her kept disappearing. Small pieces that she gave away. 9. Sometimes she drank methylated spirits with her wine, just a dash. 10. She wanted to save everything but couldn't even save herself.

May 15 MORNING “All that believe are justified.” — Acts 13:39 THE believer in Christ receives a present justification. Faith does not produce this fruit by-and-by, but now. So far as justification is the result of faith, it is given to the soul in the moment when it closes with Christ, and accepts Him as its all in all. Are they who stand before the throne of God justified now? — so are we, as truly and as clearly justified as they who walk in white and sing melodious praises to celestial harps. The thief upon the cross was justified the moment that he turned the eye of faith to Jesus; and Paul, the aged, after years of service, was not more justified than was the thief with no service at all. We are to-day accepted in the Beloved, to-day absolved from sin, to-day acquitted at the bar of God. Oh! soul-transporting thought! There are some clusters of Eshcol’s vine which we shall not be able to gather till we enter heaven; but this is a bough which runneth over the wall. This is not as the corn of the land, which we can never eat till we cross the Jordan; but this is part of the manna in the wilderness, a portion of our daily nutriment with which God supplies us in our journeying to and fro. We are now — even now pardoned; even now are our sins put away; even now we stand in the sight of God accepted, as though we had never been guilty. “There is therefore now no condemnation to them which are in Christ Jesus.” There is not a sin in the Book of God, even now, against one of His people. Who dareth to lay anything to their charge? There is neither speck, nor spot, nor wrinkle, nor any such thing remaining upon any one believer in the matter of justification in the sight of the Judge of all the earth. Let present privilege awaken us to present duty, and now, while life lasts, let us spend and be spent for our sweet Lord Jesus.

Once the process of accounting for every available square inch of terrain and every raw material has begun, it is necessary to convince people to want the converted products. On the environmental end of the equation, the goal is to turn raw materials in the ground, or the ground itself, into a commodity. On the personal end of the equation, the goal is to convert the uncharted internal human wilderness into a form that desires to accumulate the commodities. The conversion process within the human is directed at experience, feeling, perception, behavior and desire. These must be catalogued, defined and reshaped. The idea is to get both ends of the equation in synchrony, like standard-gauge railways. The human becomes the terminus of the conversion of plants, animals and minerals into objects. The conversion of natural into artificial, inherent in our economic system, takes place as much inside human feeling and experience as it does in the landscape. The more you smooth out the flow, the better the system functions and, in particular, the more the people who activate the processes benefit. In the end, the human, like the environment, is redesigned into a form that fits the needs of the commercial format. People who take more pleasure in talking with friends than in machines, commodities and spectacles are outrageous to the system. People joining with their neighbors to share housing or cars or appliances are less “productive” than those who live in isolation from each other, obtaining their very own of every object. Any collective act, from sharing washing machines to car-pooling to riding buses, is less productive to the wider system in the end than everyone functioning separately in nuclear family units and private homes. Isolation maximizes production. Human beings who are satisfied with natural experience, from sexuality to breast feeding to cycles of mood, are not as productive as the not-so-satisfied, who seek vaginal sprays, chemical and artificial milk, drugs to smooth out emotional ups and downs, and commodities to substitute for experience.

The basis of all this thinking is ignorance of creative energy; it is ignorance of the real nature of human beings; it is the ancient, pagan superstition that Authority controls a static, limited universe. This belief is at least six thousand years old. Acting upon this belief, human beings have tried every one of these ideas now advanced as revolutionary, and many more; they have tried every conceivable way of making a human world in which human energy can work at its natural job of making this earth habitable for human beings, and never in one of those centuries have they succeeded (with that pagan belief) in using their energies well enough to get them all enough to eat. Yet they keep on trying, because individuals control human energy in accordance with their religious faith, whatever it may be. And belief in Authority controlling a fixed, limited, changeless universe is the pagan religion. If this belief were true, then a human world controlled by some kind of human Authority would work. Then such a world would have worked, at least once, at least fairly well, during six thousand years of efforts to make it work. It does not work, for the same reason that a perpetual-motion machine will not work, because the attempt to make it work is based on a false belief, and not on fact.

I’m sure I’ve never heard of this one. You?” Eve shook her head. “I’m not much of a follower of the bard.” Shrugging, Rose settled back in her seat and waited. This was either going to be very good or very bad. It ended up being the latter. The play seemed disjointed, although the blame for that couldn’t be put totally on Lord Battenfield. His acting abilities were next to nonexistent, but he made up for it in sheer drama. Rose recognized some of his lordships “company” as various children of titled families. They seemed to be having a good time. But the play! In this case the play was not the thing. Neither it nor the people acting it out could seem to decide if it was a tragedy or a comedy and so the audience never knew whether or not they should laugh. Rose was amongst them. Timon began the play as a posturing, wealthy character like many modern aristos, caring about nothing but money. Lord Battenfield played this with a naïve bravado that made it highly amusing. But then Timon lost his fortune and none of his former friends would help him. This should have been a serious moment in the production, but it wasn’t. Finally, when Timon realizes the servant Flavius is his only friend and then seems to commit suicide in the wilderness, what could have been a poignant commentary on society became a joke when Lord Battenfield’s death scene revealed that he was completely naked beneath the toga. It was just a glimpse, but Rose was certain she would be scarred for life. She and Eve were trying to control their giggles when the curtains fell.

Yet this religious outcast, this man who was thought to be in a state of perpetual uncleanliness, had gotten his hands on a sacred scroll and found a passage from the prophet Isaiah that resonated profoundly with his own experience: He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth. In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth. ACTS 8:32–33 When Philip heard the eunuch reading these words aloud, he approached the chariot and asked if the eunuch understood them. “How can I unless someone guides me?” the eunuch replied. Philip climbed into the chariot, and as it rumbled through the wilderness, told the eunuch about Jesus—about how when God became one of us, God suffered too. Overcome, the eunuch looked out at the rugged landscape that surrounded them and shouted, “Look, here is water! What is to prevent me from being baptized?” We don’t know how long that question, brimming with such childlike joy it wrenches the heart, hung vulnerable as a drop of water in the desert air. At another time in his life, Philip might have pointed to the eunuch’s ethnicity, or his anatomy, or his inability to gain access to the ceremonial baths that made a person clean. But instead, with no additional conversation between the travelers, the chariot lumbered to a halt and Philip baptized the eunuch in the first body of water the two could find. It might have been a river, or it might have been a puddle in the road. Philip got out of God’s way. He remembered that what makes the gospel offensive isn’t who it keeps out, but who it lets in.

Dehumanization has fueled innumerable acts of violence, human rights violations, war crimes, and genocides. It makes slavery, torture, and human trafficking possible. Dehumanizing others is the process by which we become accepting of violations against human nature, the human spirit, and, for many of us, violations against the central tenets of our faith. How does this happen? Maiese explains that most of us believe that people’s basic human rights should not be violated—that crimes like murder, rape, and torture are wrong. Successful dehumanizing, however, creates moral exclusion. Groups targeted based on their identity—gender, ideology, skin color, ethnicity, religion, age—are depicted as “less than” or criminal or even evil. The targeted group eventually falls out of the scope of who is naturally protected by our moral code. This is moral exclusion, and dehumanization is at its core. Dehumanizing always starts with language, often followed by images. We see this throughout history. During the Holocaust, Nazis described Jews as Untermenschen—subhuman. They called Jews rats and depicted them as disease-carrying rodents in everything from military pamphlets to children’s books. Hutus involved in the Rwanda genocide called Tutsis cockroaches. Indigenous people are often referred to as savages. Serbs called Bosnians aliens. Slave owners throughout history considered slaves subhuman animals. I know it’s hard to believe that we ourselves could ever get to a place where we would exclude people from equal moral treatment, from our basic moral values, but we’re fighting biology here. We’re hardwired to believe what we see and to attach meaning to the words we hear. We can’t pretend that every citizen who participated in or was a bystander to human atrocities was a violent psychopath. That’s not possible, it’s not true, and it misses the point. The point is that we are all vulnerable to the slow and insidious practice of dehumanizing, therefore we are all responsible for recognizing it and stopping it. THE COURAGE TO EMBRACE OUR HUMANITY Because so many time-worn systems of power have placed certain people outside the realm of what we see as human, much of our work now is more a matter of “rehumanizing.” That starts in the same place dehumanizing starts—with words and images. Today we are edging closer and closer to a world where political and ideological discourse has become

Environmentalists had enjoyed modest successes during the New Frontier-Great Society years: a Clean Air Act in 1963, a Wilderness Act in 1964, a Clean Water Act in 1965, and an Endangered Species Act in 1966. In 1967 movement leaders coalesced to form the Environmental Defense Fund, a key lobby thereafter.

At this point, Job may have been thinking, at least I still have my family. But while the sole-surviving servant from the camel attack was still speaking, another servant rushed in and told Job: “Your sons and daughters were eating and drinking wine in their oldest brother’s house, and behold, a great wind came across the wilderness and struck the four corners of the house, and it fell upon the young people, and they are dead, and I alone have escaped to tell you.” (Job 1:18-19) How would you handle that? Here’s how Job responded: “Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped” (Job 1:20). This is a primary difference between secular manhood and biblical manhood. As Job loses all his wealth and provision and then contemplates burying all ten of his children, there’s no indication that he just stuffs his emotions and tries to act tough. Instead, he tears his robes as a sign of contrition, shaves his head to symbolize the glory departing from his life, and then falls on the ground...and worships.

The physical body (or outer court) must be presented to God as a living sacrifice (Rom. 12:l). The flesh must be laid down on the altar before you can effectively experience God's Glory. Just as the priest took the offering, cut the flesh of the animals and offered them before God, so we must offer our bodies before God and crucify the flesh on the altar! After the altar experience is the laver. The laver in the wilderness was made of the brass mirrors from the women of Israel. The altar and laver were both made of brass. Brass represents humanity in the Bible. The laver was where the priest washed before entering the Inner Court. Following your salvation experience, you are commanded to be baptized in water (Acts 2:38). The water at the laver of baptism symbolizes the inner cleansing that follows your salvation experience.

FEBRUARY 10 I BIND THE GENERATIONAL REBELLION AGAINST MY HOLY SPIRIT MY CHILD, DO not disobey Me and hide rebellion against Me in your heart as the children of Israel and King Saul did. In My love and mercy I redeemed them, and I lifted them up and carried them. Do not grieve My Holy Spirit, but keep as your pattern sound teaching, faith, and love in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in you. I will come to you and will bind the generational rebellion against My Holy Spirit that began with My children of Israel. I am the God of hope, and I will fill you with all joy and peace as you trust in Me, so that you may overflow with hope by the power of My Spirit. ISAIAH 63:10; ACTS 7:51; 2 TIMOTHY 1:13; ROMANS 15:13 Prayer Declaration I praise You, Father, for You have loosened my spirit from the spirit of rebellion against Your Spirit that began with Your children in the wilderness. I will guard the good deposit of new life that you have given me with the help of Your Holy Spirit who now lives in me.

29But I said to you, “Have no dread or fear of them. 30The LORD, your God, who goes before you, is the one who will fight for you, just as he acted with you before your very eyes in Egypt, 31as well as in the wilderness, where you saw how the LORD, your God, carried you, as one carries his own child, all along your journey until you arrived at this place.

You cannot be dissatisfied, without virtually saying that God might order things better; you cannot say that he might order things better, without virtually demanding that he change his course of acting, and give other proofs of his infinite perfections. And thus you tempt him, tempt him even as did the Israelites in the wilderness.

God helps us in the obstacles of life. When you turn your obstacles over to the Lord, He acts. What will He do? Sometimes He overcomes the obstacles. God is with us in the hopeless places. How hopeless the Israelites were at the Red Sea! The enemy soldiers were behind them; the wilderness was around them; the sea was in front of them. But God opened a way to escape. Sometimes God removes the obstacles—the “hills” and the “mountains.” He just makes them skip and run away like animals. He also can turn the obstacles into blessings. He “turned the rock into a pool of water, the flint into a fountain of waters” (v. 8). If God doesn’t overcome or remove your obstacle, let Him turn it into a blessing.

In 1857, to encourage continued settlement of the West, Congress passed the Pacific Wagon Road Act, which among other improvements to the trail called for the surveying of a shorter route to Idaho across the bottom of the Wind Rivers and the forested Bridger-Teton wilderness to the west. Frederick W. Lander, a hotheaded but experienced explorer and engineer, was assigned the job. He made Burnt Ranch the trailhead and main supply depot for the trail-building job, which became one of the largest government-financed projects of the nineteenth century. Lander hired hundreds of workers from the new Mormon settlement at Salt Lake and supplied the enterprise with large mule-team caravans that ferried provisions and equipment from U.S. Army depots in Nebraska and eastern Wyoming. “With crowds of laborers hauling wood, erecting buildings and tending stock,” writes historian Todd Guenther, “the area was a beehive of activity.” The engineers, logging crews, and workers quickly hacked out what became known as the Lander Cutoff, which saved more than sixty miles, almost a week’s travel, across the mountains. In places, the Lander Cutoff was a steep up-and-down ride, but the route offered cooler, high terrain and plentiful water, an advantage over the scorching desert of the main ruts to the south. Eventually an estimated 100,000 pioneers took this route, and the 230-mile Lander Cutoff was considered an engineering marvel of its time. This

They built cities, terraced hillsides and irrigated fields, shaped the land with intentional fires, and cleared forests, all of which contributed directly to deforestation, soil depletion and erosion. In forgetting all these works, the myth of the Ecological Indian infantilises and denies agency to native peoples, erases civilisations and replaces them with imaginary wildernesses. It too is an act of conquest.

What I am trying to tell you,” Trinka said softly, looking back at him, “is that there are good ways to live, and bad ones. This is not a matter of opinion; it is objective truth. The Empire fights the Wilders because we need their land; that’s true. But there are other reasons. We fight them because they are unworthy. They are not fit to share this world – this divine gift – with folk who do not murder children. With people who do not rape women, or make slaves of the weak. The Wilders are undeserving of the gift of life, of divine choice. They are not fit to be called Children of Bræa. Their way of life is a blight upon the earth. They may look like men, but they live, and behave, like beasts. “If they were able to learn to live like civilized folk,” she sighed, “then we would make it our business to teach them; indeed, I would account it our duty to bring them into the light. We have tried. It has been more than a century since we first began settling the frontiers beyond the mountains, and in the three-score years since Duncala, we have tried many times to bring them the gift of civilization. But if they will not learn to act like civilized men, then civilized men are not obliged to tolerate them. The whole of Bræa’s creation, her divine intent, and her gift of choice to all of us – the gift of choice that grants us the possibility, and therefore the obligation, of bettering ourselves! – cries out against tolerating what by any reasoned definition is utter, bestial depravity. “We are Bræa’s heirs, the inheritors of her divine design. We are not obliged to endure depravity,” she said gravely. “We are obliged to redeem it, if we can; but if we cannot, then our obligation – to ourselves, our posterity, and the Holy Mother’s design – is to end it.” She cocked her head. “In this wise, it might help to think of the Wilders as little different from the hordes of Bardan, whose legacy of death and devastation ended the ancient world, and plunged all into darkness for twice a thousand years.” Her fist clenched involuntarily. “We will not suffer the darkness again, Esuric Mason. My brothers...my former comrades, I mean...they will not allow it.” She looked down at her hands. For a wonder, they were steady. “I will not allow it,” she whispered. - The Wizard's Eye (Hallow's Heart, Book II; Forthcoming)

He is eternal, which means that He antedates time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change. He is immutable, which means that He has never changed and can never change in any smallest measure. To change He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God. He is omniscient, which means that He knows in one free and effortless act all matter, all spirit, all relationships, all events. He has no past and He has no future. He is, and none of the limiting and qualifying terms used of creatures can apply to Him. Love and mercy and righteousness are His, and holiness so ineffable that no comparisons or figures will avail to express it. Only fire can give even a remote conception of it. In fire He appeared at the burning bush; in the pillar of fire He dwelt through all the long wilderness journey. The fire that glowed between the wings of the cherubim in the holy place was called the "shekinah," the Presence, through the years of Israel's glory, and when the Old had given place to the New, He came at Pentecost as a fiery flame and rested upon each disciple.” ― A.W. Tozer, The Pursuit of God

To resent is to brood in inaction, to pass through life acting in a manner indistinguishable from those who bear no grudges. But hatred hails from a wilder, far more violent tribe. Even when you cannot strike out, you strike nonetheless. Inward, if not outward, as if such things have direction. To hate, especially without recourse to vengeance, is to besiege yourself, to starve yourself to the point of eating your own,

For tell me, was it not God who commanded by Moses that no image or likeness of anything which was in heaven above or which was on the earth should be made, and yet who caused the brazen serpent to be made by Moses in the wilderness, and set it up for a sign by which those bitten by serpents were saved? Yet is He free from unrighteousness. For by this, as I previously remarked, He proclaimed the mystery, by which He declared that He would break the power of the serpent which occasioned the transgression of Adam, and [would bring] to them that believe on Him [who was foreshadowed] by this sign, i.e., Him who was to be crucified, salvation from the fangs of the serpent, which are wicked deeds, idolatries, and other unrighteous acts. Unless the matter be so understood, give me a reason why Moses set up the brazen serpent for a sign.

Recreation is not necessarily the dominant use of an area of wilderness. This should be clearly emphasized...The purpose of the Wilderness Act is to preserve the wilderness character of the areas to be included in the wilderness system, not to establish any particular use.

In testy moments, I think, this is what consumerism does. It turns everything into product, habituates us to look for a certain kind of value, dims our recognition of the real watering holes.Dropped into wilderness, we act the same as we do rating a pricey hotel. How thick are the towels? How many grizzly sightings?

She stood listening to the blood inside her, and marveling in a crazed, despairing way that it could still refresh her and strengthen her, even now. Sad, grief-stricken, she looked at the lovely stark wilderness encircling the temple, she looked up at the loose and billowing clouds. How the blood gave her courage, how it gave her a momentary belief in the sheer rightness of the universe―fruits of a ghastly, unforgivable act. If the mind can find no meaning, then the senses give it.

Many of us have a habit of bonding with the food itself instead of the One who provided the food or the person who prepared it. Bonding with food leads to food addictions and unhealthy eating habits. When we bond with the food, we do not build our attachment with others at the table and God who provided the meal. For food to act as a bonding agent, we need good teaching and training in the community. Learning how to use food and drink to build our love for each other should be part of every church’s discipleship program.

The subjects of this practice of inclusivity are first the poor and outcast. This is articulated both generally, in terms of Jesus’ ministry to the “crowd,” and specifically, in terms of episodes involving the disabled (2: 1ff.; 10: 45ff.), the ritually unclean (1: 45ff.; 5: 25ff.), the socially marginalized (2: 15ff.; 7: 24ff.); and women and children (10: 1ff.). This solidarity is perhaps best represented in the first episode of the passion narrative (above, 12, B, i), in which Jesus is pictured residing at the house of a leper, and there teaches that one woman's act of compassion outweighs all the pretensions to faithfulness of his own disciples (14: 3–9). Because it is often raised in political readings of the Gospel, the question must be addressed: Does Mark's story portray Jesus as the author of a “mass movement?” This might be suggested not only by his clear “preferential option” for the poor of Palestine, but the evident class bias in the narrative. There are those who would see some of Jesus’ “popular” actions, such as the wilderness feedings (above, 6, D, ii) or the procession on Jerusalem, as indicative of mass organizing. But we must keep in mind that Mark's discipleship narrative articulates a definite strategy of minority political vocation. That is, Jesus creates a community that is expected to embrace the messianic way regardless of how the masses respond to the “objective conditions for revolution.” In what sense, then, do we understand Jesus’ solidarity with the poor?

sounded calm when she answered the phone. Which meant that Jody had probably left. They had begun the day with the two women arguing about whose phone the government had legal and moral authority to tap. Pearl and her daughter could discuss such subjects until they were all talked out and Quinn had long since fled to wherever it might be legal and moral to smoke a cigar. “Still reeling from the Minnie Miner show?” Pearl asked him. “Not per se,” Quinn said. “That sounds like something Winston Castle would say. He must have gotten to you with his member-of-parliament persona.” “I suppose that’s why I’m calling,” Quinn said. “There’s something familiar about Winston Castle’s act. It reminds me of a magician’s patter, designed to get you looking at one hand while he’s doing something with the other. Just when everybody’s attention is distracted, Presto! Out of the hat pops the rabbit.” “Or the right card,” “Never play poker with them,” Quinn said. “Rabbits?” “People. Like the ones in Winston Castle’s whack-job family, or whatever it is. They have their patter.” “Meaning?” “Maybe somebody has a real Michelangelo up a sleeve.” “Magicians,” Pearl said, not quite understanding. “I’ve always kind of liked them.” “Their act wouldn’t work if you didn’t.” “I still like them.” “They cut people in half, you know.” “Only beautiful girls. And it doesn’t seem to hurt.” “I wouldn’t want to see you proved wrong.” “Where are you going with this,” Pearl asked with a sigh. Jody had apparently worn her down. “We are going to stake out the Far Castle’s Garden.” “I thought we were concentrating on D.O.A.” “Maybe we are,” Quinn said. “My guess is he’s not one of the many people who think Bellazza isn’t in the garden, just because an imitation has already been found there.” “Are we among the many, Quinn?” “On one hand, yes.” “But on the other?” “Presto!” 78 The searcher came by night, as Quinn had suspected he would, and hours after the restaurant had closed. Quinn was slouching low behind the steering wheel in the black Lincoln. He’d parked where he had a catty-corner view across the intersection and the Far Castle’s outdoor dining area. Beyond the stacked and locked tables and chairs loomed the shadowed topiary forms of the garden. Beginning several feet behind the flower beds was the larger garden, wilder and less arranged than the beds, with a variety of

there’s a fine line between playing hard to get and actually running away. You want me to chase you, I’ll chase you. You want me to make you give over control, I can do that. But if you don’t actually want this, then you gotta be honest and say so. Don’t play fucking head games. I’m not saying you are, but you’ve got your poker face on, and you’re hesitating and acting like you’re not sure if I’d want you in this room with me.” She

Try and remember what you said you'd do and why you said you'd do it. Forget what you think other people want the thing you said you'd do to be. The thing you said you'd do should only be what you want the thing you said you'd do to be. If the thing you said you'd do makes other people happy, that's great but don't say things or do things just to make them happy. Find new ways to do the thing you said you'd do that don't change the meaning of what you said you'd do. Have the purest of intentions for what you said you'd do and do it bravely. If the thing you said you'd do becomes successful, continue to act and think like it is unsuccessful, otherwise you'll spend your time worrying that it might become unsuccessful. If you said you'd involve people in the thing you said you'd do, listen to them when they say what they think you should do. If you said you'd do the thing you said you'd do alone, then go boldly into the wilderness and make your own soul be company enough, while you do the thing you said you'd do. Do right by the thing you said you'd do. Tend to it and love it. By trying to remember what you said you'd do and the reason why you said you'd do it.

I remember one of the last things Mother said to us, one of the very last things. In my mind, it has become the last thing, and maybe it was. She was lying on the cedar frame bed in the back bed-room in the early summer, with the bed moved over right against the window. The window was open to let the breeze and birdsong and sunlight in, the light rushing in through the lace curtains. She had lost a lot of weight and had had a hard time, but was never more beautiful in the way that there can be nothing more beautiful than dignity. "I've seen a lot," she said, and smiled, and it was not an act for us, it was not a thing said for our benefit. She was just saying it, and smiling. She was just brave, was all.

of an insidious weed.

if the thing you’re doing is really funny, you don’t need to “act funny” while doing it.

Let’s harness that energy and redirect it for the purpose of prayerfully listening to the nudge of your own life and calling. The point of this day is not necessarily to make your decision but to remember who you are. Even Jesus did not arrive on earth knowing who he was. He came as a baby, fully dependent. His parents had to teach him who he was, and then Jesus had to work it out with his Father. I realize this may be a strange thing to say, and maybe I’m treading on theological ground I know nothing about, but Scripture says everything Jesus did on earth was in total dependency on his Father. That includes knowing who he was. For forty days in the wilderness, he was tempted to act outside of his identity and yet he remained faithful to the call to be himself. He had to battle the critics (and sometimes his own friends and family) who thought he should be someone different: a king, a prophet, a military leader. He had to accept the true will of his Father, to die on the cross only three years into his ministry. What kept him moving forward was not success, ability, skill, or the consensus of the crowd. What kept him moving forward, what helped him to do his next right thing, was knowing that his Father was with him. And he could only remember that as he spent time alone with his Father. And so it goes for us. You need a time of remembering, of being, of knowing you are not alone. So schedule a listening day.

Eco-Friendly, Green, as well as Sustainable Home Products! While on the beaches of Greece, surrounded by plastic garbage, I started to explore eco-friendly home products. Then we travelled to a few of the world's greatest separate sites, such as Mozambique and the Seychelles; nevertheless, the plastic persisted, and I recognized that the world needed to become more familiar with cotton products. While the tourists may have stayed in Greece, we decided to follow the plastic garbage. It's now popular all around the world. It's the same sequence of events on every beach we visit, every mountain you ascend, and even in magnificent wilderness areas: then there is garbage everywhere. Or we provide recyclable products which you can use for a long time. Although it's not my intention, we are all responsible for littering at a certain point. It's past time for us all to act quickly and care for Planet Earth, rather than renting space and trashing her day by day. However, we do not have to sit here and watch the planet degrade; we can take steps to become more ecologically conscious or use sustainable products for home, beginning with the products we purchase. Continue reading for a comprehensive list of eco-friendly stores at Clarkia home items. Almost all of these eco-friendly products are here to support you in reducing waste and making straightforward purchasing decisions. Most essential, don't acquire these products for the sake of excessive consumerism; alternatively, use them for sustainable products India common items once they've served their time. Eco-friendly kitchen products which we are Selling as: Reusable Cotton Saree Cover Eco Long Handle Reusable Grocery Bags Unisex Cotton Cross-Body Sling Bag Cotton Coffee Filters Cones - 3 Piece Size Cotton Japanese Bento Bags for Lunchbox & Grocery Shopping-Set of 6 Reusable Makeup Remover Cotton Cloth For Face- Pack of 3 Plastic Mat Chatai for Floor for Home Decor Professional Idli Cloth-Set of 6 Pre-Cut Cotton Muslin Cheesecloth for Kitchen - Set of 4 Cotton Yogurt Strainer Pack of 3 - 2 Sets Cotton Drawstring Nut Milk Bags White- 2 Piece Contact Us: Eco-Friendly Home Products - Clarkia Home 214, Gautam Marg, Namdarpura, Urdupura, Ujjain, M. P. 456006 (+91) – 99989 – 39740 care@clarkiahome.com

The Shema was-and is- the mantra of a manna-nourished people, the restorative words of those whose ancestors had wandered the wilderness in search of home. Traditionally, Jews have recited this prayer twice a day, morning and evening; a ritual repetition suggests that we need the regular reminder. Many Jews also have the verses inscribed on miniature scrolls and contained within tefillin, tiny boxes worn during worship, or mezuzot, small cases attached to the doorframes of their homes. The Shema is, like so many prayers, not so much an act of telling God something about what we are experiencing than a ritual of recentering ourselves-not on our own certainty but on our own faith; not on the futile chase for all knowledge but on the path toward relationship with the only One who can be a true know-it-all; not on ourselves but on the One who made us and the One who is with us. "We are all interconnected in this world, every rock and stone, every creature," says Rabbi Angela Buchdahl, the senior cantor at New York City's Central Synagogue, who grew up reciting this prayer with her sister every night and now does the same with her own three children. The Shema offers a steady reminder: "God is in all things." But if this were easy to remember, and if this path were painless, and if this journey were easy, and if loving God-or even just recognizing God-weren't so counterintuitive, why exactly would you need all your heart, all your soul, and all your might?

In August 2005, after a federal judge ordered the Christian peacemaking group Voices in the Wilderness to pay a $ 20,000 fine for taking medicine into Iraq in violation of US economic sanctions, the organization issued a statement that concluded with a reference to Bonhoeffer, who asked of himself and his co-conspirators in resistance to Hitler, whether they were yet of any use. We too live in times of unspeakable peril and violence. We too live in times when questioning and resisting our government is the one path remaining to act for justice. We too have struggled and seen untold numbers of innocent people die at our government’s hand. We too answer as Bonhoeffer did, that yes, indeed, our acts and fidelity to our brothers and sisters throughout the world are not only of use, but of absolute necessity. We invite all to join us in a conspiracy of life to end our country’s war against the Iraqi people. 13

The right brain processes these questions: Who is happy to see me here? What do I feel right now? Is there anyone here who understands me? How do I act like myself right now? What do my people do in this situation? The answers to these questions drive our character development.

Gardner's intelligences are: 1. musical-rhythmic, 2. visual-spatial, 3. verbal-linguistic, 5. bodily-kinesthetic (athleticism, dancing, acting), 6. interpersonal (or "social" intelligence), 7. intrapersonal (or self-knowledge), 8. spiritual (think Moses, Jesus, Mohammed, Buddha, for example), 9. moral (ability to solve problems within a moral and ethical frame, think King Solomon), and 10. naturalistic (knowledge of nature, plants, animals, and the sorts of things one might need to know to survive in the wilderness). p124

In my entire life, I had never wondered if I was losing my mind. Reality was an objective thing, a place we all inhabited. But now, sitting here with him acting like I was the one who’d lost it, I wondered if the fabric of reality was starting to tear, little rips that could leave me standing in a strange wilderness, vulnerable to attack.

Steele and other scientists investigating half-eaten acorns have found that an acorn has more fats, which squirrels like, in its top half, and in its bottom half, around the embryo, there are more tannins, which squirrels dislike. Tannins—the same chemicals that make wines “dry”—are poisonous in high concentrations. They are a mainstay of plant chemical warfare, used by everything from apples to persimmons. That feeling of all the moisture being sucked out of your mouth when you bite into an acorn or an unripe apple comes from the tannins you’ve just released, which act as molecular vacuum cleaners, hoovering up all the proteins that make your saliva feel slippery. Unlike squirrels, humans can’t eat acorns without processing the tannins.