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Robert B Feel The Wind



White decided that, given the changing musical landscape, the band needed to incorporate into their work more of the electronic sound which was popular at the time. As a result, EWF's eleventh album, Raise!, was influenced by this new electronic sound and released in the Autumn of 1981. With this album rhythm guitarist Roland Bautista returned to EWF. Bautista went on to give the band's sound a bit of a hard rock feel with his playing.[10] Raise! rose to No. 1 on the Billboard Top R&B Albums chart and No. 5 on the Billboard 200 chart.[146][147] Raise was certified US Platinum.[148]




Robert B Feel The Wind



Touch the World [Columbia, 1987]Though supposedly they've reconstituted as a lean quintet, the credits credit Maurice White and hired guns, notably Philip Bailey who sings lead on two cuts, shares lead on three, and backs up wherever. White gets only two compositions, which may explain why such a fabrication seems more in touch with the world than his solo album, where he made the mistake of expressing himself. Canceling out El Lay buy-a-song like "Every Now and Then" are the side-openers, the strongest protests this seminal pop transcendentalist has ever gotten down. Both focus on money, something he obviously has a feel for. B+


For nearly sixty-two years, Mount Washington, New Hampshire held the world record for the fastest wind gust ever recorded on the surface of the Earth: 231 miles per hour, recorded April 12, 1934 by Mount Washington Observatory staff.


The staff at the fledgling Mount Washington Observatory, including Salvatore Pagliuca, Alex McKenzie and Wendell Stephenson managed to make it through their second full winter on the mountain. However, they were anxiously awaiting the coming of spring, with its more moderate temperatures and wind. Before the week was out, those men would not only get another severe taste of winter, they would be a part of one of the most intense storms in recorded history.


At this point, winds on the summit were building stronger, reaching a max of 136 mph. Although well above hurricane-strength, there was no need to have the staff maintain a wide-awake, round-the-clock watch. Stephenson volunteered to take the overnight shift, since Pagliuca enjoyed taking the morning measurements and McKenzie was responsible for hours of radio tests throughout the day.


Stephenson suited up, grabbed a wooden club and headed for the door. The intense wind created so much pressure that he was knocked to the floor as he opened the door. He struggled as he made his way to the ladder. The wind was at his back, and actually helped him maintain solid footing on the ladder. With dozens of blows, he cleared the accumulated ice from the anemometer. He dropped the club by accident, and it sailed off into the fog towards the Tip Top House.


Back inside, he flipped on the recorder and began timing the clicks from the telegraph sounder. After three tries, he verified that the wind now topped 150 mph.The pieces were coming together for a major weather event. On this day, the ridge over the Atlantic and the storm over the eastern Great Lakes had become even stronger. More importantly, the pressure gradient between these two systems was extremely tight on the northeast portion of the low. This was causing very strong and extremely rare southeast winds.


As the day wore on, winds grew stronger and stronger. Frequent values of 220 mph were recorded between 12:00 and 1:00 pm, with occasional gusts of 229 mph. Then, at 1:21 pm on April 12, 1934, the extreme value of 231 mph out of the southeast was recorded. This would prove to be the highest natural surface wind velocity ever officially recorded by means of an anemometer, anywhere in the world.


Extremely strong winds were recorded later in the afternoon and evening of the 12th and then the storm slowly moved north and entered a weakening phase.The storm lasted only one day. Some snow was recorded along with severe icing. The anemometer used to record the record wind was a heated anemometer designed special for Mount Washington. It was constructed in Cambridge MA, and tested in the wind tunnel at the Guggenheim Aeronautical Laboratory of the Massachusetts Institute of Technology in Boston.


First and foremost, the record is a testament to the real extremes that can rule on Mount Washington. Significant cold, abundant snowfall, dense fog, heavy icing, and exceptional winds are a prominent feature of Mount Washington's environment. Yes, there are colder places and snowier places, but, Mount Washington, a small peak by global standards, has weather to rival some of the most rugged places on Earth. There are days each winter when the combination of life-threatening conditions rival those of extremes recorded in the polar regions and on peaks three or four times Mount Washington's height. The former world record wind is one benchmark testifying to the mountain's severe weather.


The record is also a testament to the dedication and diligence of the Observatory staff. A part of the challenge of science is to observe and reliably record that which we study. For the Observatory, that means monitoring and accurately measuring the weather. Some measurements are relatively easy to obtain, such as using a standard thermometer to record temperature. Other parameters are more challenging. To accurately record the winds of Mount Washington, which are typically high and gusty, and to do so during a severe icing event, is no simple matter. It is incredibly difficult and dangerous to climb atop a building in winds greater than 180 miles per hour to free an anemometer of ice. The fact that the 1934 Observatory crew could accurately measure a wind of this magnitude, during a period of very heavy glaze icing, is a tribute to their planning and engineering acumen, as well as their commitment to establishing and maintaining this remote scientific outpost.


In the first stanza of the poem, it becomes clear quite quickly that the speaker is talking to the wind. This is known as an apostrophe. The speaker is talking to someone or something that is incapable of responding or even hearing their words. The poet also immediately uses personification to describe the wind in human-like terms.


O you that are so strong and cold,O blower, are you young or old?Are you a beast of field and tree,Or just a stronger child than me? O wind, a-blowing all day long, O wind, that sings so loud a song!


Chapter Ten:The Spiritual Dimension of TraumaI. Introduction Beliefs and values are at the heart of spirituality. The legend of the Sky Maiden, derived from West Africa, provides insights into different belief systems and their impact on everyday existence. While it may appear to be a morality story about trust or curiosity, it is clear from the Sky Maiden's statement that she expected her husband to break his promise, his failure to recognize what she valued broke their relationship. Once upon a time there was a tribe that was greatly blessed. It owned cattle and lands that produced fruits and vegetables in great abundance. But over time, tribe members noticed that their lands and cows were producing less and less milk and food. They could not understand why. The harder they worked, the less was available. One young warrior decided to find out what was happening. He thought that perhaps someone in the tribe was taking more than his share of food or that thieves from other tribes were stealing the food at night. So he stayed up all night day after day looking for the thief. Finally, one night he saw a wondrous sight. A beautiful young woman descended from the stars carrying several large baskets. She milked the cows, picked vegetables and fruits and filled all of the baskets to the brim. She then returned to the stars. The warrior was entranced. So he set a trap for her and continued his vigil until she returned again. When she descended, he captured her. He asked what she was doing and where she had come from. She said that she was a member of a tribe in the stars. She told him that they had little food of their own and so she came down to find food for her community. She asked him to release her and let her go home. He agreed on the condition that she return and marry him. She promised to return in three days. When she came back she was carry a large box. She told the young warrior that she would marry him, but he must promise never to look in the box. For months the couple was very happy with one another. But, one day when his wife had left to gather food, the warrior's curiosity got the best of him and he opened the box. He was amazed! There was nothing in it. When the young woman returned, she soon realized that her husband was staring at her as though she was very, very strange. She gasped and turned pale. "You looked inside the box. I can't stay here anymore." He replied, "That's ridiculous. There is no reason for you to leave. There was nothing in the box." She said sadly, "I am sorry. Its not that you looked into the box. I expected you might grow curious. But, you see, I filled my box in the stars with everything that was important to me in my world: the air, the smells, the sights, the sounds, the tastes." "I can't love you anymore now that I know that you find those treasures to be nothing." II. Why Spiritual Issues are ImportantA. Spirituality defined The spiritual dimension of life refers to the essential core of values and the animating force within human beings. It is the source of connection between people, nature, and the world. For some people, their spiritual essence may relate to a belief in God or Gods. For some, religious principles guide their understanding of spirituality. For most, their sense of spirituality helps to define their value systems. The term spirituality is used in this manual to encompass the understanding of the meaning of the universe and the meaning of life. While much of this chapter refers to concepts in traditional religion, it does so by way of illustration rather than to suggest any particular belief system. Because the Judeo-Christian faith systems are dominant in the United States, many of the references are to theologians and researchers of this tradition. However, most of the conceptual questions that are raised or discussed seem to apply within other belief systems, although cultures based on such belief systems may arrive at very different answers. All religions teach us to help people whenever we can. All religions teach us to play fair and not to hit or kill or steal or cheat. All religions teach us we should be forgiving and cut people some slack when they mess up, because someday we will mess up too. All religions teach us to love our families, to respect our parents and to make new families when we grow up. Religions all over the world teach the same right way to live. _ Rabbi Marc Gellman and Msgr. Thomas Hartman, How Do You Spell God?, New York, NY:Morrow & Co. Spiritual beliefs combine concepts of philosophy or theology that seek to explain being (existence), nothingness (nonexistence), relationships, time and eternity, space and infinity, life, death, and afterlife. Spiritual beliefs are most often determined by culture. Any attempt to combine spirituality with psychotherapy must make a distinction between spirituality and religion … spirituality is seen as our search for purpose and meaning involving both transcendence (the experience of existence beyond the physical/psychological) and immanence (the discovery of the transcendent in the physical/psychological). Religion can be considered as the organized attempt to facilitate and interpret that search. _ Larry DeckerB. Traumatic events are an attack on meaning systems. (The following constructs were developed with the assistance of A. Robert Denton)1. One's meaning system is comprised of four factors:a. What one believes about the universe.b. The nature of reality.c. One's relationship to the universe and reality.d. The search for meaning within that reality and universe.2. Meaning systems are axiomatic.a. They are assumed to be philosophical or faith statements.b. They are the paradigms or world views which circumscribe reality by providing explanations for experience, and have a particular structure.c. Considerations of such paradigms lead directly into the realms of spirituality, religion and philosophy.3. The structure and function of the spiritual as a system of meaning.a. Structure The structure might best be understood as a vertical framework or ladder of varying types of knowledge in which each type is legitimated by that which supersedes it. See the "Structure of Knowledge" Chart on the next page.b. Function At each rung of the ladder, each type of knowledge has a specific function to perform in creating an understanding of what has happened at any particular time.• Everyday life knowledge relies upon ordinary information being organized and processed in the cognitive systems as well as the emotional experience of traumatic events. Survivors of homicide victims know the pain and grief of sudden, random arbitrary loss caused by human violence.• Theoretical knowledge helps to frame everyday life knowledge into typologies, patterns, and organizational constructs that provide expanded abilities to describe, intervene or cope with the totality of the experience. Survivors of homicide victims may better understand their own reactions, and how they relate to others, through an understanding of crisis theory or posttraumatic stress theory.• Normative knowledge is derived from cultural values of good or bad, right or wrong, just or unjust, harmony or disharmony, and individual or social ethical constructs. These ethical or moral precepts may be perceived as absolutes in which actions may be juxtaposed or judged, or as everchanging in which actions are a part of a process in which there may be shifts and changes in the flow towards evolving understandings. Survivors of homicide victims usually respond to their reactions and understandings of those reactions based on their normative knowledge. In different cultural contexts, some may see justice as being done when an offender is given the death penalty; others may see justice done when offenders can be restored to society. • Cosmic knowledge is garnered by understandings of relationships between people and things in the universe, their nature, their connections and their meanings. Survivors of homicide victims may interpret their need to see justice done through the execution of the death penalty because their pain is viewed as injustice and God has dictated that, when injustice is done, it is only remedied through a similar punishment of the offender.4. Many in the helping professions limit their understanding and interest in what happens in a traumatic event to the everyday life knowledge and the theoretical knowledge. In doing so they miss two vital species of knowledge that are necessary to order and legitimate the common sense and theoretical levels of understanding. Individuals facing trauma usually reexamine their beliefs and their sense of meaning in the immediate aftermath of tragedy and over time. Sometimes their faith in their values and beliefs is shattered by a personal or community disaster. Most people grow up believing or thinking they should believe in a just and fair world. Random, arbitrary tragedy is not just. Some people develop a belief that there is a purpose to all things but after a severe trauma, feel abandoned by God and bewildered when they try to divine a higher purpose in agony or massive suffering. Some people may have found their reason for being in caring for their family and loving their children. If their children are killed or their family destroyed by a catastrophe, they may feel lost, alone and betrayed. Some people find meaning in their connection to cultural communities or cultural identities. When hate violence and genocide threaten or destroy those cultural ties, they may feel they have nothing left to live for. The reconstruction of a meaning system is sometimes the most difficult challenge victims and survivors of disaster face. It requires an inward search into one's past, one's identity, and one's faith. It is no wonder that many turn away from previous meaning systems or that many seek out clergy, elders, shamans, philosophers and others to help them in their quest. Traumatic events challenge the presuppositions about the world held by individuals, communities and cultures. These challenges include:a. Assumptions about the relationships and connections between the universe, the world, people, things, or God, spirits, being or nothingness.b. Assumptions about life, death, or afterlife.c. Assumptions about principles and values.d. Assumptions about how the world may be understood.e. Assumptions about how everyday life should be lived. Meaning is not something you stumble across, like the answer to a riddle or the prize in a treasure hunt. Meaning is something you build into your life _ out of your past, out of your affections and loyalties, out of your own talent and understanding, out of the values for which you are willing to sacrifice something. You are the only one who can put these ingredients together into that unique pattern that will be your life. Let it be one that has dignity and meaning for you. _ John W. Gardner5. If tragedy may shake an individual's meaning system, it may also shatter communities' faith systems. Faith communities may become divided by the differing reactions of their members to a disaster. Often the leadership in a faith community has a pivotal role in mitigating divisions and providing guidance in sustaining spiritual ties among the membership. This may be difficult since trauma's effects are not only physiologically, emotionally, and cognitively in each individual but the effects may provoke profound individual spiritual change. From a faith perspective, tragedy may impact its victims in one of three ways. 1. Faith is unchanged… 2. Faith is rejected. A rejected faith is often the result of a conviction that "God has done this to me" and "I'll get even by rejecting Him … " 3. Faith is transformed. This faith may have a basis in prior belief, or it may not. It is a faith, however, that has been radically transformed and deepened by a tragedy that could have been totally destructive of one's spirituality. It has not come without struggle or doubts, questions or even momentary denials …A transformed faith implies that one's belief that "that which has broken me can help to transform me." _ Rev. Michael T. Mannion, "Making Sense of Victimization Through a Spiritual Vision", in 2001: The Next Generation in Victim Assistance, Young, M.A., Stein, J.H., Kendall/Hunt:Dubuque, IA, 1994.C. Evidence of effectiveness of religion or spiritual faith in coping with trauma1. Preventive and healing effects of spiritual faith. More doctors and scientists seem to be recognizing the positive benefits of faith in responding to physical and emotional distresses. An explanation of why there is a connection between a sense of spirituality and health is less clear. It could be because it tends to be associated with optimism and hope which are antidotes to negative emotions. It could be because spirituality is often based on beliefs in universal connections among others, and hence bolsters the positive effects of social support. It could be because spirituality usually reduces the fear response in the body and mitigates the constant ravages of stress and anxieties. Whatever the reasons, more studies are taking place to document the effects of spiritual faith. a. In a 1995 report on 232 people who underwent elective open-heart su


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