The Dry Salvages is the third poem of T. S. Eliot's Four Quartets, marking the beginning of the point when the series was consciously being shaped as a set of four poems. It was written and published in 1941 during the air-raids on Great Britain, an event that threatened him while giving lectures in the area. The title comes from the name of a marine rock formation off the coast of Cape Ann, Massachusetts, where he spent time at as a child.

 

The poem discusses the nature of time and what humanity's place is within time. Life is described metaphorically as travelling in a boat and humanity's fixation on science and future gain keeping the travellers from reaching their destination. Within the poem, Eliot invokes the image of Krishna to emphasise the need to follow the divine will, instead of seeking personal gain.

 

Background

 

Eliot began working on The Dry Salvages during World War II, at a time when London was experiencing air-raids near the end of 1940. During the time, he moved around often and spent his time writing mostly lectures or tiny poems. However, he was able to find time to work on the third poem that would become part of the Four Quartets: Eliot envisioned that Burnt Norton, East Coker, The Dry Salvages, and a fourth, yet unwritten poem would be united in a set. Eliot wrote the poem quickly and sent the first draft off on 1 January 1941 to John Hayward. After Hayward received the draft, the two began corresponding about edits and alterations to the poem. Geoffrey Faber joined in and then the poem was soon finished. It was published in the February 1941 issue of the New English Weekly.

 

According to a note by Eliot under the title, "The Dry Salvages—presumably les trois sauvages—is a small group of rocks, with a beacon, off the north east coast of Cape Ann, Massachusetts. Salvages is pronounced to rhyme with assuages." The location is a place that Eliot knew, and the poem links the image of Cape Ann to Eliot's boyhood sailing at Gloucester Harbor. The Dry Salvages also invokes images of the Mississippi River and Eliot's childhood in St Louis. Originally, these images and the other personal references were intended to be discussed in an autobiographical work that was to collect a series of essays about Eliot's childhood.

 

Poem

 

The poem is described as a poem of water and hope. It begins with images of the sea, water, and of Eliot's past; this water later becomes a metaphor for life and how humans act. This transitions into an image of a ringing bell and a discussion on time and prayer. Images of men drowning dominate the section before leading into how science and ideas on evolution separate mankind from a proper understanding of the past. The section ends with Krishna stating that the divine will, and not future benefits or rewards, matters. The fourth section is a prayer to the Virgin Mary for fishermen, sailors, and the drowned.

 

The end of The Dry Salvages starts with a discussion about how people attempt to see the future through various superstitious means. Then the narrator tries to convince the reader that resignation about death is necessary. However, such resignation should be viewed as pushing the self towards redemption and the eternal life in the next world. By acting properly, one would be able to overcome life and move towards the next world.

 

Themes

 

The central image of The Dry Salvages is water and the sea. The images are similar to the Odyssey but represent internal aspects. Humanity loses itself to technology and theories like evolution that separate mankind philosophically from the past. According to Eliot, within each man there is a connection to all of mankind. If we just accept drifting upon the sea, then we will end up broken upon rocks. We are restrained by time, but the Annunciation gave mankind hope that he will be able to escape. This hope is not part of the present. What we must do is understand the patterns found within the past to see that there is meaning to be found. This meaning allows one to experience eternity through moments of revelation. Through Christ, we are able to overcome time unless we do not know him. Our corruption can be overcome and that we are able to join the eternal.

 

Eliot invokes images of original sin and Adam's fall when talking about the past and points out that such events can be forgotten but can still affect mankind. Eliot brings in the image of Krishna to discuss how the past and future are related: Krishna, speaking to Arjuna, claims that death can come at any time and that men should always find the divine will instead of worrying about what their actions will bring. If an individual were to follow Krishna's words then they would be able to free their self from the limitations of time. Even if it cannot be fully attained, the effort in attempting it is still important.[11] The way for mankind to understand the divine will is through prayer and through the power of the Holy Spirit.

 

Many of the images connect back to his earlier works. The images of life as boat adrift with a leak is similar to the "Death by Water" section of The Waste Land. Like images about old age and experience found in East Coker, this image reinforces the need to look at the whole of life and try to see things beyond the limitations of time. Men are supposed to progress, but they aren't supposed to focus on what they can gain in the future. The prayer to the Virgin Mary is intended to help guide the journey which would end with understanding eternity and the Annunciation. It is Mary who will guide the metaphorical sailors to their proper harbour. While connecting back to his earlier works, Eliot also connects back to his family's past; the "Dry Salvages" was part of the landscape his ancestor Andrew Eliot travelled to in 1669.

 

Sources

 

Part of The Dry Salvages refers to Eliot's joining the Anglican Church and his personal pursuit of the divine. There are also many references to events and places that Eliot knew as a child. In terms of literary allusions, Eliot brings in Krishna's and Arjuna's discussion from the Bhagavad-Gita on acting according to the divine will along with allusions to Dante's Paradiso, the philosophy of Heraclitus, and the Book of Common Prayer. In regard to these allusions, Eliot would mark up his own editions of the works to note where he used quotes or allusions to lines within his work. In particular, his edition of the Mahabharata included a page added which compared battle scenes with "The Dry Salvages".

 

Reception

 

A review in the Times Literary Supplement dated 4 September 1941 stated that there was a "note of quiescence, even of bleak resignation" in the poem and that it "lost that spice of wit which was woven into the logic of the earlier poems". Later, Bernard Bergonzi claimed that "The Dry Salvages is the least satisfactory of the sequence, though at the same time it contains some of its best lines. The opening lines are poor, in a weakly sub-Whitmanesque fashion. Yet the writing suddenly picks up at the words, 'The river is within us,' and from there to the end of the section we have a magnificently sustained sequence". F. B. Pinion believed that "'The Dry Salvages' is a complicated, uneven, and rather prosy poem, in which Eliot continues to say the same thing, with some progression, mainly in maritime imagery". (Wikipedia)

--------------------------------------------------------------

FOUR QUARTETS - T.S. Eliot

 

THE DRY SALVAGES

(No. 3 of 'Four Quartets')

 

(The Dry Salvages—presumably les trois sauvages—is a small group of rocks,

with a beacon, off the N.E. coast of Cape Ann, Massachusetts. Salvages is pronounced to rhyme with assuages. Groaner: a whistling buoy.)

 

I

 

I do not know much about gods; but I think that the river

Is a strong brown god—sullen, untamed and intractable,

Patient to some degree, at first recognised as a frontier;

Useful, untrustworthy, as a conveyor of commerce;

Then only a problem confronting the builder of bridges.

The problem once solved, the brown god is almost forgotten

By the dwellers in cities—ever, however, implacable.

Keeping his seasons and rages, destroyer, reminder

Of what men choose to forget. Unhonoured, unpropitiated

By worshippers of the machine, but waiting, watching and waiting.

His rhythm was present in the nursery bedroom,

In the rank ailanthus of the April dooryard,

In the smell of grapes on the autumn table,

And the evening circle in the winter gaslight.

 

The river is within us, the sea is all about us;

The sea is the land's edge also, the granite

Into which it reaches, the beaches where it tosses

Its hints of earlier and other creation:

The starfish, the horseshoe crab, the whale's backbone;

The pools where it offers to our curiosity

The more delicate algae and the sea anemone.

It tosses up our losses, the torn seine,

The shattered lobsterpot, the broken oar

And the gear of foreign dead men. The sea has many voices,

Many gods and many voices.

The salt is on the briar rose,

The fog is in the fir trees.

The sea howl

And the sea yelp, are different voices

Often together heard: the whine in the rigging,

The menace and caress of wave that breaks on water,

The distant rote in the granite teeth,

And the wailing warning from the approaching headland

Are all sea voices, and the heaving groaner

Rounded homewards, and the seagull:

And under the oppression of the silent fog

The tolling bell

Measures time not our time, rung by the unhurried

Ground swell, a time

Older than the time of chronometers, older

Than time counted by anxious worried women

Lying awake, calculating the future,

Trying to unweave, unwind, unravel

And piece together the past and the future,

Between midnight and dawn, when the past is all deception,

The future futureless, before the morning watch

When time stops and time is never ending;

And the ground swell, that is and was from the beginning,

Clangs

The bell.

 

II

 

Where is there an end of it, the soundless wailing,

The silent withering of autumn flowers

Dropping their petals and remaining motionless;

Where is there an end to the drifting wreckage,

The prayer of the bone on the beach, the unprayable

Prayer at the calamitous annunciation?

 

There is no end, but addition: the trailing

Consequence of further days and hours,

While emotion takes to itself the emotionless

Years of living among the breakage

Of what was believed in as the most reliable—

And therefore the fittest for renunciation.

 

There is the final addition, the failing

Pride or resentment at failing powers,

The unattached devotion which might pass for devotionless,

In a drifting boat with a slow leakage,

The silent listening to the undeniable

Clamour of the bell of the last annunciation.

 

Where is the end of them, the fishermen sailing

Into the wind's tail, where the fog cowers?

We cannot think of a time that is oceanless

Or of an ocean not littered with wastage

Or of a future that is not liable

Like the past, to have no destination.

 

We have to think of them as forever bailing,

Setting and hauling, while the North East lowers

Over shallow banks unchanging and erosionless

Or drawing their money, drying sails at dockage;

Not as making a trip that will be unpayable

For a haul that will not bear examination.

 

There is no end of it, the voiceless wailing,

No end to the withering of withered flowers,

To the movement of pain that is painless and motionless,

To the drift of the sea and the drifting wreckage,

The bone's prayer to Death its God. Only the hardly, barely prayable

Prayer of the one Annunciation.

 

It seems, as one becomes older,

That the past has another pattern, and ceases to be a mere sequence—

Or even development: the latter a partial fallacy

Encouraged by superficial notions of evolution,

Which becomes, in the popular mind, a means of disowning the past.

The moments of happiness—not the sense of well-being,

Fruition, fulfilment, security or affection,

Or even a very good dinner, but the sudden illumination—

We had the experience but missed the meaning,

And approach to the meaning restores the experience

In a different form, beyond any meaning

We can assign to happiness. I have said before

That the past experience revived in the meaning

Is not the experience of one life only

But of many generations—not forgetting

Something that is probably quite ineffable:

The backward look behind the assurance

Of recorded history, the backward half-look

Over the shoulder, towards the primitive terror.

Now, we come to discover that the moments of agony

(Whether, or not, due to misunderstanding,

Having hoped for the wrong things or dreaded the wrong things,

Is not in question) are likewise permanent

With such permanence as time has. We appreciate this better

In the agony of others, nearly experienced,

Involving ourselves, than in our own.

For our own past is covered by the currents of action,

But the torment of others remains an experience

Unqualified, unworn by subsequent attrition.

People change, and smile: but the agony abides.

Time the destroyer is time the preserver,

Like the river with its cargo of dead negroes, cows and chicken coops,

The bitter apple, and the bite in the apple.

And the ragged rock in the restless waters,

Waves wash over it, fogs conceal it;

On a halcyon day it is merely a monument,

In navigable weather it is always a seamark

To lay a course by: but in the sombre season

Or the sudden fury, is what it always was.

 

III

 

I sometimes wonder if that is what Krishna meant—

Among other things—or one way of putting the same thing:

That the future is a faded song, a Royal Rose or a lavender spray

Of wistful regret for those who are not yet here to regret,

Pressed between yellow leaves of a book that has never been opened.

And the way up is the way down, the way forward is the way back.

You cannot face it steadily, but this thing is sure,

That time is no healer: the patient is no longer here.

When the train starts, and the passengers are settled

To fruit, periodicals and business letters

(And those who saw them off have left the platform)

Their faces relax from grief into relief,

To the sleepy rhythm of a hundred hours.

Fare forward, travellers! not escaping from the past

Into different lives, or into any future;

You are not the same people who left that station

Or who will arrive at any terminus,

While the narrowing rails slide together behind you;

And on the deck of the drumming liner

Watching the furrow that widens behind you,

You shall not think 'the past is finished'

Or 'the future is before us'.

At nightfall, in the rigging and the aerial,

Is a voice descanting (though not to the ear,

The murmuring shell of time, and not in any language)

'Fare forward, you who think that you are voyaging;

You are not those who saw the harbour

Receding, or those who will disembark.

Here between the hither and the farther shore

While time is withdrawn, consider the future

And the past with an equal mind.

At the moment which is not of action or inaction

You can receive this: "on whatever sphere of being

The mind of a man may be intent

At the time of death"—that is the one action

(And the time of death is every moment)

Which shall fructify in the lives of others:

And do not think of the fruit of action.

Fare forward.

O voyagers, O seamen,

You who came to port, and you whose bodies

Will suffer the trial and judgement of the sea,

Or whatever event, this is your real destination.'

So Krishna, as when he admonished Arjuna

On the field of battle.

Not fare well,

But fare forward, voyagers.

 

IV

 

Lady, whose shrine stands on the promontory,

Pray for all those who are in ships, those

Whose business has to do with fish, and

Those concerned with every lawful traffic

And those who conduct them.

 

Repeat a prayer also on behalf of

Women who have seen their sons or husbands

Setting forth, and not returning:

Figlia del tuo figlio,

Queen of Heaven.

 

Also pray for those who were in ships, and

Ended their voyage on the sand, in the sea's lips

Or in the dark throat which will not reject them

Or wherever cannot reach them the sound of the sea bell's

Perpetual angelus.

 

V

 

To communicate with Mars, converse with spirits,

To report the behaviour of the sea monster,

Describe the horoscope, haruspicate or scry,

Observe disease in signatures, evoke

Biography from the wrinkles of the palm

And tragedy from fingers; release omens

By sortilege, or tea leaves, riddle the inevitable

With playing cards, fiddle with pentagrams

Or barbituric acids, or dissect

The recurrent image into pre-conscious terrors—

To explore the womb, or tomb, or dreams; all these are usual

Pastimes and drugs, and features of the press:

And always will be, some of them especially

When there is distress of nations and perplexity

Whether on the shores of Asia, or in the Edgware Road.

Men's curiosity searches past and future

And clings to that dimension. But to apprehend

The point of intersection of the timeless

With time, is an occupation for the saint—

No occupation either, but something given

And taken, in a lifetime's death in love,

Ardour and selflessness and self-surrender.

For most of us, there is only the unattended

Moment, the moment in and out of time,

The distraction fit, lost in a shaft of sunlight,

The wild thyme unseen, or the winter lightning

Or the waterfall, or music heard so deeply

That it is not heard at all, but you are the music

While the music lasts. These are only hints and guesses,

Hints followed by guesses; and the rest

Is prayer, observance, discipline, thought and action.

The hint half guessed, the gift half understood, is Incarnation.

Here the impossible union

Of spheres of existence is actual,

Here the past and future

Are conquered, and reconciled,

Where action were otherwise movement

Of that which is only moved

And has in it no source of movement—

Driven by daemonic, chthonic

Powers. And right action is freedom

From past and future also.

For most of us, this is the aim

Never here to be realised;

Who are only undefeated

Because we have gone on trying;

We, content at the last

If our temporal reversion nourish

(Not too far from the yew-tree)

The life of significant soil.

La segunda especie de este género que he encontrado, muy abundante sobre los restos en descomposición de Pteridium aquilinum (helecho), en lugares sombrios donde los helechos al morir caen entrando en contacto con el suelo húmedo, en esa ubicación fructifican gran cantidad de myxomycetos, grato descubrimiento realizado este otoño. Son unos myxomycetos menores de 2 mm. Las fotografías, excepto las esporas y los granulos de calcio son apilados de entre 20 y 50 imágenes realizadas con Zerene Staker.

The second species of this genus that I found. Very abundant on the decomposing remains of Pteridium aquilinum (ferns) in shady places where the dying fall fern contacting the soil moist, at that location many myxomycetos fructify, pleasant discovery I made this fall. Esporcarps size of this species is less than 2 mm. The photographs, except spores and calcium granules are stacked between 20 and 50 images taken with Zerene Staker.

Aracena Huelva España

Octubre 2015

Havan For Pregnancy/PUTHRA KAMESHTI SANTHANA GOPALA

 

Homam/havan for pregnancy, to conceive & beget youngsters. Puthra kamesti santhana gopala homam/havan is dedicated to lord mahavishnu. None apart from lord maha vishnu himself bestowed expertise of this homa on sanatkumara, who in flip told this to sage bodhayana. It's miles said inside the suta samhita.

 

Overall performance of this homam/havan as ordained in atharvana veda fructifies begetting youngsters, redeeming of all paternal inherited doshas and blessed with vibrant and prolonged healthful existence with the advantages of narayana.

 

Havan/Homam for Pregnancy/ To Concieve/ Beget Children

 

Vibandaka maharishi's son rishya singar became the one who helped king dasharatha behavior the putra kameshti yagam which resulted in the birth of raama.

 

Click on link below to get your Havan performed:

 

onlinehavan.in/havan-homam-for-pregnancy-to-concieve-bege... onlinehavan.in/havan-for-pregnancy-to-conceive-beget-chil...

A small mannikin receives the kiss of Nature, fructifying and wild, impressing upon him a simultaneous union of the human realm with animal, plant, and mineral. Prakriti is the Goddess whose constant dance creates all forms and all manifestations.

Sinónimos: Asphodelus apiocarpus Hoffmanns. Ex Kunth; Asphodelus pratensis Purr. ex Willk.

Hierbas perennes glabras. Rizoma horizontal u oblicuo, alargado y sin restos fibrosos. Raíces con tubérculos radicales largos, fusiformes, desarrollados a menos de 8 cm del rizoma. Tallos de 80-250 cm, lisos. Catafilos membranáceos pardos. Hojas planas, más o menos aquilladas, de hasta 70 cm de largo x 3 cm de ancho, insertas espiralmente. Inflorescencia en racimo compuesto con 5-16 ramas de 11-45 (60) cm, erecto patentes, las inferiores ramificadas. Tépalos 11-16 x 2,5-5 cm, de oblongos a oblongo-elípticos, caedizos en la fructificación. Estambres de 10-15 mm, algo más largos que los tépalos. Ovario apenas hundido en el receptáculo. Cápsula de 6-8 (9) x 4m5-6 mm, obovoide, con el ápice obtuso, rodeada en la parte inferior por un anillo formado por los restos de la base del perianto, de color verde brillante, viscosa. Vive en claros de bosques de quercíneas y pinares, en matorrales y pastizales, sobre distintos tipos de suelos, se encuentra desde los 0 a 1250 m de altitud. Especie nativa del centro y oeste de la Península Ibérica (España y Portugal). En Iturraran se encuentra en la zona1.

 

Synonyms: Asphodelus apiocarpus Hoffmanns. Former Kunth; Asphodelus pratensis Purr. ex Willk.

Glabrous perennial herbs. Horizontal or oblique rhizome, elongated and without fibrous remains. Roots with long, fusiform radical tubercles, developed less than 8 cm from the rhizome. Stems 80-250 cm, smooth. Brown membranaceous cataphylls. Leaves flat, more or less keeled, up to 70 cm long x 3 cm wide, spirally inserted. Inflorescence in a compound raceme with 5-16 branches of 11-45 (60) cm, erect, patent, the lower ones branched. Tepals 11-16 x 2.5-5 cm, oblong to oblong-elliptic, deciduous when fructifying. Stamens 10-15 mm, somewhat longer than the tepals. Ovary just sunk into the receptacle. Capsule 6-8 (9) x 4m5-6 mm, obovoid, with an obtuse apex, surrounded at the bottom by a ring formed by the remains of the base of the perianth, bright green, slimy. It lives in clearings of oak and pine forests, in bushes and grasslands, on different types of soils, it is found from 0 to 1250 m above sea level. Species native to the center and west of the Iberian Peninsula (Spain and Portugal). In Iturraran it is in area 1.

 

.

' . . I.' :J I ~ f ' 'r ' ''i: ,.'~;,;;:';;,,Jj : :J .

.. .

-~ .

. ..·--\ .

.

> Stop all discrimination between UGC and Rajeev Gandhi ?1 · 0~-o't-Fellowship amount )> Give Rs 8000/= to ail, to start with> Expedite the disbursal of Fellowship, and MCM for BAIMA@Rs2000 and Rs2500 respectivel.

II \liA 4 .f_CJS .

AT AD BLOCK .

I nenas,58 There have been instances when the Govt. or those in authority take the all those people for granted, when they devise.

td .

policies meant for those who are governed. It is very important at these points of time that the people at the receiving end do not sitback hopelessly, cursing others. Rather than doing this, it is for all the people concerned to make their voice loud and clear, so that .

they get heard and those policies are rectified for the better. Over the recent past we have been witness to similar nefarious tactics.

being displayed by the UPA govt. just to serve it's political ends . even if they are to the detriments of our country in general and the.

student communrty in particular, be that the OBC reservation policy(based purely on caste) in higher educational institution, or.

the one sided increase of fellowship amount by the UGC (and no commensurate increase by the CSIR) for the researchers, orthe stark discrimination meted out in the amount of fellowship between the UGC scholarship and the Rajeev Gandhi fellowship, or.

the arbitrary decision( by the Vice -Chancellor) regarding date for the disbursal of the UGC fellowship etc etc. In all these cases..

one basic principle of equality (enshrined in our constitution) is openly violated. .

o;.

Friends, rt gives us the enormous satisfaction to tell you that, ll.fj,}iii!lbMii~Ji@lil~@#lhiii!M4{iml~iii¥1M¥1·f4l.

e fight against such blatant violations .

of the right of equality. And we are all witness to the result. So far as the case of OBC.

reservation is concerned, we convinced the Supreme Court that, there is sufficient arbitrariness in the policy that uses the 1931 data.

for identifying the present backwards, caste can not be the sole basis, and it is a polrtically motivated decision. Arguments well takenand a stay order was the result. to prevent the country from further disintegration in all spheres.m When last year, UGC increased the fellowship for the researchers JRF /SRF amount and.

~~~~ .

.. .

u·tz;,., 71,,.....,.2·pr'' '' ..,, ,.~,,..,.A""'.''"'~~~ VVe also brought out the factthat over the years, the seats of JRF was declining. Initially the DG-CSIR showed very lukewarm respor.se. We filed Applicationsunder RTI Act 2005, took the matter to all concerned, the ministers as well as other duthorities, gheraoed tha DST office (but didn.

take any body hostage like our dear comrades expertise in) and with your determined cooperation, our efforts fructified. The CSIR 't .

?eats witnessed an increase and so did the CSIR and UGC fellowship amount to Rs12, 000 for the JRF and Rs14, 000 for the SRF..

Friends, we are standing at yet another similar juncture. The irrational discrimination in the fellowship amount between the s .

Rajeev Gandhi fellowship (RS 8000) and that of UGC scholarship (Rs 3000), is simply unacceptable. Our dear comrades see.

extreme casteism being perpetrated, if we rightfully c!aim for equalizing the fellowship amount, on the ground that since the needs are .

'.

just the same ,why discrimination in the fellowship amount among researchers who undertake the same kind of research in the sameresearch organization at the same point of time. SFI, one of the pseudo leftist organizations, displaying its high score of LIE-Quotient,accuses that YFE councilors never participated in the council meeting, another naked lie, as our councilors have attended many, andsincerely asked for worthy issues being discussed there. We must oint out that the above issues concemin the students interestswere never the topic of discussion in the council meeting. On all occasion, the (who keeps onshiftrng his position to keep with the directions from his high command, once in opposition on the inclusion of creamy layers in theOBC reservation, suddenly says he doesn't mind. or even supports their inclusion once the bill was passed in the parliament), would.

try to pass resolutions on Iraq war, or US-imperialism etc. at the cost of es.. at the cost o discussing student related issu~s. After .

. .

all what can be expected from these people ,who still consider wi-fi an elitist service and not an urgent requirement for the students,who does not have any shame to amass the funds collected for the community kitchen to be served to the distressed workers. ...

1 We also consider the decision on the date for the UGC scholarship from april 2007 as arbitrary. It is really unfortunate that.

,even though some other central universities viz. BHU and CU. Hyderabad etc are disbursing the same scholarship from 2006.our.

VC, for reasons known to him (and our JNUSU office bearers. party to the compromise deal for revocation of their suspension orders). decides a date from 2007. This too violates the principles of equality, as the students of all central universities must be treatedgually. ~~W:e.~~i~~Y!};;o,:~.C!ij~,th:_;:~~iaJ!~igJrom tr;,;:~! 2a,t; .

Sd/ Nidhi Singh (YFE Representative) Sd/ Dipika Singh (YFE Representative).

Give your feed backs e-mail: yfejnuchaptet@gmai.Lcom .

.

 

I have been out in woods today and taken a few more photographs of fungi before the threat of a cold snap fructifies next week.

Have attempted to name these fungi BUT if I am incorrect please ley me know.

Mars landing 🗻

 

Who’d care about space tourism when we can find sights like these back home.....

Head to the remote desert valley in the Sierras, break your sleep wee hours in the morning and see your compromises fructify 😊

The photo collection inspired by the element of earth explores its fundamental role as a shaper of a metaverse that aims to mirror the real world. In Second Life, the earth represents not only the ground we walk on but also the fructifying and life-giving capacity that sustains creation and innovation.

 

The earth, with its symbolic green of hope, reminds us of the uncontaminated purity of nature. This collection captures lush and fertile landscapes, settings where vegetation grows vigorously, and corners where the connection to the ground is palpable. The images show how the earth in Second Life nourishes and supports all that grows upon it, reflecting the eternal cycle of birth, growth, and renewal.

 

Additionally, this series of photos includes conceptual designs that evoke the essence of the earth. Outfits utilizing earthy colors and natural textures, fabrics that mimic tree bark, and patterns that resemble leaves and roots. These garments are not only a celebration of life but also a tribute to the hope and purity that the earth symbolizes.

 

The collection invites viewers to reconnect with the earth, to feel its vitality, and to appreciate its essential role in the Second Life metaverse. The earth, as an element, inspires and sustains creativity, becoming the foundation upon which dreams and realities are built within the virtual world.

Truth is a lasting eternal truth when it has released itself from sympathy and antipathy. Truth is also true when it resists all personal feeling. The soul which will come to such truth must raise itself above itself, that is, it must silence what lives there as sympathy and antipathy, and in quiet composure await the revelations of the spiritual worlds, receiving them in humility as its fructifying by the spiritual worlds. #rudolfsteiner

 

wn.rsarchive.org/RelAuthors/WeisshaarE/GuidetoSS/GuidSS_l...

pic from tito egay; pp by maestro1020

 

Marriage is the union of two divinities that a third might be born on earth. It is the union of two souls in a strong love for the abolishment of separateness. It is that higher unity which fuses the separate unities within the two spirits. It is the golden ring in a chain whose beginning is a glance, and whose ending is Eternity. It is the pure rain that falls from an unblemished sky to fructify and bless the fields of divine Nature.

-Kahlil Gibran

(Words of the Master)

 

You see how the ships plow through the sea carrying you forward in quest of His bounties so that your efforts may fructify

Funny one. It can bloom and fructify on the leaf.

.

.

I .

NAGA STUDY FORUM, JNU.

Six Months Indo-Naga Ceasefire Extension: Time to Address the Rights ofthe Nagas .

Date: 13/02/06 .

and the Security ofIndia in Seriousness and Earnestness.

The Ceasefire has been extended for another six months w.e.f. 1s of February 2006 after four days (28-31 Jan.) of .

hectic, heated and intensive discussions at a. hotel in the Thai capital, Bangkok. TI1e "Joint Statement" was signed by Th. Muivah, from the Naga Representatives and K. Padmanabhaiah,.

new initiatives" the "Joint Statement said. "It was also agreed to re-activate and make effective mechanisms to on 31 51 .Jan. the day on which the Ceaseftre was suppose to be expired. "As both the Parties recognize that there has .

been insufficient progress in the talks it was decided to carry the political negotiations expeditiously forward taking from the lndian Government's Representatives.

address all cease-fire issues including modifications of Ground Rules, stated the "Joint Statement". The "Joint .

atrnosphere· during the Ceascflre period. .

Statement" further said that, "for the political negotiations to fructify both the Parties agreed to maintain a congenial .

It was reported in the Medias that Ceasefire has been extended only after the Government of india has assured the .

people and their areas. People of different political, socio-cultural and religious persuasion~ have welcomed the Nagas of taking "positive steps" on the substantive issues including the politico-geographical unification ofthe Naga.

and delighted about the extension of the Ceasefire. However, it is difficult to say that Nagas are really happy and Cease·fire extension across the world. The Nagas had also cautiously welcomed the same due to the invisibHity of .

positive result and repeated ceasefire extension for the past eight and half years. The Indian Government was happy .

delighted about the Ceasefire extension especially when the Indian State has all these years been insincere and.

timeframe. .

needs to be done to fructify the political negotiations is the real challenge facing both the Entities within the Cease·fire playing delaying tactics on the political question. Now, that, both Sides have decided to extend the Ceasefire, what.

concerns. In light of the seriousness of the nature ofthe political issue, both sides need to necessarily ~ake political political maturity and sincerity which would ultimately means respecting each other's historical and strategic In order the political negotiations to bear fruit both the Indian Government and the Nagas have to demonstratedecision without further dilly-dallying the peace process. Lackadaisical approach has to be abandoned for the sake of would be a ciisastrous game as it has been amply proved by past Agreements and Accords not only against the Nagas the people's cry for peace with justice and truth. The Indian Government's tactics of imposing t-emporary solution .

but the whole ofNorth East. It is to be noted properly that the Nagas are not glory-hunters in so far as their struggle is people ns a distinct national against forced occupation and division of their contiguous NAGALIM (LIM means concern. The Nagas· struggle has been and is stiII waging for their inherent right to self-determination which is being denied by the colonial powers and the neo post-colonial powers in the Indian sub-continent. It is a movement of theindependently in their LIM contentedly without any interference from outside. That is why the Goi officially LAND) without consent, knowledge and agreement. Until the advent ofthe colonial powers, the Nagas were living .

recognized "the Unique History and Situation of the Nagas". On the basis of this History and Situation, a solution .

fructify as stated in the "Joint Statement". .

assuring the rights of the Nagas and the security of India has become imperative for the political negotiations to .

In this regard the former US President, Jimmy Carter's Letter of June 18 2005 written to Dr. Manmohan Singh, the .

PM of India and the NSCN leaders is noteworthy. The last two sentences are reproduced below: "I encourage you to .

move ahead with your conversations to present an acceptable solution that will assure the rights ofthe Naga people .

and the security of India. Rosalyn and our colleagues at the Carter Center wish you success in reaching the "lasting .

ofresolving the lndo-Naga political issue as this will subsequently help solve the problems in the North East. It is not .

and honorable solution" you have worked so hard to accomplish." Many have expressed the importance and necessity.

.

be first resolved. It is obvious that Nagalim is gee-strategically important centre for any future smooth trade and .

commercial transactions amongst the South East Asian countries. Th. Muivah had told Subir Bbaumik, BBC's .

Eastern India Correspondent .

in an exclusive interview at Bangkok on 3rd November 2005 that "the Indian leaders .

.

out ofplace to mention here that for India's Look East Policy to be successful, the Jndo-Naga political problem has to.

their aspirations." .

must know there can be no peace in the North East region unless the Nagas have a settlement, which takes care of It could be concluded by saying that solving the lndo-Naga political issue with sincerity through political will to decide assuring the rights of the Nagas will not only strengthen the security of India but also the rest of South East Asia. India is secured politically, militarily and economically only when the Nagas are secured. Any future relationship between the Indian State and the Nagas should be based on mutual interests and reciprocity. The .

extended Ceasefire should not lose time on these crucial and important issues. .

... .

L'·' .

Jr' ii.

' .

. .

,.. .

·' .

, ,. .

.

.

 

In accordance with the prevailing tastes of the times and the popularity of chinoiserie, the Dragon house in Potsdam was created between 1770 and 1772. Carl von Gontard was commissioned by Prussian king Frederick the Great to design a building reminiscent of a pagoda. The Potsdam Dragon House was erected in Klausberg which is adjacent to Park Sanssouci. The name Dragon House is derived from the sixteen elaborately designed dragons that adorn the roof tips of the building. Both the Dragon House and the Chinese House at Park Sanssouci are vibrant testimonies to widespread enthusiasm for Chinese styles and ways of life in the times of Frederick the Great.

 

The Dragon House is inspired by the Ta-Ho pagoda in the Chinese province of Guangdong. Reports on Chamber's pagoda at Kew gave rise to Frederick's idea of building a similar structure. Chief architect Contard modified the original design so as to include larger rooms and windows by using concave walls. The foundation of the Dragon House is octagonal in shape. Upon this foundation a four-story pagoda was erected. Far from being a mere artistic piece of architecture or folly, the Dragon House was conceived since its inception to be a home to the local winegrower. However, this plan never fructified. Only after a complete restoration –already necessary by 1787- could the Dragon House actually be used as a permanent residence. Since 1934 the Dragon House at Park Sanssouci in Potsdam has been home to various facilities of haute cuisine.

A man came to me some years ago who said he wanted his scientific work to be enhanced by spiritual science. We spoke about his scientific work. He was wonderfully erudite; he had really mastered Babylonian and Egyptian archeology to a remarkable degree. I tried to work out with him where the threads could be attached to today's knowledge which would allow spiritual science to flow into his endeavors, so that at least a part of his science could be fructified by spiritual science. He had what modern science can say about the subject; from us he found what spiritual science can reveal about it. He had both—but he could not bring forth the will to penetrate and illumine the one with the other.

 

If one does not develop this will, one will never understand what is actually intended with spiritual science. One will rather be inclined to make the science of the spirit into merely one more doubtful mysticism so beloved by those who belittle earthly life. There are those who have the view that this life is worth nothing; one must rise to a higher life. One must rise from this world of the senses into a reverie—then a higher life will arise. Why bring up one's children properly here when one can rather think about one's prior incarnations? That brings one into the higher regions and so forth. That is not what is at stake here. What is essential is that, in the area where one stands, one can make science of the spirit fruitful. It can be made fruitful everywhere. Life demands it. -Rudolf Steiner

 

rsarchive.org/Lectures/GA176/English/AP1987/19170605p01.html

   

While hiking on Oahu after reading up on the culture of the Hawaiian islands, i found it easy to see the work of their gods. This image is named Wakea. after the god who created the sky and fructified the land.

Pomegranate: so that our merits increase and fructify (to reach 613 if possible)

You shall not think 'the past is finished'

Or 'the future is before us'.

At nightfall, in the rigging and the aerial,

Is a voice descanting (though not to the ear,

The murmuring shell of time, and not in any language)

'Fare forward, you who think that you are voyaging;

You are not those who saw the harbour

Receding, or those who will disembark.

Here between the hither and the farther shore

While time is withdrawn, consider the future

And the past with an equal mind.

At the moment which is not of action or inaction

You can receive this: "on whatever sphere of being

The mind of a man may be intent

At the time of death"—that is the one action

(And the time of death is every moment)

Which shall fructify in the lives of others:

And do not think of the fruit of action.

Fare forward.

ambrosial Word of the Day | Dictionary.com #Ambrosial, #Tasted, #Fructifies, #Freya, #Brot, #Xxxviii, #1876, #Adjectival, #Ambrosia, #Omelette, #She #Contfeed

 

Check out here >> cofd.co/e9bui

The #WordOfTheDay on 8/7 from our #Grammarian Stephen Hartfield: Fructify

#TMClub147

via Instagram bit.ly/2F9VI1D

HR & Digital Marketing Practical Courses For a Successful Career.

www.theedti.com

9619939342/9702381506