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By offering this water bottle, we are able to give attendees the option to drink out of this instead of using plastic water bottles or the hotel’s glassware.
Instead, let’s build networks to meet our needs directly and defend ourselves against everyone who wants to rule us.
Or, instead, for every possible world, there might be a better possible world.
If, therefore, we as individuals believe that revivification of India’s villages is a necessity of our existence, if we believe that thereby only can we root out untouchability and feel one with all, no matter to what community or religion they may belong, we must mentally go back to the villages and treat them as our pattern, instead of putting the city life before them for imitation.
The Position of Bp. Kirykos Regarding Re‐Baptism Differs From the Canons of the Ecumenical Councils In the last few years, Bp. Kirykos has begun receiving New Calendarists and even Florinites and ROCOR faithful under his omophorion by re‐baptism, even if these faithful received the correct form of baptism by triple immersion completely under water with the invocation of the Holy Trinity. He also has begun re‐ordaining such clergy from scratch instead of reading a cheirothesia. But this strict approach, where he applies akriveia exclusively for these people, is different from the historical approach taken by the Holy Fathers of the Ecumenical Councils. Canon 7 of the Second Ecumenical Council declares that Arians, Macedonians, Sabbatians, Novatians, Cathars, Aristeri, Quartodecimens and Apollinarians are to be received only by a written libellus and re‐chrismation, because their baptism was already valid in form and did not require repetition. The Canon reads as follows: “As for those heretics who betake themselves to Orthodoxy, and to the lot of the saved, we accept them in accordance with the subjoined sequence and custom; viz.: Arians, and Macedonians, and Sabbatians, and Novatians, those calling themselves Cathari, and Aristeri, and the Quartodecimans, otherwise known as Tetradites, and Apollinarians, we accept when they offer libelli (i.e., recantations in writing) and anathematize every heresy that does not hold the same beliefs as the catholic and apostolic Church of God, and are sealed first with holy chrism on their forehead and their eyes, and nose, and mouth, and ears; and in sealing them we say: “A seal of a free gift of Holy Spirit”…” The same Canon only requires a re‐baptism of individuals who did not receive the correct form of baptism originally (i.e. those who were sprinkled or who were baptized by single immersion instead of triple immersion, etc). The Canon reads as follows: “As for Eunomians, however, who are baptized with a single immersion, and Montanists, who are here called Phrygians, and the Sabellians, who teach that Father and Son are the same person, and who do some other bad things, and (those belonging to) any other heresies (for there are many heretics here, especially such as come from the country of the Galatians: all of them that want to adhere to Orthodoxy we are willing to accept as Greeks. Accordingly, on the first day we make them Christians; on the second day, catechumens; then, on the third day, we exorcize them with the act of blowing thrice into their face and into their ears; and thus do we catechize them, and we make them tarry a while in the church and listen to the Scriptures; and then we baptize them.” Thus it is wrong to re‐baptize those who have already received the correct form by triple immersion. The Holy Fathers advise in this Holy Canon that only those who did not receive the correct form are to be re‐baptized. Now then, if the Holy Second Ecumenical Council declares that such heretics as Arians, Macedonians, Quartodecimens, Apollinarians, etc, are to be received only by libellus and chrismation, how on earth does Bp. Kirykos justify his refusal to receive Florinites and ROCOR faithful by chrismation, but instead insists upon their rebaptism as if they are worse than Arians? The 95th Canon of the Quinisext (Fifth‐and‐Sixth) Ecumenical Council declares that those baptized by Nestorians, Monophysites and Monothelites are to be received into the Orthodox Church by a simple libellus and anathematization of the heresies, without needing to be re‐baptized, and even without needing to be re‐chrismated! The Canon reads: As for Nestorians, and Eutychians (Monophysites), and Severians (Monothelites), and those from similar heresies, they have to give us certificates (called libelli) and anathematize their heresy, the Nestorians, and Nestorius, and Eutyches and Dioscorus, and Severus, and the other exarchs of such heresies, and those who entertain their beliefs, and all the aforementioned heresies, and thus they are allowed to partake of holy Communion. Now then, if the Quinisext Ecumenical Council allows even Nestorians, Monophysites and Monothelites to be received by mere libellus, without requiring to be baptized or even chrismated, and following this mere libellus they are immediately free to receive Holy Communion, how is Bp. Kirykos’s approach patristic, if he requires the re‐baptism of even Florinites and ROCOR faithful?!!! Is Bp. Kirykos not trying to outdo the Holy Fathers in his attempt to be “super‐Orthodox”? Can such an approach taken by Bp. Kirykos be considered Orthodox if the Holy Fathers in their Canons request otherwise? Are the Canons of Ecumenical Councils invalid for Bp. Kirykos? Certainly the Latins (Franks, Papists) are unbaptised, because their baptisms consist of mere sprinklings instead of triple immersion. Likewise, various New Calendarists are also unbaptised if they were not dunked completely under the water three times. But can such be said for those Orthodox Christians, and even Genuine Orthodox Christians (be they Florinite, ROCOR or otherwise), who do have the correct form of baptism? In the Patriarchal Oros of 1755 regarding the re‐baptism of Latins, the Orthodox Patriarchs make it quite clear that their reason for requiring the re‐ baptism of Latins is because the Latins do not have the correct form of baptism, but rather sprinkle instead of immersing. The text of the Patriarchal Oros actually refers to the Canons of the Second and Quinisext Councils as their reasons for re‐baptizing the Latins. The relevant text of the Patriarchal Oros of 1755 is as follows: “...And we follow the Second and Quinisext holy Ecumenical Councils, which order us to receive as unbaptized those aspirants to Orthodoxy who were not baptized with three immersions and emersions, and in each immersion did not loudly invoke one of the divine hypostases, but were baptized in some other fashion...” Thus we see in the above Patriarchal Oros of 1755, that even as late as this year, the Orthodox Church was carrying out the very principles of the Second and Quinisext Ecumenical Councils, namely that it is only those who were baptized by some obscure form other than triple immersion and invocation of the Holy Trinity, that were required to be re‐baptized. How then can the positions of the Holy Ecumenical Councils and the Holy Pan‐Orthodox Councils be compared to the extremist methods of Bp. Kirykos and his fellow hierarchs of late? Is Bp. Kirykos’ current practice really Orthodox? Is it possible to preach contrary to the teachings of the Ecumenical and Pan‐Orthodox Councils and yet remain Orthodox? And as for those who believe that there is nothing wrong with being strict, let them remember that the Pharisees were also strict, but it was they who crucified the Lord of Glory! The Orthodox Faith is a Royal Path. Just as it is possible to fall to the left (as the New Calendarists and Ecumenists have done), it is also quite possible to fall to the right and spin off on a wrong turn far away from the tradition of the Holy Fathers. It is this latter type of fall that has occurred with Bp. Kirykos. In fact, even Bp. Matthew of Bresthena was quite moderate compared to Bp. Kirykos. For Bp. Matthew of Bresthena knew the Canons quite well, and required New Calendarists to be received only by chrismation, or in some cases by only a libellus or Confession of Faith.
At 12th level, he instead determines the target's exact ability score when using size up.
Su p r e m e H e a l in g Starting at 17th level, when you would normally roll one or more dice to restore hit points with a spell, you instead use the highest number possible for each die.
protected void service(HttpServletRequest request, HttpServletResponse response) throws ServletException, java.io.IOException The difference between the new service method and the one in javax.servlet.Servlet is that the former accepts an HttpServletRequest and an HttpServletResponse, instead of a ServletRequest and a ServletResponse.
The soft zone is visualized as a blade of grass, instead of a twig.
By centering your criticism on how I highlight the Middle East instead of my larger critique of eurocentrism, a drama re-emerges.
We often muse and dream of the unlikely possibility of say William Cock, or Lord Charles Somerset, (circa 1820s) arriving here now and seeing that instead of a pooled lagoon, near the Kowie River mouth, there, comfortably ensconced , a sprawling marina, with gigantic homes built in materials they could never have imagined.
There is a “furthered” perception instead of “another” perception where in “another” may suggest an independent thought, reference, or break in description.
If the übertile is purchased before the player draws a tile at the start of the turn, that übertile may be immediately used instead of drawing from the bag or stack, as described below.
Time and Light: Alienation in Contemporary Space Traditional spaces serve to facilitate movement and commerce1, simplifying life through efficient design. The mall, casinos, airports, and other commoditycentres function to encourage a numbing alienation and propagate consumption. Alternative, nontraditional spaces undermine these aims, instead providing a space for selfreflection and repositioning away from the capitalist trajectory of space, and therefore the mechanics of the everyday through their manipulation of time and light. A synartetic, or nonhistorical, approach to the analysis of these alternative spaces provides an avenue that cannot be periodized or folded back into the more traditional narratives of space. Benjamin’s arcades and the shopping mall participate in the traditional trajectories of capital, commerce and space. In this traditional narrative, spaces function to serve us by facilitating movement and commerce through their architectural makeup. Benjamin references An Illustrated Guide to Paris in his seminal Passagenwerk: These arcades, a recent invention of industrial luxury, are glassroofed, marblepaneled corridors extending through whole blocks of buildings, whose owners have joined together for such enterprises. Lining both sides of these corridors, which get their light from above, are the most elegant shops, so that the passage is a city, a world in miniature2 These enclosed microcosms, with their monumental facades and wide array of consumer options, parallel the 1960s American mall in both form and purpose. Victor Gruen, a prominent shoppingplaza designer, believed that suburban malls could become the epicenter of suburban 1 Here I mean commerce as a signifier of the implicit narrative of traditional spaces. Benjamin, Walter, and Rolf Tiedemann. The Arcades Project . Cambridge, MA: Belknap, 1999. Print. 2 social interactions.3 The community sphere Benjamin detected in the Arcades was perhaps fully realized by the American mall.4 This traditional trajectory directs us towards spaces that facilitate commerce and movement. Space is treated as an engine of capital, chained to an insatiable desire for goods and services. Although overlooked by this narrative, there is a rich history of nonconsumable spaces in the 20th century. These spaces resist us: they are non indexical, serving to neither facilitate commerce or movement. These spaces manipulate time and light in order to motivate selfreflection; through them we examine the positioning of our bodies in the contemporary environment. Unlike in the mall, within the alternative spaces we are faced with an introspective experience that unveils (rather than obscures) the true nature of alienation in the contemporary environment. For instance, James Turrell’s A Frontal Passage (Figure 1) transforms the passivity of light into an active force by endowing it with a physical presence as the singular artistic medium utilized in the work. This manipulation increases the awareness of one’s own body, and therefore one’s positioning in the space. Light becomes a marker of the existential moment in that to become aware of one’s body and its temporal limitations is the feeling of existentialism. The properties of light, when manipulated through structures, forces a reorientation that is symptomatic of an experience with existential questions5. This existential moment hinges on 3 Davidson, Ronald A.. “Parks, Malls, and the Art of War”. Yearbook of the Association of Pacific Coast Geographers 73 (2011): 27–51. Web... 4 I think it is important to note here the furthest articulation of this spatial impulse: ecommerce. However, this conclusion of the narrative seems to function more to implode the dialogue in on itself rather than furthering it. In this way, ecommerce becomes the ouroboros. By shedding it’s locus, ecommerce distances itself from a discourse on physical structures or site and moves towards one regarding modes of consumption. 5 These existential questions, and the experience attached therefore, mark a new sublime differing from the historical sublime in form and function. The sublime is no longer an individual experience, instead it is marked by a collective existential experience. Furthermore, the new sublime is no longer strictly attached to “art space” or feats of god, instead it is extended into commodity space and the everyday. manmade structures with alienation as a key determinant of the contemporary experience. The selfreflexive manipulation of time and light open the body to the feeling of existentialism and causes a subsequent repositioning in the contemporary landscape. Turrell's work provides us a lens through which to examine the intersection of time, space, and light as mechanics of the new social existentialism. As the catalogue establishes: “ Instead of diffusing freely from one side of this wall to the other, the light ends abruptly in space, as if it had density. The power of the work lies in this paradox, in which nothingness gains physical presence.”6 The physical presence of nothingness, manifested through the physicality of light, confronts us with our own finitude. In other words, we disappoint the desire to fill space undefined, as light can. Therefore, disappointing the accompanying wish for immortality. As one moves around the work, the work itself changes. The positioning of the body to the piece transforms it from a mere light show to an expansive view of the abyss. Our body’s relationship to the piece is therefore of tantamount importance. The experience of becoming reaware of the limitations of our body is in fact the experience of existentialism. Light, space, and time function in the work to trigger a new awareness of our body in the space. Our awareness of our body in this space then triggers an awareness of our body in the contemporary environment. This repositioning is symptomatic of the new social existentialism. This new understanding of the contemporary environment includes an acknowledgement (or a purposeful unacknowledgment) of our own alienation from other bodies and space itself. Publication excerpt from The Museum of Modern Art, MoMA Highlights , New York: The Museum of Modern Art, revised 2004, originally published 1999, p. 343 6 Shopping malls and casinos are designed to encourage naive alienation; their windowless facades obscure natural light, and the passing of time. Naive alienation encourages an acceptance of our positioning and a continuation of the rhythm of neoliberalism through a shrouding of the potential for collectivity. If we are all individual consumers, then we are alone and must consume products to bridge the gap between ourselves and others. Alternatives to these traditional structures, such as Isamu Noguchi’s California Scenario ( Figure 2) , use light as a physical force to express a revelatory alienation. Revelatory alienation functions to unveil our positioning, allowing for self reflection and a radical repositioning. Revelatory alienation tears down the constructed individualism of neoliberalism. In its place emerges a collective existentialism experienced through the body's relationship to space. Noguchi’s work is symptomatic of this type of unveiling. Nestled in between the largest mall in California, several office centres, and a parking lot, California Scenario is a dramatic pause in the monotony of the everyday7. Light in Noguchi’s work is as present as the sculptural elements, arguably becoming a sculptural object in itself. Standing in California Scenario feels similar to standing on a sundial one becomes aware of the passing of time as a physical presence. During the afternoon, the sun bouncing off the neighboring parking lot causes the space to become so bright and hot that it is physically overpowering for many viewers.8 The heat and light reflecting off the adjacent parking garages dramatically changes the environment. It is through this heat that light becomes a texture in the work; this heat makes it uncomfortable to be within the space and therefore 7 Ironically, in reading the Yelp reviews of the California Scenario it becomes clear that (when not reflected upon) the work often becomes an elaborate stage for the everyday. Vivian A. writes “ My friends and I took our prom pictures here (...) It was an impeccable place to take pictures at; nice, quiet and may I add, very clean too! Although it's a quite a small space, there's a lot of different artsy backgrounds you can choose from, which made it the perfect photo spot!” 8 Yelp user Tilla L. writes “ I came around 2 pm which was so hot that day so it could have a huge impact based on my experience here.” changes how one composes their body within the space. Compare this to the florescent lights of an office building or mall, lights within these structures pass as neutral and unremarkable. They work to neutralize the space, anesthetizing the aesthetic experience of existing within them and therefore distancing us from a real awareness of our bodies and the passing of time. Light within California Scenario functions as the only real temporal marker. The piece does not change; the landscape and sculptures are constantly preserved as to appear atemporal and unchanging. Even in just moving across the plaza, one can observe how light is utilized as haptic and dynamic. Approaching the forested area of the plaza feels like approaching a mirage, the heat reflecting off the stone ground contrasts the lush grass and temperate shade (Figure 3). The transitioning between the two environments within the larger scenario shocks the body into a revelatory alienation. Using this experience as a key; one can then reconsider the positioning of their body outside California Scenario instead of naively accepting the conditions of their positioning in the world. Naive alienation, or acceptance, suggests an abstraction or denial of space. To follow Worringer’s Abstraction and Empathy to its conclusion would be to admit that to productively exist in the contemporary environment one must mentally abstract space. Completely absorbing the myriad of hyperreal contemporary spaces would be overwhelming to an individual. Worringer elaborates; While the tendency of empathy has as its condition a happy pantheistic relation of confidence between man and the phenomena of the external world, the tendency to abstraction is the result of a great inner conflict between man and his surroundings, and
Instead of a lens like you might have used on other cameras it instead uses a tiny hole to create images.
Unlike the followers of other Dharmas (Disciplines of personal transformation), the Wu-Zao do not feed on the life-blood of nature, instead receiving their Chi from the prayers of the devout and the gifts of the gods.
Lanterns’ Eve By Nikos Gaitanopoulos Lanterns’ Eve, it’s here again Don’t forget to treat the dead Lantern’s Eve, night of dread Lest they will trick you instead Time’s now to spare some sweets For the little specters seek treats But there is another task A most important – if you ask In the streets the little ones rush Faces hidden under masks Jacks o’ Lanterns meet scarecrows Witches gather bands of trows On each door they do knock On each doorstep will they flock But expect to see none out When it’s nearing midnight hour Tick – tack – flows time No one sings the well-known rhyme Shut the door and slam its latch Something else is on the march Every year in such a night The moon fades, the soil feels light And be sure that until dawn You’ll offer what the dead want Drapes of mist the trees engulf Eerie cries, unworldly laughs From the graveyard they do soar In the moonlight, ghostly horde The undertaker starts to drink Closes eyes, tries not to think On his doorstep lies a mask For he knows what the dead ask Nothing pierces the night’s gown The lost kids flood into town Like an ocean fill the streets The wind moans and with them weeps And inside every house Silence reigns from man to mouse They just pray and only hope That there’s no knock on the door From the window shades Dare only peek the brave Listening to the song That the faceless sing along “Hollow night, lantern’s eve Let’s visit those who live Trick them or claim their treat Into memory we won’t drift” Lanterns’ Eve, it’s here again Don’t forget to treat the dead Lantern’s Eve, night of dread Lest they will trick you instead
The Watts Bears is a charity organization run by four LAPD officers with hopes of keeping kids in the classroom and on the field, instead of on the streets.
• • • • Employ adequate/properly trained security to confront the problem instead of ignoring it.