To Nature nothing can be added; from Nature nothing can be taken away; the sum of her energies is constant, and the utmost man can do in the pursuit of physical truth, or in the applications of physical knowledge, is to shift the constituents of the never-varying total. The law of conservation rigidly excludes both creation and annihilation. Waves may change to ripples, and ripples to waves; magnitude may be substituted for number, and number for magnitude; asteroids may aggregate to suns, suns may resolve themselves into florae and faunae, and floras and faunas melt in air: the flux of power is eternally the same. It rolls in music through the ages, and all terrestrial energy—the manifestations of life as well as the display of phenomena—are but the modulations of its rhythm.

Let your eyes see what they see, not what others want you to see. Let your ears hear what they naturally hear, not what others want you to hear. Let your mouth speak your mind freely and not be constrained by other people's approval or disapproval. Let your mind think what it wants to think and not let other people's demands dictate your thoughts. If your senses and your mind are not allowed to do what they want to do naturally, you are denying them their rights. When you cannot think, sense, feel, or act freely, then your body and mind are injured. Break these oppressions, and you will cultivate life.

The problem with people today, is, they have religions but they have no spirituality. They go to church but they cannot even manage the condition of their own souls. They take pride to state the name of their religions and broadcast these things on facebook and everywhere, thinking that the nature of their religion represents the nature of their spirit. It's just the same as how they present their cars, houses, and degrees to the world— to stand as a representation of what they are. That's not spirituality; that's still materialism. Yes, perhaps your car, house and degree represents what you've achieved (or what your status in society is); but your religion does not represent what your spirit is like. You cannot go to a certain church or belong to a certain group of people and have that be a replica of your spirit.

Yet a much more fundamentally political dimension of the socially constructed nature of capital - nothing less than the specification of a parallel universe with its own natural laws and rules for the physical existence and subsistence of financial capital and its interaction with the other factors of production - has also often been overlooked in contemporary academic literature. Under the current monetary arrangements financial capital is a peculiar creature indeed. Money can be created ex nihilo at the stroke of a pen - or a keyboard - by a specific type of legal person entrusted with the task, not other legal or natural person. With the socially constructed ability to attract compound interest in a world where physical assets rot and break, it does not share the same physical reality with the mere mortal factors of production: even in cases where productive investments which enable the payment of interest in real terms can be identified, the compounding of interest on financial capital is not temporally limited to the period that the relevant physical assets can continue to produce exponential returns in real terms. Rather than representing accumulated wealth that could be "saved" to finance investment, the bulk of money disappears as soon as other factors of production are not willing to pay a tribute to induce its continuing circulation in the form of interest payments. In addition to the inherently political nature of specifications of money have been detached from virtually any substantive connection to the rules or the realities experienced by other factors of production in the physical world that is nonetheless supposed to achieve economic efficiency and a host of other objectives through monetary calculation and monetarily mediated social relationships deserves particular scrutiny.

The first condition, then, of what is called a selfish love among men is lacking with God. He has no natural necessities, no passion, to compete with His wish for the beloved's welfare; or if there is in Him something which we have to imagine after the analogy of a passion, a want it is there by His own will and for our sakes. And the second condition is lacking too. The real interests of a child may differ from that which his father's affection instinctively demands, because the child is a separate being from the father with a nature which has its own needs and does not exist solely for the father nor find its whole perfection in being loved by him and which the father does not fully understand. But creatures are not thus separate from their Creator, nor can He misunderstand them. The place for which He designs them in His scheme of things is the place they are made for. When they reach it their nature is fulfilled and their happiness attained: a broken bone in the universe has been set, the anguish is over. When we want to be something other than the thing God wants us to be, we must be wanting what, in fact, will not make us happy. Those Divine demands which sound to our natural ears most like those of a despot and least like those of a lover, in fact marshal us where we should want to go, if we knew what we wanted. He demands our worship, our obedience, our prostration.

The satyr, as the Dionysiac chorist, dwells in a reality sanctioned by myth and ritual. That tragedy should begin with him, that the Dionysiac wisdom of tragedy should speak through him, is as puzzling a phenomenon as, more generally, the origin of tragedy from the chorus. Perhaps we can gain a starting point for this inquiry by claiming that the satyr, that fictive nature sprite, stands to cultured man in the same relation as Dionysian music does to civilization. Richard Wagner has said of the latter that it is absorbed by music as lamplight by daylight. In the same manner, I believe, the cultured Greek felt himself absorbed into the satyr chorus, and in the next development of Greek tragedy state and society, in fact everything that separates man from man, gave way before an overwhelming sense of unity that led back into the heart of nature. This metaphysical solace (which, I wish to say at once, all true tragedy sends us away) that, despite every phenomenal change, life is at bottom indestructibly joyful and powerful, was expressed most concretely in the chorus of satyrs, nature beings who dwell behind all civilization and preserve their identity through every change of generations and historical movement.With this chorus the profound Greek, so uniquely susceptible to the subtlest and deepest suffering, who had penetrated the destructive agencies of both nature and history, solaced himself. Though he had been in danger of craving a Buddhistic denial of the will, he was saved through art, and through art life reclaimed him.

There are several important remarks which can be made about this 'absolute emptiness' and 'absolute nothingness'. First of all, we now know, theoretically and empirically, that such a thing does not exist. There may be more or less of something, but never an unlimited 'perfect vacuum'. In the second place, our nervous make-up, being in accord with experience, is such that 'absolute emptiness' requires 'outside walls'. The question at once arises, is the world 'finite' or 'infinite'? If we say 'finite', it has to have outside walls, and then the question arises: What is 'behind the walls'? If we say it is 'infinite', the problem of the psychological 'walls' is not eliminated. and we still have the semantic need for walls, and then ask what is beyond the walls. So we see the such a world suspended in some sort of an 'absolute void' represents a nature against human nature, and so we had to invent something supernatural to account for such assumed nature against human nature. In the third place, and this remark is the most fundamental of all, because a symbol must stand for something to be a symbol at all, 'absolute nothingness' cannot be objective and cannot be symbolized at all. This ends the argument, as all we may say about it is neither true nor false, but non-sense. We can make noises, but say nothing about the external world. It is easy to see that 'absolute nothingness' is a label for a semantic disturbance, for verbal objectification, for a pathological state inside our skin, for a fancy, but not a symbol, for a something which has objective existence outside our skin.

“Fresh fruits are so untainted. We don't process them, cook them or package them. There are some fruits out there that are packed with natural energy that kids like, like kiwi fruit, ... Kiwis are part of the super fruit category. One kiwi has all the vitamin C you need for the day.”

“A literature has developed on whether discrimination in the marketplace due to prejudice disappears in the long run. Whether employers who do not want to discriminate will eventually compete away all discriminating employers depends not only on the distribution of tastes for discrimination among potential employers, but critically also on the nature of firm production functions.”

“Maybe it's because we have two oil men in the White House who don't seem to have the sensitivity of understanding the nature of these energy impacts upon the American people, both in gas prices and as we look forward to the upcoming winter season in terms of home heating fuel costs as well,”