"Hello, I'm here! Is it Easter? I was planted to bloom at Easter and so here I am. My timing might be a little off but I'm new here and by golly, it seemed so warm and all, I thought it must be Easter.
Hey, where is everyone? Why aren't we having the big egg hunt? I was hoping for a little candy around me so I'd be noticed. But I'm so pretty, I'd be noticed anyway.
It's just the first day of spring? What is going on here? I see another me way over there and another me way on the other side. I would look so much better if they were planted closer to me. It would show how pretty I am. Don't tell me the gardener planted us in a row like she planted those Irises all in a row?
Speaking of Irises, where are they? 'Natascha'? 'Katharine Hodgkins'? 'Mrs. Beatrix Stanley'? I guess they couldn't take the heat and hurried up out of here. They sure had pretty names. My name is 'Emcys'. What kind of name is that? Well, it's my name so it is the prettiest name of all. Yes, it is. I know it is. I am all about me, which is why I'm a Narcissus. Me, me, me.
Whoa, is it hot out here or what? I wasn't planning for this heat. It's not good for me to be so hot. It's supposed to be about 20 degrees cooler. I don't like this heat. Can someone turn down the temperature please? Really, even a bit of frost wouldn't hurt me and might be, shall I say it, a bit more seasonal. There, I did say it. It's too hot. Can I talk to management about this heat?
Shhhh... here comes the gardener with a camera. I'm going to just sit here all pretty and see if she takes a picture of me. Of course, she is taking a picture of me. I expected she would. I am the prettiest flower out here. I am. Really.
Is that my best side? Hey, not so close with that camera. I want to look like the star that I am. Could I get a garden fairy over here to make sure no mud splashed up on me during that thunderstorm the other night? Geez, could that gardener put down that camera and get some mulch around me?
I hate to say it, but I'm a bit lonely. Could that gardener possibly move those other Narcissus closer to me or even plant some pansies near me. It would help show how pretty I am by comparison Oh my, is that a little weed coming up next to me? What kind of garden is this, anyway?
I don't mean to complain, but it is so hot out here. Is it Easter? I was planted for Easter, you know..."
Dear little Emcys, we feel you pain! It is all about you, isn't it? You look mahhhh-velous, but it is certainly too hot. Happy Easter!
It really is all about you Emcys. See, if you had waiting another two weeks you would be just one of the crowd. Enjoy the day.
Crazy weather. We won't have any daffs or other EASTER flowers by Easter. Maybe the daylilies will be blooming.??
Very cute! My Summer Snowflakes are all in the same boat. How can they be called Summer Snowflakes if they are all blooming in early March?!
Dear little Emcys, Some of your relatives are blooming, here, too. No wonder they seemed to be a little surprised and kept looking around for something. Now, I understand. I'm sorry you'll probably miss the egg hunt, but look at it this way--you have the stage all to yourself right now!
Too early for Easter but sweet, if a tad self-centered, all the same.
I'm glad I don't have the only plants that regularly carry on conversations!
Ms. Emcys you are quite pretty. You came up a little early but maybe next year you can get a little more on a normal schedule and it will be a little cooler!


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Home Tags Posts tagged with "Mikhail Khodorkovsky"
Mikhail Khodorkovsky Placed on International Wanted List
Exiled Russian tycoon Mikhail Khodorkovsky has been placed on an international wanted list over the 1990s murder of a Siberian mayor.
Mikhail Khodorkovsky has been living in exile in Europe since he was pardoned by President Vladimir Putin in 2013 for fraud after 10 years in jail.
Russia's once-richest man said the authorities had "gone mad".
Mikhail Khodorkovsky is accused of ordering several of his employees to kill both the mayor and a businessman, who survived.
Investigators allege Vladimir Petukhov, the mayor of Nefteyugansk, was killed on June 26, 1998, for demanding Mikhail Khodorkovsky's oil firm, Yukos, pay taxes that the company had been avoiding.
Local businessman Yevgeny Rybin was allegedly targeted because his activities "clashed with Yukos's interests", Russia's powerful Investigative Committee (SK) said in a statement as it announced his arrest in absentia.
Yevgeny Rybin survived a gun attack in November 1998 and a second attack on his car in March 1999, when another man in the vehicle was killed and several people were injured.
Five people have already been tried for the attacks and the arrest warrant is unlikely to make any difference unless Mikhail Khodorkovsky returns to Russia.
Armed police raided the Moscow offices of Mikhail Khodorkovsky's Open Russia pro-democracy movement on December 22, in a move that authorities said was linked to allegations of tax evasion. The flats of at least seven activists who work for Mikhail Khodorkovsky were also searched.
The exiled oil tycoon, who now spends much of his time in London, has repeatedly criticized Vladimir Putin in recent months. He said December 22 raids were acts of intimidation and the sign of an "authoritarian regime" nearing its "inevitable" end.
In further comments on December 23, Mikhail Khodorkovsky said the authorities were acting like bandits: "They've gone mad. I realized that yesterday."
After Mikhail Khodorkovsky was arrested in 2003, Yukos was broken up and taken over by a state oil firm.
In 2014, an international arbitration court in The Hague said Russian officials had manipulated the legal system to bankrupt Yukos, and jail Mikhail Khodorkovsky.
The court told Russia to pay former shareholders in Yukos $50 billion in compensation.
Belgium Unblocks Frozen Russian State Accounts
Belgium has unblocked frozen Russian state accounts, Belgium's foreign minister says.
The assets were seized in a move triggered by a court ruling over the now-defunct Yukos oil company.
In July 2014, an international arbitration court said Russian officials had manipulated the legal system to bankrupt Yukos.
Yukos was then taken over by a Russian state company.
The company's former boss, Mikhail Khodorkovsky, was also jailed.
In 2014, a court told Russia to pay Yukos shareholders $50 billion in compensation, after Yukos's break-up.
But Russia does not acknowledge the court's findings, leading former Yukos shareholders to get Russian state assets frozen.
Responding to the asset seizure, President Vladimir Putin said he would "defend our interests by the route of justice".
Belgium's ambassador to Moscow was summoned to the Kremlin, and told the asset seizure was "an openly hostile act" that "crudely violates the recognized norms of international law".
While visiting China, Belgium's Foreign Minister Didier Reynders said: "A solution has been found to unblock as a priority accounts for the running of the embassies, and the rest will follow."
France also seized Russian state accounts in about 40 banks, along with several buildings.
It is not known if those assets will also be unblocked.
On June 19, Mikhail Khodorkovsky – who was freed in 2013 – said the seizure of Russian assets was "a signal that theft will not escape punishment, no matter how all-powerful the thief was".
Mikhail Khodorkovsky has not responded to Belgium's decision to unfreeze the assets.
Russia Threatens Retaliation over Asset Seizure in Belgium and France
Russia has protested over the seizure of the Russian state assets in Belgium, a move triggered by a court ruling over the now-defunct Yukos oil company.
The Belgian ambassador to Moscow was told that the asset seizure was "an openly hostile act" that "crudely violates the recognized norms of international law".
A Russian state company took over Yukos.
In July 2014, an international arbitration court in The Hague said Russian officials had manipulated the legal system to bankrupt Yukos, and jail its boss, the oligarch Mikhail Khodorkovsky.
France has also seized Russian state accounts in about 40 banks, along with eight or nine buildings, AFP news agency reports.
In a statement on Facebook, Mikhail Khodorkovsky, who spent 10 years in detention in Russia, expressed joy at the asset seizures.
"I am not a beneficiary in this process as the partners redeemed my share back in 2004. But this does not prevent me from sincerely rejoicing, as a Russian citizen, at what is happening now.
"This is a symbolic moment for our country," Mikhail Khodorkovsky said, calling it "a signal that theft will not escape punishment, no matter how all-powerful the thief was".
According to a Russian foreign ministry statement, Russia demanded that Belgium reverse its asset seizure. If no such action was taken, Russia warned, it would consider "appropriate reciprocal measures" against the Belgian embassy and unnamed Belgian officials.
Earlier, Russia's Economic Development Minister Alexei Ulyukayev ruled out any compensation for Yukos shareholders. Their interests are now represented by a Gibraltar-registered holding company, GML.
Russia is appealing against the court ruling of last July, Alexei Ulyukayev said.
The asset seizures in Belgium and France also affect Russian media, including TASS news agency and state broadcaster VGTRK, Russian media report.
GML manager Tim Osborne was quoted in French media as saying similar legal action was being taken against Russian state assets in the UK and US.
Platon Lebedev to be released from jail
Platon Lebedev, the former business partner of Mikhail Khodorkovsky, with whom he was jailed in 2005, will be released, Russia's Supreme Court has ordered.
Platon Lebedev and Mikhail Khodorkovsky were convicted of tax evasion and theft after funding opposition parties and falling out with President Vladimir Putin.
Vladimir Putin pardoned Mikhail Khodorkovsky last month, but Platon Lebedev, who was due for release in May, did not seek a pardon and stayed in jail.
The Russian Supreme Court ruled that his sentence should be reduced and that he would be able to walk free on Friday.
"Release Lebedev," Supreme Court Judge Pyotr Serkov declared in the ruling, after reducing his sentence so that it amounted to time served.
Platon Lebedev and his former business partner Mikhail Khodorkovsky were jailed in 2005
Both men's convictions remain in place, despite repeated appeals.
It did not change a court order under which Platon Lebedev and Mikhail Khodorkovsky must pay 17 billion roubles ($500 million) in tax arrears.
That debt is an obstacle to Mikhail Khodorkovsky's return to Russia after leaving for Germany in December.
The releases are believed by many to be part of a drive to improve Russia's international image ahead of the Sochi Winter Olympics next month.
Other prominent inmates freed in the past few weeks included two women from the Pussy Riot protest group, jailed over the performance of a "punk prayer" critical of Vladimir Putin in a Russian Orthodox church.
Platon Lebedev used to head NFO Menatep, while Mikhail Khodorkovsky ran oil giant Yukos and was once Russia's richest man.
[youtube nS2rlbAC3qQ 650]
Mikhail Khodorkovsky granted three-month Swiss visa
Former Russian oil tycoon Mikhail Khodorkovsky, who was recently freed after 10 years in jail, has been granted with a three-month Swiss visa.
"The visa allows a three-month stay in the Schengen area," the Swiss embassy in Berlin said, referring to the 26-nation free-travel zone in Europe.
Mikhail Khodorkovsky has been staying in a German hotel following his release earlier this month.
His family lives in Switzerland and he has business there.
At the time of his arrest more than 10 years ago, Mikhail Khodorkovsky was Russia's richest man, and he used some of his wealth to fund opposition parties.
He was found guilty of fraud and tax evasion, and has always insisted that his conviction was politically motivated.
Former Russian oil tycoon Mikhail Khodorkovsky was recently freed after 10 years in jail
Since being freed on December 20, and immediately flying to Germany, Mikhail Khodorkovsky has vowed to stay out of Russia.
But his spokesman admitted last week that he was considering a possible move to Switzerland, because that is where his wife Inna lives and his twin sons go to school.
A spokesman for Mikhail Khodorkovsky said: "He is very grateful to the Swiss authorities for the speed and efficiency with which they have dealt with his visa application."
Mikhail Khodorkovsky had been due to be released next August, but requested a pardon because his mother is suffering from cancer.
Mikhail Khodorkovsky applies for Swiss visa
Mikhail Khodorkovsky has applied for a visa to travel to Switzerland, the Swiss foreign ministry says.
A ministry's spokesman said Russian former oil tycoon Mikhail Khodorkovsky submitted his request for a three-month Schengen visa at the Swiss embassy in Berlin.
Mikhail Khodorkovsky, 50, a staunch critic of President Vladimir Putin, spent 10 years in a Russian prison for fraud and tax evasion.
He was pardoned and freed on Friday and immediately flew to Germany.
Swiss foreign ministry spokesman Stefan von Below told the Associated Press news agency that the three-month visa request would probably be processed in the coming days.
He declined to give further details.
Mikhail Khodorkovsky has applied for a visa to travel to Switzerland
Schengen visas allow holders to travel to most EU countries without having their passports or other documents checked at the border.
Earlier, Mikhail Khodorkovsky's spokeswoman, Olga Pispanen, told AFP news agency that he was considering moving to Switzerland where his twin sons go to school.
Olga Pispanen said he was due to be reunited with his wife, Inna, and their three children in Berlin on Christmas Eve and he planned to discuss the idea with them.
"He is waiting for the family's arrival. They will sit down and discuss everything," she added.
Mikhail Khodorkovsky has always insisted that his conviction was politically motivated.
[youtube ilcXLFS5n1c 650]
Pussy Riot's Maria Alyokhina freed from Russian prison under amnesty
Pussy Riot's Maria Alyokhina has been freed early from prison in Russia under an amnesty, her lawyer announces.
Her lawyers said Maria Alyokhina was now on her way to Moscow.
The release of fellow band member Nadezhda Tolokonnikova is also expected later today.
Nadezhda Tolokonnikova and Maria Alyokhina were jailed in August 2012 for "hooliganism motivated by religious hatred" after performing a protest song in Moscow's main cathedral.
The conviction of the women was criticized by rights groups, anti-Putin activists and foreign governments.
Pussy Riot's Maria Alyokhina has been freed early from prison in Russia under an amnesty
Their sentences were due to end in March 2014, but they have known since last week that their release was imminent under an amnesty agreed by the Russian parliament.
On Friday Russian former oil tycoon Mikhail Khodorkovsky – once Russia's richest man – was also pardoned and freed after more than 10 years in prison for fraud and tax evasion.
The amnesty deal, unanimously approved by the State Duma in Moscow last week, covers at least 20,000 prisoners, including minors, invalids, veterans, pregnant women, and mothers.
Charges against 30 protesters, mostly foreign nationals, who were arrested on a Greenpeace ship may also be dropped later this week.
The move is being widely seen as attempt to avoid controversy overshadowing the Winter Olympics in February, due to be hosted in the Black Sea resort of Sochi.
Maria Alyokhina was released from the prison camp in Nizhny Novgorod, east of Moscow, early on Monday morning. She reportedly told waiting journalists that she felt well, before being driven away.
Mikhail Khodorkovsky arrives in Berlin
Mikhail Khodorkovsky flew to Berlin on board of a private jet, hours after being pardoned by Russian President Vladimir Putin and freed from a decade in jail.
In a statement Mikhail Khodorkovsky, 50, confirmed he had asked Vladimir Putin for a pardon due to "family circumstances" – his mother is suffering from cancer.
The former tycoon did not admit guilt and referred to those who were "unjustly convicted and continue to be persecuted" in his case.
Mikhail Khodorkovsky met German ex-foreign minister Hans-Dietrich Genscher in Berlin, hours after being pardoned by President Vladimir Putin
Vladimir Putin earlier said he had signed the pardon on "the principles of humanity".
Mikhail Khodorkovsky, the former head of the now defunct oil giant Yukos, was once Russia's richest man and had used his wealth to fund opposition parties.
He was jailed for tax evasion and theft.
German Chancellor Angela Merkel said she was "happy" that Mikhail Khodorkovsky had been freed.
[youtube v_Px_vxCjPc 650]
Mikhail Khodorkovsky released from jail after pardon
Mikhail Khodorkovsky has been released from jail following a pardon from Russian President Vladimir Putin, his lawyers say.
Vladimir Putin signed a decree earlier pardoning former oil tycoon Mikhail Khodorkovsky on the basis of "the principles of humanity".
He said on Thursday that Mikhail Khodorkovsky, 50, had asked him for clemency because his mother was ill.
Mikhail Khodorkovsky – in custody for a decade – was jailed for tax evasion and theft after funding opposition parties.
The pardon comes after Russian MPs backed a wide-ranging amnesty for at least 20,000 prisoners.
Mikhail Khodorkovsky has been released from jail following a pardon from Russian President Vladimir Putin
Analysts say Vladimir Putin may be trying to ease international criticism of Russia's human rights record ahead of February's Winter Olympics in Sochi.
A document published by the Kremlin on Friday said the decree would come into force from the day of its signing.
Mikhail Khodorkovsky's lawyer Vadim Klyuvgant said prison officials had confirmed that had left the he penal colony where he was being held in the Karelia region of north-western Russia.
The former tycoon had eaten lunch at the prison in Segezha as normal on Friday while his release papers were being drawn up, Russian news website Lenta.ru reports quoted an official as saying.
Mikhail Khodorkovsky was jailed after being convicted of stealing oil and laundering money in 2010. He had been in prison since 2003 when he was arrested and later convicted on charges of tax evasion. He was due to be released in August 2014.
[youtube M9WrSJ8BMm4 650]
Vladimir Putin to pardon Mikhail Khodorkovsky
President Vladimir Putin has announced he will soon pardon jailed former tycoon Mikhail Khodorkovsky.
The Russian president said he had received a request from Mikhail Khodorkovsky – in custody for a decade – to pardon him on humanitarian grounds as his mother is ill.
Mikhail Khodorkovsky's representatives said they needed to meet him before commenting but that the family would be "elated to see him finally freed".
On Wednesday, MPs backed a wide-ranging amnesty for at least 20,000 prisoners.
Speaking to reporters after his annual news conference in Moscow on Thursday, Vladimir Putin confirmed the amnesty would apply to the two members of punk band Pussy Riot still in prison and Greenpeace activists detained for their protest at a Russian oil rig in the Arctic.
Analysts say Vladimir Putin may be trying to ease international criticism of Russia's human rights record ahead of February's Winter Olympics in the Black Sea resort of Sochi.
Mikhail Khodorkovsky, 50, and fellow defendant Platon Lebedev were convicted of stealing oil and laundering money in 2010. They were already serving time for tax evasion.
As head of the now defunct oil giant Yukos, Mikhail Khodorkovsky was once Russia's richest man.
President Vladimir Putin has announced he will soon pardon jailed former tycoon Mikhail Khodorkovsky
Vladimir Putin said he had not received a request from Mikhail Khodorkovsky in the past.
"And then quite recently he wrote such a document and addressed a request for a pardon to me," Vladimir Putin said.
"He has already been in detention more than 10 years, this is a serious punishment and he is referring to humanitarian circumstances as his mother is ill.
"I think given the circumstances we can take the decision and very soon the decree to pardon him will be signed," Vladimir Putin said.
Kremlin spokesman Dmitry Peskov told AFP news agency the request had been personally "signed" by Mikhail Khodorkovsky.
Mikhail Khodorkovsky's mother, Marina, said she did not know about any clemency request by her son.
"I spoke to Mikhail last Saturday for about three minutes, but we did not discuss this. He only asked about my health," she said.
Mikhail Khodorkovsky is currently scheduled to leave jail next August. His supporters have long argued he is a political prisoner.
A statement from his press centre reads: "Until his legal team can meet with Mikhail Khodorkovsky, it cannot be commented on whether a request on a pardon was made, by whom and for what reasons.
"All of his family and supporters would of course be elated to see him finally free after 10 years of imprisonment."
The amnesty passed in the State Duma on Wednesday covers at least 20,000 prisoners, including minors, disabled people, veterans, pregnant women and mothers.
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redpajama_set_name: RedPajamaCommonCrawl


The album Blue Valentine (1978) displayed Waits's biggest musical departure to date, with much more focus on electric guitar and keyboards than on previous albums and hardly any strings (with the exception of album-opener "Somewhere" – a cover of Leonard Bernstein's song from West Side Story – and "Kentucky Avenue") for a darker, more blues-oriented sound. The song "Blue Valentines" was also unique for Waits in that it featured a desolate arrangement of solo electric guitar played by Ray Crawford, accompanied by Waits' vocal. Around this time, Waits had a relationship with Rickie Lee Jones (who appears on the sleeve art of the Blue Valentine album).


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  К. В. Рыжов. Все монархи мира. Древний Восток. — М.: Вече, 2001.
  К. В. Рыжов.'' Все монархи мира.  Древняя Греция. Древний Рим. Византия. — М.: Вече, 2001.

127 год до н. э.
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redpajama_set_name: RedPajamaWikipedia


text:
KC Shepherd's Center
Shepherd's Center KC is asking for help to continue 50 years of feeding seniors
KANSAS CITY, MO. — Where there's a will there's a way and volunteers at the Shepherd's Center in Kansas City are determined to make sure that Monday through Friday, senior citizens have a hot meal delivered to their door.
"I've been to the doors. I've been to our seniors and without what they received from the Shepherd's Center, I worry," Shepherd's Center executive director Janet Baker said.
Staff and volunteers realize they are not just delivering food.
"It's an important program from a nutritional standpoint; but probably more importantly from a psychological and spiritual one," Bill Kalahurka, a volunteer driver with the meal delivery program at Shepherd's Center KC, said.
Hannalore Jahier takes care of her husband and receives meals from the Shepherd's Center.
"It's such a beneficial help since I am the caregiver of my husband and a meal everyday is so beneficial and so appreciated," Jahier said.
Because of the social distancing order, Shepherd's Center volunteers in the kitchen wear gloves and masks and stay six-feet from each other as they package the meals.
Drivers also wear gloves and masks stay in the car while the meals are loaded.
During the delivery at the home, the meals are placed on the clients door, and the delivery driver knocks or calls to say the meal is there. Delivery drivers stay six-feet back while they talk with the home-bound seniors to check on their welfare.
The Shepherd's Center KC serves 13,000 meals a year.
Source article here: https://www.kshb.com/news/coronavirus/shepherds-center-kc-is-asking-for-help-to-continue-50-years-of-feeding-seniors
Service workers brave bitter cold to deliver meals to elderly and disabled
Everyday Heroes at Shepherd's Center KC deliver meals to seniors during pandemic
Creating a world where everyone ages well
1111 W 39th St, Ste 200
Email: info@kcshepherdscenter.org
Our Mission is to empower mid-life and older adults to live healthy, engaged and independent lives.
© 2023 KC Shepherd's Center. Created by Netscore Pro


text:
Q: Remove linked account/token programmatically I created a project and enabled account linking (using authorisation code) against my oauth2 provider.
Linking an account works fine and next times Google Assistant calls my fulfilment webhook, accessToken gets passed along other user data.
However, if this token gets invalidated in my system, Google does not know about it. When this situation arises (i.e. my webhook receives a token which is now invalid) I would like to notify Google (so that it can get rid of this invalid link) and/or re-send a prompt to link your account.
I tried calling the sign-in helper (as below) but that did not work.
app.askForSignIn();

Any ideas on how to solve this?

redpajama_set_name: RedPajamaStackExchange


text:
Q: How to patch a class instance method when using an asyncio queue I'm trying to write a test for a class which handles a message queue which is implemented using an asyncio Queue, but I'm having difficulty patching a particular instance method in the class. Specifically, the behavior I'm seeing is that the method appears to be properly patched before a message is queued, but the patch reverts after a message is queued and the worker task begins processing it:
# message_queue_handler.py

import asyncio

class MessageQueueHandler:
    def __init__(self):
        self.queue = asyncio.Queue()
        self.worker_task = None

    def do_stuff(self,msg):
        pass

    async def start(self):
        self.worker_task = asyncio.create_task(self.worker())
        await asyncio.sleep(0)

    def queue_msg(self, msg):
        self.queue.put_nowait(msg)

    async def worker(self):
        while True:
            print(self.do_stuff)
            msg = await self.queue.get()
            print(self.do_stuff)

# test_message_queue_handler.py

from unittest.mock import patch
import pytest
from message_queue_handler import MessageQueueHandler

def mock_do_stuff(self,msg):
    pass

@pytest.mark.asyncio
@patch('message_queue_handler.MessageQueueHandler.do_stuff',new=mock_do_stuff)
async def test_patch_do_stuff():
    handler = MessageQueueHandler()
    await handler.start()
    handler.queue_msg("foo")

Expected output:
do_stuff before: <bound method mock_do_stuff of <message_queue_handler.MessageQueueHandler object at...>>
do_stuff after: <bound method mock_do_stuff of <message_queue_handler.MessageQueueHandler object at...>>

Actual output:
do_stuff before: <bound method mock_do_stuff of <message_queue_handler.MessageQueueHandler object at...>>
do_stuff after: <bound method MessageQueueHandler.do_stuff of <message_queue_handler.MessageQueueHandler object at...>>

Why is the patch no longer in place after the worker task gets control back?


I modified the Processing.org 2.0 example CircleCollision to include some mouse interaction and friction. The code is up on OpenProcessing.org.
Edit: I've now tweaked it to include a KD-Tree data structure, This reduces the number of collision detections per frame down to 1 per particle. It is computationally cheaper to build the KD-Tree on each iteration than it is to check every particle against every other particle. The KD-Tree algorithm has been modified from an example by Thomas Diewald.
Edit: I've now tweaked it to include Probabilistic collision detection.


Customer may comment that the vehicle will not crank or start/will not shift after vehicle has been jump started due to battery run down or after installation of after market equipment.
Technicians may find no communication with the TCM and or DTC U0101 stored in other modules.
A few TCM's have been returned from the field for analysis because of the above symptoms.The field returned TCM's were analyzed and found to have two battery ground nodes inside the TCM damaged by excessive electrical current passing through the heatsink of the TCM.The nodes affected described as wire bonds are wire tied to pins 9 and 69[battery ground pins] of the TCM.
The TCM is manufactured so that the heatsink of the TCM is isolated from all vehicle electrical systems including vehicle chassis ground.Do not ground welders,battery chargers,electrostatic painters or any other equipment to the heatsink. Disconnect the 80 way connector from the TCM when electrically welding etc. to the vehicle.
2. Positive battery power chassis harness wire to pin 10 and pin 70 of the TCM to be wired without fuse protection of 10-15 amps.
3. Physical contact between heatsink and vehicle chassis or other ground circuit points.
4. Electrical grounding of devices such as arc welders,battery chargers,and electrostatic painters,or jumper cables to the TCM heatsink.
Take the following steps to check for damaged ground wire bondsif the symptoms for a concern are No Engine Crank and/or No Communications with Tech II.
2. Disconnect the TCM electrical connector and remove TCM from the vehicle.
If the circuit between pins 9 and 69 have no continuity,then the TCM has been damaged/shorted from some sort of external source shorting to the heatsink of the TCM.
1. Inspect for the source that shorted the TCM heatsink.
2. Eliminate or repair the source or condition that caused the damage.
3. Replace damaged TCM after the condition that caused the TCM damage has been corrected.
NOTE: Visual surface pits and carbon deposits are typically found on the TCM heatsink when high energy arcs are generated by shorts between the heatsink and battery power.
Help us improve AutoCodes.com. Leave a comment below or tell us if the information above help you fix the code. What are the symptoms on your vehicle for the U0101 Chevrolet code? Have you replaced any parts?


text:
2011 Chicago Bears Mock Draft: Offense needs Some Help
February 22, 2011 by Kurt Turner
Few people could have predicted the Chicago Bears' NFC Championship game appearance and NFC North title. After all, the Bears were coming off another disappointing season where they went 7-9, missed the playoffs for a third consecutive year, and underwent a coaching staff overhaul after replacing their offensive coordinator, quarterbacks coach, tight ends coach and offensive line coach.
We're covering all 32 teams 2011 NFL Draft needs, bookmark it as we're updating it often.
In any case, the 2011 season has to be viewed as a success, and the Bears need little improvement through the draft, right? Actually, the Bears could still use some improvement, and a lot of their NFC North title and NFC Championship game appearance can be chalked up to favorable scheduling. In 2011, the Bears faced four backup or third string quarterbacks, and they also got the Seattle Seahawks in the Divisional round.
Keeping all of this in mind, we're going to take a look at where the Bears need the most help going into the 2011 draft. And regardless of what you think of QB Jay Cutler and the NFC title game, quarterback is not one of the positions that we're going to discuss!
Left Tackle - While people openly questioned Jay Cutler's toughness for not playing the second half of the NFC Championship game, the Bears' line was the real culprit here. Cutler was sacked a league-high 52 times, which is 12 more sacks than anybody else suffered. The biggest upgrade that the Bears need in regards to protecting Cutler is at left tackle where Frank Omiyale just didn't get the job done. He allowed double-digit sacks, and was moved around the line due to ineffectiveness. Assuming that USC's Tyron Smith or Mississippi's Derek Sherrod aren't around by the time that the Bears pick in the first round, they could go for Colorado's Nate Solder or Wisconsin's Gabe Carimi. If any of these four players fall down to the Bears in the first round, they need to pick one and upgrade their eyesore at left tackle.
Right Tackle - 7th round draft pick J'Marcus Webb was equally as bad as Omiyale after giving up 9 sacks during the 2011 season. So keeping up with the theme of improving the offensive line, the Bears also need help at right tackle. TCU's Marcus Cannon or Pittsburgh's Jason Pinkston would be make a nice second round pick for the Bears if they're available. Cannon is not only huge at 6'5", 350 pounds, but he is also an incredible athlete who won't get beaten off the ball as much as Webb did. Pinkston is very agile for a tackle, and has the wide body that coaches love at tackle; of course, his footwork could always use some work.
Running Back - It can't be stressed enough how much help the Bears need on offense. And adding a power runner would really do this team justice since Matt Forte hasn't exactly flourished in that role, and Chester Taylor is a third-down back specialist. Kansas State's Daniel Thomas or Clemson's Jamie Harper are both strong running backs that are capable of handling the power rushing duties. Harper is a great power runner at 5'11", 235 pounds, plus he has good receiving skills, which is a must in a Mike Martz-run offense. Thomas needs to work on not fumbling the ball, but other than that, he would fit well in the Bears backfield rotation in goal line situations.
Wide Receiver - While Devin Hester and Johnny Knox are solid playmakers with speed, they lack one thing: size. In fact, there were times where Cutler interceptions could be attributed to these two being manhandled coming off the line of scrimmage. Case in point, the Bears need a big, physical receiver who they can go to in tough third down situations. The chic pick here is LSU's Terrence Toliver, who has good size at 6'4", 211 pounds, and a good ability to adjust to errant-thrown passes. He should be around in the third round if the Bears address their receiver needs this early.
Defensive Tackle - Tommie Harris may have had a solid playoff game against the Seahawks, but he didn't have the kind of season that you expect from $10 million a year. In addition to this, Anthony Adams may leave as a free agent. All of this leads to the Bears needing defensive tackle help, which could come from Richmond's Martin Parker or Stanford's Sione Fua. Parker had a good game for the East in the East-West Shrine game, and he was named Defensive Player of the Game. Fua is an excellent run stopper who works well against double teams, and could help the Bears maintain their excellent run D. Of course, these two are middle round selections, so if the Bears lose Adams and they can't get Harris for cheap, their defensive tackle needs could shoot to the second or third round.
Of course, everything goes back to the offense here where the Bears need to complete the other half of their potential championship team. The schedule only gets tougher next year, so hopefully the Bears' draft answers their needs.
Category - Fantasy Football News and Analysis - 2011 Chicago Bears Mock Draft: Offense needs Some Help


Did you know that a sharp mower blade can dramatically improve the look of your lawn? Yes, it's true! We find that many property owners mow with a dull blade. When you mow with a dull blade, it "tears" the grass, which leaves the tip of the grass brown. This gives the overall lawn a brown and dry appearance.
When you mow with a sharp mower blade, it "cuts" the grass clean and leaves the tips of the grass green, therefore helping the overall look of the lawn. For a typical homeowner, depending on the size of your lawn, you want to sharpen your blade 3-4 times per season.
The next time you mow, take a look at the tips of your grass blades and see if they are "torn" or "cut". Your lawn might be healthier than it looks!


Added on December 29, 2006 by Chris Saad.
As we have alluded to over the last few weeks, we are now working on what will become the first Beta build of Touchstone. So as we start to tie up loose ends, work on optimization and generally focus in on the little details it's great to come across posts like solving big problems by paying attention to the small things from Matt of 37Signals.
It's true that by polishing off what is already there and making it painless, easy and even glossy - the application truly feels more stable, pleasurable and intuitive.


Student Athletes must have the "Parent Permission/Medical Release Form" and an updated Health Assessment Form on file at the high school to participate in practices and or games when the season starts. Not having this paperwork on file could sideline him/her until the paperwork is turned in. We do not accept "bridge letters" since we give the athlete 13 months from the date of the last physical. If you have any questions you can email cassandra.barbato@elpsk12.org. Our hope is for a GREAT Spring Sports Season.


text:
Smiths Transport Services Ltd.
In this aerial view of Rosebery Street in 1950, Smith's Garage
and yard are clearly visible. The coach and lorry represent the
two sides of his business - coach services and haulage.
Halfway up the right-hand side of Rosebery Street was a large yard with sheds to the rear. This site had once been the location of Sudborough & Eady's, (later - J Eady's) shoe factory, before it was gutted in a catastrophic fire in the 1920s. The site is now housing.
From the 1930s to the 1960s, Frank Smith ran a haulage service from this site, which was often known locally as "Smith's Garage". He was the proprietor of Smith's (Burton Latimer) Transport Services Ltd, and operated a daily service to London and the Midlands from his premises in Rosebery Street and would provide coaches for factory and club outings.
An advert from 1959
Frank Smith, with his car, outside
Benford's barber's shop in Duke Street
An advertisement from
an Electric Palace Cinema
programme December 1954
Harold Major of Ringstead, one of
Frank's drivers
Molly Mills of Great Addington,
Frank's second wife


text:
Cretin-Derham Hall Website
Erin Meyer '18 Named NEWHA Rookie of the Week
By Saint Anselm Hawks, 01/15/19, 12:30PM CST
MANCHESTER, N.H. – Saint Anselm College women's ice hockey freshman forward Erin Meyers '18 (Saint Paul, Minn.) was selected as the New England Women's Hockey Alliance (NEWHA) Rookie of the Week, as announced on Tuesday.
Meyers helped the Hawks go 1-1-0 over the weekend during their trip in Minnesota, scoring her first-career goal while adding an assist for two points (1-1=2).
During her team's 6-2 setback to No. 7/8 Hamline University on Thursday, she picked up the Hawks first goal of the game on the power play at the 16:54 mark of the second period, in her hometown. During Saint Anselm's 3-2 win against St. Scholastica on Friday, Meyers assisted on the Hawks' second goal of the game that came with 4:29 left in the opening period.
In her first year at the Hilltop, Meyers has 10 points (1-9=10) and her nine assists are tied for second on the team. She also has a plus-five rating on the year in 15 games.
Tag(s): Home News Girls Hockey
©2019 Cretin-Derham Hall / SportsEngine. All Rights Reserved.


text:
- Create an options page that asks the user for their name and saves it so localLocal
- Display the user name on the home page.
- Have a stats page that displays total wins vs rounds played.
- Have a pie chart that displays wins vs rounds for each user.
- Track wins vs rounds in our data model
- GAME PLAY: have three randomized and repeatable images show up on the game play screen. If all three images match, the user wins that round. To play another round, click a play button.
- Have 5+ emoji images as possible displays in the slot machine.
- Store wins vs rounds in local storage to persist when the window is closed.
- Include a simple navigation bar at the top of each page.
- On the options page, have a drop down to change user
- On the options page, have a place to create new users by name.
- When the user is changed, save rounds/win data to that user's model.

redpajama_set_name: RedPajamaGithub


text:
Human Origins and Religious Awareness: In Search of Human Uniqueness
By J. Wentzel van Huyssteen on April 24, 2007 in Essay
As a Christian theologian interested in human origins, the origin of religion, and the controversial issue of human 'uniqueness', I have been increasingly drawn to the contributions of paleoanthropologists and archeologists to this challenging problem. In my recent Gifford Lectures I have been deeply involved in trying to construct plausible ways for theology to enter into this important interdisciplinary conversation (cf. van Huyssteen 2006: forthcoming). As a way of facilitating this kind of cross-disciplinary dialogue I have argued for a postfoundationalist approach to interdisciplinary dialogue, which implies three important moves for theological reflection. First, as theologians we should acknowledge the radical contextuality of all our intellectual work, the epistemically crucial role of interpreted experience, and the way that disciplinary traditions shape the values that inform our reflection about God and what we believe to be God's presence in the world. Second, a postfoundationalist notion of rationality should open our eyes to an epistemic obligation that points beyond the boundaries of our own discipline, our local communities, groups, or cultures, toward plausible forms of interdisciplinary dialogue (cf. van Huyssteen1999). Against this background I have argued for distinct and important differences between reasoning strategies used by theologians and scientists. I have also, argued, however, that some important shared rational resources may actually be identified for these very different cognitive domains of our mental lives (cf. van Huyssteen 2006, forthcoming). Thirdly, it is precisely these shared rational resources that enable interdisciplinary dialogue, and are expressed most clearly by the notion of transversal rationality. In the dialogue between theology and other disciplines, transversal reasoning promotes different but equally legitimate ways of viewing specific topics, problems, traditions, or disciplines, and creates the kind of space where different voices need not always be in contradiction, or in danger of assimilating one another, but are in fact dynamically interactive with one another. This notion of transversality thus provides a philosophical window to our wider world of communication through thought and action (cf. Schrag 1992:148ff.; Welsch 1996:764ff.), and teaches us to respect the disciplinary integrity of reasoning strategies as different as theology and the sciences.1
This way of thinking is always concrete, local, and contextual, but at the same time reaches beyond local contexts to transdisciplinary concerns. The overriding concern here is as follows: while we always come to our interpersonal and cross-disciplinary conversations with strong personal beliefs, commitments and even prejudices, a postfoundationalist approach enables us to realize that, in spite of our radically different reasoning strategies, there is also much that we share in terms of our rational resources. An interdisciplinary approach, carefully thought through, can help us to identify these shared resources in different modes of knowledge so as to reach beyond the boundaries of our own traditional disciplines in cross-contextual, cross-disciplinary conversation. It can also enable us to identify possible shared conceptual problems as we negotiate the porous boundaries of our different disciplines.
One such shared interdisciplinary problem is the concern for human uniqueness, and how that may, or may not, relate to human origins and the evolution of religious awareness. It is, therefore, precisely in the problem of 'human uniqueness' that theology and the sciences may find a shared research trajectory. Our very human capacity (or mania?) for self-definition can most probably be seen as one of the 'crowning achievements' of our species. As we all know today, however, no one trait or accomplishment should ever be taken as the single defining characteristic of what it means to be human. Morever, what we see as our humanness, or even our distinct human 'uniqueness', ultimately implies a deeply moral choice: we are not just biological creatures, but as cultural creatures we have the remarkable but dangerous ability to determine whom we are going to include, or not, as part of 'us'(cf. Proctor 2003:228f.). Talking about human uniqueness in reasoning strategies as different as theology and the sciences, therefore, will always have a crucially important moral dimension. We do seem to have a profound moral responsibility when defining ourselves, for naming ourselves always assumes a specific kind of reality that gives shape to the worlds we create and experience. It is also important to ask, however, how reasonable (or not) it might be for a theologian, after immersing him/herself in the challenging contemporary debates in paleoanthropology and archeology, to expect scientists to provide a starting point, or important links, for an interdisciplinary discussion of issues like human origins, human nature, human uniqueness, and even human destiny. And last but not least: how realistic is it for a Christian theologian to expect scientists to take theological contributions to these crucially important topics seriously?
An interesting part of our self-perception is that it is often the less material aspects of the history of our species that fascinates us most in the evolution of modern humans. We seem to grasp at an intuitive level that issues like language, self-awareness, consciousness, moral awareness, symbolic behavior and mythology, are probably the defining elements that really make us human (cf. Lewin 1993:4). Yet exactly these elements that most suggest humanness are often the least visible in the prehistoric record. For this reason paleoanthropologists correctly have focused on more indirect, but equally plausible material pointers to the presence of the symbolic human mind in early human prehistory. Arguably the most spectacular of the earliest evidences of symbolic behaviour in humans are the paleolithic cave paintings in South West France and the Basque Country, painted toward the end of the last Ice Age. The haunting beauty of these prehistoric images, and the creative cultural explosion that they represent, should indeed fascinate any theologian interested in human origins.
At first blush there does in fact seem to be a rather remarkable convergence between the evolutionary emergence of Homo sapiens, and Christian beliefs in the origins of the human creature (cf. García-Rivera 2003:9). In a sense the famous 'cultural explosion' of the Upper-Paleolithic, although in no sense the 'beginning of a new species', does exemplify the most distinctive traits of our species much as the creation myths of the Abrahamic religions refer to the arrival of a new species, created in the 'image of God'2. But easy comparisons stop here, for in the classic religious texts of the ancient Near East the 'primal human being' is seen as the significant forerunner of humanity, and as such defines the emerging relationship between humanity and the deity. The theologian, therefore, needs to be aware that the Genesis 1 texts are meant as clear expressions of the uniqueness of the primal human being, who occupies a position between the deity and humanity, and who is the only one who can lay claim to this distinction (cf. Callender 2000:206f.). Theologically, then, being created 'in the image of God' highlights the extraordinary importance of human beings: human beings are in fact walking representations of God, and as such of exquisite value and importance (cf. Towner 2001:26), a tradition that has been augmented centuries later by a very specific focus on the rational abilities and moral awareness of humans.
Over against two thousand years of complex conceptual evolution in the history of ideas of theological thought, the prehistoric treasures from the Upper-Paleolithic today seem to have become almost impossible to interpret, their 'true meaning' so elusive that it is virtually impossible to recreate any 'original' context of meaning in which they were first created. Yet we join paleoanthropologists in sensing that these products of ancient imagery may hold the key to what it means to be human, which for theology may significantly broaden and enrich what is meant today by 'human uniqueness', especially if we shift our focus of inquiry to accommodate more contextual and particularist interpretations.
For a theologian like myself, interested in interdisciplinary dialogue, precisely arguments for more local and contextual interpretations of paleolithic art are especially intriguing, and it is these more contextual approaches that will resonate with my own postfoundationalist approach to interdisciplinary discourse. A more contextual, local approach would imply that, rather than asking what the enduring meaning of these images may be, we should rather try to understand what made them meaningful for our early modern ancestors (cf. Conkey 1997:343ff.). What is undoubtedly clear is that a full century of the study of Paleolithic art has not produced any definite or final theory about this 'art', but rather has brought forth a number of truly conflicting claims. As a serious advocate of a radically contextual approach to interpreting paleolithic imagery, Margaret W. Conkey has warned against too glibly calling Upper-Paleolithic image-making 'art', since this superimposes a contemporary Western aesthetic perspective onto our evaluation of these mysterious images. For this reason Conkey and Soffer have recently suggested that our understanding of prehistoric imagery will be greatly advanced if we can manage to decouple this body of archeological evidence about past lifeways from its categorization as 'art' (cf. Soffer and Conkey 1997:1f.). These scientists believe that precisely the understanding of this material as 'art,' based on unwarranted Western aesthetic assumptions, has greatly constrained our subsequent understanding of the subject matter. For this reason they propose to term this corpus of paleolithic data as prehistoric imagery and, when using the term, put 'art' in quotation marks.
This growing, and typically postfoundationalist, dissatisfaction with past approaches to prehistoric imagery should be seen as a direct result of prior insufficient attention to the concrete time and places when the images were actually produced and used, and Soffer and Conkey's views, therefore, embody a strong reaction against unwarranted uniformitarian assumptions and broad ahistoric, abstract, and often decontexualized frames of reference (cf. Soffer and Conkey 1997:1f.). For Soffer and Conkey there are various problematic assumptions at work behind the generally used term 'art' for prehistoric images. As defined in the past century, art is a cultural phenomenon that is assumed to function in what we recognize, and even carve off separately, as the aesthetic sphere. It is exactly this aesthetic function that we cannot assume to have existed or functioned similarly in prehistory, and so we cannot assume that the so-called 'artists' of 30,000 years ago discovered something that is enduring and true for all humans at all times in all places (cf. Soffer and Conkey 1997:2.). The deeper and more abstract assumption, then, that somehow a trans-historic level of the meaning of this prehistoric 'art' may exist, and that this may be 'true for all humans at all times and at all places' does seem to be troublesome and highly a-contextual in its own right. Soffer and Conkey's more particularist and pro-mosaic, contextual approach with its clear transversal intent does seem to resonate well with my own postfoundationalist approach for discerning meaning through interdisciplinary dialogue. Exactly for this reason I have found the notion of transversal reasoning helpful to bring the shifting mosaic of current interpretations in paleoanthropology into direct dialogue with the equally chequered and fragmented history of notions of 'human uniqueness' in Christian theology (cf. van Huyssteen 2006, forthcoming).
In the interdisciplinary conversation between theology and the sciences the boundaries between our disciplines and reasoning strategies are indeed shifting and porous, and deep theological convictions cannot be easily transferred to philosophy, or to science, to function as 'data' in foreign disciplinary systems. In the same manner, transversal reasoning does not imply that scientific data, paradigms, or worldviews, can be transported into theology to there set the agenda for theological reasoning. Transversal reasoning does mean that theology and science can share concerns and converge on commonly identified conceptual problems such as the problem of human uniqueness. By also recognizing the limitations of interdisciplinarity, however, the disciplinary integrity of both theology and the sciences will be protected (cf. van Huyssteen 2003:161ff.). On this view, for instance, the theologian can caution the scientist to recognize the danger of materialist reductionism in scientistic worldviews, even as the scientist can caution the theologian against constructing esoteric and imperialistic worldviews, totally disconnected from the reality of the results of scientific research.
These mutually critical tasks presuppose, however, the richness of the transversal moment in which theology and paleoanthropology may indeed find amazing transversal connections on issues of human origins and uniqueness. Furthermore, I believe that the most responsible Christian theological way to look at human uniqueness requires, first of all, a move away from esoteric and baroquely abstract notions of human uniqueness, and second, a return to embodied notions of humanness, where our sexuality and embodied moral awareness are tied directly to our embodied self-transcendence as creatures who are predisposed to religious belief. I would further argue that, also from a paleoanthropological point of view, human uniqueness has emerged as a highly contextualized, embodied notion and is directly tied to the embodied, symbolizing minds of our prehistoric ancestors as physically manifested in the spectacularly painted cave walls of the Upper-Paleolithic. This not only opens up the possibility for converging arguments, from both theology and paleoanthropology, for the presence of religious awareness in our earliest Cro-Magon ancestors, but also for the plausibility of the larger argument: since the very beginning of the emergence of Homo sapiens, the evolution of those characteristics that made humans uniquely different from even their closest sister species, i.e., characteristics like consciousness, language, imagination, symbolic minds and symbolic behavior, has always included religious awareness and religious behavior.
Ian Tattersall has recently argued exactly this point: because every human society, at one stage or another, has possessed religion of some sort, complete with origin myths that purportedly explain the relationship of humans to the world around them, religion cannot be discounted from any discussion of typically human behaviors (1998:201). More importantly, in a very specific sense religious belief may be one of the earliest special propensities or dispositions that we are able to detect in the archeological record of modern humans. It is in this sense, then, that neither history, nor anthropology knows of societies from which religion has been totally absent (cf. Rappaport 1971:23ff.). There is indeed a naturalness to religious imagination that challenges any viewpoint that would want to see religion or religious imagination as an arbitrary or esoteric faculty of the human mind. Therefore, even if we ar not certain what exactly the spectacular prehistoric imagery of the Cro-Magnons represented to the people who made them, it is nonetheless clear that this early 'art' reflected a view held by these people of their place in the world and a body of narrative mythology that explained that place. One of the major functions of religious belief has indeed always been to provide explanations for the deep desire to deny the finality of death, and the curious reluctance of our species to accept the inevitable limitations of human experience. This is exactly the reason why it is possible for us to identify so closely with Cro-Magnon rock 'art', and to recognize that it goes beyond mere representation and as such often also embodies a broadly religious, if elusive, symbolism (cf. Tattersall 1998:201)3.
Against this background it is already clear that certain themes naturally emerge as seminal for the interdisciplinary dialogue between paleoanthropology and theology. It is in these scientific discussions that theologians need to find transversal connections to their own discipline(s). Scholars like Steven Mithen (1996), Ian Tattersall (1998), Merlin Donald (1991; 2001) and Paul Mellars (1990) have all argued that knowing the prehistory of the human mind will provide us with a more profound understanding of what it means to be uniquely human. It certainly helps us to understand a little better the origins of art, technology, and of religion, and how these cultural domains are inescapably linked to the ability of the cognitively fluid human mind to develop creatively powerful metaphors by crossing the boundaries of different domains of knowledge. Iain Davidson has argued that early humans worked out their relationship with their environment and with each other precisely through paleolithic 'art', and he sees the burst of image making after 40,000 BP as reflecting the way that these ancestors of ours explored the limits and possibilities of the power of their recently discovered symbolically based communication. Because of this, most scholars in the field would take the Upper Paleolithic as the standard for recognizing symbolism (cf. Davidson 1997:125; cf. also Diamond 1998), although powerful and convincing arguments have now been made by Christopher Henshilwood and his team for a more gradual emergence of modern human behavior in Africa, most notably by the discovery of personal ornaments from around 75 thousand years ago at the Blombos Cave in South Africa (cf. Henshilwood, C., d'Erico, F., Vanhaeren, M., van Niekerk, K., Jacobs, Z., 2004:404f.). For Iain Davidson any kind of symboling power is tied directly to the origins of language: it would have been impossible for creatures without language to create symbolic artifacts, or to hold opinions about the making or marking of surfaces that would eventually turn them into imagery or 'art'. For this reason Davidson argues that it is precisely the exceptional artistic artifacts from the Upper Paleolithic that give us unique insights into evolutionary processes, into the evolution of human behavior, and into the very nature of what it might have meant to become a modern human.
The important question now is, what does the origin of language mean for our understanding of prehistoric imagery? For Davidson one of the most distinctive features of language is the arbitrariness of symbols, and how that necessarily results in inherent ambiguity, especially when compared to pre-linguistic communication systems (cf. the complex calls of Vervet monkeys) which have no possibility of ambiguity because they have been honed by natural selection. One way to cope with the proliferation of this kind of ambiguous creativity was to produce emblems or signs which we, even today, can recognize as in some sense iconic (cf. Davidson 1997:126f.). I believe that successful communication, therefore, requires means of identification that the utterances or images are trustworthy, and in some sense represent a recognizable continuity. We should, therefore, not be surprised to find these kinds of emblems among early language users. We should also not be surprised, I think, that we too are still fascinated by the enigmatic character of these symbolic images and signs, especially since they still appeal to our own aesthetic and symbolic capacities.
This argument that paleolithic imagery or 'art' is symbolic, and not just decorative, is considerably strengthened by Margaret Conkey's persuasive arguments against trying to capture the generic 'meaning' of paleolithic art as a single, inclusive metatheory, and for a more contextual understanding of the 'meaning' of this art as enmeshed in the social context of its time. On this view, the original meaning can only be said to have existed through the contexts in which it was first produced as individual paintings or parts of paintings (cf. Davidson 1997:128). 'Meaning', therefore, is not a timeless property of paleolithic imagery in itself, but, as in the case of religious texts, is the result of the interaction, then and now, between the human agents and the material. We also, in our own relational, interactive interpretations of this imagery, discover and produce meaning. Therefore, the symbolism or 'meaning' we find in the earliest 'art' produced by people like us clearly is a product of our own interpretative interaction with this stunning imagery. What emerges here is an important convergence between theological and paleoanthropological methodology, a postfoundationalist argument for the fact that we relate to our world(s) through highly contextualized, interpreted experience only.
For theology, the most important lesson learnt is that, from a paleoanthropological point of view, all talk of symbolism should be seen as part and parcel of turning communication into language, but the use of symbols separate from language could only have been a product of language (cf. Davidson 1997:153). What this implies is that the prehistoric cave paintings in southwestern France and in the Basque Country of Northern Spain could only have had whatever symbolic, expressive quality they did because of the linguistic, symbolic context in which they must have been created. Hence the imagination, productivity and creativity we associate with humans are very much a product of language, which, in both theology and the sciences, make language and expressive symbolic abilities central to a definition of embodied human uniqueness.
Throughout the history of paleoanthropological research, one of the primary questions has always been, when did humans begin to think, feel, and act like humans? Central to this question has always been the issue of cognition or creative self-awareness, and how it might be recognized in its initial stages (cf. Donald 1991; 2001). Steven Mithen's answer to this question is an evolutionary approach to the origins of the human mind, and the development of a three stage typology of cognition that follows the evolution of domains of intelligence from the earliest members of the genus Homo through to their final integration in modern humans. Only in the final phase, in Homo sapiens, do we find a dramatic behavioral break, a 'big bang' of cognitive, technical and social innovation with the rise of cognitive fluidity as the final phase of mind development (cf. Mithen 1996). William Noble and Iain Davidson, in a slightly different approach, see one development, namely language, as pivotal in the evolution of human cognition. Here social context is seen as a primary selective force, and language, symbolization and mind are integrated into an explanatory framework for the evolution of human cognition, centered on the human ability to give meaning to perceptions in a variety of ways. Ultimately Noble and Davidson see language as emerging out of socially defined contexts of communication, encouraged as a more efficient form of gesture, with the selection of language occurring because of its efficiency and flexibility (cf. Noble and Davidson 1996; also, Simek 1998:444f.).
For Terence Deacon, arguing from a neuroscientific point of view, early symbolic communication would not have been just a simpler form of language; it would have been different in many respects as a result of the state of vocal abilities. Deacon argues that our prehistoric ancestors used languages that we will never hear and communicated with symbols that have not survived the selective sieve of fossilization. And as far as specific Upper-Paleolithic imagery goes, Deacon seems to be in complete agreement with Iain Davidson: it is almost certainly a reliable expectation that a society which constructed complex tools and spectacular artistic imagery also had a correspondingly sophisticated symbolic infrastructure (cf. Deacon 1997:365). Deacon's argument confirms the transversal impact of paleoanthropology on the interdisciplinary dialogue with theology: a society that leaves behind evidence of permanent external symbolization in the form of paintings, carvings, and sculpture, most likely also included a social, iconic function for this activity. As far as paleolithic imagery goes, then, the first cave paintings and carvings that emerged from this period may not be the first direct expression of a symbolizing mind, but it certainly emerged as one of the most spectacular expressions of the symbolic human mind..
What has emerged from the work of Mithen, Noble and Davidson, Donald, Tattersall and Deacon, and should be of primary interest to theologians working on anthropology, is that human mental life includes biologically unprecedented ways of experiencing and understanding the world, from aesthetic experiences to spiritual contemplation. In a recent article, Terence Deacon makes the important point that the spectacular paleolithic imagery and the burial of the dead, though not final guarantees of shamanistic or religious activities, do suggest strongly the existence of sophisticated symbolic reasoning and a religious disposition of the human mind (cf. Deacon 2003:504ff.). The symbolic nature of Homo sapiens also explains why mystical or religious inclinations can even be regarded as an essentially universal attribute of human culture (cf. Deacon 1997:436), and opens up an important space for David Lewis-William's persuasive argument for a shamanistic interpretation of some of the most famous of the paleolithic imagery (cf. Lewis-Williams 1997; 2002; Clottes and Lewis-Williams 1996).
In trying to find an adequate explanation for modern human behavior during the Upper-Paleolithic, Lewis-Williams has been highly critical of any over-emphasis on intelligence, and the evolution of intelligence, that might marginalize the importance of the full range of human consciousness in human behavior. This reveals a one-sided focus on 'the consciousness of rationality', and has marginalized the fuller spectrum of human consciousness by suppressing certain forms of consciousness as irrational, marginal, aberrant, or even pathological. This is especially true in the case of altered states of consciousness, which in science and even within mainstream religion often has been eliminated from investigations of the deep past (cf. Lewis-Williams 2002:121).
In a move closely resonating with Antonio Damasio's recent work, Lewis-Williams suggests that we think of consciousness not as a state, but as a continuum, or spectrum of mental states that includes a trajectory from shifting wakefulness to sleeping (cf. Lewis-Williams 2002:122). In addition to this spectrum of consciousness from shifting wakefulness to sleep, Lewis-Williams also suggests another trajectory that passes through the same spectrum but with different effects. He calls this an intensified trajectory, and it is more profoundly concerned with inward-direction and fantasy. Lewis-Williams argues that dream-like autistic states may be induced by a wide variety of means other than normal drifting into sleep: fatigue, pain, fasting, and the ingestion of psychotropic substances are all means of shifting consciousness along the intensified trajectory towards the release of inwardly generated imagery. At the end of this trajectory there emerges pathological states, such as schizophrenia and temporal lobe epilepsy, that take consciousness along the intensified trajectory. Hallucinations may thus be deliberately sought, or may emerge unsought (cf. Lewis-Williams 2002:124).
For Lewis-Williams this second trajectory has much in common with the one that takes us into sleep and dreaming, but there are also important differences. Dreaming gives us an idea what hallucinations are like, but the states toward the far end of the intensified trajectory – visions and hallucinations that may occur in any of the five senses – are generally called altered states of consciousness (cf. Lewis-Williams 2002:125). Lewis-Williams argues that this phrase can equally be applied to dreaming and to 'inward' states on the normal trajectory, even if some prefer to restrict its use to extreme hallucinations and trance states. Importantly, all the mental states described here are generated by the neurology of the human nervous system, and they are thus part and parcel of what it is to be fully human. In this sense they are literally 'wired into the brain', although we have to remember the mental imagery humans experience in altered states are overwhelmingly, although not entirely, derived from memory and thus culture specific. This is the reason why Inuits will see polar bears in their visions, the San see eland, and Hildegard from Bingen experienced the Christian God (cf. Lewis-Williams 2002:126). The spectrum of consciousness, therefore, is indeed wired, but its content is mostly cultural.
For Lewis-Williams the concept of a spectrum of consciousness will indeed help us to explain many specific features of Upper-Paleolithic imagery. In fact, it provides us with a neurological bridge that leads back directly to the Upper-Paleolithic, especially if we take a careful look at the visual imagery of the intensified spectrum and see what kinds of percepts (the representation of what is perceived) are experienced as one passes along it. Lewis-Williams identifies three stages on the intensified spectrum of consciousness, each of which is characterized by particular kinds of imagery and experiences (cf. Lewis-Williams 2002:126):
– in the first or 'lightest' stage people may experience geometric visual percepts that include dots, grids, zigzags, and meandering lines. Moreover, because these percepts are wired into the human nervous system, all humans, no matter what their cultural background, have the potential to experience them. They flicker, scintillate, expand, contract, and combine with one another, and importantly, they are independent of an exterior light source. Lewis-Williams also argues that such percepts cannot be consciously controlled: they seem to have a life of their own. These entopic phenomena (from the Greek 'within vision') may originate anywhere between the eye itself and the cortex of the brain. Entopic phenomena should be distinguished from hallucinations, the forms of which have no foundation in the actual structure of the optic system. Unlike neurologically 'wired' entopic phenomena, hallucinations include iconic imagery of culturally controlled items such as animals, as well as somatic (bodily), aural (hearing), gustatory (taste), and olfactory (smell) experiences (cf. Lewis-Williams 2002:126f.).
– in stage two of the intensified trajectory, subjects try to make sense of entopic phenomena by elaborating them into iconic forms, i.e., into objects that are familiar to them from their daily life. In addition, in altered states of consciousness, the nervous system itself becomes a 'sixth sense' that produces a variety of images, inclu ing entopic phenomena
Tags:General Anthropos


text:
Agency News - October 2015
Bev Jones has got a two-book contract with Constable, starting with her psychological thriller "The Other Woman". Digital publisher Endeavour…
Ampersand News - June 2015
Stephen Fry unveiled a Blue Plaque to commemorate Georgette Heyer at her birthplace in Wimbledon on a sunny and steamy June day. Family and fans…
Kevin Sullivan, Vikas Swarup, Ivo Stourton and Quentin Bates
Bonnier U.K., under their new CEO Mark Smith, have signed up Kevin Sullivan's Sarajevo war novel, "Sleeping with Heroes", and Graham…
Sharon Bolton wins Crime Writers Award
More good news for the "High Priestess of English Rural Gothic": Sharon Bolton has won the Crime Writers' Association Dagger in the Library…
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Anscombe raised doubts about his future – and that of other top players – amid uncertainty over the restructuring of the Welsh regions.
A merger between the Ospreys and the Scarlets had been mooted earlier this month, and Grand Slam winner Anscombe suggested it could lead to Wales' heroes looking elsewhere – even though it could harm their international eligibility.
"Hopefully we are getting closer," said the Blues coach. "There are a few contractual issues we are trying to work through to make a final offer to Gareth that I think shows his worth in the game in Wales.
"He wants to play for Wales, he wants to go to the World Cup and I think deep down in his heart he wants to be at Cardiff Blues with all his mates here.


text:
AYS Daily Digest 31/05/2019 — People are returned to Libya faster than they are evacuated
Tunisia to welcome more people fleeing Libya /// Children and minors at risk in Greece /// Italian government assigns one of the farthest port for disembarkation to people rescued by Navy /// German BAMF rejected 75% of family reunification applications from Greece in 2019
Feature Story: People are returned to Libya faster than they are evacuated
Yesterday, 211 people arrived in Europe via humanitarian corridors (In Italy and Norway). This is good news, but it is far from being enough. To set the record straight, it is important to remind everyone that — according to MSF data — for every 100 people evacuated, 250 are instead returned to Libya. Something is evidently not working:
Media sources reveal that — according to UNHCR's and IOM's internal documents — 3,919 of the 5,378 people held in Libyan detention centres are "persons of concern", due to particular vulnerabilities. 4,148 of them are in the security danger zone in Tripoli or in the north-west of the country and more than a quarter (27%) are children, including babies and toddlers.
UNHCR has visited the Tunisian border area with Libya, to assess the situation and prepare the ground for the expected increase of people fleeing Libya due to the armed conflicts.
Mediterranean Hope inform that over 600 people attempted to leave the Libyan coasts in the last week. Thanks to the support given by European countries to the Libyan coast guard, large numbers of these people were forcibly returned to the horrifying conditions in detention centres in the north African country.
MoChara report that they brought 14 people to safety at Skala Sikamneas last night after finding an inflatable boat while on a training exercise. The 14 people (3 men, 4 women, 7 children) from Afghanistan were brought to the transit camp, where they received blankets, clothes, and tea as well as food.
Two boats have arrived on Lesvos since yesterday: 45 people.
Aegean Boat Report also recorded another landing on Lesvos which was picked up by HCG outside Agrilia Kratigou, Lesvos south 02.00, carrying 31 people. No breakdown available.
Samos Volunteers report that 207 new asylum seekers have arrived on the island this week from Afghanistan, Cameroon, Iran and other countries.
Children at risk in Greece
Cinema Project at Katsikas
People living in Katsikas Camp are fundraising for a projector so that they can start their own cinema. Mohammed, who will be running the project says:
The life on the camp (or prison life) is everyone waiting, no jobs, no work to do, it's boring and sad. So a cinema inside the camp would be a good idea for children and adults. Everyone can be involved. I want to show children's movies, educational and schooling programs. For adults I think comedy movies from each others countries and documentary programs that can help us learn.
To donate contact paul@refugeesupport.eu. The projector costs £400 and they have so far raised £299!
Volunteer Call
Lifting Hands International is looking for a Volunteer Coordinator to run recruitment for their Serres community Centre project, about one hour away from Thessaloniki. The post will start mid July and you must be able to commit for at least 90 days. Accommodation is free and there is a small stipend for expenses. Age requirement 21+.
For more information on the project please email our current volunteer coordinator Lea: greecevolunteer@liftinghandsinternational.org
In May, 300 people arrived on Lampedusa, Italy. This accounts for more than half of the total of arrivals on the island in 2019.
As Mediterranean Hopes explains it:
As we have always stated, data show that the real pull factor […] is not the presence of NGOs in the Mediterranean, but the good weather.
Those rescued yesterday by the Italian Navy will arrive on Saturday morning in Genoa, on the northernmost shore of country.
We can't help but wonder, along with Mediterranea — Saving Humans, why the ministry assigned the farthest port to disembark people who have already been stranded at sea for days. It is just cruel.
Udruženje Solidarnost — Bosnia published a new video recorded during food distribution
A broad alliance of lawyers and judges associations, along with NGOs working for children's rights, welfare and human rights, is calling on the members of the German parliament in an open letter, to stop the "Geordnete-Rückkehr-Gesetz", a law which — among other things — would facilitate deportations.
The organisations stated that the proposed law aims at exclusion of migrants and violates fundamental and human rights. In particular, the planned extension of the terms of pre-deportation detention, the cuts of asylum-seeker benefits below the subsistence level and the introduction of a new precarious status are unacceptable and will have a dramatic impact on those affected.
German media also report that, according to a government response to a parliamentary question from Die Linke party, between January and May 2019, the German asylum authority BAMF has rejected 472 of the 626 applications for family reunification filed in Greece. This accounts for 75% of the total.
The organisation Le Mouvement ETIC is organising a debate on asylum and immigration at the National Assembly in Paris for June 17th. Among other associations, the Timmy — Soutien aux Mineurs Exilés has been invited to testify on the situation of exiled minors.
Registrations are open for anyone interested in participating.
Following up on the case of Zarmina Waziri, elderly woman affected by dementia who is fighting to remain in Denmark since 2017, Afghanistan authorities stated that they would refuse to accept her if Denmark attempts to deport her.
As Welcome to Denmark puts it, "it is in itself grotesque that Afghanistan should lecture Denmark on how to treat sick people humane. But the reaction of Ingers Støjbers — Danish migration minister — to Afghan authorities' statement is even more grotesque: she said that Afghanistan is obliged to accept Zarmina because Denmark provides aid to the country and she threatens almost directly to withhold it if Afghanistan does not play its part in this inhumane, risky and potentially deadly treatment of Zarmina".
Apart from daily news in English, we also publish weekly summaries inArabic and Persian. Follow the links to read and share the ones from the week of March 4–10.
We strive to echo correct news from the ground through collaboration and fairness. Every effort has been made to credit organizations and individuals with regard to the supply of information, video, and photo material (in cases where the source wanted to be accredited). Please notify us regarding corrections.
If there's anything you want to share or comment, contact us through Facebook or write to: areyousyrious@gmail.com
AYS News Digest: 01/12/2021 — EU law change allows Eastern countries to waive asylum seekers rights.
TheNftTracker
https://link.medium.com/trQjc18J4sb
UNDP Innovation
Why a Deep Demonstration in Palestine?
PRISONERS DON'T HAVE THE RIGHT TO COMPLAIN
Tunebelamari
The Muslims Council of Germany expelled the Muslim Brotherhood figure Ibrahim El-Zayat
Unchain
Why now is the time to step up the Boycott, Divestment and Sanctions (BDS) campaign against Israel
Brexit Britain
After May Has Unlocked Lemarchand's Box: What Next For Labour?
Cocos-BCX
Cocos-BCX MainNet Node Election Voting Is Officially Launched


I have been in this business just over a year and need advise on bidding jobs.
The $50 paint job "myth"
Doors & Windows: Vulkem-116 vs Conklin Urethane vs SW Urethane vs ?
Step vans a.k.a. old bread & potato-chip trucks?


text:
// Package memorytopo contains an implementation of the topo.Factory /
// topo.Conn interfaces based on an in-memory tree of data.
// It is constructed with an immutable set of cells.
package memorytopo

import (
	"context"
	"errors"
	"math/rand"
	"strings"
	"sync"
	"time"

	"vitess.io/vitess/go/vt/log"
	"vitess.io/vitess/go/vt/topo"

	topodatapb "vitess.io/vitess/go/vt/proto/topodata"
)

const (
	// Path components
	electionsPath = "elections"
)

var ErrConnectionClosed = errors.New("connection closed")

const (
	// UnreachableServerAddr is a sentinel value for CellInfo.ServerAddr.
	// If a memorytopo topo.Conn is created with this serverAddr then every
	// method on that Conn which takes a context will simply block until the
	// context finishes, and return ctx.Err(), in order to simulate an
	// unreachable local cell for testing.
	UnreachableServerAddr = "unreachable"
)

var (
	nextWatchIndex = 0
)

// Factory is a memory-based implementation of topo.Factory.  It
// takes a file-system like approach, with directories at each level
// being an actual directory node. This is meant to be closer to
// file-system like servers, like ZooKeeper or Chubby. etcd or Consul
// implementations would be closer to a node-based implementation.
//
// It contains a single tree of nodes. Each cell topo.Conn will use
// a sub-directory in that tree.
type Factory struct {
	// mu protects the following fields.
	mu sync.Mutex
	// cells is the toplevel map that has one entry per cell.
	cells map[string]*node
	// generation is used to generate unique incrementing version
	// numbers.  We want a global counter so when creating a file,
	// then deleting it, then re-creating it, we don't restart the
	// version at 1. It is initialized with a random number,
	// so if we have two implementations, the numbers won't match.
	generation uint64
	// err is used for testing purposes to force queries / watches
	// to return the given error
	err error
}

// HasGlobalReadOnlyCell is part of the topo.Factory interface.
func (f *Factory) HasGlobalReadOnlyCell(serverAddr, root string) bool {
	return false
}

// Create is part of the topo.Factory interface.
func (f *Factory) Create(cell, serverAddr, root string) (topo.Conn, error) {
	f.mu.Lock()
	defer f.mu.Unlock()
	if _, ok := f.cells[cell]; !ok {
		return nil, topo.NewError(topo.NoNode, cell)
	}
	return &Conn{
		factory:    f,
		cell:       cell,
		serverAddr: serverAddr,
	}, nil
}

// SetError forces the given error to be returned from all calls and propagates
// the error to all active watches.
func (f *Factory) SetError(err error) {
	f.mu.Lock()
	defer f.mu.Unlock()

	f.err = err
	if err != nil {
		for _, node := range f.cells {
			node.PropagateWatchError(err)
		}
	}
}

// Lock blocks all requests to the topo and is exposed to allow tests to
// simulate an unresponsive topo server
func (f *Factory) Lock() {
	f.mu.Lock()
}

// Unlock unblocks all requests to the topo and is exposed to allow tests to
// simulate an unresponsive topo server
func (f *Factory) Unlock() {
	f.mu.Unlock()
}

// Conn implements the topo.Conn interface. It remembers the cell and serverAddr,
// and points at the Factory that has all the data.
type Conn struct {
	factory    *Factory
	cell       string
	serverAddr string
	closed     bool
}

// dial returns immediately, unless the Conn points to the sentinel
// UnreachableServerAddr, in which case it will block until the context expires
// and return the context's error.
func (c *Conn) dial(ctx context.Context) error {
	if c.closed {
		return ErrConnectionClosed
	}
	if c.serverAddr == UnreachableServerAddr {
		<-ctx.Done()
		return ctx.Err()
	}

	return nil
}

// Close is part of the topo.Conn interface.
func (c *Conn) Close() {
	c.closed = true
}

type watch struct {
	contents  chan *topo.WatchData
	recursive chan *topo.WatchDataRecursive
	lock      chan string
}

// node contains a directory or a file entry.
// Exactly one of contents or children is not nil.
type node struct {
	name     string
	version  uint64
	contents []byte
	children map[string]*node

	// parent is a pointer to the parent node.
	// It is set to nil in toplevel and cell node.
	parent *node

	// watches is a map of all watches for this node.
	watches map[int]watch

	// lock is nil when the node is not locked.
	// otherwise it has a channel that is closed by unlock.
	lock chan struct{}

	// lockContents is the contents of the locks.
	// For regular locks, it has the contents that was passed in.
	// For primary election, it has the id of the election leader.
	lockContents string
}

func (n *node) isDirectory() bool {
	return n.children != nil
}

func (n *node) recurseContents(callback func(n *node)) {
	if n.isDirectory() {
		for _, child := range n.children {
			child.recurseContents(callback)
		}
	} else {
		callback(n)
	}
}

func (n *node) propagateRecursiveWatch(ev *topo.WatchDataRecursive) {
	for parent := n.parent; parent != nil; parent = parent.parent {
		for _, w := range parent.watches {
			if w.recursive != nil {
				w.recursive <- ev
			}
		}
	}
}

// PropagateWatchError propagates the given error to all watches on this node
// and recursively applies to all children
func (n *node) PropagateWatchError(err error) {
	for _, ch := range n.watches {
		if ch.contents == nil {
			continue
		}
		ch.contents <- &topo.WatchData{
			Err: err,
		}
	}

	for _, c := range n.children {
		c.PropagateWatchError(err)
	}
}

// NewServerAndFactory returns a new MemoryTopo and the backing factory for all
// the cells. It will create one cell for each parameter passed in.  It will log.Exit out
// in case of a problem.
func NewServerAndFactory(cells ...string) (*topo.Server, *Factory) {
	f := &Factory{
		cells:      make(map[string]*node),
		generation: uint64(rand.Int63n(1 << 60)),
	}
	f.cells[topo.GlobalCell] = f.newDirectory(topo.GlobalCell, nil)

	ctx := context.Background()
	ts, err := topo.NewWithFactory(f, "" /*serverAddress*/, "" /*root*/)
	if err != nil {
		log.Exitf("topo.NewWithFactory() failed: %v", err)
	}
	for _, cell := range cells {
		f.cells[cell] = f.newDirectory(cell, nil)
		if err := ts.CreateCellInfo(ctx, cell, &topodatapb.CellInfo{}); err != nil {
			log.Exitf("ts.CreateCellInfo(%v) failed: %v", cell, err)
		}
	}
	return ts, f
}

// NewServer returns the new server
func NewServer(cells ...string) *topo.Server {
	server, _ := NewServerAndFactory(cells...)
	return server
}

func (f *Factory) getNextVersion() uint64 {
	f.generation++
	return f.generation
}

func (f *Factory) newFile(name string, contents []byte, parent *node) *node {
	return &node{
		name:     name,
		version:  f.getNextVersion(),
		contents: contents,
		parent:   parent,
		watches:  make(map[int]watch),
	}
}

func (f *Factory) newDirectory(name string, parent *node) *node {
	return &node{
		name:     name,
		version:  f.getNextVersion(),
		children: make(map[string]*node),
		parent:   parent,
		watches:  make(map[int]watch),
	}
}

func (f *Factory) nodeByPath(cell, filePath string) *node {
	n, ok := f.cells[cell]
	if !ok {
		return nil
	}

	parts := strings.Split(filePath, "/")
	for _, part := range parts {
		if part == "" {
			// Skip empty parts, usually happens at the end.
			continue
		}
		if n.children == nil {
			// This is a file.
			return nil
		}
		child, ok := n.children[part]
		if !ok {
			// Path doesn't exist.
			return nil
		}
		n = child
	}
	return n
}

func (f *Factory) getOrCreatePath(cell, filePath string) *node {
	n, ok := f.cells[cell]
	if !ok {
		return nil
	}

	parts := strings.Split(filePath, "/")
	for _, part := range parts {
		if part == "" {
			// Skip empty parts, usually happens at the end.
			continue
		}
		if n.children == nil {
			// This is a file.
			return nil
		}
		child, ok := n.children[part]
		if !ok {
			// Path doesn't exist, create it.
			child = f.newDirectory(part, n)
			n.children[part] = child
		}
		n = child
	}
	return n
}

// recursiveDelete deletes a node and its parent directory if empty.
func (f *Factory) recursiveDelete(n *node) {
	parent := n.parent
	if parent == nil {
		return
	}
	delete(parent.children, n.name)
	if len(parent.children) == 0 {
		f.recursiveDelete(parent)
	}
}

func init() {
	rand.Seed(time.Now().UnixNano())
}


The above concerns correspondence between lokas (worlds, or planes of existence) and chakras, a correspondence not without shastric support.
THIS earth, which is the object of the physical senses and of the knowledge based thereon, is but one of four- teen worlds or regions placed �above� and �below� it, of which (as the sūtra says1) knowledge may be obtained by meditation on the solar �nerve� (nāḍi) suṣumṇā in the merudaṇḍa. On this nāḍ i six of the upper worlds are threaded, the seventh and highest overhanging it in the Sahasrāra-Padma, the thousand-petalled lotus. The sphere of earth (Bhūrloka), with its continents, their mountains and rivers, and with its oceans, is the seventh or lowest of the upper worlds. Beneath it are the Hells and Nether World, the names of which are given below. Above the terrestrial sphere is Bhuvar- loka, or the atmospheric sphere known as the antarikṣ ā, extending �from the earth to the sun,� in which the Siddhas and other celestial beings (devayoni) of the upper air dwell. �From the sun to the pole star� (dhruva) is svarloka, or the heavenly sphere. Heaven (svarga) is that which delights the mind, as hell (naraka) is that which gives it pain.2 In the former is the abode of the Deva and the blest.
1 Bhuvanajnānaṃ sūrye saṃ yamāt, Patanjali Yoga-Sutra (chap. iii, 26). An account of the lokas is given in Vyāsa�s commentary on the sūtra, in the Viṣ ṇ u-Purāṇ a (Bk. II, chaps. v-vii): and in the Bhāgavata, Vāyu, and other Purāṇ as.
2 Viṣ ṇ u-Purāṇ a (Bk. II; chap. vi). Virtue is heaven and vice is hell, ibid, Narakamināti = kleśaṃ prāpayati, or giving pain.
with the three highest spheres, and the fourth, which is of a mixed character. When the jīva has received his reward he is reborn again on earth. For it is not good action, but the knowledge of the Ātmā which procures Liberation (mokṣ a). Above Svarloka is Maharloka, and above it the three ascending regions known as the janaloka, tapoloka, and satyaloka, each inhabited by various forms of celestial intelligence of higher and higher degree. Below the earth (Bhah) and above the nether worlds are the Hells1 (commencing with Avichi), and of which, according to popular theology, there are thirty-four2 though it is elsewhere said3 there are as many hells as there are offences for which particular punishments are meted out. Of these six are known as the great hells. Hinduism, however, even when popular, knows nothing of a hell of eternal torment. To it nothing is eternal but the Brahman. Issuing from the Hells the jīva is again reborn to make its future. Below the Hells are the seven nether worlds, Sutala, Vitala, Talātala, Mahātala, Rasātala, Atala, and Pātāla, where, according to the Purāṇ as, dwell the Nāga serpent divin- ities, brilliant with jewels, and Dānavas wander, fasci- nating even the most austere. Yet below Pātāla is the form of Viṣ ṇ u proceeding from the dark quality (tamo- guṇ ah), known as the Seṣ a serpent or Ananta bearing the entire world as a diadem, attended by his Śakti Vāruṇ ī,4 his own embodied radiance.
Arthur Avalon's intro is not good enough - I also know the linking of the vedic sapta vyahritis with chakras through my root guru, but believe such association is a late link up. Same with respect to puranic lower worlds.
But Abhinavagupta & KS links each chakras to bhuvanas and their adhipatis as well as the more well known tattvas and tattvadhipatis.
Anyway, you have partly misunderstood what I was requesting for - I was asking for the mention of these lower or "animal" chakras in yogic texts. There may be some, and in that case I would like to know. If the sapta chakras can be linked to vedic seven worlds, no doubt sevel lower chakras can be linked to puranic lower worlds. But would like to know about the 7 lower chakras first.
The chakras are organs of consciousness they are located in the body just like consciousness is also located in the body: in a paradoxal non-linear manner.
That's really enlightening. I always wondered, where exactly are the explanation of chakras and their lokas are given. I had heard them in a lecture, but at that time, the source was not given, or I do not remember them.
Vannakkam: This knowledge came through from mystics, who, in deep meditation, were able to see the chakras. Personally, I will never truly believe in them until I 'see' them in the same way, confirming what others have seen before me. Scripture does come from somewhere, not just some vivid imagination, and then is verified independently.
Shastras are colection of experiences of innumerable Realized saints since time immemorial. They can be definitely applied in today's time. They can be applied in practical life.
Faith is, `To believe what you do not see', the reward of which is, `you see what you believed'. - Swami Chinmaya.
A: If you want to learn to swim, then jump in water.
A: How can you learn if you do not jump?
Vannakkam Indiaspirituality: I think you may have misunderstood. The icing on the cake is experience. Right now I am at 99.999 % belief. Either that or you are saying you have seen the chakras in their resplendent many-petalled glories within the spine via the ajna chakra, or some other.
The scriptures are a guide, the teacher is a guide. Nobody does the realisation for you. If that were the case, libraries wouldn't be libraries, they'd be temples.
Organs of consciousness are the jnanendriyas, manas, chitta [omitted some times], aham and buddhi. Chakras may be centers or locations in the subtle bodies from where our internal organs of consciousness function at various points, encountered during a samhara process.
But I doubt chakras are really colourful lotuses, vajrayana description is quite different.
In reality, I believe, the chakra systems in vogue are mnemonic devices to re-start a journey back to source. Mnemonic devices [and not just chakras but most things concerning adhyatma] cannot be taken as literal truths and without the guide of a true inner and outer guru it is hard to put these devices to actual use except for fantasizing - which we see is often the case. Actual chakra unfolding can possibly be different for different individuals.