Wind Related Quotes

If personality is an unbroken series of successful gestures, then there was something gorgeous about him, some heightened sensitivity to the promises of life, as if he were related to one of those intricate machines that register earthquakes ten thousand miles away. This responsiveness had nothing to do with that flabby impressionability which is dignified under the name of the "creative temperament"--it was an extraordinary gift for hope, a romantic readiness such as I have never found in any other person and which it is not likely I shall ever find again. No--Gatsby turned out all right at the end; it is what preyed on Gatsby, what foul dust floated in the wake of his dreams that temporarily closed out my interest in the abortive sorrows and short-winded elations of men.

All motion is relative. Maybe it's you who've moved away by standing still.

But when they made love he was offended by her eyes. They behaved as though they belonged to someone else. Someone watching. Looking out of the window at the sea. At a boat in the river. Or a passerby in the mist in a hat. He was exasperated because he didn't know what that look meant. He put it somewhere between indifference and despair. He didn’t know that in some places, like the country that Rahel came from, various kinds of despair competed for primacy. And that personal despair could never be desperate enough. That something happened when personal turmoil dropped by at the wayside shrine of the vast, violent, circling, driving, ridiculous, insane, unfeasible, public turmoil of a nation. That Big God howled like a hot wind, and demanded obeisance. Then Small God (cozy and contained, private and limited) came away cauterized, laughing numbly at his own temerity. Inured by the confirmation of his own inconsequence, he became resilient and truly indifferent. Nothing mattered much. Nothing much mattered. And the less it mattered, the less it mattered. It was never important enough. Because Worse Things had happened. In the country that she came from, poised forever between the terror of war and the horror of peace, Worse Things kept happening. So Small God laughed a hollow laugh, and skipped away cheerfully. Like a rich boy in shorts. He whistled, kicked stones. The source of his brittle elation was the relative smallness of his misfortune. He climbed into people’s eyes and became an exasperating expression.

All motion is relative. Perhaps it is you who have moved away-by standing still

There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the enthusiasm of patriotic success, or the voice of one beloved singing to you alone.

What if the point of life has nothing to do with the creation of an ever-expanding region of control? What if the point is not to keep at bay all those people, beings, objects and emotions that we so needlessly fear? What if the point instead is to let go of that control? What if the point of life, the primary reason for existence, is to lie naked with your lover in a shady grove of trees? What if the point is to taste each other's sweat and feel the delicate pressure of finger on chest, thigh on thigh, lip on cheek? What if the point is to stop, then, in your slow movements together, and listen to the birdsong, to watch the dragonflies hover, to look at your lover's face, then up at the undersides of leaves moving together in the breeze? What if the point is to invite these others into your movement, to bring trees, wind, grass, dragonflies into your family and in so doing abandon any attempt to control them? What if the point all along has been to get along, to relate, to experience things on their own terms? What if the point is to feel joy when joyous, love when loving, anger when angry, thoughtful when full of thought? What if the point from the beginning has been to simply be?

Other letters simply relate the small events that punctuate the passage of time: roses picked at dusk, the laziness of a rainy Sunday, a child crying himself to sleep. Capturing the moment, these small slices of life, these small gusts of happiness, move me more deeply than all the rest. A couple of lines or eight pages, a Middle Eastern stamp or a suburban postmark . . . I hoard all these letters like treasure. One day I hope to fasten them end to end in a half-mile streamer, to float in the wind like a banner raised to the glory of friendship. It will keep the vultures at bay.

As the winds of change continue blowing, our thoughts, concepts and everything in life continue to change. There is only one thing that continues to resist change and it doesn't seem to care about change, holding humans back: the absolute truth.

Toad, with no one to check his statements or to criticize in an unfriendly spirit, rather let himself go. Indeed, much that he related belonged more properly to the category of what-might-have-happened-had-I-only-thought-of-it-in-time-instead-of-ten-minutes-afterwards. Those are always the best and raciest adventures; and why should they not be truly ours, as much as the somewhat inadequate things that really come off?

Listen to the air. You can hear it, feel it, smell it, taste it. Woniya wakan—the holy air—which renews all by its breath. Woniya, woniya wakan—spirit, life, breath, renewal—it means all that. Woniya—we sit together, don’t touch, but something is there; we feel it between us, as a presence. A good way to start thinking about nature, talk about it. Rather talk to it, talk to the rivers, to the lakes, to the winds as to our relatives.

If one wishes to be instructed--not that anyone does--concerning the treacherous role that memory plays in a human life, consider how relentlessly the water of memory refuses to break, how it impedes that journey into the air of time. Time: the whisper beneath that word is death. With this unanswerable weight hanging heavier and heavier over one's head, the vision becomes cloudy, nothing is what it seems... How then, can I trust my memory concerning that particular Sunday afternoon?...Beneath the face of anyone you ever loved for true--anyone you love, you will always love, love is not at the mercy of time and it does not recognize death, they are strangers to each other--beneath the face of the beloved, however ancient, ruined, and scarred, is the face of the baby your love once was, and will always be, for you. Love serves, then, if memory doesn't, and passion, apart from its tense relation to agony, labors beneath the shadow of death. Passion is terrifying, it can rock you, change you, bring your head under, as when a wind rises from the bottom of the sea, and you're out there in the craft of your mortality, alone.

Lord, set a guard over my lips today and search my heart. Try me and know my thoughts. See if there is any evil way in me and lead me in the way everlasting (Ps. 139:23–24). If there is anything in my life that displeases You, Father, remove it in Jesus’s name. Circumcise my heart, and cause my desires and my words to line up with Yours. In Jesus’s name, amen. January 8 REAP WHAT YOU SOW For they sow the wind, and they shall reap the whirlwind. —HOSEA 8:7, ESV What occupies your mind determines what eventually fills your mouth. Your outer world showcases all that has dominated—and at times subjugated—your inner world. Are you aware of the true meaning of the things you are speaking out? As the prophet Hosea remarked, each one of us must take responsibility for what we experience in life. We are the sum total of every choice we have ever made or let happen. If you do not like where you are, you are only one thought away from turning toward the life you desire. Father, make me more aware of the power of my words today. I declare that my season of frustration is over. As I guard my tongue, my life is changing for the best. In the name of Jesus I declare that everything this season should bring to me must come forth. Every invisible barrier must be destroyed. I declare that I am a prophetic trailblazer. I am taking new territory spiritually, emotionally, relationally, and professionally. I decree and declare that You are opening

It might have been that notion, or just chance, or its more flamboyant relative, destiny.

These days, everybody is supposed to be so intelligent: ‘Isn’t it terrible about Nixon getting elected?’ ‘Did you hear about the earthquake in Peru?’ And you’re supposed to have all the answers. But when it gets down to the nitty-gritty, like, ‘What is bugging you, mister? Why can’t you make it with your wife? Why do you lie awake all night staring at the ceiling? Why, why, why do you refuse to recognize you have problems and deal with them?’ The answer is that people have forgotten how to relate or respond. In this day of mass communications and instant communications, there is no communication between people. Instead it’s long-winded stories or hostile bits, or laughter. But nobody’s really laughing. It’s more an hysterical, joyless kind of sound. Translation: ‘I am here and I don’t know why.

The best way to think of the ageing process in relation to a human face is to imagine a map of an area of innocent land which slowly becomes a city with many long and winding routes.

Whoever lives sincerely and encounters much trouble and disappointment, but is not bowed down by them, is worth more than one who has always sailed before the wind and has only known relative prosperity.

I am going to shrink and shrink until I am a dry fall leaf, complete with a translucent spine and brittle veins, blowing away in a stiff wind, up, up, up into a crisp blue sky.

The mind is the process through which expression comes. The thought "I am" is the expression of being conscious.   It is the bridge from the relative to the Absolute. It is the aperture through which the Absolute perceives its expressions.   But you are neither the field nor its contents.   You are That Light by which light is perceived.   You are That which provides the blank canvas onto which the paint is applied. You provide the space which supports all objects while itself being ignored.   You are the seeing, the hearing, the perceiving, the knowing, and the doing of all that is seen, heard, perceived, known and done.   Like the wind, That that you are is known only by its effects.

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

Literature is, to my mind, the great teaching power of the world, the ultimate creator of all values, and it is this, not only in the sacred books whose power everybody acknowledges, but by every movement of imagination in song or story or drama that height of intensity and sincerity has made literature at all. Literature must take the responsibility of its power, and keep all its freedom: it must be like the spirit and like the wind that blows where it listeth; it must claim its right to pierce through every crevice of human nature, and to descrive the relation of the soul and the heart to the facts of life and of law, and to describe that relation as it is, not as we would have it be...

...she speaks words so powerful the wind etches them inside the atmosphere for women to remember through history. 'I exist. Outside of being a mother, a wife, a sister, a daughter, I exist. I exist as a human first, as a being that experiences joy and suffering, beauty and learning, life and tragedy. I exist because the universe chose to put me here for a purpose higher than my relation to men. I exist because a wise old woman gave me a gift and now magic runs through my veins. So the problem is not my existence as half dragon, half girl/ The problem is how you perceive it as so small, you do not believe I can exist at all apart from through my bonds with men.

Beneath the face of anyone you ever loved for true - anyone you love, you will always love, love is not at the mercy of time and it does not recognize death, they are strangers to each other - beneath the face of the beloved, however ancient, ruined, and scarred, is the face of the baby your love once was, and will always be, for you. Love serves, then, if memory doesn't, and passion, apart from its tense relation to agony, labors beneath the shadow of death. Passion is terrifying, it can rock you, change you, bring your head under, as when a wind rises from the bottom of the sea, and you're out there in the craft of your mortality, alone.

All the evil hate in the mad heart of February was wrought into the forlorn and icy wind that cut its way cruelly across Central Park and down along Fifth Avenue.

He was a specialist in Feng Shui; that is to say, he was consulted as to the correct ubication and orientation of houses and temples, in relation to the spirits of wind and water.

Experiences teaches us that to love is not to gaze at one another but to gaze together in the same direction.

If only parents would listen! If only they would let us talk instead of forever and eternally and continuously harping and preaching and nagging and correcting and yacking, yacking, yacking! But they won’t listen! They simply won’t or can’t or don’t want to listen, and we kids keep winding up back in the same old frustrating, lost, lonely corner with no one to relate to either verbally or physically.

Everything in physiology follows the rule that too much can be as bad as too little. There are optimal points of allostatic balance. For example, while a moderate amount of exercise generally increases bone mass, thirty-year-old athletes who run 40 to 50 miles a week can wind up with decalcified bones, decreased bone mass, increased risk of stress fractures and scoliosis (sideways curvature of the spine)—their skeletons look like those of seventy-year-olds. To put exercise in perspective, imagine this: sit with a group of hunter-gatherers from the African grasslands and explain to them that in our world we have so much food and so much free time that some of us run 26 miles in a day, simply for the sheer pleasure of it. They are likely to say, “Are you crazy? That’s stressful.” Throughout hominid history, if you’re running 26 miles in a day, you’re either very intent on eating someone or someone’s very intent on eating you.

Loneliness is a relative term. Is a dandelion seed lonely when its pod opens and the wind lifts it into the air? Once it lands and takes root, yes, it is solitary, but is it lonely? Of course not! It is content to know it was one of many.

Is to bring about for them such a complexity of relations—unless indeed we call it a simplicity!—that the situation has to wind itself up. They want to go back.

Il n'est qu'un luxe véritable, et c'est celui des relations humaines.

I receive remarkable letters. They are opened for me, unfolded, and spread out before my eyes in a daily ritual that gives the arrival of the mail the character of a hushed and holy ceremony. I carefully read each letter myself. Some of them are serious in tone, discussing the meaning of life, invoking the supremacy of the soul, the mystery of every existence. And by a curious reversal, the people who focus most closely on these fundamental questions tend to be people I had known only superficially. Their small talk has masked hidden depths. Had I been blind and deaf, or does it take the harsh light of disaster to show a person's true nature? Other letters simply relate the small events that punctuate the passage of time: roses picked at dusk, the laziness of a rainy Sunday, a child crying himself to sleep. Capturing the moment, these small slices of life, these small gusts of happiness, move me more deeply than all the rest. A couple of lines or eight pages, a Middle Eastern stamp or a suburban postmark... I hoard all these letters like treasure. One day I hope to fasten them end to end in a half-mile streamer, to float in the wind like a banner raised to the glory of friendship. It will keep the vultures at bay.

All our actions must be directed, in the last analysis, to making ourselves passive in relation to the activity and the being of divine Reality. We are, as it were, aeolian harps, endowed with the power either to expose themselves to the wind of the Spirit or to shut themselves away from it.

That had always been the beauty of the wind. It could only be seen through its actions, its effect on others. A gentle reminder that reality does not only exist in the seeable, the palpable, the understandable, but also in the figments and daydreams, the steadfast beliefs and unexplainable uncertainties. Reality is seen and yet unseen. Wholly and absolutely relative. The wind had taught him that.

The tower, which was not supposed to be there, plunges into the earth in a place just before the black pine forest begins to give way to swamp and then the reeds and wind-gnarled trees of the marsh flats. Beyond the marsh flats and the natural canals lies the ocean and, a little farther down the coast, a derelict lighthouse. All of this part of the country had been abandoned for decades, for reasons that are not easy to relate. Our expedition was the first to enter Area X for more than two years, and much of our predecessors’ equipment had rusted, their tents and sheds little more than husks. Looking out over that untroubled landscape, I do not believe any of us could yet see the threat.

Or do you mean like she might have some sort of chair-related dysfunction?" Her eyes lit up and she leaned in conspiratorially. "Or maybe the chairs offend her, because all chairs are imperfect shadows of the Platonic ideal of a chair. And so she's disinclined to sit. Philosophically.

I wanted to tell them! I wanted more than anything in the world to know that they understood, but naturally they just kept on talking and talking because they are incapable of really understanding anything. If only parents would listen! If only they would let us talk instead of forever and eternally and continuously harping and preaching and nagging and correcting and yacking, yacking, yacking! But they won’t listen! They simply won’t or can’t or don’t want to listen, and we kids keep winding up back in the same old frustrating, lost, lonely corner with no one to relate to either verbally or physically.

So, to do right by a Gothic tale, let's be frank, requires that the author be a militant romantic who relates the action of his narratives in dreamy and more than usually emotive language. Hence, the well-known grandiose rhetoric of the Gothic tale, which may be understood by the sympathetic reader as not just an inflatable raft on which the imagination floats at its leisure upon waves of bombast, but also as the sails of the Gothic artist's soul filling up with the winds of ecstatic hysteria. So it's hard to tell someone how to write the Gothic tale, since one really has to be born to the task. Too bad.

Madoka: Won't anyone notice that Mami-san is dead? Homura: Mami Tomoe's only relatives are distant relations. It will be quite some time before anyone files a missing persons report. When one dies on that side of the wards, not even a body is left behind. She'll wind up forever a "missing person"... That is what happens to magical girls in the end. Madoka: ...That's too cruel! Mami-san has been fighting all alone for a long time for everyone's sake! For no one to even notice that she's gone... That's just too lonely a fate... Homura: It is just that kind of contract that gives us the power in the first place. It isn't for anyone else's sake. We fight on for the sake of our own prayer. So for no one to notice... for the world to forget us... That is just something we have to accept.

Indeed, much that he related belonged more properly to the category of what-might-have-happened-had-I-only-thought-of-it-in-time-instead-of ten-minutes-afterwards. Those are always the best and the raciest adventures; and why should they not be truly ours, as much as the somewhat inadequate things that really come off?

Cyber” comes from the Greek and is related to navigation. When you sail, you must constantly adjust to changes in wind and surf.

Thunder, Thunder, listen with wonder. Can you hear our relative the wind? The wind is singing a soothing song.

Some make bombs for domination, Some make bombs for survival. Either way someone pushes a button, Innocents wind up dead as collateral.

Quoting geneticists, Guy Murcia says we’re all family. You have at least a million relatives as close as tenth cousin, and no one on Earth is further removed than your fiftieth cousin. Murcia also describes out kinship though an analysis of how deeply we share the air. With each breath, you take into your body 10 sextillion atoms, and-owing to the wind’s ceaseless circulation- over a year’s time you have intimate relations with oxygen molecules exhaled by every person alive, as well as everyone who ever lived. (The Seven Mysteries of Life)

In a sense, the borderline is like an emotional explorer who carries only a sketchy map of interpersonal relations; he finds it extremely difficult to gauge the optimal psychic distance from others, particularly significant others. To compensate, he caroms back and forth from clinging dependency to angry manipulation, from gushes of gratitude to fits of irrational anger. He fears abandonment, so he clings; he fears engulfment, so he pushes away. He craves intimacy and is terrified of it at the same time. He winds up repelling those with whom he most wants to connect.

He walked on the Embankment once under a dark red sunset. The red river reflected the red sky, and they both reflected his anger. The sky, indeed, was so swarthy, and the light on the river relatively so lurid, that the water almost seemed of fiercer flame than the sunset it mirrored. It looked like a stream of literal fire winding under the vast caverns of a subterranean country.

Happiness! It is useless to seek it elsewhere than in this warmth of human relations. Our sordid interests imprison us within their walls. Only a comrade can grasp us by the hand and haul us free.

On a relatively unfrequented, stony beach there is a great rock which juts out over the sea. After a climb, an ascent from one jagged foothold to another, a natural shelf is reached where one person can stretch at length, and stare down into the tide rising and falling below, or beyond to the bay, where sails catch light, then shadow, then light, as they tack far out near the horizon. The sun has burned these rocks, and the great continuous ebb and flow of the tide has crumbled the boulders, battered them, worn them down to the smooth sun-scalded stones on the beach which rattle and shift underfoot as one walks over them. A serene sense of the slow inevitability of the gradual changes in the earth’s crust comes over me; a consuming love, not of a god, but of the clean unbroken sense that the rocks, which are nameless, the waves which are nameless, the ragged grass, which is nameless, are all defined momentarily through the consciousness of the being who observes them. With the sun burning into rock and flesh, and the wind ruffling grass and hair, there is an awareness that the blind immense unconscious impersonal and neutral forces will endure, and that the fragile, miraculously knit organism which interprets them, endows them with meaning, will move about for a little, then falter, fail, and decompose at last into the anonomous [sic] soil, voiceless, faceless, without identity. From this experience I emerged whole and clean, bitten to the bone by sun, washed pure by the icy sharpness of salt water, dried and bleached to the smooth tranquillity that comes from dwelling among primal things. From this experience also, a faith arises to carry back to a human world of small lusts and deceitful pettiness. A faith, naïve and child like perhaps, born as it is from the infinite simplicity of nature. It is a feeling that no matter what the ideas or conduct of others, there is a unique rightness and beauty to life which can be shared in openness, in wind and sunlight, with a fellow human being who believes in the same basic principles.

Almost for the first time in his life, Troy, as he stood by this dismantled grave, wished himself another man. It is seldom that a person with much animal spirit does not feel that the fact of his life being his own is the one qualification which singles it out as a more hopeful life than that of others who may actually resemble him in every particular. Troy had felt, in his transient way, hundreds of times, that he could not envy other people their condition, because the possession of that condition would have necessitated a different personality, when he desired no other than his own. He had not minded the peculiarities of his birth, the vicissitudes of his life, the meteor-like uncertainty of all that related to him, because these appertained to the hero of his story, without whom there would have been no story at all for him; and it seemed to be only in the nature of things that matters would right themselves at some proper date and wind up well. This very morning the illusion completed its disappearance, and, as it were, all of a sudden, Troy hated himself.

To get the feeling of what it is like to be a creature of the sea requires the active exercise of the imagination and the temporary abandonment of many human concepts and human yardsticks. For example, time measured by the clock or the calendar means nothing if you are a shore bird or a fish, but the succession of light and darkness and the ebb and the flow of the tides mean the difference between the time to eat and the time to fast, between the time an enemy can find you easily and the time you are relatively safe. We cannot get the full flavor of marine life—cannot project ourselves vicariously into it—unless we make these adjustments in our thinking.

PREFACE A New Look at the Legacy of Albert Einstein Genius. Absent-minded professor. The father of relativity. The mythical figure of Albert Einstein—hair flaming in the wind, sockless, wearing an oversized sweatshirt, puffing on his pipe, oblivious to his surroundings—is etched indelibly on our minds. “A pop icon on a par with Elvis Presley and Marilyn Monroe, he stares enigmatically from postcards, magazine covers, T-shirts, and larger-than-life posters. A Beverly Hills agent markets his image for television commercials. He would have hated it all,” writes biographer Denis Brian. Einstein is among the greatest scientists of all time, a towering figure who ranks alongside Isaac Newton for his contributions. Not surprisingly, Time magazine voted him the Person of the Century. Many historians have placed him among the hundred most influential people of the last thousand years.

The Mole was a good listener, and Toad, with no one to check his statements or to criticise in an unfriendly spirit, rather let himself go. Indeed, much that he related belonged more properly to the category of what-might-have-happened-had-I-only-thought-of-it-in-time-instead-of ten-minutes-afterwards. Those are always the best and the raciest adventures; and why should they not be truly ours, as much as the somewhat inadequate things that really come off?

This whole mythology of us that I had built up, our hopes and dreams, likes and dislikes, our plans for the future; a life that had seemed so secure, so sturdy, now collapsed in a matter of seconds - like a house of cards in a gust of wind.

In my travels on the surface, I once met a man who wore his religious beliefs like a badge of honor upon the sleeves of his tunic. "I am a Gondsman!" he proudly told me as we sat beside eachother at a tavern bar, I sipping my wind, and he, I fear, partaking a bit too much of his more potent drink. He went on to explain the premise of his religion, his very reason for being, that all things were based in science, in mechanics and in discovery. He even asked if he could take a piece of my flesh, that he might study it to determine why the skin of the drow elf is black. "What element is missing," he wondered, "that makes your race different from your surface kin?" I think that the Gondsman honestly believed his claim that if he could merely find the various elements that comprised the drow skin, he might affect a change in that pigmentation to make the dark elves more akin to their surface relatives. And, given his devotion, almost fanaticism, it seemed to me as if he felt he could affect a change in more than physical appearance. Because, in his view of the world, all things could be so explained and corrected. How could i even begin to enlighten him to the complexity? How could i show him the variations between drow and surface elf in the very view of the world resulting from eons of walking widely disparate roads? To a Gondsman fanatic, everything can be broken down, taken apart and put back together. Even a wizard's magic might be no more than a way of conveying universal energies - and that, too, might one day be replicated. My Gondsman companion promised me that he and his fellow inventor priests would one day replicate every spell in any wizard's repertoire, using natural elements in the proper combinations. But there was no mention of the discipline any wizard must attain as he perfects his craft. There was no mention of the fact that powerful wizardly magic is not given to anyone, but rather, is earned, day by day, year by year and decade by decade. It is a lifelong pursuit with gradual increase in power, as mystical as it is secular. So it is with the warrior. The Gondsman spoke of some weapon called an arquebus, a tubular missile thrower with many times the power of the strongest crossbow. Such a weapon strikes terror into the heart of the true warrior, and not because he fears that he will fall victim to it, or even that he fears it will one day replace him. Such weapons offend because the true warrior understands that while one is learning how to use a sword, one should also be learning why and when to use a sword. To grant the power of a weapon master to anyone at all, without effort, without training and proof that the lessons have taken hold, is to deny the responsibility that comes with such power. Of course, there are wizards and warriors who perfect their craft without learning the level of emotional discipline to accompany it, and certainly there are those who attain great prowess in either profession to the detriment of all the world - Artemis Entreri seems a perfect example - but these individuals are, thankfully, rare, and mostly because their emotional lacking will be revealed early in their careers, and it often brings about a fairly abrupt downfall. But if the Gondsman has his way, if his errant view of paradise should come to fruition, then all the years of training will mean little. Any fool could pick up an arquebus or some other powerful weapon and summarily destroy a skilled warrior. Or any child could utilize a Gondsman's magic machine and replicate a firebal, perhaps, and burn down half a city. When I pointed out some of my fears to the Gondsman, he seemed shocked - not at the devastating possibilities, but rather, at my, as he put it, arrogance. "The inventions of the priests of Gond will make all equal!" he declared. "We will lift up the lowly peasant

Another study that winds up in half the textbooks makes the same point, if more subtly. The subjects of the “experiment” were children reared in two different orphanages in Germany after World War II. Both orphanages were run by the government; thus there were important controls in place—the kids in both had the same general diet, the same frequency of doctors’ visits, and so on. The main identifiable difference in their care was the two women who ran the orphanages. The scientists even checked them, and their description sounds like a parable. In one orphanage was Fräulein Grun, the warm, nurturing mother figure who played with the children, comforted them, and spent all day singing and laughing. In the other was Fräulein Schwarz, a woman who was clearly in the wrong profession. She discharged her professional obligations, but minimized her contact with the children; she frequently criticized and berated them, typically among their assembled peers. The growth rates at the two orphanages were entirely different. Fräulein Schwarz’s kids grew in height and weight at a slower pace than the kids in the other orphanage. Then, in an elaboration that couldn’t have been more useful if it had been planned by a scientist, Fräulein Grun moved on to greener pastures and, for some bureaucratic reason, Fräulein Schwarz was transferred to the other orphanage. Growth rates in her former orphanage promptly increased; those in her new one decreased.

A species of willow developed that does not grow vertically upwards, like it's European and American relatives. To do so would to risk being flattened by the ferocious Artic wind. Instead it grows horizontally, keeping close to the ground. Even in the most favorable circumstances it seldom exceeds four inches in height. But it may become as long as some if it's southern relatives are tall. When you walk across a carpet of such prostrate tree, you are, in effect walking over a woodland canopy.

It’s normally agreed that the question “How are you?” doesn’t put you on your oath to give a full or honest answer. So when asked these days, I tend to say something cryptic like, “A bit early to say.” (If it’s the wonderful staff at my oncology clinic who inquire, I sometimes go so far as to respond, “I seem to have cancer today.”) Nobody wants to be told about the countless minor horrors and humiliations that become facts of “life” when your body turns from being a friend to being a foe: the boring switch from chronic constipation to its sudden dramatic opposite; the equally nasty double cross of feeling acute hunger while fearing even the scent of food; the absolute misery of gut–wringing nausea on an utterly empty stomach; or the pathetic discovery that hair loss extends to the disappearance of the follicles in your nostrils, and thus to the childish and irritating phenomenon of a permanently runny nose. Sorry, but you did ask... It’s no fun to appreciate to the full the truth of the materialist proposition that I don’t have a body, I am a body. But it’s not really possible to adopt a stance of “Don’t ask, don’t tell,” either. Like its original, this is a prescription for hypocrisy and double standards. Friends and relatives, obviously, don’t really have the option of not making kind inquiries. One way of trying to put them at their ease is to be as candid as possible and not to adopt any sort of euphemism or denial. The swiftest way of doing this is to note that the thing about Stage Four is that there is no such thing as Stage Five. Quite rightly, some take me up on it. I recently had to accept that I wasn’t going to be able to attend my niece’s wedding, in my old hometown and former university in Oxford. This depressed me for more than one reason, and an especially close friend inquired, “Is it that you’re afraid you’ll never see England again?” As it happens he was exactly right to ask, and it had been precisely that which had been bothering me, but I was unreasonably shocked by his bluntness. I’ll do the facing of hard facts, thanks. Don’t you be doing it too. And yet I had absolutely invited the question. Telling someone else, with deliberate realism, that once I’d had a few more scans and treatments I might be told by the doctors that things from now on could be mainly a matter of “management,” I again had the wind knocked out of me when she said, “Yes, I suppose a time comes when you have to consider letting go.” How true, and how crisp a summary of what I had just said myself. But again there was the unreasonable urge to have a kind of monopoly on, or a sort of veto over, what was actually sayable. Cancer victimhood contains a permanent temptation to be self–centered and even solipsistic.

There are relatively few churches that have a heart for the lost and for the inner city; Jim Cymbala and the Brooklyn Tabernacle are one of the few. They have allowed the Holy Spirit to use them to breathe fresh life into seemingly hopeless lives. Nicky Cruz

And now as if the cleaning and the scrubbing and the scything and the mowing had drowned it there rose that half-heard melody, that intermittent music which the ear half catches but lets fall; a bark, a bleat; irregular, intermittent, yet somehow related; the hum of an insect, the tremor of cut grass, dissevered yet somehow belonging; the jar of a dor beetle, the squeak of a wheel, loud, low, but mysteriously related; which the ear strains to bring together and is always on the verge of harmonising but they are never quite heard, never fully harmonised, and at last, in the evening, one after another the sounds die out, and the harmony falters, and silence falls. With the sunset sharpness was lost, and like mist rising, quiet rose, quiet spread, the wind settled; loosely the world shook itself down to sleep, darkly here without a light to it, save what came green suffused through leaves, or pale on the white flowers by the window. [Lily Briscoe had her bag carried up to the house late one evening in September. Mr. Carmichael came by the same train.]

Art can model the more difficult dynamic of transfiguring one’s life, but at some point the dynamic reverses itself: life models, or forces, the existential crisis by which art—great art—is fully experienced. There is a fluidity between art and life, then, in the same way that there is, in the best lives, a fluidity between mind and matter, self and soul, life and death. Experience seems to stream clearly through some lives, rather than getting slowed and clogged up in the drift-waste of ego, or stagnating in little inlets of despair, envy, rage. It has to do with seizing and releasing as a single gesture. It has to do with standing in relation to life and death ... owning an emptiness that, because you have claimed it, has become a source of light, wearing your wound that, like a ramshackle house on some high exposed hill, sings with the hard wind that is steadily destroying it.

In the motion of the very leaves of spring, in the blue air, there is then found a secret correspondence with our heart. There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the … voice of one beloved singing to you alone. — Percy Bysshe Shelley, from “On Love," The Works of Percy Bysshe Shelley in Verse and Prose, edited by H. Buxton Forman. (1880)

Oh, you're right. I'm just a human with thick skin, purple eyes, and hard bones. Which means you can go home. Tell Galen I said hi." Toraf opens and shuts his mouth twice. Both times it seems like he wants to say something, but his expression tells me his brain isn't cooperating. When his mouth snaps shut a third time, I splash water in his face. "Are you going to say something, or are you trying to catch wind and sail? A grin the size of the horizon spreads across his face. "He likes that, you know. Your temper." Yeahfreakingright. Galen's a classic type A personality-and type A's hate smartass-ism. Just ask my mom. "No offense, but you're not exactly an expert at judging people's emotions." "I'm not sure what you mean by that." "Sure you do." "If you're talking about Rayna, then you're wrong. She loves me. She just won't admit it." I roll my eyes. "Right. She's playing hard to get, is that it? Bashing your head with a rock, splitting your lip, calling you squid breath all the time." "What does that mean? Hard to get?" "It means she's trying to make you think she doesn't like you, so that you end up liking her more. So you work harder to get her attention." He nods. "Exactly. That's exactly what she's doing." Pinching the bridge of my nose, I say, "I don't think so. As we speak, she's getting your mating seal dissolved. That's not playing hard to get. That's playing impossible to get." "Even if she does get it dissolved, it's not because she doesn't care about me. She just likes to play games." The pain in Toraf's voice guts me like the catch of the day. She might like playing games, but his feelings are real. And can't I relate to that? "There's only one way to find out," I say softly. "Find out?" "If all she wants is games." "How?" "You play hard to get. You know how they say. 'If you love someone, set them free. If they return to you, it was meant to be?'" "I've never heard that." "Right. No, you wouldn't have." I sigh. "Basically, what I'm trying to say is, you need to stop giving Rayna attention. Push her away. Treat her like she treats you." He shakes his head. "I don't think I can do that." "You'll get your answer that way," I say, shrugging. "But it sounds like you don't really want to know." "I do want to know. But what if the answer isn't good?" His face scrunches as if the words taste like lemon juice. "You've got to be ready to deal with it, no matter what." Toraf nods, his jaw tight. The choices he has to consider will make this night long enough for him. I decide not to intrude on his time anymore. "I'm pretty tired, so I'm heading back. I'll meet you at Galen's in the morning. Maybe I can break thirty minutes tomorrow, huh?" I nudge his shoulder with my fist, but a weak smile is all I get in return. I'm surprised when he grabs my hand and starts pulling me through the water. At least it's better than dragging me by the ankle. I can't but think how Galen could have done the same thing. Why does he wrap his arms around me instead?

Dying means letting go of everything,” I tell her. “Picture everything you have being given away to friends and to relatives. Some of it may wind up in a thrift store or a dumpster. You can take nothing with you. On the inbreath, think about this. On the outbreath, let go of everything that is yours.

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

This, then, is the moral taught us by Mermoz and his kind. We understand better, because of him, that what constitutes the dignity of a craft is that it creates a fellowship, that it binds men together and fashions for them a common language. For there is but one veritable problem - the problem of human relations.

La grandeur d'un métier est peut-être, avant tout, d'unir des hommes : il n'est qu'un luxe véritable, et c'est celui des relations humaines. En travaillant pour les seuls biens matériels, nous bâtissons nous-mêmes notre prison. Nous nous enfermons solitaires, avec notre monnaie de cendre qui ne procure rien qui vaille de vivre. Si je cherche dans mes souvenirs ceux qui m'ont laissé un goût durable, si je fais le bilan des heures qui ont compté, à coup sûr je retrouve celles que nulle fortune ne m'eût procurées. On n'achète pas l'amitié d'un Mermoz, d'un compagnon que les épreuves vécues ensemble ont lié à nous pour toujours. (p. 35-36)

This book contains a story and several other things. The other things might be connected with the story, or they might not; they might be connected to stories that haven't appeared yet. It's not easy to tell. It's easy to imagine how they might have turned up, though. The world is full of things like that: old postcards, theater programs, leaflets about bomb-proofing your cellar, greeting cards, photograph albums, holiday brochures, instruction booklets for machine tools, maps, catalogs, railway timetables, menu cards from long-gone cruise liners-all kinds of things that once served a real and useful purpose, but have now become cut adrift from the things and the people they relate to. They might have come from anywhere. They might have come from other worlds. That scribbled-on map, that publisher's catalog-they might have been put down absentmindedly in another universe, and been blown by a chance wind through an open window, to find themselves after many adventures on a market stall in our world.

What awe must have come to the hearts of that waiting band as they listened to that “sound as of the rushing of a mighty wind”—what a sense of the irresistible power of God! But there was also the appearance of “tongues parting asunder, like as of fire.” Fire typifies the activity of God’s holiness in relation to sin; fire consumes and fire purifies. When the Spirit came upon Christ, it was not as the fire but “as a dove,” for there was no sin in Him, as the Father then declared, “Thou art my beloved Son; in thee I am well pleased” (Luke 3:22). But here the tongues “like as of fire” sat upon each of them, bringing not only a sense of the infinite holiness of God but of the activity of that holiness in dealing with all that was unholy in themselves.

Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath of earth) follows the tiger. . . What is born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows its kind.

He remembered as never before how exquisite and beautiful she was, and her kisses tasting of crème de menthe and her fragrance of Coty perfume would be new and sweeter than ever after the coca and the rustic perfumes of these valleys. What a feeling of satin, that of her red lips under his cracked by the wind and the sun! The astonishment in her blue eyes when he related his odyssey through these wild mountains!

Every generation of children instinctively nests itself in nature, no matter matter how tiny a scrap of it they can grasp. In a tale of one city child, the poet Audre Lord remembers picking tufts of grass which crept up through the paving stones in New York City and giving them as bouquets to her mother. It is a tale of two necessities. The grass must grow, no matter the concrete suppressing it. The child must find her way to the green, no matter the edifice which would crush it. "The Maori word for placenta is the same word for land, so at birth the placenta is buried, put back in the mothering earth. A Hindu baby may receive the sun-showing rite surya-darsana when, with conch shells ringing to the skies, the child is introduced to the sun. A newborn child of the Tonga people 'meets' the moon, dipped in the ocean of Kosi Bay in KwaZulu-Natal. Among some of the tribes of India, the qualities of different aspects of nature are invoked to bless the child, so he or she may have the characteristics of earth, sky and wind, of birds and animals, right down to the earthworm. Nothing is unbelonging to the child. "'My oldest memories have the flavor of earth,' wrote Frederico García Lorca. In the traditions of the Australian deserts, even from its time in the womb, the baby is catscradled in kinship with the world. Born into a sandy hollow, it is cleaned with sand and 'smoked' by fire, and everything -- insects, birds, plants, and animals -- is named to the child, who is told not only what everything is called but also the relationship between the child and each creature. Story and song weave the child into the subtle world of the Dreaming, the nested knowledge of how the child belongs. "The threads which tie the child to the land include its conception site and the significant places of the Dreaming inherited through its parents. Introduced to creatures and land features as to relations, the child is folded into the land, wrapped into country, and the stories press on the child's mind like the making of felt -- soft and often -- storytelling until the feeling of the story of the country is impressed into the landscape of the child's mind. "That the juggernaut of ants belongs to a child, belligerently following its own trail. That the twitch of an animal's tail is part of a child's own tale or storyline, once and now again. That on the papery bark of a tree may be written the songline of a child's name. That the prickles of a thornbush may have dynamic relevance to conscience. That a damp hollow by the riverbank is not an occasional place to visit but a permanent part of who you are. This is the beginning of belonging, the beginning of love. "In the art and myth of Indigenous Australia, the Ancestors seeded the country with its children, so the shimmering, pouring, circling, wheeling, spinning land is lit up with them, cartwheeling into life.... "The human heart's love for nature cannot ultimately be concreted over. Like Audre Lord's tufts of grass, will crack apart paving stones to grasp the sun. Children know they are made of the same stuff as the grass, as Walt Whitman describes nature creating the child who becomes what he sees: There was a child went forth every day And the first object he look'd upon, that object he became... The early lilacs became part of this child... And the song of the phoebe-bird... In Australia, people may talk of the child's conception site as the origin of their selfhood and their picture of themselves. As Whitman wrote of the child becoming aspects of the land, so in Northern Queensland a Kunjen elder describes the conception site as 'the home place for your image.' Land can make someone who they are, giving them fragments of themselves.

Mis-information is rampant in this great age of mass-information. While we have more access to learning than ever before in the history of the world, we’re actually getting dumber it seems. The amount of (mis)information at everyone's fingertips has lured us into a false sense of knowing. Whether it be information about science, politics, or theology, our society is suffering from an inability to research, process, filter, and apply. At the same time we seem entirely oblivious to the zeitgeist (spirit of the age) that is nihilistic and libertine, making everything relative and subjective. And Satan himself rushes to blur our vision, stirring up the dust of confusion. The church must respond by teaching the critical faculties of logic and spiritual discernment, embedded in a cohesive framework of fides quaerens intellectum (faith seeking understanding). We must obtain a reasonable faith that is consistent with historic Christianity and relevant for our post-modern age. Otherwise, those rejecting the blatant errors of religious fundamentalism will be susceptible to every wind of false doctrine and repackaged heresy imaginable. They will leave the orthodox faith and accept something that vaguely resembles Christianity, but in reality is a vile concoction of demonic lies.

The plane banked, and he pressed his face against the cold window. The ocean tilted up to meet him, its dark surface studded with points of light that looked like constellations, fallen stars. The tourist sitting next to him asked him what they were. Nathan explained that the bright lights marked the boundaries of the ocean cemeteries. The lights that were fainter were memory buoys. They were the equivalent of tombstones on land: they marked the actual graves. While he was talking he noticed scratch-marks on the water, hundreds of white gashes, and suddenly the captain's voice, crackling over the intercom, interrupted him. The ships they could see on the right side of the aircraft were returning from a rehearsal for the service of remembrance that was held on the ocean every year. Towards the end of the week, in case they hadn't realised, a unique festival was due to take place in Moon Beach. It was known as the Day of the Dead... ...When he was young, it had been one of the days he most looked forward to. Yvonne would come and stay, and she'd always bring a fish with her, a huge fish freshly caught on the ocean, and she'd gut it on the kitchen table. Fish should be eaten, she'd said, because fish were the guardians of the soul, and she was so powerful in her belief that nobody dared to disagree. He remembered how the fish lay gaping on its bed of newspaper, the flesh dark-red and subtly ribbed where it was split in half, and Yvonne with her sleeves rolled back and her wrists dipped in blood that smelt of tin. It was a day that abounded in peculiar traditions. Pass any candy store in the city and there'd be marzipan skulls and sugar fish and little white chocolate bones for 5 cents each. Pass any bakery and you'd see cakes slathered in blue icing, cakes sprinkled with sea-salt.If you made a Day of the Dead cake at home you always hid a coin in it, and the person who found it was supposed to live forever. Once, when she was four, Georgia had swallowed the coin and almost choked. It was still one of her favourite stories about herself. In the afternoon, there'd be costume parties. You dressed up as Lazarus or Frankenstein, or you went as one of your dead relations. Or, if you couldn't think of anything else, you just wore something blue because that was the colour you went when you were buried at the bottom of the ocean. And everywhere there were bowls of candy and slices of special home-made Day of the Dead cake. Nobody's mother ever got it right. You always had to spit it out and shove it down the back of some chair. Later, when it grew dark, a fleet of ships would set sail for the ocean cemeteries, and the remembrance service would be held. Lying awake in his room, he'd imagine the boats rocking the the priest's voice pushed and pulled by the wind. And then, later still, after the boats had gone, the dead would rise from the ocean bed and walk on the water. They gathered the flowers that had been left as offerings, they blew the floating candles out. Smoke that smelt of churches poured from the wicks, drifted over the slowly heaving ocean, hid their feet. It was a night of strange occurrences. It was the night that everyone was Jesus... ...Thousands drove in for the celebrations. All Friday night the streets would be packed with people dressed head to toe in blue. Sometimes they painted their hands and faces too. Sometimes they dyed their hair. That was what you did in Moon Beach. Turned blue once a year. And then, sooner or later, you turned blue forever.

No doubt you are aware that the winds have colour... A record of this belief will be found in the literature of all ancient peoples. There are four winds and eight sub-winds each with its own colour. The wind from the east is a deep purple, from the south a fine shining silver. The north wind is a hard black and the west is amber. People in the old days had the power of perceiving these colours and could spend a day sitting quietly on a hillside watching the beauty of the winds, their fall and rise and changing hues, the magic of neighbouring winds when they are inter-weaved like ribbons at a wedding. It was a better occupation than gazing at newspapers. The sub-winds had colours of indescribable delicacy, a reddish-yellow half-way between silver and purple, a greyish-green which was related equally to black and brown. What could be more exquisite than a countryside swept lightly by cool rain reddened by the south-west breeze'.

If you are not spending all of your waking life in discontent, worry, anxiety, depression, despair, or consumed by other negative states; if you are able to enjoy simple things like listening to the sound of the rain or the wind; if you can see the beauty of clouds moving across the sky or be alone at times without feeling lonely or needing the mental stimulus of entertainment; if you find yourself treating a complete stranger with heartfelt kindness without wanting anything from him or her... it means that a space has opened up, no matter how briefly, in the otherwise incessant stream of thinking that is the human mind. When this happens, there is a sense of well-being, of alive peace, even though it may be subtle. The intensity will vary from a perhaps barely noticeable background sense of contentment to what the ancient sages of India called ananda - the bliss of Being. Because you have been conditioned to pay attention only to form, you are probably not aware of it except indirectly. For example, there is a common element in the ability to see beauty, to appreciate simple things, to enjoy your own company, or to relate to other people with loving kindness. This common element is a sense of contentment, peace, and aliveness that is the invisible background without which these experiences would not be possible. Whenever there is beauty, kindness, the recognition of the goodness of simple things in your life, look for the background to that experience within yourself. But don't look for it as if you were looking for something. You cannot pin it down and say, "Now I have it," or grasp it mentally and define it in some way. It is like the cloudless sky. It has no form. It is space; it is stillness, the sweetness of Being and infinitely more than these words, which are only pointers. When you are able to sense it directly within yourself, it deepens. So when you appreciate something simple - a sound, a sight, a touch - when you see beauty, when you feel loving kindness toward another, sense the inner spaciousness that is the source and background to that experience.

When, shortly afterward, I stopped at the top of the hill and saw the town beneath me, my feeling of happiness was so ecstatic that I didn’t know how I would be able to make it home, sit there and write, eat, or sleep. But the world is constructed in such a way that it meets you halfway in moments precisely like these, your inner joy seeks an outer counterpart and finds it, it always does, even in the bleakest regions of the world, for nothing is as relative as beauty. Had the world been different, in my opinion, without mountains and oceans, plains and seas, deserts and forests, and consisted of something else, inconceivable to us, as we don’t know anything other than this, we would also have found it beautiful. A world with gloes and raies, evanbillits and conulames, for example, or ibitera, proluffs, and lopsits, whatever they might be, we would have sung their praises because that is the way we are, we extol the world and love it although it’s not necessary, the world is the world, it’s all we have. So as I walked down the steps toward the town center on this Wednesday at the end of August I had a place in my heart for everything I beheld. A slab of stone worn smooth in a flight of steps: fantastic. A swaybacked roof side by side with an austere perpendicular brick building: so beautiful. A limp hot-dog wrapper on a drain grille, which the wind lifts a couple of meters and then drops again, this time on the pavement flecked with white stepped-on chewing gum: incredible. A lean old man hobbling along in a shabby suit carrying a bag bulging with bottles in one hand: what a sight. The world extended its hand, and I took it.

As often as you wish to know what is to be avoided or what is to be sought, consider its relation to the Supreme Good, to the purpose of your whole life. For whatever we do ought to be in harmony with this; no man can set in order the details unless he has already set before himself the chief purpose of his life. The artist may have his colours all prepared, but he cannot produce a likeness unless he has already made up his mind what he wishes to paint. The reason we make mistakes is because we all consider the parts of life, but never life as a whole. 3. The archer must know what he is seeking to hit; then he must aim and control the weapon by his skill. Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind. Chance must necessarily have great influence over our lives, because we live by chance. 4. It is the case with certain men, however, that they do not know that they know certain things. Just as we often go searching for those who stand beside us, so we are apt to forget that the goal of the Supreme Good lies near us.

When I was little, I didn’t understand that you could change a few sounds in a name or a phrase and have it mean something entirely different. When I told teachers my name was Benna and they said, “Donna who?” I would say, “Donna Gilbert.” I thought close was good enough, that sloppiness was generally built into the language. I thought Bing Crosby and Bill Crosby were the same person. That Buddy Holly and Billie Holiday were the same person. That Leon Trotsky and Leo Tolstoy were the same person. It was a shock for me quite late in life to discover that Jean Cocteau and Jacques Cousteau were not even related. Meaning, if it existed at all, was unstable and could not survive the slightest reshuffling of letters. One gust of wind and Santa became Satan. A slip of the pen and pears turned into pearls. A little interior decorating and the world became her twold, an ungrammatical and unkind assessment of an aging aunt in a singles bar. Add a d to poor, you got droop. It was that way in biology, too. Add a chromosome, get a criminal. Subtract one, get an idiot or a chipmunk. That was the way with things.

It was Oppenheimer’s good fortune to arrive shortly before an extraordinary revolution in theoretical physics drew to its close: Max Planck’s discovery of quanta (photons); Einstein’s magnificent achievement—the special theory of relativity; Niels Bohr’s description of the hydrogen atom; Werner Heisenberg’s formulation of matrix mechanics; and Erwin Schrödinger’s theory of wave mechanics. This truly innovative period began to wind down with Born’s 1926 paper on probability and causality. It was completed in 1927 with Heisenberg’s uncertainty principle and Bohr’s formulation of the theory of complementarity.

Is what I am not saying, young LaMont Chu, is why you cease to seem to give total effort of self since you begin with the clipping pictures of great professional figures for your adhesive tape and walls. No? Because, privileged gentlemen and boys I am saying, is always something that is too. Cold. Hot. Wet and dry. Very bright sun and you see the purple dots. Very bright hot and you have no salt. Outside is wind, the insects which like the sweat. Inside is smell of heaters, echo, being jammed in together, tarp is overclose to baseline, not enough of room, bells inside clubs which ring the hour loudly to distract, clunk of machines vomiting sweet cola for coins. Inside roof too low for the lob. Bad lighting, so. Or outside: the bad surface. Oh no look no: crabgrass in cracks along baseline. Who could give the total, with crabgrass. Look here is low net high net. Opponent’s relatives heckle, opponent cheats, linesman in semifinal is impaired or cheats. You hurt. You have the injury. Bad knee and back. Hurt groin area from not stretching as asked. Aches of elbow. Eyelash in eye. The throat is sore. A too pretty girl in audience, watching. Who could play like this? Big crowd overwhelming or too small to inspire. Always something.’ [p.458]

Paris. Reuters News Agency informs us that the gigantic and entirely useless structure of iron rods with which the French intend to astound visitors to the Fifteenth World Fair has finally been completed. This dangerous project is causing justified anxiety among the inhabitants of Paris. How can this interminable factory chimney be allowed to tower over Paris, dwarfing all the marvelous monuments of the capital with its ridiculous height? Experienced engineers express concern about whether such a tall and relatively slim structure, erected on a foundation only a third of its own height, is capable of withstanding the pressure of the wind.

It is realistic rather than cynical to observe that in a fallen world there are degrees of virtue in relation to what is right, and good and just. These are important in our human judgments of others, even though they may be blown to the winds by the grace of God. To “do good because we know it is good” is different from “doing good only because we know we are seen,” and this in turn is different from “doing good only because we are afraid of being thought to be bad,” which in turn is different again from “the complete abandonment of any pretense of caring about being good or being seen.” The first type of action springs from what we call morality, the second respectability, the third hypocrisy, and the fourth sheer wickedness. This

A tailwind, on the other hand, is one of the most beautiful experiences you can have on a bike. There’s no wind in my ears, so I hear everything around me. The chain purrs sweetly as it pulls the gears under the coaxing of my legs. The soft hiss of my tires on the smooth hard pavement, the sound of little critters scurrying in the desert around me as I pass. Smells aren’t as big a deal out here in the dry desert, but even the smells are more accessible in a tailwind, since I’m moving through air at a slower relative speed, and the smells linger around my face long enough to register and enjoy them. Relative progress, speed, sights, smells, sounds. It all goes together to create a gestalt for the ride that’s pure sweetness, and I never want it to end. Hozho.

Shepherds say too that it makes a difference to the production of females and the production of males not only if mating occurs during north winds or south winds, but |767a10| also if while copulating the animals look south or north. So small a thing, they say, will sometimes shift the balance, becoming a cause of cold or heat, and these a cause in generation. In general, then, female and male are set apart from each other in relation to production of males and production of females due to the causes just mentioned. Nonetheless, |767a15| there must also be a proportion in their relation to each other. For all things that come to be either in accord with craft or nature exist in virtue of a certain ratio (logos).750 Now the hot, if it is too mastering, dries

I, too, grew up in a place that could sometimes feel as limiting and final as being locked in an airtight closet, the air humid and rank with one’s own breath and panic. A place where for all the brilliant, sun-drenched summer days, there is sometimes only the absence of light: America, and the American South. A place where the old myths still hold a special place in many white hearts: the rebel flag, Confederate monuments, lovingly restored plantations, Gone with the Wind. A place where black people were bred and understood to be animals, a place where some feel that the Fourteenth Amendment and Brown v. Board of Education are only the more recent in a series of unfortunate events. A place where black life has been systematically devalued for hundreds of years.

Since the beginning of the electric grid, utilities have placed most power plants close to America’s rapidly growing cities, because it was relatively easy to use railroads and pipelines to ship fossil fuels from wherever they were extracted to the power plants where they’d be burned to make electricity. As a result, America’s power grid relies on railroads and pipelines to move fuels over long distances to power plants, and then on transmission lines to move electricity over short distances to the cities that need it. That model doesn’t work with solar and wind. You can’t ship sunlight in a railcar to some power plant; it has to be converted to electricity on the spot. But most of America’s sunlight supply is in the Southwest, and most of our wind is in the Great Plains, far from many major urban areas.

Cordelia – “Why so rough?” Aral – “It’s very poor. It was the town center during the time Isolation. And it hasn’t been touched by renovation, minimal water, no electricity choked with refuse.” “Mostly human,” added Peoter tartly. “Poor?” Asked Cordelia bewildered. “No electricity? How can it be on the comm network?” “It’s not of course,” answered Vorkosigan. “Then how can anyone get their schooling?” Cordelia “They don’t.” Cordelia stared. “I don’t understand, how do they get their jobs?” “A few escape to the service, the rest prey on each other mostly.” Vorkosigan regarded her face uneasily. “Have you no poverty on Beta colony?” “Poverty? Well some people have more money than others, but no comm consuls…?” Vorkosigan was diverted from his interrogation. “Is not owning a comm consul the lowest standard of living you can imagine?” He said in wonder. “It’s the first article in the constitution! ‘Access to information shall not be abridged.’” “Cordelia, these people barely have access to food, clothing and shelter. They have a few rags and cooking pots and squat in buildings that aren’t economical to repair or tear down yet with the wind whistling through the walls.” “No air conditioning?” “No heat in the winter is a bigger problem here.” “I suppose so. You people don’t really have summer. How do they call for help when they are sick or hurt?” “What help?” Vorkosigan was growing grim. “If they’re sick they either get well or die.” “Die if we’re lucking” muttered Veoter. “You’re not joking.” She stared back and forth between the pair of them. “Why, think of all the geniuses you must missing!” “I doubt we must be missing very many from the Caravanceri.” Said Peoter dryly. “Why not? They have the same genetic compliment as you.” Cordelia pointed out the – to her -obvious. The Count went rigid. “My dear girl, they most certainly do not. My family has been Vor for nine generations.” Cordelia raised her eyebrows. “How do you know if you didn’t have the gene-typing until 80 years ago?” Both the guard commander and the footman were acquiring peculiar stuffed expressions. The footman bit his lip. “Besides,” she pointed out reasonably, “If you Vor got around half as much as those histories I’ve been reading imply. 90% of the people on this planet must have Vor blood by now. Who knows who your relatives are on your father’s side. Vorkosigan bit his napkin absently. His eyes gone crinkly with much the same expression as the footman and muttered, “Cordelia, you really can’t sit at the breakfast table and imply my ancestors were bastards. It’s a mortal insult here.” “Where should I sit? Oh I’ll never understand.

The strongest evidence yet was published in 2010. In a painstaking long-term study, much larger and more thorough than anything done previously, an international team of researchers tracked one thousand children in New Zealand from birth until the age of thirty-two. Each child’s self-control was rated in a variety of ways (through observations by researchers as well as in reports of problems from parents, teachers, and the children themselves). This produced an especially reliable measure of children’s self-control, and the researchers were able to check it against an extraordinarily wide array of outcomes through adolescence and into adulthood. The children with high self-control grew up into adults who had better physical health, including lower rates of obesity, fewer sexually transmitted diseases, and even healthier teeth. (Apparently, good self-control includes brushing and flossing.) Self-control was irrelevant to adult depression, but its lack made people more prone to alcohol and drug problems. The children with poor self-control tended to wind up poorer financially. They worked in relatively low-paying jobs, had little money in the bank, and were less likely to own a home or have money set aside for retirement. They also grew up to have more children being raised in single-parent households, presumably because they had a harder time adapting to the discipline required for a long-term relationship. The children with good self-control were much more likely to wind up in a stable marriage and raise children in a two-parent home. Last, but certainly not least, the children with poor self-control were more likely to end up in prison. Among those with the lowest levels of self-control, more than 40 percent had a criminal conviction by the age of thirty-two, compared with just 12 percent of the people who had been toward the high end of the self-control distribution in their youth.

The wind was blowing from the east and the cedars bent before it,—blowing from the east like the breath of the war god. And Fred and Stanley were waving their hats gayly back to her, while the cedars bent and the wind blew from the east. They were like her own boys marching off to war. Children of her children, she loved them as she had loved their parents. Did a woman never get over loving? Deep love brought relatively deep heartaches. Why could not a woman of her age, whose family was raised, relinquish the hold upon her emotions? Why could she not have a peaceful old age, wherein there entered neither great affection nor its comrade, great sorrow? She had seen old women who seemed not to care as she was caring, whose emotions seemed to have died with their youth. Could she not be one of them? For a long time she stood in the window and looked at the cedars twisting before the east wind, like so many helpless women under the call from the east.

Letter You can see it already: chalks and ochers; Country crossed with a thousand furrow-lines; Ground-level rooftops hidden by the shrubbery; Sporadic haystacks standing on the grass; Smoky old rooftops tarnishing the landscape; A river (not Cayster or Ganges, though: A feeble Norman salt-infested watercourse); On the right, to the north, bizarre terrain All angular--you'd think a shovel did it. So that's the foreground. An old chapel adds Its antique spire, and gathers alongside it A few gnarled elms with grumpy silhouettes; Seemingly tired of all the frisky breezes, They carp at every gust that stirs them up. At one side of my house a big wheelbarrow Is rusting; and before me lies the vast Horizon, all its notches filled with ocean blue; Cocks and hens spread their gildings, and converse Beneath my window; and the rooftop attics, Now and then, toss me songs in dialect. In my lane dwells a patriarchal rope-maker; The old man makes his wheel run loud, and goes Retrograde, hemp wreathed tightly round the midriff. I like these waters where the wild gale scuds; All day the country tempts me to go strolling; The little village urchins, book in hand, Envy me, at the schoolmaster's (my lodging), As a big schoolboy sneaking a day off. The air is pure, the sky smiles; there's a constant Soft noise of children spelling things aloud. The waters flow; a linnet flies; and I say: "Thank you! Thank you, Almighty God!"--So, then, I live: Peacefully, hour by hour, with little fuss, I shed My days, and think of you, my lady fair! I hear the children chattering; and I see, at times, Sailing across the high seas in its pride, Over the gables of the tranquil village, Some winged ship which is traveling far away, Flying across the ocean, hounded by all the winds. Lately it slept in port beside the quay. Nothing has kept it from the jealous sea-surge: No tears of relatives, nor fears of wives, Nor reefs dimly reflected in the waters, Nor importunity of sinister birds.

Gossip is perhaps the most familiar and elementary form of disguised popular aggression. Though its use is hardly confined to attacks by subordinates on their superiors, it represents a relatively safe social sanction. Gossip, almost by definition has no identifiable author, but scores of eager retailers who can claim they are just passing on the news. Should the gossip—and here I have in mind malicious gossip—be challenged, everyone can disavow responsibility for having originated it. The Malay term for gossip and rumor, khabar angin (news on the wind), captures the diffuse quality of responsibility that makes such aggression possible. The character of gossip that distinguishes it from rumor is that gossip consists typically of stories that are designated to ruin the reputation of some identifiable person or persons. If the perpetrators remain anonymous, the victim is clearly specified. There is, arguably, something of a disguised democratic voice about gossip in the sense that it is propagated only to the extent that others find it in their interest to retell the story.13 If they don’t, it disappears. Above all, most gossip is a discourse about social rules that have been violated. A person’s reputation can be damaged by stories about his tightfistedness, his insulting words, his cheating, or his clothing only if the public among whom such tales circulate have shared standards of generosity, polite speech, honesty, and appropriate dress. Without an accepted normative standard from which degrees of deviation may be estimated, the notion of gossip would make no sense whatever. Gossip, in turn, reinforces these normative standards by invoking them and by teaching anyone who gossips precisely what kinds of conduct are likely to be mocked or despised. 13. The power to gossip is more democratically distributed than power, property, and income, and, certainly, than the freedom to speak openly. I do not mean to imply that gossip cannot and is not used by superiors to control subordinates, only that resources on this particular field of struggle are relatively more favorable to subordinates. Some people’s gossip is weightier than that of others, and, providing we do not confuse status with mere public deference, one would expect that those with high personal status would be the most effective gossipers.

When a Southerner took the trouble to pack a trunk and travel twenty miles for a visit, the visit was seldom of shorter duration than a month, usually much longer. Southerners were as enthusiastic visitors as they were hosts, and there was nothing unusual in relatives coming to spend the Christmas holidays and remaining until July. Often when newly married couples went on the usual round of honeymoon visits, they lingered in some pleasant home until the birth of their second child. Frequently elderly aunts and uncles came to Sunday dinner and remained until they were buried years later. Visitors presented no problem, for houses were large, servants numerous and the feeding of several extra mouths a minor matter in that land of plenty. All ages and sexes went visiting, honeymooners, young mothers showing of new babies, convalescents, the bereaved, girls whose parents were anxious to remove them from the dangers of unwise matches, girls who had reached the danger age without becoming engaged and who, it was hoped, would make suitable matches under the guidance of relatives in other places. Visitors added excitement and variety to the slow-moving Southern life and they were always welcome.

Uncle Peter is one of our family,” she said, her voice shaking. “Good afternoon. Drive on, Peter.” Peter laid the whip on the horse so suddenly that the startled animal jumped forward and as the buggy jounced off, Scarlett heard the Maine woman say with puzzled accents: “Her family? You don’t suppose she meant a relative? He’s exceedingly black.” God damn them! They ought to be wiped off the face of the earth. If ever I get money enough, I’ll spit in all their faces! I’ll— She glanced at Peter and saw that a tear was trickling down his nose. Instantly a passion of tenderness, of grief for his humiliation swamped her, made her eyes sting. It was as though someone had been senselessly brutal to a child. Those women had hurt Uncle Peter—Peter who had been through the Mexican War with old Colonel Hamilton, Peter who had held his master in his arms when he died, who had raised Melly and Charles and looked after the feckless, foolish Pittypat, “pertecked” her when she refugeed, and “’quired” a horse to bring her back from Macon through a war-torn country after the surrender. And they said they wouldn’t trust niggers! “Peter,” she said, her voice breaking as she put her hand on his thin arm. “I’m ashamed of you for crying. What do you care? They aren’t anything but damned Yankees!

The ever-present war in the background lent a pleasant informality to social relations, an informality which older people viewed with alarm. Mothers found strange men calling on their daughters, men who came without letters of introduction and whose antecedents were unknown. To their horror, mothers found their daughters holding hands with these men. Mrs. Merriwether, who had never kissed her husband until after the wedding ceremony, could scarcely believe her eyes when she caught Maybelle kissing the little Zouave, Rene Picard, and her consternation was even greater when Maybelle refused to be ashamed. Even the fact that Rene immediately asked for her hand did not improve matters. Mrs. Merriwether felt that the South was heading for a complete moral collapse and frequently said so. Other mothers concurred heartily with her and blamed it on the war. But men who expected to die within a week or a month could not wait a year before they begged to call a girl by her first name, with "Miss," of course, preceding it. Nor would they go through the formal and protracted courtships which good manners had prescribed before the war. They were likely to propose in three or four months. And girls who knew very well that a lady always refused a gentlemen the first three times he proposed rushed headlong to accept the first time.

YOU CAN COME to the end of talking, about women, talking. In restaurants, cafés, kitchens, less frequently in bars or pubs, about relatives, relations, relationships, illnesses, jobs, children, men; about nuance, hunch, intimation, intuition, shadow; about themselves and each other; about what he said to her and she said to her and she said back; about what they feel. Something more definite, more outward then, some action, to drain the inner swamp, sweep the inner fluff out from under the inner bed, harden the edges. Men at sea, for instance. Not on a submarine, too claustrophobic and smelly, but something more bracing, a tang of salt, cold water, all over your calloused body, cuts and bruises, hurricanes, bravery and above all no women. Women are replaced by water, by wind, by the ocean, shifting and treacherous; a man has to know what to do, to navigate, to sail, to bail, so reach for the How-To book, and out here it’s what he said to him, or didn’t say, a narrowing of the eyes, sizing the bastard up before the pounce, the knife to the gut, and here comes a wave, hang on to the shrouds, all teeth grit, all muscles bulge together. Or sneaking along the gangway, the passageway, the right of way, the Milky Way, in the dark, your eyes shining like digital wristwatches, and the bushes, barrels, scuppers, ditches, filthy with enemies, and you on the prowl for adrenalin and loot. Corpses of your own making deliquesce behind you as you reach the cave, abandoned city, safe, sliding panel, hole in the ground, and rich beyond your wildest dreams!

HEART ACTION Do you practice what you preach? Become aware of the times when you are not living out the principles and kindnesses that you hold dear. Find fresh ways to show God's love and express your gifts and your compassion. Cambric tea was hot water and milk, with only a taste of tea in it, but little girls felt grown-up when their mothers let them drink cambric tea. LAURA INGALLS WILDER We are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we are to grow up in all aspects into Him. -EPHESIANS 4:14-15 God does not want us to remain spiritually immature. Many of the 30-to-40-year-old women I meet seem to dwell on how old they are. There doesn't seem to be much hope or time for them to make an impact in life. I always reassure them how beautiful the older decades are. Each season of life has so much to offer. Life becomes richer the more mature we become. Benjamin Jowett once wrote, Though I am growing old, I maintain that the best part is yet to come-the time when one may see things more dispassionately and know oneself and others more truly, and perhaps be able to do more, and in religion rest centered in a few simple truths. I do not want to ignore the other side, that one will not be able to see so well or walk so far or read so much. But there may be more peace within, more communications with God, more real light instead of distraction about many things, better relations with others, and fewer

HARRIS: But if substrate independence is the case, and you could have the appropriately organized system made of other material, or even simulated—it can just be on the hard drive of some supercomputer—then you could imagine, even if you needed some life course of experience in order to tune up all the relevant variables, there could be some version of doing just that, across millions of simulated experiments and simulated worlds, and you would wind up with conscious minds in those contexts. Are you skeptical of that possibility? SETH: Yes, I’m skeptical of that, because I think there’s a lot of clear air between saying the physical state of a system is what matters, and that simulation is sufficient. First, it’s not clear to me what “substrate independence” really means. It seems to turn on an overzealous application of the hardware/software distinction—that the mind and consciousness is just a matter of getting the functional relations right and it doesn’t matter what hardware or wetware you run it on. But it’s unclear whether I can really partition how a biological system like the brain works according to these categories. Where does the wetware stop and the mindware start, given that the dynamics of the brain are continually reshaping the structure and the structure is continually reshaping the dynamics? It becomes a bit difficult to define what the substrate really is. Of course, if you’re willing to say, “Well, we’re not just capturing input-output relations, we’re going to make an exact physical duplicate,” then that’s fine. That’s just a statement about materialism. But I don’t find it intuitive to go from making an exact physical replicate, all the way up to simulations, and therefore simulations of lots of possible life histories, and so on. It’s really not clear to me that simulation will ever be sufficient to instantiate phenomenal properties.

One find in Western Australia turned up zircon crystals dated to 4.4 billion years ago, just a couple of hundred million years after the earth and the solar system formed. By analyzing their detailed composition, researchers have suggested that ancient conditions may have been far more agreeable than previously thought. Early earth may have been a relatively calm water world, with small landmasses dotting a surface mostly covered by ocean.15 That’s not to say that earth’s history didn’t have its moments of flaming drama. Roughly fifty to one hundred million years after its birth, earth likely collided with a Mars-sized planet called Theia, which would have vaporized the earth’s crust, obliterated Theia, and blown a cloud of dust and gas thousands of kilometers into space. In time, that cloud would have clumped up gravitationally to form the moon, one of the larger planetary satellites in the solar system and a nightly reminder of that violent encounter. Another reminder is provided by the seasons. We experience hot summers and cold winters because earth’s tilted axis affects the angle of incoming sunlight, with summer being a period of direct rays and winter being a period of oblique ones. The smashup with Theia is the likely cause of earth’s cant. And though less sensational than a planetary collision, both the earth and the moon endured periods of significant pummelings by smaller meteors. The moon’s lack of eroding winds and its static crust have preserved the scars but earth’s thrashing, less visible now, was just as severe. Some early impacts may have partially or even fully vaporized all water on earth’s surface. Despite that, the zircon archives provide evidence that within a few hundred million years of its formation, earth may have cooled sufficiently for atmospheric steam to rain down, fill the oceans, and yield a terrain not all that dissimilar from the earth we now know. At least, that’s one conclusion reached by reading the crystals.

Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the supreme realities; what surrounds us here below is a copy and shadow of the celestial things. Because the relation between the two spheres is positive, and not negative, not mutually repulsive, heavenly-mindedness can never give rise to neglect of the duties pertaining to the present life. It is the ordinance and will of God, that not apart from, but on the basis of, and in contact with, the earthly sphere man shall work out his heavenly destiny. Still the lower may never supplant the higher in our affections. In the heart of man time calls for eternity, earth for heaven. He must, if normal, seek the things above, as the flower's face is attracted by the sun, and the water-courses are drawn to the ocean. Heavenly-mindedness, so far from blunting or killing the natural desires, produces in the believer a finer organization, with more delicate sensibilities, larger capacities, a stronger pulse of life. It does not spell impoverishment, but enrichment of nature. The spirit of the entire Epistle shows this. The use of the words "city" and "country" is evidence of it. These are terms that stand for the accumulation, the efflorescence, the intensive enjoyment of values. Nor should we overlook the social note in the representation. A perfect communion in a perfect society is promised. In the city of the living God believers are joined to the general assembly and church of the firstborn, and mingle with the spirits of just men made perfect. And all this faith recognizes. It does not first need the storms and stress that invade to quicken its desire for such things. Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.

Obama is also directing the U.S. government to invest billions of dollars in solar and wind energy. In addition, he is using bailout leverage to compel the Detroit auto companies to build small, “green” cars, even though no one in the government has investigated whether consumers are interested in buying small, “green” cars—the Obama administration just believes they should. All these measures, Obama recognizes, are expensive. The cap and trade legislation is estimated to impose an $850 billion burden on the private sector; together with other related measures, the environmental tab will exceed $1 trillion. This would undoubtedly impose a significant financial burden on an already-stressed economy. These measures are billed as necessary to combat global warming. Yet no one really knows if the globe is warming significantly or not, and no one really knows if human beings are the cause of the warming or not. For years people went along with Al Gore’s claim that “the earth has a fever,” a claim illustrated by misleading images of glaciers disappearing, oceans swelling, famines arising, and skies darkening. Apocalypse now! Now we know that the main body of data that provided the basis for these claims appears to have been faked. The Climategate scandal showed that scientists associated with the Intergovernmental Panel on Climate Change were quite willing to manipulate and even suppress data that did not conform to their ideological commitment to global warming.3 The fakers insist that even if you discount the fakery, the data still show.... But who’s in the mood to listen to them now? Independent scientists who have reviewed the facts say that average global temperatures have risen by around 1.3 degrees Fahrenheit in the past 100 years. Lots of things could have caused that. Besides, if you project further back, the record shows quite a bit of variation: periods of warming, followed by periods of cooling. There was a Medieval Warm Period around 1000 A.D., and a Little Ice Age that occurred several hundred years later. In the past century, the earth warmed slightly from 1900 to 1940, then cooled slightly until the late 1970s, and has resumed warming slightly since then. How about in the past decade or so? Well, if you count from 1998, the earth has cooled in the past dozen years. But the statistic is misleading, since 1998 was an especially hot year. If you count from 1999, the earth has warmed in the intervening period. This statistic is equally misleading, because 1999 was a cool year. This doesn’t mean that temperature change is in the eye of the beholder. It means, in the words of Roy Spencer, former senior scientist for climate studies at NASA, that “all this temperature variability on a wide range of time scales reveals that just about the only thing constant in climate is change.”4

Remarkably, we still have a ‘wild’ Indian’s account of his capture and incarceration. In 1878, when he was an old man, a Kamia called Janitin told an interviewer: I and two of my relatives went down ... to the beach ... we did no harm to anyone on the road, and ... we thought of nothing more than catching and drying clams in order to carry them to our village. While we were doing this, we saw two men on horseback coming rapidly towards us; my relatives were immediately afraid and they fled with all speed, hiding themselves in a very dense willow grove ... As soon as I saw myself alone, I also became afraid ... and ran to the forest ... but already it was too late, because in a moment they overtook me and lassoed and dragged me for a long distance, wounding me much with the branches over which they dragged me, pulling me lassoed as I was with their horses running; after this they roped me with my arms behind and carried me off to the Mission of San Miguel, making me travel almost at a run in order to keep up with their horses, and when I stopped a little to catch my wind, they lashed me with the lariats that they carried, making me understand by signs that I should hurry; after much travelling in this manner, they diminished the pace and lashed me in order that I would always travel at the pace of the horses. When we arrived at the mission, they locked me in a room for a week; the father [a Dominican priest] made me go to his habitation and he talked to me by means of an interpreter, telling me that he would make me a Christian, and he told me many things that I did not understand, and Cunnur, the interpreter, told me that I should do as the father told me, because now I was not going to be set free, and it would go very bad with me if I did not consent in it. They gave me atole de mayz[corn gruel] to eat which I did not like because I was not accustomed to that food; but there was nothing else to eat. One day they threw water on my head and gave me salt to eat, and with this the interpreter told me that I was now Christian and that I was called Jesús: I knew nothing of this, and I tolerated it all because in the end I was a poor Indian and did not have recourse but to conform myself and tolerate the things they did with me. The following day after my baptism, they took me to work with the other Indians, and they put me to cleaning a milpa [cornfield] of maize; since I did not know how to manage the hoe that they gave me, after hoeing a little, I cut my foot and could not continue working with it, but I was put to pulling out the weeds by hand, and in this manner I did not finish the task that they gave me. In the afternoon they lashed me for not finishing the job, and the following day the same thing happened as on the previous day. Every day they lashed me unjustly because I did not finish what I did not know how to do, and thus I existed for many days until I found a way to escape; but I was tracked and they caught me like a fox; there they seized me by lasso as on the first occasion, and they carried me off to the mission torturing me on the road. After we arrived, the father passed along the corridor of the house, and he ordered that they fasten me to the stake and castigate me; they lashed me until I lost consciousness, and I did not regain consciousness for many hours afterwards. For several days I could not raise myself from the floor where they had laid me, and I still have on my shoulders the marks of the lashes which they gave me then.