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global_05_local_6_shard_00002272_processed.jsonl/1779 | The City Magazine Since 1975
Roasted Spaghetti Squash with Maple Glaze & Shredded Parmesan
December 2018
Rate This Recipe:
3 lbs. spaghetti squash
1 Tbs. water
3 Tbs. unsalted butter
1 Tbs. pure maple syrup
1/4 tsp. kosher salt
Dash cayenne
1/3 cup shredded Parmesan
1/4 cup chopped toasted hazelnuts
Preheat the oven to 350°F.
Rinse the squash and pat dry. Cut it in half lengthwise and remove the seeds. Place cut side down in a baking pan, add the water, and bake for 45 to 50 minutes, until tender and you can pierce the skin without resistance. Remove from oven and cool 10 minutes. Using a fork, scrape the inside meat of the squash into long strands. Mix in the butter, maple syrup, salt, cayenne, and Parmesan. Sprinkle with hazelnuts.
To make ahead, reserve the Parmesan cheese and hazelnuts until after the dish has been reheated. Cooled and covered, it will keep in the refrigerator for up to three days. Reheat in a microwave for approximately 1½ minutes. |
global_05_local_6_shard_00002272_processed.jsonl/1786 | Chicken Breed – Maran
Photo: Erica ZahnThis Chicken Breed has really peaked my interest simply for one fact, it’s Dark Brown Eggs! I know of only three breeds that lay dark brown eggs, the Marans (spelled in plural is the proper spelling by the way!) as mentioned, the Welsummer, and the Barnevelder.
So without further ado let’s go over some facts about this interesting breed, shall we?
The Marans’ origin can be actually be traced back to France. It was created from the Langshan breed and Faverolles, Coucou De Malines, and English Game Hens. In 1914 at a national exhibition, the Marans made it’s official debut as the “Country Hen” in La Rochelle.
During the 1920’s Madam Rousseau endeavored to give the breed it’s standard form and dark brown eggs!
Of other note, the bantam breed of the Marans was developed in the 1950’s. Also,the Marans breed is actually not accepted as a pure breed in many poultry associations,Lord Greenway in 1929 imported some black Cuckoo and White Marans for breeding. This became the standardized breed in Britain. In fact the Cuckoo Marans is one of the most popular breeds of Chicken in the U.K.
The Marans will actually make a great hen for the beginner in raising backyard chickens. They are pretty docile and robust. They are good layers but not as profound at laying then say the “Rhode Island Red” or Leghorn”.
The Egg!
Maran EggThe dark brown eggs of the Marans taste no different than a white or brown egg!
Not every Marans lays equally dark brown eggs.
The French strain of the Marans lays darker eggs than the U.K. Version.
Keep in Mind
1. Some breeders will pass of the “The Speckledy” as a Marans. These are not true Marans’!
2. Buy from a Reputable Dealer!I
3. In the French Variation of the Marans, keep an out for scaly leg mite.
Thanks for reading!
Article Courtesy of
Steve Mills
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global_05_local_6_shard_00002272_processed.jsonl/1792 | May Your Hearts Be Turned To The Love Of God Through Christ Jesus
bible aaron-burden-426280-unsplash.jpgToday on Grace To You‘s live Stream sermon, John MacArthur taught about the Doctrine of Eternal Election, Divine Sovereign Choice, and Predestination. He said it was decided from before time began, that God the Father promised his Son Jesus Christ that the Lord would be given a redeemed humanity. Continue reading |
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global_05_local_6_shard_00002272_processed.jsonl/1834 | SD card not recognized [SOLVED]
Hello guys! I’ve just built my fresh MakerBuino and everything but the SD card is working.
The funny thing is that I’ve uploaded a “Hello Word” from ArduinoIDE and now the Buino plays it instead of the old Settings menu.
Long press C-button tells me flashing, but then nothing, nor the reset trick works; I’ve even tried to read the SD card via this
Gamebuino gb;
Sd2Card card;
void setup(){
if (!card.init(SPI_HALF_SPEED, 1)) {
gb.titleScreen(F("initialization failed"));
} else {
gb.titleScreen(F("Wiring is correct and a card is present"));
Have you tried to open the SD card with a card reader and a PC?
1 Like
Yes, the microSD and the adapter work (forgot to mention)
Okay, that’s a good sign. Are there any files on the sd card? Is it FAT16 formatted?
1 Like
There were default files like LOADER.HEX and games.
I even tried to format in FAT16 (with label MAKERBUINO) and then copy the game-collection zip provided here
Then the error occurs somewhere in between the sd card socket and the MCU. Have you checked your solder joints?
Do you have a multimeter to check for continuity?
1 Like
I’ve tried to re-solder the joints shown in pic; which pins should I check?
Just test all of them :slight_smile:
MAKERbuino switched off:
Continuity measurement between those pins:
Pin 1 (SD Card Slot SD_CS) and pin 16 (MCU SD_CS)
Pin 2 (SD Card Slot MOSI) and pin 17 (MCU MOSI)
Pin 5 (SD Card Slot SCLK) and pin 19 (MCU SCLK)
Pin 7 (SD Card Slot MISO) and pin 18 (MCU MISO)
Pins 3,6 and GP and any other GND pin
Those measurements should result in a very small to almost no resistance (~1Ohm or smaller).
Turn the MAKERbuino on and do a voltage measurement between pin 4 and GND of the SD card slot. The result should be 3.3V.
1 Like
Welp, I’ll have to de-solder the display to access the MCU’s pin; and a little question: looking at the PCB, how are the pins numbered? (don’t want to get them wrong).
Why do you need to desolder the display?
You can measure everything on the backside of the MAKERbuino as you can see in your first posts picture.
Counting pins is pretty easy. Pin 1 is always marked. Remember when you had to watch out for the notch on the ATmega? Turn your MAKERbuino 180° so that the notch is on the left side. You’ll see a small circle above the bottom left pin. This is pin 1. Just start counting the pins counter clockwise. There are numbers printed onto the backside of the PCB right next to the socket. You can use them as orientation :slight_smile:
Good! I’ll test them later tonight, thank you for the support.
PS: I’m trying some game via ArduinoIDE upload, and it starts every time I play the Buino; it is saved on the EEPROM right? Can’t I try the same with LOADER?
Of course you can try it, but I guess you won’t see any game since you’re having trouble accessing the SD card.
But just out of curiousity go ahead and try it :slight_smile:
1 Like
From the tests I get 3.27V between 4 - gnd (SD slot), but there’s no continuity between SD slot - MCU
The 3.27V are fine. But there is absolutely no continuity between the MCU and the SD card slot? Not on a single line? Can you provide a close up picture of you SD card slot solder joints?
1 Like
Unfortunately no, I even de-soldered the display and SD slot @Bl4ckM4ch1n3
There is no need to desolder the components if you’re just doing some continuity tests. You have to be very careful als solder and desolder components multiple times can cause damage to your PCB.
But since you’ve already desoldered both components do another continuity test or, even better, a resistance measurement. Just put your probes onto the connected pins. There should be almost no resistance.
1 Like
I went to desolder to be really sure of the problem; so i’m testing for ohm resistance but I’m getting like an open circuit on the tester
I’ve reached out to email support
1 Like
I’ve received your email and am answering here.
The PCBs are all manufactured by the same company since the Kickstarter campaign and are all e-tested.
We did not have any PCB-related problems or complaints so far.
Please, test the continuity on all four data lines which connect the microcontroller to the SD card.
Are all SD lines open? How many of them do not have continuity? You can easily fix this by soldering a tiny wire between two soldering pads or by scratching the red paint from the PCB and soldering a tiny wire directly to the traces.
Don’t give up!
1 Like
I don’t have continuity on any of the 4 pins between SD slot - MCU, everything is good but them and I can’t understand were’s the prolem
Tonight I’ll try with the wires
Edit: for now I’ve done a little test and it gives me little resistance
@albertgajsak so I’ll have to do this for the other 3 right?
Status update:
And now I’ve continuity between SD and MCU, and 3.27V between pin 3 - 4
From arduinoIDE how can I check the SD? Because I’m using their SD-example with pin 1 (CS) but it isn’t recognized
@Bl4ckM4ch1n3 @albertgajsak |
global_05_local_6_shard_00002272_processed.jsonl/1835 | Support Questions
Find answers, ask questions, and share your expertise
hbase Master failed to become active master
hbase Master failed to become active master
My primary master died due to scheduled maintenance and my backup master failed to kick in
CM Agent has tried to start it up but could not initialize the namespace table
After several manual efforts where I followed
I did the following only
rmr /hbase/meta-region-server
rmr /hbase/rs
rmr /hbase/splitWAL
rmr /hbase/backup-masters
rmr /hbase/table-lock
rmr /hbase/flush-table-proc
rmr /hbase/region-in-transition
rmr /hbase/running
rmr /hbase/balancer
rmr /hbase/recovering-regions
rmr /hbase/draining
rmr /hbase/namespace
rmr /hbase/hbaseid
rmr /hbase/table
I got the a master to come up after setting hbase.master.namespace.init.timeout to some absurd value
I see the master registering dead region servers (though I cannot find where it pick them up, not in the WAL, Archive or data)
and I see the master registering the following
Starting namespace manager (since 1hrs, 20mins, 5sec ago)
even though cloudera manager shows healthy
list the catalog in hbase shell gives me the following error
hbase(main):004:0> list
ERROR: org.apache.hadoop.hbase.PleaseHoldException: Master is initializing
at org.apache.hadoop.hbase.master.HMaster.checkInitialized(
at org.apache.hadoop.hbase.master.MasterRpcServices.getTableNames(
at org.apache.hadoop.hbase.protobuf.generated.MasterProtos$MasterService$2.callBlockingMethod(
at org.apache.hadoop.hbase.ipc.RpcExecutor$
at org.apache.hadoop.hbase.ipc.RpcExecutor$
fsck /hbase -files -blocks shows healthy
hbck shows zero inconsistencies
I am on version
Hadoop 2.6.0+cdh5.11.1+2400
HBase 1.2.0+cdh5.11.1+319
I did have a master colocated with a region server and was wondering if I ran into this
and then this
as the cause of the failed backup kicking in
But I cannot determine why I am getting namespace manager would take so long to initialize
Re: hbase Master failed to become active master
add on
and master is still starting
Starting namespace manager (since 1hrs, 55mins, 57sec ago)
Re: hbase Master failed to become active master
Another update
left master alone to see if it can resolve
Starting namespace manager (since 11hrs, 55mins, 3sec ago)
unfortunately I cannot find any logs on what exactly its trying to do
Re: hbase Master failed to become active master
Wish we could have fixed this for you... The only ideas I had involved some serious low level debugging / tracing while it was stuck in this state. Hope things are better now.
Re: hbase Master failed to become active master
Cloudera Employee
Not sure which version of CDH you met with this issue. Note that the hbase namespace table is a system table required for HBase to function properly. This table is not handled with a higher priority than other tables as noted in HBASE-14190. If the HBase Master tries to split a WALs on dead or ghost Region Servers then the HBase Master might get stuck trying to split these WALs on invalid Region Servers. The HBase Master can also get stuck trying to split corrupt 83-byte or smaller WAL files on startup in which case just sidelining those blocking WAL files would help. So increasing the hbase.master.namespace.init.timeout may or may not help depending on whether the Master is stuck with any other tasks like WAL splitting.
Another workaround is to recreate the hbase:namespace table in which case it will get loaded quickly. |
global_05_local_6_shard_00002272_processed.jsonl/1839 | Posted by bangkokindy
Need to reset Windows 10 computer remotely
I assume this can be done. I know that there are a couple different reset choices. However, I think reset removes existing programs? So if that is the case, wouldn't I lose connection with the remote pc?
1 Reply
Posted by Iain_wels
Re: Need to reset Windows 10 computer remotely
Hello bangkokindy,
Do you mean reset to factory settings? If so this is not possible because when you activate the reset its going to delete all the file's and programs (aslo teamviewer). So you don't have a connection anymore and you'll need to set some settings in the reset and after the reset...
I hope this helps,
Thank you for using teamviewer.
With kind regards, Met vriendelijke groet,
Iain Wels, |
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global_05_local_6_shard_00002272_processed.jsonl/1845 | Cognitive and neurological health refers to the health of the brain and its overall function. Specifically, cognition is the combination of several critical brain functions, including memory, judgment, language, intuition and the ability to learn. When there are problems with cognitive or neurological health, they can take many forms. A common neurological problem is declining mental function or dementia, such as Alzheimer’s disease, which generally develops late in life. Other times, neurological problems can occur earlier in life, such as depression or a head injury.
Age-Related Neurological Problems
The greatest concerns with neurological decline are typically seen among the elderly. With mild cognitive impairment, people may have greater than normal problems with memory and mental functioning, but day-to-day activity isn't affected. When cognitive decline does affect normal activities, relationships and a person’s ability to function on a daily basis, it's known as dementia. Various types of dementia affect the elderly, but Alzheimer’s disease is the most common. This often begins with memory loss, lapses in judgment and personality changes, but it also tends to worsen over time. Other forms of age-related dementia include vascular dementia, Lewy body dementia, frontotemporal dementia and Huntington’s disease. Stroke is another common cause of neurological problems in the elderly.
Other Neurological Problems
Of course, other health problems that are not necessarily age-related also fall under the scope of cognitive and neurological issues. Depression and anxiety disorders, for example, can occur much earlier in life and also qualify as cognitive problems. Cognitive disorders can also occur because of brain injuries like concussion, medication side effects or a vitamin B12 deficiency.
Treatments for neurological problems vary quite a bit, depending on the cause. Depression and anxiety, for example, are frequently treated with a combination of medication and counseling. Though Alzheimer’s cannot be cured, there are now medications that may delay its onset. There is also some evidence that individuals may be able to prevent Alzheimer’s later in life by practicing healthy habits like not smoking, eating right and exercising earlier in life.
SOURCES: U.S. Centers for Disease Control and Prevention; U.S. National Institute of Neurological Disorders and Stroke; U.S. National Institute of Mental Health.
cognitive health Topics in the News |
global_05_local_6_shard_00002272_processed.jsonl/1855 | Data Cart
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Covered by military health insurance last year
Codes and Frequencies
HICHAMP indicates whether the respondent was covered by CHAMPUS, VA, or other military health care during the previous calendar year.
For 1980-1987, information on military health insurance coverage was collected only on persons age 15 and above. The CPS interviewer asked, "At any time during [the previous year], was anyone in this household covered by CHAMPUS, VA, or military health care? Who was that?" Editing by the Census Bureau allotted coverage (a "yes" response in HICHAMP) to the child and adult dependents (e.g., children, spouse) covered by the policy of the household member enrolled in CHAMPUS or other military health care.
For 1988-1993, the question wording remained the same, but CPS interviewers directly collected information on military health insurance coverage for all household members, of all ages. With the introduction of computer-assisted interviewing technology (CATI) in 1994, information was collected through a series of questions, after the interviewer had asked about employment-based and privately-purchased insurance, Medicaid, and Medicare. Specifically, the interviewer asked, "At any time during [the previous calendar year], was anyone in the household covered by any other kind of health insurance, including CHAMPUS, CHAMPVA, VA or military health care, or the Indian Health Service? Who was that? What plan were you covered by?" Those who reported coverage by CHAMPUS, CHAMPVA, or VA health care were coded as "yes" in HICHAMP.
While the editing carried out by the Census Bureau for 1980-1987, allotting coverage to the dependents of persons enrolled in military health care, minimizes the discontinuity, the Census Bureau warns that the data for 1980-1987 may not be comparable to that for 1988 and later years, due to the shift from collecting health insurance information for adults only to collecting insurance information on all household members. Wording changes, such as adding CHAMPVA to the list of military health care programs identified by name, may also reduce the comparability of the data over time.
A number of health insurance variables that became available starting in 1996 overlap with HICHAMP. CHAMPUS, CHAMPVA, and MILITVA cover health insurance via the CHAMPUS, CHAMPVA, and Military Health Care and VA programs, specifically, during the previous calendar year. In IPUMS-CPS, additional cases were added to these variables if respondents reported health care from specific military health care programs in response to follow-up questions about "other" health insurance and a verification question (see VERIFY) about whether a household member was, indeed, without any health insurance coverage during the previous calendar year.
• All persons.
This variable has no flags.
No variables available |
global_05_local_6_shard_00002272_processed.jsonl/1856 | Data Cart
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Covered by policy of person outside the household
Codes and Frequencies
OUT indicates whether, during the previous calendar year, the respondent had health insurance provided by the policy of someone living outside the household. The interviewer asked whether anyone in the household was covered by the health plan of someone who did not live in that household, and, if "Yes," who had such coverage.
Through programming in IPUMS-CPS, other cases were added to the pool of positive responses for OUT. Such additions were made when the respondent mentioned having coverage from the policy of someone outside the household, when answering a catchall summary question on "other" health insurance plans that followed questions about many specific types of insurance coverage.
This variable is comparable for the period from 1996 through 2000.
Beginning with the ASEC 2001 survey, the CPS added a verification question (see VERIFY) to ascertain whether respondents who did not acknowledge health insurance coverage of various types in previous questions actually lacked insurance coverage during the preceding calendar year. Persons who acknowledged health insurance coverage in this verification follow-up question were asked about the types of coverage they had. In IPUMS-CPS, for the ASEC 2001 survey onward, persons who reported that they had coverage through someone outside the household were added, through programming, to the pool of positive responses for the OUT variable. For consistency in results before and after the ASEC 2001 survey, researchers should exclude cases of OUT coverage only identified via the verification question (i.e., exclude cases coded as "Yes" (2) in VERIFY when analyzing the OUT data).
• All persons.
This variable has no flags.
No variables available |
global_05_local_6_shard_00002272_processed.jsonl/1857 | Balancing Truth and Love.
Scripture: 2 John 1:1-1:6
Hope is the fuel of our Soul
The Scriptures very clearly tell us that our Hope (both eternal and temporal) should be solely in the Lord Jesus Christ, His promises and His character. He is the source of all believers’ expectations and the fountain head of our hope. So, our trust must always be directed to and centered upon the person of Christ.
The Word of God contrary to today’s progressive mentality admonishes us, “Do not put you trust in princes, Nor in a son of man (a human being) in whom there is no salvation, his spirit departs, he returns to his earth; in that very day his plans perish. Happy is he who has the God of Jacob for his help, whose hope is in the Lord his God…” Psalm 146: 3-5.
Now there is a difference between “beginning” hope (which usually depends upon our own sight) and “mature” hope (which comes from “experientially knowing” God’s faithfulness and love). Romans 5:3-5 tells us, “patience worketh experience and experience, hope.” In other words, mature hope is gained only through experience. That’s the tough part. There’s a purifying process that we all must go through in order to reach that mature state of hope.
The Importance of the Word of God. The significance of Hebrews 4:12 is one of the most revelatory verse’s in the Bible. Yet, many of us do not let the Scripture really sink in. Take a moment to reflect on the words. “For the Word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
The Word of God is not only what divides our soul from our spirit, it’s also what combats the lies of the enemy. God’s Word tells us that Satan is the “father of lies.” And it’s only His Word (God’s rod) that will help us defeat the enemy, and His Spirit (His Staff) that will help us traverse the Valley of the Shadow of death in order to reach intimacy with the Lord.
“Hope,” therefore, focuses on the character of God. Hope, then, is the connection or the vehicle by which the Word of God is implemented in our lives. So, whenever we choose to hope for God’s promises—and speak them forth—we have the confidence that God’s Spirit will perform them in His way and by His timing. Psalm 130:5 says it so simply: “I wait for the Lord… and in His Word do I hope.”
Dividing our soul from our spirit. The process of Sanctification is simply becoming holy, purified or consecrated; it is a holistic cleansing of body, soul and spirit.
It is the process of seeing Christ’s Life reproduced in us. Sanctification is simply the process of separating, dividing and cutting away the soulish things in our lives from the spiritual.
Our greatest problem is impurity. Remember we have become a “dual” man. Our Outward man (our soul) continually affects our inward man (our spirit), and this cannot be. Our inward man needs to be released in order to direct our outward man. In other words, our spirit needs to be set free from the tyranny of the soul. The only way this freedom is possible is to divide and separate the two.
So, to the degree that we allow God’s Word and His Spirit to show us our “selves,” is the degree to which our spirit can be purified. Hebrews 4:12 points out what this process is like ”… piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
This Scripture points out that our soul and spirit together are similar to bones, which consist of joints and marrow. In order to divide our bones, they must be broken, disunited or separated. God’s Word is like His sword, and He uses the power of His sword to cut, pierce and divide our soul and spirit, just as you would divide the joints and marrow of our bones.
A joint is a coming together of two parts. Just as our soul is the place where our body, soul and spirit meet. Marrow means the best part, the inner most part where strength, vitality and life come from the richest treasure within our bones. Only when our spirit (the marrow) is separated away from our soul (the Joint) can it be sanctified by the Life of God.
In the separating of joints means to “Cut across” the bones. To divide the marrow from the joint means “Crack the Bones” or “break the bones.”
Death at the Cross brings life. Dying to self is virtually unheard of in the life of most Christians. God is looked upon as a huge candy store not limited to only snacks, but full course meals eaten while sitting in our new expensive one of a kind Lamborghini.
God is desirous of making us holy by removing all the sin in our lives (our souls), Romans 8:29 informs us that the He wants us to be conformed to the image of Jesus by removing any character flaws belief systems, habits, thought patterns, or structures (in our spirit) that prevent His Life from flowing through us.
God accomplished both of these purposes by the Cross. Life comes only from the Cross. The Cross is the structure that breaks character flaws belief systems, habits, thought patterns, or structures that affect or personalities by bringing them to death at the Cross. We come to the Cross and place these flaws there and consider them as dead.
The Cross is the heart of all love and love is the heart of the Cross. The Cross is the only way to rise above all that imprisons our souls and spirit. The whole purpose of the Cross is to purge the soulish things in our lives (empty us out) so God can fill us with His abundant Life.
Throughout the Bible, the principle that “Life only comes through death” is very apparent. Remember John 12:24: “Verily, verily, I say unto you, except a corn of wheat fall unto the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth (hangs on to) his life shall lose it; and he that hateth (is willing to surrender it) his life in this world shall keep it unto life eternal.”
Hope is the only way we won’t be tossed about, the only way we won’t be turned around and the only way we won’t be driven by the winds of change as we patiently wait for God’s promises to come to pass (James 1:6).
You can see why God calls hope the “anchor of our soul” (Hebrews 6:18-19). It simply means we have “sure confidence” in God, His love and faithfulness no matter what He “allows.
In Closing: Our hope is going to be built on the purification of our spirit. If our spirit is purified, our hope will prevail. If our spirit is unclean, our hope will fail…
Our Emotional Response System —Anger part seven
Our Emotional Response System —Anger part seven
Understand this, my beloved brethren. Let every man be quick to hear, slow to speak, slow to take offense and to get angry. For man’s anger does not promote the righteousness God wishes and desires. James 1:19,20 Amplified.
What is Anger?
Anger is a reaction of tension and hostility aroused by the frustration of a desire or of other goal directed behavior. Ordinarily situations that arouse anger may generally pass over quickly; but if they do not, anger becomes a set behavioral pattern and attitude.
If this persists for a long period of time, then anger affects the whole of the person’s life; emotionally, psychologically, physically and relationally. Unresolved anger will create secondary negative emotions. Guilt, fear and depression become the major secondary negative emotions.
Let’s look at a few examples. When anger arises between couples sometimes there’s a fear of abandonment underneath. In these instances, it’s a combination of fear and anticipatory loss that can fuel the anger.
Uncertainty – when you lack ample information and things feel indefinite – can also trigger anger. Why? Because uncertainty touches upon the “unknown,” which tends to be scary for most people. Even boredom can generate anger or irritation because there can be a subtle sense of loss or fear associated with the experience of not engaging in something stimulating or productive.
While having some “sense of control” is correlated with greater emotional wellbeing, excessive desire for control only leads to suffering, as it’s impossible to always be in control, especially of other people’s behavior.
Identify the Root Cause of Anger
Anger is a serious problem. What causes it? The root cause of the emotion of anger is tension from past hurts and guilt. This mixture of pain and guilt is cumulative, and it erupts in anger when new offenses remind us of past experiences.
Most people assume that hurtful events in the past will be forgotten and will have no effect on the future. That is not true. Past hurts do not just go away, nor does guilt simply disappear after a wrong response to a situation. Unless these experiences are resolved through taking accountability, confessing one’s sin, repenting and receiving forgiveness , we will continue to experience bouts of anger when our tension points are triggered.
Depression is often anger turned inward, and anger is often depression turned outward. … Yet inside many depressed people is a very real anger that they don’t feel empowered enough to express. And inside many angry people is a sadness and depression that they’re afraid to experience.
Would you rather be around someone who’s depressed, or someone who’s angry?
Anyone who’s ever had to live or work with someone who’s anger v. depression chronically depressed or angry knows that it’s no fun. If you suffer from either malady yourself, you’re probably not too thrilled with it either.
We tend to think of depression and anger as two completely different conditions. Yet they’re often flip sides of the same coin.
Depression is often anger turned inward, and anger is often depression turned outward. (I’m talking about the everyday kind, not the severe clinical kind.)
Depression often presents itself as sad, weary, lethargic behavior. Depressed people often feel like they’re just going through the motions of life without any energy or joy. Anger, on the other hand, seems full of seething, venomous, explosive energy that erupts at the slightest annoying act.
Proverbs 29:11– Fools give full vent to their anger, but the wise bring calm in the end.
I can tell you I’ve experienced both these phenomena myself. I’ve been fearful of expressing anger, yet the energy it took to stifle it sucked the life out of me. I’ve also been so afraid to sit with my own sadness that I lashed out at others.
And therein lies the problem. We’re too afraid to experience our real emotions, so we consciously or unconsciously stuff them, and the act of doing so brings out the equally, or frequently worse, flip side emotion. Anger turns into sadness and sadness turns into anger.
Expectations—and loss of expectation
When people make promises and fail to keep them, we tend to hold that against them and become resentful of their failure to fulfill our expectations. When we expect certain behavior or benefits from others-especially those who are closest to us-and they do not act as we expect, this resentment can also occur.
Proverbs 13:12 says: “Hope deferred makes a heart sick” A literal meaning of the phrase “Hope deferred” is the loss of expectations,” or a lack of fulfillment of expectations, which is similar to a death experience.” When this occurs , then our hearts are sick with grief, caused by this “death experience.” And if this grief, is not recognized or acknowledged or even denied, then depression will result.
The grief is the primary emotion, while the depression is the secondary emotion. We all have expectations. Expectations are what we call “Hope.”
We all have expectations at different stages and roles as we walk through various stages of our lives. We have expectations of our professions, work, friends, pastors and church life. “Expectations” are what we call “hope.” When these expectations are not fulfilled, then a “death of expectation” occurs. If we do not acknowledge that a death has taken place, then we embrace worldly grief.
This sets in motion a syndrome in which grief (sorrow) is characterized by guilt, anger, denial and depression. This grief, which is the primary emotional response to loss or death, is one of major causes of sickness and disease. If this grief remains unresolved, then it will lead to death, for “worldly grief leads to death” (2 Corinthians 7:10)
God heals damaged emotions—–Psalm 34:17–18; Psalm 146:7–9; Psalm 147:3
For you to flourish, you must be emotionally healthy. People get stuck in survival mode & never get free.
Emotional healing is painful. But better to endure a short period of intense honesty, pain, and healing (like a surgery) than a lifetime of emotional or physical sickness (an endless, gnawing pain).
Emotions can be harder to heal than the body. The body doesn’t talk back. Emotional problems do not mean someone is unspiritual. He or she is wounded and needs healing.
Know who you are in Christ: a child of God who is loved (John 1:12; 1 John 3:1).
Forgive others (Matthew 6:12, 14–15). Unforgiveness is emotional cancer—like drinking poison and waiting for the other person to die.
Let go of vengeance and put everything in God’s hands (Romans 12:17–21). When you forgive someone, you set a prisoner free.
Then you discover that the prisoner was yourself. Three big points in forgiveness: God, Others, Self.
Repent of sin (Acts 8:22–23).
If a person is demonized and the demon is cast out, it will return if the inner problem (that originally allows the demon to enter) is not dealt with (Luke 11:24–26).
Get rid of the garbage and the flies are easy to get rid of.
Renounce lies and affirm the truth (Matthew 22:29).
Be particularly aware of distorted concepts of God and of ourselves.
Intergenerational problems. Determine that things stop here. Change your family legacy. Expect and follow the Holy Spirit’s leading (John 16:13).
This is not counseling. It is God bringing healing at a person’s deepest level. How do we know if we’re healed?
Initially when we recall a previously painful memory and it has no effect on us. The stinger is removed by our Lord, the pain is gone, only God can do this at the deepest level.
Healing is fully realized when we turn our pain into a ministry to others (2 Cor. 1:3–4).
Studies have shown that humans are almost always feeling at least one emotion. Everything in your life is deeply emotional, even if you aren’t aware of it. Therefore, putting some time and effort into understanding your emotions can be a worthy investment.
It can bring you closer to learning how to fill your life with positive emotions. And this is most definitely a path worth pursuing.
Our Emotional Response System. Part six
What happens when we feel an emotion? The latest theory explaining the inner workings of emotions goes like this: Emotions are composite experiences made up of many parts much like a puzzle.
Each part or emotion, like fear or joy, comes together simultaneously in a group of many parts such as body postures, brain chemicals, neurological or electrical signals, sensations, and thought forming a pattern that is recognizable.
Being able to feel emotions is part of what makes us human. In John’s gospel he gives us an account of our Lord Jesus and His emotions. In chapter eleven verse 33, and 38 we are told He groaned. The word in Greek is embrimaoimai meaning to express anger, Mark 14:5; also, to indicate a speaking or acting with deep feeling. In between verse 33-38 inverse 35 -Jesus wept.
Many people struggle to understand their emotions and the things that cause us to feel so deeply. Emotionally, we often experience a huge range of different things in response to any situation. For example, If you are depressed the result of this is anger turned inward, forming a depressed state. Anger is often depression turned outward. We will be digging into these statements later in this series. The reason many of us struggle to identify our emotions properly is that they are often gone as fast as they appear. We are constantly experiencing new things which means our emotions are rarely static, which complicates being able to identify what is going on with our emotions.
Let’s have a peek at where this term comes from. The term emotions comes from Latin emovere meaning moving, this term is a combination of energy and motion, an expression of how life is constantly in flowing motion.
We may feel emotions from a situation, an experience, or from memories. They assist us to understand the things we are experiencing and to express the way those things make us feel whether they are good or bad.
Primary and Secondary.
Imagine something has happened, anything, and suddenly you are feeling an emotion. It is strong; it is the first reaction to what has happened. That is a primary emotion. Primary emotions are the body’s first response, and they are usually very easy to identify because they are so strong. The most common primary emotions are fear, happiness, sadness, and anger.
These may also be secondary emotions given different situations, but when we first react, it’s usually with one of the above. If the phone rang and someone started yelling at you for no reason you would probably feel angry or afraid or if the phone rang and someone told you that your dog had died you would feel sad. There does not have to be a huge stimulus to elicit a primary emotion. Primary emotions are adaptive because they make us react a certain way without being contaminated or examined. They are very much an instinctual, primal, survival response.
Primary Emotions
Primary emotions are more transient than secondary emotions which is why they are less complicated and easier to understand. The first thing we feel is directly connected to the event or stimulus but as time passes, we struggle to connect the same emotion with the event because our emotions have changed.
Secondary Emotions
Secondary emotions are much more complex because they often refer to the feelings you have about the primary emotion. These are learned emotions which we get from our parent(s) or primary care givers as we grow up. For example, when you feel angry you may feel ashamed afterward or when you feel joy, you may feel relief or pride. In Star Wars, Master Yoda explained secondary emotions perfectly – “fear leads to anger, anger leads to hate, hate leads to suffering.”
Secondary emotions can also be divided into instrumental emotions. These are unconscious and habitual. We learn instrumental emotions as children as a form of conditioning. When we cry a parent comes to soothe us; so, we learn to use the facial expressions and response associated with crying when we need that soothing or sense of security.
How To Tell The Difference?
Aside from secondary emotions being harder to name, there are several ways to determine whether you are feeling a primary emotion or a secondary one. Firstly, ask yourself if the emotion is directly a reaction or not. If it is a direct connection, then it is a primary emotion. If the emotion came on strongly, but that feeling has begun to fade then it is also likely a primary emotion; if the opposite is true it’s more likely to be a secondary emotional reaction.
If the emotion lingers long after the event has happened or even effects new but similar or connected events, then it is likely to be secondary. If the emotion is complex, it’s almost always secondary. There is such a thing as tertiary emotions, but as elusive as secondary emotions are tertiary emotions are even harder to pin down.
What Use Are Primary are Secondary Emotions?
Primary and secondary emotions tell a person a lot about their emotional stability and integrity. Rather than blindly accepting an emotion, being able to understand where it comes from and the actions that led up to that emotion can act as a path to trace back to prior abuse or traumatic events that have left emotional scars.
Finding the real cause behind a person’s reaction means examining the primary emotion, while the secondary emotion will help to understand how we processes information. Also, by slowing down the thought process and consciously working through the internal reasons why someone feels a certain way, they are likely to understand more about themselves through a process that would have been entirely unconscious until now.
Another reason why identifying emotions is important is to be able to react to them properly. For someone who struggles with handling emotions or reacting appropriately being unable to express themselves can be frustrating. This, in turn, leads to anger and even rage.
Conclusion: Everyone experiences primary and secondary emotions
Let’s examine our two charts beginning with Primary emotions.
THE HOLY SPIRIT AND EMOTIONS part five
Spirituality is a life normally dominated by primary emotions—primary in the sense that these are what Christian existence is founded upon. Note how each term of the fruit of the Spirit carries an emotional connotation.
But the fruit of the Spirit is Love, joy, peace, longsuffering, kindness, good goodness, faithfulness, gentleness, self-control Gal.5:22,23.
The work of the Spirit of God in the fruit that he produces is in stark contrast to the works of the flesh (Gal 5:19-21): “…hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, … and similar things. The contrast to the fruit of the Spirit may be negative and sinful but it is also deeply emotional. The result is that the fruit of the Spirit replaces an emotionally powerful set of opposites. The work of the Spirit is obviously in the arena of the emotions.
This evidence of the emotional impact of the Spirit of God is also found in Eph 5:18 where Paul tells the believers in Ephesus to not get drunk with wine resulting in dissipation and instead to allow the deficits to be filled up by spiritual qualities. These result in singing and gratitude and mutual submission. Both of those experiences must be profoundly emotional.
Filling emphasizes applying the resources of the Spirit of God to our individual weaknesses. In Eph 5:18 the condition of drunkenness must be changed to joy and a disciplined life through the filling of the Spirit.
Dress up
Paul admonishes us to: “Put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.” Romans 13:14.
We now turn our attention to scripture to consider more specifically the outworking of this ministry of the Spirit looking generally at Pauline teaching and concluding with a more detailed examination of Col 3:1-12. This section is important because it underscores the reality of many factors within our lives and the entire Trinity is involved in the Spirit’s positive impact upon our emotions.
Management of our Emotions
1. The management of our emotions involves our imagination (how we reckon; Rom 6:11)
2. our mind (how we set our perspective; Rom 8:5-7)
3. and our ego or self (how we relate to God and people). The terms fall naturally into that order because how we relate to people and to God is based on how we imagine the world to be and God to be, and how we analyze what life presents to us.
Management of our emotions is a by-product of several such factors. In New Testament terms the “by-product” nature of emotions is illuminated using fruit and tree imagery. Matthew 7:15-20 and Gal 5:22 underscore the fact that character, the proper use of emotions and our inner life, is a product of a healthy set of spiritual processes or a healthy tree. Seemingly the healthy tree is the identity, perspective, and relationships of the righteous person. This makes the entire process more holistic and fits the biblical and psychological realities well.
What we must do to gain and maintain spiritual health.
1. We must recognize or differentiate what is going on within our emotional life and in the management of our appetites (Gal 5:16-24). This gives us information as to where we are starting from, either with spirituality or carnality.
2. We reckon or decide after thinking about it for a while on how God the Father views us, we control our imagination. This reckoning becomes the basis of our relationship to God as a Father.
3. We must set our minds on our relationships above; we control our thinking (Rom 8:1-6; Col 3:1-3). The terms used in both Rom 8 and Col 3 refer to perspective as the way that we look at something.
4. By reckoning we relate to God personally instead of to our appetites (Rom 6:11-12). The focus of a person’s inner life can either be the God on the outside or the appetites on the inside. Sadly, our appetites many times have far more impact on many of us than God does. The focus of our inner person must be on God the Father, and our identity before him as found in Christ, and not in our appetites. So, no matter the level of pressure from our inward desires, we must freely approach and share ourselves with God.
5. By reckoning we control our memories (Phil 4:8-9). Believers are to take the positive blessings God brings into our lives and use them as our personal definition and assumption as to what reality is. Oftentimes the fearful and anxious person selectively takes from experience only those things that can be linked to the past trauma and dread. One can just as legitimately take the positive, noble, and happy experiences and have them as the definition of the core of reality.
6. As a result, we experience the primary emotions. Love, joy, and peace can appear and become the stabilizing force in our personality and relationships.
Probably the clearest example of the interplay between emotions and our ability to picture God’s view of our identity with Christ, manage a perspective, and relate to God and people is Col 3:1-12. What is of great importance is to notice the sequence of transitional words and phrases that show that the sections of the passage are interconnected and interdependent.
Each new section’s application is dependent upon the practice of the preceding portion’s principles, with the result that the commands of the third and fourth sections are based upon the practice of all the preceding parts. So, the combined effect of practicing verses 1-11 allows for the compassion of verse 12.
The entire ethic starts with a picture of the believer’s identity with Christ. At the same time, we are to pursue a perspective that is built around heavenly realities and relationships.
Verses 1-4. The believer is encouraged to seek the things above;
1. those things are peace (1:20),
2. reconciliation (1:22),
3. our completeness ( 2:10),
4. our identification with Christ before God and holding fast to the Head –read vs. prep for vs. (2:19).
This is very similar to the statement that every variety of spiritual blessings exists for the believer before the Father in heaven. We are to set our perspective around these realities because we have been identified with Christ.
This is an identity hidden from the world, but the important reality is that the hiding is God’s choice. The all-important one, God, not only intimately knows this identity, he is also the one who has chosen to hide our identity in relationship to him. At the proper time when Christ is revealed to the world, so will our identification be revealed (v. Col. 3: 4). What should control our perspective is the picture that God has of us. In Greek the commands of this section emphasize that these should be a continual part of the believer’s life. We should not allow this exercise to slack, but instead pursue God as defined by these realities they should be continual with us. As we do this, a door will be opened to the management of our inner life.
Verses 5-7. As the relationship to the Father is pursued, we can deal with the moods and desires that are an ever-present problem on this earth. We can put them to death as they course through our members. This can only be done though as the previous relationships are sustained and used. We do this by taking the mood or appetite into the Father’s presence and relating the feelings within to him. In doing this we can transition from unbridled appetite to self-control as the person of the Holy Spirit makes this adjustment.
We can go from great anxiety to great peace. Our identity in Christ gives us permission to be richly personal concerning our internal struggle: seeking the things above deeply affects the way we perceive things and therefore changes the way we feel; setting our perspective properly also has a deeply emotional result.
Verses 8-11. As we deal with compulsions from within through a living relationship with God, we find the ability to deal with our relationships without. Many of our external relationships are simply lived in reaction to what is going on within. As the Proverb says, with all that we guard, we must guard the heart, for from it are the goings-fourth of life (Prov 4:23).
Jesus observed that from the abundance of the heart the mouth speaks (Matt 12:34) (Col. 3:12). All three passages—Proverbs, Matthew, and Colossiansare saying the same thing: address what is going on within and it will become the basis for changing how we are acting with people without.
Verse 12. As the three previous practices are learned, the heart finds peace, joy, and love more and more present. With those emotions becoming the environment of the heart, the believer is free to look at people in a new way, sympathetically, and relate to them in a new way as a servant for their good. Without addressing the turmoil internally, the believer would never notice the needs and problems of the people we must live among. As we manage our inner lives, we are given the opportunity to become other-directed people.
THE EMOTIONS OF GOD the Father, Christ and Emotions of Paul introduction
2. Grieved.
7. Anger
8. Jeremiah 7:18-19
9. The anger of Jehovah is mentioned by the prophet Jeremiah
10. Joy
11. Isaiah 6:2-5
13. Love. John 3:16
14. Vengeance
15. Deuteronomy 32:35
16. God brings vengeance upon evil doers.
17. Hate
18. Deuteronomy 16:21-22
• Philippians 2:5-8 (Read)
1. Compassion
2. Matthew 9:36
4. Properly-controlled anger
5. Mark 3:5
9. Weeping
10. Three accounts of Jesus having wept.
D Agony . . . anguish
3. Love
4. John 20:2
6. Groaned
7. 1. John 11:38
8. Jesus groaned in His spirit.
10. Sighed
11. Mark 8:12; 7:34
13. Cried out
14. Matthew 27:46
17. Sorrowful & Heavy in spirit
18. Matthew 27:46
20. Joy
21. John 15:11; 17:13
23. Loneliness
to the One who judges justly. ”
1. Deep emotional feelings
4. Suffering
5. Philippians 1:13, 2-30
7. Joy
8. Philippians 2:2, 17
10. Humility
12. Paul was not puffed up by his own importance.
13. Contentment
14. Philippians 4:11
16. This was a great contributor to his mind.
18. Calmness
19. Acts 20:24
21. Right attitudes
22. 2 Corinthians 12:7-11
24. Romans 9:2
25. He felt for his brethren and their respective situations.
Nobody knows but Jesus. Sometimes I’m up, sometimes I’m down- Oh yes, Lord!Sometimes I’m almost to the ground. On yes, Lord!” It is not always possible for a person to always be “high” emotionally; likewise, it is not desirable for him to always be on an emotional “low.” God wants us to be in control of the emotions that can harm us physically and spiritually. Whether we are emotionally high, low, or somewhere in between, we should not permit our emotions to lead us into sin.
The Holy Spirit and Emotions Part four
THE HOLY SPIRIT AND EMOTIONS part four
Emotions are an ignored reality in much of the Christian Church, but it is not so in the Bible. Within the Bible’s pages the Trinity manifests a rich emotionality. Within the New Testament the Person of the Holy Spirit not only manifests rich emotions Himself but is given to the believer to profoundly influence her or his emotional life. As we cooperate with the Spirit and sound spiritual principles, we shall experience an increasingly rich emotional life. The health of our emotions is a critical category of our spiritual life. The why and how of that is explored.
Where do these amazing things called emotions come from? Feelings are the bane and blessing of our existence: a blessing, for example, as they create a DEEP joy within us as we look upon our children; or a SENSE loss as we experience times of grief. At those various times our emotions match the delights and disasters of life. The source of emotions is a surprising place. This ability to feel comes from our being made in the image of God.
What is true of our bodies is true of our emotions: God did it! Our bodies are repositories of wonder. Within our frame is an unimaginably complex set of abilities. From whistling a tune, to thinking up the splitting of the atom, we are fearfully and wonderfully made. Yet the greatest wonder of all is, all of this is expressed by a moving and flexible pile of chemical and electrical activity. Such is so wonderful that it makes the existence of God reasonable. Not only what we can bring forth is a marvel but what is within is also. Inside of us is a world of emotions, appetites, and imagination.
Our ability to do things without (like I am doing now) and sense things within exists because God molded clay into an electric chemical masterpiece that makes the complexity of the most advanced computer laughable. What was his model in doing so? The answer is himself. We are flesh and blood expressions of the divine; we are made in his image.
Our emotions tell us of our spiritual state. The emotions, by whether they enhance our lives or else they afflict our lives, tell us where we are with God. Spirituality is a life normally dominated by primary emotions. These primary emotions are encapsulated in the fruit of the Spirit (Gal 5:22-23).
We will cover the primary emotions in part five using the Fruit of the spirit Gal.5:22-23 and Colossians 3:1-12. Each term of the fruit of the Spirit carries an emotional connotation. If love for others is present, along with contentment with life, and a deep sense of wellbeing, that means we are being ministered to by the Spirit of God.
We must recognize what is going on within our emotional life and in the management of our appetites Gal. 5:16-24.
Carnality is a life dominated by misused emotions and appetites (Gal 5:19-21). IT IS A CHOICE FOR LUST RATHER THAN GOD (Rom 6:11-12). If confusion, addictive feelings, and discontent are present, the person’s state may certainly be carnal or non-spiritual.
We cannot be spiritually mature without a ministry to our own emotional life. In this text, Col 3:1-12, setting one’s mind on things above (vv. 1-2) becomes the first step in the process of controlling one’s emotions.
Our emotions tell us about our thoughts and perspectives. Our emotions (Col 3:2, 8) READ may be present before our conscious thoughts. This may be due to the Fall. The reason they may be a result of the Fall is that the level of confusion that occurs between the thoughts and emotions may reflect fallen realities. Whom did we obey when we were dead in our personal spirit? Who was Lord over us?
If it is true that the work of the Holy Spirit is involved with our emotions, then the work of the Spirit of God is profoundly psychological in regards to the mind or mental actions. Moreover, even though the Holy Spirit is a divine, mysterious presence, he occupies a strategic place within us. He functions at the confluence(MERGING) of our imagination, perspective, ego, and emotions. At this confluence where two or three things merge, He works synergistically (TO CREATE A BETTER FINAL OUTCOME) within us. As we relate to God as a Father through our identity in Christ, deep change takes place through the Spirit of God.
Spiritual realities are emotional realities. One cannot say that counseling and psychology deal only with emotional issues. Emotional issues are intertwined with spiritual issues, for the nature of spirituality is relational and relationships are deeply emotional as even a quick glance of the fruit of the Spirit would show. This means that spiritual realities have psychological implications and vice versa.
Spirituality involves nearly everything. In much of evangelicalism, a false spirituality is placed in the
[slowly emphasize intellect, psychological, physical]
space between the intellectual, psychological, physical aspects of humanity. No such space exists. Biblical spirituality is the management of all those aspects in relationship to the reign of the Trinity.
The work of the Spirit is synergistic. Synergy is two or more things working together in order to create something that is bigger or greater than the sum of their individual efforts.
It is more than just cooperation with the Spirit; it is cooperation with the Trinity. In prayer we relate to the Father. As we do so we remain confident and conformed to the life of the Son. The Spirit empowers us. This empowerment can be sovereign as in his flooding ministry (Luke 1:15, 41, 67; overwhelmingly filled) or we can cooperate as in his filling ministry (Eph. 5:18; filled with character the mental and moral qualities of God).
Our character is developed through our experiences and what we choose to learn and do from them… character in many ways is a combination of our mind, will and emotions our soul, and backbone. As I have said many times character is the backbone of the soul.
We must set our minds on our relationships above; we control our thinking (Rom 8:1-6; Col 3:1-3). The terms used in both Rom 8 and Col 3 refer to perspective. Meaning the way, we look and see things.
As Christians we cannot afford to downplay the importance of emotions. The work of the Spirit of God is deeply emotional. Since those realities are so, they carry weighty implications for how Christians should teach and preach and counsel and lead.
Making God richly emotional does not negate his divine attributes; his omniscience, omnipotence, and sovereignty are intact but deeply enriched. He is not a dry philosopher, but a passionate lover and ruler.
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December 15, 2018 9:07 pm #11
Re: Truth or Dare
[I know that this chapter also doesn't include any crying, but I want to do justice to the story. There will be another crying scene ahead, rest assured.]
Kylie and I eat our lasagna and talk in further detail about what we're going to do now that we're a couple. We discuss when we're available, when we're going to tell everyone else, and other random stuff. She asks my opinion on public displays of affection. I ask her whether or not she's going to tell her parents. They live all the way in New Mexico, and I've only met them once when they flew up here to visit. They're not the best parents--Kylie barely even told them which apartment complex she lives at, for sake of her privacy (and sanity). We agree that I can tell my parents if I feel so inclined, but Kylie's not going to tell her parents.
Before I even know it, we've finished eating, and are washing the dishes together. Kylie nudges me softly with her elbow, and I nudge back. We smile at each other.
After a few minutes of light conversation (and after the dishes are washed and drying on the rack), Kylie looks at me with regret. "I have to go back home. I've got a killer research essay I have to write for Psych."
"Aw," I sigh, drying my hands before pulling her into a hug. "Okay."
"Just promise me one thing."
"Yes?" I wonder what she could possibly want me to promise.
"Call me whenever you cry. I don't want you to be alone." Kylie's breath tickles my neck.
"Sure. But only if you promise me the same thing." I smile unconsciously, knowing she'll hate the fact I turned it back on her.
She groans in frustration. "Fine. I promise. Your turn."
"I promise," I say. Giving her one last squeeze, I let her go. Again, we just stare at each other, appreciating the fact that we can--we're together now.
Kylie's eyes widen. "Right. Psych essay." She walks over to the front door. I follow her. She looks back at me before opening the door. "I'll see you soon?"
"See you soon," I say.
The door closes behind her.
Still, by the clock's revolution each hour,
I dissolve into tears about ev'ry half hour.
December 17, 2018 2:40 am #12
Re: Truth or Dare
[I know that I said that I wanted to do justice to the story, but I figured it would be okay if I skipped ahead a little. If any of you want to read the events leading up to this scene, just PM me.
This scene takes place about a month after the last.
One more thing: since Connor and Kylie's relationship has developed a lot since the last chapter, I included a few details... No worries--I'd still rate the story as PG-13.]
I'm in the middle of cooking ramen noodles when my phone starts ringing. I wipe my hands on a towel lying on the kitchen counter and take my phone out of my back pocket. It's Connor.
"Hey," I pick up. "Can I call you later? I'm kinda busy with something."
It takes Connor a few seconds to respond, which piques my concern. "This is important."
Something in his tone makes me walk over to the stove and turn it off. I take a seat behind the counter. "What's wrong?"
Again, Connor doesn't speak for a little bit. "You know the promise we made?" His voice shakes.
My concern deepens. Is he...? "Yeah, I remember." Shelby (my roommate) walks into the kitchen and starts to talk to me, but I put my finger to my lips. She nods and goes back to her room.
"You probably want to be here right now."
I stand up, stride over to my room, and grab my car keys. "I'll be right there."
"Okay. See you soon."
"See you soon." I end the call and open the front door.
"Wait!" Shelby appears again, carrying my coat. She brings it to me. "Don't forget this."
"Thanks." I throw the coat over my shoulders, walk out of the dorm, and lock the door behind me. Shivering, I walk over to my car, careful not to slip on any black ice. Once in my car, I crank up the heat and drive away.
It only takes me five minutes to reach Connor's dorm. Once there, I take out the spare key Connor gave me (even though we're technically not allowed to give keys to people who don't live in the dorm) and open the door. I close it quickly behind me.
I search the living room for Connor. When I can't find him, I walk over to his closed bedroom door and knock gently. "Connor?"
Even through the door, I can hear a sniffle. "Come in."
I open the door and walk in. Connor's sitting on his bed, leaning his back against the wall. A roll of toilet paper sits beside him, and a few used wads litter his bed. His nose and cheeks are red. He meets my gaze, leans to the side to look behind me, and gestures at the door. "Can you close the door?"
Wordlessly, I close it. He clears a space on the bed beside him, and I slide into the spot, enveloping him in a hug. I wait before repeating the question I asked him over the phone. "What's wrong?"
He sighs deeply. "It's this stupid job thing again. I think I screwed up the interview I had today."
"I'm sorry," I whisper, gathering him even closer.
He rests his head on my chest, only to lift it back up. "You can take off your coat. It's pretty toasty in here."
He's right. I break the hug momentarily to take off my coat and toss it onto the floor. Normally, I would take the time to hang it on an extra hanger in his closet, but these are not normal circumstances.
This time, Connor initiates the hug. He leans his head on my chest again. His body feels warm against mine, and I can't help thinking about the last time we were this close together--except that time, we didn't have any clothes on. I allow myself a second to remember that moment before returning my thoughts to the current moment. I bury my fingers in his blond, wavy hair.
While we embrace, I focus on saying calming phrases and waiting until his shaky breath evens out. I shed a few tears as well, almost feeling the sorrow he's feeling. A while after he stops crying, we break apart simultaneously. I wipe away the wetness on his face, even daring to kiss the salty tears a few times. Connor keeps his gaze cast downward. He reaches up and touches the wet spot (from his tears) on the neck of my shirt. He glances up to meet my eyes.
"Sorry," he says.
"It's okay." I struggle to find something comforting to say, but words fail me. Instead, an idea enters my mind--something that might help him feel better. I catch his hand--which is still pressed against the wet patch on my shirt--and lower it to my left breast.
His eyes widen a little as he realizes what I'm thinking. He shakes his head and gently removes his hand. "I don't think I can tonight. Sorry." He looks at me, his eyes deep with regret and still glistening from crying.
I cup his face in my hand. "Seriously--it's okay. We don't have to today."
Regret remains in Connor's eyes. Unable to stand it anymore, I hug him again. "I'm glad you were able to call me."
"Me, too."
Almost immediately after he says that, Connor's phone rings. He breaks the hug and pulls his phone out of his pocket, his brow furrowed. He answers.
"Hello?...yes, I'm Connor...really? That's great!...yes. I can start this Monday...thank you...I'll be there...'bye." Connor hangs up and stares at his phone screen, baffled.
I can't contain myself anymore. "You got the job?"
He turns to look at me, his jaw hanging open. "Yeah, I did."
"That's great!" I reach over, close his jaw, and kiss him squarely on the mouth.
Connor still looks baffled. "I thought I messed up..."
"It sounds like they were impressed, especially since they called so soon." I grin.
"Well," he looks at me, slowly beginning to grin. "I guess that's that."
"Yup," I say, my cheeks hurting from grinning so widely.
A mischievous look enters Connor's eyes. He glances down at my lips, and we kiss.
I open my eyes once we come up for air. I'm pretty sure I'm the one with the mischievous look, now. "Do you want to..."
"Hell yeah," Connor breathes. We kiss again.
[I would continue writing, but then this story wouldn't be PG-13 anymore, lol. That's the end of "Truth or Dare", unless you guys request more. Thanks for reading. ]
Still, by the clock's revolution each hour,
I dissolve into tears about ev'ry half hour.
Thread Starter
December 17, 2018 3:54 am #13
Re: Truth or Dare
That story was absolutely breath taking. But if he called her when he was crying I think it's only fair to write a scene where she calls him while she's crying.
December 17, 2018 3:11 pm #14
Re: Truth or Dare
You’re absolutely right! I didn’t even think about writing a scene where she calls him. I will write that scene ASAP.
Still, by the clock's revolution each hour,
I dissolve into tears about ev'ry half hour.
Thread Starter
December 26, 2018 6:37 am #15
Re: Truth or Dare
[Alas, it is finally here! A new chapter of Truth or Dare, as you guys requested! :D Sorry for the prolonged absence--my finals went well, but a few other things happened that kept me really busy. I'm glad to say that I'm back, though.
This chapter is 100% build-up, but there will be an amazing crying scene in the next chapter. Anyway, enjoy!]
I sit up taller in my bed. There's definitely something wrong, based on the tone of Kylie's voice. I hop out of bed and pat my pocket to make sure I have my car keys. I do. "Kylie, what's wrong?" I try to sound calm.
"My parents--" Kylie manages to choke out before a sob prevents her from speaking.
I run out of my bedroom, grabbing my shoes from the floor as I do. "I'm coming. Where are you?"
She sniffles. "In the old park, near the water fountain."
I toss on my coat, careful to keep my phone to my ear. All I can hear is Kylie's ragged breathing. Catching the eye of Tyrell--who's standing near the stove, confused--I wave goodbye to him. "Hang on, Kylie. I'll be there within five minutes. Please don't hang up."
"I won't." Kylie's voice is weak.
I speed all the way to the old park and park my car sloppily by the curb, not caring if I get a ticket. Hopping out of my car, I sprint to the fountain. It doesn't take long before Kylie is in sight--she's sitting on a bench near the water fountain. I thank God that I ran in Track and Field in high school. It only takes me fifteen seconds to get there.
A little out of breath, I kneel in front of Kylie's slumped figure and gently take hold of her hands. They feel as cold as icicles.
"Come here," I say, helping Kylie stand up. She shivers violently from the cold, so I put my arm around her shoulders.
"Thanks," she murmurs, teeth chattering.
"Don't mention it. Let's get you home." I lead her to the safety of my car and help her get in the passenger seat.
I drive to her dorm, stealing glances at her every now and then. She's visibly holding back tears--they're clinging onto her lower eyelids like burrs cling to a fuzzy sweater. I reach out and hold her hand, which is still incredibly cold. I rub slow circles with my thumb, willing her hand to get warmer. Willing her beautiful, violin-playing fingers to get warmer.
It doesn't take very long to get to her dorm. I rush over to her side and help her get out. She stumbles, but I catch her before she can fall. We stay locked in that position--my arms wrapped around her, her hands on my shoulders--until she manages to steady herself. I wrap my arm around her shoulders again, ensuring that she doesn't slip on any patches of ice.
We make it up to her front door, and she fumbles with her keys, trying to find the right one. She finally does, but she begins the struggle of fitting it in the lock.
"Here," I say. Taking the key from her, I unlock the door and hold it open for her. I give her keys back. She ducks inside, and I follow.
Abby, Kylie's roommate, is lying down on the couch and watching a movie. She takes one look at our faces and sits up quickly, sending popcorn flying. "Uh," she looks in dismay at the popcorn on the floor. "I'll pick that up later. For now, I'm going to go to the library. I won't be back for a while." Abby stands up and walks over to the coat rack. She pulls on a jacket (which probably isn't hers), stuffs her feet into a pair of boots by the door (which are also probably not hers), and leaves. Kylie relaxes a little, but she's still tense.
"Do you want to sit down?" I suggest, already leading Kylie over to the couch. We sit down, and I wait for her to speak first.
Still, by the clock's revolution each hour,
I dissolve into tears about ev'ry half hour.
Thread Starter
January 28, 2019 5:50 pm #16
Re: Truth or Dare
Hope Azutid is well, she is keeping us (at least me and PrincessLucky) in suspense for over a month waiting for the next chapter.
January 29, 2019 6:25 am #17
Re: Truth or Dare
I completely agree Amans lacrimae. I'm totally in suspense
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global_05_local_6_shard_00002272_processed.jsonl/1869 | I wrote pseudocode for Selection Sort, but I'm not sure what is the running time of my algorithm, can you help me with that?
My Pseudocode: Selection Sort(int a[], int n)
Input: array of length $n$
Output: sorted array
for r=1 to n
for i=r to n
if (a[i]<min)
The external for takes $\Theta (n)$ but I'm not sure about the internal for because it depends on $r$.
• $\begingroup$ Actually, the external for doesn't take $\Theta(n)$, since it contains the internal for. $\endgroup$ – Yuval Filmus Mar 16 '16 at 20:36
• $\begingroup$ @YuvalFilmus It is for within for $\endgroup$ – 3SAT Mar 16 '16 at 20:45
• $\begingroup$ The external for has $\Theta(n)$ runtime on its own, plus the runtime from the internal for. $\endgroup$ – DylanSp Mar 16 '16 at 20:48
If the body of the outer loop gets executed $A$ times and the body of the inner loop gets executed $B$ times, then your algorithm runs in time $\Theta(A+B)$. After calculating $A$ and $B$, you will discover that $B$ grows faster than $A$, and so the running time of your algorithm is dominated by the number of times the body of the inner loop gets executed. It remains to calculate (or estimate) $A$ and $B$. You already mentioned that $A = n$. So all you need to complete the exercise is to calculate $B$, a task which I leave to you.
The inner loop will iterate $n - r + 1$ times for each iteration of the outer loop. To find the total runtime, we can sum this expression over $r = 1$ to $r = n$: \begin{align*} \sum_{r = 1}^{n} (n - r + 1) &= n^2 - \left(\sum_{r = 1}^{n} r\right) + n \\ &= n^2 - \frac{n(n + 1)}{2} + n \\ &= \frac{1}{2}n^2 + \frac{1}{2}n \end{align*} which is $\Theta(n^2)$.
To simplify the proof, we can note that the sequence $(n - r + 1)_{r \in [1, n]}$ is just the sequence $1, 2, \ldots, n$, which you can see by substituting $r = 1$ and $r = n$ into $(n - r + 1)$. We know that this sum $\sum_{i = 1}^{n} i$ equals $\frac{n(n + 1)}{2}$, giving the same result as the first method.
• $\begingroup$ If I could, I would up vote you 5 times, thank you for good answer $\endgroup$ – 3SAT Mar 16 '16 at 21:11
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global_05_local_6_shard_00002272_processed.jsonl/1889 | Back to Writing the Passions (nobody can justly say that I am not trying to sell the last few remaining copies of this excellent and challenging book, which has never been an STBS:
On Deception, Sleep and the Heart
Rituals of Guilt and Innocence
The Innumerable Community
The Violence of the Automaton
Dreams of Forgiveness
Evading the Spoils
A Hidden Cacophony
Nostalgia, Regret, Evaporation
Oh, I knew a thing or two then (or thought I did). Some time soon I shall post my ‘Ballad of Disreputable Old Age’, a homage to George Barker. As they say, I knew George before he died; who properly gets to know somebody after they’ve died? Well, actually, all of us, I suppose: perhaps that’s one kind of true knowledge (if such a thing exists, and unless everything is indeed like Heraclitus’ river).
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global_05_local_6_shard_00002272_processed.jsonl/1894 | Let's say I have a MyISAM table with a data length of 4.8GB and an index length of 6.2GB. So, a total data size of eleven gig. How much memory would this require, were I to convert it to a MEMORY table? 11 gig, or more?
• Be aware that MEMORY tables are temporary in nature, and all data is lost when shutting down the server. If you have a table that's becoming that large, I'm going to guess the data isn't temporary. – db2 Jan 30 '12 at 15:25
• Actually, it is - it pulls together data from a dozen tables, so that other tables (which won't reside in memory) can pull consolidated data from it. It's temporary, is created once a week and once those tables get their data it can go away. – Andrew Jan 30 '12 at 15:29
• Gotcha, sort of a temporary materialized view, then. Just making sure. – db2 Jan 30 '12 at 15:33
• No problem. :) It was a valid concern, and I expected someone to make it, so it was my fault for putting in the question to begin with. – Andrew Jan 30 '12 at 15:34
• Can you post the SHOW CREATE TABLE output in your question? – Derek Downey Jan 30 '12 at 15:49
The exact memory requirement of a row is calculated from the following formula:
SUM_OVER_ALL_BTREE_KEYS(max_length_of_key + sizeof(char*) × 4)
+ SUM_OVER_ALL_HASH_KEYS(sizeof(char*) × 2)
So, on a 64-bit machine, replace sizeof(char*) with 8.
You can get an estimate of the length_of_row from the Information Schema:
SELECT TABLE_ROWS, AVG_ROW_LENGTH FROM information_schema.tables WHERE table_schema='foo' AND table_name='bar';
Then you add up all your BTREE keys and then HASH keys. Note that it might be worth it space-wise to convert any keys to HASH, as they require less memory.
I was going to mention the limitation of maximum MEMORY size dependent on max_heap_table_size, but gbn beat me to it.
• 1
nice answer especially on the indexes (+1 !!!). Hey Andrew, here is a heads up for you: If your queries do range searches, stay away from HASH indexes and use BTREEs only. If your queries do indexes search (eq_ref), vice versa. – RolandoMySQLDBA Jan 30 '12 at 16:13
@gbn and @DTest provided great answers already on using MEMORY tables in terms of indexes and size limits.
Here is yet another perspective to keep in mind:
The MEMORY storage engine
• uses full table locking for INSERTs, UPDATEs, and DELETEs
• Cannot perform concurrent INSERTs
• uses the hash indexes instead of BTREE indexes by default
• has no transaction support
You must also remember to strike a proper balance of MEMORY table usage with
• Database caches
• MyISAM Key Cache
• InnoDB Buffer Pool)
• OS caches
• OS operation
It can't be a MEMORY table (selective quote below) if it exceeds "max_heap_table_size". This is max 4GB for 32 bit
You can set this per table by setting max_heap_table_size per session.
But 12GB or so is a lot of memory for a caching table...
• 1
Hey, good answer on MEMORY table size limitation. +1 !!! – RolandoMySQLDBA Jan 30 '12 at 16:15
• 1
I think you mean the maximum possible max_heap_table_size is 4 GB for 32-bit (and 16 exabytes for 64-bit). – Matthew Flaschen Jan 30 '12 at 17:51
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global_05_local_6_shard_00002272_processed.jsonl/1907 | Talk:Jail Escape
From Valve Developer Community
Jump to: navigation, search
• Clicking on the media page linked me to a site with virus!!! (AV:NOD32)
Iunno...we need to get him real's the ads provided by the host that can contain viri—ts2do 18:40, 7 Apr 2006 (PDT)
Wow, When I first did that site there were no ads, Well anyway I took the link off.
you should get FireFox. |
global_05_local_6_shard_00002272_processed.jsonl/1908 | Articles by Mustafa Kurtuldu
Design Advocate at Google • Material Design, UX & Design Sprints
Introduction to variable fonts on the web
We will look at what variable fonts are, how we can use them in our work.
Payment Request UX considerations
Offline UX Considerations
A guide to designing web experiences for slow networks and offline.
Basics of UX
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global_05_local_6_shard_00002272_processed.jsonl/1917 | From Free Software Directory
Jump to: navigation, search
A GTK+ widget to display large amounts of numerical data with curves.
The GtkDatabox widget (for use with the GTK+ widget set) is used to display large amounts of numerical data in graphical representation. Several sets of data may be shown at one time. You may zoom in and out and navigate via scrollbars. The display of data is rather fast, so you can use the widget for quickly changing data (i.e. an oscilloscope for example) as well. The widget has already been adapted to several scientific projects around the world.
Verified by
Verified on
Verified by
Ted Teah
Verified on
3 August 2006
Leaders and contributors
Roland Bock Maintainer
Resources and communication
AudienceResource typeURI
Bug Tracking,Developer,Help,
Software prerequisites
Source requirementGtk+-2.0.0
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global_05_local_6_shard_00002272_processed.jsonl/1918 | loader from loading.io
039: What to do When Your Canadian Immigration Application is Refused with Richard Kurland
Canadian Immigration Podcast
Release Date: 01/07/2017
CIP Show Notes: Season 2 – Episode 1
Richard Kurland – Policy Analyst and Lawyer
Today I am here with Canadian immigration lawyer Richard Kurland who will be addressing one of the most common enquiries I get on a daily basis, and likely many other immigration lawyers as well:
What to do when you Canadian Immigration Application is refused.”
Welcome to the Podcast Richard.
Introduction of Richard.
Question: How did you get into Immigration?
Today we are going to discuss the options that are available to someone who has had their Canadian immigration application refused.
Question: you have a client who comes into your office and tells you that their immigration application has been refused? Can you share with us the steps you follow to find a solution for these individuals.
1. Consult
1. Reconsideration
1. Re-apply
1. Federal Court… worth it or not?
1. MP
1. Media
How Can you be reached if people who would like to retain you to help them with any immigration matter?
Richard’s contact: lexbase@canimmigrate.com
Thank you so much for joining us. |
global_05_local_6_shard_00002272_processed.jsonl/1922 | Imagemagick unicode text not working
Hello I am on dreamhost VPS and i am trying to use pre-installed Imagemagick to print unicode text on images …something like this :
$im->newPseudoImage(200, 200, “pango:हिन्दी”);
PHP script works great on my localhost. But doesnt’ on dreamhost. it only produces some box with question-marks.
I am new to this, but I hear I need Imagemagick with pango support for this, I tried installing newer Imagemagick ushing SSH but somehow i can’t overwrite preinstalled imagemagick?? Is there a way around? Please help.
Possibly the problem is due to a missing font? You can check what fonts are available on your VPS with fc-list or fc-list :lang=hi (for just Hindi).
You could probably install the fonts you need in your user’s dot-font directory (i.e. /home/user/.font).
After you install the font, the command fc-list :lang=hi should list the font as available for Hindi. You might try some of the fonts that come with Ubuntu 10.4 (the OS DreamHost uses). For example, I tried the Nakula font:
And now fc-list reports it as available for Hindi:
$ fc-list :lang=hi
/home/user/.fonts/nakula.ttf: Nakula:style=Regular
Strange!! I have installed all the fonts (including nakula.ttf) and ArialUnicodeMS.ttf known for its multi language support. I even rebuilt the font cache fc-cache -f -v. And fc-list is showing all fonts I have just installed.
setFont() should work regardless and it working on localhost… but why is this ignored on server??
$im = new Imagick();
$im->setFont("/home/user/test/ArialUnicodeMS.ttf"); //this is not working
$im->newPseudoImage(200, 200, 'pango:हिन्दी');
echo $im->getImageBlob();
Yes, I see that problem too. However, when I run your sample code from the command line, it produces a correct PNG:
$ php test.php > output.png
But the same code fails when PHP is run from the web server. I wonder if a difference in environment configuration is the problem?
exactly! not sure why this is happening… i have created a support ticket hopefully they will come up with a solution.
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global_05_local_6_shard_00002272_processed.jsonl/1929 | Friday, May 24, 2013
The Kid
The Kid, also known as Kid Cheung and My Son A-Chang is a 1950 Bruce Lee film, one of his first. 10-year-old Lee stars with his father in this story based on a comic book character.
I can't find a version online with English subtitles. Significant only for Bruce Lee's presence, the broad strokes of the story are easy enough to follow without subtitles for the chance to see him as a child. I saw enough to satisfy myself of Lee's cuteness but didn't watch the entire film.
clip via youtube:
Love HK Film says, "The story essentially boils down to a morality tale about taking responsibility for your life, leaving a life of crime behind, and getting a real job to become a useful person in society. It’s a message that hasn’t gone out of style".
1. Wow, the account was terminated, so I didn't get to watch it.
2. bummer, but thanks for letting me know. i couldn't find it elsewhere, but I embedded an 8-minute clip instead. still no subtitles. |
global_05_local_6_shard_00002272_processed.jsonl/1932 | 13.7 Limiting Users
If you have users, the ability to limit their system use may have come to mind. FreeBSD provides several ways an administrator can limit the amount of system resources an individual may use. These limits are divided into two sections: disk quotas, and other resource limits.
Disk quotas limit disk usage to users, and they provide a way to quickly check that usage without calculating it every time. Quotas are discussed in Section 17.15.
The other resource limits include ways to limit the amount of CPU, memory, and other resources a user may consume. These are defined using login classes and are discussed here.
Login classes are defined in /etc/login.conf. The precise semantics are beyond the scope of this section, but are described in detail in the login.conf(5) manual page. It is sufficient to say that each user is assigned to a login class (default by default), and that each login class has a set of login capabilities associated with it. A login capability is a name=value pair, where name is a well-known identifier and value is an arbitrary string processed accordingly depending on the name. Setting up login classes and capabilities is rather straight-forward and is also described in login.conf(5).
Note: The system does not normally read the configuration in /etc/login.conf directly, but reads the database file /etc/login.conf.db which provides faster lookups. To generate /etc/login.conf.db from /etc/login.conf, execute the following command:
# cap_mkdb /etc/login.conf
Resource limits are different from plain vanilla login capabilities in two ways. First, for every limit, there is a soft (current) and hard limit. A soft limit may be adjusted by the user or application, but may be no higher than the hard limit. The latter may be lowered by the user, but never raised. Second, most resource limits apply per process to a specific user, not the user as a whole. Note, however, that these differences are mandated by the specific handling of the limits, not by the implementation of the login capability framework (i.e., they are not really a special case of login capabilities).
And so, without further ado, below are the most commonly used resource limits (the rest, along with all the other login capabilities, may be found in login.conf(5)).
The limit on the size of a core file generated by a program is, for obvious reasons, subordinate to other limits on disk usage (e.g., filesize, or disk quotas). Nevertheless, it is often used as a less-severe method of controlling disk space consumption: since users do not generate core files themselves, and often do not delete them, setting this may save them from running out of disk space should a large program (e.g., emacs) crash.
This is the maximum amount of CPU time a user's process may consume. Offending processes will be killed by the kernel.
Note: This is a limit on CPU time consumed, not percentage of the CPU as displayed in some fields by top(1) and ps(1). A limit on the latter is, at the time of this writing, not possible, and would be rather useless: a compiler--probably a legitimate task--can easily use almost 100% of a CPU for some time.
This is the maximum size of a file the user may possess. Unlike disk quotas, this limit is enforced on individual files, not the set of all files a user owns.
This is the maximum number of processes a user may be running. This includes foreground and background processes alike. For obvious reasons, this may not be larger than the system limit specified by the kern.maxproc sysctl(8). Also note that setting this too small may hinder a user's productivity: it is often useful to be logged in multiple times or execute pipelines. Some tasks, such as compiling a large program, also spawn multiple processes (e.g., make(1), cc(1), and other intermediate preprocessors).
This is the maximum amount a memory a process may have requested to be locked into main memory (e.g., see mlock(2)). Some system-critical programs, such as amd(8), lock into main memory such that in the event of being swapped out, they do not contribute to a system's trashing in time of trouble.
This is the maximum amount of memory a process may consume at any given time. It includes both core memory and swap usage. This is not a catch-all limit for restricting memory consumption, but it is a good start.
This is the maximum amount of files a process may have open. In FreeBSD, files are also used to represent sockets and IPC channels; thus, be careful not to set this too low. The system-wide limit for this is defined by the kern.maxfiles sysctl(8).
This is the limit on the amount of network memory, and thus mbufs, a user may consume. This originated as a response to an old DoS attack by creating a lot of sockets, but can be generally used to limit network communications.
This is the maximum size a process' stack may grow to. This alone is not sufficient to limit the amount of memory a program may use; consequently, it should be used in conjunction with other limits.
There are a few other things to remember when setting resource limits. Following are some general tips, suggestions, and miscellaneous comments.
For further information on resource limits and login classes and capabilities in general, please consult the relevant manual pages: cap_mkdb(1), getrlimit(2), login.conf(5).
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global_05_local_6_shard_00002272_processed.jsonl/1933 | Overview of Jive for SharePoint
Jive for SharePoint enables you to collaborate on documents and discussions in either SharePoint or Jive.
You can create or upload content when you're in Jive, and interact socially with it in SharePoint. Red arrows point out the web parts in the following image.
When you're in Jive, you can @mention content like uploaded files and attachments, even though they're stored in SharePoint. If you're confused about where things are, check out Where's My Stuff.
The red arrow in the following image shows you where to access your SharePoint site. For more on accessing the SharePoint site, see Accessing SharePoint from Jive. |
global_05_local_6_shard_00002272_processed.jsonl/1934 | Directions API
The Mapbox Directions API produces turn-by-turn instructions using four different Mapbox routing profiles: mapbox/driving-traffic, mapbox/driving, mapbox/walking, and mapbox/cycling.
A sample Directions API request looks like:,37.78;-77.03,38.91?access_token=YOUR_MAPBOX_ACCESS_TOKEN
The Directions API has optional parameters that can be used to refine the results of a request.
Related resources:
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global_05_local_6_shard_00002272_processed.jsonl/1935 | Style.Priority property (Word)
Returns or sets a Long that represents the priority for sorting styles in the Styles task pane. Read/write.
expression An expression that returns a 'Style' object.
See also
Style Object
Support and feedback
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global_05_local_6_shard_00002272_processed.jsonl/1936 | Book settings
Revision as of 15:31, 25 January 2010 by N Hansen (talk | contribs) (clarified custom titles)
Jump to: navigation, search
Turn on editing in your course and choose the book resource from the drop down resources menu:
getting started
Give your book a name and a summary
Tell your students what your book is called and provide a brief description of its content. Keep in mind that the name you give your book will become the text for the link to it on your main course page. This is true of all the activities you create in Moodle.
add name and summary
Indicate how you want chapters numbered
There are several predefined numbering types:
• Bullets - subchapters are indented and displayed with bullets.
• Indented - subchapters are indented.
define numbering
Note that the width of the table of contents is set by the administrator of your site.
Enable or disable printing
allow printing?
Allow or disallow custom titles
permit custom titles?
Custom Titles Enabled: The custom title (red arrow) is different than the title in the table of contents (green arrow).
Custom Titles Disabled: The titles in the table of contents and in the chapter are the same.
Add a chapter
add a chapter
View work to date
To add another chapter, click on the red cross in the Table of Contents. The new chapter will be inserted directly after the chapter whose title is on the same line as the red cross you click.
so far, so good
Add a sub chapter
add a sub chapter
Using Book
One may, of course, use book to present information in a well-structured, user-friendly format. But there are other possibilities. Because this module allows one to import individual web pages or folders of web pages, it is useful for group work. Example: Each student creates a simple web page about your school and the teacher, (that's you!) uploads the pages to the book. Viola! You and your students have created a useful, interesting resource for new students and their parents. You could do this to create a class cook book and nutrition guide, a resource about local civic organizations, triangles in our daily lives, world leaders, you name it.
click on the import link
browse to the desired web page or folder of web pages and import them into your book
Note: Relative file links are converted to absolute chapter links. Images, Flash and Java are relinked too. Remember to upload images and multimedia files as well as html files to your server, of course. Javascripts, SSI page includes, etc., will probably be lost, however, so keep your pages simple and static. |
global_05_local_6_shard_00002272_processed.jsonl/1937 | 8.1 Storage of Objects
Oracle database automatically maps the complex structure of object types into simple table structure for storage.
8.1.1 Leaf-Level Attributes
An object type is like a tree structure, where the branches represent the attributes. Attributes that are objects sprout subbranches with their own attributes.
Ultimately, each branch ends at an attribute that is a built-in type; such as NUMBER, VARCHAR2, or REF, or a collection type, such as VARRAY or nested table. Each of these leaf-level attributes of the original object type is stored in a table column.
The following topics relate to the discussion of object tables and relational tables in "How Objects are Stored in Tables ".
8.1.2 How Row Objects Are Split Across Columns
In an object table, Oracle database stores the data for every leaf-level scalar or REF attribute in a separate column.
Each VARRAY is also stored in a column, unless it is too large. Oracle database stores leaf-level attributes of nested table types in separate tables associated with the object table. You must declare these tables as part of the object table declaration.
When you retrieve or change attributes of row objects in an object table, the database performs the corresponding operations on the columns of the table. Accessing the value of the row object itself invokes the default constructor for the type, using the columns of the object table as arguments and produces a copy of the object.
The database stores the system-generated object identifier in a hidden column. The database uses the object identifier to construct REFs to the object.
8.1.3 Hidden Columns for Tables with Column Objects
When a table (relational table) is defined with a column of an object type, the database adds hidden columns to the table for the leaf-level attributes of the object type.
8.1.4 Hidden Columns for Substitutable Columns and Object Tables
A substitutable column or object table has a hidden column not only for each attribute of the object type of the column but also for each attribute added in any subtype of the object type.
Besides the type-discriminant column and the null-image column, the following are associated with a substitutable column of person_typ, created by Example 8-1
• A hidden column for each of the attributes of person_typ: idno, name, and phone
• Hidden columns for attributes of the subtypes of person_typ
Thus, the following might be associated with a substitutable column of person_typ: the attributes dept_id and major (for student_typ) and number_hours (for part_time_student_typ).
When you create a subtype, the database automatically adds hidden columns for new attributes in the subtype to tables containing a substitutable column of any of the ancestor types of the new subtype. These retrofit the tables to store data of the new type. If, for some reason, the columns cannot be added, creation of the subtype is rolled back.
When you drop a subtype using DROP TYPE with the VALIDATE option, the database automatically drops hidden columns for attributes unique to the subtype that do not contain data. Errors are raised if these columns contain data.
Example 8-1 creates types needed for related examples.
Example 8-1 Creating Types and Inserting in Tables
-- drop any of these objects created for Ex.7-10
idno NUMBER,
name VARCHAR2(30),
phone VARCHAR2(20),
RETURN idno;
CREATE TYPE student_typ UNDER person_typ (
dept_id NUMBER,
major VARCHAR2(30))
CREATE TYPE part_time_student_typ UNDER student_typ (
number_hours NUMBER);
CREATE TYPE employee_typ UNDER person_typ (
emp_id NUMBER,
mgr VARCHAR2(30));
CREATE TABLE person_obj_table OF person_typ; // an object table
INSERT INTO person_obj_table
VALUES (person_typ(12, 'Bob Jones', '650-555-0130'));
INSERT INTO person_obj_table
VALUES (student_typ(51, 'Joe Lane', '1-650-555-0140', 12, 'HISTORY'));
INSERT INTO person_obj_table
VALUES (part_time_student_typ(52, 'Kim Patel', '1-650-555-0135', 14,
'PHYSICS', 20));
Substitutable columns are associated with hidden type-discriminant columns. The hidden columns contains an identifier, called a typeid, that identifies the most specific type of each object in the substitutable columns. Typically, a typeid (RAW) is one byte, though it can be as big as four bytes for a large hierarchy.
Example 8-2 retrieves typeids of object instances stored in the substitutable object table created in Example 8-1.
8.1.5 Querying for Typeids of Objects Stored in Tables
You can retrieve typeids of object instances stored in a substitutable object table. See Example 8-2.
Example 8-2 Querying for Typeids of Objects Stored in the Table
-- Requires Ex. 8-1
SELECT name, SYS_TYPEID(VALUE(p)) typeid
FROM person_obj_table p;
NAME TYPEID
Bob Jones 01
Joe Lane 02
Kim Patel 03
The catalog views USER_TYPES, DBA_TYPES, and ALL_TYPES contain a TYPEID column (not hidden) that gives the typeid value for each type. You can join on this column to get the type names corresponding to the typeids in a type-discriminant column.
See Also:
"SYS_TYPEID" for more information about SYS_TYPEID, typeids, and type-discriminant columns.
8.1.6 Storage of REFs
The size of a REF in a column of REF type depends on the storage requirements associated with the column, as follows:
• If the column is declared as a REF WITH ROWID, the database stores the ROWID in the REF column. The ROWID hint is ignored for object references in constrained REF columns.
• If a column is declared as a REF with a SCOPE clause, the column decreases due to the omission of the object table metadata and the ROWID. A scoped REF is 16 bytes long.
8.1.7 Internal Layout of Nested Tables
The rows of a nested table are stored in a separate storage table. Each nested table column has a single associated storage table. The storage table holds all the elements for all of the nested tables in that column. The storage table has a hidden NESTED_TABLE_ID column with a system-generated value that lets Oracle database map the nested table elements back to the appropriate row.
A nested table type can contain objects or scalars:
• If the elements are objects, the storage table is like an object table: the top-level attributes of the object type become the columns of the storage table. However, you cannot construct REFs to objects in a nested table because a nested table row has no object identifier column.
See Also:
See "Nested Table Storage".
8.1.8 Internal Layout of VARRAYs
See Also:
See Storage Considerations for Varrays for details. |
global_05_local_6_shard_00002272_processed.jsonl/1963 | Medini Mohan Collection [18th - 19th century]
This collection of manuscripts belongs to Medini Mohan.
Showing 1 to 4 of 4 results
• AnNa Di Ban Kham [c18th century]
File Ref: EAP373/34/1
The content in it is some kind of poetic literature. ...
• Loose Pages [1791-92]
File Ref: EAP373/34/2
It contains the Dam Phi Ram Mantra. Dam Phi is the ancestor worship ceremony and this manuscript has in it the processes to conduct this ceremony. The offerings made in this ceremony are also mentioned here. Lak Ni Rai Mit, in the common era 1791-92. ...
• One Loose Page [c18th century]
File Ref: EAP373/34/3
It contains a mantra which is recited while giving blessings. ...
• Song [c19th century]
File Ref: EAP373/34/4
It contains a Phura Lung song. This is a holy song, transcribed in recent times but believed to be an old song. ... |
global_05_local_6_shard_00002272_processed.jsonl/1988 | Kindly consider the following sentence:
This rise in sea level will have a dramatic effect on coastal cities and towns all over the world.
I was told that the adjective "dramatic" in this context means "big" (= big effect).
If this is correct, what is the difference between "dramatic" and "big" in terms of usage? In other words, what makes the author choose to use "dramatic" instead of "big" in this context?
"Big" primarily refers to something's size. It's a generic and neutral word. There could be a big change in something and yet no one cares.
"Dramatic" also says something about the effect on someone's emotions upon observing something. Often it's used to mean big, but there's an implication that upon seeing the magnitude, people will be surprised or impressed. Often in addition to the magnitude, there's an implication that a dramatic change is sudden, unexpected, and perhaps unprecedented.
"Dramatic" is often used to refer to big changes, but not usually to big objects.
Your Answer
|
global_05_local_6_shard_00002272_processed.jsonl/1990 | Asking for submission and taking what is not yours are two different things
1 Kings Bible Background
05.09.2018 Old Testament: 1Ki 20.1–6
To read the Bible in a year, read First Kings 19–20 on May 9, In the year of our Lord 2018
By Don Ruhl
The Syrian king, more powerful with his army than the Israelite king with his army, declared to Israel’s king that everything belong to him, but then he went too far,
Now Ben-hadad the king of Syria gathered all his forces together; thirty-two kings were with him, with horses and chariots. And he went up and besieged Samaria, and made war against it. Then he sent messengers into the city to Ahab king of Israel, and said to him, “Thus says Ben-hadad: ‘Your silver and your gold are mine; your loveliest wives and children are mine.’” And the king of Israel answered and said, “My lord, O king, just as you say, I and all that I have are yours.” Then the messengers came back and said, “Thus speaks Ben-hadad, saying, ‘Indeed I have sent to you, saying, “You shall deliver to me your silver and your gold, your wives and your children”; but I will send my servants to you tomorrow about this time, and they shall search your house and the houses of your servants. And it shall be, that whatever is pleasant in your eyes, they will put it in their hands and take it’” (1 Kings 20.1–6).
King Ahab was willing to submit his kingdom to the reign of King Ben-hadad, but when Ben-hadad saw Ahab’s willingness to give himself and his kingdom to Syria, Ben-hadad sought another level, declaring that he would send his servants right into Samaria and that whatever they saw and wanted, they would take.
Ahab fought against this request and he had the support of a prophet and of the Lord. Israel had sinned, and so the Lord allowed Syria to have dominion over Israel, but then Syria wanted what was not theirs, coveting the things of Israel and wanting to steal those things.
Submission, yet; stealing, no.
• Who is the only one who has the right to take anything he wants from you?
• Who gave you all that you have?
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global_05_local_6_shard_00002272_processed.jsonl/1995 | Open main menu
The TeamWin Recovery Project (short TWRP) is an alternative, manufacturer-independant Recovery systems[1] for several Android devices. It is based on the AOSP-Android-Recovery, extended with several features and it's own user interface. The Recovery is fully touchscreen-based and can not be controlled using the volume keys (up and down) as well as not with the power key to select menu entries.
TeamWin Recovery Project
Lizenz GPL version 3
Entwickler Team Win, Ethan Yonker, bigbiff
Programmiersprache C, C++
In difference to the ClockWorkMod, TWRP provides a built-in file manager, different themes as well as other advanced options for backup, wipe and restore (e.g only backup or restore some partitions, bypass the MD5-checksum creation or choose an own name for a data set like backups). The installation of zip files provides a way of adding multiple zip files (up to 10) in a so called Batch-Job, which are processed one after one.
To use the TeamWin-Recovery, it has to be installed on the device. This is done with the fastboot command "flash". It's required, that the USB driver for the device is installed correctly and that the fastboot.exe is present, which is, e.g., shipped with the Android SDK, but can also be installed standalone. The recovery itself can be retrieved/downaloded as an image file (*.img). For convenience, this file may be copied in the same directory where the fastboot.exe is saved and renamed to recovery.img.
Afterwards, a command line window is opened [WINDOWS] + [R] -> "cmd" -> [RETURN]) and, within this window, navigated to the directory, where the fastboot.exe is saved in (you can use the windows command to navigate through directories in the command line, followed by the directory path, e.g.: cd C:\android\fastboot).
To proceed, the android device needs to be connected to the computer using the USB cable, followed by executing the following command in the same command line window, which was used before:
fastboot flash recovery recovery.img
After the successful flash of the recovery (which is noted with a success message in the command line window), the device can be started into the recovery-system out of the bootloader. The TeamWin Recovery is now installed successfully.
ADB in recovery
If the android device is started in the TeamWin recovery, you can execute ADB commands against the device. If, during the use of the adb, the command is rejected with the message device not found, you should check, if the correct USB drivers for the device are installed, and, in case of using the Windows operating system, you should check, if the device is correctly recognized in the Windows device manager.
The OpenRecoveryScript is a, licensed under the GNU GPL Version 2.0[2] (and therefore open-source), Scripting-Engine, which allows the script-based execution of Recovery commands. Because the engine is open-source and licensed under a free license, it can be used by anyone for anything, which was an advantage over the extendedcommands implementation, which was used in the ClockWorkMod.[3]
Using a simple text file, saved in the /cache/recovery/ directory with the name openrecoveryscript, the recovery can be instructed to execute the described set of commands during the startup, e.g. the installation of a zip archive such as a ROM, or the deletion of a partition.
Creating a screenshot inside of TWRP
• A screenshot can be created using the same shortcut as in the android system itself by pressing POWER+VOLDOWN at the same time.
• The screenshot image is saved on
• the internal sd card (/sdcard/Pictures/Screenshots) or
• the external sd card (/external_sd/Pictures/Screenshots) if you installed something from there or saved a backup on it.
• To change the location where the screenshot should be saved, simply navigate to the Install menu and select the Storage: ***** part at the top where you can change the storage, which is also used as the partition where screenshots are saved to. |
global_05_local_6_shard_00002272_processed.jsonl/2001 | From Wikipedia, the free encyclopedia
Jump to navigation Jump to search
Gyricon is a type of electronic paper developed at the Xerox PARC (Palo Alto Research Center). It has many of the same properties as paper: it is flexible, contains an image, and is viewable from a wide angle, but it can be erased and written thousands of times.
A Gyricon sheet is a thin layer of transparent plastic, in which millions of small beads, somewhat like toner particles, are randomly dispersed. The beads, each contained in an oil-filled cavity, are free to rotate within those cavities. The beads are "bichromal", with hemispheres of two contrasting colors (e.g. black and white, red and white), and charged, so they exhibit an electrical dipole. When voltage is applied to the surface of the sheet, the beads rotate to present one colored side to the viewer. Voltages can be applied to the surface to create images such as text and pictures. The image will persist until new voltage patterns are applied [1]
As of December, 2005, Xerox closed down the direct subsidiary Gyricon LLC, their Gyricon e-paper display business, and is focusing on licensing the technology. The company have said that the reason for their closure has been their inability to source backplane technology for their Gyricon frontplane at a price of less than $10 per square foot (100 USD/m2). Being able to achieve a price of under $10 was said to be critical to the success of marketing their e-paper-based electronic signage products. Although the company will stop direct manufacture and sale of Gyricon e-paper display products, it will, however, still be licensing their frontplane technology to other users.[2]
1. ^ Gyricon project description Archived 2005-10-24 at the Wayback Machine
2. ^ Brian HAMILTON (2005-12-15). "Xerox erases electronic paper subsidiary, Gyricon LLC, in Scio Twp". Ann Arbor Business Review. Everything Michigan. Archived from the original on 2006-05-01. Retrieved 2007-12-28. |
global_05_local_6_shard_00002272_processed.jsonl/2002 | Plecing kangkung
From Wikipedia, the free encyclopedia
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Plecing kangkung
Pelecing kangkung.JPG
Plecing kangkung
Place of originLombok, Indonesia
Region or stateSoutheast Asia
Created byLombok cuisine
Serving temperatureCold and fresh
Main ingredientsKangkung and plecing sambal
Plecing kangkung is a Southeast Asian spicy water spinach dish made from Lombok island, Indonesia. Plecing kangkung made from blanched kangkung leaf (Ipomoea aquatica) served cold with plecing sambal, made from ground red chili pepper, shallots, garlic, burned bird's eye chili, candlenut, kaffir lime, burned shrimp paste, a pinch of salt and sugar.[1] As a side dish for Lombok Ayam taliwang dish, plecing kangkung usually also served with additional vegetables such as bean sprouts, string beans, fried peanuts and urap's grated spicy coconut dressing. Outside Lombok, plecing kangkung is also commonly served in neighboring island Bali.
See also[edit]
1. ^ "Plecing Kangkung" (in Indonesian). Femina. Retrieved April 4, 2014.
External links[edit] |
global_05_local_6_shard_00002272_processed.jsonl/2007 | Leslie Brisman
Leslie Brisman's picture
Karl Young Professor of English
Ph.D., Cornell University, 1969
M.A., Cornell University, 1966
B.A., Columbia University, 1965
Brisman’s interests include Spenser, Shakespeare, Milton, Blake, Wordsworth, Shelley, Tennyson, Browning, Swinburne, contemporary poetry, and the Bible. His special concerns include forms of multivocality, from the different persons represented in single texts of the Bible to different “voices” one needs to distinguish in a poet such as Wordsworth. Brisman is the author of Milton’s Poetry of Choice (1973), Romantic Origins (1978), The Voice of Jacob (1990). His recent scholarship and publication is in biblical studies and Romantic poetry.
Major English Poets, Spenser, Shakespeare, Milton, Romantic Poetry, Victorian Poetry, Traditions of Elegy, The Bible as Literature, Freud as Literature. |
global_05_local_6_shard_00002272_processed.jsonl/2010 | • Question: why do people get edictied to ps games
Asked by orlacarroll to William, Karen, Jasmine on 16 Nov 2018.
• Photo: Karen
Karen answered on 16 Nov 2018:
A lot of games build in rewards to make games more addictive, for example on PS you get achievements if say you play for 100 hours, or in other games if you beat a level you get a new weapon or power. When this happens your brain releases dopamine, a motivation chemical. The game is designed so that you want more dopamine so you play longer! Games get more addictive the more that game designers understand the effects on your brain. If you’ve ever played a game for a long time, you might notice that the rewards get harder and harder to get. This is to keep your brain hungry for dopamine and to keep you playing! |
global_05_local_6_shard_00002272_processed.jsonl/2012 | Tag: #peace
The Imbalances of Violence
There’s a theory in criminology called the “Routine Activities Theory.” The theory posits that there are three factors that figure into whether or not violence happens in a particular place and time, and how much violence happens. The three factors are targets, guardians and villains (aka “motivated offenders”). I’ll explain the factors a little more in a little bit, but…
Then who do you negotiate with?
It has long been an official policy of the United States to not negotiate with terrorists. Like so many other policies, this sounds good on paper and in theory. In the real world, however, things are a little more complicated.
War is good for something, right?
I’ve never been to war, but I can imagine that it is awful. The buildings around you destroyed, and all the comforts of life taken away. Your friends, colleagues, and other people around you killed. Dead. Looking at pictures of war-torn areas, I imagine war to be the absolute, most hideous thing we can do as human beings. Casus belli… |
global_05_local_6_shard_00002272_processed.jsonl/2017 | Did Trump sign an order banning Muslims from entering the United States? No. It’s black and white. It’s a yes or no question and the answer is simply no, he did not. But when do the hysterical masses let something like facts stand in the way of forming hashtags, publishing “news” articles and organizing demonstrations? |
global_05_local_6_shard_00002272_processed.jsonl/2027 | Currently in Truffle I'm passing in value manually, but how do I make this value something I require. For example when I want to make a transaction on MetaMask, there's a transaction that appears requesting x value and I approve it. How would I request value from the user? I want to deploy and test this contract on Rinkeby.
.then(instance => {
contractInstance = instance;
contractInstance.buyToken(2, {value: 507087936329796580})
return c.numberOfTokensFromAddress('0x...')
.then(numberOfTokens => {
console.log(`You (0x...) now have ${numberOfTokens}`);
• When you say "in Truffle", do you mean you are using Truffle console, right? – Luiz Soares Dec 8 '17 at 22:07
• I mean I'm using truffle-contract – JorahFriendzone Dec 8 '17 at 22:43
You can use a library like readline-sync to get user input (source):
var readlineSync = require('readline-sync');
// Wait for user's response.
var userName = readlineSync.question('May I have your name? ');
console.log('Hi ' + userName + '!');
Note: Do not forget to install the package first, for example yarn add readline-sync.
• I'm trying to not require user to input the data, but rather have the value amount sent to the user – JorahFriendzone Dec 8 '17 at 22:44
• What 'value' are you referring to? You can send ether using web3.eth.sendTransaction. – lunr Dec 8 '17 at 22:46
• I'm talking about this line contractInstance.buyToken(2, {value: 507087936329796580} I want to have the value passed to the buyer – JorahFriendzone Dec 8 '17 at 23:18
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global_05_local_6_shard_00002272_processed.jsonl/2048 |
Half Mouse Cave
From The Vault - Fallout Wiki
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Master of the Mojave.png
Fallout: New Vegas locations project
Half Mouse Cave
Half Mouse Cave.jpg
Icon cave.png
Half Mouse Cave 002.jpg
Map MarkerHalf Mouse Cave
Cell NameNVDLC02TheNarrows (exterior)
NVDLC02NarrowsSorrows (interior)
ref idxx007802 (exterior)
xx008a41 (interior)
Gametitle-FNV HH.png
Gametitle-FNV HH.png
Half Mouse Cave is a cave in Zion Canyon.
Layout[edit | edit source]
When you enter, you will make a left and enter a circular room with a pillar in the middle, on the other side of the room is a slope that leads into yet another circular room. This room contains two campfires, four beds, six sacks containing minor loot (taking from these sacks will not lower Karma, it is not considered stealing from the tribe), a bunch of fruits and meats scattered about the room, three logs to sit on, and some Sorrow tribesmen walking about. If you turn left and continue walking toward the second campfire you will see a door that leads to a higher part of The Narrows.
Appearances[edit | edit source]
Half Mouse Cave appears in the Fallout: New Vegas add-on Honest Hearts.
Gallery[edit | edit source] |
global_05_local_6_shard_00002272_processed.jsonl/2082 | Jump to content
blue crocodile stitch necklace
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Blue Crocodile ???? crochet stitch sampler in a bottle, filled with teeny tiny wooden crochet hook and a bunch of yarn skeins.
Round glass vial size: 2.5 cm/1 inch.
The color Blue is the color of trust and responsibility. It's nature's color for water and sky but is rarely found in fruits and vegetables.
Happy crocheting,
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Cute idea :)
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global_05_local_6_shard_00002272_processed.jsonl/2084 | View Full Version : Optical drive in Device Manager with !
18.06.2007, 09:55
So, I've installed DT 4.09 and after the reboot it finishes installing and it doesn't seem to work. I have the icon in the sys try, I can mount an image, but I have no optical drives in My Computer. My Pioneer DVR-110D is listed in the device manager but is indicated as having a missing or corrupted driver. I also have ME3413T QEO522P SCSI cdrom device which I assume must be the virtual drive or whatever it is that DT installs. However, that drive is having the same exclamation point as my Pioneer drive.
I've uninstalled DT..rebooted..still same problem with my optical drive. I've edited the registry to disable the STPD.sys. I've downloaded the Beta version..1.49 and installed AND uninstalled it. None of this has fixed my optical drive problem or even allowed me to use DT.
I even tried sfc /scannow and it wants to copy some DLL files but obviously without an Optical drive...I can't get anything done that way either.
I was hoping to avoid wiping out my OS and starting over...Windows XP 64-bit SP2 is what I am currently running if it makes a difference.
19.06.2007, 17:44
Have you tried simply removing the optical drive from Device Manager and rebooting to allow Windows to redetect it?
19.06.2007, 22:23
Same here i just installed 408x64 and same thing happened. I now can't install 347 due to some error in the installation and my dvdrw drive has a yellow exclamation mark beside it in device manager. Uninstalled it and rebooted and its still the same.
20.06.2007, 14:15
If you installed the x64 version of DT4 then you have to be running a 64-bit OS, and thus can't install 3.47 as it's 32-bit only.
22.06.2007, 13:52
Method number one will restore all devices. |
global_05_local_6_shard_00002272_processed.jsonl/2087 | Post your Steam ID's here!
Started by Ozzy, 2012 Mar 19, 13:05:48
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2014 Dec 29, 17:53:00 #121 Last Edit: 2014 Dec 29, 18:17:47 by LaptopBrony
FRIEND MEH!!!!!!!! if it's alright with you. :P :D
Mod Edit-Do not smilie spam. Thank you
I'm always up for a Duck Game or two, or Dark Souls! Most likely any multiplayer games I have I'll play if I have someone to play with.
2015 Dec 11, 00:53:30 #124 Last Edit: 2015 Dec 11, 00:59:51 by Zaugr
I'm currently building a gaming PC so I can play more and do more, but I'm an avid gamer and I'd be happy to play, trade, join a group, whatever:
Birds don't just fly they fall down and get up
Nobody learns without getting it wrong
Part of The Kingdom of Roses
If I find that I can trust you, I might send you my Skype, too.
Remember to, if possible, tell me you're from on here, so I know you're not some random person I don't recognize.
And yes, i still use Steam. I still play games on it, but most of the time, I don't like playing by myself.
So basically, I'm the kind of guy that hates being by themselves. I won't force you because of that, of course. I don't wanna come off as a bad person.
Solar Guardian's OC Sheet:<br />Lunar Strike's OC Sheet:<br /><br />And remember...<br />Limits are meant to be broken!
Posted my steam here already, but is anyone here on SteamGifts too? :D
Super sayian pony
I gots about 30 steam friends :D Could always use some more!
Not sure if this is a good idea, but whatever. Here's my profile:
Make sure that you say something about how you saw this on the forum so I know who you are.
What is this 'happiness' others speak of
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global_05_local_6_shard_00002272_processed.jsonl/2089 | Solved thread
[AWS-EC2] PhalconException: IndexController handler class cannot be loaded
Hello everyone,
I'm trying to make Phalcon work on a instance in my EC2 panel, everything went fine and the framework apparently installed successfully, but for some reason when I try to load an application (Tutorial 1 from phalcon's site) it just don't work and throw me this error:
PhalconException: IndexController handler class cannot be loaded
I've tried many kinds of solution, but them showed unsuccessful, and I really didn't know what to do to make it run properly.
• Ps1.: The same application is running normally in my local environment
• Ps2.: Yes, i've created the tutorial's database/table on my EC2 instance and do have mysql installed
• Ps3.: Phalcon seems to be installled properly, when i run some php command to show extensions phalcon is there, when i run echo \Phalcon\Version::get(); it throws me: 0.9.1 so i assume it is properly installed.
My instance is running Ubuntu 12.10 Server 32bit, if it helps. (And locally, I'm using OSX)
Did someone faced this issue before? Can it be some problem with Phalcon's installation or maybe another quirk? Maybe some .htaccess problem (it was blocked by default, I had to do some changes into httpd.conf)?
I would really appreciate some help here. :)
Thanks for opening this here, the apacheconf I posted on Github didn't work?
I added that code into /etc/apache2/httpd.conf file, but it didin't work.
Also, .htaccess files seems to be working as well, if i do some change (eg.: delete some character from rules) in some .htaccess file it throws me an error, so its probably running well.
Very strange. The main problem is that i don't know from where the issue is, if it is .htaccess problem, or apache/php configs, or phalcon extension, etc.
Phalcon 0.9.1 works with php 5.4.12-2 (the version used in my EC2 instance) too, right?
Maybe there is a problem with case-sensitiveness, Mac OS X is not case sensitive while Linux is.
This website is running with Phalcon on EC2.
Also, this is the virtual host config for this website:
<VirtualHost *:80>
DocumentRoot /srv/www/forum/public
<Directory "/srv/www/forum/public">
AllowOverride All
Options All
Order allow,deny
Allow from all
And the code:
Double check your path for controllers dir in config (or in code).
When i try to include the paths manually in index.php (just to check if the path routes are working) it seems to work well. But for some reason it keeps sending me this message error when its in config file.
If i put:
$test = include("../app/controllers/indexController.php");
echo "success";
echo "fail";
into index.php it shows me: "success"
But when i use the same path to determine controller/models way,
//Register an autoloader
$loader = new \Phalcon\Loader();
it gives me
PhalconException: IndexController handler class cannot be loaded
"indexController.php" - must be CamelCase!
yep, that was it!
controller names must be CamelCase (ExampleController) and my file was renamed like (exampleController). Simple like that.
I hope this journey serve as example for the new incoming adepts of the framework. ALWAYS CHECK YOUR FILES NAMES. :)
Thanks @lantian for helping me solve this newbie problem, Thanks @Phalcon to readily try to help me here and in github.
for some reason it doesn't load the views, when i try to instead of the error, now it shows a blank page, with nothing in it. If i put a echo directly into IndexController it shows up for me, but the view itself don't appears.
=). It seems that view not found. Double check it =))). It must be in /views/index/index.volt[php] where /[viewsDir]/[ControllerName]/[ActionName].EXT ... all names in path must be in lowercase
edited Oct '14
was getting the same, running the built in php server
solution was full path names my bootstrap is in /app/bootstrap.php in index.php in require_once('../app/bootstrap.php');
//Register an autoloader
$loader = new \Phalcon\Loader();
__DIR__ . '/' . 'controller/',
__DIR__ . '/' . 'model/'
//Create a DI
$di = new Phalcon\DI\FactoryDefault();
//Setting up the view component
$view->setViewsDir(__DIR__ . '/' . 'view/');
return $view;
//Handle the request
catch(\Phalcon\Exception $e)
echo "PhalconException: ", $e->getMessage();
Hello, when I click in sign Up Here! I have the follow, Exception: TutorialController handler class cannot be loaded, I get the code exemple at someone can help me ?
edited Mar '15
Yeah, in your bootloader (index.php) change the base directory to '/' instead of '/tutorial/'.
edited Sep '17
i am getting the same issue: PhalconException: PageController handler class cannot be loaded
My issue is not because of CamelCase and my base uri code is this:
return $url;
This issue is coming for only few pages remain all are working fine. what colud be the possible error.? |
global_05_local_6_shard_00002272_processed.jsonl/2094 | Does Judeo-Christian beliefs rise from other religions?
I was led to this video why tries to explain the “History of God”:
It mentions many of the ancient beliefs of the Babylonians and civilizations that “influenced” monotheistic Judaism.
What should I think of this video?
I think the following should answer your question:
I don’t think this answers the question at all. The OP seems to be asking about Semitic/Babylonian paganism’s purported effects on Israelite religion while your link involves European paganism’s purported effects on early Christianity.
Do a search on pagan origins of Judaism and pagans origins of Christianity. After reading a some of the articles you can make your own decision of what to think about it.
Many people throughout history have attempted to diminish Christianity in one way or another. Attacking its origins is a popular one. They twist history, sometimes not so subtly, to make it appear as if Christianity and Judaism were spawned from paganism when the opposite is true. Mithra is a go to for them but many real historians have discounted that and the other attempts.
It’s fun to keep up on the latest attacks hurled at us, just to see how far these folks will go, but I wouldn’t worry much about their deceit.
In a Catholic framework does it even matter if Babylonian or Canaanite paganism influenced Israelite religion? I understand Catholicism to have incorporated aspects of Greek philosophy into its theology where such can complement authentic truth. If it’s good enough for Hellenic/Roman Christianity why not for postexilic Judaism?
This whole repugnance of and looking down on “other religions” has no place in Catholic thought. We can respect and understand without accepting or fearing as God has given us all, everyone on earth, a desire and call which we respond to in imperfect ways.
We have an advantage as Catholics, a faith in the light of Christ who calls us and sends us forth to share and assist others in their search. We need not fear any relationship with any religion as long as we know Christ.
Well, I think the main point of the video was to try and discredit monotheistic beliefs by showing the “man-made” origins of it. I was just trying to figure out if this video has any basis in truth, or is in fact an opinion.
Im sure im going to get the hammer brought down on this but i will say the truth.
It is possible on several levels to argue that Christianity (or more accurately Judaism) has a significant pagan influence. The most common method of doing this is through claiming that A. Christianity adopted Pagan practices in Europe, or B. That it is based on existing cults like those of Mithras or Horace.
I dont intend to use these because they arnt very good arguments.
A is very true of the cultural trappings of Christianity, peoples pagan culture didnt just go away, but the theological teaching of the church such as those in the Catechism dont seem to have much if any pagan influence.
B simply has no evidence to support it, and often is supported with distorted or even blatantly made up facts. Lots of religions have things in common.
And those things they have in common is where im going to start. While many (including me) argue that the widespread similarity in myths and religion world wide show means they are all in some way or another attempting to find divinity, there is an actual historical reason for these similarity.
Roughly 10,000 years ago a group called the Aryans left their homeland in central Turkey and spread out across Eurasia, from India to Ireland. Their language mixed with the ones already present and became the basis for all languages from Belfast to Bangladesh and they brought elements of their culture too. Most pagan religions west of Tibet can be traced back to their dietys, the archetypes of the Ind0-Aryan religions family, which included Hinduism, as well as Sumerian, Babylonian, Egyptian, Greco-Roman, Celtic, Slavic, and Germanic Paganism.
So where does Judeo-Christian religion come in? Well the first reference to YHWH on the Archeological record actually predates the Jews. YHWH was the head of the pantheon of, get this, the Canaanites, the very people God commands to be massacred in the bible. If Abraham existed, he lived in a time period when YHWH was already actively worshiped in the region. Its totally possible that Judaism is a offshoot of the Canaanite religion that became focused on YHWH alone. By this vein you could actually argue that Judeism, and by extension christianity, came from the same distant ancestor as Hinduism and Western Paganism.
The second possibility is what is talked about in your video, the Babylonian captivity. The fact that 7 was holy to the Babylonians before it was to the Jews, or that it was in Babylon where the Jews wrote a flood story very similar to the per-existent epic of Gilgamesh.
Religions mingle and change over time, its natural, and to think it dosnt happen requires quite a bit of blind faith.
Yeah, I don’t understand the claim the YHWH was the God of War or some offshoot.
So is the history in the video considered real?
Nope is just another attempt to discredit Christianity.
The problem arises not even 5 minutes into the video.
I need according to them throw away the historicity of the Bible and take as gospel the history found in the library of Asurbanipal.
So there was no monotheistic Judaism and Abraham was non existant.
The problem we have is that there is no one presently still following the polyteist teachings of the Babilonians whom I should point out took the Israelites into slavery twice and yet they somehow retained monotheism all along while the pantheism of Babilonia was buried in the dust where that library was also found.
Hmmm I will keep the Bible thank you very much and I will keep Jesus also…
I just wante to make a general point about the similarities in various world religions. Remember, all men have a common origin in Adam and Eve, so all shared the same original, primordial religion. But, because of original sin, this became distorted and often misdirected toward idols, etc., but remnants of the original source no doubt remained. Likewise, the Fathers often talk about the “spermatic Word”–the seed of truth implanted in all men, but without grace and the Holy Spirit was seen darkly and distortedly.
The similarity in religions, therefore, reflects both man’s common origin as well as the universality of the Word.
Likewise, there is nothing wrong with the People of God learning from different cultures and incorporating the good things in different cultures and there’s nothing wrong with admitting this has happened historically (I couldn’t watch the video so I’m not sure if what is being alleged there is true or not). Pope Pius XII explained this well in his encyclical on the missions, Evangelii Praecones, noting how this was done in the OT as well as the Christian Church:
Yes, as far as Archeologists can tell, YHWH was likely the primary god of all the Semitic peoples, which includes the Jews, Canaanites, and Assyrians who diverged from their cousins in Palestine some time well before but whos dietys bear similar attributes.
You brought this video up before. It is just a big misinterpretation of the Truth.
I do believe that God used cosmologies which the Israelites would have
been familiar with to describe the Truth. The Babylonians surely did not
have an influence over the Jews’ monotheism, not at all.
The atheist has an agenda, a preconceived intent to dis-
prove \Christianity, but he’s not being honest about it, at
least no honest with himself.
No. Christianity arises from the Resurrection of Jesus.
See this video on the Resurrection
Pre Christian Judaism arose from God choosing them and setting them apart from the other nations.
Surrounding religions did influence the Jews negatively. As many Jews fell into idolatry. However, Judaism is Monotheistic, whereas the religion of the Babylonians , Egyptians and others were polytheistic. Yet orthodox Jews maintained there was only one God. Also, Judaism influenced other religions.
Just because something has similarities does not mean it comes from it. Also look up fallacy by association or correlation.
A point also to be made is that in all the different religions across the world the Judeo-Christian is the only one that since it’s beginning when God chose Abram to make with him the covenant remained faithfull to one God which is not made of earthly materials.
But the concept instead that a living God that permeates the whole creation and whom loved human kind so much that in order to rescue it was willing to become man Himself.
Look at all the other religions, they all manifest deities that need to be placated by offerings and sacrifices, even human sacrifices.
This is true of MesoAmerica, Europe, Asia and the Pacific region.
In contrast to that, we have; Jesus, God made man, that allowed Himself to be killed by humans, talk about role reversal here.
In pagan religions you see gods killing gods, gods killing humans but humans killing gods? :bigyikes:
Unheard off.
So where is the root for such a radical belief?
It’s a 180 degree opposite to what you can see in the other religions. It is such a radical departure from what is the “norm” that any one trying to sell that idea might as well claim that white is actually black and viceversa! :rolleyes:
My read on it was kind of different from the posts I’ve seen here. The first, and subsequent three videos, are about the question of the concept of God and his scholastic understanding of how that developed. It is not at all specifically about christianism and what in the OP might better be called the Abrahamic religions.
It seems to me, as well, that someone who is considering a sincere inquiry from the necessary point of view of their particular experience may not be “attacking” anyone’s belief of any religious stripe whatsoever. If anyone bothered to view the whole set of videos, he is interested in an evidentiary, not faith based inquiry. His exposition is not couched in terms of “You’re wrong!” but of “I found.”
While the referenced article makes good points about logic, parallels, and sequiturs, it is not to the point of the content of the video referred to in the OP. It also assumes that credulity given to an alternate interpretation of history is an attack. It isn’t. It is necessary critical inquiry. Also, it is somewhat purist in that while the distinctions of separate arrisals may be the case, in fact nothing happens by itself. And as is true of any history dispensed by any institution, especially one that is scrupulous in its intellectual parsings, that of the Church would appear to be seamless unless inquired into in some depth.
But that is a scholastic matter, and schooling, as we see with our political friends in the red states, appears to be at a level commensurate with the poverty found there. And yet faith rules the day with such as the West Borough Bible Church. I’m just saying that a healthy dose of critical thinking might be on the same plate as even a very reasonable faith. And that neither schooling nor precepts ought trump Love as an experience.
… Im going to respond to that out of the blue remark by stating that all of Americas major centers of poverty such as Detroit, New York, LA, and Miami are overwhelmingly blue and have been for decades.
|
global_05_local_6_shard_00002272_processed.jsonl/2112 | Being FORGIVEN by GOD is all about a CHANGE of heart -turning from "me first" to "Jesus First”.
"...But unless you repent, you too will all perish." Luke 13:3 (NIV)
If I am sorry that my “me first” choices have led to painful consequences, and my focus is on my misery, the Bible would call that worldly sorrow.
But, if my attitude is one of conviction of my wrong - the wrong of putting myself first, regardless of the consequences, the Bible would call this godly sorrow.
How to be FORGIVEN...
Confess whatever forms of “me first” you have identified: pride, jealousy, unforgiveness, and the right to run your own life...
Acknowledge that you have been wrong and sinned against GOD - in all of the ways that “me first” has been expressed in thought, word, or deed in your life (be specific)…
"Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death." II Corinthians 7:10 (NIV)
Tell God you are repenting - (turning from) of all of these sins… and Ask God to forgive you - for each and every one of these sins...
Declare to God that you are totally yielding to Him as your Lord - to make any changes He wants to make in your life.
Thank Him for His forgiveness and for His New Life in you!
Now, you can FORGIVE… as you have been FORGIVEN!
For more on being TRULY FORGIVEN go to: |
global_05_local_6_shard_00002272_processed.jsonl/2117 | Tag Archives | Scientist
3 Funniest Jokes Ever To Make You Laugh
The Trained Professoinals After his return from London, Bob couldn’t find his luggage in the airport baggage area. He went to the lost luggage section and told the woman there that his bags hadn’t shown up on the baggage carousel. She smiled and told him not to worry because they were trained professionals and he was in good hands. Then […]
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Mistakes Make Man Perfect
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How Newton Beat Edison!
Once all the Scientists meet at a conference. They get bored with usual stuff they have been doing and for a change become a bit kiddish and decide to play the hiding game. It was Edison’s turn to seek. He starts counting from 1 to 100 and all the other Scientists start to hide except […]
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global_05_local_6_shard_00002272_processed.jsonl/2127 | Vibrational Analysis in Gaussian
Joseph W. Ochterski, Ph.D.
October 29, 1999
Minor update: 17 June 2018
Get PDF file of this paper (you may need to Right-Click this link to download it).
One of the most commonly asked questions about Gaussian is “What is the definition of reduced mass that Gaussian uses, and why is is different than what I calculate for diatomics by hand?” The purpose of this document is to describe how Gaussian calculates the reduced mass, frequencies, force constants, and normal coordinates which are printed out at the end of a frequency calculation.
The Short Answer
So why is the reduced mass different in Gaussian? The short answer is that Gaussian uses a coordinate system where the normalized cartesian displacement is one unit. This differs from the coordinate system used in most texts, where a unit step of one is used for the change in interatomic distance (in a diatomic). The vibrational analysis of polyatomics in Gaussian is not different from that described in “Molecular Vibrations” by Wilson, Decius and Cross. Diatomics are simply treated the same way as polyatomics, rather than using a different coordinate system.
The Long Answer
In this section, I’ll describe exactly how frequencies, force constants, normal modes and reduced mass are calculated in Gaussian, starting with the Hessian, or second derivative matrix. I’ll outline the general polyatomic case, leaving out details for dealing with frozen atoms, hindered rotors, and the like.
I will try to stick close to the notation used in “Molecular Vibrations” by Wilson, Decius and Cross. I will add some subscripts to indicate which coordinate system the matrix is in.
There is an important point worth mentioning before starting. Vibrational analysis, as it’s descibed in most texts and implemented in Gaussian, is valid only when the first derivatives of the energy with respect to displacement of the atoms are zero. In other words, the geometry used for vibrational analysis must be optimized at the same level of theory and with the same basis set that the second derivatives were generated with. Analysis at transition states and higher order saddle points is also valid. Other geometries are not valid. (There are certain exceptions, such as analysis along an IRC, where the non-zero derivative can be projected out.) For example, calculating frequencies using HF/6-31g* on MP2/6-31G* geometries is not well defined.
Another point that is sometimes overlooked is that frequency calculations need to be performed with a method suitable for describing the particular molecule being studied. For example, a single reference method, such as Hartree-Fock (HF) theory is not capable of describing a molecule that needs a multireference method. One case that comes to mind is molecules which are in a tex2html_wrap_inline763 ground state. Using a single reference method will yield different frequencies for the tex2html_wrap_inline765 and tex2html_wrap_inline767 vibrations, while a multireference method shows the cylindrical symmetry you might expect. This is seldom a large problem, since the frequencies of the other modes, like the stretching mode, are are still useful.
Mass weight the Hessian and diagonalize
We start with the Hessian matrix tex2html_wrap_inline769 , which holds the second partial derivatives of the potential V with respect to displacement of the atoms in cartesian coordinates (CART):
This is a tex2html_wrap_inline773 matrix (N is the number of atoms), where tex2html_wrap_inline777 are used for the displacements in cartesian coordinates, tex2html_wrap_inline779. The tex2html_wrap_inline781 refers to the fact that the derivatives are taken at the equilibrium positions of the atoms, and that the first derivatives are zero.
The first thing that Gaussian does with these force constants is to convert them to mass weighted cartesian coordinates (MWC).
where tex2html_wrap_inline783, tex2html_wrap_inline785 and so on, are the mass weighted cartesian coordinates.
A copy of tex2html_wrap_inline787 is diagonalized, yielding a set of 3N eigenvectors and 3Neigenvalues. The eigenvectors, which are the normal modes, are discarded; they will be calculated again after the rotation and translation modes are separated out. The roots of the eigenvalues are the fundamental frequencies of the molecule. Gaussian converts them to cm tex2html_wrap_inline793, then prints out the 3N (up to 9) lowest. The output for water HF/3-21G* looks like this:
Full mass-weighted force constant matrix:
Low frequencies --- -0.0008 0.0003 0.0013 40.6275 59.3808 66.4408
Low frequencies --- 1799.1892 3809.4604 3943.3536
In general, the frequencies for for rotation and translation modes should be close to zero. If you have optimized to a transition state, or to a higher order saddle point, then there will be some negative frequencies which may be listed before the “zero frequency” modes. (Freqencies which are printed out as negative are really imaginary; the minus sign is simply a flag to indicate that this is an imaginary frequency.) There is a discussion about how close to zero is close enough, and what to do if you are not close enough in Section 4 of this paper.
You should compare the lowest real frequencies list in this part of the output with the corresponding frequencies later in the output. The later frequencies are calculated after projecting out the translational and rotational modes. If the corresponding frequencies in both places are not the same, then this is an indication that these modes are contaminated by the rotational and translational modes.
Determine the principal axes of inertia
The next step is to translate the center of mass to the origin, and determine the moments and products of inertia, with the goal of finding the matrix that diagonalizes the moment of inertia tensor. Using this matrix we can find the vectors corresponding to the rotations and translations. Once these vectors are known, we know that the rest of the normal modes are vibrations, so we can distinguish low frequency vibrational modes from rotational and translational modes.
The center of mass ( tex2html_wrap_inline797 ) is found in the usual way:
where the sums are over the atoms, tex2html_wrap_inline799. The origin is then shifted to the center of mass tex2html_wrap_inline801 . Next we have to calculate the moments of inertia (the diagonal elements) and the products of inertia (off diagonal elements) of the moment of inertia tensor ( tex2html_wrap_inline803 ).
This symmetric matrix is diagonalized, yielding the principal moments (the eigenvalues tex2html_wrap_inline805 ) and a tex2html_wrap_inline807 matrix ( tex2html_wrap_inline809 ), which is made up of the normalized eigenvectors of tex2html_wrap_inline803 . The eigenvectors of the moment of inertia tensor are used to generate the vectors corresponding to translation and infinitesimal rotation of the molecule in the next step.
Generate coordinates in the rotating and translating frame
The main goal in this section is to generate the transformation tex2html_wrap_inline813 from mass weighted cartesian coordinates to a set of 3N coordinates where rotation and translation of the molecule are separated out, leaving 3N-6 or 3N-5 modes for vibrational analysis. The rest of this section describes how the Sayvetz conditions are used to generate the translation and rotation vectors.
The three vectors ( tex2html_wrap_inline821, tex2html_wrap_inline823, tex2html_wrap_inline825 ) of length 3N corresponding to translation are trivial to generate in cartesian coordinates. They are just tex2html_wrap_inline829 times the corresponding coordinate axis. For example, for water (using tex2html_wrap_inline831 and tex2html_wrap_inline833 ) the translational vectors are:
Generating vectors corresponding to rotational motion of the atoms in cartesian coordinates is a bit more complicated. The vectors for these are defined this way:
where j=x, y, z; i is over all atoms and P is the dot product of tex2html_wrap_inline841(the coordinates of the atoms with respect to the center of mass) and the corresponding row of tex2html_wrap_inline809, the matrix used to diagonalize the moment of inertia tensor tex2html_wrap_inline803.
The next step is to normalize these vectors. If the molecule is linear (or is a single atoms), any vectors which do not correspond to translational or rotational normal modes are removed. The scalar product is taken of each vector with itself. If it is zero (or very close to it), then that vector is not an actual normal mode and it is eliminated. (If the scalar product is zero, this mode will disappear when the transformation from mass weighted to internal coordinates is done, in Equation 6.) Otherwise, the vector is normalized using the reciprocal square root of the scalar product. Gaussian then checks to see that the number of rotational and translational modes is what’s expected for the molecule, three for atoms, five for linear molecules and six for all others. If this is not the case, Gaussian prints an error message and aborts.
A Schmidt orthogonalization is used to generate tex2html_wrap_inline847 (or 3N-5) remaining vectors, which are orthogonal to the five or six rotational and translational vectors. The result is a transformation matrix tex2html_wrap_inline813 that transforms from mass-weighted cartesian coordinates tex2html_wrap_inline853 to internal coordinates tex2html_wrap_inline855, where rotation and translation have been separated out.
Transform the Hessian to internal coordinates and diagonalize
Now that we have coordinates in the rotating and translating frame, we need to transform the Hessian, tex2html_wrap_inline787 (still in mass weighted cartesian coordinates), to these new internal coordinates (INT). Only the tex2html_wrap_inline859 coordinates corresponding to internal coordinates will be diagonalized, although the full 3N coordinates are used to transform the Hessian.
The transformation is straightforward:
The tex2html_wrap_inline863 submatrix of tex2html_wrap_inline865, which represents the force constants internal coordinates, is diagonalized yielding tex2html_wrap_inline859 eigenvalues tex2html_wrap_inline869, and tex2html_wrap_inline859 eigenvectors. If we call the transformation matrix composed of the eigenvectors tex2html_wrap_inline873, then we have
where tex2html_wrap_inline875 is the diagonal matrix with eigenvalues tex2html_wrap_inline877.
Calculate the frequencies
At this point, the eigenvalues need to be converted frequencies in units of reciprocal centimeters. First we change from frequencies ( tex2html_wrap_inline879 ) to wavenumbers ( tex2html_wrap_inline881 ), via the relationship tex2html_wrap_inline883, where c is the speed of light. Solving tex2html_wrap_inline887 for tex2html_wrap_inline889 we get
The rest is simply applying the appropriate conversion factors: from a single molecule to a mole, from hartrees to joules, and from atomic mass units to kilograms. For negative eigenvalues, we calculate tex2html_wrap_inline881 using the absolute value of tex2html_wrap_inline877, then multiply by -1 to make the frequency negative (which flags it as imaginary). After this conversion, the frequencies are ready to be printed out.
Calculate reduced mass, force constants and cartesian displacements
All the pieces are now in place to calculate the reduced mass, force constants and cartesian displacements. Combining Equation 6 and Equation 7, we arrive at
where tex2html_wrap_inline897 is the matrix needed to diagonalize tex2html_wrap_inline787. Actually, tex2html_wrap_inline901 is never calculated directly in Gaussian. Instead, tex2html_wrap_inline903 is calculated, where tex2html_wrap_inline905is a diagonal matrix defined by:
and i runs over the x, y, and z coordinates for every atom. The individual elements of tex2html_wrap_inline915 are given by:
The column vectors of these elements, which are the normal modes in cartesian coordinates, are used in several ways. First of all, once normalized by the procedure described below, they are the displacements in cartesian coordinates. Secondly, they are useful for calculating a number of spectroscopic properties, including IR intensities, Raman activies, depolarizations and dipole and rotational strengths for VCD.
Normalization is a relatively straight forward process. Before it is printed out, each of the 3N elements of tex2html_wrap_inline919 is scaled by normalization factor tex2html_wrap_inline921, for that particular vibrational mode. The normalization is defined by:
The reduced mass tex2html_wrap_inline923 for the vibrational mode is calculated in a similar fashion:
Note that since tex2html_wrap_inline813 is orthonormal, and we can (and do) choose tex2html_wrap_inline873 to be orthonormal, then tex2html_wrap_inline929 is orthonormal as well. (Since tex2html_wrap_inline931 then tex2html_wrap_inline933 ).
We now have enough information to explain the difference between the reduced mass Gaussian prints out, and the one calculated using the formula usually used for diatomics:
The difference is in the numerator of each term in the summation. Gaussian uses tex2html_wrap_inline935 rather than 1. Using the elements of tex2html_wrap_inline901 yields the consistent results for polyatomic cases, and automatically takes symmtery into consideration. Simply extending the formula from Equation 14 to tex2html_wrap_inline939 would (incorrectly) yield the same reduced mass for every mode of a polyatomic molecule.
The effect of using the elements of tex2html_wrap_inline901in the numerator is to make the unit length of the coordinate system Gaussian uses be the normalized cartesian displacement. In other words, in the coordinate system that Gaussian uses, the sum of the squares of the cartesian displacements is 1. (You can check this in the output). In the more common coordinate system for diatomics, the unit length is a unit change in internuclear distance from the equilibrium value.
One of the consequences of using this coordinate system is that force constants which you think should be equal are not. A simple example is H tex2html_wrap_inline943 versus HD. Since the Hessian depends only on the electronic part of the Hamiltonian, you would expect the force constants to be the same for these to molecules. In fact, the force constant Gaussian prints out is different. The different masses of the atoms leads to a different set of Sayvetz conditions, which in turn, change the internal coordinate system the force constants are transformed to, and ultimately the resulting force constant.
The coordinates used to calculate the force constants, the reduced mass and the cartesian displacements are all internally consistent. The force constants k_i are given by k_i = 4{\pi}^2{\tilde{\nu_i}}^2c^2{\mu}_i since \nu_i = \frac{1}{2\pi}\sqrt{\frac{k_i}{\mu_i}}. The force constants are converted from atomic units to millidyne/angstrom.
To summarize, the steps Gaussian uses to perform vibrational analysis are:
1. Mass weight the Hessian
2. Determine the principal axes of inertia
3. Generate coordinates in the rotating and translating frame
4. Transform the Hessian to internal coordinates and diagonalize
5. Calculate the frequencies
6. Calculate reduced mass, force constants and cartesian displacements
{\mu}_i = ( \displaystyle\sum_k^{3N} l_{CART_{k,i}^2} )^{-1}
l_{CART} = \bold{MDL}
A note about low frequencies
You’ll find that the frequencies for the translations are almost always extremely close to zero. The frequencies for rotations are quite a bit larger. So, how “close to zero” is close enough? For most methods (HF, MP2, etc.), you’d like the rotational frequencies to be around 10 wavenumbers or less. For methods which use numerical integration, like DFT, the frequencies should be less than a few tens of wavenumbers, say 50 or so.
If the frequencies for rotations are not close to zero, it may be a signal that you need to do a tighter optimization. There are a couple of ways to accomplish this. For most methods, you can use Opt=Tight or Opt=Verytight on the route card to specify that you’d like to use tighter convergence criteria. For DFT, you may also need to specify Int=Ultrafine, which uses a more accurate numerical integration grid.
As an example, I reran the water HF/3-21G* calculation above, with both Opt=Tight and Opt=VeryTight. You can see in Table 1 that the rotational frequencies are an order of magnitude better for Opt=Tight than they were for just Opt. Using Opt=Verytight makes them even better.
Table 1: The effect of optimization criteria on the low frequencies of water using HF/3-21G*. The frequencies are sorted by increasing absolute value, so that it’s easier to distinguish rotational modes from vibrational modes.
This raises the question of whether the you need to use tighter convergence. The answer is: it depends – different users will be interested in different results. There is a trade off between accuracy and speed. Using Opt=Tight or Int=Ultrafine makes the calulation take longer in addition to making the results more accurate. The default convergence criteria are set to give an accuracy good enough for most purposes without spending time to converge the results beyond this accuracy. You may find that you need to use the tighter criteria to compare to spectroscopic values, or to resolve a strucutre witha particularly flat potential energy surface.
In the water frequency calculation above, using tighter convergence criteria makes almost no difference in terms of energy or bond lengths, as Table 2 demonstrates. The energy is converged to less then 1 microHartree, and the OH bond length is converged to 0.0002 angstroms. Tightening up the convergence criteria is useful for getting a couple of extra digits of precision in the symmetric stretch frequency.
Table 2: The default optimization settings yield results accurate enough for most purposes. Tighter optimizations make almost no difference for this HF/3-21G* frequency calculation on water.
Table 3: Initial geometries for water optimization calculations. Geometry A was produced by Geom=ModelA. Geometry B is a slightly modified version of Geometry A.
You can also see that the final geometry parameters obtained with the default optimization criteria depend somewhat on the initial starting geometry. Using Opt=VeryTight all but eliminates these differences. I’ve included the starting geometries in Table 3, for those who wish to reproduce these results. (Using the default convergence criteria may give somewhat different results than those I’ve shown if you use a different machine, or even the same machine using different libraries or a different version of the compiler).
With DFT, Opt=VeryTight alone is not necessarily enough to converge the geometry to the point where the low frequencies are as close to zero as you would like. To demonstrate this, I have run B3LYP/3-21G* optimizations on water, starting with geometry B from Table 3, with Opt, Opt=Tight and Opt=VeryTight. The results are in Table 4. The low frequencies from these two jobs hardly change, and in fact get worse for the Tight and VeryTight optimizations.
Table 4: The effect of grid size on the low frequencies from B3LYP/3-21G* on water with Opt, Opt=Tight and Opt=VeryTight. More accurate grids are necessary for a truly converged optimization. The frequencies are sorted by increasing absolute value, so that it’s easier to distinguish rotational modes from vibrational modes.
Given the straight forward convergence seen with Hartree-Fock theory, this might not seem to make sense. However, it does make sense if you recall that DFT is done using a numerical integration on a grid of points. The accuracy of the default grid is not high enough for computing low frequency modes very precisely. The solution is to use a more numerically accurate grid. The tighter the optimzation criteria, the more accurate the grid needs to be. As you can see in Table 4, increasinfg the convergence criteria from Tight to VeryTight without increasing the numerical accuracy of the grid yields no improvement in the low frequencies. For Opt=Tight, we recommend using the Ultrafine grid. This is a good combination to use for systems with hindered rotors, or if exact conformation is of concern. If still more accuaracy is necessary, then an unpruned 199974 grid can be used with Opt=VeryTight. Again, the higher accuracy comes at a higher cost in terms of CPU time. The VeryTight optimization with a 199974 grid is very expensive, even for medium sized molecules. The default grids are accurate enough for most purposes.
I’d like to thank John Montgomery for his constructive suggestions, Michael Frisch for clarifying several points, and H. Berny Schlegel for taking the time to discuss this material with me. Thanks also to Jim Cheeseman, for lending me his copy of Wilson, Decius and Cross.
Last updated on: 17 June 2018. |
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global_05_local_6_shard_00002272_processed.jsonl/2136 | Labor Beat: Corporate Media and Plunder of Chicago Public Education
In the weeks following the election of Karen Lewis as the new Chicago Teachers Union President, we see how Chicago’s corporate public relations world attempts to spin the story of new union militancy in the face of layoffs and 35 students per classroom. Exclusive press conference scenes and analysis. Interview with Carol Caref, new CTU Region A Vice President, as we watch her and Karen Lewis spar with reporters. George Schmidt, Editor of, provides valuable insights into the media scene in Chicago. Also footage and commentary by reporter John Kugler who describes his question that shut down a press conference put on by Mayor Daley and the head of Chicago Public Schools Ron Huberman. 27 min. Produced by Labor Beat. Labor Beat is a CAN TV Community Partner. Labor Beat is a non-profit 501(c)(3) member of IBEW 1220. Views are those of the producer Labor Beat. For info:, 312-226-3330. For other Labor Beat videos, visit Google Video, YouTube, or and search “Labor Beat”.
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global_05_local_6_shard_00002272_processed.jsonl/2147 | United States – Boca Raton
4 Responses
1. Edward English says:
I am very interested in attending this event. Will this be a go?
2. Nathalie Vaiser says:
This is for “2019 Global Azure Bootcamp Day” right?
Can you please provide more details on how the Raspberry Pi fits in with learning Azure? The description of this day mentions “one-day deep dive class on Azure”. I realize Microsoft gives you some latitude on exactly what content to teach this day, but I was hoping to send some people over who want to learn about Azure.
• hroggero says:
Hi Natalie. The morning sessions will be about how to use specific Azure services (Service Bus Topics/Queues, Azure Cognitive Services, Machine Learning), and the afternoon will be a hands-on lab with RPis to use what we learned in the morning for the most part.
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global_05_local_6_shard_00002272_processed.jsonl/2150 | Uplifting Words
My Worth
No matter who you are, where you are from, your age, or your lifestyle you want to be loved and accepted. When God created us, He took deep thought into it. No two people on Earth are the same, so He must have obviously designed us all special. Twins even have different character traits.
One will go to great lengths to be loved or find acceptance. When someone is in a relationship or wants someone to notice them, you can bet that they will dress their best, act their best, and do everything in their power to attract the other person. Some people we would have never guessed that we would be friends with, but they changed something that made them seem more like-able or presentable. An example would be a nerdy kid that starts to smoke so he could fit in with the bad guys, or a insecure young lady who shows off her body to get attention from guys or get in popular circle.
In society today, we are given the impression that you either fit this category or you’re a nobody. I remember I once wore a pair of shoes to school (chuck Taylor’s), and I promise a few guys made fun of me. Literally, a weeks or months later, a famous rapper had them on and made a song about it, and the same guys who laughed at me, began to wear them. Now I’m sitting here thinking to myself, it is beyond crazy what people do to look cool or to “fit in”. I once was the loser, but now they are wearing the same thing as me.
Christians, please stop trying to fit in. God has called us to stand out. I notice so much how in church we can act, talk, dress, and do things like the world. Let me guarantee you this, the world is miserable. The world is driven back and forth by a new style, trend, song, economy, etc. every day. The only place one can find peace and stability is in Jesus Christ and His word, the bible. The world is like a ship without a sail or anchor, they go wherever the winds blow.
– Notice that it starts off with if. Only you who claim to be a Christian should do this.
– Affection: to interest oneself in, regard, savour, think (Greek). Your interests should be heavenly and should be pleasing God biblically, not on worldly things.
– You are dead. Dead = slain (Greek). I do not believe dead people care about Jordan’s, Nike, high heels, fancy jewelry. Nor do I believe they worry about music, followers on social networks and dating. God says that you should be dead with these simple things. Our focus shouldn’t be on things.
– Of course you’re human and must survive, but seek first the kingdom and God will provide these simple things that you need (See Matthew 6:33).
No one wants to be hated or be the oddball, I understand that. However, God said the world will hate you because you do not belong to them. They hated Jesus because He came and flipped the script on them, what makes you any better than your master?
– You do not belong to the world, so don’t try to fit in with them.
– The world doesn’t need you. Jesus died for you to be a light to this world. Stop walking in darkness and shine!
– It isn’t fair for me to be lost and you know the way, but instead of you showing the way, you walk around lost with me.
Your worth is not in:
• A man/woman nor husband/wife. They can die or dump you.
• Money: It can be stolen, lost, and it surely doesn’t come with you when you die.
• People’s opinions: They will get rid of you as soon as you do not meet the criteria or they find someone/something better.
• A degree: This doesn’t qualify you as a Christian. Many have degrees without jobs in their fields. A degree doesn’t stop the devil from attacking you.
• What you own: Health can be taken away from you. Clothes will run out if style and you’ll have to get more to “fit in”. A car doesn’t move without gas, therefore it shouldn’t be your god. A cell phone doesn’t determine your status or change the way God sees you.
• Your good works: You were saved by grace and you won’t make it without grace.
• Your gifts, talents, or anointing: Those are from God and He could strip you of everything if He wanted to.
• Your figure: We should be focused on pointing people to Jesus, not showing off our bodies. Many cause people to lust and stumble, do not be the reason your brother/sister falls into sin.
Your worth is in one place:
No person or thing should be placed before God. We must stop idolizing our technology. Some people don’t realize it but we worship ourselves and our possessions. The bible is our spiritual mirror. We should look in there and see where we line up and see what needs to be adjusted, but some look in natural mirrors more. Worrying more about their appearance than their spirit. We cannot go a day without our phone or a social network, but a day without our bible and prayer doesn’t make us uneasy. Your worth is only found in Christ, so let your affections and desires be found in Him!
Heavenly Father, I come to you because you alone are God. I recognize that I have neglected you in some areas of my life. Your word says that I am complete in You, so help me to know that I am accepted by You and I don’t need to go to other sources for validation. Even if the world rejects me, help me to always turn to You, because you’re all that I need. Help me to see the idols that I have set up in my life, even if I made my own self my god. Help me to place you back on top and keep you there. Lord I just want to be used by you, and to please you in every way. So keep me, and let Your will be done, not mine. In Jesus name, amen.
God bless,
Tovares Grey
6 thoughts on “My Worth”
1. I just seen your Direct Message to me on Twitter and At first I wasn’t going to Read this because it look real Long but I’m glad I read this post. Not only it inspired me but it also gave me Clarity as Well. Thank You Brother. Misfit For Life, Misfit For Christ.
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global_05_local_6_shard_00002272_processed.jsonl/2153 | Moves for Wrist Health
Moves for Wrist Health
Regardless of our best intentions to sit with perfect posture, occasional sore wrists happen. And texting ad nauseum certainly doesn’t help. We turned to our resident integrative specialist, Lauren Roxburgh for some tips on lower arm health. (For more from Lauren, see The Secrets of the Pelvic Floor, Undo the Day, Fascia: The Secret Organ.)
by Lauren Roxburgh
After yet another long day at the computer, who hasn’t experienced sore and achy wrists? It’s a common problem—and one that hopefully goes away when you get to take a break from the keyboard.
As someone who deals with fascia and alignment every day, my perspective on occasinoal achy wrists is a bit more holistic. Since fascia is a continuous web that wraps around every muscle, tendon, ligament, and joint, I’ve found that issues in one area can often be traced back to problems in another area. And because the median nerve actually originates in the neck and shoulder area, I like to look at the entire shoulder girdle and the pathway the median nerve takes down the arm to the wrist.
What I’ve observed in clients is that it is actually postural problems that are the real culprits. Think about it for a second: We spend so much of our day driving, texting, or typing and this often causes our arms to rotate inwards and our heads to slump forward, knocking our posture out of alignment.
Here are a few simple tips to help to unwind the rotation of the arms. Creating space and bringing the body back into a healthy alignment not only boosts circulation, it also helps “lubricate” the connective tissue, and muscles of the chest neck, shoulders, forearms, wrists, and thumbs, which can have huge benefits.
foam roller
goop, $50
1. Palms Up Restorative Chest Opening
• Lay on the roller the long way so that your entire spine is supported from head to tailbone. Begin with arms out to the side with palms up and chest expanded. Inhale deeply as you reach your arms up overhead slowly and with control, keeping them as close to the mat as possible and parallel to the floor.
• Repeat 8 times.
Benefit: This move opens the chest and brings circulation to the upper and middle back, shoulders, and helps align the neck.
2. Shoulder Blade Mobilization Slide
• Lay on the roller the long way, so that your entire spine is supported from head to tailbone. Reach your arms up over your head as close to the floor behind you. Inhale as you slightly slide your upper body to the left. Exhale as you slide your upper body slightly to the right.
• Repeat 8 times on each side.
Benefit: This boosts circulation and blood flow to the deeper muscles of the upper back and shoulder blades while opening the chest and front of shoulders. It helps align the neck and head and reduce the feeling of heaviness on the shoulders.
3. Arm De-Rotation
• Place the roller behind you with your palms down on the roller and your fingers pointing behind you and your legs extended long in front of you with inner thighs together. Keeping the roller stable, inhale and bend your right elbow and lean over to your right hip bone keeping the left arm extended and chest open. Exhale as you lean to the other side.
• Repeat 8 times on each side.
Benefit: This moves helps unwind the internal rotations in the shoulders, arms, and forearms and helps open up the collarbone and reveal a more elegant posture.
4. Crossed Leg Chest Expansion
• Keep the roller behind you and cross your legs in front of you. Reach both arms back with thumbs rotating out. Inhale as you press your hips forward and up keeping your heart open and the roller stable.
• Repeat 8 times.
Benefit: Opens the chest, heart, and fronts of the shoulders.
5. Rolling Forearm Release
• Come to your knees on the mat and place your upper forearms on the roller just below your elbow joints and palms up with thumbs out to the side. You should be in a table-top position with hips over knees. Inhale as you lean your body weight into the roller and roll down your forearms while the roller comes closer to you. Exhale as you return back to your starting position.
• Repeat 8 times.
Benefit: This move is like a forearm massage. It helps promote circulation and blood flow to the forearms and hands.
6. Hand and Thumb Roll Stretch
• Come down to your knees about hip-width apart and bring the roller about a foot away from your knees. Lean your upper body slightly forward and place your fingers on the roller, bending at the root of your fingers and stretching the palm. Inhale as you roll the roller a few inches away from you into the hook of your thumbs. Exhale as you return back up.
• Repeat 8 times.
Benefit: This move stretches the fascia of the hands, thumbs, and the wrist.
Related: Foam Rolling Exercises
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global_05_local_6_shard_00002272_processed.jsonl/2161 | For appointments please call 801-785-1169
Deeply Rooted In Happiness
By Elsebeth Green, LCSW, RPT-S
The brilliant positive psychologist, Martin Seligman starts out his book Authentic Happiness with the fascinating story of a study of 141 seniors graduating from some high school and the types of smiles they displayed in their senior pictures. Apparently, there are two types of smiles and they actually have names. The first is the Duchenne smile, named after the man who noticed it, and this smile is genuine. Not only do the corners of the mouth raise up, but the eyes actually crinkle – something that is very difficult to control. The second smile is named the Pan American smile. This is named after the posed flight attendants in advertising for the now shut-down airlines. This smile looks like it took effort and the eyes do not crinkle.
Of the 141 seniors whose pictures were labeled one of these two categories, about fifty percent were genuine and 50% were not. As these seniors were interviewed at ages 27, 43, and 52 and asked about their marriages and their life satisfaction, guess which group had happier and more satisfied marriages and lives? Was this because they were prettier? Nope! Attractiveness was looked at as a factor and disqualified. It turns out that a woman who genuinely smiles is more likely to be happy in marriage and satisfied with life.
This doesn’t mean that we don’t all have serious challenges in life and in love. I seldom see someone in therapy because they are too happy or too satisfied. But I do notice a correlation between people who grasp onto hope and cheer more quickly and those who make progress even from childhood issues.
Is it possible to make ourselves happier people? Or is the tendency towards happiness something that a few lucky people are just born with? It turns out that, yes, actually there are specific things that have been studied and proven to increase our happiness factor if they are practiced consistently. One such thing is gratitude. It is not just a cliché that if we count our blessings, we will be more cheery. Many studies have confirmed that some type of consistent gratitude practice increases the joy and satisfaction of our lives.
Come and attend the You Got This Women’s Conference 2019 and hear Elsebeth talk about all 10 of the practices that will increase happiness with consistent application. |
global_05_local_6_shard_00002272_processed.jsonl/2163 | From vitamin A to protein you will find back in vegetables! For parrots an indispensable element in their daily diet. Because variation is always desirable, the Vogeljungle offers different types of vegetables in dried form. In this form, the vegetable is consistent and therefore good and safe to use in a diet ... That's why
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global_05_local_6_shard_00002272_processed.jsonl/2180 | Brasilia vs. Islamabad time difference
Brasilia is 8 hours behind Islamabad
Brasilia BrazilIslamabad Pakistan
Sun 08:32 am
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Time Converter - Meeting Planner Tool
Time difference between Brasilia Brazil and Islamabad Pakistan is 8:0 hours
Islamabad doesn't observe daylight saving time but Brasilia does. DST in Brasilia started on 04 November 2018 and ended on 17 February 2019. When DST is observed in Brasilia the time difference between Brasilia and Islamabad is 7:0 hours. |
global_05_local_6_shard_00002272_processed.jsonl/2194 | Stevia in the Raw is just one brand name of the non-nutritive sweetener derived from the stevia plant, which is native to South America. While some products with stevia also contain sugar alcohols, this particular product gets its sweet taste only from stevia leaf extract, also called Rebaudioside A or Reb-A. Like other brands, Stevia in the Raw is touted for its extraordinary sweetness without any calories, all without raising blood sugar. According to the In The Raw website's nutrition facts, the only nutrient in the product is less than 1 gram of carbohydrate per packet. Despite all of these promising features, there are still some considerations to make before using this product.
Little Evidence for Risks
In spite of the intense marketing for the “natural” aspect of stevia, concerns over the possible risks and side effects are not new. In fact, the sweetener came under scrutiny during the 1980s as a supplement form, when animal studies showed the possibility of adverse reproductive and fertility effects. However, the supplements are not the same form of stevia as Rebaudioside A. The sweetener version of stevia was approved in 2008, according to “Eating Well” magazine. While questions still remain, there is no direct evidence suggesting that stevia poses dangers to your health. Moderate consumption is the safest approach to stevia and all other artificial sweeteners.
Balanced Diet and Moderation
Proponents of artificial sweeteners like Stevia in the Raw may use the product in place of sugar to save calories and carbs. Bear in mind, however, that replacing sugar alone won’t create a balanced diet. Using sweeteners will do little good if they are solely used for sugar replacements in baked goods and other high-fat, high-calorie foods. Stevia in the Raw is best used in moderation.
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global_05_local_6_shard_00002272_processed.jsonl/2199 | Connect EQuIS Professional to a Database
Connect EQuIS Professional to a Database
<< Click to Display Table of Contents >>
>Professional > Databases > Admin >
Connect EQuIS Professional to a Database
Once EQuIS Professional has been installed, the following items will be required.
Name of the server where the EQuIS Professional Database is located.
Valid user name and password.
To obtain this information, contact an EQuIS Database Administrator. Log in to EQuIS Professional using Windows authentication or using an established (SQL Server) user name and password.
Note: When using network licensing, one EQuIS Professional Standard license will automatically be consumed on successful login.
The EQuIS Professional Quickstart - Connect to a New Database, Facility or Facility Group - 2018 video is available to view here and can also be downloaded.
Launch EQuIS Professional
To open the EQuIS Professional window, execute the steps below.
1.Click Windows > Start.
2.Point to All Programs > EarthSoft.
3.Select EQuIS Professional.
4.EQuIS Professional will open to the backstage view.
Create New Connection
Create a New Connection to the Server and connect to a database by following the steps below.
1.EQuIS Professional will automatically open to the Connect tab.
2.Enter all database connection information.
3.Select Server Type: EQuIS Enterprise or SQL Server (select from drop-down next to Server Name).
4.Enter a Server Name: The name (or IP address) of the server that is being connected to. If the server name is unknown, contact the system administrator.
5.Select User Authentication type from drop-down. See the Note box that follows the image just below, for guidance on authentication types.
6.Enter User Name and Password information.
7.Connection String Options: Enter user-specific connection string options for database level connections. See Connection String Options below for details.
8.Click Connect Cloud-Refresh-WF_32.
Note: Selecting the EQuIS Enterprise server type for Application Level Security connections will hide the connection string options. Refer to the EarthSoft Online Help article Configuration File for information on editing Connection String Options in the EQuIS.exe.config file.
Sign in with Microsoft
Enterprise users connecting to Professional may be authenticated with Azure Active Directory (AAD).
When configured (see Azure Active Directory for User Authentication), a "Sign in with Microsoft button is enabled on the login screen after entering the Server Name (Server Type = Enterprise).
Click Sign in with Microsoft.
The connection is redirected to https://login.microsoftonline.com/, which opens a new login prompt.
Enter the Email and Password MicroSoft AAD account credentials.
The user is directed back to Professional as an authenticated user.
The Microsoft account tokens are cached to allow one-click sign in until the token expires (per site settings). The token cache is stored at C:\Users\<user name>\AppData\Roaming\EarthSoft\msalcache.bin.
Open an Existing Connection
Note: Connections from previous versions of EQuIS Professional (*.xml format) are accessed from the Open tab on the backstage view. EQuIS Professional will automatically save the *.xml connection file as an .equis file. (The Autosave New Connection is enabled by default, see below).
1.When launched, EQuIS Professional opens to the backstage view.
2.Click the Open tab from the left menu.
3.From the Open tab, select from the recent items/pinned connections or click Browse.
4.EQuIS will open to the users local Connections folder by default where the .xml (through version 6) and .equis (EQuIS 7) connection files are stored. If no .equis file is present, the file type in the Open dialogue will default to .xml.
Note: By default. connections are saved to your '\AppData\Roaming\EarthSoft\Connections' folder to the Connection Location. This feature can be modified through the Options menu in the backstage view.
5.Select the desired connection file to open.
6.After a connection has been established, click the database and navigate to a facility.
7.Double-click the desired facility to connect. Steps to create and save a connection file can be found in the help article Connect to a Facility or Facility Group.
Connect to Facility or Facility Group
After a connection has been established, Connect to a Facility or Facility Group.
Autosave Connections
EQuIS Professional will automatically save new connections by default to the Connection Location. This feature can be modified through the Options menu.
When Autosave New Connection is enabled, connections are saved after successfully connecting to the server.
Automatically saved connections are saved as a new .equis file.
The new .equis file will appear in the Recent Items* list on the Open tab of the backstage view.
*The Recent Items functionality assumes that "Show recently used files" is enabled in Windows Folder Options.
Connection String Options
The Connection String Options field is available for advanced connection string settings. For example, when connecting to a SQL Server Database with large datasets, it may be necessary to increase the Connection Timeout to avoid timeout errors. Timeout errors may occur anytime the database is accessed, commonly when first connecting to the database, but also when reference values are called when creating reports. Type Connection Timeout=xx in the Connection String Options field (where xx is the number of seconds) as shown below.
"Connection Timeout = 300;"
Notes about Connection Strings:
Adding this option through the Connection String Options field will apply it to the current connection only.
Be sure to include a semicolon (;) at the end of the connection string.
Additional Connection String Options
For SQL Clients: Refer to the SqlConnection.ConnectionString Property page.
Additional Information: Which type of authentication should I use?
Contact a database and/or system administrator to find out what type of authentication to use. The administrator will either provide a username and password or grant a Windows domain user account permission to log in to the database.
The Authentication mode that the server is using is indicated in SQL Server Management Studio by right-clicking on the database engine name>Properties>in the Security Section.
There are two possible modes, which are explained below.
Windows Authentication Mode
Windows Authentication mode enables Windows Authentication and disables SQL Server Authentication. Mixed mode enables both Windows Authentication and SQL Server Authentication. Windows Authentication is always available and cannot be disabled. When connecting through a Windows user account, SQL Server validates the account name and password using the Windows principal token in the operating system.
Mixed Mode
If Mixed Mode Authentication is selected during setup, the user must provide, and then confirm, a strong password for the built-in SQL Server system administrator account named sa. The sa account connects by using SQL Server Authentication. More information about this is available in the Microsoft Library article Choosing an Authentication Mode.
Only the roles of user indicated in the ST_LICENSE connection string will be used for the linking process. License Linking is independent of the individual logging in to a specific Professional Database.
EQuIS uses only the credentials of the user indicated in the connection string in ST_LICENSE for license linking. This user will need to have read capability on ST_LICENSE and read/write capability on ST_LICENSE_USE. The EarthSoft Online Help article Application Level Security has more information on configuring SQL roles. All other users will be able to access any database, regardless of their user roles. |
global_05_local_6_shard_00002272_processed.jsonl/2227 | Berlin’s First E-Bike Tours
In Service
Join one of our Tours and experience our city in a special and unique way.Discover the city of Berlin using one of our innovative E-Bikes, also known as “Pedelecs”. The bikes have an electronic motor which gives you the feeling of driving with constant “tailwind”.This enables you to effortlessly explore more of the city.Despite the electronic motor, one still needs to pedal in order to activate the motor. This means you can still enjoy the sensation of biking.Our guides will talk about the history of Berlin while we stop at various historical spots.Unlike other bike tours in Berlin, the maximum number of guests we can take is 10. This gives the tour a more personal and private flair.Prebook the tour 4 days please with minimum number of four participants.
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Mere fact that interest charged from debtor wasn't reflecting in bank a/c statement couldn't be ground to reject CIRP
July 4, 2019[2019] 106 258 (NCLT-Chd.)
IBC: Where corporate debtor had not disputed default committed by it towards payment of loan, merely because interest which was being charged from it was not shown in bank account statement of financial creditor, was not a factor as to reject CIRP for reason that penal interest was to be charged as per terms of loan agreement
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global_05_local_6_shard_00002272_processed.jsonl/2263 | 11. Conclusion
This short conclusion video summaries what you’ve learned and offers options for additional training and education.
0. Introduction to Druid University
An overview of Druid University topics.
1. What is Apache Druid?
A high level overview of Apache Druid and its key capabilities.
2. How does Apache Druid work?
Druid components, processes and ecosystem.
3. What can you use Apache Druid for?
The types of analytics are the best fit for Druid.
4. Druid Architecture
A deeper drive into the Druid components and processes.
5. Druid File Format
The details and benefits of the Druid columnar file format.
6. Data Modeling with Druid
Best practices and considerations for data modeling in Druid.
7. Druid and Kafka
Build an ingestion spec for data streaming from Apache Kafka.
8. Druid Native Batch
Build an ingestion spec for Druid native batch ingestion.
9. Druid SQL
Using the Druid SQL API.
10. Imply Pivot Analytics UI
A brief walkthrough of Imply Pivot analytics UI.
11. Conclusion
A short Druid University summary and next steps video. |
global_05_local_6_shard_00002272_processed.jsonl/2264 | Obesity as a Global Problem.
Malaysia now has some of the highest obesity statistics of all the nations of South East Asia. According to a survey conducted in 2015 by worldobesity.org, 31.6% of males over the age of 18 are overweight, while 15% of the same demographic is obese; in females, the statistic is even higher – while only 28.3% are classified as overweight, 20.6% are considered obese. If these numbers didn’t give you pause for concern, they probably should: obesity is linked to type 2 diabetes, hypertension, gout, arthritis and a host of other medical conditions, which means that a generation that wrestles with obesity in its youth will likely have to tackle the associated ailments in its prime.
Yet this predicament places Malaysia in a position that is far from unique. All over the world, governments are facing similar issues. One of Malaysia’s closest neighbors, Brunei Darussalam, a nation with a population of just over 400,000, faces 34.5 percent of men aged 19 and above classified as overweight, while 27% are classified as obese; statistics are nearly identical in relation to women. Singapore fares slightly better than both countries, with 12% of adult men and 9% of adult women considered obese; however 34.5% of Singaporean adult men and 24.3% of adult women are classified as overweight. Further north, China faces nearly 12% in their adult male population, and 11% of adult females.
Overall, South East Asia is affected by the global obesity epidemic on a much smaller scale than much of the world. Indonesia’s adult male population only suffers from 16% overweight, with a miniscule 3% classified as obese, while women fared only slightly worse, with 24% of adult women overweight, and 9% classified obese. Thailand’s male population showed only a slightly higher figure, with 4.7% obese and 17.7% overweight; again, the female population stood somewhat higher at 25.2% overweight and 9.1% obese.
But SEA’s statistics are massively dwarfed by those in the western world. The United States showed a massive 35% of adult males as obese, and 40% of adult women. Mexico, a neighboring nation with drastically different living standards per capita, stood only slightly lower at 26.8% for adult men, and 37.5% for adult women. In Western Europe, The United Kingdom bears the standard of most portly nation, with obesity in England standing at 27% for both genders; In Scotland, 28% of adult men, 30% of adult women.
So Malaysians can take some comfort from the fact that as bad as the problem might seem, other nations fare considerably worse. According to an article published in The Telegraph, Malaysia doesn’t even make it into the top 20 most obese nations; it doesn’t make it into the top 20 least obese nations either, but it goes without saying that the middle of the scale is still better than the bottom!
And yet remains the question: how did Malaysia (and indeed the world) find itself with a weight problem?
Disclaimer: The opinions and observations are my own, and I am in no way an authority on world obesity.
It seems apparent to even the most casual observer that the global obesity epidemic is a recent development. On the one hand, humans are clearly designed to accrue subcutaneous fat, and yet clearly not designed to carry large quantities of it. This is because our pre-agricultural ancestors did not live according to scheduled meals, but ate when and if food was at hand; in such circumstances, the capacity to store fat was crucial to survival. The human body got rather good at collecting and holding on to fat, because there was generally very little of it to go around. Of course, most humans are no longer hunter-gatherers and can reasonably rely on the universal standard of 3 meals a day; we no longer need to hoard fat in the same fashion as our uncivilized forebears. However, our bodies have not evolved to fully cope with the ready availability of the two things we evolved to crave: sugar and fat. As our bodies follow their genetic programming to retain fat and subsequently increase our body weight, our skeletons and internal organs strain to cope with the extra load; this overload is part of what causes the myriad of disorders that follow.
And the problem hasn’t merely gotten steadily worse – it appears to have accelerated. A passing observation of Obesity statistics in the United States between the 1950s to the present, according to worldatlas.com, shows a whopping increase of 26 pounds in the average weight of adult Americans. And unfortunately, America is not unique in this predicament. Although the rate of climb for obesity contrasts greatly from country to country, it is apparent that this climb has risen steeply from the latter quadrant of the 20th century into the 21st. One way or another, the sad conclusion has to be faced: from the perspective of history, the obesity epidemic is a peculiarly modern problem.
So what is the root cause of the obesity epidemic?
The Republic of Nauru is the third smallest state in the world by land area, and the smallest of the Pacific island nations; its roughly 10,000 inhabitants dwell in the space of a mere 21 square kilometers. Nauru is also distinct as probably the most obese nation on Earth: According to the WHO’s 2007 estimate, the obesity rate stood at a staggering 71%! What’s even more staggering is the rate of increase in the obesity statistic. Like most pacific islanders, the traditional diet of Nauruans was a model of clean nutrition: home-grown vegetables, oceanic fish, fruit, etc. Basically, everything your doctor tells you is good for you. Bear in mind, Nauru is an island where natural resources and arable land are in short supply; yet with limited space and assets, Nauruans traditionally lived healthy lives supported by wholesome nutrition.
This changed with the advent of independence in 1968. With autonomy came industry, and with industry came modernization. In this case, industry came in the form of phosphate mining, which reconfigured the economy of the tiny nation, seemingly overnight. With the influx of capital, attitudes toward not only to work but also lifestyle and by extension nutrition were drastically changed. Traditional food sources were replaced as dietary staples by imports of processed foods, which Nauruans became largely dependent upon as the majority of the working population become incorporated into the mining industry and were largely unable to find the time or the motivation to fish or tend gardens. Over time, imported foods high in sugar and saturated fat became accepted not only as dietary norms but also apparently as cultural conventions. The resulting exponential increase in waistlines was not treated with alarm because the traditional perspective of obesity as an illustration of prosperity combined with the collective sense of abundance that came with the influx of capital.
In the simplest explanation, rapid modernization conspired with deep-rooted social attitudes to turn a fit and healthy nation into the fattest place in the world. With modernization came a corruption of healthy attitudes toward labor and exertion, and an erosion of the traditional lifestyle that kept Nauruans fit and healthy. With the eventual collapse of the mining industry, the majority of islanders became even more reliant on the importation of cheap, processed foodstuffs, unable to afford more healthy alternatives.
The story of Nauru underlines a common theme in the tale of modern obesity: the importation and, in many cases, the eventual domestic manufacture, of high-sugar, high-fat, nutrient-poor processed foodstuffs do seemingly correlate with the increase in obesity not only in the Pacific but also in South East Asia.
What’s especially interesting about processed food is that it’s a surprising social leveler. Throughout world history, traditional perspectives on obesity have often, not just in the pacific but in Europe as well, actually portrayed it in a positive light. Obesity has historically been seen as a demonstration of affluence. This is of course simple to explain: In pre-industrial society, only the very rich could afford to get fat. Processed food has changed this standard irreversibly because it allowed the poor to eat as unhealthily and excessively as the rich. Indeed, in conditions of deprivation, poor populations are encouraged by circumstances to rely on inexpensive, readily available and industrially produced alternatives. This is why a Nation like Mexico can demonstrate obesity statistics similar to those of an affluent nation like the United States; indeed, this is probably one the best explanations as to why the global statistic for obesity has climbed so high, so fast. Modernity has, in the most uncompromising terms, simply made the poor, or at least the non-rich, fatter. This is true not just for South East Asia, but for western nations as well. In the United States for example, where unlike in the Pacific viable alternatives to processed food are relatively accessible to the under-privileged, the allure of junk food loaded with refined sugar, hydrogenated fat and refined carbohydrates have proven to be far too popular options for far too many people.
If modernity has removed the social distinction that once came with obesity, it has also undermined the core factors which once conspired to counter it. A primary example of this is the integration of the automobile. Walking is undoubtedly a reliable, inexpensive and low-impact means of exercise, and until the massively expanded availability of cars throughout South East Asia, walking was a prominent aspect of the everyday lives of millions of South East Asians. This simple exercise, combined with the rigors of everyday life, meant that most South East Asians simply didn’t get fat, despite culinary traditions that extolled the incorporation of natural fat. Of course, all this changed with the availability of cars, which not only remove the physical exertion out of travel, but are also coveted symbols of status and prosperity. Similarly, the previous lack of video games and television meant that children preferred to spend their free time outdoors engaging in activities which developed their muscles and built coordination and motor function. Indeed, prior to the advent of modernization there was probably very little in the everyday life of the average southern Asian which might be considered truly sedentary.
But one of the biggest problems with these traditional counter-factors to obesity is that, as forms of labor, they carried with them a certain stigma. This isn’t merely a couch-potato fetish; If only the rich in pre-modern society could afford to become obese, this was also partly because the rich could afford to avoid physical exertion. The mentality was demonstrated in Nauru with the advent of rapid modernization: with the consequent influx of capital, Nauruans simply did not see why they should exert themselves, and saw no benefit to it. Throughout the world this prejudice toward exertion and labor has been deeply embedded since the advent of urbanization; convincing a population steeped in this mentality to supplement the strenuous everyday physical activity of their forebears with something like regular exercise may prove to be a battle upward a very steep hill.
So we can come to a fairly informed assumption that at least two major if not crucial contributing factors to the obesity epidemic can be identified: modern lifestyles (along with the accoutrements that come with them), and unhelpful traditional attitudes towards physical exertion.
Of course the history lesson is all well and good, but what does it mean for the average Joe? Well, we can try to take an objective look at concurrent lifestyle trends and try to make improvements.
Unless your job involves ‘breaking rocks in the hot sun’, it’s pretty likely that your everyday routine does not require a high consumption of sugar. We crave sugar not merely for its energy-endowing properties, but because of the way it makes us feel. This fact is not lost on the manufacturers of carbonated drinks and junk food. Refined sugar is an enormous presence in the modern diet; most of us, wherever we are, probably consume way more of it than we need or could ever use in the course of an average day. In fact, given the overall lack of physical exertion which most of us face in our daily routines, it’s likely that that even those supposedly healthy sources of sugar are probably unnecessary and even problematic. Simple things like fruit juice, consumed in massive volume by modern urban populations, are full of unnecessary amounts of sugar that can potentially be almost as counter-productive to a healthy waistline as straight-up coca cola.
The same judgement can largely apply to fat as well. Fat is actually essential to human health and well-being, since there are a number of vitamins which are only soluble in fat, and are stored in fat (this is partially why extreme reductions in body-fat index can have negative side-effects). Everyone should be eating a certain amount of fat every day. However, not all fats are created equal. The biggest issues regarding fat in the modern diet are the popularity of deep-fried foods and the incorporation of trans-fats, or hydrogenated fats. Both of these are staples of the fast food industry, which is partly why the fast food industry is so heavily responsible for the global obesity epidemic.
If it needs to be stated out loud: Everyone needs to be eating less fast food. Fast food is an institution now so wholly ingrained into the modern environment that there are even McDonald’s restaurants in Cuba. The idea of easily accessible, readily available food that tastes good and gives us a temporary sense of emotional elevation clearly appeals to a huge proportion of the global population (which is why McDonald’s pulls in $41,000,000,000 a year), yet in most cases the composition of fast food simply opposes every basic rule of healthy eating. Refined carbohydrates, high sugar, hydrogenated fat, a distinct deficiency in fibre and vital nutrients – for the most part, modern fast food is the polar opposite of what a healthy diet should look like, which is why it’s no wonder that the nation which culture most whole-heartedly embrace it correlate to the nations with the biggest slices of the obesity pie.
Finally: The human body evolved to meet physical demands which the average modern city-dweller can largely only imagine. The fact that we as a species managed to overcome our comparative lack of muscle or agility, or the absence of naturally endowed weapons like claws, to thrive and rise to the top of the natural food chain is almost as much a testament to the capacity of our bodies to cope with incredible demands for endurance, adaptability and physical stress, as it is to our brains. Like it or not: the human body demands physical activity; it was designed around it. It was not designed to sit behind a desk all day staring at a tiny glowing screen. The overall lack of physical activity in the modern human represents an aberration in the physiological and metabolic equilibrium. In its absence, recreational exercise in some form or other is an absolute must.
by Arthur Rutt
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global_05_local_6_shard_00002272_processed.jsonl/2295 | Child pages
• 2018-08-30 Check Document for the Invoice Payment !!!
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global_05_local_6_shard_00002272_processed.jsonl/2298 | It's not the power or the speed or the driftastic nature of the Corvette Stingray that'll get you into trouble with the law. It's the Performance Data Recorder and the new Valet Mode that – when turned on – records conversations inside the car. In 13 states, that's illegal without consent.
In a letter sent to Chevy dealers and published on CorvetteForum, GM is advising Corvette owners not to use Valet Mode, which records both video and audio inside the car.
GM is also supplying a form letter for dealers (below) to hand to owners explaining the legal ramifications, and asking them to either not use the system or make sure they have consent before turning it on.
While it's legal to record video of anyone in all 50 states, California, Connecticut, Delaware, Florida, Hawaii, Illinois, Louisiana, Maryland, Massachusetts, Montana, Nevada, New Hampshire, Oregon, Pennsylvania, and Washington State require both parties to give consent for audio recording.
Both letters state that GM is working on a software update solve the issue, although how they'll do it remains to be seen (maybe yet another legal disclaimer on the screen?), but the real question is: How did GM's legal department not see this coming? |
global_05_local_6_shard_00002272_processed.jsonl/2334 | TY - JOUR T1 - Human T-Lymphotropic Virus Type 1 Mitochondrion-Localizing Protein p13<sup>II</sup> Is Required for Viral Infectivity In Vivo JF - Journal of Virology JO - J. Virol. SP - 3469 LP - 3476 DO - 10.1128/JVI.80.7.3469-3476.2006 VL - 80 IS - 7 AU - Hiraragi, Hajime AU - Kim, Seung-Jae AU - Phipps, Andrew J. AU - Silic-Benussi, Micol AU - Ciminale, Vincenzo AU - Ratner, Lee AU - Green, Patrick L. AU - Lairmore, Michael D. Y1 - 2006/04/01 UR - http://jvi.asm.org/content/80/7/3469.abstract N2 - Human T-lymphotropic virus type 1 (HTLV-1), the etiological agent of adult T-cell leukemia, encodes unique regulatory and accessory proteins in the pX region of the provirus, including the open reading frame II product p13II. p13II localizes to mitochondria, binds farnesyl pyrophosphate synthetase, an enzyme involved in posttranslational farnesylation of Ras, and alters Ras-dependent cell signaling and control of apoptosis. The role of p13II in virus infection in vivo remains undetermined. Herein, we analyzed the functional significance of p13II in HTLV-1 infection. We compared the infectivity of a human B-cell line that harbors an infectious molecular clone of HTLV-1 with a selective mutation that prevents the translation of p13II (729.ACH.p13) to the infectivity of a wild-type HTLV-1-expressing cell line (729.ACH). 729.ACH and 729.ACH.p13 producer lines had comparable infectivities for cultured rabbit peripheral blood mononuclear cells (PBMC), and the fidelity of the start codon mutation in ACH.p13 was maintained after PBMC passage. In contrast, zero of six rabbits inoculated with 729.ACH.p13 cells failed to establish viral infection, whereas six of six rabbits inoculated with wild-type HTLV-1-expressing cells (729.ACH) were infected as measured by antibody responses, proviral load, and HTLV-1 p19 matrix antigen production from ex vivo-cultured PBMC. Our data are the first to indicate that the HTLV-1 mitochondrion-localizing protein p13II has an essential biological role during the early phase of virus infection in vivo. ER - |
global_05_local_6_shard_00002272_processed.jsonl/2342 | Sweating the Small Stuff: Chris Hickey’s *love away* (album review)
In the elder days of art
Builders wrought with greatest care
Each minute and unseen part
For the Gods are everywhere
“The Builders”–Longfellow
Anyone who has followed Chris Hickey, from his solo albums in the eighties to his work in the brilliant band, Uma, and all the way to his most recent work, highlighted by Release, knows the intricate, intimate care that goes into his music. His sure craftsmanship shapes every song. He displays that craftsmanship again on his new album, love away.
The smallness and stillness of the songs is perhaps the most striking feature of Hickey’s album on first listen. The songs at first sound so small that they seem to leave no room for craft, beyond the crafting of the melody itself or the words themselves. But Hickey masters small spaces. He can write an anthem in a matchbox. Somewhere I have a tiny, leather bound copy of Shakespeare’s sonnets, a copy hardly bigger than a stamp–an icon of Hickey’s music, of this new album.
Hickey works in midlife; he knows it. The album has an air of deliberate urgency, but he is not in crisis. He knows that the night is coming, the night in which no man can work. The album begins by acknowledging where he is, and with a plea to the listener. “let me just straighten up a few things”. Like Descartes in the Meditations, Hickey finds himself in the midway along the road of life, at an age when the clutter of earlier years needs sorting, sifting. Much that used to matter no longer does. He takes the trash out. He prioritizes, finds out what he trusts and what he must surrender. Imperfections in what he trusts no longer distract and dismay; he takes them as they come, even welcomes them: everything is always already broken. Nothing can hold in perfection but a little moment. To trust things only in their perfection is not really to trust them.
The album ends with “so little time”:
so little time for posturing anymore
getting closer to the back than I am to the front door anymore
At one point in the song, Hickey reaches out to his dead:
where have you gone, Joe Strummer?
god bless you please, Johnny Cash!
where have you gone, Chris Whitley?
god bless you please, Grant McClennen!
Hickey does not fancy himself a go-between, a medium. He reaches out to the dead who live for him and who, in one way or another, he reanimates in his songs.
Hickey’s delicate taste controls his fierce intelligence. No song oversteps its internal limits, calls attention to its cleverness. Each song carves out a conceptual space with exact borders. Hickey tolerates fuzz, vagueness, even less well than Gottlob Frege—or Ezra Pound. I do not mean that the songs are easy to understand, one, two, three. I do not mean that the songs lack life, spontaneity. Often the songs require frequentation, pondering. And you will hum as you ponder, wonder with your feet.
let me just straighten up
a few things
standing on the groundless ground
falling with no end down
so maybe I’ll reach out, try to grab some
knowing there is none
Hickey focuses on our common lives on common ground. But he does not hypostasize that ground, attempt to turn it into a metaphysical guarantee. He knows its this-worldliness, its fragility—it is no more dependable than we are. Despite the importance of form in his songs, he is no friend of the Forms. Or, to put it another way, his forms are patterns in time—not Patterns above time. He worries about being in time.
in the fragmentary desert
we will try to fit in
but nowhere to go
nowhere to have been
just the unfold
is all that can be
the rest is a memory or a want to be (“let me just…”)
Hickey meditates on the flow of things: the river we cannot again step in, the train trip we are on and whose stops we cannot choose. We can just straighten up a few things, not everything.
the winds wash over like the tide, the blood in your veins
the water on the pavement, moving away
it’s all the same
it’s all the same
do you know
it’s the same train
same we are
on the same train (“same train”)
We share our impermanence. For us there is just the unfolding, just the rails that seem to converge on a nameless horizon. But the flow of things does not depress Hickey, cage him. It liberates him. The songs on the album figure freedom first in one way, then another, and then another. Release and relief—longtime themes in Hickey’s songwriting—come and go and come and go again. The desert may be fragmentary and shifting; still, it is home to our nomadic tribe, our free range.
The song at the heart of the album, “broken”, is a spiritual exercise, complete with rubrics.
is already broken
breathe a sigh of relief
the glass is already broken
is already dead
breathe a sigh of release
the life is already dead…
The open-spaced reminder here images incompleteness even as it speaks of incompleteness. The point is to learn to eliminate the rue, the dread that recognizing incompleteness usually causes. (We should see a blank spot to be filled in front of “is already broken”—the glass is one thing that can fill the blank spot, but so too could any other artifact, any other thing, any other anyone.) We do that by seeing the end (the breaking, the dying) as itself present in the now. The end cannot be avoided, evaded—we need not wait in suspense for it, hoping it will not happen. No, we can breathe, even relax. Its end is part of what each thing is. The message here is at once Stoic and Buddhist. The way up and the way down are the same way, same train.
What I have so far said may make it seem that the album belongs on a podium instead of a turntable, that listening to it is like listening to a lecture. That is wrong. There is Hickey’s gift for melody. The melodies are beautiful. The instrumentation, while spare, is just right. Hickey’s unduplicated talent for starting (and often ending) the music and the lyrics of a song at the same time works like magic. Songs often seemed conjured from the air (and often to dispel back into it). Many of the songs chart the sorts of courses we expect from popular songs—the beginnings of love, the sharing of love. But they do it in Hickey’s way.
I sat down beside you
there was sadness in your face
but it was mostly faded
there was just enough to trace
and so your beauty isn’t
the kind that wears away
I still see it every day
since I first saw it
it was all I needed
it was all I needed to
go waltzing to clinging to you (“waltzing to clinging to you”)
The album’s title, love away, bears thinking on. It can be heard as an imperative—as either an order or an invitation, depending on imagined tone. It can also be heard as a (fragmentary) declarative, linked with the album’s frequent images of things moving away, and its efforts to accept leavings and endings.
It is easy to lose heart in the flux. It is easy to think that since everything is already broken, nothing is worth making well. Why sweat the details when the tale is already told? Hickey’s album answers and is itself an answer: the gods are everywhere.
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global_05_local_6_shard_00002272_processed.jsonl/2344 | Showing 1 Result(s)
Blog Posts Famous Faces Khanversations
Sonny With A Chance of…Meeting Demi Lovato
What happens when you take a Grey-Goosed-out comedian friend (let’s call him FI, short for Funny Indian) to one of the hottest spots in Hollywood? Um. You befriend a Disney star whose song you secretly love (and not-so-secretly blast everytime it plays on Satellite Radio.) The Grey-Goosed-out friend? Rajiv Satyal (or as I call him, … |
global_05_local_6_shard_00002272_processed.jsonl/2352 |
Are you ready to chainsaw some more Locusts and (hopefully) spelunk the innards of another giant worm? Well, good news: Gears 5 is coming out on September 10.
Microsoft announced the date today during its E3 press conference. It also showed off new trailers and announced a new mode called “Escape.”
In Escape, a squad of three players infiltrates a hive, plants a bomb, and tries to escape. You’ll also be able to build your own hives and challenge your friends. Who hasn’t wanted to build a hive for their friends, I ask you.
Gears 5 stars Kait Diaz, an Outsider-turned-Gear who’s buddies with Marcus Fenix’s son, JD, and who was a major player in Gears of War 4 in her own right. |
global_05_local_6_shard_00002272_processed.jsonl/2358 | Top 20 Metallica Songs
Here are my top 20 favorite songs from the world’s greatest metal band:
1. Welcome Home (Sanitarium)George and I used to play this song all the time when we were learning guitar. Metallica really taught me how to play the guitar from the very beginning. This song I think really has everything that a great rock song can have.
2. Nothing Else MattersIf I could sing like James Hetfield……gosh…crazy I know, but man! That would be so cool!
3. For Whom the Bell TollsI almost picked this as number one actually. Incredibly classic number that may have been their first track ever that wasn’t blazing fast. It doesn’t need to be though. It is just as heavy as the rest and much more memorable.
4. Fade to BlackI think this is the original for me. This song alone made me a fan.
5. Turn the PageA powerful, heavy tribute to Bob Seger’s classic. Not an easy song to improve upon, but I think Metallica did a fantastic job of making it their own.
6. One
7. Bleeding MeOf course, Metallica did not stop making great music after the Black Album and this is a perfect example. Many will disagree, but I hold that Metallica remained the greatest metal band even through the ’90s.
8. Master of Puppets
9. Whiskey in the Jar
10. Whiplash
11. Unforgiven
12. Until It Sleeps
13. Stone Cold Crazy
14. Battery
15. Ride the Lightning
16. Fuel
17. I Disappear
18. Low Man’s Lyric
19. Die Die My Darling
20. King Nothing
One thought on “Top 20 Metallica Songs
1. LoL…Hubby’s favorite band! He has about half a dozen tshirts in the rotation. He refuses a list though, saying “that would be like saying which atom of oxygen I like best when I breathe it in.”
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global_05_local_6_shard_00002272_processed.jsonl/2359 | A Mythological Breakdown of Panos Cosmatos’ Film MANDY
by Kyle B. Stiff
“Black Skulls, Jesus Freaks, and Weird Hippie-types, Man! Crazy Evil!”
MANDY depicts a mythological “war in the heavens” as seen through the highly creative lense of a lurid, high-contrast revenge film. Specifically, I think it’s a continuation of the story of Saturn’s fall at the hands of Jupiter, and Saturn’s subsequent encounter with the Gnostic resurgence that sprang out of the relatively recent discovery of the Nag Hammadi codex. In short…
RED (Nicholas Cage) is SATURN and MANDY is URANIA, muse and daughter of JUPITER
In the original Saturn myth, Saturn was either a brutal tyrant or the god-king of a golden age of plenty, depending on who you ask. In any case, there was a prophecy that he would be overthrown by his own children. In order to prevent such a future, he made a habit of eating his newborn children. His wife Rhea had enough of this, so she switched out one of her newborn babies (Jupiter) with a rock, which Saturn ate. That may sound strange, but then again, the actual planet Saturn does a great job of consuming or redirecting stray meteoroids on a regular basis, which helps us out a great deal. Anyway, Jupiter grew up to be a real badass, raised an army, attacked his father, pulled his siblings out of Saturn’s belly, then they all took turns beating the crap out of him. Jupiter and his siblings divided the universe among themselves, and Saturn was cast out of the heavens.
In MANDY, our story begins with Red, an avatar or incarnation of Saturn, now laboring like a common man after his fall from grace. Saturn is a god of harvest, but also a god of limitations, of “cutting things short”, so chopping down trees is an appropriate job for his human incarnation. We see him turn down an offer of booze. In fact, before he met Mandy, he was just another one of those drunk, broken men who seem so common these days. He has also given up politics entirely, a sign that he has given up hope of ever regaining his lost throne. This is evidenced by the fact that he turns off Reagan’s speech on the radio; any other normal person, upon hearing the voice of the Great One, would have slammed on the brakes, gotten out of their vehicle, and done backflips with tears in their eyes. But not Red. He is living a simple life full of simple joys.
What makes such a life possible? Why did he not drink himself to death?
I believe Jupiter felt sorry for his father, and gave him one of his own daughters in marriage. Mandy is undoubtedly an avatar or incarnation of Urania, the muse of astronomy. As a muse, her thoughts are always in the clouds, focusing on her artwork, her stories, her dreams, and her curiosity about the planets (of course Jupiter is her favorite, since he made her). Red is in awe of Mandy. Since his powers are destructive, he can hardly understand how she makes such wonderful pictures. He looks at her as if she is a wonderful and unknowable enigma, and who can fault him for that?
Also note that when they discuss their favorite planets, Red claims that he likes Galactus the best – because Galactus eats planets, just as Red did back when he sat on the throne as Saturn!
Before we continue, you have to understand that I’m going to be indiscriminate with the spoilers. If you haven’t seen MANDY yet, then please stop reading this dumb blog and check it out. Otherwise, let’s continue.
So Red and Mandy live in a happy bubble together, but Red’s intuition about a looming threat is ignored and Mandy is murdered. Red is even crucified (twice!), with a nail in one hand, a “crown of thorns” placed on his head (or barbed wire wrapped around his mouth, in this instance), and he is stabbed in the side by a hell-blade just as Christ was stabbed in the side by the Lance of Longinus.
Red survives, and he ends his self-imposed limitations. He opens up a bottle of booze while screaming in rage and drinks in his underwear like some kind of freak. He retrieves an old weapon, a crossbow named the Reaper – another name for the god Saturn – and then he even forges a hand-to-hand weapon. His Saturnian nature is back, because his new weapon looks like a sickle on steroids. The sickle, the scythe, and the crescent are all symbols of Saturn, for he is the Grim Reaper who knows the limit of life and marks the death of all living things. It’s interesting to note that the Book of Revelations (from the Christian Bible) has an angel who is given authority to harvest what are often referred to as the “grapes of wrath”. He sits and waits with his scythe, then when he gets the green light, he goes to work harvesting souls in an incredible bloodbath. It’s worth noting that Communism and Islam, two of the worst things that have ever happened to the human species, both use moon-shaped sickles or crescents as their symbols, which is appropriate given their unbelievable body count.
But who is responsible for putting Red on this blood-soaked path of revenge? Who could have killed poor Mandy?!
The Children of the New Dawn are the culprits. Jesus freaks! Or… are they Jesus freaks? Actually, they are…
Gnostic Heretics!!!
It would make sense for a movie coming out of Hollywood to depict an innocent woman in a pentagram t-shirt being kidnapped and murdered by evil Christians. If that was the case, I might see this film being a revenge story in which pagan gods band together against Christianity. However, I don’t think the cult of Jeremiah Sands represents actual Christianity, based on a few key pieces of evidence.
Jeremiah’s intense beta and right-hand man, Brother Swan, uses an infernal device known as the Horn of Abraxas to summon the Black Skull gang. Abraxas is a chicken-headed god revered by Gnostics. He is sort of a Prime Archon, the god-being behind the creation of all other worlds. I used to be really interested in Gnosticism; anyone with a brain wired for conspiracy theory and spotting patterns can’t help but put time into researching a religion supposedly made up of the unconventional books kept out of the “mainstream” Bible. But they are heretics, calling evil good and good evil, with a bizarre creation story and alternate versions of the Gospels. There was no evil conspiracy to keep Gnostic books out of the Bible, they just don’t fit. Deepak Chopra may as well get in if we’re going to allow the Gnostics into the Bible.
Another point that the Children of the New Dawn aren’t necessarily true Bible-thumping bogeymen: Jeremiah turns Red into a martyr, then gloats over him by explaining the “problem” with Jesus – that he didn’t get someone else to do his suffering for him. This is clear-cut blasphemy, even from the perspective of a Protestant!
In fact, our Gnostics cultists sound like characters pulled straight out of the 80s “Satanic Panic”, when it seemed like children all over America were falling into the hands of demon-worshipping pedophiles. That whole era has been brushed off as a case of mass hysteria, but it is interesting to note that Teal Swan, the world’s most hated New Age guru, says that real Satanists always pretend to be Christians, and even have their own churches. But, speaking of New Age, there’s a little of that in Jeremiah’s cult, too. When he’s trying to psychologically break Mandy, he mentions that we are all one, which is pretty much the cornerstone of New Age philosophy (aliens are obsessed with drilling this idea into abductees). It even starts to work a little bit, as Jeremiah’s words and charisma work in tandem with the Chemist’s LSD and Mandy starts to see her own face superimposed on Jeremiah’s. If we are all one, then why not live as if life is a “beautiful dream” (a phrase used by the young female cultist, can’t remember her name) and live to take care of Jeremiah’s narcissistic desire for attention? He outlines his entire philosophy, how God told him that everything is all one, and thus, everything is his for the taking. A pretty convincing argument for a self-involved blowhard. But Mandy retains control over her sense of self (that pesky individual ego that all New Agers are constantly disparaging) and she laughs at Jeremiah. He’s not good enough to be anywhere near her. He can’t handle not being taken seriously, and like a true narcissist he runs to the only god he believes in – that beautiful face in the mirror! The unbelievably handsome man on the other side of the mirror tells him to never, ever doubt himself. Can you imagine the tortured sense of loneliness that must come from being a narcissist who thinks everything in the world exists only to amuse them? And the frustration they must feel when someone doesn’t perform the role the narcissist has assigned to them?
It’s also worth noting that Jeremiah’s puffy white robe is reminiscent of the robe worn by the founder of the Raelians, a UFO cult known for gathering beautiful women who can “take care of” Rael, the leader of the cult. There’s even a pic of some of Rael’s “angels” licking cocksicles with him in the background, slobbering and looking like he can’t believe how lucky he is to be the leader of a cult. Jeremiah Sands is in a similar position, handing out religious platitudes to form a meaningful narrative around his own failed music career and the bottomless pit of horniness that makes up the life of a man.
Jeremiah ends up forcing Mandy into a bag and executing her, just like in her story (her prophecy?) about the starlings. But he picked the wrong family to mess with. What happens next might seem like a clear case of Christians versus pagan gods, but again, I don’t think that’s the case. Despite Hollywood stories about Christians ruthlessly attacking pagans, in general the Church doesn’t compete with pagans. What do they do? Christians set up shop, they keep their hands off pagan holidays so nobody gets pissy, and then they create a cultural taboo around human sacrifice, which is a big deal in pagan religions that is never talked about. This creates a one-way pipeline into the Church. People often point to pagan roots of various Christian holy days and think it’s evidence of some kind of theft, but it’s actually proof that Christians were surprisingly *kind* to pagans; I say surprising because, given the string of violent encounters that make up historical accounts, and given Hollywood’s depiction of Christians as bullies, benign behavior is the last thing one would expect. There are, of course, exceptions. But the one-way pipeline into the Church is a real thing – until just a few years ago, nobody reverted back to paganism because nobody would willingly sacrifice a relative if there was a way out of it, and human sacrifice was a large part of pagan beliefs. It took me a long time and several history books to realize this, but that’s one of the big reasons why Christianity spread so quickly; not because “crusaders” fought every pagan they came across (get real), but because beating Uncle Jojo’s head in with a mallet is about the last thing anybody wants to do. If eating a piece of bread and saying it’s the body of a god-man who died for you so you don’t have to die for him means you can stop sacrificing dudes to invisible demons who like to ruin crops, people will do it.
Anyway, in order for the Children of the New Dawn to carry out their assault on Red and Mandy, they have to call in some muscle. They can’t do it themselves, as they mostly like laying around, watching tv, doing drugs, and having sex with each other. They’re hedonists, not fighters. That’s why they summon the infernal enforcers known as…
The Black Skulls
The Horn of Abraxas summons the Black Skulls. Just what in the hell are these weird, inhuman, demon-possessed bikers?!
If we watch MANDY without the influence of Black Rainbow, we might imagine that the Chemist accidentally or purposefully gave the Black Skulls some bad LSD, fried their brains, and turned them into violent murder-junkies. The guy from Predator strongly implies that this is the case. However, I don’t think the Chemist had anything to do with their origin. If not the Chemist, then who created them? Or… who summoned them originally???
I believe these psycho bikers had their humanity erased by the same process that stripped Barry Nyles from Beyond the Black Rainbow of his humanity. It’s safe to assume that MANDY and Black Rainbow take place within the same universe. I believe the same drug used by Dr. Arboria – a black pool that sends one across the Abyss – transformed the Skulls into their current form. Remember, when Barry Nyles (from Rainbow) heard the words of his handler’s handler in a phone call that was not meant for him, and he decided to stop pretending to be human, he wore black leather and removed all the appendages that made him appear normal. The Black Skulls also wear leather and are only vaguely human. If Barry had been a simpler man, perhaps an uneducated biker, his unfortunate trip into the Abyss might have turned him into a goon prone to short-term gain and violence, rather than give him a case of slow-burning sadism and a narcissistic split personality.
So the Black Skull bikers were probably experiments abandoned by either Dr. Arboria or Barry Nyles. Or perhaps they escaped. In fact, they may hate their own existence more than anything else, and so they are always on the lookout for entrances into Dr. Arboria’s facility so they can kill their maker. Did you notice that the house the Black Skulls were squatting in inexplicably had a concrete-lined “bottomless pit” in the basement? Was this an entrance to the facility where Elena was kept? What about the dead man and woman in the bedroom? Were they employees of the Arboria Institute, living above the facility until they were found by the Black Skulls? The Skulls’ hatred of their creators would certainly explain why the man had been bum-fuggled to death by Knife Dong (note the blood stains around his tail pipe if you don’t believe me).
When the Black Skulls first roll up, the lights from their bikes almost look like a UFO is landing. Even the language used to describe the Skulls makes it sound as if they come from another world, thus tapping into the same dynamic often seen with aliens, demons, or Lovecraftian beings who simply should not be in our world. Note that Red and Mandy are afflicted with sleep paralysis when the bikers attack; inducing paralysis is always the first weapon employed by aliens, “shadow people”, or whatever it is that haunts our sleep. That’s a strange detail to add, isn’t it? Why not just show the bikers breaking windows, kicking down doors, and manhandling Red before he becomes a hero? The reason is because the mind of Cosmatos is tuned into contemporary myths concerning aliens, conspiracy, strange psychic powers – basically, the realm of the modern divine.
This could also explain why they look like high-testosterone versions of the creatures from Hellraiser, the Cenobites, who are also interdimensional beings obsessed with pain. Note that a Cenobite was (historically) a type of monk, and there is something monk-like about the Skulls’ mortification and their lack of a normal sexual existence. One of them even has a knife for a dong (a what!!!), which is why I called him Knife Dong earlier (genius over here). Normal human bikers might experience a lot of hangovers and wrecks, but ultimately, they want to feel good, whether they’re partying or riding fast. But the Black Skulls have been bled dry of their humanity, and all that’s left are screaming demons riding around in leather meat-suits. To paraphrase the black guy from Predator, “When I seen them things, they were in a world of pain. But you know what the freakiest part is? They fuckin’ loved it.”
One more thought, and this comes out of “left” field. When Red verbally confronts one of these creatures, he calls it a “vicious snowflake”. It might sound odd, but when you consider that “snowflake” is a term used by the right against the sensitive left, you could draw a parallel between the Black Skulls and Antifa. Both are enforcers, both seem to be demon-possessed, and many people have made the claim that Antifa (or their organizers) are paid. The Black Skulls definitely don’t work for free. Whether paid or not, they fill the role of “useful idiots”, tools to be used and discarded. Antifa also makes sense in our scenario because Red, being the avatar of Saturn, represents one of mythology’s greatests tyrants, a paragon of fascism, thus making him the natural enemy of our infernal version of Antifa.
OR: Far-Right Demonstration Met By Antifa Protesters
Whatever the case, after Red overcomes the Black Skulls and proves he has what it takes to hunt down the Children of the New Dawn, he finally earns the assistance of an oracle.
The Chemist
As stated, I don’t think the Chemist gave four bikers some “bad acid” and turned them into murder-junkies. Since the Chemist seems far too well-meaning and empathic to ruin the lives of four humans, even on accident, I think that Dr. Arboria is the “chemist” that the black guy from Predator is referring to; totally plausible, since we already know Dr. Arboria has access to a magical goo leading to the abyss beyond all human understanding. The Chemist from this story, on the other hand, is a very powerful psychic with hippie ideals, and he lives for the goal of enhancing human evolution through acid, which is kind of the dream of every burn-out who can’t even find their own car keys. But, of course, the Chemist is no common burn-out. He is probably more of a living force of nature like Elena, godlike but only partly connected to our world. Red does not even need to speak to the Chemist, as he can already see into Red’s mind and spirit. This brings to mind the substance “telepathine”, either a key ingredient or an alternate name for ayahuasca.
Note that he calls Red a “Jovan warrior” – a warrior of Jupiter. Despite Red’s favorite planet being Saturn, despite his weapons being a scythe and a crossbow called Reaper, he has now fully devoted himself to another person, a daughter of Jupiter. Red has crossed over the threshold of living only for himself, which is a miserable existence, and now lives for the love of another, which gives meaning to existence. This idea is a nonsensical paradox to libertarians, but sorry, guys, it’s just the general trend of every individual’s spiritual journey. At any rate, Red’s love for Mandy, and his rage at her loss, has turned him into a blood-soaked hero who cannot be stopped.
The Chemist probably became a highly sensitive psychic empath just like Elena from Beyond the Black Rainbow. That is, he joined the Arboria Institute, went into the black goo, crossed the Abyss, saw the face of God, and returned both more and less than he was before. He came back a decent and relatively “good” person, like Elena, and unlike Barry Nyles (also from Rainbow) and the Black Skull biker gang, who lost everything that was good in them and became meat-vehicles driven by demons.
Note that the Chemist doesn’t seem to have any problem with keeping a tiger in a cage until he sees the situation from Red’s perspective. Once he sees the noble beast from our hero’s eyes, he frees Red’s spirit animal to mark the coming of justice. In this way he acts as an oracle, in that he can become empty and see things from another’s perspective. It’s empathy taken to an extreme. As an oracle, he clears up any confusion felt by the hero and straightens out the crooked path leading to the goal.
The Reaper comes as Mandy foretold and in the end Red drives through a hellish red-lit world where strange planets loom overhead. He has brought justice through violence but, like Barry Nyle in Beyond the Black Rainbow, he ends up utterly alone, riding alongside someone who is not even there. Red sees an image of Mandy and smiles, remembering a time when he was lost and alone and without his throne, but she found him and changed him. Red is lost and alone once again, but now he has weapons, he has reclaimed his mantle of godhood by snatching it from Jeremiah Sands (remember his strange insistence on his own godhood?), and he has a hopelessly fractured soul that will likely never be pieced back together again. MANDY’s ending is the bleakest I have seen in a long time.
Beyond the Black Rainbow was set in synthetic corridors and ended in the wilderness, while Mandy begins in the wilderness and ends in an alien landscape echoing with the revving engine of a fallen god. I can’t help but wonder if Panos Cosmatos will revisit that strange world and pick up on that note of intense loneliness where Mandy dropped the viewer off without any real promise of return.
As I’ve often said on this blog, I don’t think that my Saturn-Urania-Gnostic narrative was consciously planned by director Panos Cosmatos. He’s said that story is the least important part of film. Then again, does any artist ever really understand the full picture of what their muses give them? Forces and beings beyond our understanding rampage through the collective human psyche. Atheism no longer carries any weight in its arguments, it simply asserts its own unobservant nature. The ancient gods are alive and well, and our age is the result of a war in the heavens spoken of in the Book of Revelation.
Mandy - Still 1
What, you don’t think the gods are real? Panos Cosmatos gives us a glimpse into that timeless conflict, which with a little practice can be turned into They Live glasses that present our own age from an ancient perspective in realtime as it happens. I can’t help but remember when Obama was first elected, how the media blew him up, with magazine covers depicting him as a multi-armed Hindu god or as Superman. Then, during KEK’s rebellion, Trump bypassed the mainstream media, and grassroots memes flooded the internet village square like a Biblical plague of frogs. Trump promises a Jovian storm as the sickle of Islam rises over Europe just after ISIS (the same name as the Egyptian goddess) is crushed underfoot. China erects a giant statue of Guan Yu, their god of war, and the Pope’s audience chamber in Vatican City is constructed to look like a demonic serpent, complete with a background of Christ writhing in agony in hell. The magical cauldron of CERN has a symbol of three sixes intertwined and more than one conspiracy theorist has noticed that Israel’s symbol is a star with six points, six triangles, and a six-sided hexagon, indicative of the Beast of endtimes prophecy whose name is 666. It’s easy to make fun of Alex Jones ripping off his shirt and screaming about gay frogs, but without him, the idea that the leaders of the West actually dress in robes and worship a statue of Molloch in the woods would have seemed completely unbelievable. An unashamed Christian known as Q has pointed us to a mind-blowing number of sealed indictments that may one day be unsealed like the scrolls of Revelation, talking in all seriousness about an evil cult even as billionaire pedophile Jeffrey Epstein buries the tunnels leading to his bizarre temple on Little Saint James or “Pedophile Island”. I haven’t even mentioned the black Saturnian cubes, or maybe Metatron’s Cubes, that sit in front of a surprising number of public spaces all around the world, and not just the Kaaba of Mecca.
We live in a world where everything that we have made first came from our minds, and we only vaguely understand our own minds. Even if the gods only dwell there, they still have an inordinate amount of influence over everything we do. The presence of the gods is so obvious, their conflicts so apparent once the eyes are open, that you only have to look a little ways beneath the surface of things to see their subtle wars echoing throughout our lives.
If you enjoyed this piece, please consider reading some of my books and stories available at Amazon. |
global_05_local_6_shard_00002272_processed.jsonl/2360 | Refactoring some Factor code
Most of the software I work with is very practical. At Oasis Digital we mostly create line-of-business enterprise software, and even when I step away from that, I usually pick up a tool or language that has a good likelihood of mainsteam adoption.
Sometimes, though, I like to really stretch my mind. For that, it’s hard to beat Factor. Factor is fascinating in that it combines a goal of efficiency and practicality, with a syntax and computation model which are quite alien even to a software polyglot. Don’t let the stack-ness deceive you; it’s a big leap even if you’ve used FORTH and grown up with a HP RPN programmable calculator.
So I set about this evening to work with some Factor code, a simple GUI calculator posted a few days ago by John Benediktsson. I bit off an apparently small bit of work: remove the “code smell” of that global variable, and in the process, make it so multiple calcs each have their own model (rather than a global shared state).
Original version from John
My finished version
The two most important pieces of updated code:
The changes consist approximately of:
• Change all the button words to accept a model input
• Change the <row> word to accept a model and use map instead of output>array
• Remove the calc variable
• Change the calc-ui word to shuffle things around and use make rather than output>array
In case it isn’t obvious from my text above or the source code, I am not a Factor programmer, please do not use this as example code. On the other, I learned a bunch of little things about Factor, and perhaps implicitly about concatenative programming in general, in the process of making this work.
What is the Best Git GUI (Client) for Windows?
I use msysgit (and its included GUI) most often myself, but I don’t have a clear answer as to which is the “best” Git GUI for Windows. I can offer this list of choices, though, along with some thoughts about them.
There is also a very long list of Git tools on the main Git wiki; but that page is just a list, without any other information.
msysgit is the main project which ships a Windows port of Git. It is based on MSYS, so it fits in the Windows ecosystem a bit better than the cygwin Git port.
msysgit includes the same Tk-based GUI tools as Git on Linux: a commit tool and a repo-browse tool, plus a bit of shell integration to active the GUI by right-clicking in Windows Explorer, plus a new thing call git-cheetah, which appears to be heading toward Tortoise-style integration. These tools are a bit ugly, but have good and useful functionality. I don’t mind the ugly (I get my fix of stylish software over on my Mac…), and I find the features ample for most work.
If you don’t know where to start, or if you want a Linux-like Git experience, start with msysgit and learn to use its tools.
msysgit is free open source software. It is under active development, and keeps up with the upstream Git versions reasonably well. There is even a portable (zero-install) version available.
My biggest gripe with msysgit (and its GUI) is that I had to figure out how to use it effectively myself. I could have really used a video walkthrough of how to be productive with it, back when I was starting out. That was a long time ago for me, but might be Right Now for people reading this post. Mike Rowe (a reader) helpfully suggested this msysgit tour, which is very helpful though a bit dated.
This is an attempt to port TortoiseSVN to git, yielding TortoiseGit. If you like and use TortoiseSVN, you’ll probably find this worth a try. I haven’t tried it yet myself.
TortoiseGit is free open source software, and is under active development.
Git Extensions
This Git GUI has a shell extension (like the Tortoise family) and also a plugin for Visual Studio. From the screen shots, it appears to be feature-rich and complete.
Git Extensions is free open source software, and is under active development.
Unlike the other tools listed here, SmartGit is a commercial product (from a German company), starting at around $70. It appears to be more polished than the others, as is often the case with commercial products. It also appears to be quite feature-rich.
I don’t know how SmartGit fits in with the Git licensing; Git is licensed GPL (v2), so I assume (hope?) SmartGit has found some way to use it under the hood without linking to it in a way that would cause license trouble.
SmartGit requires a Java runtime, implying that it is written in Java. Five year ago I thought of that as a caveat; but today, Java-based GUIs can be extremely attractive and fast, so I don’t see as a problem at all.
Is IDE Integration Vital?
I know people who swear by their IDE experience, and are aghast at the thought of any daily-use dev tool that is not integrated with their IDE. It is almost as though for this group, multitasking does not exist, and any need to run more than one piece of software at the same time is a defect.
Now I love a good IDE as much as anyone (I’ve urged and coached many developers to move from an editor to an IDE), but I don’t agree with the notion that source control must always be in the IDE. IDE-integrated source control can be very useful, but there are sometimes cases where non-integrated source control wins.
The most common example for me is when using Eclipse on a large, complex system. There are two annoyances I see regularly:
• Eclipse assumes that one Eclipse project is one source control project, an assumption that is sometimes helpful and sometimes painful. In the latter case, simply ditch the Eclipse integration, and use a whole workspace (N projects) as a single source-control project, outside of Eclipse.
• Sometimes Eclipse source control integration bogs down performance. Turn it off, and things speed up.
Therefore, when I use Eclipse, I sometimes manage the files from outside, using msysgit, command line, etc. When I have a complex “real-life project” comprised of many Eclipse “projects”, I set up a separate Eclipse workspace for it, apart from other unrelated Eclipse projects.
Feedback Wanted
I’d love to hear about:
• More Windows Git GUIs to list here
• Anything else I’ve missed
.. via the contact page (link at the top of the page). I try to reply to all email within a few days.
I Admire the Ruby Community
• Ruby events are numerous, nationwide.
Sometimes, Establishing Expertise Doesn’t Pay Off
Recently I analyzed the relative payoff from different types of work I’ve done in my career to date. Some of the work has paid off reasonably well. But one particular bit of it stands out as a counter-example to common wisdom:
Between 1997 and 2000, I spent countless hours on the BDE Alternatives Guide, a section of this web site devoted to listing and analyzing the dozens of third-party database access libraries available for Delphi in that era. Delphi shipped with the BDE a not-great mechanism for database access. BDE was Borland’s answer to Microsoft’s ODBC, but unlike the latter, BDE didn’t get industry-wide support.
Working on the BDE Alternatives Guide had many positive payoffs:
• It created a much-needed resource, greatly appreciated by thousands of developers.
• I learned enormously in the process.
• It put me in touch with dozens of library vendors, and many hundreds of developers.
• It generated many incoming links and much traffic, around a million page views over a 5-year period.
• Banner advertisements brought in a few hundred dollars, before I scrapped them to avoid the appearance of bias.
• It made me reasonably well-known in the Delphi world, which was growing rapidly at that time. (Our team at Oasis Digital still does some Delphi work, by the way.)
You might think, though, that establishing expertise as a Delphi database integration expert, would result in lots of consulting leads, new business, and job offers. Let’s look at the stats:
• Total number of leads generated: 0
• Total consulting work generated: $0
• Total job inquiries and offers: 0
Yes, that’s right. Not a single firm ever contacted me to inquire about consulting, development, etc., as a result of the BAG. I’m still glad I did the work, for all the reasons above. But it is a counter-example to the notion of showing expertise and building a technical following, as a way to generate business interest. Sometimes the work pays off in new business, and sometimes it doesn’t.
The situation is not as dire as it sounds though; concurrently with that technical reputation, I was building a development-results reputation, and the latter was vital to launching Oasis Digital in 2001. |
global_05_local_6_shard_00002272_processed.jsonl/2393 | What the Bible Really Says about Abortion and Prenatal Life
Despite the confusion circulating over the web for years, the Bible unambiguously upholds the sanctity of prenatal life.
First, let’s begin with a passage in a legal section of the Torah (first five books of the Bible) that does not cover abortion as such, but an unintentional injury or death of a preborn baby. Remarkably, pro-choicers (and even some pro-lifers) use it to lower the human status of the baby, even though the verses teach the opposite.
Exodus 21:22-23 says:
The English Standard Version, quoted here, is a literal rendering of “children” and not simply “miscarry,” as some translations have it. The plural probably means an indefinite number. “Children” excludes the claim that the child is a subhuman life-form (for a longer discussion of the Hebrew, go here).
One important note about the verses not quoted here (24-25). They go on to spell out the standard formula of eye for eye, tooth for tooth, foot for foot and hand for hand, and so on. This concept was never intended to be taken literally, but is merely a formula to indicate proportional compensation. One should not get rich quick from of a personal injury, nor should the injured party be denied fair compensation by an inadequate award. Also, the father / husband — one man — must get compensated equally for both his child and wife.
In any case, these verses offer at least three interpretations – the first two being off target, the last one expressing the clear purpose of the verses.
First, pro-choicers (and some pro-lifers) point out that the death sentence is not imposed on the brawler who kills the preborn infant, so the life in the womb is not of equal worth to an adult’s. But this misses the fact that in the category of homicide or killing, only intentional or willful murder gets the death penalty (Exod. 21:12-14), while this passage is about (possible) unintentional killing. Also, the plainest meaning of the text says the husband and father – one man – can get compensation for injury or death of either his wife or his child or children, implying that the preborn baby and mother are equals (see the last interpretation, below).
Second, undeterred, some interpreters raise this question: if the accidental death of the preborn baby does not earn the death penalty, what about the willful killing of him (an abortion)? It would be gruesome to impose the death penalty on the mother who aborted, which implies that the baby does not really have equal human status to the mother. However, we shouldn’t lower the preborn child’s human status to spare her of death, for the clear interpretation of Exod. 21:22-23 says the preborn is elevated (see the last interpretation, below). Instead, we recognize that the mother is broken and needs help (Rom. 5:10-11, 2 Cor. 5:17-21, Gal 3:10-14, 4:4-7, Eph. 2:1-10).
Would these interpreters execute her if she birthed the baby, put him in a trash bag, and left him in a dumpster so he dies? If they would, then their clunky, mechanical interpretation of the Torah is extra-harsh. Indeed, who would argue for her execution even if she choked the child? The rest of us can clearly see she’s broken – shattered. Once again, she needs help, not death. But we shouldn’t lower the human status of the newborn baby just to spare her the death penalty. We instead focus on her and minister to her deep sickness.
Since Exod. 21:22-23 is about unintentional killing, we should not draw far-reaching laws or principles from it about intentional killing. Let’s lay aside these first two over-wrought interpretations and move on to the one that fits the plainest meaning of the verses.
Third, verse 23 says “harm.” These possibilities present themselves: either the mother or preborn child dies or is injured during the brawl; both the mother and preborn child die or are injured. Whatever the extent of the “harm,” the text clearly teaches that the man should be compensated for the death or injury to the preborn baby in the same way and to the same degree that he is compensated for the death or injury to his wife – a grownup. The preborn baby is as significant as an adult, contradicting the overworked interpretation in the second point, which denies the preborn baby’s equal human status.
Objection: Exod. 21:22-23 treats the child as property, since the father gets compensation for the child’s death or injury. Reply: it demonstrates, rather, that the ancient Hebrew household was ruled by the male. But even if, hypothetically, the baby is property, then the father / husband gets compensation for his grown wife and the baby. Equality again.
Exod. 21:22-23 is about unintentional loss of life and injury. The next passages reveal the importance of the preborn baby’s life, explaining why reasonable humans and God see the killing of the preborn infant as a profound loss.
In Genesis 25:22-23, one of several major narrative or story sections of the Torah, matriarch Rebecca is carrying two babies, later named Jacob and Esau. She feels them struggling in an extra-strong way. “Why is this happening to me?” Then she inquired of the Lord, who graciously answered her: “Two nations are in your womb, and two peoples from within you shall be divided ….” So the babies are not merely preborn infants; they are two nations. Even in the womb, God proclaims them to be the progenitors of two numerous peoples. Talk about the ultimate potentiality argument!
Objection: Can you really reach such conclusions from stories or narratives? Reply: Yes. Truths are embedded everywhere. Also, in that passage God breaks in and speaks directly.
Psalm 139:13-14 talks about the formation process that David, future king of Israel, underwent in the womb, mysteriously directed by God.
Objection: The Psalms are poetry. Can you really get such truths about prenatal life from a poetic context? Reply: though poetry might use metaphors (see “knitted”), this does not hide the truth so much that we can’t see plain ones. The truth in those verses is clear enough. (See also Psalm 22:9-10.)
Jeremiah the prophet enjoyed the same special care from God as David did. God is speaking to him in this verse: “Before I formed you in the womb, I knew you, and before you were born, I consecrated you; I appointed you a prophet to the nations” (1:5). God in his omniscience knew Jeremiah even before he was conceived. At the next stage, God placed a special calling on him, while the baby was being formed in the womb.
However, attempting to use reductio ad absurdum, an objector counters: “Are you claiming to protect even the preconceived? That’s absurd!” No, that’s not our claim, but God’s omniscience does teach us that his plans for babies all along the stages of life are sacred and special, and we abort babies at our own social and personal harm. (See also Isaiah 44:2 and 49:5.)
Finally, this passage in the Gospel of Luke 1:39-42 teaches us that babies can be blessed in the womb. Mary is pregnant with Jesus, and Elizabeth is the mother of John the Baptist.
It would be a pity if you let John’s status as a saint in some church denominations exclude you and your baby from the same blessing (Matt. 11:11). God loves you and your baby just the same.
Thus, the Bible is unambiguous and consistent about preborn human life. The legal portion or the narrative or story portion of the Torah, the Psalms, the Prophets, and the Gospel of Luke – along with the flow of the entire Bible – uphold the highest human status for the spiritual and moral and biological life in the womb. According to the Bible, God sees pre-born babies in the future, as adults fulfilling special callings he places on them. And God says they are blessed in the womb, just as grownup Elizabeth was blessed and pre-born baby John the (future) Baptist responded.
In God’s eyes, the prenatal baby is just as sacred and deserving of a right to live as the postnatal baby.
Note: I did not use the term “person” because it is a distraction from the simple and clear “human life.”
Also, this article does not argue against contraceptives just because God can foresee the future of conceived babies. A young couple should feel free to use contraceptives, if their consciences allow it.
‘Fatal’ Flaws in ‘Death Roe’
Another Fatal Flaw in ‘Death Roe’
Spiritual Sonogram God Loves You and Your Baby.
‘Shady Interpretations of Constitutional Silence on Abortion
Deconstructing Roe v. Wade,
This post updates the one at American Thinker on Nov. 8, 2016, titled by the editor as “Good Luck Using the Bible to Defend Abortion.”
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global_05_local_6_shard_00002272_processed.jsonl/2410 | Sticking Together
My dad tends to take things to ridiculous levels. It always has to be big, spectacular. Epic, he likes to say. Mom told me that he proposed on a skyscraper. Like, on the window of the skyscraper, dressed as Spiderman, with a note and a ring as she stood gazing out the window.
On my sixth birthday, I asked for a treehouse. Dad went to work, in Dad fashion, at least until the city shut him down because the structure went three stories with running water and electricity. My lemonade stand had a website. I had to pay taxes that year. When I wanted to be a knight instead of a princess, he forged a metal suit of armor in the basement. It’s in the attic, we set it out in the yard every Halloween.
All this stuff might sound sweet. And I suppose it is, but it’s also exhausting. My father can’t sit still. He can’t stop wowing us, and now that I’m in high school, well, I’m beginning to worry my parents’ marriage. Last year Dad set up a Christmas display that made the newspaper. Over three hundred thousand bulbs, all controlled by his phone. It was insane. Dad was constantly playing with the controls, even at the table. Mom’s biggest pet peeve is being on the phone during dinner. I swear, I looked over a few times and saw her white-knuckling her fork. I knew things were bad.
Mom is stressed. She needs some R&R. So last weekend we had girl’s day. Dad was away at a convention, probably learning how to build a spaceship or something. Mom and I thought it would be fun to make gingerbread houses. We wore plaid pajamas. We sang Christmas carols. Mom never once asked me about boys like I was ten. It was nice.
Then Dad came home early. So much for nice.
He saw the spread, how the table was awash in flower and cinnamon. He saw the icing and sprinkles. His eyes sparked with ideas. “Oh, what do we have here?”
Mom looked at me. And we knew, we just knew.
Our fears were confirmed when we saw the search history. BIGGEST GINGERBREAD HOUSE WORLD RECORD.
“Maybe he’s just curious,” I said to Mom. But it was pointless. Sure enough, Dad returned from Sam’s Club, hauling sacks of flour and industrial sized buckets. He was whistling, a sure sign he was going lunatic.
“Dad, what are you doing?”
He kissed the top of my head, then smiled at Mom. “Honey, I’m going to need the kitchen for a couple of weeks.”
Mom couldn’t take it. She told him we were leaving. I don’t think he heard us. We drove to Grandma’s house. Well, I drove while Mom took inventory of her life. “He’s a good father. He means well…”
I was a little worried this was it, my parents were splitting. But all I could say was, “Who buys seven thousand eggs?”
Grandma started in with the told-you-so’s. We watched the news. Dad on a forklift, a frenetic gleam in his eyes as he tore into our backyard. He had ginger panels up and the grass was covered with a dusting of all-purpose flower. Icing arrived by the truckload. The neighbors watched as reporters stood in front of our house, making dumb jokes about how many calories went into a 3,000-square foot gingerbread house.
…”it’s an awfully ambitious, not so nutritious, undertaking, I’m not sure he’s going to be finished by Christmas…back to you, Dan…”
Dad on a ladder, swinging a hammer with a serious sugar high going. He had flecks of dough in his hair, swipes of icing on his cheeks, his tongue was poking out. Grandma said his sugarplums were all wrong.
Mom stayed glued to the local news. But even with all his feverish baking and building, Dad hadn’t gotten to the roof. The weather had turned warm, the bees were out. It was a mess.
I turned to Mom, she was already on her feet, thinking the same thing. “We have to go home.”
Mom drove. I manned the playlist. We barreled through two White Stripes albums and made it back in record time. We had to park a street over because of traffic and news trucks. We cut through the woods behind our house. Dad was sculpting the chimney as we came out. He looked back, saw us and climbed down.
“I think I got carried away.”
Mom kissed him on the lips, which was gross, because they’re old. That and Dad was sticky and covered in ginger and whelps from the bee stings. I broke them up and we got busy. The crowd cheered us on. We went over the top. We sang carols and we baked and caked the panels and built the biggest gingerbread house by 100 square feet. Go big or go home.
Or in my dad’s case, go big at home…
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global_05_local_6_shard_00002272_processed.jsonl/2441 | I always thought that if the determinant of a matrix $A$ is $0$ then it has no inverse, $(A^{-1})$, until I saw an exercise in Contemporary Abstract Algebra by Gallian. This asks me to prove that the set of the $2\times2$ matrices of the form $$\begin{bmatrix} a&a\\ a&a\\ \end{bmatrix}\,,$$ where $a \neq 0$ and $a \in \mathbb R$.
is a group under matrix multiplication. The determinant of the above set of matrices is $0$, but still the inverse exists for each matrix which is nothing but $$\begin{bmatrix} \frac{a}{2} & \frac{a}{2} \\ \frac{a}{2} & \frac{a}{2} \\ \end{bmatrix}\,.$$
How is this possible? What makes these type of matrices escape from satisfying determinants? What's the logic behind that?
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$\begingroup$ It's a noninvertible element in the ring of $2\times2$ matrices. It's invertible in a subset where the unit element is not the identity matrix. $\endgroup$ – jkabrg Sep 28 '15 at 11:22
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$\begingroup$ Actually, the inverse can not be right. Because $a/2 = a \implies a = 0$ so then there'd be no unit element. $\endgroup$ – jkabrg Sep 28 '15 at 11:26
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$\begingroup$ See also the answers and comments to My text says $\left\{\begin{pmatrix}a&a\\a&a\end{pmatrix}:a\ne0,a\in\mathbb R\right\}$ forms a group under matrix multiplication.. In particular, the "invertible" matrices in this group does not have nonzero determinants because they do not form a subgroup of $GL_n(\mathbb R)$. $\endgroup$ – user1551 Sep 28 '15 at 11:33
It's a different notion of inverse. In linear algebra, the inverse of a $2\times 2$ matrix $A$ is the matrix $A'$ such that $$A\,A' = \begin{pmatrix}1 & 0 \\ 0 & 1\end{pmatrix}\,,$$ if any such matrix exists. However, the group inverse is the matrix $A''$ such that $$A\,A'' = \begin{pmatrix}i & i \\ i & i\end{pmatrix}\,,$$ for whatever value of $i$ makes $$\begin{pmatrix}x & x\\x & x\end{pmatrix}\,\begin{pmatrix}i & i\\i & i\end{pmatrix} = \begin{pmatrix}x & x\\x & x\end{pmatrix}$$ true for all $x$ (the other answers say that we need $i=\tfrac12$).
$A'$ and $A''$ are clearly different matrices and there's no reason that the existence of $A''$ for a particular matrix $A$ should imply the existence of $A'$.
$\newcommand{\R}{\mathbb{R}}$To pick up from the comment of @NaN, look for an element $$ E = \begin{bmatrix} e & e\\ e & e\\ \end{bmatrix} $$ such that for each $a \ne 0$ we have $$ \begin{bmatrix} a & a\\ a & a\\ \end{bmatrix} \cdot E = \begin{bmatrix} a & a\\ a & a\\ \end{bmatrix} $$ And then you'll find that the inverse is not quite the one you wrote...
Hint 3 below explains the logic behind this exercise.
Hint 1
$e = 1/2$
Hint 2
The inverse of $$\begin{bmatrix}a & a\\a & a\\\end{bmatrix}$$ is $$\begin{bmatrix} a^{-1}/4 & a^{-1}/4\\ a^{-1}/4 & a^{-1}/4\\\end{bmatrix}$$.
Hint 3
The logic behind this is that the given matrices form a semigroup which is isomorphic to the non-zero reals under the operation $a * b = 2 a b$. So you may forget about matrices and think about the latter. This, in turn, is obtained by transport of structure from the usual multiplication, under the map $f(x) = 2x$, that is, $f : (\R^{\star}, *) \to (\R^{\star}, \cdot)$ is an isomorphism.
• 8
$\begingroup$ I like the floating "transport of structure" in the third hint :) $\endgroup$ – pjs36 Sep 28 '15 at 14:05
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$\begingroup$ @pjs36: It's called a hovercraft. =) $\endgroup$ – user21820 Sep 29 '15 at 4:24
The inverse given is not the inverse in linear algebra sense, it's just the inverse in the group sense.
In a group we first has to identify the unit element in order to know what the inverse means. In this case we can see that $E = \begin{pmatrix}1/2 & 1/2 \\ 1/2 & 1/2\end{pmatrix}$ is such an element because $EE = E$ and every matrix in the group can then be written $A = \alpha E$ and then $EA = E\alpha E = \alpha EE = \alpha E = A$ and similarily $AE=A$.
It can now be seen that $(\alpha E)^{-1}$ in this group will be ${1\over\alpha}E$ since $\alpha E {1\over\alpha} E = {\alpha\over\alpha}EE = EE = E$
The algebraic principle behind this is that the averaging operator $V(x,y) = (\frac{x+y}{2},\frac{x+y}{2})$ satisfies $V^2 = V$, making it a projection.
Hence for any scalars $a,b$ (or more generally matrices commuting with $V$) one has $(aV)(bV) = abV$. Restricted to invertible $a$ and $b$, this is a group law on multiples of $V$.
The exercise is made trickier by the use of $2V$ rather than $V$ as basis element, so that the multiplication looks like $\frac{p}{2} \ast \frac{q}{2} = \frac{pq}{2}$.
As a converse to this exercise, any situation where a collection of matrices (or elements of a ring) form a group requires the existence of a neutral element, $E$, that satisfies $E^2 = E$ so that there is always a projection involved. It looks like the commutative groups of this form are always the product of $E$ by a group of elements that, modulo the kernel of $E$, are all invertible and all commute with $E$ and with each other.
• $\begingroup$ To me, this is the best answer - and I have provided one myself! $\endgroup$ – Andreas Caranti Sep 30 '15 at 5:41
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global_05_local_6_shard_00002272_processed.jsonl/2476 | A Deal with the Devil – No Takebacks!
The man from the doorstep of my apartment building chased after me, his long legs easily keeping up with my determined but shorter ones. “Take it back. I’m calling the deal off.”
“I don’t think you can,” I said finally, pausing to look back at him. Was an eon longer than a millennia? Millennium? Which one was the plural? “I did sign the contract, after all. And if you can back out of it, I could back out of it, and that doesn’t fit, does it?”
For a minute, the man’s darkly handsome face twisted from a scowl of anger into a scowl of befuddlement as he tried to follow my logic. I wasn’t sure that it really led anywhere, but hey, I hadn’t transferred my morning coffee from my thermos into my stomach. “What?”
“Look, I’m not taking it back,” I clarified for him. “You wanted the soul. You got my soul. Or, at least, the imp that I talked to at first got my soul.”
“Yes, and he’s been cast down to the coldest, most distant depths to suffer for eons for his mistake!” The man’s eyes flashed red at me, a trick that would make a special effects artist drool. “Do you have any idea how powerful I am, how much it takes for me to get involved in the affairs of a groveling mortal-”
“I’m not groveling. And how long is an eon, anyway?”
He blinked. “What?”
“An eon. You said that the imp guy who offered me the contract is suffering for eons. Is that, like, a thousand years?”
I reached my car, unlocked the door with a twist of my key. I knew how to jiggle the handle to get it to open. The devil, still frowning, crossed in front of the rusty hood and yanked open the passenger door before I could intervene or drive away.
“Forget the imp,” he said, looking at me across the center console. “The contract was flawed, and it’s null and void. The deal is off, because this contract wasn’t approved by his superiors.”
“You?” I guessed, sticking the key in the ignition and muttering my daily little prayer. The engine coughed several times, but luck was on my side today, and it turned over with a protesting growl.
“That’s right.” The man drew himself up to his full height, his little forehead horns leaving two small divots in the fabric of the car’s roof. “I am Asmodeus, one of the seven Princes of Hell, King of Demons, Commander of Lust, Master of Desires and Damnation. And I demand that you accept the revocation of this contract!”
“No. I don’t think so.” I put the car into drive with a rumble, easing out of my parking spot.
“But…” For a moment, he looked totally put out, like his umbrella had just collapsed to dump dirty rainwater on his head. “But you’re giving up your soul! For nothing! The imp didn’t even make any offers in the contract; you get nothing! NOTHING!” The final word came out as a bellow, making the dashboard dials jump about wildly. For a minute, the car’s oil pressure monitor actually left the red zone.
“I know.” I carefully applied the brakes well in advance of the red light ahead.
“But… but I don’t understand.” Asmodeus seemed to have lost most of his anger and fire. Now he just looked sad and confused. “Don’t you want something?”
“Yes.” He perked up a little. “To be rid of my soul.” He drooped again.
He sat in silence for the next few minutes as I navigated through the downtown streets, towards my office’s parking structure. When I glanced over at him, I saw his mouth moving but no words coming out, and I could tell that he was genuinely lost. Finally, when I reached the first open parking spot (fifth floor, not so bad today), I decided to take pity on him and offer some explanation.
“Look,” I said gently, turning to face him. He looked back at me, strong mouth drooping, horns looking a little limp from where they protruded from his forehead. “As long as I can remember, I’ve had that soul in my head, whispering for me to do awful things. It always told me to be pushy, violent, passionate and strong. But in this world, those aren’t good things. Those things get you locked up in jail.”
“Your soul told you… hold on.” Asmodeus rummaged in his pocket and pulled out a bit of paper, looking like a crumpled grocery receipt. He unfurled it and held it up, running a finger down it. He reached a spot, looked over at me, then back at the paper. “Ah, I see. You received the soul of a great conqueror! One who could leave his mark on history!”
“But I don’t want to leave my mark on history!” I protested. “I want to go home after a day of easy, steady work, flop on the couch, watch some TV, and maybe try baking some brownies! I don’t want to lead legions, or conquer the world, or ascend to great power! And I hated the voice inside my head telling me to do it!”
“So,” he said, light dawning in his eyes, “when my imp offered you the chance to get rid of your soul…”
“I was happy to let him take it,” I finished. “That’s right. Now, if you’ll excuse me, I’m late for work.”
I climbed out of the car. A little part of me hoped that Asmodeus would remain inside, but he also stood up, getting out of the passenger side. “But don’t you want something?” he called after me. “Even a nicer car? A girlfriend?”
For just a second, I thought about Mary in marketing, the way that her red-blonde hair fell in waves over her shoulders, and I hesitated.
But I forced the moment to pass. “I’m fine,” I called back, giving him a wave as I quickened my steps. If I could catch the elevator ahead of him, I could lock him out. “But thanks anyway!”
The elevator’s doors were open; luck was on my side. I ducked in and stabbed furiously at the door close button. I have to admit that I felt a small, petty sense of satisfaction when Asmodeus, chasing after me, thumped against the doors as the elevator dropped.
Asmodeus growled, glaring at the steel doors that had swallowed up the human. His anger, however, quickly turned to despair, his horns drooping so much that they pointed almost straight down.
This really was no good. A soul taken without any deal given in exchange… it was imbalanced, threatened the whole nature of Hell’s bargaining system. And sure, he could hide the soul from Lucifer for a short while, but the effects would start leaking out. He only had half an eon at most, and that was pushing his luck.
Maybe… he tapped one finger against his lips, feeling the sheathed claw inside the fleshy digit. Maybe if he did some good deeds for the mortal, it would be enough to count as a deal? Could that work?
Hell, he didn’t have much to lose. He’d felt a brief surge of lust from the mortal when he mentioned a girlfriend, earlier. As the Commander of Lust, Asmodeus had a nose for this sort of thing. He sucked in a deep breath, tasting the air, catching residual notes of that brief spate of romantic longing.
The target was in this building. Yes, he could find her. He could convince her to fall for this mortal. Then, the mortal would be paid, and the soul would be balanced.
With a brief effort of concentration, Asmodeus sucked in his horns, retracting them back into his forehead. He pressed a button, and after a minute, the elevator doors opened. He stepped inside, grinning.
He hadn’t gained his Princedom through sloppiness. For eons, he’d been careful. He wasn’t about to let a mistake ruin his record, now. He was going to make this mortal’s life damn near perfect, until he finally agreed to accept the new deal.
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global_05_local_6_shard_00002272_processed.jsonl/2480 | Multiracial Asian Families: “Hafu” an AMAZING Start But We Need to Go Deeper
See on Scoop.itMixed American Life
About a week ago I had the chance to do something I’ve been wanting to do (and bugging the filmmakers about for a long time) — finally go to a local screening of the documentary Hafu, meaning “half,” which represents 5 stories of mixed heritage Japanese folks navigating their multi/identities in Japan today.
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Jennifer Frappier, Chill, the documentary about an egg-freezing journey
“I was excited to talk to Jennifer Frappier this week about her documentary-in-progress, Chill. Chill is all about Jenni’s journey to discovering more about her fertility and the option of freezing her eggs for a future pregnancy if needed. She explains the project much better: “Chill is a documentary film about balancing life, career and cheating the biological clock.” Listen to the show here or download the episode from itunes (and make sure you subscribe too)!You’ll learn more about her as she joins me as a co-host in some upcoming podcast episodes!–Heidi Durrow
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‘NEGRO’: exploring identity and the color complex among Latinos
‘NEGRO’ is a docu-series exploring identity, colonization, racism and the African Diaspora in Latin America and the Caribbean and the color complex among Latin…
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Indie Spotlight: Mixed Race Actress Displays ‘United Colors Of Amani’
Amani Starnes, who was in ‘Ask A Slave’, stars in ‘The United Colors of Amani’, which depicts the Hollywood life of a mixed race actress.
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Home | Latino Americans | PBS
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Think Mexican • Remembering the Chicano Moratorium
Community Village‘s insight:
In the video:
• Bronze people with a Bronze culture”
The black beret as a revolutionary symbol -Wikipedia
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global_05_local_6_shard_00002272_processed.jsonl/2483 | Contemporary Modern Jazz
Directed by Marissa Stanley
Suggested Ages: 12-15
Tuesday: 5-6p
– or –
REGISTER by phone at 508-339-2822 during business hours
CLICK HERE to view/download
a mailable registration form
Contemporary Modern Jazz begins with stretching, strengthening, and conditioning and moves into expressive movement pieces intended to tell a story, making it a favorite genre among aspiring dancers. In this course, young dancers will practice both the physical discipline and performative requirements of contemporary modern jazz.
Start and End Date: Jan. 8 – April 30, 2019
Open Classroom: Saturday, May 4 in the 377 N Main St Studio, time is TBA
Location: 888 South Main Street Studio
Tuition: $210.00 ($189/10% discount)
Monthly Payments: (processed with a credit card.) $55.00/month Jan./Feb./March/April
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global_05_local_6_shard_00002272_processed.jsonl/2496 | Lining up to vote is no guarantee for a working democracy
Prof. Ricardo Hausmann is in top form given the articles he generates at Proj Synd. Really top stuff.
The recent one on what makes democracies tick is a reallyold one. But he conveys the message really effectively:
He begins quoting Adam Smith and then goes to the most current event of missing airplane in Maalysia:
He goes back to Smith and invokes the invisible hand. Just like we have one for markets there is another one for political system as well:
So it is not about just elections. There is an entire process which is at place. Most developed countries seem to have understood and developed this process. Hence they are developed too:
Not sure whether we can ascribe this reason alone for development. But is a worthy reason.
The invisible hand should be as effective in the political arena as it is supposed to be in the economic arena. Alas this is seldom the case. Moreover, we usually ignore the polity and remain focused on economy. We just don’t realise that it is former that drives the latter. Both are neither independent nor is it the case of latter driving the former. But we just don’t care and keep missing the lessons over and over again. Only when the invisible hand of politics becomes visible via poor governance and malaise do we realise the importance..
But a really good article. Read the comments too..
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global_05_local_6_shard_00002272_processed.jsonl/2500 | Has there been a case in which a widely famous Hollywood movie was lost and there is no longer a copy of it in existence (physically nor electronically)?
Edit: let's define "famous" as - known enough to make it to imbd's or any other large movie database.
Apologies about the confusion, I must have underestimated the extent of imdb as it indeed lists pretty much everything. What I was looking for is something that is famous enough to be remembered by a wider public and the Star Wars episode listed in one of the comments definitely makes the list!
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Define 'famous'. Many early films were lost... Some, I'm guessing, were successful. – Walt Nov 16 '15 at 18:07
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Imdb catalogs everything – cde Nov 16 '15 at 18:11
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@Richard SWHS=Hollywood movie? It was a TV special that aired once. (Get the Rifftrax version, though. It's amazing.) – Walt Nov 16 '15 at 18:34
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Define "lost". There are several films that have been utterly destroyed by their studios because of scandals or because of rights issues. – user7812 Nov 16 '15 at 18:37
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Are you just looking for cinematic films or must it originate from Hollywood, California? – Octopus Nov 17 '15 at 20:49
Oh good lord, yes.
List of lost films (Wikipedia)
The Scorsese Film Foundation estimates that more than 90% of American films made before 1929 are totally lost. The Library of Congress estimates that 75% of all silent films are lost. Overall, 50% of American sound films made before 1950 are considered lost films. (film preservation)
Films may go missing for a variety of reasons. The big culprit is the use of nitrate film until the early 1950s. Nitrate films are highly flammable, and will decay into a powder or sticky goo that can spontaneously combust in the storage-shed conditions they were commonly stored. A fire destroyed the entire vault of pre-1935 negatives at Fox Pictures, and a fire in 1967 decimated MGM's early content. Kodak introduced a nonflammable film in 1909, but chemicals used to keep it pliable evaporated too quickly, making the film dry and brittle.
Until the preservationist movement fully kicked in, as much as half the 400,000 short sponsored films made in the US were lost, often thought of as simply disposable, or older versions were disposed of once upgraded. These are typically films made for educational, training, or religious purposes that were popular from the '40s through the 1970s. Many silent films were also simply discarded as "useless" once talkies took over entirely.
Most mainstream movies from the 1950s through today survive due to increased preservation efforts and more stable media, but even today films are lost.
Recent Losses
Some of Jackie Chan's and Sammo Hung's first roles, including Big and Little Wong Tin Bar, have been considered lost. Ed Wood's 1972 film, The Undergraduate, has been lost along with his 1970 film, Take It Out In Trade, which exists only in fragments without sound. Most of Andy Milligan's early films made between 1965 and 1988 are considered lost. Many adult films and low-budget B-Movies go unnoticed until the participants become notable, then many of their early works are simply gone.
Lost films are anything in which no part of a print is known to have survived. That does not include the much larger category of incomplete films where only bits and pieces remain.
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The loss of early films is very poignantly represented in the recent film Hugo. – Catija Nov 16 '15 at 19:53
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Not exactly films, but many TV shows recorded directly onto magnetic tape have been deleted or recorded over at a later date. I believe most famously that happened to old "Doctor Who" episodes at the BBC. en.wikipedia.org/wiki/Doctor_Who_missing_episodes – Todd Wilcox Nov 17 '15 at 15:20
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I expect other silent films might be lost due to legal action, though I expect such a thing would be considered unconscionable today. The studio that made Nosferatu, for instance, was ordered to destroy all copies; it only survived because they'd already shipped prints to theaters. I'm sure other films were not always so lucky. – Kyle Strand Nov 17 '15 at 20:08
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@KyleStrand: I wonder if the poor quality of an early animated Wizard of Oz is due to legal action having led to the destruction of the master? – supercat Nov 18 '15 at 0:49
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Hot Network Questions much? 49 upvotes in one day, I think thats more than all the other questions today combined ha. – cde Nov 18 '15 at 3:46
The original version of Metropolis might count. Arguably it was completely lost (no copy exists), although there exist new restored versions of the movie from parts of it that remained. Keep in mind that new (restored) versions of the movie have had to completely refilm parts that no longer existed at all
The Wikipedia page on the film says:
The original version dates from 1928 and had a running time of 153 minutes. It was the first full length movie of the sci-fi genre and at a cost of 5 million Reichsmarks was the most costly film at the time it was released.
Technically its not really a Hollywood movie as it originates from Germany, but I thought it was worth mentioning, especially since it is not listed in the List of lost films from the other answer.
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While an interesting anecdote, this doesn't really answer the question. – CGCampbell Nov 17 '15 at 23:27
Dead End (1985)
Emerson Bixby the director of the movie says:
"Dead End" was never released. I shot it on video with a budget of maybe fifteen hundred dollars, made several copies to send to small-time distribution companies, and nothing ever happened. None of the distributors responded, and the ten or so copies kept by myself and some of the crew are -- to my knowledge -- all that remains of "Dead End." My copy was lost in '87, and I have lost contact with pretty much everyone involved.
Not a hoax, dude, just a tiny little movie that's pretty much vanished. I've personally only met three people who have actually seen it. I've tried contacting the people who reviewed it several times, never heard back. I'd sell my spleen for a copy; of all the films I've done, this is one of the few I'm really proud of.
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OP seems to be after a "widely famous Hollywood movie". And, I'm assuming, one that was released in theaters. – Walt Nov 16 '15 at 18:43
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@Walt check his edit: famous as known enough to make it to imbd – Pasta Nov 16 '15 at 18:45
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Fair enough. TBH, the edit just confuses me even more and I'm not quite sure what the OP is after at the moment. – Walt Nov 16 '15 at 18:47
• Sorry about the confusion, I have added an edit to address it. – eYe Nov 16 '15 at 19:30
• @Walt - I think that might be overly strict. Any movie that was released in theaters necessarily had to have hundreds or even thousands of copies made, and it's next to impossible that ALL of them were lost. – Darrel Hoffman Nov 17 '15 at 15:38
There's actually a new documentary just on this very subject, Lost Emulsion (2016). Here is a link to the trailer.
A short answer is that nobody thought that people would be interested in most movies decades after they were made. Nitrate film, that was used for 35mm films up until about 1950, was very flammable, and there were disastrous film lab fires many times. A lot of early film studios went out of business and nobody wanted to pay to preserve their films. And when the sound era came in, nobody thought that anybody would want to see silent and early-sound era films. Since storing highly flammable films was expensive, many companies destroyed their old films and negatives to save money. It took TV, small guage film and later home video to make people interested in classic film. (The same thing happened with classic TV episodes of the 1960s and 1970s, as studios reused video tape to save money, erasing the only copies of many TV episodes that were recorded on video tape.)
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Dead Reckoning: The American Nightmares of George A. Romero
A new retrospective devoted to the master of horror is an occasion to explore his nightmarish visions of American life.
On April 4th 1968 George A. Romero was on the highway in a Ford Thunderbird convertible speeding from his native Pittsburgh towards New York City. He had just finished his first feature film, Night of the Living Dead, and was eager to take a meeting with Columbia Pictures in the hopes of selling it to them. In his film the African American actor Doug Jones plays Ben, a man forced to barricade himself inside a farmhouse in order to survive a hellish all-out assault from a marauding undead horde. Unfortunately for Ben, he has to share his hideout with a small coterie of other survivors, all white, who over the course of the night prove themselves to be more dangerous to him than any of the ghouls slavering hungrily outside the gates could ever hope to be. Exhibiting heroism and courage, Ben is rewarded by the film’s end with a bullet. As a posse of white survivors roll up to the house, he is “mistaken” for one of the zombies and shot dead, his lifeless body unceremoniously dragged onto a raging pyre.
As Romero drove on towards New York City that evening, a print of his film resting safely in the trunk of the car, he listened in anguish as a breaking news bulletin flashed in over the radio, and as the moral arc of the universe bent a bit further away from justice: “Civil Rights leader Dr. Martin Luther King Jr. was shot and wounded at a downtown Memphis Hotel today shortly before 7:00 PM Eastern Standard Time. Dr. King was reportedly hit in the face, the extent of his injuries is not known at this moment...”
The history of America is a history of horrors. Founded in genocide, the United States built its civilization and cities atop the bodies and bones of its continent’s first inhabitants. It is a nation forever stained by the moral calamity of the transatlantic slave trade and the chattel slave system, plagued by a racism that seeps into its national life as if through some sort of oozing cultural wound that will not heal; a pathological blight so deeply embedded in its cultural unconscious that it would be impossible to conceive of the nation without it. The only country to ever utilize the world annihilating power of the atomic bomb to decimate innocent civilians, two years after the atomic test at Trinity, Robert Oppenheimer remarked that the physicists who built the bomb “have known sin; and this is a knowledge which they cannot lose.” The story of America is one written in blood and fire. It is a parade of violence, prejudice, subjugation, massacre, and ceaseless war.
It is a horror story.
Night of the Living Dead. Photo courtesy of Living Dead Media
George A. Romero understood, perhaps better than any other American artist of his generation, that the only way to adequately confront the horror of American life is through horror itself. The subject of a new retrospective at BAM, Romero’s films are full of a compulsive desire to transform his viewers, to violently shake those who saw his work from their sleep and awaken them to new political possibilities. His was the cinema of confrontation and crisis, full of spectacular guts and gore, yes, but always in the service of making those who viewed his films really see, perhaps for the very first time, the hidden hand behind the status quo, the prejudice, moral rot, and systematic brutality undergirding the American way of life. Romero was, and unfortunately still remains, one of America’s most unheralded social critics. Critically engaging with everything from the crises and contradictions inherent to capitalism, the scourges of militarism, racism, and sexism, to the unbearable isolation of modern life, his cinema was one that was radical, empathetic, deeply personal, and unequivocally revolutionary.
When Romero first burst onto the scene with the immeasurably influential Night of the Living Dead, his film resonated so strongly with the counterculture because it perfectly captured the spirit of 1968 with its bitter and cynical evocation of an America in its death throes—a nation quite literally eating itself alive. The America of Night of the Living Dead is one still reverberating from the aftershocks of the violence of Watts, Newark, and Detroit, as well as one wrestling with the horrors of what it was doing on the far-flung battlefields of its war in Vietnam. Romero’s first cinematic depiction of America shows a nation shot through with racial strife, a land pathologically and irrevocably divided by historical circumstance. By the end of his film nothing survives except the untenable status quo, and as Ben’s body burns so too is any hope for a better American future consumed by the flames of racial resentment.
Blackened despair at the futility of all human endeavor is a staple of Romero’s cinema, the sinking feeling that America has always been like this, and will always be, no matter what we do. His films are full of the horror of the endless now; the terror present in the thought that there may be nothing more than this; that the permanence of our historical moment is actually all there ever will be; frozen forever in its structural injustice, impervious to change and political resistance even at the point of crisis. Romero is the ultimate pessimist, a firm believer that it is men who are the truest of all monsters, and that as long as they exist there will be always be suffering, war, and division.
Nowhere is this feeling more pronounced than in his 1978 anti-consumerist masterpiece Dawn of the Dead, in which hundreds of zombies flock to a suburban mall, wandering its corridors as if in a daze. Cursed with some remaining memory of their past lives, the zombies are now less objects of terror than they were in Night of the Living Dead, as they shuffle pathetically around while mall muzak spins on a loop in the background, carrying out a sad pantomime of shopping because, as one character puts it, “this was an important place in their lives.”
Romero’s depiction of zombies as the perfect consumer with an irrational and perpetual hunger to devour human flesh is both funny and soul-crushingly sad because of what it reveals about life under late-capitalism. The zombies are the creatures of pure excess, the logic of capital taken to it’s very extreme: beings cursed by a mindless and endless consumption that is not based on need, bound to a hunger they cannot sate. The zombie myth has always been inextricably bound up in questions of labor and dominance, but it has also always been about the infinite extension of pain: the inability to escape a suffering imposed on you by an unjust political order, the horror implicit in the idea that not even death can release you from an enslavement that follows you from cradle to grave and then again from grave to slave.
The 17th century Haitian sugar plantations where the concept of the zombie originated morph seamlessly into the middle-American mall as the site of endless laboring in Dawn of the Dead, as Romero depicts a new kind of enslavement for a new century. His zombies aren’t bound to a necromancer as in previous films like White Zombie (1932) or I Walked with a Zombie (1943), but instead are chained only to their own boundless drive to consume. That Romero’s zombies draw no actual sustenance from what they eat is both the joke and the tragedy.
It’s not only the dead that continue to march to capital’s unending beat in Romero’s film, it’s also those still living. The humans in Dawn of the Dead continue to consume unneeded goods; dressing up in expensive furs even though they are living in a dead society where such class signifiers have lost all meaning and referent. One of the most telling scenes in the film involves a biker gang looting their way through the mall and almost exclusively stealing things which no longer have any use value: worthless paper money from a cash register, television sets that can play nothing but endless static. As if embodying Romero’s own voice from behind the camera, Francine, one of the small group of survivors hiding out in the mall, chastises her male companions for their consumerist complacency: “You’re hypnotized by this place. All of you.... You don’t see that it’s not a sanctuary, it’s a prison!” Even in death, even in a society in complete collapse, Americans simply cannot imagine a world beyond capitalism.
If Dawn of the Dead raged against the eternal and self-perpetuating logic of capital, Romero’s underrated 1985 follow-up Day of the Dead was an urgent missive to an America that seemed to be on the brink of actual annihilation. Released at the apex of the Cold War, the entirety of Day of the Dead takes place in an underground military installation where a small group of scientists and soldiers butt heads over the direction of a research project they have been charged with carrying out. Above ground, the zombies have taken almost total control of America, but below, the humans are their masters, keeping them kenneled in containment pens for use as test subjects in brutal medical experiments aimed at finding a way to stop their continued rise.
Day of the Dead is both a stinging critique of the military-industrial complex as well as a hilarious skewering of the depraved masculinity and damaged machismo of the 1980s. All of the soldiers in the film are constantly screaming and barking orders, obsessed with the size of their guns, the size of their dicks, their physical prowess, and this ridiculous hyper-militarized masculinity is very much Romero’s rejoinder to the rise of the hard-body Hollywood heroes of the 1980s. It’s difficult also to imagine that he’s not also taking shots at the wood-chopping, horse-riding cowboy projectionism of Reagan, as American popular culture at the time was infatuated with a barbarian masculinity that when combined with the tensions of the Cold War was something Romero clearly saw as a recipe for disaster. Rather than the stewards and standard-bearers of American culture that they imagined themselves to be, these men were, for Romero, harbingers of America’s decline, symptoms of its inevitable downfall. It’s clear that he thought these insane men, with their bloodlust and phallic obsessions were going to get us all killed.
When the soldiers on the base learn that the experiments the head of the science unit, Dr. Logan, is carrying out have to do with teaching a zombie named Bub to learn and conform to the standards of human behavior, they lose their minds. Nothing could be more offensive to them than to see a zombie, an enemy, a mockery of man, ape their actions. They grow hysterical at any idea of behavioral kinship with zombies, rejecting it fully. Why teach these fuckers when we could be wiping them out? This being a Romero film, there aren’t any true heroes, and he is similarly critical of the scientists he depicts. The violence and brutality of Dr. Logan’s experiments on his captive zombies is portrayed as vile and sickening, and Romero makes plain that Dr. Logan is, in his own way, illustrative of the same tendencies towards control and domination that the soldiers are.
There is no moral high ground to be found in Day of the Dead. Both the scientists and the soldiers are ultimately complicit in America’s destruction and even the film’s “heroes” eventually give up, opting to flee the base and head for a deserted island. Day of the Dead is a critique of how insane American culture had become under Reagan, but also is concerned with how inevitably assured our destruction is as long as America has to deal with the scourge of an apocalyptic masculinity that is little better than a death-cult. The entire film feels as if it is perched on the edge of a vast abyss, with Romero wrestling with the all-too-real possibility of the world ending in the blink of an eye as some musclebound American or Russian commander gives the order to launch the first ICBM in what would surely be a short but devastatingly deadly nuclear exchange.
All of this culminates in the purest and most urgent rejection of American history, life, and culture that we see in all Romero’s cinema. In one pitch black monologue—perhaps the longest uninterrupted stretch of dialogue in any of his films—John, a helicopter pilot, gives voice to all of Romero’s pessimism and despair as he speaks to the scientist Sarah about the underground military bunker they are holed up in:
Continuing on, John offers his vision of the best possible future that could be hoped for: “We could start over, start fresh, get some babies and teach 'em, Sarah, teach 'em never to come over here and dig these records out.” In the end, the last best hope for America is that its history simply be forgotten. In order to move forward we must obliterate the past. Our cultural objects and our histories must rot underground, unknown and unread, while a new generation grows up in complete ignorance of their existence. America is damaged beyond repair, with nothing worth salvaging or saving. All that is left to do is to wipe the slate clean, to entomb our past, and sever our cultural bloodline. We must die off and let a new generation live on in our stead, a generation unburdened by the crushing weight of our crimes.
The Crazies. Photo courtesy of American Genre Film Archive.
Such rejectionism had deep roots, and Romero spent the better part of the 1970s excavating the madness and social divisions that he saw as lurking just beneath the surface of American life. One of the most powerful examples of this is found in his 1973 film The Crazies, whose plot concerns a military transport plane carrying a highly infectious bio-weapon (codenamed “Trixie”) that crashes on the outskirts of a suburban town in western Pennsylvania. The bio-weapon poisons the town’s water supply with its viral payload and quickly gets to work infecting the citizens: manifesting itself by turning anyone who has come into contact with it into gibbering homicidal maniacs. Soon enough the military declares martial law and swoops in to lock down the town, as gas-masked gun-toting shock troops shoot anyone who attempts to escape the quarantine zone.
The Crazies is Romero’s statement on the Vietnam War and the ways in which its violence and lies had, like the bio-weapon in his film, irrevocably poisoned the wellspring of American life. The film sees the war finally come home, and it is a deeply disturbing homecoming. Grappling with the moral cataclysm the Vietnam War inaugurated in American life, Romero suggests that the general public in 1973 had yet to fully face up to what its government had been up to overseas. As the full might of the national security state erupts into a peaceful suburban American town, it seems to come as a surprise to everyone, except for those who actually served in Vietnam; with one vet sagely remarking “the army ain’t nobody’s friend, man. We know because we’ve been in it.”
When the military attempts to round-up the townsfolk and transfer them to a central location for medical testing, the citizens fight back with extreme force, firing back as if they were VC guerillas uprooted from the jungles of Hanoi and suddenly set down in the cornfields of Anytown, USA. Romero is careful to never make clear whether or not the majority of the townspeople shooting at the military have actually even been infected by the madness-inducing bio-weapon, or if this particular register of insane gun violence is simply the American way of things.
The Crazies is a depiction of America’s martial posture in rebound, as the violence of the US military explodes back onto the heartland, deployed against US citizens at home instead of abroad “where it belongs.” Romero is plain about his unchecked hatred for both the military and for the larger architecture of American state-sanctioned violence, showing the army to be both needlessly cruel as well as completely inept: utterly out of touch with the facts on the ground, with its top brass totally insulated from the carnage they are unleashing. Romero even makes explicit reference to both the Kent-State shootings as well as the self-immolation of Thích Quang Duc, coopting some of the most incendiary images of the period.
Towards the end of the film, David, a Vietnam veteran, realizes that he is immune to the virus unleashed by the bio-weapon. Knowing that he could help the military find a cure, he instead keeps his immunity a secret, refusing to help the military clean up the mess they have made. If you listen hard enough, beneath the whirling helicopter blades, rat-a-tat gunfire, and the shrieks of the damned and dying, you can almost hear Romero, whispering: you people aren’t even worth saving.
The same year in which he directed The Crazies Romero also shot one of his most ill-fated and unjustly maligned films, Season of the Witch. Where The Crazies depicted Americans going mad in the streets, Season of the Witch focused on the hidden despair, shame, sexual repression, and social imprisonment that women experienced in the 1970s. Though plagued by poor production value and some unfortunate original marketing, Season of the Witch manages to remain one of Romero’s most interesting films.
Season of the Witch is a slippery admixture of horror and melodrama that centers on the character Joan, a suburban housewife on the cusp of middle age who finds herself stifled and emotionally penned in by the social expectations imposed on her by a deeply misogynistic culture. Joan is in a loveless marriage to her husband Jack, who is either always away on business or when he is home, either ignores or abuses her. Struggling with the feeling that she has wasted her life with a man who doesn’t care about her, Joan is beset by nightmares that start to bleed into her daily life.
These nightmares are vivid and terrifying, full of fragmented and highly suggestive images: her husband whipping her bloody with tree branches in a wood and then affixing her with a dog collar and imprisoning her in a kennel, a mirror that reflects back the image of a withered old crone, a masked man who breaks into her house and violently rapes her over and over. Subconscious eruptions of her disempowerment, Joan’s nightmares function as expressions of her repressed anguish, her all-consuming confusion at how she ended up so broken and subservient. Tired of her predictable and emotionally stunted life of suburban cocktail parties and card games, she turns to the occult in a bid to shake loose from her malaise, exploring the world of witchcraft in order to regain her lost sense of herself.
The film is very much Romero’s commentary on the American patriarchy as prison: a monstrous system that bleeds all life from the women unfortunate enough to be caught in its vice-grip, as well as his statement on the impossibility of truly escaping from that prison. Ever the pessimist, Romero doesn’t appear to believe that any deliverance from the overwhelming brutality of American patriarchal culture is even possible, with Joan’s occult explorations amounting in the end to nothing more significant than any another form of self-indulgent flight from reality, a “mind-trip,” as one of the characters in the film puts it. Ultimately, witchcraft isn’t a path to freedom or self-actualization for Joan, it’s just another diversion, an imagined escape hatch, a new structuring fiction she deploys to cushion the blows she receives from a hopelessly misogynistic society.
The final scene of the film places Joan at yet another cocktail party where she tells anyone within earshot about her new identity as a witch, proud to now be able to define herself on her own terms. As a brutal counterpoint to her optimism, the final words uttered in the film are extremely illustrative, as the host of the party introduces Joan to another guest as merely “Jack’s wife,” with Romero adding a ghostly reverb to the audio track so that these words echo over and over again in our ears. Season of the Witch ends in failure and entrapment, as Joan ends up back where she started, within the prison of patriarchal dominance. In America you can’t break the cage: the cage breaks you.
Like Season of the Witch, Romero’s 1978 film Martin is also concerned with the ways in which personal fantasy intersects with the social constraints of American life. Acomplex film, and certainly one of his best, Romero considered Martin to be his most personal artistic achievement, and one can easily see why. The film is a radical revision of the vampire tale that follows a young man named Martin who believes himself to be an 84 year old vampire. Though he doesn’t have fangs, Martin does drink blood, which he draws from his victims with a razor blade. He is a clumsy and bumbling predator, frequently apologizing to those he is about to kill. A far cry from the smooth aristocratic sexuality of gothic vampires, Martin is a pathetic and isolated kid, deranged and compulsive yes, but also wretched and pitiable, enslaved to impulses and social circumstances he cannot control.
Martin is a film characterized by a deep ambiguity, a bent towards an exploration of a gray-zone liminality that is singular in all of Romero’s cinema. We never do find out whether Martin is really a vampire or if he is merely a mentally ill murderer, and Romero makes the question feel beside the point. So much of Martin is about fantasy and delusion, the stories men tell themselves in order to structure their lives in a country that is disintegrating all around them. With its gritty realism, Martin doubles as something of a functional account of this disintegration, as it traces the decline of Braddock, Pennsylvania, the city in which it is set. Braddock is an all-American city withering on the vine of cutthroat capitalism; one that appears on screen as if it itself has been exsanguinated by a vampire’s bite. A bleak ex-industrial landscape drained of life, the Braddock of Martin is locked in a long slow slide towards total social death—a decidedly unromantic setting for an intentionally unromantic take on vampires.
Martin is focused on deconstructing and deglamorizing the tangled web of fictions that men employ to self-actualize. American masculinity is a psychopathology that encourages men to wrap themselves in myths of dominance, virility, and sexual prowess; and Romero links Martin’s desire for blood directly with his sexual fears and inexperience. Whenever he feeds it is almost always on women, and the one or two times in the film in which he drinks blood from men it is either depicted as an act of revenge or as something done out of pure necessity. That Martin’s vampirism is so closely linked with his sexual desire is certainly drawn from the original vampire lore, but in the deglamorized modern context of Braddock, one in which the reedy and pathetic Martin isn’t sweeping into women’s bedrooms at night to bite their necks, or seducing them over sumptuous meals in his castle but is instead drugging and killing them without ceremony, suggests that that vampirism is a necessary structuring fiction for him: a deeply ingrained masculine delusion, a way to assure himself of both the necessity of his crimes as well as the “romantic” lineage attached to them.
Even though Martin outwardly rejects the trappings of the gothic vampire, railing against the idea that any real magic exists in the world, he still indulges in daydream fantasies (or are they flashbacks?) that see him cast as a classical cloaked vampire; elegant, suave, sexually assured, aristocratic, powerful, terrifying: all the things which he is not. Martin is deranged, filtering his propensity for sexual violence towards women through a gothic horror framework, but the core of his psychopathy is one central to American masculinity, a ramshackle fiction in itself; a sickening nexus of delusion centered on dominance, violence, and control over women. Martin sees Romero tracing the horror of a masculinity that makes villains and victims out of men. As he deconstructs a set of delusions that are central to how American men see themselves, Romero is probing at the very boundary point between where violent fantasy ends and where the true horrors of American life begin.
Land of the Dead. Photo courtesy of Universal Studios/Photofest
Twenty years after the release of Day of the Dead, Romero once again returned to the genre that he helped popularize with his most radical vision, a whirlwind assault of Marxist agitprop with a brazen incitement to class war. An exhortation to eat the rich, literally, Romero’s 2005 Land of the Dead is a dead reckoning with the wages of late capitalism that sees his zombies reach the final stage in their evolutionary process, gaining class consciousness for the very first time.
Set in a post-apocalyptic Pittsburgh starkly stratified along class lines, the living have retreated to gated communities where they barricade themselves behind electrified fences. Enclaves of safety and security, these communities are segregated spaces, with the rich distracting the poor with bread and circuses while exploiting their labor, forcing them to patrol the zombie outlands in order to procure food and medicine while they themselves stay safely ensconced inside their exclusive high-rise community-within-a-community, Fiddler’s Green. Run by slimy capitalist dictator Paul Kaufman (Denis Hopper doing his best Donald Rumsfeld), Fiddler’s Green is a bastion of excess where the bourgeoisieindulge in the pleasures of fine dining and masked balls while the underclass suffers outside their gates in shantytowns, prevented from entering the Green by a private mercenary army.
During one incursion into zombie-held territory the humans notice that zombie behavior is beginning to change and that they are starting to act like humans again, carrying out empty pantomimes of their previous lives as if trying to remember who they are supposed to be. After a particularly brutal episode in which a human death squad rampages through a zombie town, gleefully butchering any undead they see—including one particularly gruesome kill in which a zombie cheerleader is skewered through the skull with the finial ornament of an American flag—the zombies spark to class consciousness. Led by ‘”Big Daddy,” a zombie at the apex of the evolutionary process, the undead masses become something they have never been before in any Romero film: organized. Uniting as one singular shambling mass, Romero’s zombies march in glorious unison on the stronghold of Fiddler’s Green with the singular goal of ending the tyranny of the living over the dead once and for all.
When the zombies finally fight their way into the Green, killing and eating the rich—reducing their world of petty pleasures propped up by exploitation into smoldering blood-soaked ruins—it is one of the key moments in all of Romero’s cinema. No longer content to be the eternal slaves of capital, the zombies of Land of the Dead have finally become what we long suspected they always were: American capitalism’s home-grown executioners. Upending a deeply unequal status quo and reducing Kaufman to a lump of charred flesh, the zombies of Land of the Dead are unambiguously heroic figures, righteous bearers of a cleansing revolutionary violence. After the assault is over, two survivors discuss the process of rebuilding Fiddler’s Green, with one asking the other if he would like to stick around to “turn this place into what we always wanted it to be.” The riposte he receives is characteristic of Romero’s entire view of power, full of the world-weary knowledge of a man who has seen enough war, suffering, and bloodshed to last a lifetime: “Maybe. But then what will we turn into?”
Romero places his faith in the just cause of proletarian revolution but is much less sure of what comes the day after. He is too much of a pessimist to believe that America can ever outpace its demons, that it can ever move past a set of class stratifications and social divisions that course virally through its national bloodstream like a host of tiny plagues. When Romero suggested in Day of the Dead that the only way to expunge the racism, sexism and classism of American life would be to birth an entire generation that had no concept of what the nation of America even was, he very much meant it. For him it is impossible to unchain ourselves from the endlessly spinning wheel of American injustice, and much of his cinema is about the various ways in which we carry our divisions with us into the ruins of our world and then attempt to rebuild our society in the selfsame image that originally led to its destruction. Romero is the great chronicler of the American ouroboros, a nation eternally eating its own tail, locked into a fatal cycle of repetition. None of this means we shouldn’t continue to fight, struggle, and die for a better American future. For Romero the revolutionary is merely doomed, not defeated.
"Living with the Dead: The Films of George A. Romero" runs February 22 – March 3, 2019 at Brooklyn’s BAMcinématek.
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global_05_local_6_shard_00002272_processed.jsonl/2522 | Health Information and Tools > Patient Care Handouts > Foot Sprain: Care Instructions
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Foot Sprain: Care Instructions
Picture of top and bottom of foot
Your Care Instructions
A foot sprain occurs when you stretch or tear the ligaments around your foot. Ligaments are the tough tissues that connect one bone to another. A sprain can happen when you run, fall, or hit your toe against something. Sprains often happen when you jump or change direction quickly. This may occur when you play basketball, soccer, or other sports.
Most foot sprains will get better with treatment at home.
How can you care for yourself at home?
• Walk or put weight on your sprained foot as long as it does not hurt.
• If your doctor gave you a splint or immobilizer, wear it as directed. If you were given crutches, use them as directed.
• After 2 or 3 days, if your swelling is gone, put a heating pad (set on low) or a warm cloth on your foot. Some doctors suggest that you go back and forth between hot and cold treatments.
• Take pain medicines exactly as directed.
• Do any exercises that your doctor or physiotherapist suggests.
• Return to your usual exercise gradually as you feel better.
When should you call for help?
• You have increased or severe pain.
• Your toes are cool or pale or change colour.
• Your wrap or splint feels too tight.
• You have signs of a blood clot, such as:
• Redness and swelling in your leg or groin.
• You have tingling, weakness, or numbness in your leg or foot.
• You cannot put any weight on your foot.
• You get a fever.
• You do not get better as expected.
Where can you learn more?
Go to
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global_05_local_6_shard_00002272_processed.jsonl/2525 | The Church pays medical science the honor due to it
The Church pays medical science the honor due to it
Despite this, we can’t ignore the value of medical science, which comes as a gift from God to comfort us in the sickness of our spiritual and bodily condition. Christ Himself came into the world as the doctor of our souls and bodies. His manifestation of the kingdom of God was marked by the cure of the sick. But the various cures which have been effected by saints in the world are recognized as being the result of God’s special grace. And typically these cures involve the completion of a bodily organ, as in the case of the man who was blind from birth and was healed by the Lord[1], but also the transplantation of a body part, such as the case where Saints Kosmas and Damianos took a shin from a corpse and transplanted it into a patient’s leg. Finally, bodily ailment is something akin to spiritual sickness. Cure of the bodily ailment is offered as a model for our spiritual cure and recovery. Just as a bodily ailment means avoiding harmful foods, so sickness of the soul involves observing God’s commandments.
There’s no reason for us Christians to avoid medicine or seeking out the most experienced doctors[2]. But whether we go to doctors for help or avoid them, we have to look to God and the health of our souls. In any case, this is what we should be doing: ‘Whether you’re eating, drinking or doing anything else, do it always for the glory of God’[3]. So we, the faithful, have recourse to doctors and medical science whenever necessary, but without resting all our hope on them[4].
Medicine’s concerned with the restoration or improvement of our health. In pursuing this, however, it’s also involved with prolonging life. The Church doesn’t hinder medicine in its efforts, but neither does it ignore the relative nature of its benefits. At the same time, however, it promotes its own positions on people and their lives. The aim of the Church isn’t to give people some sort of means of survival, but rather the life which defeats death. In the ascetic tradition of the Church in particular, there is much emphasis on a restrained use of medicine and medication so as to overcome an excessive love of this life. Naturally, this is mostly the business of ascetics. But no Christian should be indifferent towards this attitude, since we should all have an ascetic disposition. And it’s natural for this disposition to be linked to our spiritual maturity, making us more ready to give than to receive. And, of course, this also holds true in the matter of transplants.
Transplantation is now applied on a wide scale and in a variety of forms. It begins with blood transfusion, which is an exchange of liquid tissue, proceeds to the provision of one of the double organs and ends with liver or heart transplants. Recently, in fact, within the context of gene therapy, we’ve also seen the transplantation of modified cells for the treatment of illnesses such as cystic fibrosis. Besides, transplants may concern only a single person, if tissue is moved from one part of the body to another, though more people will also be involved if tissue or organs are taken from them. Finally, the donor may be alive or dead. Some ecclesiastical and theological circles have expressed serious reservations or even categorical objections regarding our right to act in this way. These objections are most keenly felt, naturally, when a main organ is involved, such as the heart, the assumption then being that the donor is dead.
(to be continued)
[1] See Jn. 9, 1-7
[2] See V. Keki, Οι Άγιοι Κοσμάς και Δαμιανός. Η πρώτη μεταμόσχευση, Σύχρονη Ιατρική Ενημέρωση (Saints Kosmas and Damianos. The first transplant. Contemporary Medical Update), no. 6, Jan.-Mar. 2002, pp. 77-82.
[3] See Saint John Chrysostom, To Olympias 17, PG 52, 590.
[4] I Cor. 10, 31.
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global_05_local_6_shard_00002272_processed.jsonl/2526 | Meditation on Chakras
In the meditative state, the life energy flows steadily to a single thing. Meditation on a chakra is the steady flow of the life energy to a chakra.
Mantra Meditation on Chakras
Mantra is generally understood as the repetition of one or more Sanskrit syllables that make up a sacred formula, a chant, incantation, or one of the many names of God. Mantras are used for a number of purposes and affect the chakras.
The repetition of mantra is usually thought of as the repetition of words. If we look at ‘repetition’ as the repeated fluctuations that constitute regular vibrations, we have the definition of a musical tone. If ‘formula’ refers to the rate of speed of the vibration, we have a tone of a specific pitch. A tone of the same frequency as a chakra will resound in that chakra causing it to vibrate. So sound vibrations, such as music and chanting, also affect chakrasChakras are focal points in the body to which everything in the body is connected via the nadis [channels], so sounds from external sources have an effect on the chakras and consequently, the entire body…
Each letter of the Sanskrit alphabet is a syllable that makes up the word or words of a mantra. Each of these sounds is associated with a chakra. The vibrations, or frequencies, of the sounds in a particular order and combination make up a mantra and can cause one or more chakras to become activated. When a chakra is activated, either the power or the obstacle that is associated with that chakra surfaces.
A mantra can be chanted or spoken in any language, but Sanskrit, which means ‘purified, perfected, sanctified’, has the special quality of being a spiritual language. With secular languages, we take potluck with the organization and quality of the sounds that make up the language and the way they affect the chakras. Sometimes the effect is beneficial, sometimes harmful, sometimes neither. Sanskrit has its origin in spontaneous elevated meditative states and consists of a natural order of the fundamental pattern-producing sounds responsible for creation.
The root of the word mantra is ‘man’ (pronounced muhn), the same as the root of the word for mind, manas. The repetition of a mantra has a direct effect on the mind by soothing it and causing all or part of it to be calm and motionless. When awareness merges with this non-active part of the mind, samadhi is attained. In the case of mantra meditation on a chakra, the ‘object’ of meditation is a chakra. By affecting a particular chakra, the part of the mind connected with it is calmed.
The type of samadhi in which only a part of the mind is motionless is called sabija samadhi. The samadhi that occurs when the entire mind becomes motionless is called nirbija. In nirbija samadhi, all mentally based desires are dormant (in earlier stages) or nonexistent (in later stages). Nirbija samadhi is blissful beyond description and follows the accomplishment of sabija samadhi.
Meditation on a chakra can be achieved by using the technique of saying a mantra repeatedly, or by the energy going there of its own accord naturally through surrender to the Divine.
Spontaneous Meditation on Chakras
A teacher of mine once said, ‘When you can give it up, you can get it.’ If we can give up trying to make it happen, the Divine Energy in its infinite wisdom will naturally go to the appropriate chakra on its own, in its own time. Trying to make this happen is a mental activity caused by the desire to have the results. This keeps the energy in a state of bondage. In natural Surrender Meditation, the energy acts independently and is free to go where it sees fit. Meditation on a chakra occurs spontaneously and the sound of music, the Magic Flute, is heard from within.
Kundalini, the evolutionary force, and prana, the healing, purifying, sustainer of life, get directed automatically to a chakra in natural meditation. It is quite common for one practicing Surrender Meditation to find the actual recitation of a mantra occurring aloud spontaneously. This is, in fact, the origin of the technique of mantra.
From Living the Mysteries, Copyright ©1999,
Durga Ma and Terry Anne Preston, Ph.D.
Go to the list of posts on KUNDALINI.
2 thoughts on “Meditation on Chakras
1. What is the difference between someone following the path of surrender and someone who isn’t? Is the only difference that one is choosing to surrender (and not doing anything specific ie mantra, yoga etc) and the other is not?
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global_05_local_6_shard_00002272_processed.jsonl/2529 | First Snow and the Art of Stealing from Yourself
Graphite on paper and vellum, courtesy of the digital world.
IMG_2265 2
close up “First Snow and the Art of Stealing from Yourself”
The Creative Meanderings #1: Art Theft a Personal History
Great-great aunt Dearie would never know that she made my love of art possible.
Over the course of my life, which really hasn’t been all that long, creativity has been a constant. When I was young, the world just didn’t seem interesting enough, my imagination would kick in and I would create; create art that could perhaps help the world resemble the potentials in my head. But we all come to a point when our skills can’t live up to our ideals. So I had to learn and I had to find a way to learn.
At the tender age of about four, craving more than what my wobbly lines and impressions, I had to improvise. And in my search, I raided the cache of vellum my Dad inherited from my great-great Aunt Dearie. That’s when I began to steal art.
One of my strongest childhood memories is the acrid smell of the sharpie markers that my small hands clung to as I euphorically saw my lines combining with those of art, real art. I was never really stealing, because I was small, then young, then conscious that for work to be mine it had to be mine alone. But the skills I gained were mine and mine alone.
My tracing excursions began with heaps of illustrated books that were close to my heart. But I soon found an artistic affinity with Bill Watterson’s Calvin and Hobbs comics. And so, accompanied by the voice of my mom as she read aloud, I would spend hours tracing the existential boy and his “imaginary” friend.
What began with traced Calvin and Hobbs comics turned into my very own watercolor paintings with people whose hands resembled bread loaves. Then came the vellum again, this time tracing masters like Mucha, Frida Kahlo, and Audrey Kawasaki. From there I would freehand other masters like Klimt, and if I was feeling particularly cocky, Da Vinci. And that led me to today, the first day I’ve ever stolen my very own artwork.
Thanks to vellum, to stealing, I’ve learned many of the artistic skills I now rely on, perhaps some stealing isn’t all that bad after all. And while I am unable to decide if my admiration for Picasso’s work outweighs my disgust at his attitudes towards women, this quote of his gives me succor for all those vellum-ed forgeries,
“good artists copy, great artists steal.”
Creative prompt: Steal some art (no, not really).
1. Choose an image of something you’d like to draw, but perhaps can’t (this can be an artist’s masterpiece, a hand, your child).
1. If found online, print out. If found in a book, please keep it in the book.
2. Find some thin paper (cheap notebook paper works), tracing paper, or vellum.
1. If using tracing paper or vellum select a felt-tipped pen or marker.
2. If using thin paper use a pencil, to save yourself the grief of ink bleeding to the image below.
3. Trace, “steal”, the art or image of your choice. And try to let the lines you draw become finger memory.
4. When you finish, attribute your tracing the artist and cite your source.
5. Repeat the process until it becomes rhythmic.
6. Share your tracing (always remember to credit to the original creator/artist/source). If you share via Instagram or other social media sites use the hashtag #cogneyezant.
Posted by:Nadia Daniels-Moehle |
global_05_local_6_shard_00002272_processed.jsonl/2534 | National Dream Center
Full Version: 2/10/2017 6:42am Birds falling
First scene, I see flocks of bird, the first flock is of blackbirds or crows. I am in the midwest and the birds are flying over a cornfield. The birds suddenly fall from the sky. I get freaked out about there being a flu or something in the air and I run into the farm house.
Next scene, I am sitting in a park on a bench in a major city, the layout looks like the downtown financial district of San Francisco, Ca. There are pigeons on the ground in front of me cooing and walking around bobbing their heads, suddenly birds start hitting the ground like bombs. The rest of the pigeons try to fly away but start jerking and convulsing, most dye quickly. I jump to my feet and run away.
Last scene, I am sitting on a beach and I can hear the sound of the seagulls fighting over food. The long screeching sound of the seagulls flying above and all around me. My eyes are fixed on the sun as it is setting into the water. The light looks like a golden disc. The sky turns gold and pink. I am watching the wavy colors of gold and orange dance on the waters surface as if in a daze I can not seem to look away.
I hear a thud, and then a few more, my attention is now on the thudding noises, which turns out to be seagulls, laying dead all around me on the rocks and the beach. There is an albatross, and a California Condor, all birds of all shapes and sizes are falling dead where ever they are. I begin to cry uncontrollably.
I yell out "MAKE IT STOP"... I feel myself being gently rocked awake. I open my eyes expecting to see someone standing at my bedside waking me, but no one is there. I am alone.
That wasn't a a good dream. Sad
Some over laps of your dream.
On 11/19 I have this in my intuition journal...
"sense dark bird or birds. At first it seemed like a midair collision but then shifted to just one in the air but in trauma, losing all of its feathers." Then it went into something about the future will try to mimic the past and something about 3 kinds of chaos.
On 1/30 I was driving and had an out of the blue sudden sense of a black bird in the sky in some kind of trauma loosing its feathers and falling from the sky. I heard "It's time now." It reminded me of the same bird thing I saw in November.
This second time when I saw it I started thinking it may be some kind of representative symbol of the airplanes thing I was picking up on (though I've also seen planes).
Given two other people recently had dreams about planes and now two people had dreams of birds falling from the sky (this one feeling like they were bombs) I wonder if these birds could actually represent planes falling from the sky? Though now I am also wondering if the birds I saw are actually birds afterall and something is going to happen to birds and the bird images are not related to planes at all.
Wow dreambot... that made my head spin! LoL
I am also wondering about airplanes. I posted my daughter's dream about airplanes falling from the sky recently.
Bird flu news.
Or if the earth's magnetic poles shift, it might mess with birds in flight.
My dream was about birds falling from the sky not planes. In my case the birds I remember were ducks and maybe crows.
Anyway what I thought was the moon, (though it was daytime and everyone looked up in awe at the moon/planet/whatever and people said look at that what is it. It crossed the sky and then things went crazy as it moved back at in an odd pattern.
So the last comment about the pole shift might fit as opposed to nibiru. If the pole shifted and the earth rotated to gain alignment with the solar systems magnectic field (as are not the planets all in a plane - possibly held in that plane via magnetism) then the earths poles having a rapid reversal could cause its alignment to shift and as its initial shift would be from north to south, then when it got closer it could require more fine tuning as it settled into its place in the solar systems plane.
It could also be that the shift caused by a change in magma flow causes the whole crust to move.
I really have no idea it was just a startling dream, on my part. If the magnetic field also collapsed for a moment it could cause the flying bird to be exposed to more interstellar radiation killing them quicker.
Who knows.
Sent from my iPhone using Tapatalk
With the bird and plane dreams and now today's dreambot run, I wonder if things are connected. Maybe a birdstrike brings down a plane? Whatever it is, it appears a lot of people are picking up on it.
Well in mine we all looked up at the moon(what I thought it was at first) midday, which is in the run. Don't know, one of those dreams I remember.
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The article shrugs it off as a dangerous highway, but dozens all at once? Something bad is afoot....
And this particularly disturbs me, as I have always loved owls, and recently discovered that there is a Great Horned Owl on my property. I've named him Hootie, which he probably hates, but I love that owl. Big Grin
This world is becoming very strange....
Hundreds Of Flying Foxes Cooked Alive In Australia's Heat Wave
The new Vikings' stadium is a bird death-trap. The birds are flying into the reflective glass, thinking it's the sky, and dying.
(02-10-2017, 10:09 AM)Windy Wrote: [ -> ]First scene, I see flocks of bird, the first flock is of blackbirds or crows. I am in the midwest and the birds are flying over a cornfield. The birds suddenly fall from the sky. I get freaked out about there being a flu or something in the air and I run into the farm house.
While driving on the highway through Alabama, C2C listener 'Luftwaffles' was forced to pull over to the side of the road when he spotted this unsettling scene: dozens of dead blackbirds scattered in the snow. Any theories as to what may have caused the odd die off?
Story and photos are on facebook only.
I guess pigeons are next.
Wonder what this means. Is it a marker for something? A result of something?
The canary in the coal mine??
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There is another thread in the Memes section if any additonal comments want to be left regarding this theme. |
global_05_local_6_shard_00002272_processed.jsonl/2567 | Medications for students at school
If your child needs medication to be taken during school hours, please come by the office to pick up the Permit to Administer Medication form for your doctor to fill out or click below to print the form. The school cannot by law administer medication without this form being completed by the parent/s and the doctor. The medicines also need to be in the original box with the label on it which includes the directions for administering the medicine, times, amounts, etc.
Medication Forms – English
Medication Forms – Spanish |
global_05_local_6_shard_00002272_processed.jsonl/2615 | Show Summary Details
Page of
date: 18 August 2019
The Planets in Aztec Culture
Abstract and Keywords
The Spanish chronicles do not mention planets other than Venus, although they compare certain Aztec gods with classical gods such as Jupiter and Mars. Creation myths recorded by the Spanish chroniclers frequently name Venus gods, most notably Ehecatl-Quetzalcoatl and Tlahuizcalpantecuhtli. The focus on Venus seen in these texts is also mirrored in colonial period Aztec codices, which feature several Venus gods as rulers of calendar periods associated with the 260-day calendar. The famous Aztec Calendar Stone represents Venus symbols prominently in an image showing the predicted demise of the Sun in an eternal solar eclipse, to be accompanied by earthquakes. Venus is apparently seen as the cause of a total solar eclipse in the Codex Borgia, a pre-conquest codex from Tlaxcala, a community neighboring the Aztecs in central Mexico. Although no pre-conquest Aztec codices survive, the painted screenfold books attributed to neighboring communities in central Mexico provide evidence of the kinds of almanacs that were probably also found in Preconquest Aztec screenfold books. The Codex Borgia has two Venus almanacs associated with heliacal rise events and another focusing on dates that coordinate with events involving Venus and possibly other planets. A unique narrative in the Codex Borgia traces Venus over the course of a year, representing different aspects of the synodical cycle. The transformation of Venus in the narrative is evidenced by subtle changes in the Venus god, Quetzalcoatl, who represents the planet Venus throughout the synodical cycle. Another god, Tlahuizcalpantecuhtli (“lord of dawn”), appears in the narrative associated with Venus as the morning star and also is represented in a death aspect during superior conjunction. This is in keeping with Aztec legends that tell how the Sun killed Tlahuizcalpantecuhtli with his solar rays. The Borgia narrative also helps identify Xolotl as the planet Mercury and provides hints about other planets that may be linked with different aspects of Tezcatlipoca, an Aztec god who ruled the night sky.
Keywords: Aztec cosmology, Ehecatl, Quetzalcoatl, Kukulcan, Xolotl, Tlauhuizcalpantecuhtli, Codex Borgia, Aztec Calendar Stone, precolumbian codices, Venus gods, Venus almanac
Spanish chroniclers documented Aztec cosmology and religion shortly after the conquest of central Mexico in 1521. The most important accounts were written by Aztec scribes, who were trained by Spanish clerics to transcribe texts in their language (Nahuatl). Friar Bernardino de Sahagún, a mid-16th-century chronicler, recorded the most detailed information available on Aztec beliefs about the Sun, Moon, and Venus, but provided no information on other planets. Aztec religion emphasized worship of celestial deities representing the Sun, Moon, and Venus in the guise of Quetzalcoatl (“quetzal-feathered serpent”). There are a number of deities associated with the Moon, but the most prominent is Coyolxauhqui, a goddess conquered by Huitzilopochtli (“hummingbird of the south”), the solar god who led the Aztecs on the migration from their homeland Aztlan to the Valley of Mexico, where they founded their capital, Tenochtitlan (Milbrath, 1997; Nicholson, 1971).
Venus in Aztec Myths and Rituals
Aztec priests knew when Venus would first appear as the morning star, and they predicted ominous auguries based on the heliacal rise date in their 260-day divination calendar (tonalpohualli), as seen in the Codex Chimalpopoca. For example, old people would be afflicted when Venus first appeared on the day 1 Crocodile (Cipactli), but there would be drought when the heliacal rise fell on the day 1 Water (Atl; Aveni, 1992, p. 70). To avert such calamities, captive warriors were killed and their blood was offered to Venus when it first emerged as the morning star (Sahagún, 1950–1982, vol. VII, p. 12).
In Aztec cosmology, Venus as Quetzalcoatl plays a key role in the guise of Ehecatl (“wind”), representing winds originating from all four directions (Sahagún, 1950–1982, vol. VII, p. 68). He plays a role in the birth of the Aztec Sun god created in a cosmic fire at Teotihuacan, for when Tonatiuh (“Sun”) was unable to move across the sky, Ehecatl’s wind power carried the Sun up in the sky (Sahagún, 1950–1982, vol. VII, p. 8). Another Venus god appears in the Anales de Cuauhtitlán version of the creation of the fifth Sun. Tlahuizcalpantecuhtli (“lord of dawn”) threatened the Sun to make him move across the sky and the Sun retaliated, shooting flaming arrows and obliterating the lord of dawn, blotting out the light of the morning star (Bierhorst, 1992, p. 149).
Venus gods are prominent as rulers of calendar periods in Aztec codices such as the Codex Borbonicus and Codex Telleriano-Remensis. Quetzalcoatl was honored in two of the 18 festivals that divided the year into 20-day veintenas periods, but other Venus gods are not represented in these festivals (Nicholson, 1971, Table 4). Venus gods seem to play a more important role as patrons of three of the 13-day trecenas in the 260-day tonalpohualli (Caso, 1971, p. 338). Tlahuizcalpantecuhtli ruled the trecena beginning with the day 1 Serpent (Quiñones Keber, 1995, p. 262). Itztlacolhuiqui (“curved obsidian blade”), ruler of the trecena beginning 1 Lizard, seems to be another transformation of the morning star (Quiñones Keber, 1995, pp. 178, 264). Yet another Venus god, Ehecatl-Quetzalcoatl, is the lord of the trecena beginning 1 Jaguar (Quiñones Keber, 1995, p. 258). Ehecatl is sometimes specifically identified with the evening star (Šprajc, 1993a, p. 35, 1993b, pp. S35–S36, 2008, p. 9), but he also appears in imagery of the morning star in the Codex Borgia (Milbrath, 2013). Among the many Venus gods who are trecena patrons, only the trecena of Ehecatl-Quetzalcoatl (1 Jaguar) appears among the ominous heliacal rise dates recorded in the Codex Chimalpopoca (Aveni, 1992, p. 70).
Quetzalcoatl’s transformation into Venus seems to be a core element in different accounts linking him with the legendary ruler of Tula (Nicholson, 2001, pp. 251–251). Topiltzin-Quetzalcoatl was driven out of the city by his archrival, Tezcatlipoca (“smoking mirror”), and was forced to travel east to the sea, where he was transformed into the morning star (Durán, 1964, p. 329). In some accounts, his heart was carried up to heaven to become both the morning and evening stars, but most often he is transformed into the morning star. In the Anales de Cuauhtitlán, Quetzalcoatl set himself afire when he reached the ocean and his heart rose up into heaven as the morning star (Bierhorst, 1992, p. 36; Seler, 1904, pp. 364–365). Before emerging as the morning star, Quetzalcoatl descended into the underworld for 8 days, evoking a link with the mean number of days Venus is invisible in inferior conjunction (Aveni, 1992, pp. 68–70; Aveni, 2001, p. 186). Ivan Šprajc (1993a, p. 29) points out that this myth shows that Quetzalcoatl played the role of the evening star, but he also finds evidence of an association with the morning star, as in the Codex-Telleriano Remensis. The Venus narrative in the Codex Borgia (pp. 29–46) suggests that Quetzalcoatl represents Venus throughout the synodical cycle (Milbrath, 2013).
Certain Aztec rituals were timed by Venus events. In addition to the previously mentioned sacrifice of victims at the first appearance of the morning star, the Atamalcualiztli ceremony was performed every 8 years to synchronize the Venus cycle with the solar year (Seler, 1990–2000, vol. III, pp. 278–280; Galindo Trejo, 1994, p. 84). The lunar aspect of the ceremony is also noteworthy. Five Venus cycles are 2 days short of 8 solar years and 4 days short of 99 synodical lunar months, a cycle called the Octaeteris in ancient Greece (Aveni, 1992, p. 95). In Mesoamerica, this cycle of 2,920 days was reckoned as five Venus cycles of 584 days equated with 8 vague years (365-day years), and approximately 99 lunar months (5 × 584 = 8 × 365 = 99 × 29.49). Sahagún’s (1950–1982, vol. II, pp. 238–239) song of Atamalcualiztli features Piltzintecuhtli, Xochiquetzal, and Quetzalcoatl, deities related to the Sun, Moon, and Venus, the three astronomical bodies observed in timing the festival every 8 years (Milbrath, 2013, pp. 94–95, 143, note 91).
The Atamalcualiztli ceremony took place as the rainy season came to a close, and most likely it was timed by a specific seasonal position of Venus. According to Sahagún (1950–1982, vol. II, pp. 177–178), Atamalcualiztli was performed in Hueypachtli or Quecholli, two sequential veintena festivals (20-day “months”) that represented a 40-day period spanning from October 12 to November 20 (1519) in the Julian calendar or 10 days later in the Gregorian calendar (Milbrath, 2013, p. 119, note 50, Table 2.3). Descriptions of the ceremony recorded by Sahagún note that there was a pool of water filled with serpents and frogs, and people dressed up as birds, hummingbirds, butterflies, and flies, costumes featuring creatures seen during the rainy season. These are all animals that would disappear from the landscape when the dry season commenced in Quecholli.
In addition to this seasonal imagery, it seems likely that the position of Venus along the ecliptic may also have been significant because sidereal intervals related to specific planets are known to be important in Maya calendrics (Aveni, Bricker, & Bricker, 2003). Sidereal positioning may be implied in an Aztec song that Sahagún (1950–1982, vol. II, p. 238) recorded for the Atamacualiztli ceremony, which includes this passage: “You stand yourself up, Near the market place stars, [You] are the lord, [You] Quetzalcoatl.” This suggests that Venus-Quetzalcoatl was positioned near the marketplace stars, the constellation (tianquiztli) illustrated in Sahagún’s (1997, p. 154, note 9) Primeros Memoriales by a cluster of stars that seems to represent the Pleiades (Aveni, 2001, p. 33, Figure 10a; Sahagún, 1993, folio 282r). The Codex Telleriano-Remensis notes that the marketplace stars ruled the year except during the festival of Tecuilhuitontli, a festival that began on June 24 in the Julian calendar (July 14 Gregorian) when the Pleiades would have shifted to the morning sky (Aveni, 2001, Table 10; Quiñones Keber, 1995, p. 175). The song recorded by Sahagún relates to a ceremony that took place in October or November, which means it cannot refer to a conjunction event because Venus passes by the Pleiades only between the March equinox and June solstice, regardless of the phase in its synodical cycle (Milbrath, 1999, p. 210). Šprajc (1993a, p. 25) points out that the planet Venus would be seen near the Pleiades in June only as the morning star, whereas in March through April, if the planet was seen near the Pleiades, it would be the evening star. Because the cycle of the Octaeteris coincides with Atamalcualiztli, performed every 8 years, Venus would be seen in the same phase in a similar sidereal position around the same time of year. The ceremony in mid- October or early November may have focused on the position of Venus at a time when the Pleiades was visible for the longest period during the night (dusk rise in the east on November 1, dawn set in west on November 18 around 1500 ad; Aveni, 2001, Table 10).
Colonial sources provide many insights about the role of the planet Venus in Aztec ceremonies and religion, but understanding subtle Venus transformations has been challenging because Spanish chroniclers record only the most basic information, and all the surviving Aztec painted books are from the colonial period. Although the majority of accounts focus on Quetzalcoatl’s transformation into the morning star, Quetzalcoatl as the evening star plays an important role in agricultural fertility and maize agriculture. Ivan Šprajc (1993a, pp. 26–27) notes that the evening star has a natural association with the north and rainfall because only as the evening star does Venus achieve a maximum northern declination that exceeds that of the summer solstice Sun. He also argues that Quetzalcoatl is more closely linked with the evening star, while Tlahuizcalpantecuhtli is related to both the morning and evening stars (Šprajc, 1993a, pp. 29, 35, 1993b, 1996). Nonetheless, Tlahuizcalpantecuhtli’s main role is as the morning star, providing the “first light” before sunrise (Quiñones Keber, 1995, p. 75), a role played on Borgia 33 and 53–54, but he also can represent the dead morning star when Venus was in superior conjunction, as on Borgia 45 when the transformation of the morning star to the evening star is seen to take place (Milbrath, 2013, pp. 96–98, plate 17).
The transformation of one Venus god into another is also seen in the Historia de Culhuacán, where Tlahuizcalpantecuhtli is transformed into Itztlacolhuiqui, the god of frost (Quiñones Keber, 1995, p. 178; Seler, 1963, vol. II, p. 205). Šprajc (1993a, pp. 31–34) argues that this god of frost represents the evening star and is also a seasonal aspect of Venus associated with the fall when frost first appears during the festival of Ochpaniztli. However, Itztlacolhuiqui has also been identified as the morning star aspect of a multifaceted deity known as Tezcatlipoca (Milbrath, 2013, pp. 65, 133, note 103; Olivier, 2003, p. 123).
Other Planets in Aztec Art
Aztec sculpture dating to pre-Columbian times and painted books and chronicles of the early colonial period do not clearly identify planets other than Venus. Friar Toribio de Motolinía (1903, p. 55) said their divination calendar was ruled by 13 planets, but he makes no specific identifications, and the reference seems to be to the 13-day periods (trecenas) subdividing the 260-day divination calendar. Writing in 1556, Francisco Cervantes de Salazar (1971, pp. 143–144) mentions three planets associated with Aztec deities, noting that the Sun was the most highly esteemed “planet,” and the gods Tezcatlipoca (“smoking mirror”) and the rain god (Tlaloc) were also planets, but does not attempt to identify these planets. Writing between 1580 and 1581, Friar Diego Durán (1971, p. 266) compares Tlaloc, the god of thunder and lightning, to the Roman god Jupiter, apparently because they controlled similar realms. Sahagún (1985, pp. 31, 36) identifies Tezcatlipoca as “another Jupiter,” and the goddess Tlazolteotl as “another Venus,” an apparent attempt to correlate the Roman deities of antiquity with Mesoamerican counterparts. And Friar Juan de Torquemada’s (1986, vol. I, p. 78, vol. II, p. 40) Monarquía Indiana, completed around 1611, links Tezcatlipoca to Jupiter, again referencing the classical ruler of the heavens rather than the actual planet Jupiter. In a similar vein, Torquemada compares Huitzilopochtli to the Roman god of war, Mars. Despite the tenuous nature of these links with the deified planets of classical antiquity, there may actually be some connection between Tezcatlipoca and the planet Jupiter, based on Maya sources and astronomical events that suggest a link between Jupiter and the god Kawil, the Maya counterpart for Tezcatlipoca (Milbrath, 1999, pp. 227–240, 2005, 2014b).
Inspired by chronicles mentioning the Roman god, Jupiter, Alberto Escalona Ramos (1940, pp. 295, 329, 336), a civil engineer with an interest in astronomy, also proposed that Jupiter could be linked with Tezcatlipoca. Although his methodology is questionable, his monograph represents one of the first attempts to systematically identify the planets in Aztec cosmology, and his identification of the planet Jupiter may be correct, although Tezcatlipoca has multiple avatars, at least one of which may be a lunar god (Milbrath, 2013, pp. 61–65). Escalona Ramos (1940, p. 341) may also have correctly linked Xolotl with the planet Mercury. Xolotl (“monster”), a calendar deity who also appears in Sahagún’s account of the Sun’s creation, has been interpreted as the evening star (Nicholson, 2001, p. 284; Quiñones Keber, 1995, p. 184; Šprajc, 1993a, p. 30, 1996, p. 89), but more likely represents the planet Mercury, as has been proposed using other lines of evidence (González Torres, 1975, pp. 117, 2002; Milbrath, 2013, pp. 108–109).
Escalona Ramos attempted to identify other planets but here his ideas have not been confirmed in independent studies by other scholars. For example, he suggested that the red planet Mars was linked with both Tlaloc and Xipe Totec, based on the red color he attributes to these gods, even though Tlaloc is rarely represented with a red body, and he equated Chalchuitlicue with Mars, seeming to offer contradictory identifications (Escalona Ramos, 1940, p. 359). On similarly shaky ground, he linked the fire god Xiuhtecuhtli with Saturn (Escalona Ramos, 1940, pp. 315–317). His study never gained traction with the academic community, and most scholars have avoided linking Aztec gods with planets other than Venus (but see González Torres, 1975, pp. 117–118; Kelley, 1980; Milbrath, 2013).
David Kelley (1980) attempted to identify the planets in Mesoamerican cosmology by using deity calendar names in the 260-day calendar as indications of specific intervals counting from a base date of 12 Lamat 1 Pop, a reconstructed Calendar Round date embedded in a table in a Maya painted book known as the Madrid Codex (Kelley, 1980, p. S16, Tables IV, V). Not only is a Maya date used to argue for a relationship with Aztec deities, a questionable premise, another weakness is that the 12 Lamat date has no special prominence in the table. In fact, the 13 Ahau 13 Cumku would more likely be the base, not only because it is the last date in the table but also because it is one of the few complete Calendar Round inscriptions in the codex (others are identified in Vail & Bricker, 2004, figure 7.2, Table 7.2).
Kelley (1980, Table V) linked Xolotl with Venus, an accepted identification at the time he was writing, but other identifications depart from widely accepted evidence. He identified Quetzalcoatl-Kukulcan as Mercury, based on calculations using the dubious 12 Lamat 1 Pop date and the calendar name 9 Wind to establish the 115.8774 mean synodical period of Mercury. He argued that this name refers to the period of inferior conjunction, based on one version of Quetzalcoatl’s descent in the underworld to recover the bones of his father that the Spanish chronicler Mendieta linked to Mercury. He links Quetzalcoatl’s other calendar name, 1 Reed, with Mercury’s period of superior conjunction, reckoned as a multiple reflecting a 405.5709-day interval counted from 12 Lamat 1 Pop (Kelley, 1980, Table V). Kelley related the Aztec rain god Tlaloc and his Mixtec counterpart (1 Rain) to the planet Mercury in inferior conjunction, and the Corn God, Centeotl, to Venus in inferior conjunction at the autumn equinox. Although his hypothesis regarding calendar names as markers for calendric intervals is intriguing, there is no evidence of a base date in Aztec sources, the Maya did not use calendar names for individual deities, and the Maya base date itself is questionable as it is not a Calendar Round date and it is not in a significant position in the table. Furthermore, number counts are easily manipulated to evoke a link with the synodical periods of specific planets, as can be seen in numerical correlations with planetary cycles that Escalona Ramos (1940, pp. 358–371) derived by counting design elements such as feathers on the Aztec Calendar Stone.
The Aztec Calendar Stone
The Aztec Calendar Stone (Sun Stone), one of the largest and certainly the most complex Aztec sculptures known to date (2019), clearly emphasizes astronomical imagery (Figure 1). The stone depicts solar rays framing the Sun god, Tonatiuh, the fifth Sun symbolizing the Aztec epoch, here seen in a death aspect with a knife tongue (Milbrath, 2017). The author’s research links this imagery with the predicted death of the Sun in an apocalypse to be accompanied by earthquakes and a total solar eclipse. Tonatiuh appears in the center of the stone surrounded by faces that represent the “Suns” of four previous world ages, namely Ehecatl-Quetzalcoatl, Tlaloc, Chalchuitlicue, and Tezcatlipoca. In the legend of the five Suns, the four previous Suns had been destroyed in cataclysmic events, such as hurricanes, a flood, and a rain of volcanic fire. In the Historia de los Mexicanos por sus pinturas, possibly written by Motolinía, Tezcatlipoca is the first Sun, Quetzalcoatl is the second, Tlaloc is the third, the fourth is Chalchiutlicue, identified by the chronicler as the Moon goddess, and the fifth and final Sun is the Aztec Sun god, Tonatiuh (Garibay, 1973, pp. 30–35). Although the Sun and Moon are not planets in the proper sense of the word, it seems that they were included among the planetary deities in the Earth-centered universe of the Aztecs. Similar beliefs, of course, can be found in classical antiquity, and it seems that the Maya also included the Sun and Moon in a group of planetary deities numbering seven (Milbrath, 1999, pp. 244–247).
Possibly bright “planets” (including the Moon) were visualized as the four Suns destroyed in earlier epochs, each destruction event associated with a different calendar date. If Chalchuitlicue represents the Moon and Ehecatl-Quetzalcoatl is Venus, then at least two of the four deities associated with previous world ages were visualized as bright planets. Since Tezcatlipoca has multiple identities in the myth of the four Tezcatlipocas, he may be identified with another planet or the Moon in a masculine aspect. Furthermore, an astronomical context for the representation of the legend of the five Suns on the Calendar Stone seems likely because constellations are pecked into the left side of the stone and the rays of the Sun disk are framed by two star-snouted fire serpents (Xiuhcoatl), which seem to represent a specific constellation, most likely Scorpius (Milbrath, 2013, p. 144, note 100; Milbrath, 2017, pp. 21–22). The serpent jaws carry the Sun god on the lower right and the Fire God (Xiuhtecuhtli) on the lower left.
The Planets in Aztec CultureClick to view larger
Figure 1. Aztec Calendar Stone, with the Sun god framed by 4 Earthquake symbol, enclosing the gods representing the four previous world ages. Drawing originally published in Nuttall (1901).
Although not illustrated here, the sides of the stone clearly show a band of Venus symbols (Beyer, 1921/2010, Figure 48; Milbrath, 2017, Figure 4). Long ago, Hernan Beyer (1921/2010, p. 144, Figures 48–50) compared these symbols to representations on other monuments that show Venus as a central star framed by knives and rays with pendant stars. Quincunx symbols depicted by radial groups of five dots could be symbols for the number five and are clearly linked with Venus because the lord of dawn, Tlahuizcalpantecuhtli, wears this design as face paint. Eight quincunx symbols in cartouches are positioned in between eight solar rays on the Calendar Stone, perhaps evoking a numerical equation between 8 solar years and five Venus cycles (Milbrath, 2017, pp. 20–21). In an inner circle, framing a ring with the 20-day signs used in the Aztec calendar, 52 quincunx symbols (40 with 12 hidden behind the four largest solar rays) suggest a possible link with the Calendar Round of 52 solar years, for the quincunx is also a symbol for both “turquoise” and “year” (Milbrath, 2017, p. 20). Enrique Juan Palacios (1921/2010, pp. 171–174) argued that these quincunx symbols refer to a double Calendar Round (2 × 52 years = 104 years = 65 Venus cycles), but the way he arrives at this total seems contrived. Such numerical equations must remain speculative, but Venus clearly plays an important role in the symbolism of the Aztec Calendar Stone.
Cecelia Klein (1976, p. 12; Klein, 2010, p. 214) concluded that the Calendar Stone refers to “the darkened sun and the planet Venus at the moment of cyclic destruction and completion.” She links the central imagery to the death of the fifth Sun at the completion of a Venus cycle at the end of the 52-year Calendar Round. Aztec legends speak not only of the birth of the fifth Sun at Teotihuacan, but also describe its future demise, an ominous event that would end the Aztec world with earthquakes and a solar eclipse on the date 4 Olin (4 Earthquake). Although Klein did not specify any link with eclipse iconography, the date 4 Earthquake featured at the center of the stone (surrounding the Sun god’s face) is itself a reference to the date of the demise of the fifth Sun during a total solar eclipse. The Codex Telleriano-Remensis notes that if the Earth trembled and the Sun was eclipsed on this date, the world would come to an end, bringing to a close the reign of the fifth Sun with the descent of the Tzitzimime (Milbrath, 2017, p. 17; Quiñones Keber, 1995, p. 261). The descent of these demons of darkness is directly associated with accounts of solar eclipses (Sahagún, 1950–1982, vol. VII, p. 2). An apocalyptic eclipse event seems to be represented on the Calendar Stone for the Sun god shown in a death aspect with a protruding tongue. He is framed by the claws of the Tzitzimime and the date 4 Earthquake, the ominous date when the Sun would be permanently eclipsed (Milbrath, 2017). Venus imagery on the rim of the stone is also in keeping with a reference to a solar eclipse because Venus was believed to be the cause of solar eclipses in Mesoamerica, no doubt because Venus is usually seen near the Sun during a total solar eclipse (Milbrath, 2007, 2013, pp. 44, 107–108).
Venus in the Codex Borgia
The Codex Borgia, a rare pre-Columbian screenfold book from Tlaxcala, an independent Nahuatl-speaking state in the heart of central Mexico, provides evidence for identifying a number of different Venus gods (Milbrath, 2013). The codex has several Venus almanacs and many images related to the astronomical cycles of Venus. The renowned German scholar Eduard Seler (1904, 1963) first recognized the Venus almanac on Borgia pages 53–54, and he identified other Venus deities in a unique narrative on Borgia pages 29–46. Seler (1904–1909, 1963) studied the Codex Borgia using Aztec sources to identify deities related to astronomical events in the codex, and he recognized a number of different manifestations of Venus-Quetzalcoatl and the god of the morning star, Tlahuizcalpantecuhtli, wearing his distinctive quincunx face paint (Seler, 1963, vol. I, pp. 190, 212, Figures 436, 440).
Venus is a focal point for a number of Borgia almanacs, and early work by Seler (1904) demonstrated that an almanac on pages 53–54 is a record of five Venus cycles (5 x 584 days), and closely related almanacs have also been recognized in the Codex Cospi and Vaticanus B (Aguilera, 1988; Aveni, 1999; Boone, 2007, pp. 151–155). Each of the five Borgia deities representing the newly risen morning star are aspects of Tlahuizcalpantecuhtli but only the first shows his characteristic face paint; the remaining four wear masks that seem to represent different day signs (Milbrath, 2013, color plate 16). Another almanac on pages 25–26 includes tonalpohualli dates that accurately predict the heliacal rise of the morning star between 1473 and 1504 (Bricker, 2001, 2010, p. 338). Recent research also emphasizes the importance of Venus in an almanac featuring the rain god on Borgia 27–28, with Calendar Round dates that can be linked with real-time astronomical events involving Venus and other planets (Aveni, 1999; Milbrath, 2013, Table 3.1). It is noteworthy that more than a quarter of the dates in the 52-year Calendar Round (Xiuhmolpilli) recorded in the Borgia may be linked to Venus events that date between 1457 and 1519 (Milbrath, 2013, Table 3.1). These include dates marking a four-part division of the synodic cycle, most notably the first and last visibility of the morning star before superior conjunction, and the first and last visibility of the evening star, followed by the brief period of inferior conjunction.
Venus plays the most important role in the narrative section on Borgia 29–46. Seler (1904–1909, 1963) explored Venus events in this narrative, but he interpreted most of the imagery in relation to the underworld sojourn of Venus during inferior conjunction. Although his interpretation has remained accessible in a 1963 Spanish translation of the original German publication, some recent interpretations have minimized the importance of astronomy in the narrative, essentially ignoring most of the Venus imagery (Anders, Jansen, & García, 1993; Boone, 2007; Byland & Pohl, 1994; Nowotny, 2005). One interpretation suggests the narrative is a mythic history of the heavens and the Earth, akin to the legends recorded in colonial period texts (Boone, 2007). Another relates the narrative to political matters and attendant ritual events (Byland & Pohl, 1994, pp. 86, 129, 152–153, 156–160; Pohl, 2004, p. 390). Nonetheless, Seler’s recognition of the important role of Venus in the narrative on Borgia 29–46 remains valid, even though his interpretations have been modified by more recent studies, including the author’s.
Cecelia Klein’s (1976, pp. 10–11; Klein, 2010, pp. 211–212) research incorporates Seler’s work but added an intriguing theory relating the imagery on Borgia 40 to the Aztec Calendar Stone (Figures 1, 2). She proposes that both show Yohualtecuhtli as the dying Sun when it reached the center of the underworld with Venus at the simultaneous completion of the 52-year solar cycle and the end of a Venus cycle during inferior conjunction. The author also links these two images to the dying Sun, but argues that they represent the death of Tonatiuh during a total solar eclipse (Milbrath, 2013, p. 123, note 18; Milbrath, 2017). This study emphasizes the relationship between Venus imagery on Borgia (page 40) and eclipse iconography, noting that Venus gods are shown attacking the blackened Sun during an eclipse event because Venus is always seen close to the Sun during a total eclipse. The Borgia narrative seems to be a dramatic recreation of celestial events coordinated with the annual cycle of festivals in a year that witnessed a total solar eclipse seen in central Mexico (August 8, 1496), the only total eclipse of the Sun documented in the annals of Aztec history (Milbrath, 2013, pp. 44–45).
The Planets in Aztec CultureClick to view larger
Figure 2. Codex Borgia, page 40, showing Venus gods attacking the Sun during a total solar eclipse. Adapted from Milbrath (2013, Figure 3.5).
Nine different avatars of Quetzalcoatl slice open bloody Sun disks in this image of a total solar eclipse (Figure 2). The central figure leading the attack is Quetzalcoatl wearing a hummingbird costume. Another Quetzalcoatl avatar represents the wind god (Ehecatl-Quetzalcoatl) with a duck beak. Others seem to represent more obscure aspects of Venus (Milbrath, 2013, p. 43). This group of nine is the largest known assemblage of Venus gods in the Codex Borgia, helping to document the multiple manifestations of Quetzalcoatl.
The narrative on pages 29–46 is replete with astronomical events, but the primary focus is on the planet Venus and attributes associated with Venus. In the narrative Venus-Quetzalcoatl often has a smoking eye shaped like a star, which seems to be related to Venus images as a smoking star seen in the Codex Telleriano-Remensis (Quiñones Keber, 1995, pp. 235, 275). This smoking eye may also relate to imagery of comets, for the ancient Mesoamericans believed that comets originated from the planet Venus (Milbrath, 1999, pp. 250–251). Indeed, at least one image of Venus-Quetzalcoatl in the narrative can be linked with a historical sighting of a comet recorded in Chinese texts (Milbrath, 2013, pp. 81, 138–139, note 42). The positioning of Venus is also highlighted in the narrative, showing when the morning star reached maximum altitude and then began its slow descent in the east in morning sky. Paired Venus gods appear atop a pyramid when Venus was high in the sky during a 20-day veintena (on page 33) (Milbrath, 2013, plate 5). And when Venus slowly descended as the morning star on page 35, Quetzalcoatl walks down a winding path accompanied by Tezcatlipoca, here portraying the waning Moon (Milbrath, 2013, plate 7).
The Planets in Aztec CultureClick to view larger
Figure 3. Codex Borgia, page 30: Venus as a rayed disk with Ehecatl-Quetzalcoatl surrounded by stars, representing the newly emerged morning star. Adapted from Milbrath (2013, color plate 2).
Different deities depict the transformation of Venus in the narrative, illustrating how Venus changes over the course of its synodical cycle. Page 29 shows a skeletal Venus god being burned in a jade bowl that holds the burned heart of a sacrificial victim, echoing descriptions in the Anales de Cuauhtitlán that recount how Quetzalcoatl set himself on fire and his heart was transformed into the morning star during the brief period of inferior conjunction (Milbrath, 2013, plate 1). Next Ehecatl-Quetzalcoatl is seen as the newly emerged morning star on page 30, surrounded by a Venus disk arrayed with stars depicted as the “eyes of the night” (Figure 3; Milbrath, 2013, plate 2). Another rayed disk appears when the planet is about to disappear as the morning star (page 41; Milbrath, 2013, plate 13). These two astronomical images highlight the fact that the planet is especially bright when in close proximity to the Sun, just before and after conjunction.
Venus is shown as an underworld journey on pages 42–45 during a relatively long sojourn in superior conjunction (73 days; Milbrath, 2013, p. 100). Page 42 shows the death of Quetzalcoatl at the time when Venus disappeared in superior conjunction. The underworld manifestation of Venus also is referenced in imagery of a death aspect of Tlahuizcalpantecuhtli on Borgia 45, here shown as a skeletal god merged with the hunting god, Camaxtli, while other scenes on the same page show him with his heart extracted and then decapitated, all indications that the “lord of dawn” is deceased (Milbrath, 2013, plate 17). The death of the Morning Star during superior conjunction may also evident in an Aztec myth, for when Tlahuizcalpantecuhtli failed to make the Sun move at the time of the creation of the fifth Sun, the Sun killed him with solar rays, and then the wind god, Ehecatl-Quetzalcoatl, appeared in the east to send the Sun on its course across the sky.
The concept of superior and inferior conjunction of the planet Venus was unknown to the Aztecs and other Mesoamerican cultures, including the Maya with their sophisticated astronomical records. What the Maya seemed to have focused on was the appearance and disappearance of Venus in the sky and its visibility at maximum altitude, a concept that seems to be uniquely Mesoamerican (Aveni, 2001, pp. 184–196; Bricker, 1996, p. 369; Bricker & Bricker, 2011, pp. 38–48). The Borgia narrative also seems to focus on similar events depicting Quetzalcoatl high atop a pyramid at the time Venus was at its maximum altitude on Borgia page 33, where he appears to be passing his powers to Tlahuizcalpantecuhtli, the god of the morning star (Milbrath, 2013, plate 5).
The Borgia narrative also indicates that the people of Central Mexico recognized the planet Venus as the god Quetzalcoatl, representing Venus in the morning and evening sky, but shows subtle variations to distinguish the morning and evening appearances. The postclassic Maya (AD 900–1550) also recognized Quetzalcoatl as the planet Venus, but named him Kukulcan, the Yucatec Maya equivalent of “feathered serpent.” Postclassic Maya codices show representations of Quetzalcoatl-Kukulcan, but this god is apparently a late introduction through postclassic contacts with Central Mexico (Milbrath, 1999, pp. 177–186). In addition, the Maya also recognized five different manifestations of the morning star in the Dresden Codex, comparable in some sense to the five images of Venus on Borgia 53–54, also widely recognized as a representation of the five synodical cycles of Venus, equivalent to 8 solar years (Aveni, 1999; Milbrath, 1999, pp. 163–174; Milbrath 2017, pp. 72–75, 96, color plate 16). In both codices, all five Venus gods are represented in a warlike aspect because the first appearance of the morning star was considered to be dangerous. None of these Venus manifestations is related to Quetzalcoatl-Kukulcan, but one in the Dresden Codex bears a name that is considered to be the counterpart of Tlahuizcalpantecuhtli (Milbrath, 1999, p. 173). As previously noted, Borgia pages 53–54 shows Tlauhuizcalpantecuhtli in all five scenes but four wear different masks representing day signs in the 260-day calendar.
Other Planets in the Codex Borgia
Although Xolotl is often identified as a twin of Quetzalcoatl and a canine manifestation of the evening star (Milbrath, 1999, pp. 162, 180, 186), recent study of the Codex Borgia narrative indicates that he plays the role of Mercury (Milbrath, 2013, pp. 16, 73, 94, 134, note 7). Most likely Xolotl and Quetzalcoatl are twins because both Mercury and Venus are the only planets that have a four-phase synodical cycle and both always stay close to the Sun. Just as the changing images of Quetzalcoatl track Venus over the course of its synodical cycle, Xolotl undergoes transformation as Mercury changes in position throughout the narrative. Xolotl is positioned on high up in a temple on page 37, when Mercury was at maximum altitude, and on page 38 Xolotl is seen at the end of a descending path when Mercury disappeared in the morning sky (Milbrath, 2013, plates 9, 10). Page 38 also shows Quetzalcoatl on a different path of descent alongside Xolotl when Venus and Mercury were actually descending together in the morning sky, and these paired images of Quetzalcoatl and Xolotl on Borgia 38 refer to Venus and Mercury traveling together as morning stars.
The author’s research suggests a historical framework for the events portrayed on pages 29–46, suggesting a link with central Mexican seasonal festivals and real-time astronomical events featuring Venus and Mercury in the late 15th century. This allows an understanding of the subtle changes in the imagery of these deities. Xolotl-Mercury in his underworld aspect is usually black and anthropomorphic, represented by either a skeletal avatar or a figure with the deformed body of a person who has burned to death (Borgia 38, 42), and when Mercury was invisible in conjunction with the Sun on Borgia 43, Xolotl has a canine face and wears a starry orb covered by the Sun disk (Milbrath, 2013, plate 15). Here, he also has attributes of Quetzalcoatl because both Mercury and Venus have come together in the underworld, when they were invisible in conjunction with the Sun during the period represented on this page (September 7–26, 1496).
Venus and Mercury are celestial twins because they are both inferior planets traveling on inner orbits around the Sun, but Mercury’s period of invisibility is almost equal to the period when it is visible in either the morning or evening skies, and the planet makes frequent trips to the underworld. Xolotl’s association with the nether regions is well known in mythology and his frequent trips to the underworld seem to be related to the fact that Mercury is often invisible in conjunction. Xolotl was sent to the underworld to retrieve the bones of mankind, an action sometimes attributed to Ehecatl, who retrieves the bones of the dead to create mankind (Garibay, 1973, p. 106). Likewise, Ehecatl-Quetzalcoatl’s trip to the underworld in search of bones of the dead, recounted in the Leyenda de los Soles (Bierhorst, 1992, p. 145), may represent the frequent disappearances of Venus during conjunction with the Sun.
The chronology developed from study of the veintena festivals and specific events involving the Sun, Moon, Venus, and Mercury provides an outline for a sequence that may help to identify other planetary deities. When Venus was close to Saturn at dawn in 1496, we see Quetzalcoatl with Yoaltecuhtli, a nocturnal god who may represent Saturn (page 35; Milbrath, 2013, p. 85, plate 7). Red Tezcatlipoca seems to be paired with lunar deities at times when Mars and the Moon were close together (pp. 34, 40, 41, 42). Likewise, Red Tezcatlipoca is paired with the spotted Quetzalcoatl on page 41 at a time when Mars was close to Venus (Milbrath, 2013, plate 13). Mars may also appear in a knife-headed image of the Red Tezcatlipoca on Borgia 34, an avatar of Tezcatlipoca that is clearly distinguished from the black Tezcatlipoca, a lunar god who is the companion of Venus-Quetzalcoatl as the morning star in the astronomical narrative (Milbrath, 2013, pp. 62, 84–85). Another knife-headed Tezcatlipoca, painted gray on Borgia 33, may symbolize Jupiter. The Codex Borgia seems to provide support for linking Tezcatlipoca with the Moon and one or two planets, and Tezcatlipoca seems to have so many different aspects in central Mexico that he may embody the night itself, including the stars, planets, and the Moon (Milbrath, 2013, p. 109).
Venus is clearly the most important planet in Aztec cosmology, but the other planets cannot be definitively identified. The chronicles reviewed here place the greatest emphasis on Venus in the guise of Quetzalcoatl, and the importance of this planet is also reinforced by the imagery on the Aztec Calendar Stone, where Venus images appear with the fifth Sun, Tonatiuh. The five world ages represented by the five Suns suggest these may represent the brightest “planets” (including the Sun and Moon).
Venus symbols are prominent in the eclipse event depicted on the Aztec Calendar Stone, representing the demise of the fifth Sun in an apocalyptic total eclipse (Figure 2). Venus also plays a central role in eclipse imagery in the Codex Borgia, a Tlaxcalan source that features numerous Venus events and provides an understanding of how the Aztecs may have viewed the planet in its multiple transformations. What is clear from this study of the Borgia narrative is that many different avatars of Venus are required to tell the story of Venus transitioning from morning star to evening star, represented in a section devoted to the long sojourn in the underworld during superior conjunction. Throughout the narrative, Quetzalcoatl represents Venus in all its aspects, but his image undergoes subtle transformations reflecting the synodical cycle of Venus, and in a similar fashion, Xolotl represents Mercury in all its aspects, but his image undergoes transformations to show changes over the course of Mercury’s synodical cycle. The visual imagery in the narrative corresponds closely to the positions of Venus and Mercury over the course of a year and shows changing positions of these two planets in 1496, the year of the only total solar eclipse recorded in Aztec sources.
Venus is clearly paramount in both the Aztec chronicles and the Codex Borgia, an important repository for many central Mexican beliefs that were not recorded by Spanish chronicles. The narrative remains the single most important source for our understanding of the nuanced changes in the planets Venus and Mercury. Identification of other planets in the astronomical narrative is more difficult and must remain speculative, but different-colored variants of Tezcatlipoca may represent the Moon, Mars, and Jupiter. Despite the frustration of not having adequate sources to identify planets other than Venus in Aztec chronicles, there is a wealth of information on astronomy in the Borgia narrative that helps us identify planetary gods and also enhances our understanding of Aztec myths, such as the account of Tlahuizcalpantecuhtli as the lord of dawn vanquished by the Sun’s light and Quetzalcoatl’s sacrifice and transformation into the morning star.
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Klein, C. (1976). The identity of the central deity on the Aztec calendar stone. The Art Bulletin, 58(1), 1–12.Find this resource:
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León-Portilla, M. (1992). Ritos, sacerdotes y atavíos de los dioses (2nd ed.). Mexico City, Mexico: Universidad Nacional Autónoma de México.Find this resource:
Milbrath, S. (1997) Decapitated Lunar Goddesses in Aztec Art, Myth, and Ritual. Ancient Mesoamerica, 8(2), 185–206.Find this resource:
Milbrath, S. (1999). Star gods of the Maya: Astronomy in art, folklore, and calendars. Austin: University of Texas Press.Find this resource:
Milbrath, S. (2000). Xochiquetzal and the lunar cult of central Mexico. In E. Quiñones Keber (Ed.), Precious greenstone, precious Quetzal feather (pp. 31–54). Lancaster, CA: Labyrinthos.Find this resource:
Milbrath, S. (2005). The classic Katun cycle and the retrograde periods of Jupiter and Saturn. Archaeoastronomy. Journal of Astronomy in Culture, 18, 81–97.Find this resource:
Milbrath, S. (2007). Astronomical cycles in the imagery of codex Borgia 29–46. In C. Ruggles & G. Urton (Eds.), Skywatching in the ancient world: New perspectives in cultural astronomy (pp. 157–208). Boulder: University Press of Colorado.Find this resource:
Milbrath, S. (2013). Heaven and earth in ancient Mexico: Astronomy and seasonal cycles in the codex Borgia. Austin: University of Texas Press.Find this resource:
Milbrath, S. (2014a). The many faces of Venus in Mesoamerica. In E. Barnhart & G. Aldana (Eds.), Archaeoastronomy and the Maya (pp. 111–134). Oxford, U.K.: Oxbow Books.Find this resource:
Milbrath, S. (2014b). The Maya lord of the smoking mirror. In E. Bacquedano (Ed.), Tezcatlipoca: Trickster and supreme Aztec deity (pp. 163–196). Boulder: University Press of Colorado.Find this resource:
Milbrath, S. (2017). Eclipse imagery on the Aztec calendar stone. Mexicon, 39(1), 16–26.Find this resource:
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global_05_local_6_shard_00002272_processed.jsonl/2625 | Request password with date of birth (Step 1)
With the help of your date of birth and your 8ID you can request a new password. For security reasons, the password is to be requested in two steps:
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global_05_local_6_shard_00002272_processed.jsonl/2627 | PuTTY and FileZilla
This is a bit of a specialist article that shows how to do something in specific circumstances rather than try to cover all eventualities but hopefully it will be useful outside of the narrow example for those that need help.
In this article I set up a secure connection to a Linux server running Ubuntu 14.04.4 LTS on Amazon Web Services (AWS) with authentication through a token.
The connection to the server examples is shown from both a Command Line Interface (CLI) and a File Transfer Protocol (FTP) client. I’m using PuTTY for a CLI and FileZilla for my FTP client running on Windows 10 64-bit operating system.
Authentication Token
You will have to get your authentication token from the AWS Portal and it will be in a file with a PPK extension. Save this somewhere permanently where you can access it from PuTTY and FileZilla. In my case, for this example, I’m just going to save it to my desktop (which is where I’m also putting the PuTTY executable).
PuTTY – Command-Line-Interface
To follow through this example, you need PuTTY. You can get it for free from PuTTY Download and selecting the version that you want. In my case, for Windows 10, it’s the first binary. You can also install it on your operating system using the appropriate installer in the section above the binaries. If you need to create a PPK file from a private key PEM file then you’ll need the installed version to get at the PuTTYgen utility.
Command Line Interface 1
Save it somewhere you want to keep it in. There is no installer, it just runs from the EXE file so you could save it somewhere and create a shortcut to it from your desktop or create a tile for it on the applications or start menu. In this example, I’m just putting it on my desktop (where my PPK file is).
Launch Putty and from the SSH-Auth section browse to the security authentication token (TEST.ppk file in this example) on your hard disk.
Command Line Interface 2
From the Session page make sure SSH is selected and enter the IP address of the server. However, before opening, you should save it for future use. You do this by entering a name in Saved Sessions and then clicking the Save button. It will appear in the list of sessions with the “Default Settings” and then you are ready to click Open.
Command Line Interface 3
After you click Open, click Yes to clear the Security Alert.
Command Line Interface 4
Enter “ubuntu” as the username (without the quotes).
Command Line Interface 5
You are now ready to issue commands.
Command Line Interface 6
The “ubuntu” account has limited rights but these can be elevated by using the “sudo” command.
FileZilla – File Transfer Protocol Client
If you already have FileZilla installed then skip the download and installation steps and launch FileZilla.
You can download FileZilla for free from FileZilla Website and select the version you are after.
File Transfer Protocol 01
Installation involves going through lots of options. Select which ones you require and at the end leave a check in the “Start FileZilla now” box before clicking on the Finish button.
File Transfer Protocol 02File Transfer Protocol 03File Transfer Protocol 04File Transfer Protocol 05File Transfer Protocol 06File Transfer Protocol 07File Transfer Protocol 08
Go to File – SiteManager.
File Transfer Protocol 09
Then click on “New Site” and name the site something appropriate. On the General tab:
1. set the Host to your server IP address
2. the Port to “22”
3. the Protocol to “SFTP – SSH File Transfer Protocol”
4. the Logon Type to “Key file”
5. the user to “ubuntu”
6. then for Key file browse to the PPK file.
File Transfer Protocol 10
Click Connect. However, depending on your network setup, you might want to go to the Advanced tab and place a check in the box marked “Bypass proxy” before connecting.
File Transfer Protocol 11
Now you can navigate around using FTP.
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Secure Ubuntu connection via AWS authentication token using CLI and FTP
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global_05_local_6_shard_00002272_processed.jsonl/2647 | There seems to exist a procedure of "gluing two spacetimes together". In particular I've seem this mentioned in the context of gravitational collapse.
The examples I've seem where that of gluing together ingoing Vaidya spacetimes with distinct mass parameters. Still, the examples I've seem are not really rigorous and are done in coordinates, while I'd like to understand a coordinate free version of this, with the coordinates being introduced if desired.
I think the idea would be to have two spacetimes $(M,g_M)$ and $(N,g_N)$ take some region $U_M\subset M$ and one region $U_N\subset N$ and "glue them together accross the boundaries" ensuring smoothness of the metric.
So what is a rigorous and general construction of gluing spacetime portions together?
• $\begingroup$ The way to glue things together rigorously should be the cobordism. In that way given the two boundaries that you want to glue (with their metrics) you smoothly map one into the other. Now I am not fresh enough with the subject to elaborate adequately on the details but I think that should be the tool to use. $\endgroup$ – AoZora May 14 at 19:43
• $\begingroup$ Barrabes and Israel (1991) is a standard reference for this. They give a unified treatment of timelike, spacelike, and null shells, although people sometimes call this paper the "Barrabes-Israel null shell formalism". See also the appendix, which gives the simpler case where a joint coordinate system exists and the metric and curvature are explicitly distributions. Basically if you have the joint coordinate system, the metric just needs to be continuous, and there's a thin shell unless it is also differentiable. $\endgroup$ – Joe Schindler May 15 at 16:47
Boy oh boy you're in luck because it's one of my favorite topic!
You are indeed correct, there isn't a whole lot of literature on the topic of rigorous treatment of spacetime gluing. There's a whole pile of articles and books to peruse to get some unified picture of what this involves. Not particularly rigorous by the way but it's a good idea to peruse Synge's paper on the topic, as it's one of the very first one and doesn't assume any pre-existing notions on the topic.
First of all, let's consider the topic of gluing manifolds together. Gluing manifolds can refer to two different things : either you are identifying points of a boundary, or points of an open set. In most contexts in GR, we're talking about identifying boundary points, so let's focus on that. Some good references on the topic are Wall and Milnor.
Generally speaking, gluing manifolds is talked about with two manifolds with boundaries, but for the sake of generality, I'll talk about gluing a single (possibly disconnected) manifold, which gives more general applications.
Take a manifold $M$, which contains two connected elements $S_1$ and $S_2$ in its boundary $\partial M$. $S_1$ and $S_2$ here are diffeomorphic. Via the collared neighbourhood theorem, both those boundaries have a collared neighbourhood, that is, a neighbourhood diffeomorphic to $S_i \times [0,1)$ (basically define a Riemannian metric on the manifold, and do a map from geodesics orthogonal to the boundary). We have two maps :
$$c_i : S_i \times [0,1) \to M$$
As the boundaries are themselves manifolds, you can also take the atlas of the boundaries to form a map
$$c_i : \mathbb{R}^{n-1} \times [0,1) \to M$$
This will be useful to form the atlas later on. Take a gluing function $h$, defined as a diffeomorphism
$$h : S_1 \to S_2$$
and then define an equivalence relation
$$\sim_h = \left\{ (p,q) | \text{if $p \in S_1$ and $q \in S_2$, $h(p) = q$, else $p = q$} \right\}$$
The glued manifold is then the quotient
$$\bar{M} = M / \sim_h$$
This can be shown to be a manifold. Every point from the original manifold belongs to the same atlas as previously, so we only need to do a chart for the junction, which can be done by considering the two collared neighbourhoods and the map
\begin{equation} \begin{array}{r@{}l} c : \mathbb{R}^{n-1} \times (-1,1) &{}\to M\\ (x, r) &{}\mapsto c(x,r) = \begin{cases} c_1(x,r) & r \geq 0 \\ c_2(h(x),-r) & r \leq 0 \end{cases} \end{array} \end{equation}
The overlap with other charts only happens for $r > 0$ or $r < 0$, so that the transition is always smooth. We therefore have a smooth manifold out of it.
If we want to get the gluing of a manifold that already has a metric on it, things get trickier. We need to not only glue the manifold but also the tensor bundle. If the original manifold has some tensor bundle $(T^r_sM, M, \pi)$, then we'll consider the glued manifold
$$T^r_s M / \sim_\psi$$
where $\psi$ is similarly a diffeomorphism on the boundary of $T^r_s M$, such that $\psi = h_*$, the pushforward of $h$, gluing the boundaries $\pi^{-1}(S_i)$ together. The original metric $g$ gives rise to a continuous metric $\bar{g}$ if $h_* g(S_1) = g(S_2)$. You can find some more details on the topic in Takiguchi.
From that point on, we are dealing with a $C^0$ metric most of the time (I suppose technically you could even dealt with a discontinuous metric if you wanted to, but as far as I know nobody bothered with that). This is bad news for a whole variety of reasons and from that point onward things are getting awful. We can't use most of differential geometry as it is usually taught from that point onward.
First, as the metric is simply continuous, we can't assume differentiability, so that we have to resort to weak derivatives, the theory for which can be found in Geroch and Traschen. Roughly speaking, assuming all things orientable (so that integration on tensor fields make sense), we define tensor test fields in the same manner as scalar ones. A tensor test field $\mathfrak{t}$ is a tensor density of weight $-1$ and of rank $(r,s)$ with compact support, so that there is some compact subset $\Omega$ of $M$ such that
$$\mathfrak{t}(M \setminus \Omega) = 0$$
A tensor distribution of rank $(s,r)$ is then a linear functional from tensor densities of rank $(r,s)$ to $\mathbb{R}$.
\begin{array}{r@{}l} T : \mathscr T^r_s(M) &{}\to \mathbb{R}\\ \mathfrak{t} &{}\mapsto T(\mathfrak{t}) \end{array}
Similarly to distributions, any tensor field $T \in T^s_r$ can be mapped to a distribution via the map
\begin{equation} T[\mathfrak{t}] = \int {T^{abc...}}_{\alpha\beta\gamma...} {\mathfrak{t}^{\alpha\beta\gamma...}}_{abc...} \end{equation}
Then we will consider the Geroch-Traschen class of metrics : if a metric is a locally bounded, $C^0$, admits an inverse that is also locally bounded, and its first weak derivative is locally square integrable, then it is of the Geroch-Traschen class. You can check that this means that the Riemann tensor is then a tensor distribution.
There is a theorem (found in said paper) which says that, given a distributional metric of this class, the distribution of matter must be concentrated on a hypersurface, which is quite nice as it is what we'll get here. If the metric was any less regular we'd have to deal with even worse things such as Colombeau algebras, as can happen for such things as string distributions.
Alright then. As A.V.S. mentionned, Mars and Senovilla's paper on the topic is a very good paper for what happens to the metric at this point, as well as Clarke and Dray. You may have noticed that, from the coordinate patch around the junction, we have a coordinate $r \in (-1,1)$ such that its negative values are entirely in the first region of the junction while positive values are in the second. On that patch, we can define the metric as
$$g = \xi^+ g^+ + \xi^- g^-$$
where $g^{\pm}$ is the value of the metric in the first/second region of the junction, and $\xi^\pm$ is an indicator function, such that $\xi^+ = \theta(r)$ and $\xi^- = (1 - \theta(r))$, $\theta$ the step function such that $\theta(0) = 1/2$.
The derivatives of the metric are then
$$g_{ab,c} = \theta(r) g^+_{ab,c} + (1 - \theta(r)) g^-_{ab,c} + \theta_{,c}(r) (g^+_{ab} - g^-_{ab})$$
By continuity, the third term disappears since the two quantities are equal on the support of $\theta_,c$. From there we can define the Christoffel symbols as
$${\Gamma^a}_{bc} = \theta(r) {\Gamma^{a}}^+_{bc} + (1 - \theta(r)) {\Gamma^{a}}^-_{bc}$$
Now let's consider coordinates in a bit more detail for convenience here. We have a hypersurface $S_1 \sim S_2$, with some coordinate system $x_i \in \mathbb{R}^{n-1}$, as well as the coordinate $r$ defined by the distance to that hypersurface along orthogonal geodesics. Let's assume that the hypersurface is timelike and the normal vector $n^\mu$ is spacelike here (I do it because it's the case for all my favorite spacetimes. The process is very much the same if it is reversed, and a bit more complex if null).
From Clarke and Dray, you can check out that there is quite a long and tedious proof in section 3 in which you can construct a local coordinate system such that, in this atlas, the metric is of the form
$$ds^2 = dr^2 + {}^{(n-1)}g_{ab} dx^a dx^b$$
with $x$ corresponding to coordinates on the hypersurface for $r = 0$.
This helps out because it allows us to compute the discontinuity of the derivative as
\begin{equation} [g_{ab,c}] = \gamma_{ab} n_c \end{equation}
for some tensor $\gamma$. Then we have that the discontinuity of the Christoffel symbols is
\begin{equation} [{\Gamma^\sigma}_{\mu\nu}] = n_\mu {\gamma^\sigma}_\nu + n_\nu {\gamma^\sigma}_\mu - n^\sigma \gamma_{\mu\nu} \end{equation}
And, through some additional computations, the Ricci tensor and Ricci scalar end up as
\begin{equation} R_{\mu\nu} = \xi^+ R^+_{\mu\nu} + \xi^- R^-_{\mu\nu} + \delta \rho_{\mu\nu} \end{equation}
\begin{equation} R = \xi^+ R^+ + \xi^- R^- + \delta (n^\mu n^\nu \gamma_{\mu\nu} - n^\mu n_\mu {\gamma^\nu}_\nu) \end{equation}
\begin{equation} \rho_{\mu\nu} = 2 n^\sigma \gamma_{\sigma(\mu} n_{\nu)} - n^\sigma n_\sigma \gamma_{\mu\nu} - n_\mu n_\nu {\gamma^\sigma}_\sigma \end{equation}
which leads to the stress-energy tensor as
\begin{equation} T_{\mu\nu} = \xi^+ T_{\mu\nu}^+ + \xi^- T_{\mu\nu}^- + \delta \tau_{\mu\nu} \end{equation}
with the discontinuity
\begin{equation} \tau_{\mu\nu} = n^\sigma \gamma_{\sigma(\mu} n_{\nu)} - \frac{1}{2}[n^\sigma n_\sigma \gamma_{\mu\nu} + n_\mu n_\nu {\gamma^\sigma}_\sigma + g_{\mu\nu } (n^\sigma n^\rho \gamma_{\sigma\rho} - n^\sigma n_\sigma {\gamma^\rho}_\rho)] \end{equation}
Our trials and tribulations are far from over, unfortunately. You may be aware that a very important aspect of spacetimes is the existence of convex normal neighbourhood, guaranteed by the existence and uniqueness of geodesics in a small enough neighbourhood, there again guaranteed by the fact that the connection is Lipschitz continuous. This is not the case anymore here, and we'd best get to prove it here if we don't want to throw most of general relativity away.
Unfortunately, the geodesic equation here is in very bad shape, as it is of the form
$$\dot{y}(\lambda) = F(y(\lambda))$$
with $y = (x^\mu, u^\mu)$ and $F(y) = (u^\mu, -{\Gamma^\mu}_{\alpha\beta}(x^\mu) u^\alpha u^\beta)$, so that $F$ is discontinuous with respect to $y$. There is fortunately a theory for dealing with differential equations that pathological, which is the theory of Filippov differential inclusion. The basic idea being that rather than finding some equality for the derivative of the solution (as that may be ill-defined at discontinuities), we only require that the solution itself be continuous (it would be weird to have discontinuous geodesics) and that it belongs to some subset :
$$\dot{y}(\lambda) \in \mathcal{F}[F](y(\lambda))$$
where we have the essential convex hull of our function :
$$\mathcal{F}\left[F\right](y) = \bigcap_{\delta > 0} \bigcap_{\mu(S) = 0} \overline{\operatorname{co}}(F(B(y, \delta) \setminus S))$$
This roughly means that we're taking the smallest interval of values around that point. For instance, most importantly for us, $\mathcal{F}[\theta(0)] = [0,1]$.
It's fairly hard to find a lot of theorems on the topic, but we're in luck because in addition to a nice introduction on the topic, we even have some theorems [1][2] for spacetimes with such connections. The most important one being for us that, given a spacetime with a $C^{0,1}$ (Lipschitz continuous) metric, then the geodesic equation does indeed have some solutions which are $C^1$ curves. Given some more regularity, we can even insure uniqueness.
As far as I'm aware, there is no proof that for any gluing of a spacetime, this regularity is guaranteed, but it does seem to be true for at least some of them.
There are probably a whole lot more one could say on the topic of glued spacetimes, but the references given should be a good enough source to find more on the topic. Of more or less rigor, I also recommend Visser and Poisson on the topic.
The obvious requirement is that the metric (or more correctly first fundamental form) induced on such a boundary from both $g_N$ and $g_M$ must be the same.
Quite often this boundary hypersurface has its own physical meaning as thin shell or shock wave or surface layer etc. with its own dynamics and associated surface energy/stresses, so $C^3$ or $C^2$ differentiable metric across the boundary might be too restrictive. By allowing jumps in the connection across the boundary we can have $\delta$-like singularities of the curvature tensor on the boundary. The equations connecting jumps of the extrinsic curvature of the boundary hypersurface with the stress–energy tensor of this “thin shell” are referred to as Darmois–Israel junction conditions.
If either spacetimes $M$, $N$ are non-vacuum then there generally could be additional equations for the boundary and fields across it, such as equations for the jumps of EM fields and surface currents and charges.
A useful reference for rigorous treatment of junction conditions is this:
The swiss-cheese model provides a nice example to start with. It clues a manifold represented with the Schwarzschild metric, representing the exterior metric of a galaxy (or better galaxy cluster) with a manifold of an expanding universe.
exterior metric: $$ds^2 = -dt^2+a(t)^2\left[\frac{dr^2}{g(r)^2}+r^2(d\vartheta^2+\sin^2\vartheta d\varphi^2)\right]$$
interior metric: $$ds^2 = -f^2(R)dt^2+\frac{dr^2}{f(R)^2}+R^2(d\vartheta^2+\sin^2\vartheta d\varphi^2)$$
with well-known functions $g(r)^2=1-kr^2$ and $f(R)^2=1-\frac{2M}{R}$.
The junction conditions require that the induced metric on the boundary surface as well as its extrinsic curvature are equal from both sides, since the surface is not supposed to carry tension or matter by itself.
All constraints coming from these two conditions lead to the following condition: $$ \frac{4\pi}{3}R^3(t) \rho(t) = M$$ which states that the size of the galactic bubble in the expanding universe increases in such a way that the total mass $M$ inside the bubble is equal to the energy that would be spread homogeneously in the universe otherwise.
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global_05_local_6_shard_00002272_processed.jsonl/2685 | Interactive Introverts
Genre: Na
Plot: The title of this movie is Interactive Introverts which was first released in the year 2018 and takes part in the na genres. You can enjoy the 118 minutes of it here, on Putlocker, for free. As far as the storyline goes you can watch the trailer. Putlockers provided a link for this movie where you can watch it in HD. |
global_05_local_6_shard_00002272_processed.jsonl/2691 | While I completely understand the negative base arbitrage when the base is defined as : $$Base = CDS - ASW$$ I am stuck on the possible arbitrage when the base is positive.
Let's think with an easy example :
France Telecom ASW : 100bps
CDS France Telecom : 200bps
I borrow the bond on a reverse Repo at Libor +30bps and sell it, and sell protection with the CDS. Then I receive 200bps from the CDS and pay Libor + 30bps for the repo and then ? I am not able to see the arbitrage ? Could someone provide some explanations ?
Thank you in advance !
You sell the asset swap (i.e. short the bond and receive fixed in an interest rate swap) which means you are paying LIBOR + 100, and receive the repo rate from the reverse repo transaction that you used to finance the sale of the bond.
At the same time you sell protection, receiving 200 basis points. Your cashflows at each period are
$${\rm Cashflow} = {\rm Repo}- ({\rm LIBOR}+ 100) + 200 = 100 - ({\rm LIBOR} - {\rm Repo})$$
So whether this is a positive expected value trade or not depends on what repo rates are compared to LIBOR. Typically they are somewhat below LIBOR, which reduces the value of the arbitrage (e.g. if repo rates are 50 bps under LIBOR, your net cashflow is 50bps per year).
This explains why you don't really have an arbitrage - the combination of short asset swap and selling protection acts like a basis swap between LIBOR and the repo rate for the bond, and one way to view the CDS/ASW basis is as the par rate for this swap.
This also explain why positive basis is much more common than negative basis (since LIBOR is typically expected to be above repo) and why a negative basis is often considered as an arbitrage opportunity, whereas a positive basis is not.
I've also ignored several factors which tend to influence the basis to be positive rather than negative, including
• CDS premia are floored at zero, whereas asset swap spreads can be negative
• CDS contains an embedded cheapest to deliver option, which pushes premia up
• There is a demand for protection, and it is generally difficult to short cash, and , which pushes CDS premia up compared to asset swap spreads
On the other hand, there is also a demand for structured credit exposure (admittedly, less so now than before the credit crisis), and structured credit products often use CDS to provide leverage (rather than cash bonds, where it is difficult to get leverage for the same reason that it is difficult to short) which can tend to depress CDS premia compared to asset swap spreads. So the sign of the basis reflects the tug of war between these factors, as well as reflecting relative funding stresses in the repo and interbank market (expressed as the expected future difference between LIBOR and repo rates).
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global_05_local_6_shard_00002272_processed.jsonl/2692 | Superpositions test if gravity pulls the same on two objects
By Eric Copenhaver (Department of Physics, University of California, Berkeley, California 94720, USA).
Rocks and waves
I used to go camping with my family. We always chose to camp close to the water. I didn’t like reading when I was young, so I always got bored when my parents sat down to read books by the tent. Instead, I would go to the water’s edge and throw rocks into the water. I tried to skip flat rocks on the water for as many bounces as I could. I also liked to drop two rocks beside each other and watch the waves overlap.
Have you ever dropped two rocks onto a pond at the same time? When they hit, each rock sends out waves, ripples in the water that interfere with each other into a pretty pattern as they criss-cross. But which rock hit the water first? After all, your two rocks probably don’t weigh exactly the same amount. You can even try the experiment now. You don’t even have to drop rocks into water. You could take two different coins (like a 5c and a 50c) and try really hard to see which one hits the ground first. Can you tell which hit first? Even if you think you know, consider all the tiny things that could influence your careful measurement. For example, are you sure that you dropped the two coins at the exact same time?
Galileo, now over 400 years ago, thought he knew just what would happen in your experiment. He even disagreed with Aristotle, one of the most famous thinkers of all time. He was so confident that he marched up to the top of the famous Leaning Tower of Pisa to prove himself right. With a crowd below, he dropped two balls of different sizes from the same height at the same time. What do you think happened? To the crowd’s amazement, both balls hit at the same time. This would come to be called Einstein’s Equivalence Principle: gravity will pull the same on any two objects regardless of their material or size. That’s even true for a bowling ball and a feather, as long as you go into a vacuum chamber to remove the air resistance that normally holds the feather back. In a vacuum, a bowling ball and a feather truly do hit at the same time, which is hard to even picture. Check out Dr. Brian Cox’s video of that experiment to see for yourself.
But do they hit at exactly the same time? We physicists have reasons to think that the two objects might hit the ground at very slightly different times. One reason could be that there might be a force in the universe that affects one object more than the other, a force we have yet to observe. By looking closely for differences in how gravity pulls on each object, we perform a test of the Equivalence Principle. The differences we might observe in Equivalence Principle tests are really small, though. For example, if you were to drop two objects from your outstretched hands, you would need to be able to tell which one hit first within a size smaller than a single atom! And an atom is a super tiny particle. They are so small that there are about 100,000 of them across the width of one of the hairs on your head. (To imagine how big that number is, if you lined up 100,000 people shoulder-to-shoulder, they would stretch all the way from Sydney into Blue Mountains National Park. That’s how many atoms are across a single hair!) If we want to measure which object hits first that well, we need to be more precise than just dropping two rocks and watching them by eye. We need some tricky methods.
Soccer and superpositions
We have just the trick in atomic physics: something called a “superposition”. An atom is such a tiny particle that it follows the unusual rules of quantum physics. One interesting property of quantum particles is that they don’t have to be in just one position at a time. That is very different from the rules that you and I must follow. We are always in one position at any one time. You can either be in a state of sitting in the kitchen or in a state of playing soccer outside, but of course you can’t be in both positions at once. A quantum particle, on the other hand, can be in an unfamiliar state called a superposition. In a superposition, it’s like one atom is in two different places at one time; it feels effects from both of those places at the same time.
Let’s try to imagine what it would be like for you to be in a superposition. Let’s say that you are a messy eater and if you were sitting in the kitchen at 9:00 in the morning eating breakfast, you’d get milk on your lip and a brown chocolate smear on your cheek. If you were instead playing soccer at 9:00, let’s say you would get a green grass stain on both knees. In either case, you agree to be on the doorstep at 9:01. If you can be in only one position at once, you would arrive at the doorstep at 9:01 either with two stained knees or with a milk on your lip and a chocolate smear on your cheek. If you could be in a superposition, on the other hand, you might arrive at the doorstep at 9:01 with just milk on your lip and a grass stain on only one of your knees. It’s as if you were partially in both positions. It’s as if you were in the kitchen and playing soccer at the very same time. It’s as if you were in a superposition. Unfortunately, you can’t really be in two places at once. You and I can’t be in a superposition because we are made of such a huge number of quantum particles, like a billion billion billion atoms! All of those billion billion billion atoms would have to be in the very same superposition at the same time, which is very, very unlikely.
Note: There are some details of superpositions this analogy does not fully capture. In my opinion, this example still gets to the heart of what is unfamiliar and interesting about superpositions. I admit, however, that many physicists have very strong and very different opinions on fair ways to talk about superpositions.
Probing gravity with atoms
In my lab and labs like mine, we actually do put an atom into a superposition [1,2]. We do this by hitting the atom with a carefully tuned laser. The laser puts the atom into a superposition of two states: (1) ignoring the laser and (2) feeling the laser and getting kicked upward by it. At this point in time, the atom is traveling two paths, one kicked by the laser and one that was not kicked. The atom’s paths are bent by gravity, just like a soccer ball you kick upward. If there was no gravity, the soccer ball would continue on straight forever. Since gravity bends the ball back down to Earth, we could measure how strong gravity is by measuring with a ruler how high the ball is after some time. The laser we use to kick the atom also acts like a ruler. We use the laser as a ruler to find out how gravity pulled on the atom while it flew.
So why don’t we just use soccer balls and rulers to measure gravity? That’s because an atom actually behaves like a wave and we can use waves for really precise measurements, using how waves interfere. Just like the overlapping waves sent out by the two rocks on the surface of the pond, the atom’s waves from its two separate paths interfere when they overlap. This interference pattern only develops if the atom flew on two paths at once. The laser, which acts like a ruler, prints a pattern onto the atom’s waves. That pattern printed onto the atom’s waves is the signature of gravity. The device that measures this is called an atom interferometer. In the end, an atom interferometer measures that interference pattern by taking a picture of the atom to see where it ended up.
Atom interferometers can perform a precision version of Galileo’s drop test. They can precisely measure how gravity acts on two separate objects. In this case, the two objects are two different kinds of atoms. Both a team in Wuhan, China, and another in Stanford, California, use different isotopes of a rare element called rubidium. Isotopes are different kinds of the same atomic element that weigh different amounts. While China currently holds the world record for precision, they have yet to see signs of a new force. The Stanford team has plans to do 10,000 times better.
With the tricks of quantum physics and the precision of an atom interferometer, we may begin to see the effects of new forces in the universe by carefully studying how gravity pulls on different objects. We are testing Einstein’s Equivalence Principle. So next time you drop two objects from the same height, I invite you to look very closely to see if one hits the ground first. If one does hit first, consider if it’s because you had a measurement error or if it’s because you observed a new force in the universe. Next time you drop two objects, maybe while on a camping trip with boring parents like I was, stop to appreciate the deep mysteries of the universe that might be hiding behind such a simple experiment.
Reviewers summary
The paper we were given was ‘Superpositions test if gravity pulls the same on two objects’. The paper talked about Einstein's Relativity Principle, which explains that two objects when dropped at the exact same time, even when their weight is different, will land at exactly the same time (if there is no air resistance). They are presenting the idea that this may be incorrect; they are saying that there may be a force that we are yet to observe that affects objects differently. To test this theory they are using the concept of a superposition to try and prove that Einstein’s Relativity Principle is incorrect. They do this by using a laser that is concentrated on an atom. This atom is in a superposition, and it is like the atom is in two places at the same time. It it both feeling the effects of the laser and ignoring it, which means that the atom is travelling two paths, one affected by the laser, and one not. The concept that the paper was examining is relevant to society and the scientific community because if they are able to prove their theory, it will completely change the way that the world looks at this scientific concept.
The paper was interesting to read as it explained a complex concept to do with quantum physics in terms that we were more or less understandable for people of out age group. We also appreciated the use of simple pictures, however we would like if it was a bit more clear and easy to understand depending on how knowledgeable the audience is, particularly the concept of a superposition. Otherwise, we very much enjoyed the paper. We rate the paper 4.5/5 .
Reviewed by
Vihaan Jain, Dana Preston, Emma Schafer, Kendra Ead, and Alexander Mills
Grade 8 (ages 13–14)
Cherrybrook Technology High School, Sydney, Australia
The reviewers consented to publication of their names as stated
Author commentary
I am so appreciative to have gotten the chance to get feedback directly from an underserved age group. Centering the peer review process on the intended audience is an ingenious and symbiotic strategy. In the first round of reviews, I was delighted to see how well the students correctly picked out the important points of my article, and glad to have gotten tips on where the article's clarity lapsed. I think an important way to improve science communication is to reach an agreement between experts on what's accurate and the audience on what's understandable. In an ideal world, I'd add a step to the review process where an expert can critique the accuracy of content in the article.
Eric Copenhaver started college in Akron, Ohio, majoring in jazz guitar and aspiring to be a rockstar. After switching to Philosophy and taking Physics for a general science requirement, he dove headlong into Physics research. Now a Physics PhD Candidate at UC Berkeley, Eric works with Prof. Holger Müller on the first precision cold atom interferometer to use a lithium, a species with low mass and "simple" electronic structure.
► BibTeX data
► References
[1] L. Zhou, S. Long, B. Tang, X. Chen, F. Gao, W. Peng, W. Duan, J. Zhong, Z. Xiong, J. Wang, Y. Zhang, and M. Zhan, Test of Equivlance Principle at 10-8 Level by a Dual-Species Double-Diffraction Raman Atom Interferometer, Phys. Rev. Lett. 115, 013004 (2015).
[2] Overstreet, P. Asenbaum, T. Kovachy, R. Notermans, J. Hogan, and M. Kasevich, Effective Inertial Frame in an Atom Interferometric Test of the Equivalence Principle, Phys. Rev. Lett. 120, 183604 (2018).
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global_05_local_6_shard_00002272_processed.jsonl/2695 | Inverse Regression for Text Analysis
Multinomial (inverse) regression inference for text documents and associated attributes. For details see: Taddy (2013 JASA) Multinomial Inverse Regression for Text Analysis and Taddy (2015, AoAS), Distributed Multinomial Regression, . A minimalist partial least squares routine is also included. Note that the topic modeling capability of earlier 'textir' is now a separate package, 'maptpx'.
textir v2.0
This is the textir package for R, implementing the MNIR routines of "multinomial inverse regression for text analysis". It also provides a minimalist partial least squares algorithm.
The cran page is at
Versions 2+ make use of the distrom package, for DMR as in "distributed multinomial regression". These algorithms differ from those in the original MNIR in significant ways: penalties are chosen from full regularization paths (instead of being fixed), via the gamma lasso algorithm as implemented in gamlr (instead of exact log penalties), in parallel for independent Poisson log regressions (instead of jointly for a full multinomial likelihood). It also uses replaces the slam library for sparse simple triplet matrices with the more common Matrix library.
I have kept the mnlm function in textir for backwards compatability, but for simplicity recommend that you use distrom's dmr instead. The argument list is exactly the same (mnlm just calls dmr).
The last pre-2.0 version of textir, matching the implementation in the original MNIR paper, is textir_1.8-8. This is available in archives on the cran page.
Reference manual
2.0-5 by Matt Taddy, 2 years ago
Browse source code at
Authors: Matt Taddy <[email protected]>
Documentation: PDF Manual
Task views: Natural Language Processing
GPL-3 license
Depends on distrom, gamlr, Matrix, stats, graphics
Suggests MASS
Imported by politeness.
Suggested by distrom.
See at CRAN |
global_05_local_6_shard_00002272_processed.jsonl/2700 | boucher all the way
My main guitar is a 6-string Cherry Goose acoustic made by Boucher in Canada. It’s the first decent guitar I’ve ever owned and I love it to bits. I’d never heard of them until the guy in the music store gave me one to play. I spent two hours trying to persuade myself I didn’t need a guitar that good (and expensive) … and failed.
less is more
Guitar number two is my secret weapon … a Martin Backpacker steelstring with a MiSi piezo pickup (no battery, which is good because there’s no room to fit one). It’s cheap and compact, yet sounds huge when you plug it in. The neck is clunky but I don’t mind. Martin says to use 10° strings max; I use 11°s but tune them low – either to D standard / DADGAD, or a semitone below.
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global_05_local_6_shard_00002272_processed.jsonl/2713 | Book Review: Mary Marshall, The Portrayals of the Pharisees in the Gospels and Acts (FRLANT 254)
Marshall, Mary. The Portrayals of the Pharisees in the Gospels and Acts. FRLANT 254; Göttingen: Vandenhoeck & Ruprecht, 2015. Hb; €89.99. Link to V&R
In this important monograph, Mary Marshall answers the “comparative neglect of the Gospels and Acts” in recent research on Pharisees. Most scholars studying the “historical Pharisee” observe that the tendency of the Gospels to vilify the Pharisees limits their value as sources. Too frequently it is assumed the Gospels and Acts have a uniform, negative view of Pharisees. On the contrary, Marshall contends the Gospels and Acts are complex and each writer has an individual view of the Pharisees. Her goal is not a “quest for the historical Pharisee,” but rather to fairly and accurately describe how each of the four Gospel author’s presented the Pharisee in the service of their own theological agendas. She points out the Pharisees appear in all four Gospels and Acts without any explanation as to who they are or why they are significant (23). Josephus, on the other hand, does have an excursus explaining what a Pharisee was to his Roman audience.
Marshall, PhariseesIn order to achieve this goal, she begins with Mark as the earliest Gospel and argues Mark’s view of the Pharisees in “univocally negative” (66). The Pharisees oppose Jesus and his ministry at key points in the Gospel by challenging Jesus’ authority, either by questioning his behavior (Mark 2:15-3:6), by demanding a sign (Mark 8:11-15), or by engaging Jesus in a discussion on some particular practice (Mark 10:2-9, divorce; 12:13-17, payment of taxes to Caesar). Marshall thinks the challenge to Jesus’ behavior is not included to legitimate later church practice in Mark’s community (as is commonly assumed), but rather to convey his Christology and the Pharisee’s rejection of that Christology (41). Even the controversies over hand washing and korban in Mark 7 emphasize the “Christological implications of the Pharisees’ challenges” (51).
Assuming Matthew has used Mark in the creation of his own Gospel, Marshall examines Matthew’s redaction of Mark with respect to the Pharisees. Although Matthew includes all of Mark’s material on the Pharisees, it is possible to hear Matthew’s unique nuances by observing the changes he makes in his sources. For example, Matthew changes Mark’s “scribes” in Mark 12:24 in order to include the Pharisees in the request for a sign. She concludes Matthew, like Mark, is consistently negative toward the Pharisees and in no way reduces the negative implications of his sources. In most cases Matthew increases the visibility of the Pharisees in order to highlight their rejection of Jesus and the demands of the kingdom (123). For example, in Matthew 22:15-16 the Pharisees seem to have more authority than the Herodians (79). In 22:34-40, Matthew has omitted the scribe’s praise of Jesus and “portrays only unmitigated hostility” toward the Pharisees who only want to test him (89). After surveying several examples, Marshall argues a “motif of replacement emerges” in which the Pharisees are unworthy of a privileged position and are “easily replaced” (112). This is clear in the parable of the Wedding Banquet (Matt 22:1-14). Although she comments briefly on the parable, Marshal refrains from comparing the parable to the Lukan parallel in order to argue for (or against) a Matthean redaction. She also does not suggest who these “replacements” are in the context of Matthew’s Gospel, although in her conclusion to the chapter she suggests Matthew is “defending the legitimacy of ‘Judaism’ ad the inheritance of the law and the prophets by his own community” (125). For Matthew, there is still hope for the Jewish people, but that hope is through Jesus, not the Pharisees. This implies a post 70 CE situation for Matthew’s Gospel.
Although there are differences between Luke and Acts, Marshall examines several themes which run through both works with respect to the Pharisees. First, the Pharisees have forfeited their place in the Kingdom of God by rejecting Jesus as early as his baptism (131). She examines several meals in Luke and argues Luke highlights an eschatological perspective in these meal scenes. For example, the parable of the Great Banquet (Luke 14) is given in response to a guest who assumes he will participate in the coming messianic banquet. Marshall correctly connects the Pharisee of Luke 14:15 with the prodigal’s brother, both of whom represent entitlement and an expectation of eating in the great banquet (135). A second theme appears more clearly in Acts: the reputation of the Pharisees serves Luke’s apologetic function (141). Gamaliel, for example, is a prominent Pharisee who appreciates the apostolic message (although he compares it to other failed messianic movements). In fact, Luke’s apologetic concern is to show that the Christian missionaries did not deviate from Judaism, but are in fact in continuity with it (154). A related third motif in Luke is that the Pharisees were most sympathetic toward early Christianity. Acts 15:5, for example, indicates some early Christians were from the Pharisees and were still concerned with the details of the Mosaic Law (160). Luke has redacted his sources to show the Pharisees some respect, although Marshall rejects the suggestion there is an affinity between Jesus and the Pharisees (179).
Finally, John’s unique presentation of the Pharisees presents several problems because scholars usually dismiss John as a historical source in general. With respect to the Pharisees, it is often assumed John lumps the Pharisees together with chief priests, scribes as “the Jews.” The Jews then represent the unreceptive world (229). Marshall challenges this assumption as an oversimplification. It is the Jews who are the objects of fear and attempt to kill Jesus. Pharisees are part of the crowd and are associated with the arrest of Jesus, but they are not the “real opponents” in John’s Gospel as is often assumed (231). In fact, they are not consistently hostile toward Jesus and some (like Nicodemus) are potential sympathizers. This observation causes her to reevaluate the popular view of J. Louis Martyn that John’s community was formally expelled from the synagogue about the time the birkath-ha-minim were introduced in the synagogues. She concludes the portrayal of opposition to Jesus in the fourth Gospel “may not accurately reflect any real life opposition to his community” (241).
Despite eschewing a “quest for the historical Pharisee,” Marshall concludes her chapters with a comment on the relationship of each Gospel to historical Pharisaism. She points out that Mark did not write a book about the Pharisees, but about Jesus (68), so some of the questions which interest scholars with respect to the Pharisees will not find a solution in Mark. Matthew’s portrayal of the Pharisee cannot be understood apart from his view of Judaism. Although Marshall sees Matthew as representing legitimate Judaism, the Pharisees are out the outside of Matthew’s definition of what Judaism should be in a post-70 CE world (125). For Luke, it is not certain his audience had any contact with Pharisees (183), so the Pharisees in Luke and Acts function to convey Luke’s literary themes. For John’s Gospel she evaluates and rejects popular views of a recent ejection of John’s community from the synagogue because John’s portrayal of the Pharisees is not homogeneous (241).
Conclusion. Marshall’s monograph is an excellent contribution to the study of the Pharisees. The unique contributions of each Gospel are clearly presented. This approach is refreshing since the Gospels are not uniform in their presentation of the Pharisees. Popular studies tend to make the Pharisees the arch-enemy of Jesus, but Marshall demonstrates that in Luke (and perhaps John) this is not the case. This book should be part of any discussion of the Pharisees in the New Testament.
NB: Thanks to Vandenhoeck & Ruprecht for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
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global_05_local_6_shard_00002272_processed.jsonl/2731 | This is inspired by the question
"What does a Nintendo Game Boy do when turned on without a game cartridge inserted?":
Growing up in the 80s and 90s in the UK, it was "common knowledge" amongst my friends that turning on a games console without a cartridge inserted would cause damage to the console. We are talking about Game Boys, Master Systems, Mega Drives, NES, SNES and the like.
I assume this wasn't actually the case but I am wondering where this "fact" came from and if it was limited to certain geographies or demographics, or if this was opinion all over the World.
And of course, I am excluding those consoles that had a game built in and simply booted into that game if no cartridge was inserted (I can think of at least one example of a Master System that had an Alex Kidd game built in).
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Re: where it came from; a reasonable guess would be the relatively scary things that happen if you try it on some consoles, maybe? The Game Boy scrolls down a black block as if not quite functioning correctly, the NES flashes an angry blue screen, etc. Though in the UK the Master System was the first really big-selling console, and that acts with full grace if switched on without a cartridge: even the first version just displays a message telling you to turn the machine off and insert a cartridge (and allows you to get to the hidden snail maze game via a joypad command). – Tommy Jul 22 at 15:18
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I believe a lot of game consoles had scary warnings telling you not to insert/remove cartridges unless the power was off. I think this is just an extension of that myth. – 12Me21 Jul 23 at 5:32
• No but they definitely have trouble when your 3 year old younger brother tries to shove a syrupy waffle in there instead – Sentinel Jul 23 at 9:52
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@Sentinel Not his fault they made game consoles look so hungry. – Adonalsium Jul 23 at 18:18
• If the myth were true for any console, then it would soon get a reputation for unreliability (given that it's not an unlikely user behaviour), and that would affect market share. Manufacturers would definitely want to avoid that. I suspect that the origin might be that when powering on and realising there's no cartridge in the device, then the user is likely to "correct" that by inserting the cartridge - without first switching back off. – Toby Speight Jul 24 at 10:14
In general, no. Cartridges from the first few generations were really only breakouts for ROM chips and thus were mostly a collection of address and data lines with a +5V and GND at minimum and perhaps a few others. In the case of the Intellivision, it also had SYNC, serial lines and a video passthrough (to support IntelliVoice, Atari 2600 module, etc.).
The consoles were designed to look for a cartridge and start executing code on them immediately. If there was no ROM, there was no code to run and thus the machine either sat there getting the same empty signals into the CPU (effectively doing nothing) or if more advanced, the minimal firmware was able to display some kind of message (e.g. ColecoVision error screen or how the NES just blinks, though that behavior is more the 10NES lockout chip).
The risk of damage to a console, as far as I've ever been able to determine, comes from the possibility of static buildup on the cartridge or device being plugged in and having this discharge happen on one of the address or data lines. As such, many "hot swappable" connectors tend to have the pins for the GROUND slightly longer than anything else (e.g. USB does this) so that any discharge is safe before connecting the "fragile" data lines.
That being said, turning on a console without a cartridge should not be a problem since the device will either not work or would have been designed to handle the situation. As far as (un)plugging a cartridge with the power on, it is in general not a good idea to do this if you can avoid it. However, consumer devices like cartridge video game consoles were targeting a non-technical audience and typically were designed to account for people who didn't RTFM and wouldn't have thought that unplugging a cartridge would potentially do damage.
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In some cases, the consoles were designed to make you physically unable to remove the cartridge while the system was on. For example, the power switch on the GameBoy had a physical tab which prevented the cartridge from being removed while in the on position. – Darrel Hoffman Jul 23 at 14:12
• I suspect this was for one of two reasons: 1. prevent a loose cartridge from slipping out while you're playing since handhelds could be in all sorts of positions and velocities given that they're in your hands VS a console sitting on the shelf/floor/table. 2. a lot of GameBoy games had battery backups for saved games which could get corrupted if removed while the power is on. I know you can wipe NES Legend of Zelda's memory by removing it while power is on. – bjb Jul 23 at 17:51
• SNES (US) also locked the cartridge in with the power button, but foreign carts or those missing the locking slot didn't lock in place. – Quasi_Stomach Jul 23 at 19:58
• According to a tips book I bought some time ago, removing a cartridge with the power on and inserting another, than resetting, could sometimes cause otherwise inaccessible content to be revealed. The example given involved Revenge of Shinobi being the second one inserted, and I think the Japanese "Super Shinobi" title screen would then be displayed instead of the normal one. (I think me and my brother did actually try this and see it happen, too.) – AJM Jul 24 at 11:00
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@AJM it makes sense since the CPU's program counter (i.e. position in the ROM it is executing from) and the RAM state would have not been in a natural position because of the other code base. I would imagine that the ROM layout would be typical across most cartridges (e.g. code in one region, data in another), so that would explain why this worked. Similar but different in execution would be "frying" a cartridge (e.g. Atari 2600 Space Invaders) which was trying to get the power switch inbetween the on/off states so it did a rapid on/off to confuse the CPU and RAM into a different state. – bjb Jul 25 at 17:10
The documentation for the 6502 processor says nothing about what will happen if it attempts to execute opcodes beyond those defined by MOS Technologies. Among other things, the designer made no particular effort to ensure that such opcodes wouldn't cause bus-control wires to be pulsed in sequences that would not otherwise occur under any specified conditions. Systems using the 6502 were generally designed so that no sequence of pulses that could occur during defined operation could damage anything, but they could not offer such assurances for every imaginable way in which the 6502 might wiggle its outputs. Among other things, if there had been any situation in which the 6502 would simultaneously issue a read request while driving the data bus low, and the read request caused some other device to drive the databus high, and such a condition persisted for many seconds, the output driver on the 6502 could get fried.
In fact, the behavior of every possible 6502 opcode byte has been thoroughly analyzed--even at the transistor level--in the last few decades, and while there are some that will lock up the CPU hard enough that only the /RESET pin will restore normal operation, there aren't any that will yield invalid bus states. The makers of game machines couldn't know that, however, and it's doubtful that even the makers of the 6502 really knew that for sure.
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Can you clarify why lack of a cartridge would (or could) cause invalid opcodes to be executed? Your answer doesn't seem to mention cartridges anywhere so its hard to work out how to bridge from the scenario the question is talking about (turning on a console with no cartridge) to the scenario this answer is talking about (invalid opcodes going to a processor). Also I'm assuming that the 6502 processor is something that is in all consoles but if this is not the case then your answer should probably address that too... – Chris Jul 23 at 11:29
• The 6502 and its successors were used in a few old systems, albeit typically a modified form instead of the original model. For example, the Famicom/NES had a SoC based on the 6502, and the Atari 2600 used a cheaper variant with a smaller address bus; the Atari Lynx and Turbografx-16 used variants of the 65C02 (an enhanced 6502 redesign from WDC); and the 65816 used as the basis for the SNES' CPU was the 65C02's successor. [Not counting old computers that used it and could also play games, like the Commodore 64.] – Justin Time Jul 23 at 17:00
• Apart from that, I assume that the connection is supposed to be that the answer looks at whether the 6502 was capable of damaging itself or connected hardware in general, to answer whether it can damage itself/connected hardware in the specific case of no game cart being present? – Justin Time Jul 23 at 17:03
I would be very surprised if a console would cause damage to itself if it's turned on without a cartridge. That's a serious defect!
I don't imagine there's any way to tell where this "lie" has come from. My guess is schoolyard scares, just like "you know if you call the police it'll actually recharge your phone battery?" (also a lie, don't do it)
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I've never heard the Police one. – Darren Jul 22 at 12:57
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The "police" legend comes from the fact that some phones will change the "low-battery shutoff" threshold when 911 is called, on the premise that excessive battery wear caused by running it below the normal shutoff point would be a minor concern for someone calling 911. The setting remains reduced even after the 911 call is complete. Perhaps there should have been an explicit setting to reduce the battery threshold to allow for personal emergencies as well. – supercat Jul 22 at 15:33
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@supercat aka battleshort – pipe Jul 23 at 3:34
• @pipe: I hadn't heard that term, but I like it. Another analogy would be disabling "safe mode" watchdog on the New Horizons probe. If a fault were to occur five days before the Pluto fly-by which would have a 90% chance of rendering the craft inoperable unless it spent the next 20 minutes on a "safe reconnect" procedure, in which case the risk would be reduced to 1%, going into the safe reconnect procedure would be a win. If such a fault occurred five minutes before the fly-by, however, even a 10% chance of muddling through would be better than a 100% chance of missing the fly-by. – supercat Jul 23 at 4:34
My nephew used to have a Videopac 2000 (if I recall correctly). It worked with cartridges, and we sometimes used to remove cartridges and reinsert it (mostly with just a second or less delay), to see what happens. Sometimes the game got corrupted software-wise which meant for a quite unusual gameplay.
We did this so many times, that I can assure the Videopac neither the cartridges got damaged.
Not that I would advise this practice, I am sure it voids the warranty.
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I doubt it would void the warranty, since they wouldn't be able to tell you'd done it. (Did Videopacs and GameBoys even have warranties?) – wizzwizz4 Jul 22 at 13:07
• @wizzwizz4 They couldn't tell maybe, but afaik it was stated that you only should change cartridges while the device is switched off. – Michel Keijzers Jul 22 at 13:08
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I think that's more a "it won't work otherwise, and might wipe your savefile". I can't see how it would break the console. – wizzwizz4 Jul 22 at 13:08
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You could certainly break old computers by unplugging peripherals from the edge connector while it is powered on. A cartridge slot is basically the same thing, isn't it? – user3570736 Jul 22 at 13:27
• @user3570736 It could be, but I just gave a user experience (that's why I wouldn't advise to do it). – Michel Keijzers Jul 22 at 13:49
No. This was no more than an expected user error at the time. In fact some versions of the Master System (and I believe the Genesis) had an inbuilt game that would launch when you power on the console without a game inserted, and the GBA initiated a network reciever (for simgle-cart multiplayer games).
The way a console would typically boot up, it would try to reach out for a ROM on the cart. If it couldn't find that, it would simply hang.
There was a risk of damage if you didn't leave a game in a cartridge-based system that didn't have a cartridge slot cover, due to dust build-up.
• If you count Snail Maze, all versions of the Master System have a built-in game. – Tommy Jul 23 at 16:44
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