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Chad Coombs - Saskatoon Sask, Canada
Photography - digital dark room
Full Frame Ratios
2006
Cost:
4x6 = 7hr
5x7 = 8hr
8x10 = 9hr
8x12 = 10hr
11x14 = 11hr
12x18 = 12hr
Includes Mounting/Laminating
Purchase Code: C001
To Purchase, Email the artist at unsceneart[at]gmail.com
via Instagram An #Israeli soldier questions a young #Palestinian boy at the entrance to the Old City of Hebron. The soldiers at times physically stop #Palestinians from moving about the city – but even when they aren’t physically stopped, they still have to question whether leaving the house and facing a sudden interrogation is worth the risk. Every Saturday, the #Israeli military go through the homes of #Palestinians in the Old City of Hebron and make their way onto the top to provide surveillance the Hebron Fund – a right wing Jewish organization that seeks to claim Hebron in it’s entirety. The tour they give every Saturday gives an alternative narrative to the history of Hebron, cleansing the rich, cultural, economic, religious and social contributions the Palestinians have made for generations. #TAKE_ACTION The weekly settler tour restricts Palestinian freedom of movement and presents a false history of Hebron. Stop the Hebron Fund now - http://bit.ly/StopTheHebronFund OR YOU CAN Christian Peacemaker Teams work is only sustained by donations. Stand up for peace and justice. Make a difference, click here: bit.ly/CPT_Donate #Invasion #hebrontour #Israelisettlertour #israelioccupation #freepalestine #peace #love #apartheid #israel #occupation #nonviolentresistance #oppression #Palestine #Hebron #الخليل #المقاومة #فلسطين #الاحتلال #שלום #אהבה #צדק #ירושלים #חברון #פלסטין #الحرية
After the presentation members of the audience got to ask questions of the delegates. The converstaion covered eveything from the femicide in Juarez to the struggle of the braceros and how those struggles could be related to the struggle so many people have trying to get thierSocial Security.
We talked the ear off this poor chap with all our questions. Fortunately, he seemed to enjoy the chat and before we left, presented my wife with a tiny little whistle, the same shape a the sports whistles use in hockey etc. Here you see him surrounded by many of the tools of his trade,
There were two tinsmiths working in this small shop in Upper Canada Village. They were very informative and very patient with our many questions. We must have spent almost an hour watching and listening. They fabricate most of the lighting fixtures used in the village as well as a lot of the cooking utensils and some pieces for general use. An altogether fascinating visit.
ODT "A story in a picture"
Saw this beautiful butterfly behind my house! It was interested in some sap oozing from a tree. First time I have seen this species in my yard.
Usually when we talk about energy, we are refering to an ongoing source of power, something that is able to generate power, such as an electric generator. In a similar manner, when we speak of an energetic person, we usually mean a vigorous person, someone who possesses enormous energy. When we are around such a person, we feel there is a bank of energy happening. That person works so hard that we feel guilty being idle around him or her. We feel that we should do something too, and we begin to work very hard. Then no one can say that we have been bad boys and girls, that we haven't done our chores, washed the dishes or ironed the sheets. Because we feel that person's enormous energy, we begin to perk up, and we stop being idle. We begin to take part in the energy.
Then there is another kind of energy, which is self-existing. Self-existing energy is not dependant on something or somebody else; it simply takes place continuously. Although the source of such energy is difficult to track down, it is universal and all-pervasive. It happens by itself, naturally. It is based on enthusiasm in the sense that we trust what we are doing, and freedom in the sense that we are completely certain that we are not going to be imprisoned by our own energy, but instead, freed constantly. In other words, we realise that such energy does come up by itself, and that we can work with it. This self-existing energy is the potentiality of siddhi, a Sanskrit word that refers to the ability to use the existing energies of the universe in a very special and appropriate way.
Self-existing energy is difficult to describe in words or concepts. When we try to describe this pattern of energy, we are only fingerpainting. Basically, it is the energy of the psychological realm. No matter what state of mind we are in, we experience a particular quality of life, that is, we experience an emotion. We begin to feel an electric spark taking place. That energy can come out of having a quarrel with our wife or out of having a severe accident or a love affair. It comes out of being either rejected or accepted.
This energy is created both when we fail to do something and when we accomplish something. Rejection or acceptance by the world does not mean that the energy is either invalid or valid. Rather, there is transparent energy happening all the time. Whether we are in a appropriate situation, in accordance with the laws of the universe, or we are in a inappropriate situation, not in accordance with the laws of the universe, energy is constantly taking place. This energy, from the vajrayana or tantric point of view, is simply the energy that exists. It does not mean being hard-working or extremely industrious, always doing things, being a busybody, or anything like that. This energy can come from all kinds of challenges, in the positive or negative sense. Such energy takes place constantly.
Self-existing energy permeats all of our emotional relationships: our emotions towards our relatives, our lovers, our friends, and our enemies. It also permeats our philosophical beliefs: either something is happening "right" according to our beliefs, or something has gone "wrong" according to our beliefs. Some situations try to dislodge us from our philosophical or religious commitments, and some situations try to draw us into certain commitments. All kinds of energies take place. So when we talk about energy, we are not talikng about vigor alone but about that which exists in our lives. It is as though flint and steel were rubbing against each other and sparking constantly, again and again. That is, the phenomenal world exists, and we either rub against it or with it, and that rubbing is constantly creating a spark.
According to the tantric understanding of reality, energy is related to the experience of duality, the experience that you exist and others exist. Of course, both those concepts are false, but who cares about that? -- at the time, anyway.The deceptive existence of you and other rubs together, nevertheless. Sometimes you are conquering the world and sometimes the world is conquering you. It is like riding on a balloon in the ocean: sometimes the balloon rides on you and you are underneath the ocean; sometimes you ride on the balloon and the balloon is underneath the ocean. That play of duality takes play constantly; that kind of electricity takes place all the time.
So the basic notion of energy is nothing particularly magical or miraculous. It is simply rubbing together of the duality of you and the phenomenal world, you and other. We are talking about that spark, that fire. It is real fire, real water, real earth, and real air: the real elements are working with you. Still, at this point we have no idea who you are, actually. Let's just say we are talking about the basic you. Let's leave it vague at this point; otherwise it is going to get too complicated. Just leave it at you, this vague stuff that exists somewhere or other in the middle of the cosmos.
At this point the question arises of how we can handle, or utilize, such energy. In fact, that has been a question for a long, long time. For 2,500 years the same question has been asked: how can we handle self-existing energy; how can we work with it? Fundamentally, that question is the question of how to handle duality, or the basic split.
The split between self and other is taking place constantly, constantly creating energy, and we are always trying to work with it. Our approach is usually to try to unify the split in order to avoid the energy. We may say, "I am a good man; I am a bad man; I am Joe; I am Mary". In doing so, we are trying to bring self and other together in a superficial sense, as if no energy existed at all, as though everything were going smoothly: "There is nothing to worry about; everything's going to be okay. I am Mary, and that's smooth. There is no gap between I and am and Mary at all". Or we try to avoid the split by refusing to say "I am". Instead we might say, "My name is Mary." Still we have a problem. That approach of smoothing things out and trying to make everything presentable and respectable brings enormous problems, enormous questions. In fact, instead of getting rid of the energy, it raises further energy.
The attempt to define who we are and who we are not is basically split into two approaches: the theistic approach and the nontheistic approach. In the nontheistic approach we simply acknowledge the dualistic gap rather than trying to unify it or conceal it. In the theistic approach, there is an ongoing attempt to conceal that gap completely. There is a notion of spiritual democracy. In fact, that approach is often used in dealing with political and social problems: "Blacks are not against whites -- we are all the same species. Since we all live on the same earth, we should regard ourselves as a brotherhood".
That approach of covering up of separateness, pretending that the black man is a white man, is the cause of all kinds of problems; but the theistic approach can go much further than that, to the point of covering up any differences: "Let us have real unity. We can conceal this problem. We can iron it out completely, like a cloth. Let us work in such a way that when we have ironed our sheet we can even conceal seams. In fact, we can make the whole sheet seem to be made out of one big cloth. God is in us and we are God. It's all one, so don't worry".
Another way to cover the gap is to try to eliminate discomfort. The modern world has provided us with all sorts of conviniences: television, beautiful parents, lots of toys to play with, automobiles, and so on. There are notices everywhere offering entertainment and telling us how to handle ourselves. Even while we are flyingin an airplane, we have food to entertain us. The world has provided all kinds of entertainment to make us feel better, to make sure that we do not feel bad or lonely. When we board an airplane, the stewardess says, "Welcome, ladies and gentlemen. I hope you have a comfortable flight. Call us if you need any help". That is a theistic remark, and such remarks occur all the time.
On the other hand, we could act without guidelines. This possibility may be completely unappealing to people who are used to their luxury. Nevertheless, it is a very thruthful way to relate with things, and there is no room for deception. In this approach there is no hospitality; we have to provide our own hospitality. We have to work on ourselves. We are provided with kits, K-rations, booklets, and our own parachutes, and off we go.If we land on the top of a tree, we try to make the best of it; if we land in a gorge, we try to make the best of it. That is the nontheistic lifestyle: we can't do everything for one another. We have to make do for ourselves. We have to learn how to live with nature. So the nontheistic tradition is much harsher than the theistic tradition. It is very skeptical, unyielding, and somewhat outrageous.
We are not comparing Eastern and Western philosophies here, but theistic and nontheistic traditions, wherever they occur. We might hypothesize that Easterners think in a different way than Westerners, and that Eastern philosophy expresses this different style of thought. But philosophy is not that neatly divided into East and West. The basic thinking processes of the East and the West are the same. The only difference that exists is between the thinking style of ego and nonego. Failing to acknowledge that difference in style becomes a tremendous problem.
The standard approach to ecumenicism is to try to pretend that theism and nontheism are not different. But this is another theistic attempt to conceal the discomfort or the energy that comes from experiencing duality. We should be aware that differences exist. Then true ecumenicism, or continuity, can come about Because of the differences.
In comparing theism and nontheism, we are discussing different approaches to separateness. In the theistic approach, we know that things are separate, but since we don't like it, we feel we should Do something about it. We don't like the separateness; so we try to overcome it to the best of our ability, and that becomes an enormous problem. In the nontheistic approach, we also know that things are separate; therefore things are unified. Things are different, but that is not regarded as a problem. Fire is hot and water is cold, but still they can co-exist. Fire can boil water, changing it into steam, and water can kill fire. We should not be embarrassed about the functions of the universe.
We are still talking about energy -- energy and reality. And we are concerned with what actual reality is. Is reality a gap, a crack, or is reality a big sheet of cloth, all-pervasive. In the nontheistic tradition of Buddhist tantra, when we begin to have a relationship with the world, we do not try to make sure that the world is part of us. In fact, the question of separation does not come up at all. According to the nontheistic tradition, we do not believe ourselves to be creatures. We are some kind of being -- or nonbeing, for that matter -- but we were never created, and therefore we are not particularly creatures. Nevertheless, there is a sense of continuity, without hysteria, without panic, without any congratulatory remarks or attempts to smooth things out. The world exists and we exist. We and the world are separate from that point of view -- but so what? We could regard the separateness as part of the continuity rather than trying to deny it.
In the nontheistic approach, there is continuity, openness, and oneness -- but in the sense of zeroness rather than even oneness. The nonexistence of a dualistic barrier does not quite mean that we are one, but that we are zero. Nontheism is the basis for understanding that. Tantra is continuity, so the thread of tantra runs through our life from beginning to end. In a sense, the beginning is part of the end, so a complete circle, or mandala, is formed. The beginning is the beginning of the end, and the end is the beginning of the beginning. That continuity is tantra. It is the continuous thread of openness that we could experience throughout our lives. Because of that, whatever sense perceptions or realms of experience come up, we can work through them.
From this point of view energy is very simple, extremely simple: energy is separate from you; therefore, energy is part of you. Without You separateness cannot exist. That is the dichotomy in Buddhist logic: you have form; therefore you do not have form. You cannot have form if you do not have formlessness, if you do not acknowledge or perceive formlessness. In the same way, you exist Because you do not exist. Such riddles are regarded by Buddhists as the truth.
According to the tantric tradition of nontheism, energy is vital and important. Of course, in this approach we are viewing the world purely as a psychological process: if we do not have mind, we do not exist. The world comes out of our mind; it is created by our mind. From that point of view, working with energy, or developing siddhi, means that we do not have to depend on feedback but that we relate with life as straightforwardly and directly as possible. We relate directly to our domestic world, our enemies, our friends, our relatives, business partners, policemen, the government, or whatever happens in our life. We relate directly with energy as much as possible.
We are not talking about centralizing energy within ourselves, making ourselves into little atom bombs and then exploding. Working with energy in a tantric sense is a decentralized process. That is very important point. We are talking about energy as something spreading, opening. Energy becomes all-pervasive. It is all and everywhere. If we centralize energy in ourselves, we are asking for trouble. We will find that we become like baby snakes who are vicious and angry but still very small. Or we may find that we are like extremely passionate, horny little baby peacocks. So it is important to remember that, in Buddhist tantra, energy is openness and all-pervasiveness. It is constantly expanding. It is decentralized energy, a sense of flood, ocean, outer space, the light of the sun and moon.
CHOGYAM TRUNGPA / Journey without Goal / Shambhala Publications
There are a couple of questions that I get quite often in flickrmail, and I figured I'd just go ahead and make a little FAQ page so I could answer those once for everyone. :)
Q. What lens do you use?
A. For almost ever single picture in my 365 I've used my 50mm lens. It is the most amazing thing ever if you need a good, inexpensive lens. You can't take shots that are super close or really far ones because it's fixed and can't zoom, but for portraits and random shots, it's perfect. It has terrific depth of field and focus. I love it. :)
Q. How do you post photos in the comments?
A. People do it in different ways. I'm sure you've probably heard this, but if you want to put a picture in the comments that is already on flickr, you simply copy the URL (the link at the top of the page, the website, whatever you want to call it), paste it into the comments, and put brackets [ ] on either end of it.
To put a photo in the comments that is NOT already on flickr is slightly more tricky. You need to have the photos already online somewhere, like photo bucket or tumblr or something like that. I use a blog on blogspot.com which is free and easy to use. I just upload all the photos that I'll want in the comments onto my blog which is at this website: www.ssflickr.blogspot.com/ . Once they're uploaded to the blog, I click on the photo I want to use (it opens in a separate window) and grab the URL from it. Then I go back to flickr, to my main picture, and in the comments I paste one of the two formats (which can be found at the bottom of the formatting tips that you can use when writing comments). I find that the second one works for me and the first doesn't, so I guess you'll just have to mess around with that for yourself. So THEN after pasting that into your comment, you take the URL from the photo and paste it either where it says LINK TEXT if you use the first option, or URL if you use the second option, replacing the text that was previously there. And that's all there is to it!
A young man is questioned by New Paltz police officers after getting into a fight at P&G's bar, in New Paltz, N.Y.
Taking audience questions at a Capital Ideas panel entitled "How does creativity fuel your business mind?"
It was held at the Edmonton Journal on Aug. 20, 2014, and was moderated by Karen Unland.
Get the picture.
Find the name of a bird by simply looking at the picture(s) and working out the clues.
Hans Op de Beeck
Exhibition view "Family Matters. Portraits and experiences of family today", CCC Strozzina, Palazzo Strozzi, Firenze
(14.03.2014 - 20.07.2014)
© photo Martino Margheri
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The questions I would ask the scientists are:
What prompted you to explore and studyYoga?
Where did you first hear about the benefits of Yoga?
Are you a practitioner yourself?
You showed your data, but did the patients exhibit calm facial expressions? Were they more alert in responding to you?
For people with bipolar disorder, did they experience less manic episodes? Were their moods more stable?
For the people with schizophrenia, how many of their delusions went away?
What caused the data to vary between each individual?
The article I found on www.psychologytoday.com/articles/200011/yoga-not-just-exe..., explains a woman's journey to find an alternate cure to help her disorder. Jenny Smith was 41 years old when her symptoms were so bad, she could hardly walk or speak, and had hallucinations of spiders crawling on her skin. Jenny was sent to the hospital and was diagnosed with bipolar disorder, a mood disorder that causes her to have feelings of extreme highs and extreme lows . She tried 10 different medications, and therapy, but the doctors at the hospital told her that she would probably end up there more often in her lifetime.
Jenny decided to practice Hatha Yoga, which through the series of postures and breathing techniques, she learned how to calm her panic attacks. Jenny's severe mood swings were also subsiding. She eventually became a Yoga instructor and taught her 11-year-old daughter some of Yoga's breathing techniques of inhaling to the count of four, and exhaling to the count of eight. Her duaghter, who had also experienced panic attacks since the age of seven, noticed her symptoms subsiding as well.
The author of "Yoga and the Quest for True Self," Stephen Cope addresses how Yoga's postures move energy in the body to places where grief and anger are stored. "Hatha Yoga is an accessible form of learning self-soothing," he says. "These blocked feelings can be released very quickly, creating a regular systemic experience of well-being." He also says that the relationship between the teacher and the practictioner is important and that the teacher can serve as the "container," or a safe place to resolve emotional issues.
While Yoga is still under scientific scrutiny, doctors mention that with Yoga or cognitive behavior and medication all teach people to learn "about their emotions, not just by writing their own thoughts, which is what Cognitive Behavorial therapy is all about, but also by paying attention to the way their emotions are expressed in their bodies," says Zindel Segal, Ph.D., a psychiatry professor at the University of Toronto. He adds, "Both approaches allow people to observe their experience without judgement, an important first step in stepping out of depression."
In the article, it mentions that Jenny is determined to keep up with the practice, so she won't succumb to her disorder the way her grandmother did. Her grandmother also had bipolar disorder and eventually committed suicide. Jenny, overall feels that Yoga has saved her life.
3-D Cross-viewing Instructions.
Cross-viewing is the best way to view 3-D (in my humble opinion). It takes about 5 minutes on average to master this technique, but it is well worth it. After that it became effortless. Better than glasses because you lose none of the color. Here's how to do it...
1.Place the image in Figure 1 in the center of your screen.
2. Sit at your normal distance.
3. Slowly cross your eyes. You will see a double image.
4. Continue to cross until the middle two images overlap.
5. Adjust focus on middle image, keeping the two images overlapped.
6. You should see the image snap into perfect 3-D.
Emergency Communications Officer Tabitha Roane asks the 911 Quiz Question for the week of Jan. 6, 2021.
While in Florida for our high school band trip, I was able to snap quite a few snazzy fireworks pictures. These were set off right after a parade in Disney World.
It was a beautiful Sunday, the weather gave us the favour by giving us a big sunny day for our couple 蔡順發 & Jessica Chris.
They decided to hold their wedding reception on a private yacht, which turns out to be a real good one, a unique and memorable experience for themselves and their guests of honour.
And it was my first time being on board of this beautiful yacht as well. Despite all the shaking fun during most of the photo sessions, it was really a nice experience for me.
My special respect and thanks go this lovely charming and wonderful couple Chunk & Jessica for giving me this opportunity, and this patience during most the photo sessions which somehow tedious pose while even a firm standing was a question on the sea, they were awesome.
Again, a big congratulations to Chunk & Jessica Chris.
May The Lord Blesses your family now and forever.
Photo by Sithu Wu
Sithu Pictures Corner
“More Than Pictures, We Capture Love”
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Phylum: Arthropoda
Class: Insecta
Order: Lepidoptera
Family: Nymphalidae
Genus/Species: Polygonia interrogationis
Common Name: Question Mark
So I got this Katie a while back and I just took her out of the box and her hair is a mess! I combed it through and a lot of hair came out! Can anyone tell me what I can do to get her hair feeling and looking nice? I'm really disappointed in the state her hair came in and I would like to salvage her wig.