Monthly Archives: September 2017

CENTER OF THE WORLD

https://plus.google.com/+JohnTrikeriotis/posts/b25oWB4sfA4?_utm_source=1-2-2

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TRUMP SAUDI ARABIA & THE ORB (Sunni? a hint? Moon?)

MIDDLE EAST


What Was That Glowing Orb Trump Touched in Saudi Arabia

From left, President Abdel Fattah el-Sisi of Egypt, King Salman of Saudi Arabia, Melania Trump and President Trump during the opening of an anti-extremist center in Riyadh, Saudi Arabia.SAUDI PRESS AGENCY

RIYADH, Saudi Arabia — A mysterious glowing orb is exerting uncanny power over the world’s social media.

President Trump, King Salman of Saudi Arabia and President Abdel Fattah el-Sisi of Egypt entered a darkened room filled with row after row of computers in Riyadh, the Saudi capital, on Sunday evening.

They placed their hands atop a radiant whitish sphere, which illuminated their faces like a campfire, and kept them there for nearly two minutes. The first lady, Melania Trump, who also briefly touched the object, looked on.

https://d-5590070841074110934.ampproject.net/1505341213754/frame.html

As images of the orb circulated on social media, Twitter users immediately took notice. They offered multiple interpretations of the sphere and of the triumvirate of world leaders bathed in its light.

https://d-5590070841074110934.ampproject.net/1505341213754/frame.html

The orb’s segmented pedestal, which looked as if it might have come from the bridge of a science-fiction starship, added to the mystery. And an illuminated floor, not directly visible in the most widely circulated images, intensified the dramatic underlighting.

Critics of Mr. Trump, some of whom seem eager to see something nefarious in anything he does, appeared especially agitated. Some projected onto the images their dismay about Mr. Trump’s playing down of human rights and about the authoritarian Egyptian and Saudi governments. Bill Kristol, a prominent conservative critic of Mr. Trump, likened the group to the conclave of witches in “Macbeth.”

https://d-5590070841074110934.ampproject.net/1505341213754/frame.html

Many others drew on tropes from science fiction and fantasy, invokingcomic-book villains, the Harry Potternovels and films, and even “The Wizard of Oz.”

Breitbart, the far-right news website that has been a champion of Mr. Trump’s campaign and his presidency, took notice as well, juxtaposing an image of the leaders with a clip showing George Lucas, the “Star Wars” creator, saying, “I may have gone too far in a few places.”

https://d-5590070841074110934.ampproject.net/1505341213754/frame.html

Brian Klaas, a political scientist who has been critical of Mr. Trump,likened the leaders to the evil wizard Saruman from J. R. R. Tolkien’s “Lord of the Rings.”

https://d-5590070841074110934.ampproject.net/1505341213754/frame.html

The real meaning of the sphere had little to do with the occult.

The occasion was the opening of a new Global Center for Combating Extremist Ideology, based in Riyadh, and the orb was in fact a translucent globe, with the world’s waters represented in light gray and the continents in black. Its purpose appeared to be decorative.

The futuristic look of the darkened room may have helped to fire observers’ imaginations.

It was filled with computer terminals. At one end was a wall of monitors displaying feeds from news networks. Employees of the center were segregated by gender, as is common in Saudi Arabia.

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https://d-5590070841074110934.ampproject.net/1505341213754/frame.html

The design felt to a pool reporter who was present like a hybrid of a game-show set and a television thriller’s idea of a counterterrorism operations control room.

Among the many dignitaries at the event were Mr. Trump’s daughter Ivanka and her husband, Jared Kushner, and the Saudi crown prince, Mohammed bin Nayef.

The globe did not appear to have any magical powers, but when the king and Mr. Trump touched it, background music of the kind that might accompany a reality show’s elimination sequence or introduce a cable news program soared and pulsed. The screens glowed with statistical displays and videos about fighting terrorism. An unnamed official who narrated the features of the new control center said the displays used artificial intelligence to track, in real time, news reports and online statements.

“This groundbreaking new center represents a clear declaration that Muslim-majority countries must take the lead in combating radicalization, and I want to express our gratitude to King Salman for this strong demonstration of leadership,” Mr. Trump said in his prepared remarks.

On Monday, Mr. Trump, who is making his first foreign trip as president, moved on to Israel.

Iran’s President Mocks Trump’s Saudi Arabia Trip as ‘Just a Show’MAY 22, 2017News Analysis: In Saudi Arabia, Trump Reaches Out to Sunni Nations, at Iran’s ExpenseMAY 21, 2017Saudis Welcome Trump’s Rebuff of Obama’s Mideast ViewsMAY 20, 2017Saudi Arabia, Ignoring Trump’s Slights, Will Give Him a Royal WelcomeMAY 18, 2017

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https://d-5590070841074110934.ampproject.net/1505341213754/frame.html

From left, President Abdel Fattah el-Sisi of Egypt, King Salman of Saudi Arabia, Melania Trump and President Trump during the opening of an anti-extremist center in Riyadh, Saudi Arabia.

SAUDI PRESS AGENCY

RIYADH, Saudi Arabia — A mysterious glowing orb is exerting uncanny power over the world’s social media.

President Trump, King Salman of Saudi Arabia and President Abdel Fattah el-Sisi of Egypt entered a darkened room filled with row after row of computers in Riyadh, the Saudi capital, on Sunday evening.

They placed their hands atop a radiant whitish sphere, which illuminated their faces like a campfire, and kept them there for nearly two minutes. The first lady, Melania Trump, who also briefly touched the object, looked on.

As images of the orb circulated on social media, Twitter users immediately took notice. They offered multiple interpretations of the sphere and of the triumvirate of world leaders bathed in its light.

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The orb’s segmented pedestal, which looked as if it might have come from the bridge of a science-fiction starship, added to the mystery. And an illuminated floor, not directly visible in the most widely circulated images, intensified the dramatic underlighting.

Critics of Mr. Trump, some of whom seem eager to see something nefarious in anything he does, appeared especially agitated. Some projected onto the images their dismay about Mr. Trump’s playing down of human rights and about the authoritarian Egyptian and Saudi governments. Bill Kristol, a prominent conservative critic of Mr. Trump, likened the group to the conclave of witches in “Macbeth.”

Many others drew on tropes from science fiction and fantasy, invoking comic-book villains, the Harry Potter novels and films, and even “The Wizard of Oz.”

Breitbart, the far-right news website that has been a champion of Mr. Trump’s campaign and his presidency, took notice as well, juxtaposing an image of the leaders with a clip showing George Lucas, the “Star Wars” creator, saying, “I may have gone too far in a few places.”

Brian Klaas, a political scientist who has been critical of Mr. Trump, likened the leaders to the evil wizard Saruman from J. R. R. Tolkien’s “Lord of the Rings.”

The real meaning of the sphere had little to do with the occult.

The occasion was the opening of a new Global Center for Combating Extremist Ideology, based in Riyadh, and the orb was in fact a translucent globe, with the world’s waters represented in light gray and the continents in black. Its purpose appeared to be decorative.

PIRATE MOON: PARLAY


THE URBAN DICTIONARY:

​Parlay

to chill

I ain’t doing nothin but parlayin

by oc tbabyt July 28, 2003

2

Parlay

Part of the mythical set of pirate laws. Parlay entitles its invoker with free passage to negotiate with a ship’s captain until the negotiations are complete.

ELIZABETH: Parlay! I invoke the right of parlay! According to the Code of the Brethern, set down by the pirates Morgan and Bartholomew, you must take me to your Captain!

–Pirates of the Caribbean

by Teresa from OK October 04, 2009

https://d-2539752235552883301.ampproject.net/1505341213754/frame.html

3

Parlay

A discussion between two individuals usually on the topic of business. Generally used by lieutenants in the dope game.

Yo you know where omar at? 
Why, you got beef with him? 
Nah, I’m just lookin to parlay.

by elm0z January 07, 2010

4

parlay

n. (gambling) – 1. A wager and its winnings from a previously successful bet used for additional betting. 2. A type of bet, usually wagered on pro team sports, where all teams picked must all win in order to collect a fixed wager. 

v.- to bet in such a manner (or just gambling in general)

Typical Parlay Payouts 

2 Teams 13/5 
3 Teams 6/1 
4 Teams 11/1 
5 Teams 20/1 
6 Teams 40/1 
7 Teams 75/1 
8 Teams 150/1 
9 Teams 300/1 
10 Teams 700/1

by Andy Mack April 30, 2005

https://d-2539752235552883301.ampproject.net/1505341213754/frame.html

5

Parlay

to hang out

We’re going to parlay at the crib latah.

by metalchic June 05, 2004

6

Parlay

Means to chill, relax, have a good time.

“Heres the sequel/ you can get drunk as a skunk but weeds illegal/ im forever blunted anyway/ i dont give a FUCK what uncle sam say okay? lets parlay” 

Fo Eva Blunted- Nine

by blunted420 August 26, 2008

https://d-2539752235552883301.ampproject.net/1505341213754/frame.html

7

parlay

1) to dilly dally and waste time

2) to appear as if one is working hard, but nothing of value is really being accomplished

Adam just parlayed in undergrad

LUMEN FIDEI & EVANGELII GAUDIUM


The encyclical focuses its theme on faith, and completes what his predecessor Pope Benedict XVI had previously written about charity and hope, the other two theological virtues, in his encyclicals Deus caritas est and Spe Salvi.[1] Francis took, in fact, the work of Benedict, who before his resignation of the papacy had completed a first draft of the text, to which the new pope made additions.[1] Francis explicitly expresses in paragraph 7 of the encyclical: “These considerations on faith — in continuity with all that the Church’s magisterium has pronounced on this theological virtue — are meant to supplement what Benedict XVI had written in his encyclical letters on charity and hope. He himself had almost completed a first draft of an encyclical on faith. For this I am deeply grateful to him, and as his brother in Christ I have taken up his fine work and added a few contributions of my own.”[2]

It is divided into four chapters, to which are added an introduction and a conclusion. The encyclical traces the history of the faith of the Church (from the call of God to Abraham and the people of Israel, to the resurrection of Jesus), discusses the relationship between reason and faith, the Church’s role in the transmission of the faith, and the role faith plays in the building of societies in search of the common good. The text concludes with a prayer to the Virgin Mary, who is presented as a model of faith.[1]

ContentEdit

The metaphor of life as a journey has been used by Pope Francis before, notably in his address to the bishops of Brazil in July 2013. In Lumen fidei, he observes that faith was formally viewed as a light that dispels the darkness and illuminates the way, but later came to be “understood either as a leap in the dark, to be taken in the absence of light, driven by blind emotion, or as a subjective light, capable perhaps of warming the heart and bringing personal consolation, but not something which could be proposed to others as an objective and shared light which points the way.”[3] Part of the purpose of the encyclical is to restore the light of faith to an understanding of its place in the common journey of mankind.

ARE YOU AWAKE?


NICKELBACK “IF TODAY WAS YOUR LAST DAY” 

OMG ! SHARE THIS W THE WORLD ..

OMG, this is the most inspiring story I’ve read in a long time! If you didn’t cry, your heart has turned to solid stone, in my opinion:( THIS is heaven on Earth! I recently was walking past a Greek Orthodox Church and heard their singing through speakers broadcasted through the streets of Columbia SC USA, then decided to stop at the stairs to just listen to the beautiful sounds. I was raised Lutheran at the church across the street but never heard these sounds before. A man with a fistful of $ walked by, looked @ me dressed in jogging clothes & gave me a sour look. I smiled & told him their voices were beautiful. A few minutes later 2 cops showed up, told me to stop begging, get bk on the street and keep walking. I never begged, wasn’t standing there for $ or harassment, I just assumed the church wished to share the msg of God with all who could hear.  I learned a lot that day. My own Grandmommy who raised me in the church across the street stopped going after 50 yrs of being a “member” bc it turned into a bank she couldn’t afford, based on the monetary focus rather than the spiritual wealth it’s suppose to provide. Ebenezer is its name, meaning “stone of help.” These beautiful ppl were members of “CornerStone” church. Maybe their church is the true stone rejected in these end of days lessons we learn from these kind of experiences. No wonder these kinds of beautiful, inspiring, uplifting and ” love-filled-Jesus-messenger-moments ” are so rare these days. The almighty $, fear & ego must be a thing of the past. These souls are made proof it’s possible for EVERYONE to be a true stone of help, rather than a church. God made it possible for all of us to share these stories for a reason. (Thanks youtube:) God is providing the living stones, stones rejected, stones of help…We must make the effort to see what most cannot and be the bridge between heaven & the new Earth. We appreciate the sharing of hope-filled journeys, relationships, bonding of souls through compassion and triumph over material worldly darkness disguising itself as narcissistic, egotistical, greedy sheeple with fists full of $ walking through material worldly churches broadcasting with beautiful voices onto the streets, yet fear reigns in the hearts. Having a prejudice & judgmental view of others who aren’t as wealthy but have beautiful souls and care for others on the streets. Thank you for this opportunity to shift focus from darkness to light. I’m definitely sharing this with all I meet! Happy journeys! May we all be one, in the Universal creation! Namaste!

(Get this, Ebenezer Lutheran Church, where I was raised, is on “RICH-LAND” Street…how’s that for irony?) 

COLUMBIA, SC (Archangels) @ the Capital…Be the example!

PROPHETIC DREAM? 

So, the poor think thats GREAT news. It is the poor, those focused on treasures in heaven that is balanced with the rich in the END. Acts 2:17-21 that reveals who are the sons & daughters, having dreams, visions & prophesying during these signs of the 4 Blood moon TETRADS 2014,2017! Yes, it is NOW & it is US who see the Universal BIG picture, have focus on the unseen & care for the poor, hungry, abused, exiled & persecuted. It is US who are unafraid & messengers. Those who focus on $ & worldly material wealth are obviously those NOT prayed for, by Jesus himself in JOHN 17 when he spoke of those who would come in the end of days, as messengers NOT OF THIS WORLD, AND HATED by the majority who are. I guess it’s clear as to why the pastors & the wealthy are having a difficult time stressing over worldly treasures being monitored, lost and used to balance the equation. Imagine, a world without narcissistic, egotistical, worldly wealthy judging hypocritical soulless zombie meat suits. What you & these pastors spoken of in Jeremiah 22:22 are experiencing is the passing of greed. As long as men die, the sons & daughters who see things for what they’ve always been, now persecuted by the parents who cant, will rise. Just as slavery, hatred and TRUMP WALLS will be turned into BRIDGES OF LOVE, erasing boundaries, skin color and little boxes the rich put the poor in to judge based on material Earthly wealth & focus, which is the opposite of what these narcissistic hypocritical preachers stand for, IS NOT WHAT THEIR OWN JESUS WAS EVEN ABOUT. When did the “RELIGIOUS” zombies loose focus of the true message, sent by God who could care less about your new worldly church steeples, Cadillacs &  worldly focus? Why do you continue to be willfully ignorant of the ENTIRE meaning the Bible presents. The first step is realizing a true messenger’s focus IS NOT on $, it’s on truth, fairness, honesty, love & balance of ALL things seen & unseen. This is higher consciousness! This is the state of the sons & daughters who are HATED by those who exile, persecute & laugh at our message. But, we don’t worry because WE SEE what others cannot. We are growing from the minority into the majority as the systems collapse, the rich become poorer and  hate becomes history. So we rejoice! Change your focus! Where are YOUR treasures? Walls or Bridges? Heaven on Earth could never be with the dinosaurs ways of thinking! We build the bridge, We Are the Bridge! WAKE UP!

THEODICIA, THE BOOK OF TANYA-TZADIK

Study of the Kitvei Ha’Ari (writings of Isaac Luria’s disciples) continues mostly today among traditional-form Kabbalistic circles and in sections of the Hasidic movement. Mekubalim mizra’chim (oriental Sephardi Kabbalists), following the tradition of Haim Vital and the mystical legacy of theRashash (1720–1777, considered by Kabbalists to be thereincarnation of the Ari), see themselves as direct heirs to and in continuity with Luria’s teachings and meditative scheme.

Both sides of the Hasidic-Mitnagdic schism from the 18th century, upheld the theological worldview of Lurianic Kabbalah. It is a misconception to see the Rabbinic opposition to Hasidic Judaism, at least in its formative origin, as deriving from adherence to Rationalist MedievalJewish philosophical method.[15] The leader of the RabbinicMitnagdic opposition to the mystical Hasidic revival, theVilna Gaon (1720–1797), was intimately involved in Kabbalah, following Lurianic theory, and produced Kabbalistically focused writing himself, while criticising Medieval Jewish Rationalism. His disciple, Chaim Volozhin, the main theoretician of Mitnagdic Judaism, differed from Hasidism over practical interpretation of the Lurianictzimtzum.[16] For all intents, Mitnagdic Judaism followed a transcendent stress in tzimtzum, while Hasidism stressed the immanence of God. This theoretical difference led Hasidism to popular mystical focus beyond elitist restrictions, while it underpinned the Mitnagdic focus onTalmudic, non-mystical Judaism for all but the elite, with a new theoretical emphasis on Talmudic Torah study in theLithuanian Yeshiva movement.

The largest scale Jewish development based on Lurianic teaching was Hasidism, though it adapted Kabbalah to its own thought. Joseph Dan describes the Hasidic-Mitnagdic schism as a battle between two conceptions of Lurianic Kabbalah. Mitnagdic elite Kabbalah was essentially loyal to Lurianic teaching and practice, while Hasidism introduced new popularised ideas, such as the centrality of Divine immanence and Deveikut to all Jewish activity, and the social mystical role of the Tzadik Hasidic leadership.[17]

Literal and non-literal interpretations of theTzimtzumEdit

In the decades after Luria, and in the early 18th century, different opinions formed among Kabbalists over the meaning of the tzimtzum Divine self-withdrawal, whether it should be taken literally or symbolically. Bacharach’s Emek HaMelekh took tzimtzum literally, while Joseph Ergas(Shomer Emunim, 1736) and Abraham Herrera, held that tzimtzum was to be understood metaphorically.[18]

Hasidic and Mitnagdic views of theTzimtzumEdit

The issue of the tzimtzum underpinned the new, public popularisation of mysticism embodied in 18th centuryHasidism. Its central doctrine of almost-Panentheistic Divine Immanence, shaping daily fervour, emphasised the most non-literal stress of the tzimtzum. The systematic articulation of this Hasidic approach by Shneur Zalman of Liadi in the second section of Tanya, outlines a MonisticIllusionism of Creation from the Upper Divine Unity perspective. To Schneur Zalman, the tzimtzum only affected apparent concealment of the Ohr Ein Sof. The Ein Sof, and the Ohr Ein Sof, actually remain omnipresent, this world nullified into its source. Only, from the Lower, Worldy Divine Unity perspective, the tzimtzum gives the illusion of apparent withdrawal. In truth, “I, the Eternal, I have not changed” (Malachi 3:6), as interpreting the tzimtzum with any literal tendency would be ascribing false corporeality to God.

Norman Lamm describes the alternative HasidicMitnagdicinterpretations of this.[19] To Chaim Volozhin, the main theoretician of the Mitnagdim Rabbinic opposition to Hasidism, the illusionism of Creation, arising from a metaphorical tzimtzum is true, but does not lead to Panentheism, as Mitnagdic theology emphasised Divine transcendence, where Hasidism emphasised immanence. As it is, the initial general impression of Lurianic Kabbalah is one of transcendence, implied by the notion of tzimtzum. Rather, to Hasidic thought, especially in its Chabadsystemisation, the Atzmus ultimate Divine essence is expressed only in finitude, emphasising Hasidic Immanence.[20] Norman Lamm sees both thinkers as subtle and sophisticated. The Mitnagdim disagreed with Panentheism, in the early opposition of the Mitnagdic leader, the Vilna Gaon seeing it as heretical. Chaim Volzhin, the leading pupil of the Vilna Gaon, was at the same time both more moderate, seeking to end the conflict, and most theologically principled in his opposition to the Hasidic interpretation. He opposed panentheism as both theology and practice, as its mystical spiritualisation of Judaism displaced traditional Talmudic learning, as was liable to inspire antinomian blurring of Halachah Jewish observance strictures, in quest of a mysticism for the common folk.

As Norman Lamm summarises, to Schneur Zalman and Hasidism, God relates to the world as a reality, through His Immanence. Divine immanence – the Human perspective, is pluralistic, allowing mystical popularisation in the material world, while safeguarding Halacha. Divine Transcendence – the Divine perspective, is Monistic, nullifying Creation into illusion. To Chaim Volozhin and Mitnagdism, God relates to the world as it is through His transcendence. Divine immanence – the way God looks at physical Creation, is Monistic, nullifying it into illusion. Divine Transcendence – the way Man perceives and relates to Divinity is pluralistic, allowing Creation to exist on its own terms. In this way, both thinkers and spiritual paths affirm a non-literal interpretation of the tzimtzum, but Hasidic spirituality focuses on the nearness of God, while Mitnagdic spirituality focuses on the remoteness of God. They then configure their religious practice around this theological difference, Hasidism placingDeveikut fervour as its central practice, Mitnagdism further emphasising intellectual Talmudic Torah study as its supreme religious activity.

Theodicy (/θˈɒdɪsi/), in its most common form, is an attempt to answer the question of why a good God permits the manifestation of evil. Some theodicies also address theevidential problem of evil by attempting “to make the existence of an all-knowingall-powerful and all-good or omnibenevolent God consistent with the existence of evil” or suffering in the world.[1] Unlike a defense, which tries to demonstrate that God’s existence is logically possible in the light of evil, a theodicy attempts to provide a framework wherein God’s existence is also plausible.[2] The German mathematician and philosopher Gottfried Leibniz coined the term “theodicy” in 1710 in his work Théodicée, though various responses to the problem of evil had been previously proposed. The British philosopher John Hick traced the history of moral theodicy in his 1966 work, Evil and the God of Love, identifying three major traditions:

  1. the Plotinian theodicy, named after Plotinus
  2. the Augustinian theodicy, which Hick based on the writings of Augustine of Hippo
  3. the Irenaean theodicy, which Hick developed, based on the thinking of St. Irenaeus

The problem was also analyzed by pre-modern theologians and philosophers in the Islamic world. German philosopherMax Weber (1864–1920) saw theodicy as a social problem, based on the human need to explain puzzling aspects of the world.[3] Sociologist Peter L. Berger (1929–2017) argued that religion arose out of a need for social order, and an “implicit theodicy of all social order” developed to sustain it.[4] Following the Holocaust, a number of Jewish theologians developed a new response to the problem of evil, sometimes called anti-theodicy, which maintains that God cannot be meaningfully justified. As an alternative to theodicy, a defense has been proposed by the American philosopher Alvin Plantinga, which is limited to showing the logical possibility of God’s existence. Plantinga’s version of the free-will defence argued that the coexistence of God and evil is not logically impossible, and that free will further explains the existence of evil without threatening the existence of God.[not verified in body]

Similar to a theodicy, a cosmodicy attempts to justify the fundamental goodness of the universe, and an anthropodicy attempts to justify the goodness of humanity.

Definition and etymology

Reasons for theodicy

History

AlternativesEdit

Jewish anti-theodicyEdit

In 1998, Jewish theologian Zachary Braiterman coined the term anti-theodicy in his book (God) After Auschwitz to describe Jews, both in a biblical and post-Holocaust context, whose response to the problem of evil is protest and refusal to investigate the relationship between God and suffering. An anti-theodicy acts in opposition to a theodicy and places full blame for all experience of evil onto God, but must rise from an individual’s belief in and love of God. Anti-theodicy has been likened to Job’s protests in the Book of Job.[56]Braiterman wrote that an anti-theodicy rejects the idea that there is a meaningful relationship between God and evil or that God could be justified for the experience of evil.[57]

The Holocaust prompted a reconsideration of theodicy in some Jewish circles.[58] French Jewish philosopherEmmanuel Levinas, who had himself been a prisoner of warin Nazi Germany, declared theodicy to be “blasphemous”, arguing that it is the “source of all immorality”, and demanded that the project of theodicy be ended. Levinas asked whether the idea of absolutism survived after the Holocaust, which he proposed it did. He argued that humans are not called to justify God in the face of evil, but to attempt to live godly lives; rather than considering whether God was present during the Holocaust, the duty of humans is to build a world where goodness will prevail.[59]

Professor of theology David R. Blumenthal, in his bookFacing the Abusing God, supports the “theology of protest”, which he saw as presented in the play, The Trial of God. He supports the view that survivors of the Holocaust cannot forgive God and so must protest about it. Blumenthal believes that a similar theology is presented in the book of Job, in which Job does not question God’s existence or power, but his morality and justice.[60] Other prominent voices in the Jewish tradition commenting on the justification of God in the presence of the Holocaust have been the Nobel prize winning author Elie Wiesel and Richard L. Rubinstein in his book The Cunning of History.[61]

Rabbi Menachem Mendel Schneerson, the seventh Rebbe ofChabad Lubavitch sought to elucidate how faith (or trust,emunah) in God defines the full, transcendental preconditions of anti-theodicy. Endorsing the attitude of “holy protest” found in Job and Jeremiah, but also in Abraham (Genesis 18) and Moses (Exodus 33), Rabbi Schneerson argued that a phenomenology of protest, when carried through to its logical limits, reveals a profound conviction in cosmic justice such as we first find in Abraham’s question, “Will the Judge of the whole earth not do justice?” (Genesis 18:25). Recalling Kant’s 1791 essay on the failure of all theoretical attempts in theodicy,[62] a viable practical theodicy is identified with messianism. This faithful anti-theodicy is worked out in a long letter of 26 April 1965 to Elie Wiesel.[63]

Christian alternatives to theodicyEdit

A number of Christian writers oppose theodicies. Todd Billings deems constructing theodicies to be a “destructive practice”.[64] In the same vein, Nick Trakakis observes that “theodical discourse can only add to the world’s evils, not remove or illuminate them.”[65] As an alternative to theodicy, some theologians have advocated “reflection on tragedy” as a more befitting reply to evil.[66] For example, Wendy Farley believes that “a desire for justice” and “anger and pity at suffering” should replace “theodicy’s cool justifications of evil”.[67] Sarah K. Pinnock opposes abstract theodicies that would legitimize evil and suffering. However, she endorses theodicy discussions in which people ponder God, evil, and suffering from a practical faith perspective.[68]

Karl Barth viewed the evil of human suffering as ultimately in the “control of divine providence”.[69] Given this view, Barth deemed it impossible for humans to devise a theodicy that establishes “the idea of the goodness of God”.[70] For Barth only the crucifixion could establish the goodness of God. In the crucifixion, God bears and suffers what humanity suffers.[71] This suffering by God Himself makes human theodicies anticlimactic.[72] Barth found a “twofold justification” in the crucifixion:[73] the justification of sinful humanity and “the justification in which God justifies Himself”.[74]

Christian Science offers a rational, though widely unacceptable, solution to the problem by denying that evil ultimately exists.[75][76] Mary Baker Eddy and Mark Twain had some contrasting views on theodicy and suffering, which are well-described by Stephen Gottschalk.[77]

Redemptive suffering based in Pope John Paul II’s theology of the body embraces suffering as having value in and of itself.[78][79] Eleonore Stump in “Wandering in Darkness” uses psychology, narrative and exegesis to demonstrate that redemptive suffering, as found in Thomistic theodicy, can constitute a consistent and cogent defence for the problem of suffering.[80]

Free will defenseEdit

As an alternative to a theodicy, a defense may be offered as a response to the problem of evil. A defense attempts to show that God’s existence is not made logically impossible by the existence of evil; it does not need to be true or plausible, merely logically possible.[according to whom?]American philosopher Alvin Plantinga offers a free will defense which argues that human free will sufficiently explains the existence of evil while maintaining that God’s existence remains logically possible.[81] He argues that, if God’s existence and the existence of evil are to be logically inconsistent, a premise must be provided which, if true, would make them inconsistent; as none has been provided, the existence of God and evil must be consistent. Free will furthers this argument by providing a premise which, in conjunction with the existence of evil, entails that God’s existence remains consistent.[82] Opponents have argued this defense is discredited by the existence of non-human related evil such as droughts, tsunamis and malaria.[83]

Cosmodicy and anthropodicyEdit

A cosmodicy attempts to justify the fundamental goodness of the universe in the face of evil, and an anthropodicy attempts to justify the fundamental goodness of human nature in the face of the evils produced by humans.[84]

Considering the relationship between theodicy and cosmodicy, Johannes van der Ven argued that the choice between theodicy and cosmodicy is a false dilemma.[85]Philip E. Devenish proposed what he described as “a nuanced view in which theodicy and cosmodicy are rendered complementary, rather than alternative concepts”.[86]Theologian J. Matthew Ashley described the relationship between theodicy, cosmodicy and anthropodicy:

In classical terms, this is to broach the problem of theodicy: how to think about God in the face of the presence of suffering in God’s creation. After God’s dethronement as the subject of history, the question rebounds to the new subject of history: the human being. As a consequence, theodicy becomes anthropodicy — justifications of our faith in humanity as the subject of history, in the face of the suffering that is so inextricably woven into the history that humanity makes.[87]

Essential kenosisEdit

Essential kenosis is a form of process theology, (also known as “open theism”) that allows one to affirm that God is almighty, while simultaneously affirming that God cannot prevent genuine evil. Because out of love God necessarily gives freedom, agency, self-organization, natural processes, and law-like regularities to creation, God cannot override, withdraw, or fail to provide such capacities. Consequently, God is not culpable for failing to prevent genuine evil. Thomas Jay Oord’s work explains this view most fully.[88][89]

Gijsbert van den Brink effectively refutes any view which says God has restricted His power because of his love saying it creates a “metaphysical dualism”, and it would not alleviate God’s responsibility for evil because God could have prevented evil by not restricting himself. Van den Brink goes on to elaborate an explanation of power and love within the Trinitarian view which equates power and love, and what he calls “the power of love” as representative of God’s involvement in the struggle against evil.[90

Cortex, Medulla & ZOMBIES?


we must remember the 50s and the intolerance that ran rampant through American forefathers & families. Music, clothes, tatoos, makeup & fingernail polish is a quiet, non violent, peaceful means of protest used by today’s generation to combat the “SHEEPLIZING, ZOMBIFICATION conveyor belts used by the previous, now dying out, much OLDER generations, in order to keep intolerance, hate & separation an ongoing issue among the future generations..  and I emphasize ” PEACEFUL” ways of protest..We have the right to listen to music around the world, yet there are elite older men trying to lock us behind walls where tolerance of worldwide cultures different from Americas would be nonexistent. We have the right to know our ancestral DNA origins, yet to visit our ancestral lands around the world is forbidden? To build walls around our future grandchildren, teaching them to distance themselves from all the world and all that other cultures have to share is INSANE! This is as far from being a part of God’s Universal creation as you can get, yet it is the same enslaving, now dying out elder elite few who claim to be the most valued & chosen by God? One nation UNDER GOD? This is “THE LAND OF DREAMS, yet ALL dreams are to be approved by these wall builders? What about the bridge between heaven & Earth? How can there ever be heaven on Earth if we separate ourselves from ALL that God is? ALL that God has created? Who has the right to judge others based on the music chosen to enjoy? clothes, makeup, nail polish, makeup or lack thereof? Who has the right to say whether or not our grandchildren can or cannot travel to a beautiful land across the ocean where their great grandmother was born and grew up? Where is your DNA origins? Who are your ancestors? What music is shared in your blood? I love country & rock music, but I also found joy & peace in music of the most ancient lands in which Jesus is said to have walked. We already accept the banning of one country’s vid content from viewing in other countries, how much more banning, judgement, intolerance, boxes & walls built for enslavement of consciousness & narcissistic plagues can we take? OMG Sheeple, its not the “American Dream” if you have to be asleep to believe it? WAKE UP!
The closely related Letharia columbiana  (COLUMBIANA?SC?) lacks isidia and soredia, usually bearing instead apothecia.[ (APOTHE-“O”-SIS…C (see?)      I  A. COLUMBIA, SC (C=Central I=intelligence A=Agency) Columbia=Central/Capital/South Carolina=Columbia


A POT:

He

CIA

APOTHECIA:



The Leprose lichen is a lichen with a powdery or granular surface.[1] Leprose lichens lack an outer “skin,” or cortex.[1] If a crustose lichen starts to disintegrate, it will appear powdery, but crustose lichens have a cortex, and leprose lichens do not.[1][2] Leprose lichens have no inner or outer cortex. They sometimes have a weak kind of medulla, but are composed mainly of the fungal hyphae and an algae.

LEPROSY=Flesh zombies=

“WATER”-boy Medulla Oblongata 

https://youtu.be/UfC4u5GCy3I



Both lampreys and hagfish possess a fully developed medulla oblongata.[3][4] Since these are both very similar to early agnathans, it has been suggested that the medulla evolved in these early fish, approximately 505 million years ago.[5] The status of the medulla as part of the primordial reptilian brain is confirmed by its disproportionate size in modern reptiles such as the crocodilealligator, and monitor lizard.

Many authors have indicated an integral link between a person’s will to live, personality, and the functions of the prefrontal cortex.[2] This brain region has been implicated in planning complex cognitive behavior, personality expression, decision making, and moderating social behavior.[3] The basic activity of this brain region is considered to be orchestration of thoughts and actions in accordance with internal goals.[4]

The most typical psychological term for functions carried out by the prefrontal cortex area is executive function. Executive function relates to abilities to differentiate among conflicting thoughts, determine good and bad, better and best, same and different, future consequences of current activities, working toward a defined goal, prediction of outcomes, expectation based on actions, and social “control” (the ability to suppress urges that, if not suppressed, could lead to socially unacceptable outcomes).

Frontal cortex supports concrete rule learning. More anterior regions along the rostro-caudal axis of frontal cortex support rule learning at higher levels of abstraction.[5]

Structure

Function

Clinical significance

HistoryEdit

Perhaps the seminal case in prefrontal cortex function is that of Phineas Gage, whose left frontal lobe was destroyed when a large iron rod was driven through his head in an 1848 accident. The standard presentation (e.g.[46]) is that, although Gage retained normal memory, speech and motor skills, his personality changed radically: He became irritable, quick-tempered, and impatient—characteristics he did not previously display — so that friends described him as “no longer Gage”; and, whereas he had previously been a capable and efficient worker, afterward he was unable to complete tasks. However, careful analysis of primary evidence shows that descriptions of Gage’s psychological changes are usually exaggerated when held against the description given by Gage’s doctor, the most striking feature being that changes described years after Gage’s death are far more dramatic than anything reported while he was alive.[47][48]

Subsequent studies on patients with prefrontal injuries have shown that the patients verbalized what the most appropriate social responses would be under certain circumstances. Yet, when actually performing, they instead pursued behavior aimed at immediate gratification, despite knowing the longer-term results would be self-defeating.

The interpretation of this data indicates that not only are skills of comparison and understanding of eventual outcomes harbored in the prefrontal cortex but the prefrontal cortex (when functioning correctly) controls the mental option to delay immediate gratification for a better or more rewarding longer-term gratification result. This ability to wait for a reward is one of the key pieces that define optimal executive function of the human brain.

There is much current research devoted to understanding the role of the prefrontal cortex in neurological disorders. Many disorders, such as schizophreniabipolar disorder, and ADHD, have been related to dysfunction of the prefrontal cortex, and thus this area of the brain offers the potential for new treatments of these conditions.[citation needed] Clinical trials have begun on certain drugs that have been shown to improve prefrontal cortex function, including guanfacine, which acts through the alpha-2A adrenergic receptor. A downstream target of this drug, the HCN channel, is one of the most recent areas of exploration in prefrontal cortex pharmacology.[49]

EtymologyEdit

The term “prefrontal” as describing a part of the brain appears to have been introduced by Richard Owen in 1868.[6] For him, the prefrontal area was restricted to the anterior-most part of the frontal lobe (approximately corresponding to the frontal pole). It has been hypothesized that his choice of the term was based on the prefrontal bone present in most amphibians and reptiles.[6]