Sandara Reveals What Life Is Really Like In The Philippines
During the summer, Sandara Park went to the Philippines for a summer getaway and seeing the photos even now can make anyone jealous.
CL joined Sandara for a return visit to the Philippines, where she had moved at 9 years old (before returning to Korean at 22).
The two were staying at the Two Seasons Coron Bayside Hotel where they set out to relax with style.
Afterwards, they set out to the nearby island resort to get some beach action in.
Sandara was certainly looking as youthful as ever in the warm Philippines weather, rocking a flower in her hair.
There was a rainstorm there, but that certainly wasn't deterring the two from getting their paddles out on the lake.
Sandara and CL made these rain ponchos look like ultimate fashion statements, which she said she got from Blackjacks.
The food looked pretty great as well!.
Sandara documented the trip for fans with her DARA TV series on YouTube.
For more infomation >> Sandara Reveals What Life Is Really Like In The Philippines - Duration: 1:43.-------------------------------------------
What is a petroculture? Conjectures on energy and global culture - Duration: 1:22:06.
My name is Martha Broad I'm the executive director of the MIT Energy
Initiative—a little out of breath, it was a good workout getting here. I want
to welcome you to our October seminar sponsored by IHS. And we collaborate with
faculty and we're—I'm really pleased to introduce the faculty who have helped us
bring our speaker here today. Rania Ghosn is assistant professor of
architecture and urbanism here at MIT and she's of course with the School of
Architecture and planning. She has a really interesting organization practice
called Design Earth and she along with a partner have founded it. They've—they're
award-winning and she leads the office's work to engage the geographic—to open up
a range of aesthetic political concerns for architecture and urbanism. Her work
engages the geographic to open up a range of aesthetic and political
concerns and critically frames the urban condition at the intersection of
politics, aesthetics, and technological systems, be they energy, trash or farming.
She uses architecture to explore how urban systems change the earth and speculate
on ways of living with legacy technologies such as oil fields and
landfills. And I will leave it at that— it's a fascinating set of work that she
does and I'm going to have Rania now introduce our speaker. Thank you, Rania.
Good evening everyone and thank you for joining tonight's event.
It's my distinct pleasure to welcome Imre Szeman for a talk and a subsequent
panel conversation on what is petroculture. I'd like to begin by thanking
the MIT Energy Initiative for sponsoring this event and for the Department of
Architecture for hosting us. I was delighted when this past spring the MIT
Energy Initiative Director of Communications Emily Dahl and her team
expressed interest in an event that expands the Initiative's pivotal role
beyond the excellent scientific and engineering research to engage methods
and insights from humanities, aesthetics, and design and conversations on energy
and energy transitions. In 1833, Joseph Etzler, a young German engineer, published
a utopian treatise promising a paradise within the reach of old man without
labor by powers of nature and machinery. The inscription of them the frontispiece
offered an immediate gloss to the social ideal.
It reads: "toil and poverty will be no more among men. Nature affords infinite
powers and wealth." Over the last two centuries, Etzler's
world was made
possible, in part at least, by an abundant energy machine of fossil fuels—of coal
gas and oil—that are cheap, accessible, and a rich source of energy. Petroleum
and its extraction, refining, transformation, subsequent refining, and
consumption has shaped our physical and cultural environment across scales and
yet most of its technological geographies remained for most of us out
of sight and external to representation. Scholars have recently begun to address
oil's essential role in modern life and we are lucky tonight to host one of the
most important voices in this emerging field of energy humanities. How do we
think today about geographies of energy at the point when oil has shed its
developmental promises and when projections about fossil fuel depletion
and the need to manage climate change formulate the desirability of a
future energy transition? The task of making visible the oil
landscape seems important to me at least on two fronts. One is the question on how
do we live with legacy technologies such as oil fields and pipelines? In 2012, the
French philosopher Bruno Latour wrote that the real lesson of
Frankenstein was not that we should or could prevent the creation of
technological monsters, but that we should love our monsters—that creators
need to care for their creation. The age of oil invites us to revise our
disciplinary framework to think, for example, on the intertwined dimensions of
history, urban, cultural, aesthetic, literary, and environmental when
narrating the past and future of oil world capitals becomes significance. How
do we think of site such as Baku, Tulsa, Los Angeles, Houston, Dammam and
Stavanger. On a second point, the lessons of the age of oil also present telling
stories for contemporary efforts in energy diversification and transitions
to avoid possibly that the Green Revolution produced dirty matters of
geography. Much of the promotional culture of sustainable alternatives
often perpetuates a series of energy myths to quote the historian George
Basalla. Most importantly, that any newly discovered source of energy is assumed
to be without faults, infinitely abundant, and to have the potential to affect
utopian changes and society. These myths persist until a new source of energy is
deployed to the point that its drawbacks become apparent and the failure to
establish a utopian society must be reluctantly admitted. The next new
source of energy is not treated any differently. Instead, the recently
discarded energy myths are resurrected and bestowed upon the newcomer. The
transition to future energy regimes should maybe be accompanied by a reflec—
by reflection on the geographies upon which the current petroculture
rests. No little task. I'm very happy to host Imre this evening to
start to make this conversation—to move this conversation on how do we make
visible and speculate on oil significance as a prominent material and
for structural and imaginary in the early 21st century?
Imre is Canada Research Chair and cultural studies at the University
of Alberta and professor of communications and culture at the
University of Waterloo, Canada. He conducts research and teaches in the
areas of energy and environmental studies, as well as critical and cultural
theory, and social and political philosophy. Imre has been curating a
series of conversations on how we understand the questions of energy and
actively engage the social and cultural changes that are necessary to enable
energy transition, namely the transition from oil to other energy systems in our
time of uncertainty and climate change. Recent books that he's co-edited include
—and of course I forgot the couple of images that come to that—but this is the
recent books that he's recently co-edited which includes Fueling Culture,
Energy Humanities, and Petrocultures, all published within the past few months
along with others that maybe do not fit neatly into the theme of tonight's
evening, but it's been a it's been a good year so far—a few more months to go. So
these three books integrate energy and in particular petroleum as a key partof
contemporary culture. They bring together an interdisciplinary approach, drawing on
insights from literary and cultural studies, environmental history and eco
criticism, political economy, political ecology, post-colonial and globalization
study, and materialism old and new. Such collection of works investigates the
discourses surrounding oil in contemporary culture while advancing and
configuring new ways to discuss the cultural ecosystem that it has created.
They also contemplate the imaginaries and meanings when life is no longer
shaped by the consumption of fossil fuels.
Rosalind Williams and Caroline Jones have generously made the time to respond
to Imre's talk this evening. Rosalind is Bern Dibner Professor of the History
of Science and Technology and has served as program head of STS from 2002 to 2006.
Her main scholarly affiliation is the Society of the History of Technology
(SHOT) of which she served as president in 2005-2006 and from which she received
its highest award the Leonardo da Vinci medal in 2013. Her first three books—
Dream Worlds, Notes from the Underground, and Retooling—addressed the question of
what are the implications for human life both individual and
collective when we live in a predominantly self-constructed world? Her
new book, The Triumph of the Human Empire, surveys the overarching historical event
of our time—the rise and triumph of the human empire, defined by the dominance of
human presence on the planet. Caroline Jones is professor at the MIT School of
Architecture and Planning. She studies modern and contemporary art with a
particular focus on its technological modes of production, distribution, and
reception. And on that, she's responding to a talk by the artist Mark Dion
tomorrow night around his exhibition here in town at the ICA. She's published
on subjects ranging from Clement Greenberg to John Cage to new media to
biannual culture in her most recent book, The Global Work of Art. Her edited
volumes integrate the possible agency of representation and experience more
precisely in our cultural context, and these include picturing science,
producing art, sensorium, embodied experience, technology and
contemporary art, and experience cultural cognition and the common sense. She's a
fellow at the National Humanities Center and part of her project is to advance an
ongoing research tentatively entitled "Contested Visibilities and the
Anthropogenic Image," a book that she's writing in collaboration with historian
of science Peter Galison and through which she examines historical cases that
show contested moments of picturing human generated ecological catastrophe.
In a modest way, I contribute to this conversation as an educator, an urbanist,
and a designer with works on and research on energy.
These include ongoing design research on territories of oil in the Middle East or
a graduate research seminar that advances the role for designers in the
physical and cultural environment of energy. This is part of a wide array of
research here in the Department of Architecture which along with Caroline
and myself extends to environmental modeling and building technology, urban
studios from the Center of Advancement, urbanism and material research on
automated composite housing, and portable energy harvesting solar textile
kits—only to name a few. I very much look forward to how tonight's talk and
conversation will continue to grow here and without further ado please join me
in welcoming Imre Szeman to MIT.
Thanks very much for that introduction. Thank you everybody for coming today. So
when I had an idea of a different presentation than the one I'm gonna give.
When I looked at the poster that Rania sent me, this was what it was listed that
I was going to talk about and I was a little bit surprised, but what I had kind
of indicated—what I had sent to my...my respondents was actually the—
something about the first one—how you can use energy as a critical component
of cultural and literary studies. But it seemed to me that it was equally
important, and especially for people who are not already doing this work in
what's called energy humanities, to address together kind of give you some
background on these other two elements and so that's what I'm going to be
talking about today. And I'll transition at the very very end into it talking
about energy and relationship to a literature and culture. So six years ago,
about six years ago, the petrocultures research group was established with the
aim of developing a sharper understanding of the ways that we use
and abuse energy. Its immediate intention was to examine the social, cultural, and
political implications of Canada's turn-of-the-century leap into the ranks
of the world's oil superpowers. Our interest in energy arose in part as a
result of working at the research university closest to the Athabasca tar
sands. In Edmonton, where the University of Alberta is located, it's hard not to
see oil everywhere, and not only in the physical infrastructure of refineries,
but also in its social costs and consequences—labor dislocation, inflated
housing prices, alcohol and drug abuse, and rates—higher rates—high rates of
sexual violence and family dysfunction. Very quickly however, petroculture
scholars also began to grapple with other, larger questions.
What is energy for in our society? How does the availability of relatively
cheap energy affect how we socialize and relate to one another? How does energy
shape the form of culture that we inhabit and of cultural development? What
are the inequalities that come with fossil fuels and what is stopping
renewables from carrying these same inequalities forward? I have to just
mention on this last point, I feel like there's a kind of a a very strange
connection that we've made, and we imagine that if we have solar power or
other kinds of renewables suddenly there'll be all other kinds of social
inequalities will be addressed as well. I'm not sure how this kind of connection
got made but I feel like it's there in our social imaginary. We moderns still
tend to take energy as a largely neutral aspect of social life, as little more
than a dead input into the motors of a society's form and rationale originates
at a distance from coal mines and oil fields. But the forms of energy we use,
and how we use them, shape society through and through, and not just in how
we work, say in factories instead of fields, or in how we move around using
horsepower instead of horses. This is what we mean by petrocultures, the term
that gives our group its name. Petrocultures is the global culture we find
ourselves in today. It is the name for a society that's been organized around the
energies and products of fossil fuels, the capacities it engenders and enables,
and the situations in context it creates. It's not just that our physical
infrastructures depend on oil and gas, or that our social and economic practices
have been organized around easy and cheap access to fossil fuels. The
relationship to our dominant energy form is deeper, pervasive, and constitutive. To
say that we inhabit a petroculture is to say that we are fossil fuel creat—
creatures all the way down, all the way through. Our expectations, our
sensibilities, our habits, our ways of being in and moving across the world, how
we imagine ourselves in relation to nature as well as in relation to one
another, these have all been sculpted by, and in relation to, the massively
expanded energies of the fossil fuel era. To give just one example, in the
potential shift from gas to electric powered cars now promised us, what is
rarely questioned, all too rarely questioned, is the necessity of the
automobile itself. As inhabitants of a global petroculture, we have all come
to expect the mobility, freedom, and autonomy of mechanized movement by land,
air, and sea. Those parts of the world that don't yet have a car in every
garage see it as an index of economic and social progress, a sign of having
joined the modern community because at long last they are able to use energy at
the same level as those in the global north. Over the course of this century, we
will need to undergo an energy transition— a shift from an economy and
society based on energy derived from fossil fuels to an economy and society
based on a mix of energy forms. This transition, if we in fact undertake it,
will constitute the greatest experiment— the greatest social experiment— in human
history. A planned, plotted, and predetermined
shift from one kind of society to another— from the petrocultures we
inhabit today to some other form of society.
Real energy transition has to involve social, political, and cultural transition
too, with attention to how energy has shaped us and the importance of energy
to human collectivities.
We should not imagine that we carry out in our environmental duty when it comes
to energy by asserting that we all stay away from the dirty stuff and hope
scientists come up with lots of clean stuff. At petrocultures, we see this
energy transition as an opportunity for a transition too to the kind of society
many of us have long imagined—collective, equitable, and just in all of its
practices and principles. Just how might we trigger a transition like the one I'm
describing? My comments today draw, in part, on an experiment in collective
thinking and writing that petrocultures carried out in which I lead called
After Oil School. Thirty-five scholars, politicians, and artists spent four days
together mapping out how we might engage in transition which resulted in this
small book here called After Oil, which there's free copies of
up here if you're interested and you can grab at the end of the talk. And I guess
what I'm gonna be talking about connects energy transition with cultural
transition and then at the very end I'm going to turn to a discussion of
cultural analysis in relation to energy. So four parts: just what is oil? Oil
composes space and shapes culture. It modulates our lives including on the
clothing we wear, the objects we use, the buildings we occupy, the spaces we move
through, the daily routines that structure everyday existence, our habits
and perception,s our commitments and beliefs. Oil, as a metonym of the larger
fossil economy, names a way of organizing society of bring— of bringing people
together and of keeping them apart. Oil modulates everything not because of some
natural or magical property of the energy source itself. Rather, oil
expresses a social system bound up historically with the rise of modern
industry and industrial capital, including the creation of an industrial
working class, the birth of middle class opportunity and material
privilege in the West, and the mirrored acceleration of precarity and mass
unemployment across the globe. Energizing the labor process at the site of
production increased the productive capacity of workers, but it also gave
business owners a solution to the rising cost of labour. Today, we call these
phenomenon automation, offshoring, and capital deepening, yet as economic
strategies all three depend on more and more non-human energy in the form of
transportation and more efficient machinery. To describe oil in this way is
to view the problem of energy transition from an unfamiliar perspective— as the
object of a social challenge. For to transition from oil to some other energy
source will entail—whether we like it or not, whether we participate in the
process or not—it will entail the unmaking and remaking of our social
worlds. Undeniably this prospect is daunting, even overwhelming, but might its
challenges also offer surprising promise and possibility?
What is intentional transition? If oil so saturates our cultural and social
imaginary then what is one to do? What options are available to us in the midst
of this tectonic transition that is moving underneath our feet and
circulating in the air we breathe? Given that we are already deep in the midst of
transition, if perhaps not an intentional one, not an intentional and focused one,
where should we locate ourselves? The default position is a disabling one. It
is to assume that this transition is a purely technological problem that will
be resolved through technocratic solutions. Such a position assumes that
responsibility can be entrusted and hand it off to someone else.
Reinforcing this default resignation is the embedded assumption that
the market will resolve the crisis. This due.. too presumes that only—that the only
intentionality needed is that of market forces, and that
we as individuals and communities need not participate in shaping, hoping, or
imagining except along narrowly defined consumerist lines. To accept this
default position is to abdicate agency. It's to abandon to someone else the
creative act of making the world and the values that it will hold. An intentional
transition reframes the energy question as a humanistic one requiring our vote
in the matter, our intentionality, agency, and the
assertion of values and desires that we hold. As such, it begins by taking account
of where we sit historically, where we find ourselves in terms of our
infrastructural dependencie, and our effective, and indeed even our erotic attachments,
to the fossil economy. An intentional transition begins by reckoning
candidly with the problem of the path dependencies that are required for
survival in a post oil economy and with an acknowledgement of the attachment to
desires realized under the fossil economy. But it then moves beyond oil to
a reckoning with the failures, the block desires, the pain and the penury, the
inequality and injustice which the fossil economy could not resolve under
its terms of management. The principles of intentional transition— people always
ask me like "what, what do we do about it?" so I'm finally going to tell you. An
intentional transition, as I said, is premised on agency, on the conscious
participation and mobilization of people in communities. In this respect, conscious
participation cannot be reduced to the meager practice of constituencies being
brought into a discussion after the terms of the debate have already been
set. It means people being brought together to establish the framework for
the debate from the start so that its terms and its conduct conforms to their
hopes, their needs, and their values as individuals and communities.
That should be the very first one of that—that's agency mobilization.
Second: collective stewardship. An intentional transition is premised on
collective stewardship, on the avowed right of people in their communities to
own, manage, and develop the energy resources that conform to their desires
and needs, and their support for ideals for reproducing and producing the health
of their communities and the values they hold. In this sense, public control is
distinct from the prevailing tendency toward private control and increasing
private management of this epical of transition. Why can't energy be something
akin to water? Something—a good—that is managed by all of us? Third: quality. An
intentional transition has to be premised on equality, on the rights of all
peoples and communities to adequate energy resources for survival.
It's to acknowledge that life under the fossil economy did not fulfill for many
people or communities this basic human right and that the fossil economy
produced wild inequalities that left much of the world behind while
conferring the privileges of energy along unfair and wholly undesirable
racial, national, gender, and class lines. In the old world prior to transition, you
were rich because you happen to inhabit a part of the world that had oil under
it. That can't be possible going forward. Fourth: ethics of use. An intentional
transition is premised on a clear understanding of the ethical dimensions
of energy use and the hierarchy of human priorities. Intentional transition means
collectively sorting out the moral differences between the use of energy
for more elementary needs—that more elementary needs we all have for food
water and the basic essentials of life— and the surplus material and immaterial
desires that energy quite literally feeds and fuels. Fifth: sustainability. An
intentional transition has to be premised on sustainability. It distinguishes
quite clearly between accepting the risk of an increasingly obsolescent fossil economy and embracing the opportunities of an after oil economy in opportunities of an after oil economy in
which energy is thoroughly socialized and generated within a framework of
sustainability. Sixth: a redefinition of growth. An intentional transition is
premised on growth and development, but it does not take these terms as
self-evident. Instead, it redefines these much abused terms as something distinct
from business as usual. In the after oil economy, growth and development are tied
to the social values articulated above and joined to a new ethics of resilience
and sustainability. Growth and development are taken out of the hands
of the economists and given back to the people—
apologies to any economists who happen to be here. Final section: transition
desire. Some of the challenges involved in intentional transition can be
grasped by considering just one of its many dimensions—shifts in how desire is
coordinated by and in relation to the use of fossil fuels. We live, especially
in the Western world, in an era of unmatched material plenty in which
desires are indulged and encouraged encouraged no matter how trivial. A
consumerist ethos pervades our culture and for man it appears that we inhabit, in
the words of former American President President Herbert Hoover, the world of
the constantly moving happiness machine. This incredible cornucopia of the 20th
and early 21st centuries—this thing called the great acceleration, what
others called the great derangement since 1945— would have been unthinkable
without a cheap, portable, seemingly infinite source of energy in the form of
petrocarbons or oil. As we've seen our dependence on oil has had
unforeseen but profoundly dire consequences on the ecological health of
our planet. Attempts to address this crisis have
largely concentrated on advocating transition to more renewable forms of
energy, yet as critics such as the great geographer, historian, scientist, writer
about energy, Vaclav Smil, points out—as he points
out, many works, for him at least it seems unlikely that forms of renewable energy
will in the near future be able to supplement our current energy demands
let alone supplant them. Our present circumstances amount in part to a crisis
of desire whose resolution may depend less on finding new forms of energy than
on restraining, curbing, or reshaping what looks to be a limitless desire provoked
and fueled by consumerism. Such a formulation sits uneasily with the
modern temperament. And in the face of promises of unrestrained plenty the
suggestion of restraint smacks of puritanical sanctimony. Who are you to
tell me to forget forgo my desires, you might ask? Nevertheless, tackling the
question of desire need not require the suppression or even renunciation of
desire, but as many critics have argued, its redirection. If life in consume—if
if life in consumer society promises a dream of endless ease and joyful
satiation and satisfaction, its critics for a century now have pointed
out, have pointed precisely to the profound gap between this dream and
actual lived experience, noting that the actual pleasures and happiness
experienced fall fall short of those promised. To such critics the consumer
citizen appears very much akin to a dog chasing its own tail, pursuing an elusive
goal that can that it can never achieve no matter how fast it runs. Given the
frequently noted intimate connection between petroleum as primary energy
source and the deterritorialization, intenification
and acceleration of production, it is to be wondered whether the
transition from fossil fuels might itself offer new opportunities to
satiate human desires for things as a more intimate connection to local, social,
and natural communities, fulfilling work, and free time. I lied, there's one other
section. And this is back to that beginning part about culture and
relation—energy in relation to examining culture. And I guess I could speak to the—
I gave a paper to my colleagues who are gonna comment on it, but I think
this short page will will speak to that as well.
Like no other text that I've encountered to date, a book by the novelist and critic
Amitav Ghosh called The Great Derangement, links the modern novel to
the era of oil. In part, this book by Ghosh constitutes an extended and expanded
analysis of what he has called the novel's failure to take on the oil
encounter. What Ghosh has said, Ghosh is originally from India, he's puzzled why
in an era in which oil has been so important over the 20th century, there
are very few novels at all that speak about oil, that address it directly. He's
surprised that the American novel in particular seems to have no interest
whatsoever in the substance that gave it— gave the United States its power, much of
its power in the 20th century. He's surprised that it only appears as a
subject matter in some novels—in very few novels and generally in
post-colonial novels. And we can argue with Ghosh about this,
but I would say that one of the surprises that I have had as
somebody who's been more and more interested in energy is the degree to which I don't
find it represented in the objects that I'm most interested in.
Then one can run around and find like examples where counter-examples... but
they're really just minor examples given how essential this commodity has been to
our lives, to shaping who and what we are. It's interesting how this very very
dominant, important, culturally important form seems to have no interest in it
whatsoever. But Ghosh poses another question now—he asks why hasn't the
novel made climate change central to its depictions of contemporary reality? Ghosh
remarks "few indeed were the quarters that remained unperturbed over the last
few years by climate change but literary fiction and the arts appear to have been
among them." Shortlist for prizes reviews and so on betray no signs of a heightened
engagement of climate change. And indeed, that's true of the last year of
literary lists for literary prizes. We seem to be interested in the—in
narrative self development, in the unfolding of the liberal subject, in the
encounters that a subject has societally. That seems to be our fascination—with
the with this subject, with the individual, with the individual's
experience—that's what the novel has become about. And what Ghosh says about that
is that, in a way, it has to do with the fact that literary fiction, and this is a
quote from him, it derives from the grid of literary forms and conventions
that came to shape the narrative imagination precisely the period when
accumulation of carbon in the atmosphere was rewriting the destiny of the earth.
The forms and conventions that he points to are ones in which the novel mirrors
developments across the humanities and social sciences—the production of the
modern worldview in which nature was moderate and orderly,
when regularity and predictability came to inform the practices of science as
much as the operations of governmentality, and when the individual is
championed over the collective in liberal philosophy as much as in the
novel's individualizing imaginary.
These are more specific claims than the production of the expansionary drive of
the... the cultural, the kind of energy unconscious that I've been narrating
here, but they articulates some of the same intuitions about the link between
culture and society and energy and name some of the limits and problems of the
literary and other representational forms when it comes to global warming.
Ghosh asks, "is it possible that the arts and literature of this time will one day
be remembered not for their daring, not for their championing of freedom, but
rather because of their complicity in the great derangement?" End quote. Is it
that they're going to be remembered for their collective imaginative failure in
the face of global warming? We need to consider a transition not just in energy
forms, but in our social forms and practices too as I've been saying
throughout this presentation. Might this include one of my objects of interests—
my object of scholarly interests—the novel and other cultural
forms that grew to life when energy was cheap and abundant? Thanks very much.
So possibly to respond to the provocation of literary and cultural
works responding to energy and energy transitions,
Rosalind do you want to follow up on literary attributes of the works? Yes, thank you. Because I want to take on Ghosh. Yeah, I think he's wrong. But actually, not about, not talking
about today's work. I double majored in history and
literature, so I'm here to tell you about, there'll be two examples from history and three
from literature, works that absolutely address these issues. And the
problem with energy is that it's everywhere and so it's hard to see. It's
not a thing; it's a relationship; it's a force and we often see the thing, but you
know it's like seeing the petroleum, but not the energy—it it doesn't have to be
petroleum in your car, anything that could drive it would work—but we see the
petroleum and that becomes what we focus on.
So first of all I just want to say there is a sub-discipline called the History
of Technology and it has a lot to say about the history of energy, but it's
often intertwined with the history of material things. Some matter and energy,
as we all know, are transferable and they go together and they often go together
in in history. But what's interesting about the history of technology is that
people who practice this also try to work in social organization so it's the
intertwining history of energy, matter, and social organization. So I...one book I
wanted to describe as an example of this has just come out, or quite recently, and
this is James C Scott's book Against the Grain that's titled after a novel, a
French novel, if you don't already know that,
subtitled A Deep History of the Earliest States. And his history of energy begins
with fire and he talks a lot about the invention of fire as being so important
in increasing human energy ability because it allows you to digest food
much more quickly. The colon can be a lot shorter in the brain can be a lot bigger.
So he describes this as kind of the beginning of human history in and of
itself is the technology of fire and he also talks about the transformation of
the landscape and claims that the age of the Anthropocene really began back as
soon as you had fire, you were transforming—you being humans—you were
transforming the face of the earth. But he also has a very interesting
description of the use of grains as opposed to other sources of food for
humans, other sources being legumes or root crop,s but he talks about the
favoritism for grains because they are more readily measured and weighed and
can be seen when they're harvested and
they're harvested all at once and you can't hide
them and therefore they're very good for states or state-based actors that want
to tax. They're much more amenable to the taxation—that is the the grains of wheat,
barley, rice, maize—than other forms of food. So he's claiming that the
extraction of energy from grains was favored because of social organization
and it was not necessarily just a sun given preference. That started me
thinking about whether fossil fuels could be thought of in a similar way. In
other words is...to make money off of fossil fuels it's a lot easier, I think,
this is my hypothesis, than looking at wind or water. Anyway, I just throw that
out of something to think about. And the work of a historian that really
gets us thinking in a new way about the history of energy. Howeve,r this is not
new and I also want to tell you or remind you maybe about the work of Lewis
Mumford called Technics and Civilization, published in 1934, where he is taking,
well let's see, Scott would call it a package,
Mumford calls it a technological complex. He's describing periods of
energy use that are coordinated with periods of material use in social
organization. And he terms them the eotechnic, the paleotechnic and the neo
technic, and in this fascinating book he describes each of these technological
complexes in the historical order and weaves in their discussion of energy,
matter, and social organization. So just for example, the eotechnic, it's about
the year 1000 to year 1750 in the West, when, and he's very generous in
describing the innovations that were made particularly in service...in harnessing
the service of wind and water, and he says as a result of these, you know,
efforts in that period, a large intelligentsia could come into existence,
also great works of art and scholarship and science and engineering could be
created without recourse to slavery. It was a release of energy, a victory for
the human spirit. This is what I like about Mumford he's, I mean he's dated in
many ways, but he's always talking about human desires as well as matter and
energy. He also talks about the material of wood and glass as being
characteristic of the eotechnic. The paleotechnic—that's the bad period;
that's fossil fuels; that's coal and iron. And then the neotechnic, he's very
positive about this or hopeful. He's writing remember right just when
electrification is taking place worldwide and he says no longer, you know,
is energy dependent on the coal mine because electricity can be produced in
very different ways. You've got much more variety; it's much more portable.
It's very optimistic, probably too much so, but it's fascinating to go back and
look at his predictions for the neotechnic phase in light of where we
are now. And it's holistic and it's exciting and that's...that's an example of
what a great historian can do. Now, what can great writers do? What does
literature add to this? Literature reveals the energy that it is often
hidden because it's mixed up with so many other human activities and matter—
materials. In other words, literature can go back to the incarnation taking the
abstraction of energy and showing how it is embodied and made tangible in human
life. Literature also sees energy whole. It sees energy from human experience
from the inside out, where many dimensions of energy use are integrated
in one life. So I'm going to give you three examples
from literature—U.S. literature—and I owe this whole part of the talk to Leo Marx.
Okay, one—Moby Dick is the oil-based novel and if you know if Ghosh doesn't
know that, he better reread Moby Dick. This is where the...with the age of sail
and wind is turning into the age of oil before your eyes because you're chasing
whales and you're chasing them for their oil. And if you really want to get
carried away with the power of what Melville does in this book, published in,
actually October 18th, I looked it up— October 18th, 1851. Go to the
tryworks scene, chapter 96. The tryworks are where on the ship
that's on the water, between the wind and the water, you have a fire and you're...
you're essentially distilling the whale blubber and extracting the oil from it
and you are feeding the fire with it— kind of leftovers of the blubber, so you
start the fire originally with the wood but from then on it goes with the whale's
own body feeding the fire. The whale supplies its own fuel and burns its own
body and this passage ends, "then the rushing Pequod"...that's the boat, the the
ship..."thus the rushing Pequod freighted with
savages, laden with fire, and burning a corpse and plunging into the darkness..
the blackness of darkness seemed the material counterpart of her monomaniac
commander's soul." And if that doesn't capture tonight's news, I don't know what
does. As if, you know, just reread Moby Dick and and you've done the most
important thing. Second though, here's a book you haven't heard of, but it was
written in the 1890s. It's about Maine. It's called The Country of
the Pointed Firs. It's very quiet and the reason I bring it up is because it
focuses on where energy systems have retreated.
I mean Maine used to be a big shipping area.
It was no longer that way by the 1890s. This is a novel about a place where energy
has retreated and used to be there and is no longer. And I think we always kind
of look at where energy systems are going; I think it's also worth looking at
where they're sucking away activity and where they're, well in Leo Marx's words,
he said you know the Industrial Revolution is taking place offstage. In
other words, you're in Maine and you're seeing the results of it by the retreat
of energy from an area, and this also is very relevant. Second section of
The Times today, front-page story about small cities in the U.S. and how they're
at such a disadvantage compared to large cities—same story. Third one, again this
is the education of Henry Adams, now if you haven't done it lately, go back and
read chapter 25, The Dynamo and the Virgin, where Adams is being shown around
the Paris Exposition of 1900 by his friend Samuel Pierpont Langley, as in
Langley field. They're looking at things and Langley just goes to the energy. He
wants to go to where the force is and it begins a sequence of chapters on
force as the clue to human history— the sequence of force being what Adams
recognizes that he is seeing around 1900. And it's not just the Dynamo, it's also
all these scientific forces like x-rays that he can't understand. They're just
they're anarchistic; they're chaotic. And he asked what does this mean for
civilization? So, oh boy, I wish I could read the whole thing, but let me...let me
just say, he's bowing down to the Dynamo, worshiping it as if it were the Virgin.
And he's saying the Virgin used to be the the locus of desire because sex is
power, sex is force, but now we don't worship the Virgin, we worship the
Dynamo. What does this mean for a civilization when your worshipping
man-made force as opposed to supposedly a god-given force? Anyway, he says, you
know, he finds himself lying in the gallery of machines at the great
Exposition of 1900, his historical neck broken by the sudden eruption of forces
totally new. Okay, this is just a little sampling, history and literature have a
lot to say. And okay, that's all I really don't need to say myself. I'll let them
speak for me. Thank you. All right, I'm going to try and speed through this so
we can get to our own conversation. I tried to do a little bit of applied
Szemen so that we could think about the force of his argument and what he's
recommending in Energy Humanities. I should wave that book around, but I can
do it later...is that we radically rethink as historians and culture writers of
periodization. For myself, I want to introduce into the conversation the Foucauldian
and Delusion concept of visibility and invisibility, so that when
we look at a cultural object we can ask what is it making visible and what, by
extension, is it writing out or not making visible through the very same
regimes? And then finally, I was very struck in the paper that he sent, which
he didn't give, by this concept of unlike coal, petroleum's capacity to be
dissociated and to dissociate us as subjects from the source of our energy.
You know, coal was this rock you, you know, shoveled it in to something that you
were making energy out of, whereas with, you know, with electricity you have, you
know, the dissociation from the source which I thought was an extremely
interesting heuristic. So taking his idea of periodizing history differently, we
have both the materials that could periodize these epochs, but we also have
the kind of energy produced and...and once you get electricity of course,
everything is fungible, right. The source that powers the Dynamo could be steam,
could be wood even, could be coal, could eventually be oil, could be nuclear
power, and so on and so forth. But taking these periodizations, I
thought it was interesting to just plunge you into one of the great
chestnuts of Modern Art History, which is Turner's Rain, Steam and Speed and this is
dissociation in action, in a certain sense. So so posh a Roz
Williams conversation that we just had the benefit of her insights to
literature, it may be about energy, but it is also making invisible the source in
terms of the minds where the coal is being extracted, in terms of what's
happening in Wales, right, this is outside Londo,n we're seeing speed itself. Right,
we're having the ideology of speed and and kind of fluidity of motion created
for us. There's a lot more to be said, but I just want to throw this out to help us
think about these capacities of the human you know to not visualize while
they're visualizing, right, this...this complicated heuristic. Interestingly, we
can see in some of the paintings of modernism the unevenness of energy
distribution, even within the supposed you know hegemony of Europe itself, right.
We can see that in Italy, you know, the futurists are still depicting horses;
they're still struggling with the idea of animal power building their cities,
whereas in Paris by that point, you know just eight years later, you have a
sense of energy completely free-floating, completely, you know, denying its sources
and sort of ideologically producing itself as a machine turning quickly,
right, without...without source without... without material. What Szeman argues in
some of his work is that petroleum but, you know, I'm going to generalize this,
that the human discovery of different sources of energies are world making
devices. Right, that they produce worlds through their capacities of shrinking
space and time and increase these ideologies of fluid movement. In my
own domain, you know this is just what I talked about, what I find interesting
about the art of the 1960's is that you do begin to get a visualization or a
visibility for the extraction, for the stuff itself, for the material, and for
the complex social costs and institutions and infrastructures that
are built around energy extraction. And here is just, you know, two well-known
examples. Robert Smithson, the great theorist of
entropy, engaging in...in a way, returning the asphalt to the earth, in this gesture
that he does in Italy, Hans Hakka, a much more organized in his
institutional critique, creating an entire narrative around oil industries,
extraction industries, funding culture precisely to make their pollution
invisible. Right, there's a book called Oil Washing, you know, which is really
about these these cultural operations, so it's interesting that this enters the
art world specifically. But in Walter de Maria's lightning field, you know, you
have a focus on energy in a kind of pure form, so what is being made invisible
even as the energy of electrical, you know, electrical forces around the earth
are being made visible? Well if you actually go here, it's a virtual ritual
of beautiful invisiblizatio,n in a way. Right, you...you don't...you don't see the
wires that are hidden in this rustic cabin; you don't see, you know, I mean, in
other words, it's...it's all about creating a kind of technological sublime and what
James Nisbet calls this sort of...you know this energic domain,
but the art really functions by mystifying how the poles got there or
how they're attached or how they, you know, how they, where the titanium comes
from to sharpen the points and so on and so forth. And this is not, I would say, a
critique of, you know, all of art. I think we just have
to understand that art is engaged in a variety of operations where energy is
clearly an obsession of artists, but it doesn't always get us to this transition
that we need to...that we need to make. Alternative forms in...in Szeman's work are
just trivial in terms of our addiction to oil, so that's just something I want to
surface for our discussion. I think in...in the end here I just want to leave you
with two broad heuristics of the many we've talked about—a kind of critical
Anthropocene narrative, what have we done or what we have done. And here I'm just
showing you Richard Misrach's great... one of the many photographs from his
cancer series where he...he also talks about petrochemical America, and
contrast that with this idea of the utopian chthulucene, as Donna
Haraway has called it, we have to work...practice on pronouncing that, what we
might yet manage. And here I'm showing you a piece from an artist that I've
recently written about, Annika Yi, in terms of bio fiction. And I'm finding
this realm of what I'm calling bio fiction—this kind of art that, you know,
partners with bacteria in this case or might involve insect life or, you know,
might create a Brancusi sculpture for a hermit crab to take up in the case
of pier weave. I'm interested in these forms because I think they might propel
us toward this kind of radical reimagining of our place. We are symbionts
and almost nothing in our culture helps us acknowledge that and acknowledge how
dependent we are on a million other life forms, some of which are in our body,
right, we have more cells of bacteria than we have cells that are human in our
body. So, you know, in a way I leave us with this this kind of new edge of the,
let's try it again, chthulucene, you know, because it
kind of returns us to Wilson's question of how will humans...how will humans be?
How will we evolve? Will we evolve greater partnerships among ourselves and
among other species that we are symbiotically dependent on or will we,
you know, stay with our primate, our small pri—small group primate, you know,
natures so far? So these are questions that we can discuss.
I think
there will be a mic
moving around for questions from the audience.
I think we can go a bit over time, maybe overrun by a few minutes, so I think, we'd
like to take a few. I think, you know, maybe I can just start you off. I think what I was most interest in was your
last point about desire. This is very high on my list of things to think about because I was in London for
the serpentine marathon and there was a wonderful artist who's thought really
hard about all this stuff, but his main criticism of AI and of the autonom—you
know, the autonomous vehicle was that it was going to take away his autonomy. You
know, it wasn't—I think you can all hear—anyway, it was...it was...it was fascinating that as
critical as he was being and he's...and he's created all sorts of, you know,
pathways that will stop the car from moving anywhere and so on, I mean, his
critique was based on the old ideology that he should be able to drive wherever
he wants and he should be in charge and he should be, you know, Marlboro Man, you
know, on the edge of some Western universe. So I think that changing ourselves is a
really complicated and long—long job and I don't know, so that was... Yeah, yeah I thank...I thank both
of you for your comments. I'll just say in response to what you just said,
Carolyn, it's that if there's...if there's two takeaways I guess from the work that
my colleagues and I have been doing, it's one is...one is simply to say we have not
really given as much thought as we should to the degree to which energy
systems shape who we are. There have been people who have, of course, given thought to
energy systems. There's...it kind of comes up every once in a while...there's
not just the...the Mumford, there's Louis White after World War II in the field
of anthropology. He gave a lot of thought to energy systems in the way that they
shape human communities, but it seems to fade out of existence. I guess what makes
this current moment quite distinct is that we are faced with the necessity to
think about how we might be in relationship to different kinds of
energy systems as a result of an external constraint
which is that of the environment. So this is not something that we were given to
have to kind of develop a idea about previously. If we...if there was some idea,
it tended to always be the various kinds of fantasies about endless sources of
energy, utopian ideas about this moment when we reach some kind of energy source
that we'd have indefinitely still exists, of course, today in various kinds of
ideas, models of fusion or fission energy. But there's this sort of...this
sensibility that we've created a certain kind of society. We've done it globally.
We've done it in a way that our identities, our sensibilities, our
feelings, our desires are mapped into it in a very strong and powerful way. We've
done it so that it's global and now we have to think about what it means on the
other side of this system. I don't...I don't want to kind of take up all of the
time, but I will say this. Even a company like Shell, its future energy systems
unit that occasionally tries to come up with a way to kind of think about what
energy will look like...energy systems, global energy systems will look like
down the road, they have suggested that the maximum amount that we could have
per person per year would be something like a hundred Kika joules of energy.
Because there'd be such a large population of people and they're
imagining that hundred Giga joules would be mixed forms of energy so probably
still would have some fossil fuels, but lots of other...more...a bigger portion of
renewables. So that would be one third of what an average American uses today and
it would be less than an average person in China uses today. And they're
imagining 100 Giga joules would allow for decent quality...enough energy input for a
decent quality of life. They don't describe what what that might be.
This still demands a certain kind of re-figuring of our desires and it has to be
something more than just a sense that we cut...we cut down...we do less because
that's not a mode that we work well in and that just won't work. So one is this
kind of mapping and it is something that there have been moments all throughout
history when people are alert to this, but I think the current moment is
something different in something we have to attend to collectively. The other
thing I will say again is that another takeaway for me is that I do think that
it is quite difficult to represent this and the degree to which energy shapes us
into a certain kind of, for lack of a better word, society and
infects every part of us, inhabits every part of us. It's difficult to represent
it, I will say again, in literature, especially in 20th century literature,
especially post-1945 when it has the greatest degree. It seems to be difficult
to represent it because it's not there, it doesn't represent it. There are
representations of...of oil. Usually oil just stands in for being really rich. So
like in...like the TV series Dallas, which many of us might know here, they're...all
that oil does is make them wealthy and it allows JR to wear a cowboy hat or
something. It doesn't...it doesn't really have this kind of discussion about like
well how does that make us the kind of creatures we are so that we might do
something about it? It's interesting, the...the example of Moby
Dick. I think Moby Dick does do this really really intriguingly well. And it
does it in form and it does it in terms of all of the kinds of things—because
it's kind of actually dealing with that earlier transition from one energy
source to another because there's already that hint of the oil era on the
horizon—but I don't think that there, I mean, I think Ghosh says this for
different reasons, but I'm not sure we have the same kind of representative...
representational resource in literature for this moment.
There are lots of ones. I say it in an extreme way to suggest that we kind of have to
look for it. There are things in science fiction, although science fiction too
attends less to energy than one might imagine. I think art is perhaps one of
the places, I mean I have spent a lot of time with...with artists perhaps because I
see it there most powerfully in terms of the way that you're describing it,
Carolyn, where there's that pushing towards the edges of what...what the
degree to which it inhabits us as opposed to just like showing a picture
of an oil barrel. Yeah, so I think the key question is whether what will change us
resides in the realm of representation. I mean, I'm not sure that artistic
intelligence is best served by, you know, the Misrach image. It's an incredible
image; it's a horrifying image—hasn't seemed to change us,you know what I'm
saying? So I think in my thinking, I'm trying to think of what art is on the
edge of changing us from Homo sapiens sapiens to maybe homo extensors how much
symbiotica or, you know, that...that's... that's to me the challenge of this work. And I Ithink that's
something we can...we can come back to to think of if any of the agency of
literary and artistic work in that radical reimagining of a next energy
transition which would require kind of a genealogy of our past engagement with...
with the... with energy systems, with the oil novel, some of which has resided a
lot in post-colonial literature, as you as you pointed to, but I think what I'd
like to do is maybe open the floor for a series of questions from the audience
and maybe in, kind of to respect the schedule that we're operating on, take a
few questions at a time and then allow each of our panelists to respond to
these. So I'll probably take three or four questions if we have from the
audience and then... then hear back from our panelists, yeah.
Hi, so the contemporary philosopher Eugene Thacker begins his book with the
words "we are doomed" or in certain translations "we are screwed." And I wonder
if this idea of doing something about the future is itself not founded on a
certain kind of optimism with energy itself that comes to us from the dawn of
the 20th century or maybe slightly before. In other words, what Thacker calls
cosmic pessimism, is that a resource that we might deploy today to think about a
time where it's already too late?
I have certainly lived most of my life not seeing energy and it's now that the
transition is happening that I'm beginning to pay attention to a lot of
stuff like it's very obvious now that the U.S. tax code has tremendous subsidies—
I didn't know that—I've lived most of my life without knowing this kind of stuff,
right, so it's becoming clearly more visible. But generally speaking, I think
something like IOT and supply chain is making a lot of stuff visible again that
has been invisible to us. I mean, this this is generally speaking the case and
that...that could also be the case for oil. All right, I mean you could
imagine something like buying gas at the pump or maybe...maybe the
sockets in the wall and there would be signs, you know of, you know, electricity
kills and if you see what I mean. What is the, you know, countering the
alienation that we have from the generation of the energy? Yeah, so maybe
we can start there and so on the modalities of narrating the future from
techno-utopianism to kind of more cosmic pessimism and everywhere in between,
is there a more...is there more kind of productive, if I may use the term, or more
optimal genre of engaging the future. And then I guess the question on legibility
and...and making visible and the possible advantages or limits that we have in
kind of that moment of realization of the
presence of energy. So maybe Ros, we can start with.. I would just say the
question I think we're all facing is whether we have to let go of a vision of
history as progress and whether that is necessary or viable at this point. You
use the word pessimism—I think of it more as resignation or just limits...limits.
And that...and that means then what, you know, what do you care about? I do think
that's the big question that is out there and I'm...I'm not presenting an
answer, but I'm just saying I think...I think you're asking perhaps one of the...
the most fundamental question about this historical moment? Yeah, and I think, to try and bridge both
questions, I'm not ready to give up on culture. I mean, I do think that
literature and art have very powerful ways of mobilizing us, not through
explicit politics always but through mobilizing a broader aesthetic, so I've
started thinking about all of the campaigns for small changes that relied
on aesthetic judgments. For example, the to Boston ladies who decided that it was
disgusting to wear birds on your head, right. They...they worked with the Audubon
Society; it was like 1890 or something and from 300,000 birds that were being
slaughtered for the New York hat trade, you know, that essentially went to zero.
Well maybe not zero, I think you can still buy turkey feathers and things, but
that was an aesthetic judgment. Turning us against tobacco was in some sense an
aesthetic of just both empathizing with bartenders and, you know, kind of
understanding health to be secondhand smoke-elated, you know, in other words, it
was as a combination of kind of enlarging empathy
beyond individual choice and legal apparatuses, but it was also a kind of an
aesthetic that revulsion was somehow produced around that. Corsets, whale bones
and corsets, right, this was an aesthetic recoiling from something that had been
highly fashionable and darling and beautiful to being disgusting and why
would you ever do that, you know. So I'm optimistic in that sense that we can
operate culturally to enlarge the envelope as it were of our connections
and make some sort of change in that way. So, you know, there are lots of studies
about this. My own mother was like a chain smoker at one point she said, "every
time I see one of those ads, it makes me so anxious I just want to light up." Right,
so, you know, having something by the plug it says you know energy kills or
something hmm people are just like "fuck that," you know,
I want to live my life. But there other...you know, other ways of persuading and
aggregating and, you know, so it'll just be interesting to see whether we can
pull it off and if we don't, we'll be extinct, you know. It's like a very, you
know, the pessimism is justified, you know, if we can't pull it off, you know. Most
species apparently live for about three million years. That's about what we've
managed so far so, you know, maybe our time is up. But it is a challenge that,
you know, we have achieved tremendous cultural evolution, so it's a challenge
that we can now own as Imre suggested. We can have an intentional transition if
we're able to work a little more like ants and a little less like, you know,
predators.
So I'll speak about legibility first—I think that these issues are becoming
more legible at lots and lots of different registers. For a number of
weeks and even today, it is front page news—
pipelines are front page news. I never would have expected that. They're
front page news in Canada for—not just because they cross a border and not just
because a president gets involved—but because they also come into contact with
First Nations territories, which have newfound powers. And so there's kind of
interesting mixes of political legibility, environmental legibility,
future anxieties, political transitions, that are all kind of coming together. So
I...so I think that it's...it is in cultural realm that there's more attention and
feeling for the ways in which one might have to make it legible and I...and I
liked your examples a lot, Carolyn, because it may be that that legibility
isn't about showing a bunch of refineries, or it isn't like the kind of
thing that Edward Burtynsky did in his thing on oil. It might be more like doing
this kind of work. And that comes to the really great question about drawing on
Eugene Thacker's work. I guess I have two things to say to that. One, on one
register, I really think that the kind of question you asked is that the
question we need to ask. So how do we disrupt the logic—the old logic—that we
build into the solution even as we're... how do we disrupt the old logic we build
in a solution even as we're identifying that as the problem and we kind of
continue it? This is...this is a difficult thing to do and it might be the right
thing to ask ourselves over and over and over again,
in the kind of, perhaps we can do in a dialectical fashion though as opposed to
just kind of giving up. Second thing to do however, is I can't get away from the
fact that what that would not permit are questions about
energy justice. So I would like there still to be a question about energy
justice and the kind of the sense that we're doomed doesn't allow that
discussion to happen. So the energy justice question is, in very very simple
ways, are "why do I as a Canadian get to use seventy five times more energy per
day with all of the capacities and possibilities that it allows me than
somebody does in Haiti? What could possibly permit that?" If we
have, again, a repeat of the Rawlsian original position and add energy to it,
nobody in the Rawlsian original position would not make sure that they
got to use equal amounts of energy. I mean...I mean once you kind of add it to
older conversations, it kind of nudges a material element into questions
that we have about politics, ethics, and so on that I'm kind of not ready to give
up in a..in a, I guess, a less like ontological, metaphysical realm of that...
like that you're posing with Thatcher, although that's very much the kind of
direction that I would say that I...that I am conscious of as the way that you
would have to interrupt this older desire. So not to say too much, but where
this kind of doesn't work out is the following: like I'll often say, when you...
when you change habit, you change how people inhabit a space. My mother, who's an
immigrant from Hungary, doesn't know how to use a blue bin. She doesn't. I mean, you
can say to her, "put something, put this piece of paper in the blue bin" and she'll
say "oh yes, yes, yes, of course, of course." My son doesn't know how not to use it. So
that's an interesting transition of habit. Now that doesn't answer your question
in the sense that, well, he uses it a lot, is the problem, because he feels like
it's solved, so there can be more and more and more and more
more paper. And that kind of logic of the more isn't interrupted in the way that
we'd want through that..that kind of reframing of habit. So my question will
be can we have a reframing of habit that would keep that sensation that I have of
injustice that has happened around energy while doing the kind of work to
nudge aside the the eschatology that you're pointing to? Can I throw something else in there? So legibility, there're
people who think about this desperately every single day for the COP17 and the
next generations of these frameworks. And the one that I heard
recently is about planetary frameworks and so they're trying to—the economists
are literally trying to make legible the capacity of the earth system to allow
waste, in some sense, and to absorb waste and none of this has been reflected in
previous economic models, right. So the planetary framework which apparently is
a phrase that our current EPA doesn't allow you to put in your grant
application, but it's a specific approach to making visible—to making legible—the
too much question. Anyway, so I just recommend to people that they...that they
follow these constant efforts to find better ways. They used to have a
Venn diagram of, you know, people and resources and money, and it became a
Mickey Mouse with money—this like giant swollen face and then people, you know,
nothing was intersecting, you know, so the planetary boundaries
framework is a way to image planetary systems that don't allow you to
disaggregate them from their ultimate... the ultimate boundary of the planet
itself. So it's just an interesting address to this legibility question. Ros, any counter point?
No, no, just like I know what you're talking about, and
I think it's spectacular as a way of yeah, visualizing and therefore thinking. And making legible the
capacity of the planet itself to absorb our...our uses. Okay, so what we do is and
the, again, in the interest of time, is that we can continue the conversation
over the reception outside and we'll get to continue it for...for much longer, but
I'd like to thank Imre for both sharing the wealth of his work on this subject
and giving us the best of all excuses to come together here at MIT and
think of, you know, how we have kind of an obligation to think of a genealogy of
practices, literary and otherwise, on the question of energy and the environment,
to think of the legibility and the imperative of our present condition and
inevitably ask the question of the future that accompanies both of what
forms of any energy transitions, to whom, and how can broadly aesthetic practice
and the three practices contribute such reimagining. So thank you very much for
your time and hope to continue this conversation.
-------------------------------------------
Artificial Intelligence (AI) - Motorcycling in the future - what comes? | Motorcycles News - Duration: 3:56.
Motorcycles become intelligent and self-sufficient.
This is demonstrated by the latest technology developments that have just been presented
and are still being presented at the Tokyo Motor Show
The concept MOTOROiD is to be presented at the Tokyo Motor Show and have an artificial
intelligence.
This strange futuristic motorcycle is supposed to recognize its owner and also to interact
with him, supposedly as a living being.
How exactly we can imagine this has not yet been announced, but this is probably a direction
in which the future will move.
Even if this concept is only to be shown what is currently possible.
Since so far only these pictures can be found in the Internet, one can only speculate about
the size.
Some assume a kind of futuristic pet and some an autonomous motorcycle.
I think an autonomous motorcycle is unlikely, since the technology is not yet so far and
the pictures suggest a relatively small machine.
The cables that go to the rear wheel would otherwise be extremely strong dimensioned.
We will find out exactly at the end of the month at the Tokyo Motor Show.
For Yamaha, the Concept MOTOROiD is not the first touch with an AI.
Some time ago they developed the MOTOBOT.
This is not a self-propelled motorcycle, but a robot that can drive a motorcycle independently.
The goal is to develop the robot so far that he can beat Valentino Rossi on the racetrack.
MOTOBOT 2.0 will also be featured at the Tokyo Motor Show.
As already reported, Kawasaki is working on an artificial intelligence for motorcycles.
Here, the AI is supposed to be supportive, because it is to help drive more safely and
better.
The AI passes on suggestions such as line selection, speed adjustments, but also navigation
data and warnings of dangerous places to the driver.
A new system, which is expected to be introduced into motorcycles in a relatively short time,
has now been presented by the CMC, the Connected Motorcycle Consortium.
The consortium houses BMW, Honda and Yamaha.
What they have presented - Connected Ride.
This is an assumption for many systems that should avoid accidents.
A crossover and left turn assistant should be installed.
But that is only a part of the actual system - a system that warns of possible impending
accidents.
Through vehicle-to-vehicle communication, V2V for short, and highly accurate satellite-based
localization, different vehicles communicate with each other.
If, for example, a vehicle fails to drive at a crossroads, the driver himself and also
the other vehicles receive a warning in a display.
This system is designed to help prevent accidents.
The system is still in the beginning, you can see that by the big size.
At the moment, it still completely takes the two sidecases of the BMW GS, but that should
be solved soon.
Honda, Yamaha and BMW are working together on this project to develop a common standard.
What do you think where the trip will go?
Should be used every safety feature or is it to you at some point too far?
Does an autonomous motorcycle make sense at all?
It's all about driving, and you do not do it yourself anymore.
What do you think?
-------------------------------------------
What Lurks Beneath NASA's Chamber A | NASA Goddard | James Webb Space Telescope - Duration: 2:38.
James love is currently undergoing a
cryogenic vacuum test in a very large chamber called chamber a
at NASA Johnson Space Center
and the purpose of this test is to make sure that all the components of the
Telescope are going to function in the cold vacuum environment of space
I am a coatings engineer
And I'm working very closely with the James Webb contamination control team
Before we start the cryogenic tests the contamination control team works to clean the inside of the chamber so that Webb can stay is
contamination free as possible
It's not possible for anyone to access the chamber during the tests so we have to do all our
contamination mitigation before the test starts and
my job
Specifically involves the development and testing of a new NASA coatings technology that can help
mitigate molecular contamination concerns
So the plenum is an area at the bottom of chamber a it's the space that's directly below
Where web sits ready for testing to get to the plenum we need to carefully walk
in the space between the helium shroud which is surrounding Webb and the outer wall of chamber a
There's no light so we have to wear
Headlamps the plenum is considered a confined space because there's only one way in and only one way out
We have to wear oxygen sensors to make sure that it's safe to be down there
We have to take a ladder down to the plenum
that's the lowest level at the bottom of the chamber and the floor it's actually the curved bottom of chamber a
So there are molecular
contaminants that exists in the plenum for example you have your hydrocarbons and your silicones and
These are very sometimes very difficult to remove almost completely
and the
Contamination team has they've done an amazing job of reducing the existing levels down to a very minimal amount and it's this residual
contaminants that can essentially out gas during vacuum testing spread throughout the chamber and
perhaps even deposit on a very cold sensitive surface such as James Webb
So it's very important to tackle the problem at the source, and that's why we've placed the max samples in the plan area
We do a thorough
Analysis on the types of contaminants that were collected and how much that data is very useful
And it shows that we are protecting James Webb from molecular contamination
I've devoted a lot of my early career
Developing and testing this coating, and I'm really happy to see it being used on a lot of plate projects
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WHAT NOT TO SAY TO A DEAF PERSON - Duration: 7:14.
Hello guys!
Today's video, I'm going to be doing is a very, very, super duper important video.
I would really appreciate it if you'll watch this whole thing, and share it with people you know.
I would really love that.
And...
This video I'm going to be telling you, Things That Hearing People Say To Deaf People, which are considered rude.
I'm not saying that hearing people are rude,
I'm just saying that
sometimes hearing people don't know exactly what to say to a deaf person, but don't know that it's hurtful to a deaf person.
Me, personally, a deaf person,
I'm going to tell you things that I hear a million times in my 17 years of existence.
Actually, 17 and a half.
"I'm sorry your deaf!"
Don't be! I'm used to it!
"You speak SO well, for a deaf person!"
Um...
Thanks?
I remember a time when I was in middle school.
People would say that I had a British accent.
And I was like,
How??
That's just my normal voice!
Don't...
talk...
slow...er...
I can't even able to read your lips if you do that!
Just speak normally, and that way, I'll be able to get it.
If a deaf person reads lips,
that would be complicated to understand,
'cause you're talking too slow.
"How's....
your...
day?"
No!
Just speak normally.
Simple.
"Can deaf people drive?"
Why not?
If you can drive with the car radio blasting, you can't hear any more than I can.
You can still drive.
Um...
Me...
I already have my driver's permit, and I'm waiting for my license before the end of 2017.
See? Deaf people CAN drive!
Here's a fact:
Deaf drivers are more safer than hearing drivers.
"Do you know Sign?"
Yes,
but not every deaf person does.
Most of them speak, most of them sign, most of them do both.
Every deaf person is different. All of us are unique in our own ways.
Don't talk about me behind my back.
If you ever have a question, you can ask me! Always.
I am very visual, so I am aware if you are talking about me.
Don't shout. Like ever, to a deaf person.
That doesn't help anything.
Don't just start talking to a deaf person, and then, like, turn away, and they won't be able to lip read.
If a deaf person needs to lipread,
they're not going to be able to understand.
So that's not kind of fair.
To me,
that happens, oh my god, a bajillion times.
People just, turn away and like, start talking, and I'm, like...
I can't hear you! I need to lipread.
"You have a cochlear implant, so does that mean you're no longer deaf?"
No!
I will still be deaf. Always have. Always will.
It's...
there's no cure for that.
Really!
With a CI, it helps me hear better.
Don't assume a person is dumb because they are deaf.
Deaf people are as smart as hearing people,
they just can't hear!
Alright.
Um, this summer, in June, I was, like, on iFunny, where a lot of people, like...
where a lot of people, like, um, say mean things to other people.
And I realize that I shouldn't comment anything.
And, um...
there was this one post. It was like a picture of a clown, and the text, it said,
If you were...
No, it said,
It's 3 a.m. and this clown is at your door.
What would you do?
And I commented saying,
that, I'm deaf.
I wouldn't have a problem, whatsoever. I wouldn't be able to hear the doorbell!
And then, like, a few minutes later,
someone commented to me,
and it really hurt,
saying that, well, if you're deaf, then explain how you can read this?
And I was like...
I'm not dumb! I can read!
I'm not going to let one stupid comment ruin me.
Nope. Nah ah.
"Can you understand Braille?"
Um, no.
Braille is for the blind. Not deaf.
In 8th grade,
I took French,
and this French teacher was saying, "Oh, I don't know if you should take French."
And I'm like...
of course deaf people can learn another language!
I mean, there's probably French deaf people who can speak French!
Like, come on!
That's not entirely fair to say that to a deaf person.
And also, that French teacher said that if I was hearing, I would have taken French Honors, meaning that I had straight As in French that year.
And saying that, discriminating my deafness.
That's not right!
So...
I quit French, like...
the, last half of the school year.
Alright, that comes to the conclusion of my video.
I hope you guys liked this video a lot, and share it with people.
"Cause, I would be super, super happy!
And...give it a thumbs up, if you really liked this video.
And subscribe if you haven't.
Bye-bye!
-------------------------------------------
What Are The Reishi Mushroom Benefits For Men ? Health benefits of Mushrooms zarank - Duration: 5:00.
what is reishi mushroom reishi mushroom also called gain no dermal lucidum and
Ling's is a form of a fungus it has been used
in traditional Chinese medicine for treating several diseases it is the
herbal mushroom known to possess miraculous health benefits as given
below reishi mushroom benefits reduces your blood sugar levels acts as an
immune modulator and regulates your immune system improves your liver
function improves your blood circulation in different parts of your body acts as
an adaptogen and reduces the effect of stress on your physical and mental
health provides a rich source of nutrients and improves your general
health reduces inflammation and fatigue prevents infections reduces the risk of
cancer well the list of regime mushroom benefits is very long but here we will
limit ourselves and focus only on those properties which can help to cure and
reverse your erectile dysfunction now let us see how each of these properties
of reishi mushroom can help to rescue you from the clutches of sexual
dysfunction reishi mushroom is an antibiotic agent diabetes can cause
erectile dysfunction by causing damage to the nerves blood vessels and muscles
in your penile region hence it can get very difficult for you to move ahead
towards a complete erectile dysfunction cure unless your diabetes is taken care
of luckily the regime mushroom benefits
also included stability to control the blood sugar levels it controls diabetes
and prevents its complications including erectile dysfunction reishi mushroom is
an immune modulator reishi mushroom protects the healthy cells of your body
against the damage caused due to the unhealthy response of the immune system
it regulates the functions of your immune system and prevents autoimmune
diseases that can cause erectile dysfunction reishi mushroom is in
hepatoprotective agent the high level of cholesterol is a common cause of male
impotence reishi mushroom has the ability to regulate the liver functions
and thereby reduce the cholesterol levels this helps to prevent the
diseases caused by high cholesterol such as atherosclerosis which can lead to
erectile dysfunction reishi mushroom for improving blood
circulation reduced blood supply into the penis can lead to a failure to get
an erection reishi mushroom benefits in this regard by improving the blood flow
into your penis it causes dilation of the arteries in the penis which results
in a surge of blood into the organ finally accumulating into a perfect
erection it also helps to control hypertension which is a common cause of
erectile dysfunctions reishi mushroom benefits as an adaptogen stress mental
as well as physical can reduce your ability to get an erection it can also
decrease your sexual desire thus resulting in multiple sexual problems
including the erectile dysfunction and premature ejaculation reishi mushroom
acts as an adaptogen and enables your body to adapt to the stressful situation
in a positive way this helps to increase the libido and prevents the sexual
dysfunction 3 reishi mushroom benefits as a source of nutrition reishi mushroom
provides a rich source of vitamins and minerals that together help to boost
your overall health and fitness it can energize your body and improve your
sexual performance significantly reishi mushroom is an antimicrobial agent
reishi mushroom benefits for the men also included civility to prevent
infections in the urinary tract men having a tendency for recurrent
infections often developed sexual dysfunctions due to the scar formation
following the healing of the damaged penile tissues the scar formation
reduces the flexibility of the penis due to which your ability to get a hard
erection is affected reishi mushroom can help you by preventing infections in the
urinary tract it can also speed up the healing processes and reduce the scar
formation considerably reishi mushroom is an anti-cancer agent reishi mushroom
reduces the risk of cancer including the prostate cancer which is one of the
common causes of erectile dysfunction prostate cancer may spread to the
surrounding structures resulting in significant damage to the penile region
reishi mushroom benefits as an anti-cancer agent and helps to reduce
your risk of prostate cancer thus preventing the occurrence of erectile
dysfunction reishi mushroom in indeed an all-in-one formula for treating erectile
dysfunction perhaps this is why it has written
a certain popularity in recent years with several new research findings
confirming these reishi mushroom benefits its use is bound to rise across
the world in the coming years and all over the world have already taken to
reishi mushroom to solve their sexual problems what are you waiting for
grab your share of Russia mushroom and be on track towards a healthier life
full of sexual vigour and lots of energy
-------------------------------------------
Passion: WHAT ARE YOU PASSIONATE ABOUT ?????? / FIND SOMETHING YOUR PASSIONATE FOR IN THIS WORLD - Duration: 12:41.
yo yo yo CPA strength here what's going on everybody what's the business Oh
peppers have a blessed day hope it happens a great day afternoon night
middle of the night I don't know whatever you're watching this I hope
you're having a good time all right I hope you're enjoying yourself you're not
really gonna have a great time in life unless you just learnt unless you learn
to love yourself unless you learn to like yourself it's a cliche with the
cliches around because they're popular
that's not even the video okay video is what are you passionate about
what are you passionate about CPA strength what are you passionate about I
like going to the gym Cody Cody what are you passionate about
helix editing in these videos Regina Regina what are you passionate about
Regina links doing my hair she likes getting in the comments that hair is on
fleek so I just got I got two comments on my recent video so far both about my
hair so whatever I guess and they're both positive hair comments I don't know
if they're serious or not SRS or not or I don't know if they're serious or not
serious but we'll take it at least they're talking right so what
are you passionate about you know what Cody and Regina's passion about you know
one of the things I'm passionate about the list goes on for me what I'm
passionate about hip-hop music you know finding a new gem of a song you know
lifting weights getting stronger at the gym going to play basketball my friends
talking shit with them what else my passionate about saving people money
through tax returns I'm passionate about growing my business during CPA LLC
passion you know passion or growing that I'm passionate about how passionate
about having happy clients at my business I'm passionate about having a
good coffee with somebody you know the good
good chat and I'm passionate about meeting someone else someone new and get
those butterflies you know like there's just so much i'm passionate about I'm
pretty much passionate about everything I do if I wasn't passionate I wouldn't
do it and stuff that I'm really passionate about I do all the time I
even mention YouTube it's almost like a foregone conclusion because I'm
uploading to youtube right now so what are you passionate about I'm passionate
about so much I'm passionate about it I don't have time for it you don't ever
really hear me say I'm bored I got nothing to do there's just so much stuff
for me to do there's not enough hours in the day I wish there was more that's one
of my main things is max oh I'm passionate about maximizing maximizing
time I'm passionate about motivational speaking I'm passionate about how that
even gets to be it's one of those things we say look at me I'm motivational man I
mean I guess some that's a whole another level me I just tell my story and it's
motivational so I want to just kind of it's kind of along the thing with comedy
you know like oh you make me laugh you should become a comedian you know I do
study comedy your craft I'm passionate about the craft of comedy
maybe I'd like to be a comedian so there's so many different things that
I'm passionate about never I don't have time so I have to pick one I'm really
super passionate about what I just get lost in where I get inflows own if you
don't know about flow you should learn about flow I'll do a video about flow in
the future about what are you passionate about tell me what are you passionate
about are you mad that I just asked you what I'm what you're passionate about
like you good huh I don't know cuz that was me 20 years
ago I was living on the I'm also passionate about the art of storytelling
I'm also a passionate about you know leaving a little nugget here a nugget
here coming from forward in time to editing putting over here you know and
then tell them the story so I'm passionate about building a story a
story line you know the the climax the Dana moi
that's the going down how can he be so smart and
so white trash and ghetto the juxtaposition is just an enigma what are
you passionate about I'm passionate about wordplay I'm passionate about a
battle rapping 20 years ago I was I was a waiter on the coast of war you know I
was 20 years old deep obey little little small-town crazy
I I lived there for I think seven months and I waited tables at this little
restaurant
yeah yeah right first day on this job I was early of course because I'm early
everything i sat on the seawall I had my Tommy Hilfiger jacket on I was like a
$150 jacket I was swagging out the frame dog swagging home anyways swagging on a
bird pooped on me on the seewalds I was like oh I just said the seal all reflect
on my life and my day job and I got pooped on so they're having my new job
waiting tables and I got pooped on by I should just went home and said screw
this job but it was a learning experience and you know you can't kick
the dots going forward or backwards so anyways a little touristy touristy town
trout you know organ coasters like stuff to do so I was on one of the you know a
restaurant serve like fish it was a buffet was amazing Oh to die for in
Betty's cakes there are stories about people stealing Betty's cakes I never
stole any burgers the peanut butter and cream pie
no not Betty's eyes Oh miss Taunton I'm sorry we had a rough time you made the
best pies ever anyways across the street was me I made an organ store and they
would have you know knickknacks and this and that so this one kid Jake would come
over sometimes he worked in the main Oregon store he was like I don't know
like 20 around my age right out of high school you know I was four all counts
right at a high school I couldn't III was no I think I just maybe just
turned 21 maybe they were just using me to buy alcohol now that I think of it
pretty ladies so Jay came over you know he gets like a grilled cheese with some
tomato soup or something away you know so we're talk you know he's doing he's
from Idaho him and his sister have a place in Newport which is like nine
miles south on the coast hey we should hang out you know we
should hang out what do you like to do I'm like and you know I just my weed
drink drink I like to get fucked up basically that was my answer I believe I
don't remember anyways I don't really you know I don't remember how you meet
somebody for the first time and then you're like hanging out with them I mean
when your main you know main thing is hey we'll get drunk and high so anyways
I I specifically remember hanging out with
him for the first time I believe I remember him telling me that him is he's
like all me and my sister boobs organ Coast we found kayaking we loved
kayaking and I'm like I was just thinking I'm like just like go out there
kayaking it's like yeah you're like a team was like no we just like to do it
and it's fun like
so what are you passionate about what are you passionate about I've ever seen
on their couch it's like facing a window each was this
way a sister was over here to the left of me and and then she was like well
John what are you passionate about I was like what was a god it's like nothing
really she's like what gets you going what would you know get too excited no
like all right like oh god I think I wanted to like I don't know like getting
fucked up and she's like yeah well what do you like to do after you get fucked
up you know like what do you what what gets you out of bed what gets you going
and I just I just didn't have an answer like as a depressed person and and the
thing is I don't know why I always thought I had to live in this this
misery but you know I think I was certainly passionate about hip-hop fun
but being like you know a white kid you know a white guy bat you know then it
was like I just didn't feel like being like oh I'm super passionate about
hip-hop and they say oh you're a rapper you know I said no I just really well
maybe I aspire to be a rapper someday you know I wouldn't have the gall the
balls to tell them that or I wouldn't just say no I just really love listening
I love listening to people tell to people tell stories about how they sell
drugs and trap music and I love to learn every single word and I love to hear
what they're talking about and they had thoughts about when I was running them
streets the same thoughts and then it's cool like that like I'm very passionate
about lyrics instead I was just like yeah
but I don't think you I don't think I would have told you I was passionate
about anything that it was just it was just trudging through life just floating
through just working at a job I didn't like to get off and then to get drunk
and high and just whatever sorry I have to think about the job I was just down
and thinking about what I'm doing tomorrow and am I happy no I hate my
life I hate me and that's our thing as there's a press person to drink alcohol
I've been a lot better since I don't drink up over the past five years anyway
so go 20 years ago my life was a complete just shit wreck and internally
externally everywhere you know and except for my baby blues I've always had
I've always had my baby booze what are you passionate about when I wasn't
passionate or anything my life was a big pile of shit now you asked me CPA
strength JT blaze JT blaze 954 door 954 at gmail.com what are you passionate
about what are you passionate about lifting weights YouTube growing my
business finding new love you know I mean dude that's just off the top of my
head right now just the list goes on and on what I'm passionate I don't have time
for all my passions so here's what I'm saying
if I ask you what you're passionate about and you can rattle it off for fast
do that can you make some money out of to do it is it a lot of money doesn't
matter can you make some money because whatever you can be super passionate
about it's where you need to go so that's why I'm taking the advice off
garyvee I'm super passionate about the YouTube I can make a little money off it
I think I have a huge vision for it that's going to make me wealthy with
money and with other with with with non-monetary as it already is making me
wealthy non monetarily so I'm just super passionate about and
ask you one more time what are you passionate about
tell tomorrow I love doing these videos I love you guys I love everything about
this YouTube I was built for this this is my priority I'm not going anywhere
they should
-------------------------------------------
What the Hell is Buddi? - Duration: 3:22.
That's a pretty good shot.
You ready?
Do I look small in the shirt?
Noooo babe... it's just you.
I'm gonna change.
What shirt should I wear?
All right, let's get started
So for the four of you who have asked me what the hell is Buddi? Let me quickly break it down for you.
Let me take these off. So, back in March, me and Dawn conceived an idea for an app. And recently in October
We launched the beta. The basic idea of the app
Buddi was created with a few things in mind. First of all, it was our way of joining the fight against chronic disease. Now, there's
Already a few people out there doing it. For example, the CrossFit guys are doing it
And they're doing a phenomenal job their whole thing is literally predicated on fighting chronic disease. Quest is doing it on the nutrition side
Seriously you guys
Like I say Quest is doing it on the nutrition side these guys are killing it.
So we pulled a lot of inspiration from those guys, but we also pulled a lot of inspiration from our own experiences
How our
confidence has grown because of our time in the gym. How the way we see the world has changed because of our training. How we
Put health as the #1 priority in our lives. As Casey Neistat said, "Everything you are is
is only
Facilitated by your physical being. So to not preserve that is to is to cut everything short.
And I think that that's something that is so obvious, but every time I see somebody drinking a Dr. Pepper
You realize that it's not obvious enough. [Yeah] I'm not, I don't mean this shit on Dr. Pepper.
See, we understand that when it comes to fitness, people don't always have the time to sort through all the information on the web or
on YouTube. It's definitely a doable thing, but it takes a lot of time
I mean, that's what I did
But that's beside the point. What I'm trying to say, is that maybe
Sometimes you need a mentor or a friend someone who's already sorted through all that stuff and can bring it right to you.
We also went through and we found everything that we thought was wrong about the personal training industry. And the two biggest
Things that we want to change are the cost to hire a personal trainer, and the experience of those trainers.
Let me show you what you're literally doing when you hire a personal trainer today.
It's still a work in progress, but that's Buddi in a nutshell. Beta is back in for development,
But we're looking at launching the New Year. Keep an eye out for Buddi, and
Show all your friends this video.
-------------------------------------------
WHAT IF GOD WAS A FLY ON THE WALL????? - Duration: 11:03.
thank y'all for tuning in to faith in jesus ministries my name is Mike Barclay
the preacher man man I got a good word for you today it's gonna bless you and
make you a blessing man I just love come into your homes on Facebook YouTube in
the internet television just invite me to your homes and I'll come make a home
with you come eat some ribs and macaroni and cheese let's go to John chapter 21
this is Peter talking with Jesus after he been raised from the dead after they
ate breakfast already like this story Simon Peter son Joseph do you love me
more than these other disciples said yes Lord you know that I love you jesus said
to Peter feed my lambs and Simon Peter Simon Peter do you love me I'm Peter
said yes Lord to Peter feed my sheep third time Jesus said do you love me
said Peter feed my sheep jesus said to him follow me this is Jesus talking to
Peter after a breach had occurred he denied the Lord three times and then the
Lord died you ever done anything you wish you could take back we're at church
but maybe you're home and watching Facebook your internet television I
wonder if anybody hidden here on YouTube Facebook internet ever did anything
wrong they wish they could take back is there anybody like me wish they could
get their words back ugly disgusting poisonous words the true brother Mike
y'all think I was crazy was living in words of regret he couldn't get back
Jesus was teaching Peter about the blood the blood can restore redeem and reset
even right now
I want to preach from the subject just like new I just like
you
Jesus was speaking to Peter and asked him three times do you love me Lord
wants to be loved by you he wants your love says I've been rolling with you
three years you know that I love you know thou me a dog Valentin asking Peter
do you love me because three days earlier he had denied him three times
now didn't just come out of nowhere Jesus prophesied that he would deny him
three times descending the sink assembly garden it's getting ready to go down
around here I need you to be my dogs I need you to watch out for me but I don't
care how it goes down I'm with you I love you I love it when they call you
Big Poppa I love you brother my love from him some Jesus Peter for the
rooster crows twice you will deny me three times
see I ain't never gonna deny you or said something you were sure you meant it -
he didn't a few sixteen Jesus is walking to us with its disciples and he said who
do men say I am some of them say say the prophets I'm
just rolling with you cuz I seen he turned water into wine as who do you say
I am Peter says the first thing that come to his spirit you're the Christ
I said blessed are You Simon son of Jonah blood has not revealed this deed
my father in heaven revealed this to me he ran upon this rock I should build my
church it will not prevail lies that he was a
son of God Jesus is the Son of God and he has the power to redeem the whole
human race the revelation not James not John but follow you this real and active
and alive Jesus is same yesterday today and tomorrow
revelation I need Jesus to meet me at the point of my need and be restored
just like new just like new I had a lot of great revelations but he had a lot of
flesh issues I in here on Facebook YouTube and the internet and television
got a lot of flesh issues of God but if I catch you outside
mistakes that you made it beyond repair Jesus knows how to come back and make
them just like you I don't know this is for some of you like a stone you away
quinn picked you up out of your circumstances said there's value here
this off let me take this in running cause you needed to know do I have a
chance to get it right you've done wrong but if you can just get to church or get
to face and faith in jesus ministries on youtube you can get it right and i don't
know all the songs but he's gonna sing to the bestest ability give this place
all these races coming together poor and rich we don't want to go to church go to
church with people don't look like us what foul nasty thing you did Jesus can
make just like you be remembering my worst mistakes I don't have to remember
what I did wrong the blood of Jesus covers me who this is for but a lifetime
a wrong could be turned with one decision that's right you made to come
to church can be the thing that turns this whole family around and that's the
last time you'll see me on this side but I'll pray with you and God if you could
hear me please bring my dad home make you proud wait for me the right is wrong
Jesus restored me feed my lambs and that's what brother Mike is doing his
feeding his sheep to a life of service serving God people loved Peter so much
that they wait for him to walk past so just as shadow would touched it just get
under Peters shadow you'll be blessed in the valley of the shadow of death but
I'll fear no evil Otto has power will heal somebody your shadow will pay
somebody's house all shadows gonna set somebody spirit free Peter was restored
by Jesus because Jesus took the time to restore him there needs to be restored
your sin is not your legacy not your legacy Jesus is your legacy like brother
Mac always on fire but you can't stay on fire
that a consistent flame from the whole experience II like Joe hosting in the
Hades blessing people still chasing off Devils devil tried to hit me he had to
let me go cuz he realized I was filled with the Holy Spirit
don't your own you need the Holy Ghost on the inside spirit that does the work
the spirit you love people right you'll treat people right people faster and you
got grace and faith something here families are being restored finances are
being restored being restored right now father seal this word
thank you for faith in Jesus ministry places in my life the things I wish I
could turn around I could get back it's covered under the blood and devil can't
steal kill and destroy me remind me of it because you are redeemed it here in a
few minutes Lord led to Matt walk out of here with a sense of joy happiness and
fulfillment even the worst moments of our life can be redeemed by the blood it
is just like new seal the deal if you need to know Jesus as your Lord and
Savior this is your moment you need to rededicate your life to Jesus just saved
a simple prayer with me Jesus I repent of my sins
come into my heart I'm making my Lord and Savior you said that simple prayer
with us right now we like to believe you got saved get into a good Bible
preaching Church put God first place in your life they'll take you places you
never journey stay tuned for the blessing may the Lord bless you and show
you his kindness his love his mercy his happiness and his joy may crown your
head with the crown of favor may be open the windows of heaven and pour blessings
upon your life you have no room to receive Jesus name we thank your faith
in Jesus ministry screw your faithful financial support help me preach this
gospel to the ends of the world we're dead free at faith in jesus
ministries so if you send me $20 that whole twenty dollars goes to the world
of evangelist you send me a thousand dollars the whole thousand dollars goes
to the world of revenge we figured out you to cost about $1 per viewer
to get people say so if you send me ten dollars I'll get ten people save and
you'll have ten mansions in heaven so if you send me $20 I'll get 20 people
safe and you'll have 20 mansions in heaven
we're dead for your faith in jesus ministries so we don't owe anybody
anything but to love them and we love all of you in jesus name we just want to
bless you and make you a blessing in Jesus Holy Name thank you lord thank you
lord thank you lord please that we want to pray for you to get the Holy Spirit
Jesus Holy Name thank you lord thank you lord thank you lord
we'd like to bless the gift to bless the giver 30 60 100 fold a thousand times
return for blessing faith in jesus ministries receipt running in Jesus name
god bless you in Jesus name we like to pray for you right now
I'm gonna pray Jesus please bless these people with money they need money in
Jesus name please bless every one that listens to this message with $100,000 in
Jesus Holy Name and let them not forget to tie it on that thank you lord thank
you lord thank you Lord that my hundred thousand dollars is Jesus name it's on
the way thank you lord thank you lord thank you lord please bless all these
people keep them healthy safe and sound until we meet again in Jesus Holy Name
God bless all of you people on Facebook YouTube internet television Jesus holy
thank you lord thank you lord thank you
-------------------------------------------
What is Stroke? - Duration: 5:14.
So now let's take a look at the major types of strokes of which we should be familiar.
The word stroke is a general term and refers to an acute neurologic impairment following
interruption of blood supply to a specific area of tissue within the brain.
Although immediate stroke care is vital for every patient, the point of this education
is about reperfusion therapy for acute ischemic stroke.
Now there are two major types of stroke that we want to talk about.
They are ischemic stroke which accounts for almost 87% of all strokes and is usually caused
by an embolism which occludes an artery and affects the subsequent tissue of the brain
that that particular artery affected.
The second is called hemorrhagic stroke.
Now this type accounts for close to 13% of the rest of strokes and occurs when a blood
vessel in the brain ruptures and bleeds into the surrounding tissue causing damage.
In the cases of suspected or confirmed hemorrhagic stroke, fibrinolytic therapy is contraindicated
and the use of anticoagulants is to be avoided.
Can you believe that about 795,000 people have a new or recurrent stroke each year in
the United States?
Well that's why stroke remains a leading cause of death in the United States.
And it's important to realize that early recognition and treatment of acute ischemic
stroke is important because IV fibrinolytic treatment should be provided as soon as possible.
So over the years, there has been significant improvements in stroke care because of a combined
effort between public education, 911 dispatch, detection by EMS and triage, systematic hospital
stroke protocol, and bettered management of stroke units.
Now there has been an increase of appropriate fibrinolytic therapy and the overall stroke
care has definitely improved.
And in many cases, ACLS providers are well within the scope of being qualified to identify
and manage the initial care of patients displaying acute stroke symptoms.
In stroke cases, it's important to recognize that an ECG though helpful, should not take
priority over obtaining a computed tomography known commonly as the CT scan.
Remember, there is no one arrhythmia specific for or related to stroke, but an ECG may help
identify some evidence of a recent acute MI or arrhythmia such as atrial fibrillation
which could have been the cause of an embolic type stroke.
Many stroke patients demonstrate arrhythmias, but if the patients hemodynamically stable,
treatment of such arrhythmias are not usually indicated.
It's generally accepted and recommended to initiate and maintain cardiac monitoring
during the first 24 hours of observation in patients who have experienced acute ischemic
stroke in order to detect atrial fibrillation and other potentially life-threatening arrhythmias.
This is important because the goal of stroke care is to minimize brain injury and maximize
recovery.
You see the American Heart Association and the American Stroke Association have developed
the Stroke Chain of Survival and is similar to the Chain of Survival for sudden cardiac
arrest.
It correlates actions to be taken by patients, family members, and healthcare providers in
order to maximize stroke recovery.
The following are established links.
The first link: rapid recognition and reaction to stroke warning signs.
The second link: rapid EMS dispatch.
The third link: rapid EMS system transport and pre-arrival notification to the receiving
hospital by the EMTs.
The fourth: rapid diagnosis and treatment upon arrival to the appropriate hospital.
Patients with acute ischemic stroke have what is referred to as "time-dependent benefit"
for fibrinolytic therapy which is similar to patients with an MI that demonstrates ST-segment
elevation, but in the case of stroke, this time-dependent benefit is much shorter.
It's important to remember that the critical time period for administration of IV fibrinolytic
therapies begins with the onset of symptoms.
Critical time periods from hospital arrival are summarized now: Immediate general assessment
should be 10 minutes, immediate neurologic assessment performed within 25 minutes.
Acquisition of CT scan of the head is to be within 25 minutes while interpretation of
the CT scan is completed within 45 minutes.
Administration of fibrinolytic therapy, within 60 minutes from the time of Emergency Department
arrival.
And keep in mind that the administration of fibrinolytic therapy may be delivered in as
much as 3 to 4.5 hours in some select patients timed from onset of their symptoms.
The administration of endovascular therapy should be 6 hours in selected patients timed
from onset of symptoms.
And lastly, admission to a monitored bed should be within 3 hours.
-------------------------------------------
What's In My Bag | Chronic Pain Edition - Duration: 7:11.
Hey!
Welcome back to my channel.
We're going to look inside my bag that I carry with me when I go to appointments.
Or when I go out.
Or anytime I really leave the house for long periods of time.
There is a lot of stuff I have to carry having chronic pain and fibromyalgia, and all those
issues.
First, there's Luna.
From Sailor Moon.
I love her.
I love Sailor Moon.
I am- I just carry around a backpack.
I've been looking for a black one with bats on them.
You know, I love bats.
But I can't afford one yet.
So, let's go in.
So the first thing I have Is my headphones.
Because I take these to the gym.
When I'm in places that I have bad anxiety, I like to listen to music.
And because of my ear surgery- because my one ear is like.
This ear is sewn on way closer to my ear than this one.
I need to use these because they fall out also because of my surgery I had in my middle
ear.
I also have my keys.
Which I have on this because I can clip it to anything because my hands suck and I drop
everything.
And then I have Orejal because I get chronic canker sores.
I found that the thing that helps them is Listerine every day.
And Valtrex for my chronic canker sores which runs in my family.
Thank you, mom.
Then I have my chapstick because I take a lot of medicine and even if I drink a lot
of water- my lips still get chapped.
And then I just carry something just in case I want to not have boring lips.
Now It's time to go inside my bag.
Now I don't carry all of this stuff with me all the time.
I just wanted to show you what I would carry at any point in time.
So I have my calendar.
I write everything down because I have a lot of appointments and then homework, and I write
down like gym schedule, or when I need to take certain medications.
That I only take like once a week.
Like I said, I love Sailor Moon.
So this shouldn't be a surprise to you.
Artemis from Sailor Moon.
She carries all of my many pens.
I have a little pen issue where each thing I write has to be in a certain color to represent
what they are.
I have issues okay!
Don't judge me.
Next thing I have is water because I drink a ton of water.
Because I take a lot of medicine.
MMM.
IM A MESS!.
And then I'm just going to get this thing out of the way because it's annoying.
My cane!
My foldable cane I carry with me.
This is purple and sparkly.
I don't know if you can see that.
Nice, nice purple and sparkly.
And then it just had this thing to keep it on.
And yeah.
Then I have my Safe Keeper wallet.
I mostly got this because it has a changer in the middle.
And not because it keeps your credit cards safe from being scanned.
Like if you carry it and people walk by- You know what I mean.
It comes very handy and it has a universal charger for Android and it has- it- universal
charger for Apple.
Next, I have BioFreeze because my joints do hurt a lot.
Especially after the gym or after physical therapy.
It's like Icy Hot but it doesn't suck.
I don't like spray Icy Hot because then it gets in your mouth, it gets in your eyes,
you breathe it.
Then it feels like you're dying.
And I feel like that is as if I were to die, that would be how.
That's just how I feel.
Next is my very worn out hand sanitizer.
When I was in the hospital for 4 days for my gallbladder they gave me like 3 of these.
And I have still been using them since September (2016).
So I'm really happy about that.
I have like a never-ending supply right now.
Then I have my inhaler because I have asthma and active airway disease.
Fun!
It only has 14 things left so I should probably get a new one.
Then I have lotion that I got from one of the hotels because I am cheap.
I'm not going to buy lotion to put in here when I can just take them from the hotels.
Easy enough for me.
The the last part is the very back of my bag.
Oh yeah this is- Ohh!
This is what my bag looks like.
It's pretty big but not too big.
And all this stuff if I were to carry it at once, it would hurt my back.
So this is why I was just showing you what I may carry.
It's very varying on where I may go.
So, I just wanted to put it all in here.
And see what I have.
And it seems like I have a lot.
I have- another Sailor Moon I have Luna as just a compact mirror.
I love her.
Her eyes are sadly getting worn out.
I'm sorry Luna.
I don't- I don't mean to.
I didn't mean to do that to you.
And because I sweat a lot when I get tired.
Like it's hard to explain.
When you have fibromyalgia or chronic pain- or any pain.
If you're like having to deal with it.
Like if I'm standing for a long time or something.
I sweat.
Like I'm sweating now but that's because I went to the gym yesterday and I'm very very
sore.
But I just have NYX matte- Stay Matte Not Flat.
It's just a powder foundation.
It's really just for when my face is looking kinda scary.
And then people are like "OMG are you OK?
DO you need to sit down?
You look like you're dying!"
But I look like that every day.
So nothing new to me.
Last thing I have is my pill case.
It's pink with a death moth on it.
I love death moths.
I love creepy stuff.
Which kind of explains my username.
So if that creeps you out I'm sorry.
I just carry around pills that I need.
Especially Benadryl after I had a really bad rash around my chest where my surgery areas.
And I look like 6 in 48 hours.
And it helped a lot.
It saved me.
And then I just have like my morning meds that I might really need.
Like I have my Gabapentin.
I have a mood stabilizer, anxiety medication.
Which you don't want to carry a whole bottle around with you because if you lose it you're
screwed.
And then just joint medication.
Nothing like big or fancy.
Like not pain pills.
But that is all my stuff.
Everything that I carry.
Please leave any questions and I can answer them.
I'm sure I carry other things that I forgot.
But I can do another one for when I when I go traveling.
Especially on the plane because I do take a lot with me for very obvious reasons.
But thank you!
I hope you like this video.
And I hope you like and subscribe.
This is the first time I've said this and I feel really weird asking.
But it does help.
I guess?
I don't really know I'm new at this.
Don't judge me.
Bye.
Haha!
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What is she saying?(49) (Listening Practice) [ ForB English Lesson ] - Duration: 2:23.
Hi everyone!
Welcome back to ForB English.
I'm Gabriella and you're watching "what is she saying?"
So can you guess what I'm saying?
What are your views on this?
What are your views on this?
What are your views on this?
Can you guess what I'm saying?
Let's try it again.
This time with a hint.
What are your views on this?
What are your views on this?
What are your views on this?
Okay. I'll say it a little bit slower now.
What are your views on this?
What are your views on this?
What are your views on this?
The answer is: What are your views on this?
Now this is basically a slightly more advanced expression of "What do you think?"
and it just means "What is your opinion on this?"
It's a very useful expression.
It's a very nice expression to use in English too.
So the pronunciation is "Whadar" "What" so the "t" becomes a relaxed "d" sound in native speed,
so whadar. Whadar.
"Your" - again the vowel sound sometimes becomes relaxed.
Whadar your.
Whadar ye.
Whadar your.
Views on this.
So let's practice together now.
Slowly.
What are your views on this?
A little bit faster.
What are your views on this?
And native speed.
What are your views on this?
So let's try it three times native speed now.
What are your views on this?
What are your views on this?
What are your views on this?
Okay! Great job!
Thank you very much for watching.
I'm Gabriella.
You're watching ForB English.
Please like this video if you liked it.
Share the video with your friends and we look forward to seeing you next time. Bye!
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From total to fraction,What is wisdom? - Duration: 2:31.
FROM TOTAL TO FRACTION Truth is all-complete and self-contained silence
and it is at that stage Total Consciousness.
When Consciousness emerged forth in transformation it became "Akash" constituting life.
Akash is too subtle to be grasped and identified and it could be espied only through its functioning
order of self-rotation making for volume, speed, time, and distance which four are the
characteristics here of objects and appearances.
WHAT IS WISDOM?
Understanding the manner in which the mind functions, you proceed to trace the source
of the "I" thought within you.
That would bring to you the philosophy of Nature which is unbounded, all silence, as
the substratum of the Universe.
Objects and appearances are evolution of its fragment and in living beings it spans out
as the temperamental moods -Greed, Anger, Miserliness, Immoral passion, Complexes and
Vengeance, which are but conditioned states of the self-same Consciousness.
The light of this inner vision informing your way of life,
you would learn to preserve health of body and mind, and harmony and dignity by practising
virtue.
It is in this Enlightenment that man becomes real man and that alone, my friends, is wisdom
genuine.
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What Is Faith? - Two Minute Message - Duration: 1:57.
- Hey everybody, Daniel Fusco here.
Welcome to today's Two Minute Message.
There's a lot of discussion all the time about faith.
Some people have faith,
some people have lost their faith.
The real big question is what is faith?
I like to use a simple example
to explain faith to people and that is
that faith is the hands that reach on
out and receive the free gift of God.
If you think about it, if somebody
gives you a gift, do you know what's in that gift?
No, but in order to experience what's
in the gift you actually have to
reach out your hands and receive that.
Faith, according to the writer
of the Hebrews and the Bible, said
that faith is substance of things hoped for,
the evidence of things not seen.
Faith is believing that God can and will do
something, even though we haven't experienced it yet.
Faith is believing in the
present that doesn't yet exist.
For everybody, some people say
"Well I can't have faith because it's not scientific."
You have to realize that even all science,
a theory is provable only to
99.9% statistical significance.
I know that might be a big concept
but the idea is even the best scientists
realize that there are exceptions to the rule,
so faith plays into every part of life,
but we want to make sure that we
don't have just faith in faith.
That's a big issue today.
People just want to have faith
in the concept of faith, no.
Don't have faith in faith, have faith in God.
Have faith in the creator and sustainer of all things.
My ability to communicate with you
and your ability to receive and
understand that communication, that proves
that God is real because in God
we live and move and have our being.
God holds all this in his hands
and God is to be trusted, so listen.
Let's respond to this.
Where is an area that God is
asking you to have faith in?
I want you to write it in a comment
so we can encourage one another,
and please, share this video.
We're all walking by faith, but we
want to have faith in the true and living God.
Listen, please join me at Crossroads
Community Church, Vancouver, Washington,
Portland, Oregon campuses, and our
internet campus which is
internationalcrossroadslive.tv.
Love to have you there, God bless you guys.
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What is hashtag "Me Too" Viral Cult of Faux Outrage #MeToo - Duration: 8:42.
I want to start by thanking Harvey Weinstein for organizing this amazing day.
For more than two decades almost everyone who knew Harvey Weinstein was
aware of the secret regarding him being a pervert. You should ask yourself why
this has been going on for years without any backlash. And the answer is simple
no one could speak out against Harvey because they literally had his dick in
their mouth while building a career out their asses. These celebrities were
willingly hiding this information because their sugar daddy was turning
them into movie "stars". They were making millions of dollars keeping their
silence and all of a sudden they have become the frontiers of
women empowerment. The poor victims of sexual assault! Each and every one of them had a
choice at every step of the way to just say no and leave, but they didn't.
They chose to go on with it. They chose to use Harvey's dick as a ladder to success.
I would like to thank Harvey Weinstein and everybody at Miramax Films for their undying support of me.
The people who are in the news now bashing Harvey
are the same ones who were praising him the most. Were they forced to do it?
Of course they weren't! I don't see a gun pointed at them!
I just want to thank my agent
Kevin Yvaine and God Harvey Weinstein
You cannot claim you were raped or harassed if you made the conscious decision
again and again to be fine with what's going on.
oh you know suddenly I found myself lying naked in a hotel room and I was like I don't know how Jerking this
billionaire off! you know like I was so naive I was only 24 years old.
This cesspool has given birth to a new fad known as hashtag me too #metoo
I have to give credit where credit is due and I concede the movement can have some
positive impact but now let's head to Twitter and see what's really going on.
let's see... rain and then trance this hashtag need to use because I refuse to
okay let's see
... okay I guess that's uh
that's the okay this that's just an accident let's just head down and see
... that's empowering!
I feel empowered already!
but of course we cannot judge the whole movement with one bad example. let's move on.
I can not honestly find a problem with this.
It's a fact. If you don't go to a party you reduce the chance of getting raped.
Even if you go to a party and you drink responsibly the chances are very
low for you to get raped. But if you go to a party, drink more than you can
handle, and then proceed to take one of the strongest pills out there, you
are actually increasing the chances. I'm not saying it's your fault but you
actually had a role to play.
No! I'm pretty sure I haven't been in that situation you may accuse me of
You may accuse of being too harsh toward this girl and I would kind of agree but for some reason
it's really hard for me to believe anything this girl says and this brings
me to my next issue with this fad. Asking a question or having doubt makes you a
part of the problem. You are expected to just listen and believe. I'm not going to
believe you just because you say something has happened!
it's a red flag every time I'm getting shunned or shamed for not believing
every claim that everyone makes.
I was with Emma Stone yesterday and she
grabbed my balls. #metoo if you don't believe me you are the
problem you sexist rape-apologist victim-blamer racist misogynist piece of shit white male.
What this type of movement does is painting all women as
defenseless victims under constant threat of getting raped. And at the same
time they claim they are the ones empowering women. Now we have a
generation of people fighting over who is the biggest victim. To these people it
doesn't matter what you accomplish in life. What matters is what happens to you
and how hurt you get by that. This attitude brainwashes young and
impressionable teenagers into thinking that the world's population *men* are just
rapists and perverts. That the girl has to be afraid at every turn. This is not
empowering! this is raising a generation of self titled victims.
And who doesn't know that? is there anyone out there who thinks that when a girl is screaming and
saying "don't touch me" she's actually asking for it? who thinks like
that except for a rapist? And the rapist knows what he is doing.
Rapist are predators. They know what they are doing is illegal.
They know they'll scar their victims for life . But regardless, they continue to do so.
If you think posting some shit on the internet and having some cute photos and stuff and blaming men is
going to stop a rapist, you are just misguided. You're just wrong.
-------------------------------------------
Here's What's Planned For The Dayton's Building On Nicollet Mall - Duration: 2:27.
For more infomation >> Here's What's Planned For The Dayton's Building On Nicollet Mall - Duration: 2:27. -------------------------------------------
US 'CLUELESS' on what to do with North Korea after readying nuke bombers - Duration: 2:08.
US 'CLUELESS' on what to do with North Korea after readying nuke bombers
"The United States has no coherent plan for what to do about North Korea" John Dunn A US Airforce chief revealed the US was planning to put their B-52 nuclear bombers back on 24-hour alert for the first time since the end of the Cold War.
This move comes after both Trump and Kim Jong-un threatened to destroy each other with missiles. And Cambridge political theory professor John Dunn has said that both leaders were playing a very dangerous game in threatening each other.
He added that the US does not know what to do next with the Hermit Kingdom's regime.
He said: "It is very bad for any American presidency to have any other country that doesn't have any other clear and mutual understanding about nuclear weapons to be in a position, in principal to attack the US." Mr Dunn also believes that the despot nation could have a nuclear missile capable of hitting Los Angeles.
But if they were to detonate this, then the US would attack the North and end the ruling regime. He added: "The United States has no coherent plan for what to do about North Korea.
"It is actually difficult to know what to do with a rogue nuclear state. which has no other ways of securing continuation of its political safety." North Korea's next missile test could come when Trump visits South Korea next month.
-------------------------------------------
7 Things Your Higher Self Wants You to Remember (No Matter What Your Ego Says) - Duration: 10:50.
7 Things Your Higher Self Wants You to Remember (No Matter What Your Ego Says)
Our Higher Self is constantly trying to remind us of what really matters in our lives and what we came to earth to
experience.
However, often we are so overwhelmed by our everyday problems, worries,
and anxieties that we lose touch with our Higher Self.
Our Higher Self has our best interests at heart, but its voice is often drowned out by the voice of the Ego.
The Ego is very concerned with material things, success and how others perceive us.
But the Higher Self is not interested in any of that.
Here are 7 things your Higher Self wants you to remember:
1.
We are exactly where we a supposed to be.
Sometimes it can feel like we have taken a wrong path in our lives.
We see the mistakes we have made and we wish we could turn back time.
However, our Higher Self wants us to remember that we are exactly where we are supposed to be.
The 'mistakes' we have made were actually lessons we needed to learn.
We should not put ourselves down for the things we feel we did wrong as they were vital steps on our journey.
These choices make us who we are today.
From these mistakes, we can learn compassion and forgiveness.
We must also forgive ourselves for our mistakes, after all, we were doing the best we could at the time.
2.
The present is the only moment we can change
The ego often dwells on the past and the things that happened there.
It also likes to spend time contemplating what might happen in the future.
But in neither of these places can we make any real change.
Once we have learned from past mistakes and asked forgiveness from those we have hurt, including ourselves,
we need to move on.
But if we move too fast, and spend our time worrying or daydreaming about the future we are also unable to make changes.
The only time we can ever change is the present moment.
So this is the place we need to work from.
Meditation and mindfulness can help us stay in the present moment more of the time.
3.
We have everything we need within us
When we quiet the ego and its fears, we begin to realize that there are amazing resources within us.
You have the strength, courage, compassion and love that you need.
By learning about yourself, you begin to understand your values and passions.
You can then grow into the person you truly want to be.
Journaling can help you discover the true self that lives within you.
When you learn to be at peace with yourself, life begins to flow more easily and your experience of life will be less
of a struggle.
4.
You are the only true judge of your self-worth
The ego is very concerned with outward appearances.
It looks for validation from others and for outward signs of success such as money, status, and fame.
Your Higher Self knows that none of these things are reflections of your true worth.
No one outside understands your purpose and your journey like you do.
This means that only you are able to judge your worth.
You need to validate yourself.
Many of the things that have true worth, such as kindness, compassion,
and generosity are not seen as valuable in our present society.
But these traits are the most valuable.
You might like to keep a record of your true accomplishments, such as kindness and creativity,
love and service to others, joy and peace.
You will never achieve your true purpose if you are continually trying to please others.
5.
Be guided by love, not fear
The ego is guided by fear.
It fears not having enough and not being enough.
Conversely, the only guide the Higher Self follows is love.
Making decisions and judgments based on fear will never lead to true happiness and peace.
When you follow the whisperings of your Higher Self, you are following the path of love.
6.
Our security lies in acceptance, not control
As human beings, we strive for security and this means we like to control life.
But we are never really able to control everything, so learning to go with the flow of life helps us to be accepting
instead of controlling.
It is our idea that things 'should' be a certain way that causes us to struggle with what is instead of accepting
reality.
Often the source of relationships problems is the need to control others to ensure that we feel secure.
True love is not judgemental.
When we accept that everyone has the right to life their lives in their own way, our relationships improve.
We are not here to judge others only to do the best we can with our own lives.
When we learn to accept life as it is, we have no need to control outside factors as our security comes from within.
7.
You do not need fixing
Your Higher Self wants you to remember that despite what you might have learned from your family or the education
system, you do not need fixing.
You are good enough just as you are.
Spiritually growth does not come from trying to 'improve' yourself.
It comes from accepting yourself as you are and then following the guidance of your Higher Self to shine your light in
the world and offer your unique gifts and perceptions.
When you accept yourself completely and show yourself unconditional love and compassion,
unhelpful patterns of thought naturally begin to fade away and you can blossom into the true nature of your being.
When we tune into the guidance of our Higher Self, we remember what our true purpose is.
We can let go of demands of the ego and live with love and compassion.
We are then free to follow the true path that will fulfill our Higher Self.
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