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Creative Imagination and Mystical Experience in the Sufism of Ibn 'Arabî, by Henry Corbin
Posted on April 25 by Golgonooza
God as Imagination: the Image and the Imaginer in the Sufism of Ibn 'Arabî
Introduction: Ibn 'Arabî and Islamic mysticism
According to Professor Henry Corbin, one of the 20th century's most prolific scholars of Islamic mysticism, Ibn 'Arabî (1165–1240) was "a spiritual genius who was not only one of the greatest masters of Sufism in Islam, but also one of the great mystics of all time."
Imagination (khayâl), as Corbin has shown, plays a major role in Ibn 'Arabî's writings. In the Openings, for example, he says about it, "After the knowledge of the divine names and of self-disclosure and its all-pervadingness, no pillar of knowledge is more complete".
He frequently criticizes philosophers and theologians for their failure to acknowledge its cognitive significance. In his view, 'aql or reason, a word that derives from the same root as 'iqâl, fetter, can only delimit, define, and analyze. It perceives difference and distinction, and quickly grasps the divine transcendence and incomparability.
In contrast, properly disciplined imagination has the capacity to perceive God's self-disclosure in all Three Books of creation. As Ibn 'Arabî remarks, when God speaks—and he speaks because the Infinite Real cannot but display its qualities and characteristics—he voices three books, each of which is made up of signs/verses: the universe perceptible to the senses, the universe that can be apprehended by pure intellectual Perception, and – existing between them – an intermediate world, the world of Idea-Images, of archetypal figures, of subtile substances, of "immaterial matter". The world of Imagination, of media.
The symbolic and mythic language of scripture, like the constantly shifting and never-repeated self-disclosures that are cosmos and soul, cannot be interpreted away with reason's strictures. What Corbin calls "creative imagination" (a term that does not have an exact equivalent in Ibn 'Arabî's vocabulary) must complement rational perception.
"'Aql or reason, a word that derives from the same root as 'iqâl, fetter, can only delimit, define, and analyze. It perceives difference and distinction, and quickly grasps the divine transcendence and incomparability". The rationalising, analytic left hemisphere does not understand the imaginative and holistic right hemisphere, which comprehends and contains it. "The natural man understandeth not the things of the Spirit of God: neither can he know them, because they are spiritually discerned" (1 Corinthians 2:14)
In Koranic terms, the locus of awareness and consciousness is the heart (qalb), a word that has the verbal sense of fluctuation and transmutation (taqallub). According to Ibn 'Arabî, the heart has two eyes, reason and imagination, and the dominance of either distorts perception and awareness.
The rational path of philosophers and theologians needs to be complemented by the mystical intuition of the Sufis, the "unveiling" (kashf) that allows for imaginal—not "imaginary"—vision. The heart, which in itself is unitary consciousness, must become attuned to its own fluctuation, at one beat seeing God's incomparability with the eye of reason, at the next seeing his similarity with the eye of imagination. Its two visions are prefigured in the two primary names of the Scripture, al-qur'ân, "that which brings together", and al-furqân, "that which differentiates".
These two demarcate the contours of ontology and epistemology. The first alludes to the unifying oneness of Being (perceived by imagination), and the second to the differentiating manyness of knowledge and discernment (perceived by reason). The Real, as Ibn 'Arabî often says, is the One/the Many (al-wâhid al-kathîr), that is, One in Essence and many in names, the names being the principles of all multiplicity, limitation, and definition. In effect, with the eye of imagination, the heart sees Being present in all things, and with the eye of reason it discerns its transcendence and the diversity of the divine faces.
In Blake's image, Urizen holds in his left hand a quill for writing in his book (rationalising, explicit, law); in his left he holds an engraver's or artist's brush for illustrating it (imagination). In some copies of the image, Blake has written above it "Which is the Way/The Right or the Left".
When Ibn 'Arabî talks about imagination as one of the heart's two eyes, he is using the language that philosophers established in speaking of the soul's faculties. Like the philosophers, Ibn 'Arabî sees the human soul as an unlimited potential and understands the goal of life to lie in the actualization of that potential. But he is more concerned with imagination's ontological status, about which the early philosophers had little to say.
"A mirror image is both the mirror and the object that it reflects"
Here his use of khayâl accords with its everyday meaning, which is closer to image than imagination. It was employed to designate mirror images, shadows, scarecrows, and everything that appears in dreams and visions; in this sense it is synonymous with the term mithâl, which was often preferred by later authors. Ibn 'Arabî stresses that an image brings together two sides and unites them as one; it is both the same as and different from the two.
A mirror image is both the mirror and the object that it reflects, or, it is neither the mirror nor the object. A dream is both the soul and what is seen, or, it is neither the soul nor what is seen. By nature images are/are not. In the eye of reason, a notion is either true or false. Imagination perceives notions as images and recognizes that they are simultaneously true and false, or neither true nor false. The implications for ontology become clear when we look at the three "worlds of imagination".
Preface by Harold Bloom: The Personal and Impersonal God
Why pray to the Stranger God? He is so alienated from our cosmological emptiness that he could never hear us. We might want to pray for him, but to whom? As for believing that he exists: we have no term for his wandering on the outer spaces, so existence does not apply. What matters most is necessarily either too far outside us or too far within us to be available, even if our readiness were all.
What is the use of gnosis, if it is so forbiddingly elitist? Since the alternatives are diseases of the will and of the intellect, why invoke the criterion of usefulness? Prayers are a more interesting literary form than creeds, but even the most impressive of prayers will not change us, let alone change God.
And nearly all prayers are directed anyway to the archons, the angels who made and marred this world, and whom we worship, William Blake warned, as Jesus and Jehovah, Divine Names misapplied to our prison warders. The Accusers who are the gods of this world have won all of the victories, and they will go on triumphing over us. History is always on their side, for they are history.
"the angels who made and marred this world, and whom we worship, William Blake warned, as Jesus and Jehovah, Divine Names misapplied to our prison warders"
Introduction: The Nature of Imagination
Henry Corbin with Carl Jung, c. 1950
Here we shall not be dealing with imagination in the usual sense of the word: neither with fantasy, profane or otherwise, nor with the organ which produces imaginings identified with the unreal; nor shall we even be dealing exactly with what we look upon as the organ of aesthetic creation. We shall be speaking of an absolutely basic function, correlated with a universe peculiar to it, a universe endowed with a perfectly "objective" existence and perceived precisely through the Imagination.
Today, with the help of phenomenology, we are able to examine the way in which man experiences his relationship to the world without reducing the objective data of this experience to data of sense perception or limiting the field of true and meaningful knowledge to the mere operations of the rational understanding. Freed from an old impasse, we have learned to register and to make use of the intentions implicit in all the acts of consciousness or trans-consciousness.
To say that the Imagination (or love, or sympathy, or any other sentiment) induces knowledge, and knowledge of an "object" which is proper to it, no longer smacks of paradox. Still, once the full noetic value of the Imagination is admitted, it may be advisable to free the intentions of the Imagination from the parentheses in which a purely phenomenological interpretation encloses them, if we wish, without fear or misunderstanding, to relate the imaginative function to the view of the world proposed by the Spiritualists to whose company the present study invites us.
The Intermediary World of Archetypes, or 'Images'
For them the world is "objectively" and actually threefold: between the universe that can be apprehended by pure intellectual perception (the universe of the Cherubic Intelligences) and the universe perceptible to the senses, there is an intermediate world, the world of Idea-Images, of archetypal figures, of subtile substances, of "immaterial matter." This world is as real and objective, as consistent and subsistent as the intelligible and sensible world; it is an intermediate universe "where the spiritual takes body and the body becomes spiritual," a world consisting of real matter and real extension, though by comparison to sensible, corruptible matter these are subtile and immaterial.
The organ of this universe is the active Imagination; it is the place of theophanic visions, the scene on which visionary events and symbolic histories appear in their true reality.
We shall try to show in what sense this Imagination is creative: because it is essentially the active Imagination and because its activity defines it essentially as a theophanic Imagination. It assumes an unparalleled function, so out of keeping with the inoffensive or pejorative view commonly taken of the "imagination," that we might have preferred to designate this Imagination by a neologism and have occasionally employed the term Imaginatrix.
Avicennism identifies it with the Holy Spirit, that is, with the Angel Gabriel as the Angel of Knowledge and of Revelation.
Imagination as the Holy Spirit. Hence the Annunciation of Gabriel, as the medium or image of imagination, to Mary, heralding the incarnation of a new or more radical sort of archetype or image: "the very foundation of the prophetic philosophy".
Allegory vs. Imagination
At this point we must recapitulate the distinction, fundamental for us, between allegory and symbol; allegory is a rational operation, implying no transition either to a new plane of being or to a new depth of consciousness; it is a figuration, at an identical level of consciousness, of what might very well be known in a different way.
The symbol announces a plane of consciousness distinct from that of rational evidence; it is the "cipher" of a mystery, the only means of saying something that cannot be apprehended in any other way; a symbol is never "explained" once and for all, but must be deciphered over and over again, just as a musical score is never deciphered once and for all, but calls for ever new execution.
"The Last Judgment is not fable, or allegory, but vision. Fable, or allegory, is a totally distinct and inferior kind of poetry. Vision, or imagination, is a representation of what actually exists, really and unchangeably. Fable, or allegory, is formed by the daughters of Memory. Allegory and vision ought to be known as two distinct things, and so called for the sake of eternal life" (Blake, A Vision of the Last Judgment).
"the 'cipher' of a mystery": William Blake's Elohim Creating Adam (1795).
"If the spectator could enter into these images in his imagination, approaching them on the fiery chariot of his contemplative thought; if he could enter into Noah's rainbow, could make a friend and companion of one of these images of wonder, which always entreat him to leave mortal things (as he must know), then would he arise from the grave, then would he meet the Lord in the air, and then he would be happy" (Blake, A Vision of the Last Judgment)
Active Imagination and the Burning Bush
The Avicennan angelology provides the foundation of the intermediate world of pure Imagination; it made possible the prophetic psychology on which rested the spirit of symbolic exegesis, the spiritual understanding of Revelations, in short, the ta'wll which was equally fundamental to Sufism and to Shi'ism (etymologically the "carrying back" of a thing to its principle, of a symbol to what it symbolizes). The ta'wll presupposes a flowering of symbols and hence the active Imagination, the organ which at once produces symbols and apprehends them.
Every interpretation is a journey.
The conviction that to everything that is apparent, literal, external, exoteric (zahir) there corresponds something hidden, spiritual, internal, esoteric (batin) is the scriptural principle which is at the very foundation of Shi'ism as a religious phenomenon. It is the central postulate of esoterism and of esoteric hermeneutics (ta'wil).
The active Imagination guides, anticipates, moulds sense perception; that is why it transmutes sensory data into symbols. The Burning Bush is only a brushwood fire if it is merely perceived by the sensory organs. In order that Moses may perceive the Burning Bush and hear the Voice calling him "from the right side of the valley"- in short, in order that there may be a theophany – an organ of trans-sensory perception is needed.
"in order that there may be a theophany an organ of trans-sensory perception is needed"
Since the Imagination is the organ of theophanic perception, it is also the organ of prophetic hermeneutics, for it is the imagination which is at all times capable of transmuting sensory data into symbols and external events into symbolic histories.
Our meaning is expressed in the following anecdote which we owe to Semnani, the great Iranian Sufi: Jesus was sleeping with a brick for pillow. The accursed demon came and stopped at his bedside. When Jesus sensed that the accursed one was there, he woke up and said: Why hast thou come to me, accursed one? – I have come to get my things. – And what things of thine are there here? – This brick that thou restest thine head on. – Then Jesus (Ruh Allah, Spiritus Dei) seized the brick and flung it in his face.
Naming God
Thus the true name of the Divinity, the name which expresses His hidden depths, is not the Infinite and All-Powerful of our rational theodicies. Nothing can better bear witness to the feeling for a "pathetic God," which is no less authentic than that disclosed (as we have seen above) by a phenomenology of prophetic religion.
Here we are at the heart of a mystical gnosis, and that is why we have refused to let ourselves be restricted to the above-mentioned opposition. For Ismailian Gnosis, the supreme Godhead cannot be known or even named as "God"; Al-Lah is a name which indeed is given to the created being, the Most-Near and sacrosanct Archangel, the Protokistos or Archangel-Logos. This Name then expresses sadness, nostalgia aspiring eternally to know the Principle which eternally initiates it: the nostalgia of the revealed God (i.e., revealed for man) yearning to be once more beyond His revealed being.
This mediating faculty is the active or creative Imagination which Ibn 'Arabî designates as "Presence" or "imaginative Dignity" (Hadrat khayallya). Perhaps we are in need of a neologism to safeguard the meaning of this "Dignity " and to avoid confusion with the current acceptance of the word "imaginative." We might speak of an Imaginatrix.
"This Form may be a sensible figure which the Imagination transmutes into a theophanic figure". Image: Angel of the Divine Presence Bringing Eve to Adam, by William Blake. The real God is not the God you can 'know' with the rational mind, but only with the intuitive heart – a God of "pathos", sympathy. Just as the left hemisphere controls the right side of the body, including the manipulating right hand, so the right hemisphere controls the left side, including the feeling heart.
Here the spiritual aspect, the Spirit, must manifest itself in a physical form; this Form may be a sensible figure which the Imagination transmutes into a theophanic figure, or else it may be an "apparitional figure" perceptible to the unaided imagination without the mediation of a sensible form in the instant of contemplation.
Thus the experience of mystic love, which is a conjunction ("conspiration") of the spiritual and the physical, implies that imaginative Energy, or creative Imagination, the theory of which plays so large a part in the visionary experience of Ibn 'Arabî. As organ of the transmutation of the sensible, it has the power to manifest the "angelic function of beings." In so doing, it effects a twofold movement; on the one hand it causes invisible spiritual realities to descend to the reality of the Image (but no further, for to our authors the lmaginalia are the maximum of "material" condensation compatible with spiritual realities); and it also effects the only possible form of assimilation (taskbrk) between Creator and creature.
And on the other hand the image itself, though distinct from the sensible world, is not alien to it, for the Imagination transmutes the sensible world by raising it up to its own subtile and incorruptible modality. This twofold movement, which is at the same time a descent of the divine and an assumption of the sensible, corresponds to what Ibn 'Arabî elsewhere designates etymologically as a "condescendence" (munazala). The Imagination is the scene of the encounter whereby the supersensory-divine and the sensible "descend" at one and the same "abode."
"This twofold movement, which is at the same time a descent of the divine and an assumption of the sensible".
Thus it is the Active Imagination which places the invisible and the visible, the spiritual and the physical in sympathy. It is the Active Imagination that makes it possible, as our shaikh declares, "to love a being of the sensible world, in whom we love the manifestation of the divine Beloved; for we spiritualize this being by raising him (from sensible form) to incorruptible Image (that is, to the rank of a theophanic Image), by investing him with a beauty higher than that which was his, and clothing him in a presence such that he can neither lose it nor cast it off, so that the mystic never ceases to be united with the Beloved."
For this reason the degree of spiritual experience depends on the degree of reality invested in the Image, and conversely, it is in this Image that the mystic contemplates in actu the full perfection of the Beloved and that he experiences His presence within himself. Without this "imaginative union" (ttisiil jl'l-ltkayal), without the "transfiguration" it brings about, physical union is a mere delusion, a cause or symptom of mental derangement. Pure "imaginative contemplation" (muskakadat ltkayallya), on the other hand, can attain such intensity that any material and sensible presence would only draw it down. Such was the famous case of Majnun, and this, says Ibn 'Arabî, is the most subtile phenomenon of love.
"It is in this Image that the mystic contemplates in actu the full perfection of the Beloved and that he experiences His presence within himself." The remarkable friendship between the Sufi poet Rumi and his spiritual mentor Shams-i Tabrīzī beautifully illustrates the process described by Ibn 'Arabî.
Indeed this phenomenon presupposes that the fedele d'amore has understood that the Image is not outside him, but within his being; better still, it is his very being, the form of the divine Name which he himself brought with him in coming into being. And the circle of the dialectic of love closes on this fundamental experience: "Love is closer to the lover than is his jugular vein." So excessive is this nearness that it acts at first as a veil. That is why the inexperienced novice, though dominated by the Image which invests his whole inner being, goes looking for it outside of himself, in a desperate search from form to form of the sensible world, until he returns to the sanctuary of his soul and perceives that the real Beloved is deep within his own being; and, from that moment on, he seeks the Beloved only through the Beloved.
In this Quest as in this Return, the active subject within him remains the inner image of unreal Beauty, a vestige of the transcendent or celestial counterpart of his being: it is that image which causes him to recognize every concrete figure that resembles it, because even before he is aware of it, the Image has invested him with its theophanic function. That is why, as Ibn 'Arabî puts it, it is equally true to say that the Beloved is in him and not in him; that his heart is in the beloved being or that the beloved being is in his heart.
This reversibility merely expresses the experience of the "secret of divine suzerainty" (sirr al-rubublya), that secret which is "thou," so that the divine service of the fedele d'amore consists in his devotio sympathetica, which is to say, the "substantiation" by his whole being of the theophanic investiture which he confers upon a visible form. That is why the quality and the fidelity of the mystic lover are contingent on his "imaginative power," for as Ibn 'Arabî says: "The divine Lover is spirit without body; the purely physical lover is body without spirit; the spiritual lover (that is, the mystic lover) possesses spirit and body."
"In this Quest as in this Return, the active subject within him remains the inner image of unreal Beauty, a vestige of the transcendent or celestial counterpart of his being". The same process that Ibn 'Arabî describes was also drawn on by the philosopher Plato in his theory of Forms, and the progress from the particular embodiment to the Ideal Form. Unfortunately, the already hyper-rationalising nature of Greek philosophy had misunderstood this as a process that leads away from the body and into abstraction, rather than one that leads inside, into the heart, into the imagination itself. "In your own Bosom you bear your Heaven/And Earth, & all you behold, tho it appears Without it is Within/In your Imagination of which this World of Mortality is but a Shadow" (Blake).
Image and Magic
"The notion of the imagination, magical intermediary between thought and being, incarnation of thought in image and presence of the image in being, is a conception of the utmost importance, which plays a leading role in the philosophy of the Renaissance and which we meet with again in the philosophy of Romanticism" (Alexandre Koyré). This observation, taken from one of our foremost interpreters of the doctrines of Boehme and Paracelsus, provides the best possible introduction to the notion of the Imagination as the magical production of an image, the very type and model of magical action, or of all action as such, but especially of creative action; and, on the other hand, the notion of the image as a body (a magical body, a mental body), in which are incarnated the thought and will of the soul.
"the doctrines of Boehme and Paracelsus provide the best possible introduction to the notion of the Imagination as the magical production of an image". Illustration showing the generation of the three "worlds of imagination", the "three books" of God's self-disclosure, each of which is made up of signs/verses (from Freher's illustrations to The Works of Jacob Behmen)
The Imagination as a creative magical potency which, giving birth to the sensible world, produces the Spirit in forms and colors; the world as Magia divina "imagined" by the Godhead, that is the ancient doctrine, typified in the juxtaposition of the words Imago and Magia, which Novalis rediscovered through Fichte.
Accordingly, everything will depend on the degree of reality that we impute to this imagined universe and by that same token on the real power we impute to the Imagination that imagines it; but both questions depend in turn on the idea that we form of creation and the creative act.
Adam's Dream: The Creation of This World
But between the theosophy of Ibn 'Arabî and that of a theosophist of the Renaissance or of Jacob Boehme's school, there are correspondences sufficiently striking to motivate the comparative studies outlining the respective situation of esoterism in Islam and in Christianity.
On both sides we encounter the idea that the Godhead possesses the power of Imagination, and that by imagining the universe God created it; that He drew this universe from within Himself, from the eternal virtualities and potencies of His own being; that there exists between the universe of pure spirit and the sensible world an intermediate world which is the idea of "Idea Images" as the Sufis put it, the world of "supersensory sensibility," of the subtile magical body, "the world in which spirits are materialized and bodies spiritualized"; that this is the world over which the Imagination holds sway; that in it the Imagination produces effects so real that they can "mould" the imagining subject, and that the Imagination "casts" man in the form (the mental body) that he has imagined.
"the world in which spirits are materialized and bodies spiritualized" (Image: The Creation of Eve by William Blake)
In general we note that the degree of reality thus imputed to the Image and the creativity imputed to the Imagination correspond to a notion of creation unrelated to the official theological doctrine, the doctrine of the creatio ex nihilo, which has become so much a part of our habits that we tend to regard it as the only authentic idea of creation. We might even go so far as to ask whether there is not a necessary correlation between this idea of a creatio ex nihilo and the degradation of the ontologically creative Imagination and whether, in consequence, the degeneration of the Imagination into a fantasy productive only of the imaginary and the unreal is not the hallmark of our laicized world for which the foundations were laid by the preceding religious world, which precisely was dominated by this characteristic idea of the Creation.
The initial idea of Ibn 'Arabi's mystic theosophy and of all related theosophies is that the Creation is essentially a theophany (tajalll). As such, creation is an act of the divine imaginative power: this divine creative imagination is essentially a theophanic Imagination. The Active Imagination in the gnostic is likewise a theophanic Imagination; the beings it "creates" subsist with an independent existence sui generis in the intermediate world which pertains to this mode of existence.
The God whom it "creates," far from being an unreal product of our fantasy, is also a theophany, for man's Active Imagination is merely the organ of the absolute theophanic Imagination (takkayyul mutlaq). Prayer is a theophany par excellence; as such, it is "creative"; but the God to whom it is addressed because it "creates" Him is precisely the God who reveals Himself to Prayer in this Creation, and this Creation, at this moment, is one among the theophanies whose real Subject is the Godhead revealing Himself to Himself.
Image as Veil
"the Appearance (and transparency) beneath which He manifests and reveals Himself first of all to Himself"
The Creature-Creator, the Creator who does not produce His creation outside Him, but in a manner of speaking clothes Himself in it as the Appearance (and transparency) beneath which He manifests and reveals Himself first of all to Himself, is referred to by several other names, such as the "imagined God," that is, the God "manifested " by the theophanic Imagination (al-Haqq al-mutakzayyal), the "God created in the faiths" (al-Haqq al-makluq fi'l-i'tiqadat).
To the initial act of the Creator imagining the world corresponds the creature imagining his world, imagining the worlds, his God, his symbols. Or rather, these are the phases, the recurrences of one and the same eternal process: Imagination effected in an Imagination (takhayyul fl takhayyul), an Imagination which is recurrent just as – and because – the Creation itself is recurrent. The same theophanic Imagination of the Creator who has revealed the worlds, renews the Creation from moment to moment in the human being whom He has revealed as His perfect image and who, in the mirror that this Image is, shows himself Him whose image he is.
That is why man's Active Imagination cannot be a vain fiction, since it is this same theophanic Imagination which, in and by the human being, continues to reveal what it showed itself by first imagining it. Thus creation signifies nothing less than the Manifestation (zuhur) of the hidden (batin).
The Twofold Dimension of Beings
The initial imaginative operation is to typify (ta'wil) the immaterial and spiritual realities in external or sensuous forms, which then become "ciphers" for what they manifest. After that the Imagination remains the motive force of the ta'wll which is the continuous ascent of the soul.
"the mysterium coniunctionis which unites the two terms"
In short, because there is Imagination, there is ta'wll; because there is ta'wll, there is symbolism; and because there is symbolism, beings have two dimensions. This apperception reappears in all the pairs of terms that characterize the theosophy of Ibn 'Arabî: Creator and Creature (Haqq and Khalq}, divinity and humanity (lahut and nasut), Lord and vassal (Rabb and 'Abd).
Each pair of terms typifies a union for which we have suggested the term unio sympathetica. The union of the two terms of each pair constitutes a coincidentia oppositorum, a simultaneity not of contradictories but of complementary opposites, and we have seen above that it is the specific function of the Active Imagination to effect this union which, according to the great Sufi Abu Sarid al-Kharrllz, defines our knowledge of the Godhead. But the essential here is that the mysterium coniunctionis which unites the two terms is a theophanic union (seen from the standpoint of the Creator) or a theopathic union (seen from the standpoint of the creature); in no event is it a "hypostatic union."
The organ which establishes and perceives this coincidentia oppositorum, this simultaneity of complementaries determining the twofold dimension of beings, is man's Active Imagination, which we may term creative insofar as it is, like Creation itself, theophanic.
On this point I awaken you to a sublime secret, from which a number of divine secrets are to be learned, for example, the secret of destiny and the secret of divine knowledge, and the fact that these are one and the same science by which the Creator and the Creature are known. These ideas are strictly related: When you create, it is not you who create, and that is why your creation is true. It is true because each creature has a twofold dimension: the Creator-creature typifies the coincidentia oppositorum.
"the Creator-creature typifies the coincidentia oppositorum"
The Science of the Imagination
In a chapter of his great book, the Spiritual Conquests (or Revelations) of Mecca, Ibn 'Arabî outlines a "science of the Imagination" ('ilm al-khayal) and provides a schema of the themes involved in such a science. The organ of Prayer is the heart, the psycho-spiritual organ, with its concentration of energy, its himma. The role of prayer is shared between God and man, because Creation like theophany is shared between Him who shows Himself (mutajalll) and him to whom it is shown (mutajalla lahu); prayer itself is a moment in, a recurrence par excellence of, Creation (tajdld al-khalq).
We witness and participate in an entire ceremonial of meditation, a psalmody in two alternating voices, one human the other divine; and this psalmody perpetually reconstitutes, recreates (lrhalq jadld!) the solidarity and interdependence of the Creator and His creature; in each instant the act of primordial theophany is renewed in this psalmody of the Creator and the creature. This will enable us to understand the homologations that the ritual gestures of Prayer can obtain, to understand that Prayer is a "creator" of vision, and to understand how, because it is a creator of vision, it is simultaneously Prayer of God and Prayer of man. Then we shall gain an intimation of who and of what nature is the "Form of God," when it shows itself to the mystic celebrating this inward liturgy.
"We witness and participate in an entire ceremonial of meditation, a psalmody in two alternating voices". Kurth and colleagues (2015) used neuroimaging to examine the impact of mindfulness meditation and found that it enhanced integration and greater connectivity between the hemispheres. Their research revealed "altered inter-hemispheric integration". McGilchrist refers to the two hemispheres as the "Master" and the "Emissary", further deepening this notion of dialogue and integration.
Understood and experienced in this way, Prayer, because it is a muniljat, an intimate dialogue, implies at its apogee a mental theophany, capable of different degrees; but if it is not unsuccessful, it must open out into contemplative vision.
"Once, the young artist George Richmond, finding his invention flag during a whole fortnight, went to Blake, as was his wont, for some advice or comfort. He found him sitting at tea with his wife. He related his distress; how he felt deserted by the power of invention. To his astonishment, Blake turned to his wife suddenly and said : 'It is just so with us, is it not, for weeks together, when the visions forsake us? What do we do then, Kate?' 'We kneel down and pray, Mr. Blake'." (Gilchrist, Life of Blake)
Here then is the manner in which Ibn 'Arabî comments on the phases of a divine service that is a dialogue, an intimate dialogue which takes as its "psalm" and foundation the recitation of the Fatiha. He distinguishes three successive moments which correspond to the phases of what we may call his "method of prayer" and provide us with a good indication of how he put his spirituality into practice. First, the faithful must place himself in the company of his God and "converse" with Him. In an intermediate moment the orant, the faithful in prayer, must imagine (takhayyul) his God as present in his Qibla, that is, facing him. Finally, in a third moment, the faithful must attain to intuitive vision (shuhud) or visualization (ru'ya), contemplating his God in the subtile center which is the heart, and simultaneously hear the divine voice vibrating in all manifest things, so much so that he hears nothing else.
This is illustrated by the following distich of a Sufi: "When He shows Himself to me, my whole being is vision: when he speaks to me in secret, my whole being is hearing." Here we encounter the practical meaning of the tradition which declares: "The entire Koran is a symbolic, allusive (ramz) story, between the Lover and the Beloved, and no one except the two of them understands the truth or reality of its intention." Clearly, the entire "science of the heart" and all the creativity of the heart are needed to set in motion the ta'wll, the mystic interpretation which makes it possible to read and to practice the Koran as though it were a variant of the Song of Songs.
"The entire Koran is a symbolic, allusive (ramz) story, between the Lover and the Beloved". Image: Rumi and Shams-i Tabrīzī, Face to Face.
The heart is the most powerful source of electromagnetic energy in the human body, producing the largest rhythmic electromagnetic field of any of the body's organs. The heart's electrical field is about 60 times greater than any other organ in the body. The magnetic field of our heart can be experienced up to 6 to 10 feet away from our body. It also has its own capacity for memory.
The Angels of the Microcosm
Here we Are: The many psycho-cosmological and cosmo-physiological angels which transform the human body into a microcosm. "We who dwell on Earth can do nothing of ourselves; everything is conducted by Spirits, no less than Digestion or Sleep" (Blake, Jerusalem).
What are the "Angels of the microcosm"? Here again we find an intimation of a "subtile physiology" resulting from psycho-cosmology and cosmo-physiology, which transform the human body into a microcosm. As we know, since each part of the cosmology has its homologue in man, the whole universe is in him. And just as the Angels of the macrocosm sprang from the faculties of the Primordial Man, from the Angel called Spirit (Rūḥ), so the Angels of the microcosm are the physical, psychic, and spiritual faculties of the individual man.
Represented as Angels, these faculties are transformed into subtile centers and organs; the construction of the body envisaged in subtile physiology takes on the aspect of a minor, microcosmic angelology; allusions to it are frequent in all our authors. It is in relation to this microcosm transformed into a "court of Angels" that the mystic performs the function of lmam.
The Godhead is in mankind as an Image is in a mirror. The place of this Presence is the consciousness of the individual believer, or more exactly, the theophanic Imagination invested in him.
Becoming alive and transparent, the Temple reveals the secret it concealed, the "Form of God" which is the Self (or rather the Figure which eminently personifies it) and makes it known as the Mystic's divine Alter Ego.
Thus the being who is the mystic's transcendent self, his divine Alter Ego, reveals himself, and the mystic does not hesitate to recognize him, for in the course of his quest, when confronting the mystery of the Divine Being, he has heard the command: "Look toward the Angel who is with you and who accomplishes the circumambulations beside you." He has learned that the mystic Ka'aba is the heart of being. It has been said to him: "The Temple which contains Me is your heart." The mystery of the Divine Essence is no other than the Temple of the heart, and it is around the heart that the spiritual pilgrim circumambulates.
The Master Self and Emissary Self
"Accomplish the circumambulations and follow my footsteps," the mystic Youth now commands him. The Youth's point of emergence situates him as the homologue of the Angel in respect of the mystic; he is the mystic's Self, his divine Alter Ego, who projects revelation into him. Then we hear an amazing dialogue, the meaning of which seems at first to defy all human expression. For how indeed is it possible to translate what two beings who are each other can say to each other: the "Angel" who is the divine self, and his other self, the "missionary" on earth, when they meet in the world of "Imaginative Presence"?
The story which the visionary tells his confidant at his bidding is the story of his Quest, that is to say, a brief account of the inner experience from which grew the fundamental intuition of Ibn 'Arabî's theosophy. It is this Quest that is represented by the circumambulations around the Temple of the "heart," that is, around the mystery of the Divine Essence.
But the visionary is no longer the solitary self, reduced to his mere earthly dimension in the face of the inaccessible Godhead, for in encountering the being in whom the Godhead is his companion he knows that he himself is the secret of the Godhead (sirr al-rubilblya), and it is their "syzygia," their twoness which accomplishes the circular processional: seven times, the seven divine Attributes of perfection in which the mystic is successively invested.
"The Godhead is in mankind as an Image is in a mirror. The place of this Presence is the consciousness of the individual believer, or more exactly, the theophanic Imagination invested in him". There has been a sustained and concerted attempt in the last few centuries, under the dominion of the Urizenic rationalising agency, to "de-centre" humanity from its centre of being. The people who try to do this are themselves profoundly de-centred and dissociated. Human consciousness is rooted in and a reflection of – indeed a realisation of – divine consciousness, that is to say of the consciousness of Being itself. As Meister Eckhart noted, "The eye with which I see God is the same with which God sees me". The realisation of God itself is dependent upon the realisation of the God within humanity, the Human Imagination. The realisation of the Telos of history, of reality itself. Those who seek to de-centre Humanity, de-centre God.
One does not encounter, one does not see the Divine Essence; for it is itself the Temple, the Mystery of the heart; into which the mystic penetrates when, having achieved the microcosmic plenitude of the Perfect Man, he encounters the "Form of God" which is that of "His Angels," that is to say, the theophany constitutive of his being. We do not see the Light; it is what makes us see and what makes itself seen in the Form through which it shines.
Never can the zawahir (manifest, visible things, phenomena) be the causes of other zawalzir; an immaterial cause (glzayr maddiya) is required (cf. in Suhrawardi the idea that that which is in itself pure shadow, screen, barzaklz, cannot be the cause of anything).
The "Temple" is the scene of theophany, the heart where the dialogue between Lover and Beloved is enacted, and that is why this dialogue is the Prayer of God.
Find your Centre: the centre is where your divinity and your humanity become one, and you become a Son of Man. In the Hermetic philosophy this alchemical process is called Self-Realisation.
Henry Corbin (1903-1978) was a philosopher, theologian, Iranologist and professor of Islamic Studies at the École pratique des hautes études in Paris, France. Corbin is responsible for redirecting the study of Islamic philosophy as a whole. In his Histoire de la philosophie islamique (1964), he challenged the common view that philosophy among the Muslims came to an end after Ibn Rushd.
The three major works upon which his reputation largely rests in the English speaking world were first published in French in the 1950s: Avicenna and the Visionary Recital, Spiritual Body and Celestial Earth, and Creative Imagination in the Sufism of Ibn 'Arabi, from which the above extract is taken.
Corbin was an important source for the archetypal psychology of James Hillman and others who have developed the psychology of Carl Jung. The American literary critic Harold Bloom claims Corbin as a significant influence on his own conception of Gnosticism, and the American poet Charles Olson was a student of Corbin's Avicenna and the Visionary Recital.
IMAGES of the TEMPLE of MAN/GOD
The Imagination of the Universe Reflecting Itself through its Human Form
Active Imagination Adam's Dream: The Creation of This World Allegory vs. Imagination Angel of the Divine Presence Angels of the microcosm Boehme and Paracelsus coincidentia oppositorum contemplation Creative Imagination and Mystical Experience in the Sufism of Ibn 'Arabî God as Imagination Henry Corbin Image and Magic Jacob's Ladder Jung left and right hemispheres McGilchrist or 'Images' Plato's Forms prayer subtile physiology symbols ta'wll the Burning Bush the heart and the head The Intermediary World of Archetypes theophanic vision Veil William Blake
William Blake, Nick Cave, and the Origins of Creativity
William Blake on Self and Soul, by Laura Quinney
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Local dealers from around the area will be displaying Baseball Card & Sports Card Show and Collectibles on Saturday, May 11, 2019 from 9am-3pm at Comfort Inn University Center off of I-66 (exit 57A). There will be a wide selection of Vintage to present day Baseball cards, along with Football, Basketball, Hockey and other sports cards (NASCAR, UFC, WWE and Non-Sports), Wax Hobby and Retail boxes, Supplies & sports memorabilia. We hope you will be able to join us.
THE SHOW LOCATION IS IS LOCATED IN THE BASEMENT/LOWER LEVEL OF THE HOTEL, PLEASE MAKE A RIGHT AT THE LOBBY TO A SMALL STAIRWAY THAT LEADS TO AN ELEVATOR (LEFT-HAND SIDE), SELECT THE LOWER LEVEL (LL) AND THE CONFERENCE/SHOWROOM WILL BE ON YOUR RIGHT NEXT TO THE RESTROOMS.


text:
Q: Retrieve list from Firestore into flutter page I want to show the details as shown in image present in my Cloud Firestore to the show movie flutter page but don't know how to retrieve List from Firestore and in showing that in the custom card as implemented in the code.
I have tried other approaches but was not successful.
Can someone help to implement the above mentioned?
This is my first question on this so sorry for mistakes.
    class CustomCard extends StatelessWidget {
      CustomCard(
          {@required this.movie_name,
          this.genre,
          this.famous_cast,
          this.rating,
          this.comment,
          this.free_link});

      final movie_name;
      final genre;
      final famous_cast;
      final rating;
      final comment;
      final free_link;

      @override
      Widget build(BuildContext context) {
        return Card(
          child: Container(
            padding: const EdgeInsets.symmetric(vertical: 15.0, horizontal: 10.0),
            child: Column(
              children: <Widget>[
                Text(movie_name),
                Text(genre),
                Text(famous_cast),
                Text(rating),
                Text(comment),
                Text(free_link),
              ],
            ),
          ),
        );
      }
    }

    class ShowPage extends StatefulWidget {
      @override
      _ShowPageState createState() => _ShowPageState();
    }

    class _ShowPageState extends State<ShowPage> {
      final db = Firestore.instance.collection('Movies');

      @override
      Widget build(BuildContext context) {
        return new Scaffold(
          resizeToAvoidBottomPadding: false,
          appBar: AppBar(
            title: Text('Show Movies'),
            backgroundColor: Colors.blueGrey[900],
          ),
          backgroundColor: Colors.white,
          body: Container(
            padding: const EdgeInsets.all(20.0),
            child: StreamBuilder<QuerySnapshot>(
              stream: db.snapshots(),
              builder:
                  (BuildContext context, AsyncSnapshot<QuerySnapshot> snapshot) {
                if (snapshot.hasError) return new Text('Error: ${snapshot.error}');
                switch (snapshot.connectionState) {
                  case ConnectionState.waiting:
                    return new Text('Loading.....');
                  default:
                    return new ListView(children: getExpenseItems(snapshot));
                }
              },
            ),
          ),
        );
      }

      getExpenseItems(AsyncSnapshot<QuerySnapshot> snapshot) {
        return snapshot.data.documents
            .map(
              (doc) => new CustomCard(
                movie_name: new Text(doc["movie_n"]),
                genre: new Text(doc["genre"]),
                famous_cast: new Text(doc["famous_c"]),
                rating: new Text(doc["rating"].toString()),
                comment: new Text(doc["comments"]),
                free_link: new Text(doc["free_link"]),
              ),
            )
            .toList();
      }
    }

A: Since I am not sure what CustomCard is expecting I assume it is a List<Widget> so you would want to do something like this.
class CustomCard extends StatelessWidget {
  CustomCard(
      {@required this.movie_name,
      this.genres,
      this.famous_casts,
      this.rating,
      this.comment,
      this.free_link});

  final movie_name;
  final List<Object> genres;
  final List<Object> famous_casts;
  final rating;
  final comment;
  final free_link;

  @override
  Widget build(BuildContext context) {
   return Card(
      child: Container(
        padding: const EdgeInsets.symmetric(vertical: 15.0, horizontal: 10.0),
        child: Column(
          children: <Widget>[
            Text(movie_name),
            ...genres
                .map(
                  (genre) => Text(genre + ', '),
                )
                .toList(),
            ...famous_casts
                .map(
                  (famous_cast) => Text(famous_cast + ', '),
                )
                .toList(),
            Text(rating),
            Text(comment),
            Text(free_link),
          ],
        ),
      ),
    );
  }
}

getExpenseItems(AsyncSnapshot<QuerySnapshot> snapshot) {
        return snapshot.data.documents
            .map(
              (doc) =>  CustomCard(
                movie_name:  doc["movie_n"],
                genres:  doc["genre"],
                famous_casts:  doc["famous_c"],
                rating:  doc["rating"].toString(),
                comment: doc["comments"],
                free_link:  doc["free_link"],
              ),
            )
            .toList();
      }

Try This

redpajama_set_name: RedPajamaStackExchange


text:
IPSO FACTO: No EU conspiracy for state control of the press (PS The PCC is useless) – Mike Jempson
November 27, 2013 / INFORRM / 2 Comments
After seven weary months and a correspondence running to more than 20,000 words, the Press Complaints Commission has made a final 'adjudication' about Andrew Gilligan's ludicrous claim in the Sunday Telegraph last April that a motley bunch of academics and voluntary organisations are part of a European Union-funded conspiracy to hand control of the press to the state.
The PCC is requiring both the Sunday Telegraph and the Daily Mail, which repeated the story without properly checking its provenance, to set the record straight – at least in part. However, the PCC cannot seriously believe that its intervention even remotely offers adequate redress for the the entirely spurious claims of a sensational article that was riddled with factual errors and deliberate misrepresentation. (See 'What we asked for and what we got', below.)
It is the first time MediaWise has made its own complaint. Normally we advise others who feel they have been maligned by the media.
Gilligan's article was one of a series designed to undermine the credibility of those who supported Lord Justice Leveson's proposals for reform of the self-regulatory system and continue to criticise the unethical behaviour and arrogance of sections of the press.
As Director of MediaWise I challenged both papers, and the online magazine The Drumwhich also repeated Gilligan's slur, mainly because there were so many inaccuracies in the article. Some impugned the integrity of MediaWise, a charity which has been helping 'victims of media abuse' for 20 years. It claimed that we had received £100k of public funds and not declared them. The PCC found this to a breach of the Editors' Code, yet the defamatory statement remains in the article online – with a correction appended.
I also felt that those elements of the press which had turned on their critics and deliberately misrepresented Leveson's recommendations needed to be challenged. At a the crucial moment for 'self-regulation' the integrity of the PCC needed to be tested.
Although the European Union rebutted the central claim within two days, the PCC and the newspapers regarded this as irrelevant. Indeed their initial response was that since others had not made formal complaints to the PCC, there was no case to answer! Instead we were faced with tardy responses to our letters and almost farcical attempts to wriggle out of responsibility for their errors – we listed some 30.
Our own case was simple and we were able to quote chapter and verse in support from the outset. Our position did not change, yet it took the Sunday Telegraph and the Mail almost six months to make their first offer of a correction, just ahead of the date set by the PCC for an adjudication.
Before doing so the Sunday Telegraph had reminded the PCC:
'MediaWise … is an avowed critic of the Commission and has criticised it as ineffective and as too lenient towards the press. The Telegraph is naturally mindful of the fact that the Commission – as part of the current system of self-regulation of the press – is placed in the unusual position of having to determine a complaint that raises issues that pertain to how its role should be changed. We are confident, however, that the Commission will view our … evidence … in the dispassionate, objective and unbiased manner that it invariably adopts.'
Whether read as sinister or just slimy, these words characterise the relationship between the press and the body it set up to keep critics at bay. Unhealthy, too close, and antipathetic to the notion of truly independent regulation.
In his article Gilligan used part of a sentence from an academic study in which I had reported the views of others, as if it were a direct quote from me to him. The PCC 'expressed its strong concern about the practice of incorrectly attributing such observations' but astonishingly chose to ignore my objections. Initially it had brushed them aside on the grounds that I had not denied it was my opinion. When reminded that I had indeed denied it categorically in writing, the Commission suddenly changed tack and declared the quote 'uncontroversial', and in line with the 'aims and objectives of MediaWise' (it was neither). The twisted logic by which the PCC has avoided setting the record straight beggars belief.
It is easy to see why others give up and give in when faced with the intransigence of editors and the weasel words of the PCC. It is easier still to see that the PCC has had its day, and that its resurrection by the newspaper industry as the Independent Press Standards Organisation (IPSO) will make little difference to the standing of this type of 'self-regulation' with the public, especially if it applies a similar approach to 'resolving' complaints.
The offending newspapers get to make a final 'offer' which the Commission then 'obliges' them to publish even after I had pointed out inaccuracies and omissions. A most peculiar way to 'resolve' a complaint, especially as the credibility of the PCC was also at stake.
After a long and complex process we have reached a far from satisfactory outcome where wild assertions made by newspapers with no basis in fact are given credence by the PCC over detailed rebuttals backed by documentary evidence. This is hardly calculated to restore confidence in 'self regulation'.
Like News Ltd, the Telegraph Media Group, DMGT Group and the PCC do not seem to appreciate the significance of the 27% trust rating the press received in the 2012 British Social Attitudes survey, nor Transparency International's finding that Britain is one of only four countries in which the media is regarded as the most corrupt of institutions.
Lashing out at critics is not the best way to regain trust. Acknowledging errors swiftly, setting the record straight and entering into an honest dialogue with critics is the best way to resolve the current hiatus in public trust.
Instead they plan to push ahead with IPSO confident in the knowledge that no political leader will want a confrontation in the run up to an election. Their cynicism will win them few friends. That is a pity since in an open democracy a free press should be regarded as a champion by the public rather than as a pariah. As MediaWise has always maintained: Press freedom is a responsibility exercised by journalists on behalf of the public – it is not a licence for commercial enterprises to do as they please.
Mike Jempson (Director, MediaWise)
What we asked for and what we got
What we asked of the Sunday Telegraph:
MediaWise and the MediaAct project
'EU pours millions into groups seeking state control of press' (April 14). This article by Andrew Gilligan claimed that two independent international academic research project were among several being funded by the European Union to give the European Commission regulatory powers over journalists and to encourage state control of the press. We are pleased to acknowledge that this is not the case, and that the story was misleading and based on incomplete research.
The story said that MediaAcT <www.mediaact.eu>, an EU-funded study of media accountability and transparency in 14 countries, had given money to the UK-based journalism ethics charity The MediaWise Trust <www.mediawise.org.uk> that did not appear in the Trust's published accounts but appeared to account for almost all its recent income. In fact, MediaWise did not receive any EU money. As its accounts state, the group received initial funding for the project from the Erich Brost Institute but had formally transferred the project to the University of the West of England by the time EU funding was being dispersed.
The research work, which included surveying journalists' attitudes to press regulation, was conducted by UWE staff and freelances including two closely associated with MediaWise. The university was recompensed by the EU for use of the MediaWise office. We are happy to make this clear and we accept that the MediaAcT project did not favour state control of the press, indeed its purpose was to promote press freedom and self-regulation.
MediaWise also says that while it supports a statute-backed system of press regulation, this does not, in its opinion, constitute state control of the press. We accept that a quote in the article ascribed to MediaWise Director Mike Jempson was in fact part of a sentence from an academic work by him and not a personal opinion expressed to our reporter.
We also wish to clarify that MediaWise was set up by victims of press abuse supported by former MP Clive Soley, and that our reference to Mediadem, another EU initiative, being "previously unpublicised" denoted lack of media coverage in the UK.
We wish to apologise for any embarrassment or inconvenience caused by these errors.'
What the PCC sanctioned (as a 'News in Brief' on p.14 of the Sunday Telegraph, 24 November, 2013):
EU media projects
"EU pours millions into groups seeking state control of press" (April 14) said that MediaAcT, an EU-funded programme, had given money to the UK-based Mediawise campaign group that did not appear in Mediawise's published accounts but appeared to account for almost all its recent income. In fact, Mediawise did not receive any EU money. As Mediawise's accounts state, the group received initial funding for the project from the Erich Brost Institute but had formally transferred the project to the University of the West of England by the time EU funding was approved, though the work continued to be done by Mediawise staff and in Mediawise's office, for which the university was recompensed by the EU. We are happy to make this clear.
Mediawise also says that while it supports statute-backed regulation of the press, this does not, in its opinion, constitute state control of the press. We also wish to clarify that Mediawise was set up by victims of press abuse supported by former MP Clive Soley, and that our reference to Mediadem, another EU initiative, being "previously unpublicised" denoted lack of media coverage in the UK.
What we asked of the Daily Mail:
On 14 April 2013 we published a story headlined 'EU uses public cash to back groups that want to stifle Press Freedom'. It claimed, without substantive evidence, that the EU was seeking 'to increase its powers over the media' by funding, among others, two independent academic research projects, and that one of them, the 14-nation Media Accountability and Transparency project <www.mediaact> had 'channelled' £100,000 to journalism ethics charity MediaWise <www.mediawise>, which provides advice to complainants.
We are happy to clarify that in fact MediaWise transferred the project to the University of the West of England before EU funding was dispersed and no money was paid to MediaWise. The MediaAcT project does not favour state control of the press; the project involved reviewing media accountability systems in Europe and surveying journalists about their attitudes towards media regulation. Its purpose was to promote press freedom and self-regulation.
MediaWise has asked us to point out that while it favours statutory underpinning of a self-regulatory system, this does not, in its opinion stifle press freedom or amount to state control of the press. We wish to apologise for any embarrassment or inconvenience caused by these errors.'
What we got:
An article on 15 April said that MediaAct, an EU-funded programme, had given £100,000 of EU money to key Hacked Off ally, the MediaWise Trust. We are happy to clarify that in fact MediaWise transferred the project to the University of the West of England before the EU funding was dispersed and that no money was paid to MediaWise. The majority of the work was, however, carried out by MediaWise representatives in their office. MediaWise has also asked us to point out that, while it favours state-backed regulation, this does not, in its view, stifle press freedom or amount to state control of the press.
Please note: In its original article the Daily Mail actually wrote: 'As well as Mediadem, there are at least five other initiatives backed by Brussels to increase its powers over the media. One, MediaAcT, has channelled about £100,000 of European cash directly to a key Hacked Off ally, the MediaWise campaign group.'
The 'clarification' does not make clear that there was no substance in nor supporting evidence for the assertion that there ARE five initiatives, including two academic research projects, engaged in a plot by 'Brussels' to increase its powers over the media.
Contrary to the inaccurate claim in the 'clarification', the majority of the research was carried out by UWE staff members on PAYE (with freelance journalists helping with a survey). Only two of some ten people involved were associated with MediaWise, and only administrative matters were carried out in a UWE office used by MediaWise. What is more the Mail's inaccurate claim in this 'correction' formed no part of the original article!
This post originally appeared on the MediaWise website and is reproduced with permission and thanks
MediaWiseMike JempsonPCC
Phone Hacking Trial: Brooks explained how to hack phones at PM's birthday party, jury is told – Martin Hickman
Phone Hacking Trial: Prosecution,15 million NI emails are missing – Martin Hickman
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IPSO FACTO: No EU conspiracy for state control ...

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You never want to think that you will ever be put in a dangerous or unfortunate situation, but it is always better to be a step ahead.
Like any other of your possessions, your vehicle needs to be protected in the case of accident, loss or theft. The only way to do this is to have a good insurance, that will take care of anything bad that might happen.
How can vehicle insurance protect you?
Let's assume, for example, that we are talking about an accident. You might be a very careful and skillful driver, but unfortunately not all the drivers are the same. Even if they were, external factors (weather, animals, bad infrastructure) can get in your way and you can find yourself causing or being the victim of an accident.
In this situation, having insurance to take care of your car is the best possible thing. Fixing the damaged car by yourself can be more expensive than you imagine, not to mention that counting on the other driver to fix it for you is never a good option.
Well, if this happens and one day you simply don't find your car where you left it, you can count on your insurance company to give you a compensation. Depending on the type of insurance that you have, you can get a full payment for a new car, or you can get only a certain sum of money that will help you buy a new vehicle.
Is the insurance covering everything?
It depends entirely on you. Different types of insurance give you different benefits. If you want to be extra careful about everything bad that might happen, go for an insurance that covers everything, from small accidents to hospital bills in case of a victim, theft, loss or unexpected problems with your car.
Remember, it might not seem important now to have an insurance, but if something goes wrong you will definitely wish to have one!
Do You Have Protected or Secured Future?
Breaking down barriers. But not in a good way.


Source: Roy Morgan Single Source, December 2013 –November 2014, sample = 1541 Australians 14+ using two mobile phones. Numbers may not equal 100% due to rounding.
It's not just secret agents and adulterers: around 1.14 million Australians (6%) use two different mobile phones. Over half of these double-handset users have one for work and one for play, with each connected through a different service provider, data from Roy Morgan Research shows.
In the year to November 2014, Roy Morgan Research surveyed over 1500 Australians (aged 14+) who use two mobile phones. The majority (53%) have one phone that work pays for and one they pay for themselves—but another 44% are using two different consumer-pays mobiles and 4% use two separate business phones.
Just over half of all those with two phones, equal to almost 580,000 Australians, are signed up with two different service providers.
Most have both phones on a Post-paid plan (58%), while around 1 in 4 use one Post-paid and one Prepaid phone (27%), and the rest manage the recharges on two Prepaid mobiles (15%).
Among those 557,000 Australians using one provider for each of their phones, 354,000 say both are with Telstra, while just 89,000 are only with Optus and 73,000 only Vodafone.
But Optus and Vodafone get a clear boost among the 579,000 using a different provider for each mobile: while the majority (394,000) still have one of them with Telstra, 283,000 have one with Optus and 215,000 have one with Vodafone.
Across the three main providers, the Telstra-Optus combo accounts for 170,000 dual-mobile users, ahead of Telstra-Vodafone (103,000) and Vodafone-Optus (57,000).
"Over 1.1 million consumers currently use two different mobile phones, compared with 1.3 million a year ago. For most, the second phone is paid for by work, but around half a million use a second consumer-pays mobile.
"It is notable that over half of all two-phoned Australians use a different service provider for each mobile. Customers of smaller MVNOs like Lebara, ALDImobile and Boost are up to three times more likely to have another mobile phone.
A declining proportion of Australians are using their mobile phone mainly for business purposes, data from Roy Morgan Research shows.
The latest data from Roy Morgan Research shows that partnered people are 56% more likely than singles to say they don't enjoy being contacted on their mobile phone.
Mobile phone users in Australia made an average of 27 calls and sent 43 text messages per week in 2013, but across all age groups, men out-call women and women out-text men.
These profile can help you identify, understand and reach Australian mobile phone users performing a range of mobile activities.
These profiles reveal which Australians intend to buy or upgrade their mobile phone, which brand of handset they want, and when they plan to get it.


Perched on a beautiful green hill overlooking the Black Sea the complex is nestled between vineyards, a forest and a small river further down. The area (being a natural reserve called Batova gora) is very picturesque and suitable for hiking among the virgin nature, fishing, and hunting a variety of game. The air is healthy and clear; summer starts in May and ends in October; the ecologically clean environment is an excellent prerequisite for a peaceful and healthy living. It is conveniently located 25km. away from Varna Airport, a busy charter flight airport from March till November.
The complex's proximity to Albena Resort (4km.) is a great advantage as you can enjoy there a marvelous stretch of beaches, calm and safe sea, clear water and healthy air, fine golden sand and natural dunes. A great variety of entertainment and amusement places are available in the resort- local restaurants and pubs and all kinds of sports as well- fishing, wind-surfing, sky surfing, yachting, water-skiing, parachute diving, paint ball, jeep safari, horse riding etc. Two other attractive resorts on the Northern sea coast are not far away from the comples as well.
The Golden Sands sea resort is only 10 km away and if you keep driving to the south you get to St. St. Constantine and Helena resort /26 km away/. The city of Varna, called the Sea capital of Bulgaria , is 20 km to the south. It is a city of old culture, living traditions and ambitious undertakings. Varna boasts hundreds of sights including museums, galleries, cathedrals, Roman baths, and many areas of archaeological importance. Located 15 km. north of It Complex is Balchik where you will find an amazing historic town famous for the Palace of Romanian queen Maria and its exotic botanic gardens. Driving further north you will reach Kaliakra Cape. The beautiful cape stretches 2km deep into the sea and consists of 60-70m-high limestone rocks, the inaccessibility of which has been the main reason for the construction of an ancient fortress named Tirisis there. Usually, it is the final stop of foreign tourists looking for pretty sights and interesting places. Further north is the town of Kavarna that will fascinate you with its ancient history dating from the Thracian times and its many extraordinary places, like the remains of Roman villas and walls, medieval buildings and churches, two natural reserves and much more. If you like to play golf, there is a great variety of golf courses to choose from. At five minutes walking distance from the complex a proposed golf course will be build by "Albena" LTD. over surface of 500 decares between Albena resort, General Kantardjievo village and Rogachevo village.
The complex is perfectly located to combine the feel of coastal and peaceful lifestyle. It consists of four villa Mallina each of them consists of 3 studios, 8 one bedroom and 3 two bedroom apartments, and 2 incredible Penthouses.
All apartments are finished in Mediterranean style and are boast of wonderful spacious terraces.
Amenities: • Big swimming pool for adults, children's pool • Fitness, sauna, Jacuzzi • Table tennis, billiards, darts • Café- aperitif with a big terrace • Food store • Barbecue • Children's playground • Free parking • Transportation to the beach and complex Albena Villa Mallina 1 will be finished and ready to live by December 2010.
Payment Option 1: 1000 Euro-reservation fee-deducted from the last installment; 30% - upon signing the preliminary contract; 30% - upon reaching the construction of your floor; 20% - upon receipt of Act 14 (rough construction); 20% - upon transfer of the property.
Option 2-discount-2% 1000 EUR-Reservation fee, deducted from the last installment; 70% - upon signing the preliminary contract; 30% - on transfer of the property.
Prices include VAT; No commission from the buyer.


If Facebook ads annoy you, the social media giant has a new tool to explain how you're being targeted – and give you more control over what you see.
An ad education portal has been launched to demystify Facebook's advertising business.
Here's how it works: Facebook's advertising clients will define the user they want to reach — based on things like someone's interests, age and location.
Facebook then shows ads to people who match the targeted audience.
So how does Facebook decide which ads you might like? Facebook says there are several ways, starting with your activity on Facebook and its other apps and services.
Some advertisers will try to reach people near a specific place. This is made possible thanks to the current city listed on your profile, your IP address and location data collected from your smartphone.
If you share your phone number or email address with a business, they may add it to a customer list that can be matched to your Facebook profile.
Finally, your other online activity can impact the ads you see. Advertisers use what's called a Facebook pixel – a piece of code for their website – to gather data on visitors.
For example, this can enable a business to target someone who added something to an online shopping cart.
Now that you have a better idea about how Facebook advertising works, what can you do about the ads you don't like? Facebook outlines three steps in its ad education portal.
In the upper-right corner of every ad, you should see an "X." If you don't like an advertisement, you can hide it. This will reduce the chances of seeing that ad again.
You can also use this same tool to tell Facebook about ads that you do like.
Facebook has recently made it easier to view the information that influences the ads you see, and making a few tweaks could result in fewer 'bad ads' in the future.
Start by entering http://www.facebook.com/ads/preferences/ into your browser.
Once you're at this page, you'll see a list of interests. Some will make sense and others (like the ones listed below) will not. Click on an individual interest to see a set of example ads.
On this same page, you can also hide ads from advertisers who have your contact information and advertisers whose website or app you've used.
Turning off this feature won't eliminate ads. They'll just be less relevant to you.


Please find here our answers for your question.
Yes. You can select PayPal as your payment option for any one-time payments.
I keep receiving an error when trying to donate.
Often an error message is generated because your credit card information has been incorrectly entered or your credit card has been declined — please try to re-enter your credit card number again. If you still see an error message, please try a different credit card. Or contact us info@HSIEurope.org.
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Please select the box labeled 'Other Amount' and enter an amount of your choice.
Please email info@HSIEurope.org and we will easily unsubscribe you from our email list — but we are sad to see you go!
If you don't see your problem below and would like to contact us directly, please contact us atnfo@HSIEurope.org and we will contact you as soon as possible.


Whisk together yolk, mustard, and 1/4 teaspoon salt until combined well. Add about 1/4 cup oil drop by drop, whisking constantly until mixture begins to thicken. Whisk in vinegar and lemon juice, then add remaining 1/2 cup oil in a very slow, thin stream, whisking constantly until well blended. If at any time it appears that oil is not being incorporated, stop adding oil and whisk mixture vigorously until smooth, then continue adding oil. Whisk in salt to taste and white pepper. Chill, surface covered with plastic wrap, until ready to use.


Len Stoler Dodge Chrysler Jeep has a huge selection of new 2015 vehicles just for our customers. We want to serve our customers to the best of our abilities, to do this we strongly encourage you, our customer, to research some of the vehicles we carry here at our car dealership near Baltimore, MD. Our showroom breaks down every single all-new 2015 vehicle and what comes with every trim package. So by the time you're ready to take a test drive you'll know exactly what's in a 2015 Chrysler 200 LX, a 2015 Jeep Cherokee, or a 2015 RAM 1500 Laramie.
If a new car isn't in the budget Len Stoler Dodge Chrysler Jeep also carries a huge inventory of used cars near Baltimore, MD. If you have any questions about our current inventory call our car dealership near Hanover, PA at (888) 825-0576 or just stop by Len Stoler Dodge Chrysler Jeep today!


Is this the publicity you want, a program that do not work, people should not buy and were support is never given? Please let me know, and I'll use all channels and platforms to emphasize it?
Right of the bat, I have asked for a full refund from simMarket. Reason for this is that the program cannot be registered and or used. I would provide images, but a limit of 20k is not enough to upload. I also tried to download the update 1_95, but it says it does not find any installations even though it clearly exists. So basically, this program it totally useless and for that I am demanding a refund. Hope you get this program to work. Using Microsoft Windows [Version 10.0.17134.228] and latest version of .NET Framework.


When VELCO was established by Kurt Wolf in 1971 also the first rotor gunning machine of type Rotamat was launched. From that time on this machine type stands for an unique success story which now -in March 2010- is crowned by the sale of the thousandth Rotamat.
The company's location in Velbert, at the border of the Ruhr industrial area, was formerly an important centre of the foundry industry and thus it suggested itself to furnish these companies with a gunning machine for the refractory repair of their cupola furnaces. The simple but safe handling of the machine, its robustness and moreover the continuing improvements of the machine, based on the experiences with our customers at site, made it to a product that today is used in foundries, steel plants, refractory and cement industry, in civil construction, mining and power plants.
For the treatment of modern gunning compounds with low cement content the approved Rotamat gunning machine has been completed by the GUNMIX® moistening system. By this patented system the water is dispersed into fog what serves for an optimal moistening, even of the finest particles. Due to the homogenous mixing the gunning compound can be applied with nearly no dust emission and very low rebound. Furthermore the requested water share can be reduced what results in an improved durability of the applied gunning material.
Hence the well-tried machine technique and the innovative gunning technology built a symbiosis, however it is subject to continuous improvement in order to secure state of the art in future, too.
1000 ROTAMAT - A remarkable number!
We like to express our sincere thanks to our long-standing customers for their confidence! Surely this remarkable number of sold machines will also inspire prospective clients to choose VELCO as supplier for reliable and innovative machine technique.


The fats in fish, and in particular Salmon contain a class of polyunsaturated fatty acids called Omega 3's. These are vastly different from the polyunsaturated fatty acids found in vegetable oils and have profoundly different benefits to the human body.
Support for inflammatory conditions such as multiple sclerosis, exams, and psoriasis.
Gastrointestinal- Irritable bowel syndrome and constipation.
Maintains healthy brain and eye function.
Who should be taking Omega supplementation?
There is only one answer and that is everyone.
It is beneficial to everyone from babies to mature adults. I recommend you start taking it today as it could improve your lifestyle forever.


BAILIE SLEVIN is the founder of Entertaining Finance, a business management and financial consulting firm geared specifically towards creatives. Bailie is the perfect combination of finance ninja and theater nerd. With 10 years of experience as a financial adviser and a hefty resume in theater, she is redefining planning for artists and entrepreneurs. She's worked with Certified Financial Services and Forest Hills Financial Group in finance and teaches Financial Literacy and Well-being workshops and speaks throughout the region on the specifics of Financial Management for Artists. As a stage manager, general manager, and producer on Broadway, Off Broadway and Off-Off Broadway, Tony Awards, Drama Desk, OBIE Awards, and IT Awards pepper Bailie's resume. Some of her favorite projects include The Norman Conquests, Altar Boyz, Naked Boys Singing!, Pursuit of Persephone, A Very Merry Unauthorized Children's Scientology Pageant, and Popesical in Concert at Joe's Pub. She currently serves as a board member for The Tank NYC, a non-profit Arts presenter for emerging artists engaged in the pursuit of new forms of expression, and Theater Resources Unlimited (TRU), a training ground for tomorrow's theatrical producers. Visit www.EntertainingFinance.com to learn more and start "adulting"! Song Premiere: "Sorry Song", music and lyrics by Joel B. New (www.joelbnew.com).


text:
Home News Baylor Free BU tickets offered to West residents
Free BU tickets offered to West residents
By Paula Ann Solis
Baylor's athletics department has invited the entire West community to the Big 12 opening game Oct. 5 free of charge. The Bears will take on West Virginia University's Mountaineers.
"Baylor has been a great friend to the West community and we want them to know we won't forget about them," said Nick Joos, executive associate athletics director for external affairs.
Three thousand bench seats on the east end of Floyd Casey Stadium have been reserved, but more tickets will be available as requested, Joos said. West residents and first responders interested in attending the game can pick up a ticket from 6 to 8 p.m. on Sept. 25-26 in the West Community Center.
Joos said the mission of reuniting West and the Baylor community less than six months after a fertilizer plant explosion killed 15, was spearheaded by Dr. Marty Crawford, Baylor alumnus and superintendent of the West Independent School District.
The kickoff time for the game has not yet been released, but Joos said it will be announced the week of the game.
This will not be the last effort by the Baylor athletics department to strengthen the relationship between West and Baylor, Joos said. He said he expects tickets for future basketball games and other sporting events to be made available to the West community.
Crawford, along with other West leaders and city officials, will join President Ken Starr on the field during halftime for a ceremony recognizing first responders and others who aided and continue to aid the city. A moment of silence will also take place in honor of the people who died during the explosion.
Several events, including a Czech dance performance by West residents, are planned for the halftime ceremony. Aside from the halftime show, Baylor football players will also show their support for West by wearing a special sticker on their helmet. Joos said the sticker design is not finalized yet, but may incorporate the image of a Trojan, the West High School mascot.
First Baptist Church of West senior pastor John Crowder said he is excited about the upcoming event, where he will represent West on behalf of the ministerial alliance. Crowder said he expects more than 100 members of his church to attend the game.
"Baylor has been such a tremendous blessing to us," Crowder said. "We really could not have accomplished a lot of what we have without Baylor's generosity."
Crowder's church was on the receiving end of Baylor's $290,000 donation earlier this year. The funds were used to help continue the church's efforts in demolishing homes destroyed by the explosion.
"More than half of the demolition work we did was possible because of the help from Baylor's relief fund and the generous people who gave to it," Crowder said.


Everybody who cares about coffee makes it a different way and is certain that he or she has the best method. Different countries do it differently and so we provide several ways that you can make coffee at Ripertoli – but Nigel and I think that nothing beats an espresso (or macchiato) in the caffé in the square in Greve.
You can buy coffee beans in the coop or ground coffee. We have a coffee grinder.
We have filter machines to make what the Italians call caffé Americano. And indeed, many Americans do use this machine. There is one in the kitchen and one in each capanna.
They need large size filters which are difficult to buy so we supply them. Don't buy the small ones sold in the coop. They don't work.
We have old fashioned espresso machines (Moka), which go on the hob (stove). Although it is a bit of an effort it does make good coffee. (Please don't put the machines in the dishwasher it takes the shine off them).
In case you are unfamiliar with this method of making coffee here is a link supplied by one of our guests – Moka Coffee – it assumes you are using an electric hob and ours is gas, so you must keep the flame lowish so as not to burn the handle.
We have cafetiere machines (French Press in American). Many English people use these – not just the French. Here is a link in case you are not used to this method of coffee making – Press Coffee.
We have a Nespresso machine in the kitchen. The pods for this can be bought in Greve at the white goods store at the North end of via Roma (the narrow street leading north from the main square).
Between these we hope that you can make a decent cup of coffee to your satisfaction.
But please try the coffee at Caffé Lepanto in the square!
Follow us on facebook to keep abreast of news at Ripertoli.


Blown Fibre is perfectly suited to multi-phase projects, or where business needs for the cabling infrastructure are not determined at the outset. This is why blown fibre is a popular choice for large office developments or campus environments where cabling infrastructure is often installed in phases over a long period of time.
It has also been deployed in areas where minimum disruption is required, such as airport runways. A Blown Fibre System enables optical networks to be deployed on demand from one point of a network to another using compressed air to blow optical fibre into pre-installed tubes. At Select Services, our trained technicians are fully certified and experienced in the installation of Blown Fibre Systems, ensuring you get the best in high-speed fibre connections.
With continued network demand, deciding on the right IT infrastructure can be a gamble for IT Managers. Blown Fibre gives users the reassurance that cables can be either blown in or blown out, and upgraded if the need arises. There is no restriction to initial fibre counts, and expansion is available through larger fibre count units. Additionally, fibres can also be easily re-allocated and any damaged fibres can quickly be replaced with limited disruption to the end user.
The blown fibre specifier can enjoy budgetary benefits from the fact that the fibre is deployed as and when required, thereby spreading payment across different budgetary periods. When traditional fibre systems are installed, the decision is often made to install more fibre than required to avoid the cost of future upgrades. These extra fibres are known as 'dark' fibre.
Blown Fibre eliminates the need for 'dark' fibres by deploying empty tubes and blowing fibre on demand thereby reducing initial capital expenditure and deferring costs. Owners of multi-tenanted buildings often specify a blown fibre cabling infrastructure because it means the new tenants can take advantage of an existing cabling infrastructure, as and when they move into the building.


This is my Kolkata: This Week:: More New Things!
This has been a busy week and I am taking some time today to catch up on projects at home. So far I have organized all the books under my desk (not an easy feat!), organized my notebooks by date (a little bit easier), and threw a load in the laundry of my sheets/blankets + new things I bought at a garage sale today (a super easy task!).
This week I (finally!!) bought a new car! This is an extremely exciting feat!
I learned to drive on a 2012 Toyota Toyota (which I LOVE), my first/other car was a 2002 Ford Tourus (I didn't love it), I have also driven my brother's 1994 Buick Grand Regal Sport, our family's Chevy Express, I drove someone Else's truck, and Mrs KBL's car is a Dodge Grand Caravan (its not like driving a regular mini van because it carries weight funny). I am learning to drive stick shift on a Ford Focus and drove a 1994 Saturn once. i am getting better at stick, although I haven't practiced in about a month. I've also driven a 1952 ford jubilee a few times, so I have some experience. I like driving our truck best, our van second, Mrs KBL's van third, and my brother's Buick fourth. My new car is a 1999 Toyota Camry. It drives like a Toyota (what more can I say?). I don't love it but I like it better than my Ford Tourus.
See anything new? Your eyes don't deceive you! I have an echo dot. I was at this garage sale today and there was an echo dot for $25 so I got it rather impulsively because it felt like a deal I couldn't pass up. I'm not really into echo dots or whatever, and I don't think I ever "wanted" one but, I couldn't walk away from such a deal. So I now have an Echo Dot!
It's beginning to feel like fall around here and have chillier temperatures! I am not particularly excited about fall coming (I do not like fall) but....fall means NEW STEERS!!!! and I am plenty excited about that. This past week we went to look at our new ones. They were cute and solid looking. Also, at the farm there were 4 calves that were 2 weeks old and we got to bottle feed them!!!! They were so adorable! It was so exciting to bottle feed them. As for our new steers, they won't come until no sooner than October 8th. I have already ordered feed and hay (I hope I am not jumping the gun on that!) so, the Hay is coming to our house soon!
As for today's feast, I found this post from Fr Z interesting and I plan on taking some notes on it later. Other than that I don't really have my liturgical act together for today.


At Pomeroy Place, the latest in urban style, efficient building design and luxury appointments come together in an apartment rental lifestyle that meets every expectation and satisfies every desire.
Located in growing and dynamic southwest London, Ontario and defined by fine finishes and quality materials, Pomeroy Place elevates luxury sustainable living to a whole new dimension.
If far from ordinary fits your style, Pomeroy Place is the perfect place to call home.
As soon as you enter, you feel it. It's like nothing you've experienced before in apartment living. Style and luxury greet you at every turn.