Books with author John Andert

With strong personal and professional ties to the Gulf of Mexico, marine geologist John B. Anderson has spent two decades studying the Texas coastline and continental shelf. In this book, he sets out to answer fundamental questions that are frequently asked about the coast—how it evolved; how it operates; how natural processes affect it and why it is ever changing; and, finally, how human development can be managed to help preserve it. The book provides an amply illustrated look at ocean waves and currents, beach formation and erosion, barrier island evolution, hurricanes, and sea level changes. With an abundance of visual material—including aerial photos, historical maps, simple figures, and satellite images—the author presents a lively, interesting lesson in coastal geography that readers will remember and appreciate the next time they are at the beach and want to know: What happens to the sand that erodes from our beaches? Can beach erosion be stopped—and should we try? How much sand will be needed to stabilize our beaches? Does a hurricane have any positive impacts? How much development can the coast withstand? This entertaining and instructive book provides authoritative answers to these and other questions that are essential to our understanding of coastal change.

Should your son die in your arms, would you not pray for comfort and gather needed strength from your faith. But some men in their anguish and loss, turn their back on their faith. Their bible gathers dust and life becomes a burden. That such a lost soul would turn his bitterness towards a boy whose faith has never been questioned, let alone be told there is no God. How this young boy overcomes his doubt when confronted by such a bitter man and uses his faith and love to bring back the man from the darkness of despair, to be born again. Was it the hand of God or a coincidence that their paths should cross? A touching story of the faithful and unfaithful.

Fort Benton, Montana’s main street was a child’s delight. The MacKay children, Rob and Marlo, loved this strange world of soldiers, trappers, Indians, and cowboys who walked and drank in the town’s confines. For adventurers, the fort was the end of the line.The notorious Clint Sharndo gang rides into town. Turns out the gang had robbed the gold shipment from the steamer Dakota. Deciding to lay low for awhile, they get rooms in a local hotel. Marlo playing near the hotel takes it all in.Having drank too much one evening and back in their hotel room, they talk of their robbery, and pass around a map where the gold is buried. What they don’t know is that Marlo, ever the adventure seeker, and her brother Rob, whom Marlo has dragged along, found the window to their hotel room. They see and hear everything.She sneaks through the window, into their room after the gang leaves, and retrieves the map. She convinces Rob not to tell the Sheriff. This is their secret and they will be the town hero’s if they recover the gold. They study the map and find, to their delight, that the gold is hidden in the White Cliffs Badlands, that border the Missouri River. They build a raft and take off into an exciting, bold mission. With the Sharndo gang hot on their trail and Indians in the badlands, will they make it to the hiding place and return safely home? Find out in Rob and Marlo’s, Dakota Gold Adventure.

This eighth in a series continues this ground-breaking word-by-word analysis of James Joyce's Finnegans Wake. This volume covers chapter 3.3, a long and difficult chapter in the form of a father's dream. Father HCE dreams of a passive son named "Yawn," a version of Shaun. Made passive by sucking up to customers, the father's primal desires project a passive son potentially subject to father control. And this Yawn is so passive he needs help in releasing his feces. Talk about anal retentive! The dreamer's script loads Yawn's defenseless psyche with aspects of father-troubled sons from the collective past, including Freud's famous client Wolfman, Cain and Oedipus. Father trouble registers as distortions in the son's sexual relationships. Father-fearing Wolfman took his controlled son role to a "hole" new level. After witnessing his parents' sex a tergo [male erect, female on knees, doggy style or "dog ma"] and fearing his father's angry reaction to his witness and celebratory primal turd, he adopted the ultimate passive beta male attitude: he wanted to be his father's wife. Yawn in the role of father-troubled Cain is questioned in the dream by the synoptic gospellers [Matthew, Mark and Luke]. They serve as tools of the father's desire to control his son, as they controlled the historical presentation of god's son Jesus. They try to reduce Yawn's particular take on independence, his Cain-like tendency to pursue his whims, including killing to get all the sisters. Cain's lack of caring gives us the problems of cities, which are splattered all over this chapter. Yawn in the role of father-troubled Oedipus makes the same mistake as Jesus in Gesthemane: he treats his foster father as his real father. Oedipus ends up with his mommy as wife as Yawn is hung up on his. The suggestion is made that the dreamer knows at some level that Shaun was fathered by Father Michael with a blackmailed ALP, not by foster father HCE. Freud's hypothesis plays out through Yawn's porous character: "individual gaps in human truth are filled by prehistoric truths." Yawn bears the puncture wounds of the prehistoric father desires for control. Yawn is defenseless because he lacks individuality. The chapter starts with an anal retentive and dependent son Yawn all alone in the dark, fearful and needing help with an enema. The chapter concludes as the new day dawns and a spontaneous evacuation is made. Gracing these more promising circumstances, the voice of the Holy Ghost [Joyce's version] as the individuality-enhancing father of Jesus boldly breaks into the dream, silences the OT father voice and brands as fraudulent the presentation of Jesus as a servant and eunuch by the three synoptic gospellers. The mystical gospeller John bears witness to the presence of the Holy Ghost by unloading a trinity of turds of shame and the old in order to clear his mind for active and mystical participation in the Holy Ghost. He unloads spontaneously, just as Wolfman did his primal turd. The Quick shed the Dead.

In reading the text I found myself touched by the story. I favor the publication of this worthy project.-The Right Reverend NIKOLAI, Bishop of Sitka, Ankorage and Alaska Orthodox Church in America"As a Christian and a student of clinical psychology, trying to reconcile the gaps between the secular world and Christ's values has always been difficult. Not only did I relate to Petar's struggles, but his triumph in continually being obedient to God's call was the most inspirational I have ever witnessed. His manuscript depicts how God IS faithful and all glory is His. What a testimony!!"-Amalyssa J. Rodriguez, Ph.D. in Clinical Psychology"As Christ calls each man to 'follow me, and I will make you fishers of men', it is inspiring to read about one man's decision to turn from the 'world' and trust God to provide during this journey."-Benjamin G. Johnson, Ph.D. in Molecular and Cellular Biology

This fifth in a series continues this non-academic author's attempts to decode on a word-by-word basis all of Joyce's Finnegans Wake. This volume covers chapter 2.2, generally considered the most difficult of chapters, with the intent to explore Joyce's novel as an art object. This difficult chapter takes us through the human psychosexual journey of the first 12 years. This journey, critical to the development of the full human spirit, is a pothole-ridden ride from infant dependency at the breast to breezy adolescent independence in puberty, from the stroller to the "hot rod." This Freud induced chapter flags the pot holes along the way and the flats they can cause. The goal of the journey is independence and new possibilities while the flats cancel the trip and the child stays at home. This chapter is known as the "Night Lessons." These Lessons are Night Lessons because they are designed to maintain the night, the darkness that prevents access to the new and previously unknown. These lessons condition their students to lose interest in the realm of the unknown where new possibilities await discovery. As we learn at the end of the chapter, fear of death is the ultimate Night Lesson. Death is the Big Flat. This is TZTZ god school--stay in the dark, stay in the known and stay in the past. Study only what was known in the past. Study each subject separately without regard to connection across subject boundaries. Wear my school uniform, concern for the opinions of others. Stay separated and protected from new possibilities. Stay in the old, in "yesternight." This chapter brings us three courses in the TZTZ effort to protect the known and old from the new: restriction of the enjoyment by children of their early libido experience, choice and organization of knowledge as fed to children, and the allowable relationship of the human soul to god. So the subjects are sex, knowledge and the relation to god. If you think that sounds like Eve's adventure in the Garden of Eden, you are right. The subliminal Lesson Plan in TZTZ god school is to stall and fix psychosexual development in an early and undeveloped stage, teach only and maintain strict boundaries between the old subjects of study, and prevent mankind's direct approach to ES god. As we shall see, this means separation, separation, separation. The Joyce Tikkun tutorial tries to mend together these important areas of human concern. The connecting threads are like the human developments in puberty: increased freedom and courage to unify with those separated off as other from self and the family, the already known. This Joyce effort aims to increase the portion of the united nature of ES god that humans reach in these areas: puberty liberated libido attraction to non-family members, thinking across disciplines and new thoughts, and by reaching for god. In this chapter, the union of man and woman beyond the family is the sacrament of increased possibilities.

This sixth in a series continues this non-academic author's ground-breaking word by word analysis of James Joyce's Finnegans Wake. This volume covers all of the long chapter 2.3 with the intent to explore its 80 pages as an art object. Coming off the last chapter about children, the role performed in the case of children by over-bearing parents is taken over by imperialistic forces in the case of adults. The imperialists consume weak adult spirits by telling them what to do. Anal-retentive children become passive/aggressive adults under the direction of imperialists. They are the "head liners" in this chapter. The spirit imperialists in this chapter range from the church allowing you to experience the joy of sexual intercourse only in the harness of the properly married state, to the state ordering you to kill other humans, to your customers whose desires you must appease in order to do business and to your collective unconscious which houses the collective bulletins registered in human experience. All of these usurpers are deployed to limit your free will and tell you what to do. They speak to your outer ear in order to smother the voice in your inner ear. In terms of RCC theology related to the human spirit, the Holy Spirit is at least theoretically the source of mutuality and is supposed to infuse the spirit of the joined father-son divine mutuality into our human relationships. But that spirit has since Pentecost been locked up in and administered exclusively by the church through its sacraments. In Joyce's theology, a passive Holy Spirit sequestered in the church does register the relationship in the trinity of father and son, but that relationship is not charity but the domination of the father over the son. Joyce sees this father dominance in Christ's fearful reluctance in the Garden of Gethsemane. In this chapter the three main victims made passive by the spirit imperialists are the Captain in the Norwegian Captain tale, Buckley in the Buckley and Russian General tale, and Earwicker in his own pub. The subject arenas for passivity are sex, war and earning a living. In the background as always with Joyce is the passivity of Eve and Adam in the Garden, a passivity that let aggressive TZTZ god into their spirits as fear and dependency and was laid down in the collective unconscious. The setting for this chapter about the human spirit is the sale of alcoholic spirits by Earwicker in his Pub aptly named the "House of Call." With "stout" flowing into glasses and coins pinging into his till, this chapter focuses on what else in the process the Proprietor Earwicker sells to the consuming patrons. And that what else is his own stout, his own spirit. Even though he is the Proprietor, he no longer owns himself. He takes their "orders" and then takes their orders. The audience in this pub setting is exclusively male. And inasmuch as the alcohol does the talking, when these males do and say what they want, they listen to the same old stories and banter at rather than talk to each other. There is no union or communion or mutuality-promoting conversation. Passive/aggressives yell at each other but don't communicate, communication being the mutuality-based network of the Holy Spirit. In a pun that connects much of this chapter, juvenile psychosexual "hang-ups" become telephone-type "hang-ups" in adult communication and mutuality.

This seventh in a series continues this non-academic author's ground-breaking word-by-word analysis of James Joyce's Finnegans Wake. This volume covers chapters 2.4, 3.1 and 3.2 with the intent to explore them as art objects. In Chapter 2.4 spirit imperialists attack love. Love, particularly the spontaneous kind, is an outpost of freedom and more possibilities. That outpost is a threat to the status quo regime of the imperialists and puts its central committee on alert. The imperialist control effort focuses on the two main sources of spontaneous love, the natural nurturing tendency of human females and the giving spirit of Jesus. One pure expression of this kind of control is the arranged marriage, an institution that often serves political interests. In arranged marriages, control trumps love. The arranged part of the marriage is usually the female. The arranged marriage makes spontaneous love illicit. This chapter presents love suffering from control in the context of two arranged marriages: Joyce's version of Isolde to King Mark in Tristan and Isolde ["T&I"] and Jesus to the church in the Gospels. The result in both cases is the same: love fused to death and a relationship barren of new offspring. The spirit mates in this chapter are King Mark from T&I and Evangelist Mark. The Book of Mark as edited reduced the independent and loving Christ to the "suffering servant," and Tristan died at the Cliff of Penmark, just as the real Christ died at the pen of Mark. Editors, the hated object of Joyce's early life as an author, fuse the stories. Another common element in the themes is the threat of the new replacing the old: Tristan replacing King Mark and the Son religion replacing the Father religion. This threat is announced at the opening of chapter 2.4. Part 3 brings us Shaun's chapters, chapters that feature his spirit. He is exhibited as a spirit imperialist in marching pants stained by an anal retentive childhood experience outlined in earlier chapters. He is stuck in the past, to influences from the past. Put another way and more to the point, the past is stuck in him. In Joyce's images, he has remained subject to the "son" or past family experiences in his soul and has not arisen to the independent "sun" in the present. Their dream character connects these Part 3 chapters to the altered mind state that produced the Book of Revelations, the source of formal elegance for these chapters. Shaun is cast in the mould of the closed spirit of the Anti-Christ [AC] and Shem in the mould of the open spirit of Christ [C]. Following the forehead allegiance indicator used in Revelations, these two chapters end after Shaun/Jaun puts a postage stamp on his forehead, he as the envelope of a message from others. His message is fear of unrestricted life possibilities because of its sufferings. His postage stamp is yellow for fear, but he has no spirit of his own, no message of his own to deliver. By contrast, Shem's spirit has risen within himself from dependence to independence, like the phoenix bird of myth that creates itself young from its own ashes. That mythical ascent ends chapter 3.2.