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Articles & News
Fearing deportation, undocumented mother seeks refuge in Denver church
NEO AFSC February 17, 2017 Podcast
We summarize last week's activities; share next week's upcoming events; and comment on Exxon corporation's use of first amendment "free speech rights" to avoid guilt and responsibility in selling fossil fuels despite knowing those products caused climate change; introduced mis-named "right to know" legislation in Ohio; and a review of the new film about James Baldwin on race, class and power. [Length: 33:32]
Congresswoman tells Netanyahu to end abuse of Palestinian children
Ashrawi meets with Rt. Hon John Bercow, Speaker of the House of Commons of the UK Parliament
La Seguridad
On Mexican Security
This undocumented immigrant just announced that she is seeking sanctuary at a church. Now she waits.
BREAKING: Jeanette Vizguerra, Undocumented Mother, Chooses Resistance to ICE and Enters Sanctuary in Denver Church
Jeanette Vizguerra and her daughter Luna lead chants at AFSC's monthly vigil at the for-profit GEO detention facility in Aurora, Colorado.Photo: AFSC/Photo: AFSC/Gabriela Flora
Falling Through the Cracks: The Children of Calais
Until late last October, there was a refugee camp in Calais in northern France. Across the Channel from one of the wealthiest countries in the world, approximately 10,000 men, women, and children lived in squalor and hope. Among them at the time the camp was destroyed were approximately 1,500 unaccompanied children. They ranged in age from 8 to 18, and had come from more than 25 countries, including Syria, Iraq, Afghanistan, Somalia, and Sudan. Some of the older ones had come alone; others had lost the adult(s) who had accompanied them at the start of their difficult journeys. All hoped to go to the United Kingdom, either to join family or friends or simply to find asylum from a place where their lives had become impossible.
At that time, their fate was governed by two things: the Dublin agreements and the Dubs amendment. The Dublin agreements specified that asylum seekers are eligible to enter the UK if they have close family there. The 2016 Dubs amendment to the UK immigration law tried to broaden it to include the youngest and most vulnerable children.
The concern for vulnerable children was well founded. When the southern half of the Calais camp was destroyed last March, approximately half of the unaccompanied children disappeared, having melted into the French countryside, gotten lost in the social system, or fallen into the hands of those who would traffic them or convert them to violent ideologies.
Before the destruction of the camp at Calais, it was estimated that around 40 percent of the unaccompanied children in the camp had family in the UK, and thus had the legal right to go there under the Dublin agreements. Destruction of the camp was postponed for a week in order to allow the UK officials time to process these asylum applications. On Friday of that week of grace, a bus was scheduled to take children to their families in the UK. It was canceled with no explanation. On the following Monday, French officials began the destruction of the camp, projected to take a week.
Residents of the camp, including the children, were asked to go to a warehouse and register for transport to accommodation centers (ACs) throughout France. Children were registered but sent back to a section of the camp built out of shipping containers to await transport to the UK or to ACs. On the Monday in the predawn darkness I saw numbers of young people with backpacks melting into the darkness in the town. They were afraid of the uncertain future awaiting them in the ACs, and preferred to take their chances alone.
By the Wednesday, French officials declared that the job was done, and the camp was empty ahead of schedule. This despite the fact that there were still several hundred children and even more adults who hadn't been registered. The registered children were sent back to the camp to wait in the shipping containers for the buses which the French officials imagined would come from the UK to get them. Those who weren't able to register fell through the cracks of the system and are currently uncounted and unaccounted for.
Those who had been registered stayed in the containers for a week, while the governments of France and the UK passed the buck to one another and the camp burned around them. The children had no food, no water, no sanitation, no social workers, no adult supervision at all except for the police who surrounded them. It was clear that the police were there to keep them in, not to keep them safe. They were fed and cared for solely by volunteers who provided food, water, clothing, and supervision. The volunteers slept on the concrete outside the shipping containers to protect the children.
Meanwhile, the camp was being destroyed around them. One eyewitness said, "They sat inside the shipping containers and watched as their home burnt, choking on the smoke and worried for their brothers and sisters. Every responsible adult they could communicate with in their own language had been taken away on a bus."
Eventually the UK sent officials to accompany the children to the ACs. It has been reported that many of them left the buses before they arrived at the ACs, leaving the children with no information about their fate. More children fell through the cracks as they disappeared from the buses which were carrying them to the ACs. By this time they had a profound distrust of the system which they felt had abandoned them.
A survey conducted by the charity Help Refugees in late November 2016 reported that conditions in the ACs were inconsistent. In many the accommodation, food, and activities were of good quality, but the help that the children needed to understand their options and to apply for asylum in the UK was largely unavailable. In effect, the children were being warehoused. It was left to French workers to provide the language and legal support needed for the children to complete an application in English to join the UK. This was made even more difficult by the lack of information available from the UK.
In addition the report noted that many of the children in the centers presented symptoms of depression, anxiety, and PTSD, while the centers had very little professional psychological support available.
The report states, "At no point in our research did we find evidence that the (UK) Home Office has been informing minors about the four criteria for eligibility in their guidelines. Those interviewed and found to be [not eligible] were not informed of this and continued to believe that they were eligible for transfer to the UK."
In mid-November, the Home Office went further and gutted the Dubs amendment, severely cutting the number of children eligible to enter the UK under it. This was done after children had been told they would be able to go, prompting one group of children to file legal proceedings against the home secretary (who is roughly the equivalent of the Secretary of the Interior) and others to go on hunger strikes. Still others disappeared from the ACs.
By the end of the year, only a few hundred children from Calais had been transferred to the UK. The rest continue to wait, with no answers, no information, no hope.
Currently it is estimated that between one-third and half of the children in ACs in France have disappeared. Some have slipped away to make their way back to Calais where they hope to get to the UK by illegal and dangerous means. Others may have fallen into the hands of traffickers. Still others may be on the road to violent futures. There are many cracks they can fall into. Surely in a civilized society we can do better for the children of Calais.
Author's note: The Guardian reports that the accommodation centers will all close on February 10, with no indication of what provisions may have been made for the kids. I have heard similar things from other sources, but with slightly later dates. It's hard to get good information.
Quaker Council for European Affairs (QCEA), together with the Quaker Asylum and Refugee Network (QARN), have published a report on Friends' efforts to respond to the influx of displaced persons in Europe. "Quaker Faith in Action: Friends' work in the area of forced migration" builds on feedback from Quaker respondents across Europe, and explores the important work done by individuals, meetings, and organizations in response to this unprecedented humanitarian challenge.This article originally published online 1/30/2017
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February full issue access
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Among Friends: Venturing Outside Our Comfort Zones
When we make room for the unexpected and felicitous in our lives, what happens? It's a question worth reflecting on, and one for which we are offered answers whenever we plan an open-theme issue, as is the case this month.
We humans are born explorers. We can commit not just to learning from new experiences, but to seeking out new experiences.
I read the articles that came together in this issue as products of exploration, openness, and commitment—elements that just might be essential in our spiritual and religious lives. At any point, we can decide to venture outside our comfort zones, open up, prepare to be changed, and to acknowledge that the power to change is what makes us human and gives us the capacity to improve the world around us.
In "Respect Is the Heartbeat of Standing Rock," Quaker Earthcare Witness general secretary Shelley Tanenbaum shares the experience of three older Quaker women committing their presence to the gathering in defense of sacred Lakota Sioux land from the construction of an oil pipeline. What she learned, and shares with readers, runs deeper than the news reports we've all seen about this massive direct action.
We are also pleased to share with readers two pieces on that mystical experience that has been central in the definition of the Quaker way as a distinct spiritual path. Robert Atchley gives us an overview of the topic from the perspective of an elder with 30 years of research and personal practice invested in the subject. Complementing this is the voice of Sarah Pennock Neuville, new to our pages, who in "I Am Not a Religious Person" describes in vivid detail a recollection of her own mystical experience, which has led this young woman to a nuanced and developing understanding of what she calls "the litheness of spirituality."
Frequent Friends Journal contributor John Andrew Gallery, a Friend from unprogrammed Philadelphia Yearly Meeting, collaborates with Conservative Ohio Yearly Meeting Friend Susan Smith to bring readers an outsider's eager perspective upon attending two Conservative Friends gatherings in Barnesville, Ohio. Gallery arrives an explorer but quickly finds himself absorbed and carried to deeper understanding and unexpected vocal ministry. Smith plays the role of Gallery's welcoming host and interpreter, rounding out and enriching this self-searching reflection.
From all of us at Friends Journal—staff, volunteers, and creative partners—thank you, reader, for giving us reason to keep exploring and sharing the fruits of Quaker discovery and deepening with you and with the world.
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Silence in the Noise
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Forum, February 2017
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Seven Tasks to Heal the World
As we stand witness to the violence and the protests across the country, we are forced to ask: What is the heart of the matter? I'm not sure that anyone has an answer to that question. Until we acknowledge our own culpability, there is little hope for a lasting solution. The change we seek will only come when we see a change of heart in a sufficient number of people to tip the balance toward peace, community, and respect for each other.
As I reflected and prayed about this, seven actions came to mind. These are actions each of us can take to heal our own hearts and to heal the hearts of others with whom we are connected.Listen Deeply
Listen deeply to those we meet, and listen deeply to the stirrings within our own souls. This is more difficult than it seems, especially when we are called to listen to those who don't agree with us. When we commit to listening deeply, we commit to honoring the dignity and value of others. We listen deeply when we start with the belief that we can learn something from the other person, something we may not have considered before.
Listening to the stirrings deep within our souls is an act of faith. The Quakers teach that there is that of God within each of us. If we listen to the voice of God within, we will be guided to act in big ways and in small. But the key here is stilling our hearts and minds, listening to the leadings of the heart, and then acting upon them.Act Justly
To act justly means to follow the Golden Rule: that we do unto others as we would want others to do unto us. It also means that there is an integrity between what we believe on the inside and how we act on the outside. We can't go to church on Sunday and also tolerate bigoted comments at work on Monday. We can't oppose abortion and also oppose using tax dollars to support needy moms and children.
We would do well to remember the advice of the Catholic monk Thomas Merton when he said that the essence of the universe is "mercy, within mercy, within mercy." If we act with mercy, we will also find justice.Trust God
Martin Luther King Jr. said that "the arc of the moral universe is long but it bends toward justice." Trusting God means that ultimately we believe good will prevail over evil. That doesn't mean, however, that we should just kneel down and pray for everything to be all right. What it means is that God is active within the world, speaking to and through each person. God's guidance is here, but our willingness to listen and to act on that guidance may be lacking. I believe that the building blocks of the Kingdom of God are here now, but we must each act to bring that kingdom about, person by person and day by day.Be Sorry
No matter what the situation or confrontation, we played a role in its development. We need to say the words out loud to the person who is the focus of our attention. Are we alienated from our parents? From our siblings? From our children? Say the words: "I'm sorry." Are you and your friend or co-worker no longer talking due to political differences? Say the words: "I'm sorry." Have you gossiped or caused harm to someone either intentionally or unintentionally? Then say "I'm sorry" to them. Heal the wound in your heart by showing sorrow for your actions or inaction.
If we take this in a broader context, from the personal to the societal, we can say "I'm sorry" for the social ills causing our country pain. In this instance, there is no one to say "I'm sorry" to, but the action of saying it helps to create a personal conversion of heart. And once a sufficient number of us acknowledge the pain we have caused as a nation and say "I'm sorry," then we can begin to witness a communal conversion of heart. I'm sorry for the genocide of the Native Americans. I'm sorry for slavery and the ongoing pain it has caused. I'm sorry for wars that were started to gain profit and resources. I'm sorry for pillaging the environment and for causing climate change. I'm sorry for school systems that fail the children. I'm sorry for the structural systems that promote income inequality and create a permanent and growing class of families who are falling behind.
If we don't name the pain that is the heart of the matter of our societal inequity and violence, then we have no chance of healing it.Ask for Forgiveness
Just as we need to say "I'm sorry," we must also ask for forgiveness and mean it. Asking for forgiveness is the first step in freeing ourselves from guilt and pain. For everyone to whom we said "I'm sorry," we now need to ask for forgiveness. Perhaps the person from whom you seek forgiveness has died. Ask anyway, from your heart and soul. Asking for forgiveness is as much about seeking our own peace as it is in receiving absolution for our words or actions.
On a societal level, forgive me for not speaking out against injustice. Forgive me for not taking a stand when others were harmed. Forgive me for seeking to protect my way of life at the expense of others.Say Thank You
Sincerely saying "thank you" honors the gift that we are given, and it honors the person who provided the gift. Saying "thank you" is also recognizing that I don't have all of the answers. Saying "thank you" acknowledges that we are who we are today due to the multitude of gifts we have received from others. And for these gifts, we should give thanks.Say I Love You
Sometimes saying "I love you" is difficult to do. We learn from the Bible that we should love others as we love ourselves. Perhaps, the first person we need to say "I love you" to is ourselves. Much of the pain in the world is born from a pain deep within our own hearts. A friend of mine said that where there is great anger, there is great pain. I would take that one step further and say where there is great anger, there is a broken heart. And the only way to heal a broken heart is to open our arms and our hearts and demonstrate our love.
As you can see from the seven tasks listed above, these really aren't about healing the world. They are about healing ourselves. The final four are more profound if we take them in consort with someone with whom we are having difficulties (they are detailed in the book Ho'oponopono: The Hawaiian Forgiveness Ritual as the Key to Your Life's Fulfillment). They are all about finding a place in our hearts for love and forgiveness. If we are broken or wounded, we cannot fully honor and value another, especially another who does not look like us or who does not think or act like us. A person who feels loved and respected is more likely to reach out to others with love and respect. And that is how we will bring about the Kingdom of God on earth.
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Respect Is the Heartbeat of Standing Rock
Strange combinations of beauty and blight were everywhere when I set out for Standing Rock, North Dakota, home of the Lakota Sioux. I chose to travel by train in order to have the blessed time to prepare mentally and emotionally to be present at Standing Rock and to limit my carbon footprint. Within 15 minutes from departure time, I was rolling around the beautiful northern shore of San Francisco Bay right through the Richmond oil refineries. A few hours later in the Sierra foothills, tall evergreens were equally interspersed with rust-brown dead and dying trees, due to a beetle infestation caused by the drought. This contrast of the land's grand beauty with blight followed me all the way to the incredible North Dakota big sky, which was juxtaposed with oil pumps, pipelines, and police brutality.
After spending a few days at Standing Rock, I was struck by the similarities to Gandhian nonviolence. As explained by Chris Moore-Backman in his book The Gandhian Iceberg, Gandhian practice has three important components: grounding in Spirit, a beloved community, and direct action. Practitioners first ground their behavior and their actions in prayer and guidance from Spirit. They surround themselves in a community of like-minded people, all supporting each other materially and emotionally. When they are called to action, the call comes from a deep place of prayer and Spirit, and is supported by the entire community.
The Standing Rock community is welcoming, mutually supportive, nurturing, and prayer-based. There is one main camp of water protectors, Oceti Sakowin, and a separate nearby camp, Sacred Stone (the original core camp). Within Oceti Sakowin, different tribes and themes have camping clusters, including Two-spirit camp for LGBTQ folks; Red Warrior camp (for those most focused on direct action, off-limits to visitors); the media and legal teams; and medical support. Oceti Sakowin is on contested treaty land, now controlled by the Army Corps of Engineers, and, as of this writing, residents have been threatened with eviction. Just across the Cannonball River, there is a much smaller camp on the Standing Rock Reservation for families and women.
Three of us from Quaker Earthcare Witness (QEW) felt called to visit Oceti Sakowin in mid-November. We felt moved to participate with this historic gathering of now over 400 indigenous communities and anywhere from 3,000 to 10,000 people gathered to protect the Missouri River watershed from a proposed oil pipeline. The Lakota are holding the government accountable to the 1851 Fort Laramie Treaty that ceded land to them, even though in practice, that land has not been theirs to use. Thirty-eight miles of the pipeline will travel over this contested land. I brought a statement of support from QEW, as approved in September. Carol Barta brought a statement of support and winter supplies donated by Quakers and Mennonites from her Manhattan, Kansas, community. Judy Lumb, who resides in Belize, brought a statement of solidarity and a flag from the Garifuna, one of the indigenous groups of Belize. We understood that we were visitors and observers, and we minimized our use of resources at the camp by staying overnight off-site. We are inspired by the Lakota who say, "Mni Wiconi" (Water is Life). They know that living well can only come from a harmonious relationship with the natural world.
Standing Rock has served as an inspiration to both indigenous and non-indigenous people. I encourage you to go directly to indigenous organizations and leaders to hear what this is all about. Some places to start are sacredstonecamp.org, ocetisakowincamp.org, and the Indigenous Environmental Network on Facebook for day-to-day updates.
In our local communities, inspiration to support the water protectors at Standing Rock was palpable. Supplies flowed in as soon as Carol let her community know that she was traveling to Standing Rock. When a farmer died ten years ago, his wife could not let go of his large supply of Carhartts, extremely warm overalls that are used throughout the prairie by people who have to work outdoors in the winter. This was the time for her to let go, with much joy that her husband's supplies would be well used. The day after we dropped off our supplies, we saw someone walking around in one of those Carhartts. Not only did Carol's community quickly rise to the challenge of donating supplies, but two Friends took one look at Carol's tiny car and immediately handed her the keys to their van for our transportation.
In all of the stories told about brutal treatment of the water protectors, it is rare to hear about the peaceful and Spirit-led day-to-day flow of the main camp, Oceti Sakowin. We were never made to feel out of place, even though we were newcomers, didn't know all the routines, and were non-indigenous. Our gifts of winter clothes and warm sleeping bags and blankets were greatly appreciated; our presence, even more.
The first glimmer that you are entering a different kind of community comes when you drive past some of the more than 400 flags that indigenous groups have sent to Oceti Sakowin. At first, the camp seems a hodge-podge of structures: teepees and tarpees mixed up with army-like mess tents, standard nylon tents, tiny houses, yurts, and a large dome. Twice a day prayer circles happen in a central plaza, followed by announcements. Nearly every day, there is a nonviolence action training and a newcomers' orientation. The first place we stopped was the free store.
Due to blowing snow and ice, Carol and I didn't arrive at camp until midday on November 19. As soon as we started unloading supplies, a camper approached us to ask if we had any warm boots. Carol asked what size. The camper desperately needed women's size 7.5 to replace the rubber rain boots she was wearing (fine for Portland, Oregon, but not for winter in North Dakota). The only boots we had with us were women's size 7.5. Yes! Soon after, we were approached by a woman looking for blankets and sleeping bags for the women's tent. This is a tent set up in the family camp across the river for women to gather daily and to provide a relaxing space during menstruation. It felt like the perfect home for our supply of five extra-warm sleeping bags and several blankets.
On the fateful day of Sunday, November 20, Lakota elders spent all day in prayer and discussion. That evening water protectors on the frontline tried to clear Highway 1806 to the north for traffic, the road having been blocked by authorities in late October. (The day before we had observed how an ambulance took an extra 30 minutes to arrive at camp due to the road closure.) That evening, water protectors on Highway 1806 were met with tear gas, water hoses dousing them in sub-freezing temperatures, and explosive devices that resulted in the probable loss of one woman's arm.
Earlier in the day, however, much of camp life went on as usual. Three meals are prepared daily and shared throughout camp. Judy helped with lunch that day, and she ferried water around the camp (see her blog at judylumb.wordpress.com). Camp etiquette includes honoring elders in many ways. One simple way is that when lunch is ready, young people bring plates of food to elders as a show of respect. There we were: three older Quaker women sitting in the sun near the main fire pit. Suddenly two young people brought us plates of food! We were grateful.
When we met someone, there was always time for a talk. That was more important than rushing off to "do something." This is how relationships are forged. This is how important relationships are in this community.
Not that there wasn't much going on: lots of winterizing to prepare for the fierce winds and cold common in North Dakota winters. The construction crews were determined and working diligently. We saw an impressive crew putting up a straw bale structure. Another crew was assembling a food storage shed for keeping food from freezing. Teepees and tarpees were everywhere. A local Lakota young man invited us inside his canvas teepee with a small wood stove, which was incredibly warm and cozy on a 25-degree day. Tarpees follow the structure of teepees but use tarp instead of canvas for the walls and include a clever smoke-hole design. Carol is connected with a Seattle group that designed these and donated supplies to set up 80 of them at Standing Rock. We met three Navaho from Arizona who had spent the night in a tarpee. They reported it was spacious but in need of a wood stove for warmth (the stoves are on the way).
A few hours after we left Standing Rock, the people we had casually chatted with were being sprayed with water in sub-freezing temperatures. A week after we left, the sunny, central plaza in Oceti Sakowin was blanketed with snow; the wind was howling; and inhabitants of Oceti Sakowin camp were threatened with eviction. We left the camp filled with love and respect for those on the frontlines, for Lakota elders who inspired and led the effort, and for all of us who, in big and small ways, consider ourselves water protectors. Mni Wiconi.
As of December 4, 2016, the Army Corps of Engineers denied the easement to put the pipeline under the Missouri River and stated that an Environmental Impact Statement (EIS) is required to complete the project. On January 18, two days before President Obama left office, the Corps issued a notice of intent to complete an Environmental Impact Statement on the Dakota Access Pipeline at Standing Rock. Time will tell whether this gathering of spirit becomes yet another instance of invasion and destruction of an indigenous community, or serves as a pivot point for how we all relate to the natural world. What role do Friends have?This article originally published Dec 7, 2016. It has been slightly revised for the February 2017 print version to update readers of actions taken in mid-January 2017.
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Mystical Experience, the Bedrock of Quaker Faith
Mystical experience is direct experience of God. Quaker silence is an invitation to experience that of God within ourselves, and indeed within the entire perceivable universe. George Fox felt that we should "walk cheerfully over the earth, answering that of God in every person." He also said, "Be staid in the principle of God in thee . . . that thou wilt find Him to be a God at hand."
Rufus Jones (1863–1948) was arguably the foremost Quaker scholar, writer, and advocate of opening to mystical experience as a central practice among Friends. He built on foundations laid by Meister Eckhart, the anonymous author of The Cloud of Unknowing, William James, and many other Christian mystics—people who had had direct experiences of God and tried to describe them. Jones concluded that the founders of most great religions of the world got their spiritual understanding through mystical experience. The Hebrew Bible and the New Testament are filled with reports of direct experiences of God. Mystical experience "makes God sure to the person who has had the experience," wrote Jones.
Jones cautioned against using the term "mysticism." Each seeker of "God within" is confronted by a unique personal and cultural labyrinth that he or she must negotiate to directly experience God. Because each path is different, it is impossible "to make an ism out of" the journey to experience God. But perhaps we can agree that we seek direct experience of "the Divine Ground of All Being"—the term Christian theologian Paul Tillich used for the transcendent Holy Spirit. Perhaps we can agree that we are all dancing around a divine Light that eludes naming. Jones also pointed out that we are seeking our own direct experiences of God, not "second-hand descriptions" of mystical experiences in books and scriptures. However beautiful and uplifting Eckhart's descriptions of his direct experiences of God might be, we cannot have his experience. We can only have our own.
Most mystics report experiencing God as immanent: God is here and now—palpably present to be experienced. God is also experienced as transcendent. God is infinite and therefore beyond our ability to completely perceive or understand, or even denote. But for many mystics, God's infinite awareness can be intuited and is a super-magnet that can draw us out of our conventional personal and culture-bound consciousness and into a non-personal awareness that allows us to see with "eyes unclouded by fear or longing." This is the vantage of the sage mystics who have many years' experience viewing the world from a non-personal viewpoint. Sages have many years of practice abiding in a field that transcends our earthly concerns, yet sages also experience compassion and love for those—including the sages themselves—who endure the suffering involved in living a human life.
Is mystical experience rare? Apparently it is not. According to Jones, mystical experience is widely available, if we are tuned in to it. He wrote that "many people have had this vital experience." God is everywhere we look, if we know how to look. In my 30 years of research on spirituality and aging, I found that many types of situations can evoke an experience of God within. Being in nature, meditation, contemplative waiting, religious rituals, singing hymns, reading sacred texts, and service to others are but a few of the situations in which people find themselves in touch with God within.
Among Friends, mystical experiences during meeting for worship are common, but only a minority of these experiences leads to vocal ministry. Why? Many times the experience is not in the form of words, and putting it into words is daunting. Often, direct experience of God is ineffable. As Eckhart noted, "As one's awareness approaches the wilderness of the Godhead, no one is home." Tillich called the Supreme Being "the God beyond God," meaning that there is a field of Being beyond our personified God—the God who resembles us and speaks to us in our language. Tillich called this transcendent God "the Divine Ground of All Being." Hindus call it "the Great Sea of Being." The enormity of the Ground of All Being is very awe-inspiring and humbling to experience, yet it is comforting to abide in this field of ultimate, limitless Being.
Is there a knowledge element to mystical experience? Jones suggested in his book The Radiant Life that we use our experience as a guide for answering this question for ourselves. If we begin with questioning if there is "an intelligent, creative, organizing center of consciousness [that] transcends itself and knows what is beyond itself" and if our experience gives us a definite yes to that question, then we know and understand in a way that is guided and informed by mystical experience of God.
Jones wrote: "Spiritual ministry, in this or any age, comes through a prepared person who has been learning how to catch the mind of spirit, and how to speak to the condition of the age." I wrote song lyrics that relate to this point: It takes practice to feel that deep connection as the havoc of this world goes on and on. Soul-centered life has a deep attraction that ever draws me back for more and more.
We often need help in recognizing what we are seeing. Ken Wilber, in his book Eye to Eye, points out three main ways of knowing, or "eyes": the eye of the flesh—sensory knowing; the eye of the mind—our dualistic cognitive processes of acquiring language, ideas, and meaning; and the eye of contemplation—our holistic, integral capacity to abide in non-doing. Each of these eyes has its injunction (if you do this), illumination (you may see that), and method of confirmation (knowing you really saw that). For Quaker contemplative knowing, "waiting upon the Lord" is the injunction, direct experience of God (mystical experience) is the illumination, and discernment is the confirmation. When Friends agree that someone is a "weighty Quaker," the community's discernment is confirming the validity of that Friend's contemplative understanding.
Quaker spiritual practice involves much contemplative waiting, not waiting for something, but simply waiting. The region of my awareness where I have most often had direct experiences of God is deep, inner space. When I sit in meeting, I release into that space. Of course, my mind sometimes has stuff it is processing, and when that stuff arises, I release it. Over and over, I release. After a time, I am able to release into abiding in the vastness of inner space, where I experience God. I feel God's palpable presence. I feel God drawing my awareness to a non-personal, transcendent level.
In his Discourse on Thinking, Martin Heidegger distinguished two very different types of thinking: calculative and contemplative. Calculative thinking is preoccupied with the surface of thinking and a thinking process aimed at dominating and manipulating situations and "re-presenting" or constructing experiences and stories. Contemplative thinking is deep thinking. It "contemplates the meaning that reigns in everything that is." Contemplative thinking requires that we develop the art of waiting. "Contemplative thought does not grasp the essence but rather releases into the essence." Contemplative waiting is a practice of remaining open to experiencing God.
Friends who have waited together for decades often reflect this openness. They are secure in their faith because they have met God countless times along the way. Some of these meetings were dramatic experiences, and some were ordinary. These Friends are confident of God's presence, even though this presence is revealed in different ways to different people. In my experience, the sages in our midst understand each other, often without much talk, because their mystical experiences over the years have been shared and are similar enough to be taken as roughly equivalent. There is not much vying or trying or hair-splitting among sages; they have released into the Divine Ground of All Being, where they increasingly abide. This does not mean that they are detached from the world—far from it. It simply means that they are aware of the deeper backdrop, the Divine Ground of All Being, as they play their part in everyday life.
The transcendent knowing that comes with spiritual maturity does not mean turning one's back on prior stages of development. Wilber wrote that we "transcend and include." Our transcendent, non-personal consciousness includes a deeply reflected upon version of what came before in our personal evolution. In most cases, this "transcend and include" process is conducive to a forgiving and accepting stance toward the earlier self.
At the start of their conscious spiritual journeys toward God, people often have immature faith that needs nurture and protection in the form of study, structured practice, and supportive community. As they grow more comfortable with their direct experiences of God, study becomes a reward and stimulus for openness. Structure becomes more utilitarian and less a means of protection. Community centers in the One.
From its beginnings, Quaker faith and practice has assumed that we are created with the capacity to influence our evolving experiential relationship with God. We are not passive, empty vessels hoping to be filled. We have to move toward God, be open to God, be willing to meet God, and be guided by our experiences of God. For me, this has been a recurring feedback loop. I act from the non-personal, loving vantage that comes from connection with the Great Sea of Being. I observe the results of this enlightened action, which have always been vastly superior to the results of actions taken from a purely personal vantage. I am affirmed in my connection with God and that connection's influence on my capacity to see things more clearly than I could from a limited personal viewpoint. All this takes place with awareness of the Ground of All Being in the background.
Trusting this process required practicing it over and over. The proof is in the pudding. Of course, all my words are merely "fingers pointing at the moon." They are not the moon. You have to see the moon for yourself.
The post Mystical Experience, the Bedrock of Quaker Faith appeared first on Friends Journal.
I Am Not a Religious Person
I am not a religious person. It's not that I oppose the concept, but I seem to have an obnoxiously logical brain, which often prevents me from belief in anything unseen. Thankfully, I have been gifted in my family and faith. The openness and stance of the Quaker faith is one that I hold dear and appreciate greatly, and my family has always allowed me space and opportunity to conjure and compose my own opinions from the clasp of my heart and the tick of my mind. I have found that the diversity I have been surrounded with in both life and meeting has granted me an unusual amount of acceptance. I like to believe this leaves my mind extended and accessible. For someone like me, someone whose logic naturally outweighs her faith, involvement in the Religious Society of Friends—and this involvement alone—has pulled from my core the precise braid of conviction, coherence, and palpability that I needed.
An open mind has not always been my strong suit. Even as a child, I found myself strongly opinionated on the subject. If I couldn't see it, then there could be no basis for believing in it. Science and facts seemed to me much more reasoned and tangible than the cookie-cutter versions of religion outlined for me; they were over-simplified, as they are for many children. That is not to say that my imagination wasn't strong; in fact, it was the strongest part of me. It was the simple fact that I concurrently maintained a tight rein on my figments. Regardless of how anyone conceptualized various denominations for me, I continued to see no difference between theology and fantasy. My saving grace lay in my ability to keep my mouth shut. I knew enough to see that my opinion was solely my own, and happened to be a controversial one.
After my grandmother died, my mother's grief and apparently genetic talent for distraction drove her to plan a spontaneous family vacation. She flew around the house booking hotels, renting cars, and arranging her perfect vacation down to the last detail. My high level of self-involvement and constant preoccupation caused me to be oblivious to this, of course, leaving me pleasantly surprised when the announcement of our excursion reached me. I had recently turned six, and I felt that this age deemed me the most mature self I was ever going to be. How could I learn anything more? I was about to be surprised.
The trip my mother had planned was to Kenya. Two weeks away seemed to be the greatest amount of time she could pretend that everything was normal. We didn't complain; I'm not one to turn down a vacation, regardless of motive. So we packed up, got our shots, and headed to the airport. The entire trip was magical: we rode camels, stayed in beautiful resorts, and saw amazing wildlife. Despite all of this, there was one unequivocal highest point of the trip.
I can recall this memory vividly (the phrase "I remember like it was yesterday" means nothing until I think of this moment). We had rented a towering black Jeep with eight leather seats, two comically large sunroofs, and a private tour guide. When I look back, I realize the shame I would feel now if I took the same trip. With impoverished people surrounding us, we rode like royalty, glistening with sunscreen and camera lenses, and marveling and gaping at the "culture" we were experiencing from behind our bubble of privilege. I am eternally grateful that my six-year-old mind either did not see or did not care about our conspicuousness.
On this particular day, our tour guide was driving us through the grasslands. Our guide's name was Gilbert; he was instantaneously close with us, and he remained an unlikely family friend for years to come. Gilbert, much too excited to see if we were listening, rambled on. He fired fact after fact, waving and pointing with one hand and steering with the other. My father occupied the front seat, leaning dramatically out of the window with his massive Nikon, snapping memories like there was a shortage. My mother sat behind him, sitting upright and at attention, undeterred by the spacious seats to her left. Her head bobbed up and down with the uneven earth, looking from the window to the guidebook in her lap. Her auburn hair blew softly against her shoulders, and I remember wondering how she could be so subdued at a time like this. My brother, Steven, and I ruled the entire back row, leaving us childishly giddy at our new leather kingdom. The sunroof above us was open, and, due to its massiveness, we both stood on the seat and poked our heads out into the open air, staring in wonder at the infinite view that unfurled before us.
Waist-high stalks of wheat-gold grass rolled in perfect synchronization with each other and the wind as far as the eyes could see. It was impossible to drag my eyes away from the beautiful shimmering ocean of blades that seemed equally silken and sharp. Baobab trees rose up from the calm sea like islands, offering tall vantage points from which to stare across the liquid gold. I couldn't help but imagine myself falling backward and letting the dreamy tide of pasture carry me along, running underneath me until I was far away and could live amongst the warm waving allies.
While lost in my daydream, Steven's voice pulled me back. "It's hot. Can we get food?" In my stupor, I hadn't noticed that he had sat down and was now staring at my mother with pleading eyes. Being six years older than me, he was just entering the long stretch of being a teenager, and his patience was constantly at the last fiber of a worn rope. My heart jumped at the thought of having to leave this groundbreaking exhibition any sooner than absolutely necessary.
"Steven! Look!" I shouted involuntarily, trying to distract him from any need to leave. I thrust my hand into the air, pointing randomly at anything to draw his attention. My pointer finger landed on the sky. His head snapped in my direction, causing his floppy, brown locks to fall into his eyes. He swept his fingers across his forehead to clear his vision, and I watched his face, hoping my weak attempt was successful. He slowly rose again, pushing me aside so we could both fit through the sunroof once more. His mouth grew slack and his eyes widened in wonderment. My initial reaction was to be deeply relieved, but curiosity overcame this.
I turned my head to follow my own arm. What I saw made my heart swell and mouth drop. My lungs held their air hostage as if breathing would release the moment. Until now, the limitless sky had been blanketed with downy clouds, darkening at the edges like a comforter, leaving the world to sleep far below. Now, the edges of this cover had parted to let in the sun, as if to awaken the globe from its peaceful slumber. The rays of the sun were perfectly visible from the cloud line all the way to the ground, their long arms reaching down to caress the earth. They poured into every seam of nature around us, causing the surrounding golden sea to glisten and dance in the wonderful warmth.
It was as if I were inside a painting, as if what I was seeing could not have been real, as if I were completely alone, and yet completely intertwined with all of life. It was the most magnificent display I have ever beheld. The perpetual click of my father's camera became inaudible; Gilbert's stream of facts was lost in the furor of giggling grass, and my brother faded out of my peripheral vision. I was completely enraptured: caught, as if time had stopped; paralyzed, as if movement would cause me to awaken. I let the tendrils of warmth embrace me and brush my skin. My lungs filled to capacity with each breath, holding the sunshine within me before setting it free to run with the breeze.
No one spoke for a long time, or perhaps they did; if there was conversation, it was lost in my trance on the way to my ears. I was neither deep in thought, nor completely without it. My mind was mulling over the images behind my eyes. Organizing the newfound impressions was the first step to understanding, and wheels between my ears were furiously attacking this primary task. My fog didn't clear until we were back in our beds that night. Everyone present knew the beauty of day, but I doubt it affected them as it had me. No words could do the incredible display of nature justice.
I remember the internal conversation I had with myself that night. The topic at hand was a complex one, perhaps one that was too advanced for a six-year-old to truly comprehend: God. My lack of belief had been so solid in my mind. But when I saw that enthralling landscape, everything was different. I hesitate to say that I was changed. I had not been changed. There was no voice of God; there was no hand—literal or figurative—that came down and touched my heart. But there was a new sense of openness toward the idea of religion, of faith.
I could no longer wholeheartedly deny the possibility of something bigger than humanity, something greater, regardless of my personal feelings on the matter. I had seen something indescribably moving, something that had given me a feeling I had never felt before. To this day, I cannot find a word that shoulders enough emotion and enough love to describe the feeling my heart overfilled with that day. There is no opinion that is immovable, no opinion that is flawless, and no opinion that is complete. Opinions are made to be deepened and explored, not to be left stationary. While my views were not reversed, they were extended, and therefore evolved into a deeper, more mature mindset.
It was not so much a discovery of a possibility but a distinction between two concepts that are recurrently thrust together: religion and spirituality. The attached dogma of any faith can be intimidating, and to many, no path separates the two. It is common to fear the rulings of the church and to doubt that personal judgements will be accepted. Perhaps the largest step to moving past this fear is concluding that spirituality offers not a set of beliefs but rather the freedom to trust in the existence of a connecting force between all lives, without the required braces that any organized religion brings. Acquainting the human psyche with this apprehension looms habitually as a long, daunting, and difficult process, yet my encounter with pure nature had blended my views with the substance to make years of progress in only a moment, however unconventional the education.
I am not a religious person. I am a person with a tremendous experience that allows me to see and appreciate the light in everyone and everything. I am not a religious person, but I am a person who was lucky enough to be shown the separation between the literalness of religion and the litheness of spirituality
The post I Am Not a Religious Person appeared first on Friends Journal.
Ohio Yearly Meeting Gathering and Quaker Spring
Part one of two
In 2014, I attended my first General Gathering of Conservative Friends and the Quaker Spring that followed it. If you asked me to describe what happened at either event—what was said or discussed, what new insights I obtained from attending—I would be unable to give any answer except to say that I found it spiritually nurturing. I had a long-standing, but generally unfulfilled, interest in the Conservative Friends tradition and welcomed the relaxed, peaceful atmosphere of Olney Friends School in Barnesville, Ohio, where both events were held. My enjoyment was great enough that when the two events came around again in 2016, I signed up and eventually boarded a bus for the ten-hour ride from Philadelphia. This time there was so much that was significant to me that I decided to write this account of my attendance in order not to forget what I learned, and to be able to share it with others. To double check my recollections, I asked Susan Smith, another attender at both events, to review this article. Her comments amplified my own in such a rich way that I decided to leave them in and have identified them.
The General Gathering of Conservative Friends is sponsored by Ohio Yearly Meeting and held from Friday—I should probably say Sixth Day—evening to First Day noon. This year it attracted about 30 participants. I have yet to figure out what the purpose of this gathering is, and I think that is one of the reasons I enjoy it: it seems to have no purpose; it is simply a time for some Friends to renew their spiritual journeys.
Susan Smith: That, in fact, is the purpose: for attenders to renew (re-orient, re-energize, recommit, assess) their spiritual journeys (or conditions, practices, lives), of which renewal occurs not only through worship and Bible reading but also through fellowship with other people.
Leaving meals aside, the agenda is quite simple: Bible reading in the morning, followed by meeting for worship before lunch. There is free time in the afternoon, followed by another meeting for worship. Seventh Day night, there is a meeting for worship for sharing personal or general concerns, and on First Day, there's a final session of Bible reading and then meeting for worship is held with members of Barnesville's Stillwater Meeting. All sessions are held in the historic, and lofty, Stillwater Meetinghouse, which shares the site with Olney Friends School.
In both 2014 and 2016, I learned that Conservative Friends have a different approach to speaking in meeting for worship from what I am used to. For one thing, they speak much longer than would be tolerated in any of the meetings I attend in Philadelphia. More importantly, their messages almost always begin with something from the Bible: a passage might be read without comment, or a message might begin by quoting or paraphrasing a Bible story and then move on to some general or personal observations. Rarely, however, would a message begin with personal experience, as is often the case in meetings I attend. As a result, the messages had a greater spiritual depth for me than ones I normally hear or give myself, even when I begin with something from the Gospels, as I often do.
Susan Smith: This is interesting: that regularly beginning messages spoken in worship with the gospel results in greater spiritual depth of messages. We have noticed that, too. Maybe the causal direction indicated in "as a result" doesn't matter, but I wonder about it. It could also be that using Scripture as a starting place for messages happens when the speaker is already in a place of greater spiritual depth, whereas regularly beginning with personal experience is more likely to signify a focus on oneself than on God's presence (or love, care, work) in this world.
In one meeting for worship, an older man in plain dress seated on the facing bench gave a lengthy message that included a phrase that was like an arrow going straight to my heart. "This is the way," he said; "walk in it." For several years now I have felt that I have lost my way spiritually, and this message brought forth the sadness I've felt about that. Both the message and feeling stayed with me, and so on Seventh Day evening, when invited to express personal concerns, I found myself led to speak. I said that I felt I had lost my way and didn't know how to find it again. I was certain that God had not abandoned me but that I seemed to have abandoned God. This was quite difficult for me to admit. It was the first time I had expressed these feelings publicly or even privately to anyone else. Merely being able to speak my concerns aloud was its own consolation and lifted some of the burden of despair I often feel.
Susan Smith: Yes, speaking one's concerns aloud is often a consolation, and can also open one's heart and mind to insights that were being blocked by the anguish of the concern.
Other Friends spoke of their concerns, both personal and general, and some Friends offered comments that might have been directed to any one of us, but I often felt were directed to me. None provided what might be called advice; it was more as if Friends were holding me in the Light verbally, if that makes any sense. One Friend quoted words of Isaac Penington that, strangely enough, I had read earlier that day in a Pendle Hill pamphlet. "Give over thine own willing; give over thine own running; give over thine own desiring to know or be anything, and sink down into the seed which God sows in thy heart, and let that be in thee and act in thee." These words felt directly relevant to me. Other messages similarly spoke of not despairing in times of dryness but accepting them and waiting in expectant silence for change to come in its own time. It was, I felt, the sinking down into the seed, the expectant waiting in silence that was missing from my life.
On First Day morning, the Gathering was joined by members of Stillwater Meeting, some in plain dress including a family of what looked like two parents, three sons, and three daughters, whom I remembered from 2014. I am particularly impressed by young men who have made a strong commitment to a spiritual life—women, too, of course, but as a man, it is the men who affect me more. In Philadelphia, I often see young Mennonite men handing out leaflets about their faith or Mormon missionaries walking around, probably soon to increase as a result of the recent completion of a huge Mormon Temple in downtown Philadelphia. And of course I see many men, old and young, in traditional Muslim dress. What strikes me most about all of them is that they are so certain in their faith that they are willing to express it visibly in the clothes they wear. It is a certainty of faith that I feel I lack.
I often wonder if this apparent certainty is merely the result of being raised in a family with a strong religious belief (I remember how certain I felt at an early age about the Catholicism I was raised in) or whether there has still been a time of personal convincement. So I approached one of the young men in plain dress with this question. He was generous enough to respond, saying first that of course his family upbringing had a great influence. But then he spoke quite passionately about what "we" believe, referring to a passage from Romans, which he first quoted then quickly opened his Bible to find so he could read it to me accurately. It was from Romans 12, I think, but I may not be remembering accurately; it was a further demonstration of how much the Bible is a ground of spiritual knowledge for Conservative Friends—and a reminder of how poorly I know it.
Susan Smith: Thee seems to want that deeper spiritual grounding. May I suggest intentional daily quiet reading of the Bible, staying in the New Testament but going beyond the four Gospel books. Go slowly. The object is not to check off parts read, but to sink down with little pieces, one by one in sequence until thee's read a whole chapter and a whole book. Read as much in each session as thee has "outward" time for and inward focus. The books don't have to be read in the order they come in the Bible. See where thee is led.
There is a break of about two and a half days between the General Gathering of Conservative Friends and the start of Quaker Spring. Both years I have been privileged to stay at Olney Friends School for those intervening days. The Gathering primes my pump, you might say, and the days in between allow me to rest, read, write, and prepare myself for the more intense agenda of Quaker Spring. Olney Friends School is located on a very simple but very beautiful campus, shared, as I said, with Stillwater Meeting. The school is small: 40 to 50 students housed in one small dormitory for boys and another for girls; and one main building that contains faculty offices, classrooms, library, dining hall, and gymnasium. In addition, there is a guesthouse; several small houses, one of which is Friends Center; and a new science center on the edge of the campus. All this is surrounded by playing fields, a pond with a small island reached by a distinctively designed bridge, and spacious lawns covered with fireflies in the July evening and planted with many different types of trees. I was told that 37 different species of birds have been identified on the site; nearly all of which, I can personally testify, begin chirping at 5 a.m. just before the sun begins to rise. Otherwise, it is very peaceful during the couple of days when I have been there alone, except for a few staff and a few summer farm-intern students.
Quaker Spring began in 2007 and draws about 50 participants from all parts of the United States and one or two from abroad. There is no specific agenda for the approximately five days (Third Day evening to First Day noon), although there is a schedule. The basic concept is to be open to the leading of the Spirit and the inspiration of those who attend. The schedule consists of Bible study and meeting for worship in the morning, two workshops or discussion groups in the afternoon, and then a panel discussion or talk in the evening. This year the content of the afternoon workshops and evening meetings was decided by the group as a whole, a new approach that seemed to work well.
Unlike Bible reading at the Conservative Friends Gathering, which consisted of simply reading passages without comment, Bible study at Quaker Spring includes comment and discussion. A highlight this year was an enactment of sections of the story of Joseph and his brothers, put on by two teenage boys—the only non-adults in attendance—with the support of a number of adults. The enactments came with a series of queries to be discussed one-on-one with the person sitting next to you, and these, too, came like arrows to my heart.
Joseph is betrayed by his brothers and sold into slavery in Egypt. One query was the obvious: Have you ever felt betrayed by someone you thought loved you? For me, the answer was immediate: my father. Betrayal is not the word I would usually use: abandoned in a psychological sense is what I generally feel, but the story and query made me realize that there was a sense of betrayal about it that I had not previously recognized, and that probably had a lot to do with the feeling of anger I carried for him. Joseph eventually forgives his brothers, and so the obvious query was: Have you forgiven? Again, for me, the answer was immediate: no, I had never forgiven him. I carried my anger, resentment, and disappointment to his death, much to my regret. It was only years later that I could acknowledge that he had done his best and that he had loved me even if it was not in the way I had hoped. Without these queries, I probably would not have seen the connection between Joseph's story and my own life, and would not have benefited from a new understanding of my own experience.
I attended three of the afternoon workshops and skipped the fourth to sneak away and play pocket billiards (pool), my secret avocation, having discovered a refurbished pool table in the student lounge. Two of the workshops consisted of sharing our spiritual journeys. I always find other people's stories inspiring and amazing, even though they also make me feel how little of real significance I've done myself. This was true in both these sessions. When I told my own story, I was surprised to find how emotional I still felt about my first experience at Quaker meeting, realizing that I had at last found a spiritual home. Telling my story also gave me the opportunity to speak again about the sense of being lost that I had spoken of at the General Gathering of Conservative Friends, and, once again, just the sharing of that gave me a sense of release and relief.The second half of this piece will appear in the May 2017 issue of Friends Journal.
The post Ohio Yearly Meeting Gathering and Quaker Spring appeared first on Friends Journal.


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text:
Permanent Mission of Germanyto the United Nations - New York
Peacemaking needs women – German Cabinet approves action plan to implement UN Security Council resolution 1325
On 19 December 2012 the Federal German Cabinet approved an action plan to implement reso...
Foreign Minister Westerwelle on action plan to implement UN Security Council resolution 1325 - peacemaking needs women
(Security Council: Statement of Ambassador Wittig as delivered in a meeting on the situation in Yemen)
"Thank you Mr. President, and many thanks to Mr. Benomar for your briefing.
This will probably ...
Security Council: Statement by Ambassador Wittig on Yemen
(Germany's pledge in support of the UN Department of Political Affairs as delivered by Ambassador Wittig at the Annual Donor Meeting)
"Dear colleagues,
Preventing conflicts by early political dip...
Dept of Political Affairs: Ambassador Wittig pledges Germany's support
(Security Council: Statement as delivered by Ambassador Wittig in an Open Debate on Women, Peace and Security)
"I thank you, Mr. President !
I would like to thank India for having organised today'...
Security Council: Statement by Ambassador Wittig on Women, Peace and Security
(General Assembly: Statement as delivered by Ambassador Berger in a plenary meeting on Sport for Development and Peace)
"Mr. President, Excellencies, dear colleagues,
the Report of the Secretary-G...
General Assembly: Statement by Ambassador Berger on Sport for Development and Peace
©1995 -


text:
Defense overhaul's emphasis on the cloud carries supply chain risks
Focus on cyberspace involves technology currently programmed or built in regions that are threatening America's national security, experts say.
Focus on cyberspace involves technology currently programmed or built in regions that are threatening America's national security, experts say.
Cyberspace, space and science research to get funding boost.
Shift from paper follows similar moves by operators in the commercial aviation industry.
Hackers snatch the codes for accessing government servers when personnel use the same login information everywhere.
In 2012, hacktivists and offline activists could unite to attack critical infrastructure systems, according to researchers at security firms.
More than 40 nations have joined a partnership to promote transparency; what that means depends on where you live.
Lower risk of selecting a company familiar with the department's practices did not justify the higher price tag, watchdog says.
Veterans Affairs is ramping up its social media savvy to reach more vets and their families.
Solar and wind projects on public lands are ahead of schedule, officials say.
Proposals to extend the pay freeze could make it even harder to compete with the private sector for talent.
Going Agile:Revolutionizing Federal Digital Services Delivery
Here's one indication that times have changed: Harriet Tubman is going to be the next face of the twenty dollar bill. Another sign of change? The way in which the federal government arrived at that decision.Download
Cyber Risk Report: Cybercrime Trends from 2016
In our first half 2016 cyber trends report, SurfWatch Labs threat intelligence analysts noted one key theme – the interconnected nature of cybercrime – and the second half of the year saw organizations continuing to struggle with that reality. The number of potential cyber threats, the pool of already compromised information, and the ease of finding increasingly sophisticated cybercriminal tools continued to snowball throughout the year.Download
Featured Content from RSA Conference: Dissed by NIST
Learn more about the latest draft of the U.S. National Institute of Standards and Technology guidance document on authentication and lifecycle management.Download
GBC Issue Brief: The Future of 9-1-1
A Look Into the Next Generation of Emergency ServicesDownload
GBC Survey Report: Securing the Perimeters
A candid survey on cybersecurity in state and local governmentsDownload
The New IP: Moving Government Agencies Toward the Network of The Future
Federal IT managers are looking to modernize legacy network infrastructures that are taxed by growing demands from mobile devices, video, vast amounts of data, and more. This issue brief discusses the federal government network landscape, as well as market, financial force drivers for network modernization.Download
eBook: State & Local Cybersecurity
CenturyLink is committed to helping state and local governments meet their cybersecurity challenges. Towards that end, CenturyLink commissioned a study from the Government Business Council that looked at the perceptions, attitudes and experiences of state and local leaders around the cybersecurity issue. The results were surprising in a number of ways. Learn more about their findings and the ways in which state and local governments can combat cybersecurity threats with this eBook.Download
When you download a report, your information may be shared with the underwriters of that document.Privacy Policy


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What can EOU's Disability Services Office do for me?
We provide reasonable accommodations on an individual basis each term according to the courses in which you are enrolled. You will need to contact us each term and let us know what accommodations you will need. This can be done by contacting Pat Arnson, at 541-962-3081, or email@example.com, to discuss your needs or set up an appointment to come see her. Kailey VanOcker, the Accommodations Specialist can also schedule appointments for Pat, at 541-962-3235, or email@example.com.
Alternative Texts
Alternative texts are available in several formats depending on what works the best for you. We use the Kurzweil3000/Firefly program to provide audio text for students. The website for this program is accessible from any device that has internet access, making it highly useful. This program takes textbooks and reads it to the student. Kurzweil also allows the student to make notes in their text, highlight certain sections, and will translate text to and from multiple languages. We also utilize Dragon Naturally Speaking, a program that transcribes spoken word into writing.
Assistive Technology Software Programs
The Assistive Technology Lab is open Monday through Friday from 8:00 A.M. to 5:00 P.M. and is located in the Disability Services Office, Loso Hall 236. After-hours appointments are available upon request.
A staff member of the Disability Services Office will assist you with mastering the software listed below. You can use or be trained on this technology by setting up an appointment with the Accommodations Specialist.
- Dragon Naturally Speaking is a voice-recognition program that transcribes words spoken into a microphone into a Word document.
- Kurzweil 3000 will scan a textbook and read it out loud. The reading speed can be adjusted to adapt to the needs of each student.
- Read Out Loud is a screen-reading program that will read the content of any file or webpage aloud in a voice that is easy to understand.
There are also larger monitors on several of the PC's, and an FM loop for hearing impaired students.
Extended Testing/Assignment/Blackboard Time
Instructors will receive an e-mail stating the eligibility for extended testing, assignment times, or any accommodation that could affect the classroom. For online students, this includes blackboard assignments. You will need to notify the instructor each time you decide to use your extended testing time. The DSO has a distraction-free testing space available. Please schedule your test 2-3 days in advance; this will be given at the same time as the classroom exam. If an alternate time is needed due to class conflict, you will need to get approval from your instructor.
If you qualify for this accommodation, you will be provided with notes through Google Drive. The note-taker scans and posts their notes, daily after class, to a folder in Google Drive that is available to the note taker and all students that are eligible for notes in that class. You may not be the only person receiving notes for your class, so please do not delete them from the folder.
Tutors/Study Partners
Tutors and study partners are students that work individually with you to help keep you on track in class, up-to-date on homework, and to study for exams. Tutors are students who have previously taken the class and received a "B" or better in it. Study partners are students who are currently in the class and have a GPA of 3.0 or higher. Once a tutor or study partner has been hired to work with you, the DSO will send you an e-mail with their contact information so that you can get together with them.


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124 Washington Avenue,Haddon Township NJ, 08059
4 beds , 1 Full baths
1,812 sq. ft
Status: Active
Berkshire Hathaway HomeServices Fox & Roach, REALTORS
(866) 486-5636
Last Updated: 2/25/2017 11:29 AM
Description for 124 Washington Avenue Haddon Township, NJ 08059
Listing Information
Electric Water Heater, Public Water Service
Public Sewer
School Information
Room Information
First Floor Laundry
Interior Features
Vinyl, Carpet
Central Air
Oil, Forced Air
Full, Unfinished Basement
Exterior / Lot Features
Street Parking, Driveway
Financial Considerations
Inside AccessTM
Current market conditions for 124 Washington Avenue
Active Market Trends
Source:MLS DATA
Median list price$214,900
Days on market124
Properties for sale41
Sold Market Trends
Source:MLS DATA
Median sold price$207,500
Sales to list price9,744.0%
Properties sold45
Median sq ft price$136
Arrows indicate 90 day trend
Listing Price History for 124 Washington Avenue
Haddon Township Real Estate
Haddon Township is located in New Jersey. Haddon Township, New Jersey 08059 has a population of 14,712.
The median household income in Haddon Township, New Jersey 08059 is $73,676. The median household income for the surrounding county is $62,320 compared to the national median of $53,046. The median age of people living in Haddon Township 08059 is 41.5 years.
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Berkshire Hathaway HomeServices Fox & Roach, REALTORS
(866) 486-5636
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Save 26% - Total Health has a full line of - Alvita Tea - Free shipping offers* - *Free shipping for order greater than 85.00 to domestic US 48 States, 5lb max
Find, Compare, Read Reviews & Buy the Licorice Tea (Licorice Root) 30 Tea Bags, Alvita Tea Online @ Yahoo Shopping Want to see your products in Yahoo Shopping? Advertise with us. Sitemap All Brands
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text:
Angela jones
Pozrite si súvisiace témy
Aqua été 2012 Angela Jones
Pinterest// brendaa202
"Naturals & casual chic" by cattttn-1 on Polyvore featuring Michael Kors, Alice + Olivia, MANGO, MICHAEL Michael Kors and David Jones
Wedding bells! Harry Potter favourite Matthew Lewis has got engaged to his girlfriend Angela Jones following a whirlwind romance
The arrival of a newborn infant is so much more than just a quick visit to the hospital. Your national award-winning family radio talk show Let's Talk America with Host Shana Thornton will put the spotlight on fertility and childbirth in 2015 with leading obstetrics and gynecology expert Dr. Angela Jones on Tuesday, July 14, 2015 at 7:30 pm EDT. This critical health segment is for every member of the national community. Your health matters. Do share with a friend.
Hey I'm Jordyn. I'm 13. I try to stay invisible but it's hard. I like to dance I'm pretty good. Single. Intro?
Jordyn Jones' #talkwithjordyntuesday on IG: https://www.instagram.com/p/BOi175Jj4c6/ https://www.jordynonline.com
《Pinterest : @7angela03》♡
Angela Jones
I love Jordyn jones!❤


text:
CBR presented a weekly Q&A series with show writers/producers Joe Pokaski and Aron Coleite, where faithful viewers would ask questions and they would do their best to answer them without spoiling the rest of the season. So here is the gist of it:
01. Episode 3x01 will start moments before Nathan is shot but we will be 4 years in the future.
02. We will meet a new artist who has a similar style as Isaac as well as a familiar subject.
03. Since Adam is immortal and has similar blood traits as Claire it is possible for her to become immortal as well, but the same rules may not apply to Peter.
04. We will see Arthur Patrelli before Episode 3x08 via flashback.
05. Peter does not read Adam's mind, because he believes in goodness, but also because Adam has had 400 years to possibly learn how to stop someone from reading his mind.
06. In regards to healing people with their blood: Peter's power is to "Mimic" powers, but there are limitations to what his blood can do compared to Claire and Adam. the writers ended the answer with: "On the other hand...."
07. This season we will see more of Elle's relationship with Claire. (yay interesting)
08. Peter and Elle will "kinda" meet again.
09. "Sylar did not absorb Candice's power. Or Michelle's. Or Betty's. He will not get her power back when he reboots".
10. In the first hour of the premiere we will learn more about what Sylar does with the brains.
To read the entire Q&A article, click here for part 1, and here for part 2.
Hope you enjoyed :)


text:
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|Tested species reactivity
|Human, Mouse, Rat
|Published species reactivity
|Host / Isotype
|Rabbit / IgG
|An 18 amino acid peptide from near the amino terminus of human CDKN2A.
|1 mg/ml
|Antigen affinity chromatography
|Storage buffer
|0.02% sodium azide
|Storage Conditions
|Maintain refrigerated at 2-8°C for up to 3 months. For long term storage store at -20°C
|Tested Applications
|Dilution *
|Immunocytochemistry (ICC)
|20 ug/ml
|Immunofluorescence (IF)
|20 ug/ml
|Immunohistochemistry (IHC)
|10 µg/ml
|Western Blot (WB)
|1-2 ug/ml
* Suggested working dilutions are given as a guide only. It is recommended that the user titrate the product for use in their own experiment using appropriate negative and positive controls.
|Published Applications
|Western Blot (WB)
|See 1 publications below
A suggested positive control is mouse colon tissue lysate.
PA5-20379 can be used with blocking peptide PEP-0496.
The CDKN2A locus gives rise to 2 distinct transcripts from different promoters. The transcripts have been designated p16(INK4A) and p14(ARF). This chromosomal region undergoes a number of inversions, translocations, heterozygous deletions, and homozygous deletions in a variety of malignant cell lines including those from glioma, non-small cell lung cancer, leukemia, and melanoma. Deletion of the region containing CDKN2A is found in more than half of all melanoma cell lines. Conversely, transfection of CDKN2A suppressed the growth of two independent mesothelioma cell lines, suggesting that inactivation of the CDKN2 gene is an essential step in the etiology of malignant mesotheliomas. CDKN2A induces a G1 cell cycle arrest by inhibiting the phosphorylation of the Rb protein by the cyclin-dependent kinases CDK4 and CDK6. CDKN2A is expressed as at least three distinct isoforms.
For Research Use Only. Not for use in diagnostic procedures. Not for resale without express authorization.
|Journal (Vol:Pg)
|Not Cited
Differential expression of cell cycle regulators in CDK5-dependent medullary thyroid carcinoma tumorigenesis.
PA5-20379 was used in western blot to use transgenic mice to show that CDK5 activity is crucial for cell cycle progression and medullary thyroid carcinoma proliferation.
|Pozo K,Hillmann A,Augustyn A,Plattner F,Hai T,Singh T,Ramezani S,Sun X,Pfragner R,Minna JD,Cote GJ,Chen H,Bibb JA,Nwariaku FE
|Oncotarget (6:12080)
Alternative reading frame; ARF; ARF, CDK4I, CDKN2, CMM2, INK4, INK4A, MLM, MTS-1, MTS1, P14, P14ARF, P16, P16-INK4A, P16INK4, P16INK4A, P19, P19ARF, TP16; CDK4 inhibitor p16-INK4; CDK4I; cdkn2a; cdkn2a {ECO:0000312|EMBL:AAL76336.1, ECO:0000312|RGD:2323}; cdkn2a {ECO:0000312|EMBL:AAL76338.1, ECO:0000312|RGD:2323}; cell cycle inhibitor; cell cycle negative regulator beta; cell cycle regulator; Cyclin dependent kinase inhibitor 2A (p16, inhibits CDK4); Cyclin-dependent kinase 4 inhibitor A; Cyclin-dependent kinase inhibitor 2A; cyclin-dependent kinase inhibitor 2A (melanoma, p16, inhibits CDK4); cyclin-dependent kinase inhibitor 2A (p16, inhibits CDK4); cyclin-dependent kinase inhibitor 2a p16Ink4a; cyclin-dependent kinase inhibitor 2a p19Arf; cyclin-dependent kinase inhibitor 2A, isoform 1; cyclin-dependent kinase inhibitor 2A, isoform 2; cyclin-dependent kinase inhibitor 2A, isoform 3; cyclin-dependent kinase inhibitor 2A, isoforms 1/2; cyclin-dependent kinase inhibitor protein; mitochondrial smARF; MTS-1; Multiple tumor suppressor 1; p14ARF; p16; p16-INK4; p16-INK4a; p19ARF; Tumor suppressor ARF
ARF; ARF-INK4a; CDK4I; CDKN2; CDKN2A; CMM2; INK4; INK4A; INK4a-ARF; Ink4a/Arf; MLM; MTS-1; MTS1; P14; P14ARF; P16; p16(INK4a); P16-INK4A; p16Cdkn2a; P16INK4; P16INK4A; P19; p19<ARF>; P19ARF; Pctr1; TP16


text:
Wego recently found 6 bed and breakfasts (B&B) in Phuket.
The cheapest Phuket bed and breakfast deals we found are: Patong Beach Bed and Breakfast at S$29 per night, Blu Monkey Bed and Breakfast at S$41 per night and Club One Seven Phuket at S$45 per night.
To find and compare more Phuket B&B prices use sort by.
Filters help you save time when choosing where to stay. Try clicking on a few now...
Phuket Hotels 5 Star Hotels Phuket 4 Star Hotels Phuket 3 Star Hotels Phuket Cheap Hotels Phuket Cheap Accommodation Phuket
Flights to Phuket Flights from Phuket Phuket Airports Phuket Airlines


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We offer you this space to share your knowledge about Magento and learn from our experienced customers.
Home › Forums › Theme Forum › HelloPodcast › breadcrump in hellopodcast › Reply To: breadcrump in hellopodcast
no solution for this problem?
it seems not to work like in the other themes – the breadcrumbs.phtml contains only:

<?php echo $this->getChildHtml('topSearch') ?>
<?php echo $this->getChildHtml('topLinks') ?>

how can i get the breadcrumbs? any ideas?


text:
Terminal Velocity Fm
Space Planning, Terminal Velocity
Some of the services we provide are: Asset Tracking/Bar coding Database Creation Facilities Outsourcing Space Planning and Forecasting CAFM/CIFM Implementation Preventive Maintenance Programming FM Policies and Procedures Furniture and Equipment Surveys Customized Training - AutoCAD® and ARCHIBUS® As-built's - Electrical, Mechanical, Civil, Architectural, Process Piping, and Specialties Evacuation Plans In delivering our services, we understand the differing qualifications within each industry. Terminal Velocity FM has an
experience base in the following sectors: Biotech Education Government Health Care Manufacturing Retail Technology "Terminal Velocity has been a valuable resource for [our] CAD and CAFM needs over the past 5 years.."
- Facilities Administrator, Biotech
Contact us for questions, comments, or information at:
Phone: (603) 579-9865
Some of the services we provide are:
In delivering our services, we understand the differing qualifications within each industry. Terminal Velocity FM has an
experience base in the following sectors:
- Facilities Administrator, Biotech
Contact us for questions, comments, or information at:
Phone: (603) 579-9865
Print this page
Terminal Velocity specializes in converting paper forms to electronic forms for Pocket PCs and Palm computers for field data collection, mobile data communication and wireless data synchronization with back end databases.Some of the features included in the handheld PDA solutions.
Schedule FM® Schedule FM is an easy to use facility scheduling software application, providing facility management, school administrators, and recreation coordinators comprehensive scheduling capabilities.
Products Terminal Velocity FM represents a number of software products and solutions that have been proven in Facilities Management, CAD, and Environmental Health and Safety organizations.
A good condition assessment offers reliable information as to existing inventory and status; and with this information you can set a realistic and affordable expectations that are paramount to any management plan's success.
Consulting Services Terminal Velocity offers a wide range of consulting services including condition assessment, data building, project management, facilities management documentation, and software customization.
Real Estate and equipment assets typically represent between 35-45% of a corporations balance sheet, proper tracking of these assets allows for maximum depreciation, accurate forecasting, and defendable cost analysis.
Interference checking between building components and feasibility studies of new facilities can be easily accomplished after equipment and utilities are located on drawings.
To that extent we have developed specialized training sessions which are customized to incorporate your project work while you develop the skill set you need.
By focusing on the specific areas of skills you need, you will not waste time and money learning skills you do not need or will never use.
We are flexible and understand the interruptions that are often necessary to keep your work on track as you train.
Create your free Hotfrog business profile
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text:
Swayam Premium Digitally Printed Blackout Curtain With Eyelets Black
Sold By Partner
Material: 100% Blackout
Color: Black
Pattern: Solid
- Click here for more details
Short Description
* Color: Black
* Pattern: Solid
* Door Curtain Length: 90 inches (225 cm), Width: 48 inches (120 cm)
* Window Curtain Length: 60 inches (150 cm), Width: 48 inches (120 cm)
* Long Door Curtain Length: 108 inches (270 cm), Width: 48 inches (120 cm)
* Quantity: 1 Piece (Curtain)
* Available In: 3 Variations (Door Curtain, Window Curtain And Long Door Curtain)
Please note that the product is being sold as a single/1 piece only. The image shown is for representational purpose only.
Freebie Detail: * Jute Shimmer Shopping Bag worth Rs 379/- is free with door/ long door curtain.
* No Refund/ Replacement will be applicable on this Except manufacturing defects.
Brand information
Swayam Offers the Very Best Home Linen Products for Mainstream CustomersSwayam is widely acclaimed as one of the leading providers of designer home linen products such as Table Linen, Bed Linen & Curtains. The USP of the brand lies in its focus on crafting its products exclusively for Indian homes. There is a wide range of products under categories like bed, diwan, table cloths, aprons, kitchen linen, laundry bags, cushion covers, bags and kids. The brand has its own manufacturing facility in Gurgaon and its cutting edge fabrics are printed at multiple locations including Tamil Nadu, Rajasthan, Gujarat, Delhi and Uttar Pradesh.
Wide Range of Home Linen Products Available from SwayamA lot of research and development goes into each and every product and the talented design team ensures quality of the finest order. Some of its top products include the Swayam Bed Sheets, Bed Cover Set, Bed in a Bag - Set of Eight Pieces, Floral Shades N More Printed Bed Set Rust and the Satin Damask Pillow Cover Pair. Swayam takes pride in its innovative designs and vibrant color combinations. The brand is constantly on a quest to identify and actualize new ideas and has partnerships with leading online stores and retail outlets. It has a steadily growing customer base in more than 70 Indian cities and is on the cusp of even bigger things to come!
Bring Swayam Linen Products Exclusively from FabFurnish.comBrowse through the whole range of Swayam linen products only at FabFurnish.com - India's largest online home store. Furbish your home with the best linen option available for your bedroom, kitchen, dining, or kids room. It is time to give your home a stylish twist with linen products from with Swayam!
Care Instructions
QA / Warranty
Product Reviews
Average Rating Based on 1 review
We want to know your opinion!Write a Review now
I ordered 6 curtains from fabfurnish and i got an email that the same will be delivered within 6-9 days.
First of all , i got 2 couriers on the 8th day but it had only 2 curtains and the other 4 curtains were not delivered. When called the customer care , they mentioned that it is under process.
This was my first order at fabfurnish and felt disappointed.
If you can wait to receive your orders as and when they send then i would recommend you to order otherwise it is not worth ordering at fabfurnish.
They need to improvise a lot on service delivery.


text:
When to see it
- Insights: National Opera Studio Masterclass
Thursday 16 March 2017, 7.15pm • Clore Studio Upstairs
These events are part of the Spring 2017 season.
Thomas Allen is one of the world's greatest lyric baritones, admired for his versatile repertory and dramatic stage presence, and now lauded for his work as a teacher and coach. Join his masterclass with young artists from the National Opera Studio, as they work together in rehearsal.


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11 The human body is a fleeting thing,
but a virtuous name will never be blotted out.b
Read More
Heb: Gk People grieve over the death of the body, but the bad name of sinners will be blotted out