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Warmth - The Tower of Dreams

…and wrote my will across the sky in stars
To earn you Freedom, the seven pillared worthy house,
that your eyes might shining for me
When we came.

– Lawrence of Arabia

We looked at The Magnificent sailing towards the horizon. The sea and its salty air, blanketed the beach and touched our lungs.

Touching is an important means for information, exchange and communication. It is a form of communication that is very important for living and surviving. Touching is essential in our life. To put it more strongly, without touching we cannot live. A specific form of touching is the touch between air and lungs. If we cannot touch the air that surrounds us to breathe vital elements into our lungs, we cannot survive.
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The sea, so different compared with the desert. To breathe the bristling heat and nightly cold of desertly silence.

The Beduin of the desert, born and grown up in it, had embraced with all his soul this nakedness too harsh for volunteers, for the reason, felt but inarticulate, that there he found himself indubitably free. … In his life he had air and winds, sun and light, open spaces and a great emptiness. There was no human effort, no fecundity in Nature: just the heaven above and the unspotted earth beneath. There unconsciously he came near God. God was to him not anthropomorphic, not tangible, not moral nor ethical, not concerned with the world or with him, not natural: but the being … thus qualified not by divestiture but by investiture, a comprehending Being, the egg of all activity, with nature and matter just a glass reflecting Him.

The Beduin could not look for God within him: he was too sure that he was within God. … Arabs felt no incongruity in bringing God into the weaknesses and appetites of their least creditable causes. He was the most familiar of their words; and indeed we lost much eloquence when making Him the shortest and ugliest of our monosyllables.

This creed of the desert seemed inexpressible in words, and indeed in thought. It was easily felt as an influence, and those who went into the desert long enough to forget its open spaces and its emptiness were inevitably thrust upon God as the only refuge and rhythm of being. The Bedawi might be a nominal Sunni, or a nominal Wahabi, or anything else in the Semitic compass, and he would take it very lightly, a little in the manner of the watchmen at Zion’s gate who drank beer and laughed in Zion because they were Zionists. Each individual nomad had his revealed religion, not oral or traditional or expressed, but instinctive in himself; and so we got all the Semitic creeds with (in character and essence) a stress on the emptiness of the world and the fullness of God; and according to the power and opportunity of the believer was the expression of them.

The desert dweller could not take credit for his belief. He had never been either evangelist or proselyte. He arrived at this intense condensation of himself in God by shutting his eyes to the world…

This faith of the desert was impossible in the towns. It was at once too strange, too simple, too impalpable for export and common use. The idea, the ground-belief of all Semitic creeds was waiting there, but it had to be diluted to be made comprehensible to us. The scream of a bat was too shrill for many ears: the desert spirit escaped through our coarser texture. The prophets returned from the desert with their glimpse of God, and through their stained medium (as through a dark glass) showed something of the majesty and brilliance whose full vision would blind, deafen, silence us, serve us as it had served the Beduin, setting him uncouth, a man apart.
– T.E. Lawrance, Seven Pillars of Wisdom: A Triumph, page 40, 41, 42 ( Chapter III )

Silence disturbed by a thought of reason, fruits from the will.

No facts provided by ethnology or history contradict the assertion that the logical structure of mind is uniform with all men of all races, ages, and countries.
– Ludwig von Mises, Human Action - Chapter II

The will of purpose, of change.

Deflation challenges many of the assumptions that work in an inflationary context: “Property is a safe investment.” and “You’ll be fine in equities in the long term.” and “Governments don’t default.” When people are forced to reconsider these cherished touchstones of their financial beliefs, they will also reconsider the cherished notions of their political beliefs. It was under similar conditions that nations in the past embraced racial hatred, ethnic divisions, discrimination against gender/sexual preference, economic imperialism and war as a means of directing public discontent away from threatened elites.

Just bear in mind who sold you the snake oil that sickened you, and be wary of new bottles of whatever shape or size from the same salesmen.
– London Banker, Snake Oil and Deflation, 8 August 2008

To guard.

It is just over three score years and ten since the Great Depression. Judged by its rejection of the plan put forward by Hank Paulson, US Treasury secretary, Congress believes it is time to risk another one. That slump was, arguably, the greatest catastrophe of the 20th century: it was, among other things, responsible for the events that led to the second world war – not least Hitler’s rise. One can only imagine what horrors a depression might bring now?
– Martin Wolf, Congress decides it is worth risking depression, September 30 2008

Guarding the Tower of Dreams.

1. When a distinguished but elderly scientist states that something is possible, he is almost certainly right. When he states that something is impossible, he is very probably wrong. 2. The only way of discovering the limits of the possible is to venture a little way past them into the impossible. 3. Any sufficiently advanced technology is indistinguishable from magic.
– Arthur C. Clarke, Three “laws” of prediction

“Who will unlock the doors of the Tower?”


The Second Echelon became operational, ‘…indistinguishable from magic.

“The Light of Affectivity shall show the way.”