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Source: Lotus International #51, 1986, pp.79-128.
Photographer: Giovanni Chiaramonte.
© Gino Valle Archive.
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source of temptation.Model @anasofiajl PH @juangs_photographer ./#shooting #woman #girl #model #photography #blackhair #blackandwhite #colour #instagram
Abstract image created from an architectural photo of the BBC building in Leeds.
I used open source software to develop and manipulate the image.
Shot on a Canon digital point and shoot in jpeg on fully automatic setting.
My blog with tips, advice, analysis and stories.
My website www.indigo2photography.co.uk
Please see my photostream for the other images in this series.
Timavo (Italian), in Slovene known as Timava or Timav, is a 2-kilometers long river in the Province of Trieste. It has four sources near San Giovanni di Duino and outflows in the Gulf of Panzano (part of the Gulf of Trieste) in between Treviso and Monfalcone, Italy.
The river is of karstic nature. The hypothesis that it is solely the continuation of the Reka river (Slovenia) has been refuted in the 20th century. Timavo receives one third of water from Reka and two thirds from the rivers Vipava, Soča and from the meteorite waters from the Kras plateau.
The river was mentioned already by the Roman authors Livy, Strabo and Vergilius, but they wrote about ten sources. In the area of the sources was the Roman settlement Fons Timavi.
Pictures from OSCEdays Berlin 2018 (oscedays.berlin) / All pictures are licensed CC0 creativecommons.org/publicdomain/zero/1.0/deed.de
Panel Members: Anshoo Gaur, President & Head, Amdocs India John Phillip, CIO, Trion, Marsh McLennan Agency Mohit Thukral, Officer & SVP, Genpact Moderator: R…
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Panel Members: Anshoo Gaur, President & Head, Amdocs India John Phillip, CIO, Trion, Marsh McLennan Agency Mohit Thukral, Officer & SVP, Genpact Moderator: R…
See more about NILF 2014: Day 3: Global China Sourcing - Strategic partnership beyond - Part 1
(Posted by China Sourcing Blog)
Source Images:
IMG_5107.JPG (Av: F9.0; Tv: 1/640 sec.; ISO: 400; FL: 18.0 mm)
IMG_5108.JPG (Tv: 1/320 sec.)
IMG_5109.JPG (Tv: 1/160 sec.)
Processing:
Fusion F.1 (HDR; Mode 1)
This is a typical water source in Bungoma district—an open spring, easily contaminated by sewage and other pollutants.
Photo: PATH/Hope Randall.
This piece was designed to sell child care products to nursery's, childcare centers, hospitals, hotels, and other places of business that require such items.
For more work examples and information please visit www.jameskurtz.com. Thank you.
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
Slobozia Mare, Moldova
Many inhabitants of Slobozia Mare, a village located in southern Moldova, make a living breeding poultry and cultivating vegetables. The long distance from any water source has always been a major issue. Eight out of ten villagers have access to a tap system, but the water quality is worrisome. Rusty pipes make water undrinkable.
In Slobozia Mare, residents and migrants abroad gradually joined forces to form a Home Town Association, now an officially registered NGO. Over 200,000 people from 5 cities and 18 villages in Moldova have benefited from the Migration and Local Development project, implemented by UNDP in Moldova with funding from the Swiss Agency for Development and Cooperation. The project aims to improve local infrastructure and living conditions. It brings together residents and migrants of villages to prioritize the main issues facing their communities, and helps connect them to municipalities and international donors to help them solve the issues. Nearly US$800,000 has been invested so far. Out of this amount, approximately $118,000 represent crowdfunding efforts by Moldovan migrants living abroad. Another $214,000 were provided by local authorities and $460,000 by the Swiss Agency for Development and Cooperation.
Screenshots van Wikipedia, Google zoekopdrachten en cachegeheugen met bijbehorend commentaar in titel. Copyright Wikipedia, hier beeldcitaat bij het volgende verhaal.
OPZET VAN EEN VOORONDERZOEK OP WIKIPEDIA COMMONS (8)
Door Marcel Douwe Dekker, Eerste versie 8 mei 2020.
Over Wikipedia Vooronderzoek om te kunnen meepraten op Wikipedia kan een hels karwei zijn als je je echt in de materie wil verdiepen. Nu wordt er hier een demonstratie gegeven van zo'n sessie met zo'n dertig stappen. Het doel hiervan is om enig begrip te kweken voor de complexiteit van de bestuursmatige kant van Wikipedia. Dit wordt gedemonstreerd aan de hand van een actuele zelfs nog lopende zaak.
De zaak van de verwijderde file op Wikicommons, de file Ewoldt.jpg. Een afbeelding van een predikant, die werkzaam was bij de Boezemkerk in Ridderkerk eind jaren 1940. Op 22 maart 2020 was deze afbeelding op Wikicommons geupload. Op 31 maart voor verwijdering voorgedragen en op 5 mei 2020 verwijderd. Na een opmerking hierover startte ik m'n vooronderzoek.
Nadat de foto was getraceerd en het commentaar van de verwijdering bezien, is naar meer achtergrond informatie gezocht. Dit was te vinden op de overlegpagina van de uploader, zie bovenstaande afbeelding. Daar legt Arie M. den Toom uit wat volgens hem de achtergrond is.
Het verhaal zelf is vrij duidelijk. Er was waarschijnlijk een parochie genoot, die maakte de foto, een plaatselijk fotograaf die de foto afdrukte, en hij die nu 70 jaar later als archivaris actief is. Het verhaal is echter allemaal mondelinge overlevering. Het is een reconstructie van een mogelijk verloop van de gebeurtenissen.
In de foto meende ik zelf een preekstoel te zien, die in foto's van het huidige interieur van de kerk niet te vinden is. Dat is ook weer een interpretatie met beperkte betekenis. Het contrasteert echter wel met de bewering, dat de foto in de kerk gemaakt is. De aanname dat de foto in 1946 gemaakt is kan waar zijn. Uit het onderschrift is duidelijk, dat die foto toen niet is ingelijst.
Zo stapelen de discrepanties zich op. De zoektocht naar antwoorden levert in eerste instantie slechts meer vragen op. Dat krijgt allemaal in het achterhoofd een plaatsje en de zoektocht gaat verder. In dit geval viel nog op, dat het betreffende verwijderingsverzoek aldaar niet het eerste verzoek was. Aan de gang van zaken had ik dat eigenlijk wel verondersteld.
Zie ook
Bronnen:
- Afbeelding van Google afbeeldingen vergroot
verdwenen. Herinnert gij U tien jaar geleden den kamp tusschen Jan Gratama en A. W. Weissman over de handvormsteen. Toen werd het tijdperk ingeluid van de prachtige warme — zwaai met Uw linkerhand met uitgestrekte vingers door de lucht — van de diep gloeiende, heerlijk rulle, baksteen — zwaai met Uw rechterhand met uitgestrekte
vingers door de lucht — en de verglaasde steen had afgedaan.
En ziet, na tien jaar in het schijndoodenrijk vertoefd te hebben, herrijst de verglaasde steen weer aan den onderbouw van dit bouwblok en . . . het is een verrassing. Bruin aan de gevels, wit inde portieken, zou het alleen de charme van het nieuwe zijn? De kunstenaars beweren vrij te zijn van mode. Maar is dat wel- zoo?
Setz' dir Perücken auf von Millionen Locken
Setz' deinen Fusz auf ellenhohe Socken
Du bleibst doch immer, was du bist.
J. P. M.
View Source Conference is the inaugural Mozilla hosted web developer conference held at the Gerding Theater in Portland, OR from November 2-4, 2015. (© Photo by Jakub Mosur Photography)
Source: livinghistories.newcastle.edu.au/nodes/view/41088
About this photo: Professor Robert Melchers, Associate Professor John Fryer, Mr Stephen Fityus, Ms Yvonne Cupples and Mr John Robinson, representing Industrial Galvanizers, at the presentation of the prize.
This image was scanned from a photograph in the University's historical photographic collection held by Cultural Collections at the University of Newcastle, NSW, Australia.
If you have any information about this photograph, or would like a higher resolution copy, please contact us or leave a comment.
The Source is the blog of the Los Angeles Metro
Quite appropriate upload for Star Wars Day... May the Fourth be with you....
Source: en.wikipedia.org/wiki/St._Louis
St. Louis is an independent city and inland port in the U.S. state of Missouri. It is situated along the western bank of the Mississippi River, which marks Missouri's border with Illinois. The Missouri River merges with the Mississippi River just north of the city. These two rivers combined form the fourth longest river system in the world. The city had an estimated 2017 population of 308,626 and is the cultural and economic center of the St. Louis metropolitan area (home to nearly 3,000,000 people), which is the largest metropolitan area in Missouri, the second-largest in Illinois (after Chicago), and the 22nd-largest in the United States.
Before European settlement, the area was a regional center of Native American Mississippian culture. The city of St. Louis was founded in 1764 by French fur traders Pierre Laclède and Auguste Chouteau, and named after Louis IX of France. In 1764, following France's defeat in the Seven Years' War, the area was ceded to Spain and retroceded back to France in 1800. In 1803, the United States acquired the territory as part of the Louisiana Purchase. During the 19th century, St. Louis became a major port on the Mississippi River; at the time of the 1870 Census it was the fourth-largest city in the country. It separated from St. Louis County in 1877, becoming an independent city and limiting its own political boundaries. In 1904, it hosted the Louisiana Purchase Exposition and the Summer Olympics.
The economy of metropolitan St. Louis relies on service, manufacturing, trade, transportation of goods, and tourism. Its metro area is home to major corporations, including Anheuser-Busch, Express Scripts, Centene, Boeing Defense, Emerson, Energizer, Panera, Enterprise, Peabody Energy, Ameren, Post Holdings, Monsanto, Edward Jones, Go Jet, Purina and Sigma-Aldrich. Nine of the ten Fortune 500 companies based in Missouri are located within the St. Louis metropolitan area. The city has also become known for its growing medical, pharmaceutical, and research presence due to institutions such as Washington University in St. Louis and Barnes-Jewish Hospital. St. Louis has two professional sports teams: the St. Louis Cardinals of Major League Baseball and the St. Louis Blues of the National Hockey League. One of the city's iconic sights is the 630-foot (192 m) tall Gateway Arch in the downtown area.
Source: en.wikipedia.org/wiki/Forest_Park_(St._Louis)
Forest Park is a public park in western St. Louis, Missouri. It is a prominent civic center and covers 1,326 acres (5.37 km2). Opened in 1876, more than a decade after its proposal, the park has hosted several significant events, including the Louisiana Purchase Exposition of 1904 and the 1904 Summer Olympics. Bounded by Washington University in St. Louis, Skinker Boulevard, Lindell Boulevard, Kingshighway Boulevard, and Oakland Avenue, it is known as the "Heart of St. Louis" and features a variety of attractions, including the St. Louis Zoo, the St. Louis Art Museum, the Missouri History Museum, and the St. Louis Science Center.
Since the early 2000s, it has carried out a $100 million restoration through a public-private partnership aided by its Master Plan. Changes have extended to improving landscaping and habitat as well. The park's acreage includes meadows and trees and a variety of ponds, manmade lakes, and freshwater streams. For several years, the park has been restoring prairie and wetlands areas of the park. It has reduced flooding and attracted a much greater variety of birds and wildlife, which have settled in the new natural habitats.
Source: en.wikipedia.org/wiki/Missouri_History_Museum
The Missouri History Museum is located in St. Louis, Missouri in Forest Park showcasing Missouri history. The museum is operated by the Missouri Historical Society, which was founded in 1866. The main galleries of the museum are free through a public subsidy by the Metropolitan Zoological Park and Museum District.
Pictures from OSCEdays Berlin 2018 (oscedays.berlin) / All pictures are licensed CC0 creativecommons.org/publicdomain/zero/1.0/deed.de