text:
Wayless Abyss: Mysticism, Mediation, and Divine Nothingness
Eugene Thacker
Postmedieval, Issue 3, Volume 1 ("Becoming-Media")
- Mysticism and Mediation
[1] In his mystical writings, the Flemish mystic John Ruusbroec outlines a mystical itinerary that passes through several phases: an active life, in which union with the divine is achieved via an intermediary; an interior life, in which union with the divine is achieved without intermediary; and a contemplative life, where divine unity paradoxically exists "without distinction or difference." In discussing this final stage of mystical practice, Ruusbroec refers to a form of contemplation "above reason and without reason," which he describes in the following way:
…a fruitive tendency which pierces through every condition and all being, and through which they [mystics] immerse themselves in a wayless abyss of fathomless beatitude, where the Trinity of the Divine Persons possess Their Nature in the essential Unity…this beatitude is so onefold and so wayless that in it every essential gazing, tendency, and creaturely distinction cease and pass away. [1]
Ruusbroec continues in this vein, emphasizing the characteristics of mystical indistinction and indifference, noting that in the final, contemplative stage, the mystics "fall from themselves into a solitude and an ignorance which are fathomless; there all light is turned to darkness; there the three Persons give place to the Essential Unity, and abide without distinction…" [2]
[2] Such a union, in which the divine exists indistinctly with the human, would seem to entail the negation of the basic philosophical relation between subject and object that conditions the very possibility of any experience, mystical or otherwise: "To comprehend and understand God as he is in himself, above and beyond all likenesses, is to be God with God, without intermediary or any element of otherness which could constitute an obstacle or impediment." [3] To reach this state of contemplation, one must lose oneself "in a state devoid of particular form or measure, a state of darkness in which all contemplatives blissfully lose their way and are never again able to find themselves in a creaturely way." [4] Ruusbroec seems to sense the paradox inherent in such a situation – "to contemplate God with God without intermediary." [5] For Ruusbroec, the mediation that is the condition of mysticism also has as its goal the negation of all mediation – a strange mediation "without intermediary. "
[3] Ruusbroec distinguishes between different kinds of mediation. There is a creaturely, human, normative type of mediation: "every meeting is an encounter between two persons coming from different places which are separate from and set over against one another." [6] But this normative, lateral mediation is contrasted to the more exceptional, vertical mediation of mysticism – the divine above, the creaturely below, and a Neoplatonic metaphysics of flux and flow passing between them. For Ruusbroec, mystical mediation is different, not only because it is an unhuman form of mediation, but because what is being mediated is of a qualitatively different order: "Christ comes to us from within outward, while we come to him from without inward." [7] In a sense, Ruusbroec's mystical mediation appears to present a positive form of mediation, at the same time that it presents the divine as the horizon of mediation itself.
[4] Following in the apophatic tradition, Ruusbroec frequently describes this mystical mediation in negative terms: the mystical subject goes out of itself "into a state of darkness devoid of particular form," [8] it enters a "state of essential bareness…a fathomless abyss of simplicity," [9] goes into "inaccessible height and unfathomable depth…a dark stillness and a wild desert," [10] and meets the "wild darkness of the Godhead." [11] All distinctions fade away, all differences are emptied of their content, and, in a moment of divine self-abnegation, the mystical subject enters "that dark stillness in which all lovers lose their way." [12]
[5] Despite these poetic evocations of negation and indistinction, Ruusbroec at the same time stresses the affirmative aspects of mediation – even as that which it mediates remains unintelligible. The mystical subject loses all distinction – including the distinction of subject and object, self and world – and yet it is somehow still able to comprehend, as a subject relating to an object, this loss of distinction. Ruusbroec's own uncertainty reveals itself in his acknowledgement of the paradox of mystical experience. As he notes, "if we could prepare ourselves…in the ways I have shown, we would at once strip ourselves of our bodies and flow into the wild waves of the Sea, from which no creature could ever draw us back." [13]
- Ruusbroec and the Wayless Abyss
[6] A central feature of Ruusbroec's mystical vocabulary is the combination of a strange non-space of indistinction (the abyss, the fathomless, the depth, and other quasi-spatial tropes) with an assertion of orientation or direction (a way that is "wayless," an itinerary that leads to self-negation). This combination is best encapsulated in Ruusbroec's phrase "the wayless abyss." In this "wayless abyss," where divine beatitude is also divine darkness, "all uplighted spirits are melted and noughted in the Essence of God." [14]
[7] This phrase can, however, have several meanings. On the one hand, the wayless abyss signifies the spiritual crisis that marks much of the apophatic tradition. The waylessness is a sense of being lost, adrift, and wandering without direction, the listlessness expressed in the Cloud of Unknowing and The Dark Night of the Soul.
[8] At the same time, the wayless abyss is itself a "way," an apophatic path to the divine, which, not a being like other beings, can only be a path without a path, a way without a way. The mystical itinerary is "mystical" precisely in this sense, in that it is a way that leads only to the limit of all ways, canalizing as they do all being into the world of individuation and distinctions, the world of metaphysical correlations.
[9] Finally, the wayless abyss is not simply this sense of being-lost (whether of the existential or apophatic type), but it is expressed by Ruusbroec as being a wayless abyss or fathomless depth. It is as if Ruusbroec not only wanted to convey the sense of wandering and being lost, but that this waylessness paradoxically orients itself or "leads" to a negative region, a region without attributes or properties, an "empty" region without substance.
[10] All these senses of the phrase "wayless abyss" point to the dilemma of mediation in mysticism. In the mystical context, mediation has as its telos the mystical union with the divine, to the degree that one loses all distinctions and differences, including the metaphysical correlation of self and world, as well as the mystical correlation of natural and supernatural, earthly and divine, human and unhuman.
[11] However, comprehending this relies on a necessary, apriori condition of difference, distinction, and the subject-object relation. Even at the extremes of mystical experience, one must presume all thought as preconditioned by relationality, a thought that is always the "thought of." Ruusbroec, working in the apophatic tradition, responds through a language of negation (the divine is "modeless," "without distinction," "without any likeness"), or through a logic of contradiction (Ruusbroec, paraphrasing Dionysius the Areopagite, refers to the divine as a "ray of darkness").
[12] What results is a dilemma: if mediation in mysticism is preserved as mediation, one is necessarily barred from the full, mystical union with the divine "without distinction"; but if mediation is negated in mysticism, then one forecloses the possibility of comprehending the mystical union as such, there being neither thought nor that which is thought. In short, it appears that mysticism presents us with a theory of mediation that is inherently self-negating, a theory of mediation in which the fulfillment of mediation is in fact the negation of all mediation. [15]
- Divine Mediation
[13] Ruusbroec addresses this dilemma directly in The Little Book of Clarification, where he articulates three types of mediation specific to mysticism: a "union with an intermediary," a "union without intermediary," and finally a "union without difference." In the first – union with an intermediary – the divine is mediated to the creaturely through an ethics of relation, a practice of spiritual exercises, and a hermeneutics of scripture, commentary, and contemplation. This is mediation with "virtue, with holy exercises, and with good works," through which the mystical subject is "united with God through the intermediary of his grace and of their own holy way of life." [16] The relation to others, the relation to oneself, and the relation to language or the divine logos, constitute the framework for this type of mystical mediation.
[14] As Ruusbroec passes to the second type of mediation – union without intermediary – he begins to tease out some of the contradictions in mystical mediation. This second type of mediation is entirely spiritual, in that it transcends the intermediaries of the senses and reason, and yet it is deeply corporeal and affective, rooted in the ec-stasis of the body going outside itself: "This affection and desire pervade heart and senses, flesh and blood, and all of a person's bodily nature…He feels like a drunken person who is not in control of himself." [17] The body passes away, the senses pass away, understanding passes away; ultimately this affective component leads to the removal of all mediators, including that of the self, where Ruusbroec uses the Neoplatonic metaphor of the sun: "With a bare and imageless understanding these persons pass beyond all activity, all exercises, and all things…There their bare understanding is pervaded with eternal resplendence, just as the air is pervaded with the light of the sun." [18]
[15] Yet, even in the mediation without an intermediary, there still remains a minimal distinction between the creature and God: "the creature does not become God, for this union occurs through grace and through a love which has been turned back to God."[19] Hence, both mediation and the negation of mediation appear to occur in a unidirectional manner: "For this reason the creature experiences in his inward vision a difference and distinction between himself and God." [20]
[16] It is this minimal distinction that is finally negated in the third type of mediation – what Ruusbroec calls "union without difference":
Here such a person meets God without intermediary, and an ample light, shining from out of God's Unity, reveals to him darkness, bareness, and nothingness. He is enveloped by the darkness and falls into a modeless state, as though he were completely lost; through the bareness he loses the power of observing all things in their distinctness and becomes transformed and pervaded by a simple resplendence… [21]
In this final type of mediation, mediation is so perfect that it negates mediation itself, with not even a residue of difference left behind, "a modeless abyss of fathomless beatitude." With neither a subject-object distinction, nor a mediated context within which they can be made indistinct, the human-philosophical capacities of the empirical, the volitional, and the conceptual are all incapacitated. "There they fall away from themselves and become lost in a state of unknowing which has no ground." [22] This is the final stage of apophaticism, "the dark stillness which always stands empty," where the mystical subject is a non-subject, "drunk with love and asleep in God in a dark resplendence." [23]
[17] However, despite Ruusbroec's insistence on the indistinction of this final, mystical stage, he again pulls back and re-asserts a minimal, perhaps orthodox, form of mediation. While in one passage Ruusbroec will talk about the negation of the Trinity ("the Persons give way and lose themselves in the maelstrom of essential love"), in the very next passage he will re-assert mediation and the divine hierarchy (a mystical union that "nevertheless remains active as Persons in the work of the Trinity"). [24]
[18] Taken together, we can call these three types of mediation in Ruusbroec divine mediation. While Ruusbroec does point out that divine mediation is different from the everyday mediation of human beings with other human beings, other creatures, or with their surroundings, he also borrows the form of this human mediation to describe divine mediation. In outlining a mystical itinerary, Ruusbroec at once implies the necessity of mediation, at the same time that mediation is ultimately that which is negated, as the fulfillment of the mystical itinerary – the fulfillment of the way is waylessness, the fullness of the divine is the abyss. However this also leaves Ruusbroec with no "way" to get there (in as much as there is a "there" at all). In Ruusbroec's divine mediation, one reaches a stalemate, oscillating between the necessity of mediation (in order to comprehend the difference between the two orders of the human and the divine), and the equal necessity of the loss of all mediation (in which the mystical itinerary aims for a complete unity of the two orders). In short, it appears that there is a conflicted mediation at work in Ruusbroec's mysticism, one that can be understood in two ways:
- A mediation of a relation to the divine, but the divine understood negatively, as "abyss." Here mediation itself is positive, but that which is mediated is negative; positive relation and negative divinity. This generally describes a type of mediation we can call immediation.
- A mediation of no relation to the divine at all (except in the positing of this opacity). Here what is mediated is positive, but mediation itself is negative; negative relation, positive divinity. This generally describes a type of mediation we can call antimediation.
[19] It appears that Ruusbroec wants to allow for a divine mediation that is so full that all differences and distinctions are overcome, resulting in what he eventually describes as "divine resplendence," "outpouring light," or the "sparkling stone" of mystical union. Even though divine mediation loses all distinctions in its simple union, and even though it loses mediation itself, Ruusbroec asserts that this is not a loss at all, but really the fulfillment of mediation – an immediation that flows out of what only appears to be an antimediation.
- Eckhart and the Nothing of God
[20] The mystical aspects of mediation are brought out more clearly by Eckhart, a thinker who shares with Ruusbroec a certain apophaticism. [25] What is noteworthy in Eckhart's sermons is his language of negation and nothingness, employed in a range of different ways to describe God, creature, and an enigmatic "beyond" that Eckhart frequently calls the "Godhead" (Gottheit). While Eckhart's uses of the terms nothing, nothingness, and emptiness have garnered modern comparisons to Kierkegaard, Nietzsche, and Zen Buddhism, when placed in the context of mystical mediation, they taken on a specific set of meanings. [26]
[21] In Eckhart's Sermon 19, a passage from Acts serves as the starting point for a commentary on divine mediation. The passage in question is the following: "Paul rose from the ground and with open eyes saw nothing" (Acts 9:8). The passage describes a mystical experience that entails three components: the mystical subject, (Paul) in his relationship to himself; the act of "seeing" or of mediating between Paul and the divine; and that which Paul sees or which is mediated to Paul, which the passage enigmatically calls "nothing." In its form we have something completely quotidian, a human subject relating to an object through the mediation of sight, vision, and representation. But in its mystical context the passage deals not with the mediation of two like entities (e.g. both inscribed within time, both finite and bodily, both existing), but with two qualitatively unlike entities. For this reason Eckhart focuses on the elusive object that is mediated, the "nothing" that is paradoxically seen.
[22] Eckhart derives from this passage four meanings of the term "nothing" (niht): "One is that when he rose up from the ground with open eyes he saw Nothing, and the Nothing was God; for when he saw God he calls that Nothing. The second: when he got up he saw nothing but God. The third: in all things he saw nothing but God. The fourth: when he saw God, he saw all things as nothing." [27]
[23] These different senses of the term "nothing" are further elaborated by Eckhart. He summarizes the first sense of the term "nothing" in the following way: "He saw nothing, that is: God. God is a nothing and God is a something. What is something is also nothing." [28] This first sense is the most elaborate, in that it deals with a philosophical notion of God as "Nothing," but a nothing that is at the same time not simply negative or privative. It is a notion of the divine in terms of a "nothing" that has little to do with any ontological (or ontic) notion of nothing, in which nothing is thought of in terms of the categories of being and non-being, or being and becoming. Put simply, Eckhart's notion of divine nothing is a non-philosophical notion that has "nothing" to do with ontological categories of being and non-being, as well as their modes or attributes, be they privative, subtractive, or destructive. Hence the notion that the divine is a nothing that is not negative.
[24] In fact, Eckhart's first formulation contains within it several variations that elaborate this idea. In one variation Eckhart states: "He saw nothing, that is: God." Here we have the assertion of a divine unity that encompasses everything, including nothing, and which itself is not reducible to a something or a nothing. The fecundity of God is such that it encompasses that which is without substance, that through which nothing flows forth. There is no mystical experience in the sense of having an experience or of containing something substantial that builds one up. Instead, there is the self-abnegation or "releasement" of the subject, in which one finds a nothing "that is like finding God."
[25] This in turn leads to the necessity of thinking the divine as unrelated to the ontological categories of being and non-being – the God beyond Being, the Godhead beyond God. Hence in another variation Eckhart notes: "God is a nothing and God is a something." This is a recapitulation of the Dionysian assertion of the nameless God, the God without attributes or properties, the God to which no name is adequate. Eckhart, in other sermons, will frequently describe this God-beyond-Being as "the One."
[26] And this leads to the limits of philosophical thinking itself, as it requires that the divine – the Nothing that is God, the God-beyond-Being – be thought of in terms of contradiction. Thus, in yet another variation, Eckhart says: "What is something is also nothing." Eckhart here assumes the inverse of this phrase – that nothing is also a something – and suggests that even this something (of nothing) is conditioned by a further nothing (or "Nothing"), that is the Godhead.
[27] Together, these variations all come under the Eckhartian assertion that "God is Nothing," comprising the first sense of the term "nothing." Eckhart continues, summarizing the second sense of "nothing": "He saw God, in whom all creatures are nothing." [29] Whereas the first sense of "nothing" dealt with the divine in itself, here Eckhart describes a nothing that has to do with the relation between God and creatures. There is, certainly, a theological tradition of regarding creatures as "nothing" compared to God, in the sense that creaturely life is inscribed within temporality and finitude, life and death. This is the moral-theological notion of creaturely nothing. But Eckhart means more than this when describing creatures as nothing. Whereas in the first sense it is God that is nothing, here it is creatures that are nothing. But the nothing of creatures can be taken in several ways.
[28] Eckhart here uses the language of representation and the dichotomy between subject and object, image and thing. If the relation between any two creatures in the world relies upon the framework of subject and object, seer and seen, knower and known, then understanding creatures in God means understanding the relation between any two creatures as a mediated form of the relation between creature and God. One moves from the normative diagram of creaturely mediation – creature A ßà creature B – to the diagram of divine mediation – creature A ß[creature B]à God. This is the pantheist – or really, panentheist – version of Eckhart. In so far as God is "in" all creatures, all creatures related to God by relating to other creatures. This in turn opens onto the next stage, in which one effectively sees "through" creatures, effacing the creaturely mediation of God, as Eckhart says, one sees "nothing but God."
[29] In the third sense of the term "nothing," Eckhart notes that "[s]eeing nothing, he saw God. The light that is God flows out and darkens every light…the Nothing was God." [30] Here Eckhart makes a transition from the relation between creatures and God, to the relation of creatures to God. Using the mystical motifs of darkness and light, Eckhart follows in the Dionysian-apophatic tradition by describing a superlative form of darkness or nothing that goes beyond the dichotomies of light/dark, something/nothing. Here one moves from optical sight to mystical vision, from a metaphysics of being to a non-metaphysics of nothing or "the One."
[30] Finally, Eckhart summarizes the fourth and last sense of "nothing": "In seeing nothing, he saw the divine Nothing." [31] Here Eckhart suggests that the divine Nothing, being neither optical sight, nor representational thought, nor metaphysical substance, must ultimately remain both indifferent and indistinct. The "blindness" Eckhart references is both a turning away from the world (from regarding the world as substantial) and an emptying or "nothing-ing" of the self. Blindness is here an opacity, a total equivocity or non-relation between earthly and divine, creature and God. But this is not a nihilism, for this turning-away and self-emptying ultimately indicate the pervasiveness, the immanence, of the divine Nothing…in everything. Eckhart often returns to this condition of blind nothing, this gesture of "seeing nothing" with "eyes open."
[31] These four senses of the term "nothing" from Eckhart's sermon can be recapitulated in relation to the philosophical problematic of mediation that we saw in Ruusbroec:
- First definition: the nothing of finite creatures. Creatures are "nothing" in the sense that they are created in time, and as time. Phenomenally, creatures exist in the world as flux and flow, as coming-to-be and passing-away (to borrow Aristotle's terms). This nothing is, as we've noted, the moral-theological notion, the devaluation of life and being, the "flight from creatures" advocated by theological orthodoxy. Nothing in this sense is privative.
- Second definition: the nothing of creaturely being. Creatures are created in order to be (as Eckhart notes, "He created all things that they may be"). Thus there is a prior non-being that both precedes the creature and is its philosophical ground. Creatures are "nothing" in that they are founded on a primordial, pre-existent, non-being. Nothing in this sense is subtractive.
- Third definition: The nothing of God. God is that which is outside of time, space, and modality. God is "nothing" in so far as God is not a being among other beings. But neither is God simply the supreme being or the most perfect being. God is, in this context, the Being of all beings, the superlative being whose particular, conditioning form of being bears little relation to the conditioned status of creaturely beings. Nothing in this sense is superlative.
- Fourth definition: The nothing of the Godhead. Eckhart's own brand of apophaticism frequently puts him in a situation in which God alone is insufficient. There is, "beyond" God, the Godhead, to which no attributes, properties, or names can be given. Importantly, for Eckhart the metaphysics of being does not pertain to the Godhead. Eckhart often describes the Godhead as "the One." The Godhead, as the One, bears no relation to Being, or to Non-Being. In one sermon Eckhart asserts, "God is all, and is one." [32] Elsewhere he notes that the Godhead is "a non-God, a non-spirit, a non-person, a non-image; rather, He is a sheer pure limpid One, detached from all duality." [33] Here we can put forth a "heretical" reading of Eckhart. In this final sense of nothing, the nothing of finite creatures (first definition) is simply a pretext for the real identity or indistinction of the nothing of creaturely being (second definition) and the empty God (third definition). All of this is what is encompassed in the Eckhartian notion of nothing, in this final sense. The nothing of the now, the nothing of all that is. Nothing in this final sense is nullifying.
[32] Before, we saw that the problem of divine mediation led Ruusbroec to a dilemma, a fork in the road between two types of divine mediation: either that of there being no relation to the divine, or that of there being a relation to the divine, as nothing. With Eckhart, we see that this is a false dilemma – but one must abrogate some of the most basic principles of philosophical and theological thinking to reach this point. In our heretical reading of Eckhart, divine mediation has little to do with a negative that must be overcome by a positive. Instead, divine mediation is the collapse of negative and positive, subtractive and superlative, into the strange negative immanence, an immanence of nothing that Eckhart terms the Godhead. If, for Ruusbroec, mediation leads to despair, for Eckhart mediation is "joyful."
[33] But Eckhart too runs into problems. For one, any careful reading of Eckhart must acknowledge that this talk about God as nothing, the immanent Godhead, and the arid, empty, unhuman desert is always doubled by an equal commitment to the Trinity, the kenosis or self-emptying of Christ, and a Person-oriented mysticism of Father, Son, and Human. [34] Put simply, the "philosophical" Eckhart is always correlated to the "theological" Eckhart. Both are, perhaps, brought into an uneasy relation, and it is this assemblage that constitutes the "mystical" Eckhart. Eckhart at once shores up the limits of the human while at the same time asserting a profound commitment to the human – but a human that is also a "letting-be," a human that is a "living without a why."
[34] This tension is illustrated in Eckhart's different uses of the term "nothing." On the one hand, there is the nothing of creaturely life, the non-substantiality of what is ephemeral and temporary, the nothing of the all-too-human in its creaturely finitude. On the other hand, there is the nothing of the Godhead, the nothing that superlatively encompasses everything, including the very dichotomy of something and nothing, being and non-being. This is the nothing that is at once transcendent and immanent, the nothing that is at once the apophatic inaccessibility of the divine and the very ground of all that is, as it is.
[35] We have outlined four usages of the term "nothing" in Eckhart. But we could have also streamlined them into two, into a basic distinction between the nothing of creatures (of the human, of creaturely mediation) and the nothing of God (of the unhuman, of divine mediation). But even this division ultimately breaks down in Eckhart. The nothing of creatures immediately opens onto the nothing of the godhead, collapsing the division into what Eckhart describes as the nothing of that which is, the nothing of "letting be." So, while our strong reading of Eckhart pushes for total indistinction and the paradoxical immanence of nothing, we must also note that, even in his most heretical moments, Eckhart still preserves a basic distinction between two types of nothing.
- Divine Logics and Divine Mediation
[36] As exemplars of an apophatic form of mysticism, both Eckhart and Ruusbroec frame mysticism as a form of mediation. But mediation in mysticism is always unstable. Sometimes it tends towards a more kataphatic affirmation, as it is in Ruusbroec's emphasis on divine light and the mysticism of jewels, gems and the "sparkling stone." Something similar occurs in many of Eckhart's sermons, where the divine is characterized, in Neoplatonic terms, as fecund, generous, and flowing forth. [35] In these instances, mediation becomes so full, so complete, so characterized by generosity, that it paradoxically negates itself and all middle terms, becoming immediation.
[37] At other moments, mediation comes up against a limit, in which that which is mediated is rendered as opaque, obscure, and unintelligible. This "darkness" is not due to any privation or lack, but due to its alterity with respect to the human. The "divine darkness" is neither privative or oppositional, but really superlative, an indication of a limit to thought and to the human. The minimalist accessibility that remains can only be described in negative terms. Hence Ruusbroec's phrase "the wayless abyss," and Eckhart's notions of the "silent desert" and the godhead as a "nothing." This unhuman, apophatic limit is – at least in Eckhart – not simply an other "out there," but fully immanent to all that is. One can only relate to it by not relating to it – indeed, by negating all forms of relationality. The nothing of the Godhead is, in Eckhart's terms, the "negation of negation," the indifference of the transcendent and immanent, a paradoxical immanence of "nothing." Hence mediation, while never ceasing to be mediation, becomes so "empty," so full of negation, that it is evacuated and becomes antimediation.
[38] However, Ruusbroec and Eckhart also differ in important ways. In Ruusbroec the "wayless abyss" is ultimately recuperated into the "sparkling stone," the void of an unintelligible God ultimately sublimated into a mystical union of divine light. In Ruusbroec, the human is recuperated into the divine, and the divine accommodates the human. In a sense, one hominizes the divine, in so far as the human is brought into the kataphatic light of beatitude.
[39] By contrast, for Eckhart the condition of mysticism is the loss of self in the divine – or, more accurately, the emptying of the self or self-abnegation that parallels the emptiness or nothingness of the Godhead. Eckhart takes to the limit a motif commonly found in mystical texts – that of the mystical union as the dissolution of all differences, including the difference between self and God, the creaturely and the divine, the human and unhuman. With Eckhart, one divinizes the human.
[40] For Ruusbroec, mysticism is a movement from the nothing of an apophatic, inaccessible God, to the fullness of divine union. For Eckhart, mysticism is a movement from the fullness of God to the nothing of the Godhead. With Ruusbroec all mediation tends towards an immediation of light and fullness, giving us something like a kataphatic gem. With Eckhart, all mediation tends towards antimediation of darkness and emptiness, giving us something like the apophatic desert.
[41] We must also remember that for both thinkers mediation is really divine mediation, that is, the mediation not of two points within a single reality, but a mediation between realities. But this comes with a few caveats: that the condition of the "other" reality being mediated must remain a limit (sometimes unintelligible, sometimes inaccessible, sometimes both), and that (at least in Eckhart's version), the "other" reality being mediated is not out there, not above or beyond, not an other place to which one must travel or with which one must connect.
[42] One senses that Ruusbroec wants to assert immediation (the absolute fullness of mystical union "without difference"). Yet he will also preserve some basic form of mediation, as indicated in his numerous motifs of light, sight, and optics. For Ruusbroec, divine mediation leads to an ultimatum, a dilemma of mediation, a logic of either/or: either one opts for the fullness of divine union and does away with all mediation, or one preserves mediation but then must accept a conciliatory, partial form of divine union.
[43] The dilemma is a bit different for Eckhart. In Eckhart's sermons, there is a consistent assertion of antimediation (in his motifs of the desert, the emptying of the self, the nothing of the Godhead). Eckhart too maintains a minimal form of mediation, seen in his distinction between the two basic types of nothing (the nothing of creatures and the nothing of the Godhead). For Eckhart, divine mediation tends towards a logic of both/and: in the coincident nothing of Godhead and creatures, there is both the mediation of nothing, and the nothing that is mediation. All mediation is a pretext for an antimediation that, at times, becomes indissociable from immediation.
[44] On first glance, it appears that what Ruusbroec is unable or unwilling to accept, Eckhart will embrace; where Ruusbroec stops short, Eckhart perseveres. But this would be unfair, both to the profound apophaticism in Ruusbroec, and to the equally profound affirmationism in Eckhart. For both, divine mediation is that form of relation that questions relationality in and of itself. In particular, divine mediation is unstable and wobbly, always tending towards either immediation or antimediation – or, in Eckhart, towards the very indistinction between them. Mysticism is that form of mediation that suggests to us that there is in fact no mediation as such, no steady-state or stable connection that we can, with any degree of confidence, call "mediation." In the parlance of modern communications theory, there are no fixed senders or receivers, no well-established channels, and no referential messages (or noise). The "mediation" of divine mediation is simply a way station to either the fullness of mediation (and thus its negation as mediation) or the emptiness of mediation (and thus its affirmation as already realized). For mystical thinkers like Ruusbroec and Eckhart, mediation is always failing, flailing, and breaking down into the darkness of God or the equally incomprehensible luminosity of divine self-abnegation. One is confronted with the numinous, absolute opacity of the divine, or one is engulfed in the prodigious flux of divinity; one either confronts the black, viscous void of divine discontinuity, or one is set ablaze in the sparkling brilliancy of divine continuity. Complete difference or complete indifference – these are the poles of divine mediation, be it of a kataphatic or apophatic type.
- Metaphysical Correlation and Mystical Correlation
[45] These aspects of divine mediation allow us to re-frame mysticism as a philosophical problematic. In the Western tradition, nearly every philosophical position, every philosophical "decision," every assertion of being, identity, or oneness, relies on a minimal relation between thought and world, self and other, subject and object. How exactly is the mediation of mysticism – divine mediation – different from the numerous examples of mediation one finds in philosophy? In other words, how is divine mediation different from metaphysical mediation? Both borrow the form of relationality that has now become the common parlance of modern communications theory (A connected to B via a medium X). Both also presume an apriori separation that subsequently requires some mediated correlation.
[46] However, there is one possible way in which they differ. In traditional metaphysics we have the correlation between subject and object, within a given order of the real (thought and world, self and other, and so on). The "real" may be material or ideal, noumenal or phenomenal, visible or invisible, but however it is construed, it remains the condition of possibility for thought. Let us call this metaphysical correlation. Metaphysical correlation, in presuming a minimal mediation that makes thought possible, subscribes to a "principle of sufficient philosophy." [36]
[47] However, with mysticism, we do not so much have mediation within a given real, as we have the correlation between different orders of the real, unilaterally posited as the relation between the real from the perspective of the human, and an other real, that can only be termed the "unhuman." Let us call this mystical correlation. In theological terms, this relation may be between the natural and supernatural, the earthly and the divine, creature and Creator, and so on.
[48] While both the mystical and the metaphysical borrow the form of mediation, what results in each is a different type of correlation between terms. In metaphysical correlation thought is always turned towards the world; thought is always "chasing" its correlate, on its trail, ferreting it out into the open – it is always a "thought of." In metaphysical correlation, thought is a hunt. In mystical correlation, by contrast, thought is always turned away from the world (or it is only turned towards the world in so far as the world is this other order of the real, the "out there" the same as the "in here"). In mystical correlation thought is always oriented towards something that is understood to be in excess of thought; thought is always in relation to its own negation. In mystical correlation, thought is a sacrifice.
[49] Metaphysical correlation is always after a response that it has already posited before it begins the task of thinking. It is a self-fulfilling prophecy, a self-congratulatory gesture. It has caught its prey before the hunt has begun. By contrast, mystical correlation can never receive a response, precisely because it is after that which is simply without-thought (or non-thought). It can only succeed if it fails; there can only be affirmation if there is negation. If metaphysical correlation is agonistic, mystical correlation is ritualistic.
[50] Can this be accepted, not only as the distinction between metaphysics and mysticism, but as the critical limit that the latter poses for the former? If mysticism is a relation between two orders of the real, two "reals," instead of a relation between two entities within a single real, then this means that the intrinsic relations of metaphysical correlation (self-world; human-human) are displaced or scaled up to the extrinsic relations of mystical correlation (earthly and divine; human-unhuman). This would remain the case even if the unhuman real is considered to be fully immanent to the human real.
[51] Mystical correlation is a type of mediation that devolves around a limit. That limit is the unilateral "perspective" of the human real towards the unhuman real; a limit of the human towards something that it can only call the unhuman. This limit is neither relative nor absolute – or it is absolute only in its relativity (it is absolute from the human perspective). This also means that the mystical correlation always fails. It is a loop that never closes, a spiral that never fully turns. It is a relation that can only be verified "from this side." It is a relation that is only verified in the blank, impersonal opacity of the "divine nothing," the wayless abyss, the "divine darkness."
[52] From a contemporary perspective, what thinkers like Eckhart and Ruusbroec offer is a way of reconsidering a problem that is at once mystical and metaphysical – the problem of the anthropocentrism of thought. Both Eckhart and Ruusbroec present us with a form of divine mediation as the form of relation between the human and the unhuman, a situation in which the fullest mediation and the impossibility of mediation become one in the same.
[53] In relation to current philosophical trends, immediation and antimediation are simply the premodern avatars of, respectively, a philosophy of continuity (the continentalist tendency towards immanence, vitalism, vibrancy, the phenomenology of affect) and a philosophy of discontinuity (the analytical tendency towards assemblages, objects, actants, and so on). But we can already see in thinkers like Eckhart a willingness to break down such distinctions, in his notion of the Godhead as the immanence of nothing, the divine as negative fecundity (a "negation of negation"), and the absolute opacity of "letting be" (of that which is what it is).
[54] In so far as mysticism is concerned with the relation between two orders of the real (divine and earthly, supernatural and natural), it can be regarded as an instance of mediation. In some instances the divine is so in excess of the earthly that it can only be described as a total annihilation, a self-abnegation. Mediation is so in excess of itself that, paradoxically, mediation is annihilated, mediation becomes immediation. Similarly, in the apophatic tradition, the unhuman, divine element stands in such indifference and indistinction to the human, that only negative terms can be used to describe it – mediation is null and void, a gulf or abyss, a "nothingness" in which all that is mediated is the paradoxical impossibility of mediation itself; mediation becomes antimediation. Together, these terms – mediation, immediation, and antimediation – describe the spectrum of mystical correlation, viewed primarily through an apophatic prism.
Word count: 7190
[1] Jan van Ruysbroeck, The Adornment of the Spiritual Marriage, The Sparkling Stone, and The Book of Supreme Truth, trans. C.A. Wynschenk, ed. Evelyn Underhill (London: John M. Watkins, 1951), p. 245.
[2] Ibid.
[3] John Ruusbroec, The Spiritual Espousals and Other Works, trans. James A. Wiseman (Mahwah: Paulist Press, 1985), p. 146.
[4] Ibid., p. 147. Ruusbroec is here reiterating the mystical theme of kenosis, in which the divine "empties" itself out into the human creature, and, at the same time, the "self-emptying" of the human creature that prepares it for divine union.
[5] Ibid., italics mine.
[6] Ibid., p. 116.
[7] Ibid., p. 117.
[8] Ibid., p. 148.
[9] Ibid., p. 152.
[10] Ibid., p. 100.
[11] Ibid., p. 132.
[12] Ibid., p. 152.
[13] Ibid.
[14] Ibid., p. 147.
[15] This is a motif articulated in the apophatic tradition by Dionysius the Areopagite and subsequently by John Scottus Eriugena. For more, see Thomas Carlson, Indiscretion: Finitude and the Naming of God (Chicago: University of Chicago Press, 1999), pp. 154-89; Michael Sells, Mystical Languages of Unsaying (Chicago: University of Chicago Press, 1994), pp. 34-62; Denys Turner, The Darkness of God (Cambridge: Cambridge University Press, 1995), pp. 19-49; as well as my After Life (Chicago: University of Chicago Press, 2010), pp. 25ff.
[16] Ibid., p. 264.
[17] Ibid., p. 261. Ruusbroec further elaborates this idea of mystics being "drunk with God": "With restless longing they often raise their heads to heaven with eyes wide open; at one moment they are full of joy, at another they are weeping; at one moment they are singing, at another shouting; first they feel weal, then woe, and often both at once; they jump and run about, clap their hands together, kneel and bow down, and flurry about in many similar ways…"
[18] Ibid., p. 264.
[19] Ibid., p. 265.
[20] Ibid.
[21] Ibid., p. 132.
[22] Ibid., p. 265.
[23] Ibid., p. 265, 267.
[24] Ibid., p. 262.
[25] Ruusbroec, however, was at pains to distance himself both from the Eckhartian tradition, as well as from heresies such as the Free Spirit movement. For more, see James A. Wiseman's introduction in the Paulist edition The Spiritual Espousals and Other Works, as well as Louis Dupré's The Common Life (New York: Crossroad, 1984), and Evelyn Underhill's intellectual biography Ruysbroeck (London: G. Bell, 1915).
[26] On the concept of nothing/nothingness in Eckhart with respect to continental philosophy, see John Caputo, The Mystical Element in Heidegger's Thought (New York: Fordham University Press, 1986), pp. 97-139; Beverly Lanzetta, "Three Categories of Nothingness in Eckhart," Journal of Religion 72.2 (1992): 248-68; Reiner Schürmann, Meister Eckhart, Mystic and Philosopher (Bloomington: Indiana University Press, 1978), pp. 135-68. On Eckhart's relation to Buddhism, see Ueda Shizuteru, "'Nothingness' in Meister Eckhart and Zen Buddhism," The Buddha Eye: An Anthology of the Kyoto School and Its Contemporaries, ed. Frederick Franck (New York: World Wisdom, 2004), pp. 157-70.
[27] Meister Eckhart, The Complete Mystical Works of Meister Eckhart, ed. and trans. Maurice O'C. Walshe (New York: Herder & Herder, 2009), Sermon 19, p. 137.
[28] Ibid., p. 140.
[29] Ibid., p. 141.
[30] Ibid.
[31] Ibid.
[32] Ibid., Sermon 97, p. 469.
[33] Ibid., Sermon 96, p. 465.
[34] Caputo, in The Mystical Element in Heidegger's Thought, notes this apparent duplicity in his comparison of Eckhart and the later Heidegger.
[35] On Eckhart's metaphysics of flow, see Bernard McGinn, The Mystical Thought of Meister Eckhart (New York: Crossroad, 2001), pp. 71ff. As McGinn notes, God in Eckhart is at once bullitio (overflowing, beneficent, generosity) and ebullitio (flowing onward and outward into creatures and the world).
[36] This is a coinage of François Laruelle to describe the pre-philosophical decision of philosophy, that anything is philosophizable. See his Principes de la non-philosophie (Paris: PUF, 1996), pp. 22-30.


text:
While the economy appears to be the main issue, don't be surprised if Fed speakers will be the key market movers this week.
Deutsche Bank, in a note to clients an hour ago, noted that there are eight monetary policy speeches scheduled this week, and it's clear that financial market stability is the foremost issue on their minds.
They said, "Policymakers appear to be of the view that the recent rate cuts, the last one in particular, were insurance moves meant to help stabilize financial markets and forestall some of the economic fallout resulting from the market disruptions; but they are also of the view the cuts could be transitory if inflation heats up."
The tone will be key here; will there be any hints of an additional rate cut at the next meeting in two weeks? Or will some speakers indicate the door is closing?
Questions? Comments? firstname.lastname@example.com

subset: commoncrawl


text:
Therapist guided internet delivered cognitive behavioural therapyBMJ 2014; 348 doi: https://doi.org/10.1136/bmj.g1977 (Published 10 March 2014) Cite this as: BMJ 2014;348:g1977
- Erik Hedman, postdoctoral researcher
- 1Department of Clinical Neuroscience, Karolinska Institutet, SE-171 77 Stockholm, Sweden
- kire.hedman{at}ki.se
There are two main forms of internet delivered cognitive behavioural therapy—fully automated open access programmes without therapist contact and programmes guided by a therapist, which are conducted in a context similar to that of regular healthcare. This editorial focuses on therapy that is guided by a therapist, with scheduling that mirrors face to face treatment.1
Because the mechanisms for improvement are the same for internet delivered cognitive behavioural therapy as for face to face therapy, the patient should be exposed to the same interventions. So, if exposure to a feared object—such as snakes in patients with a phobia about snakes—is important in face to face therapy, then it is equally important in internet delivered therapy. In essence, internet delivered therapy is not a new treatment in itself but rather a new framework for providing psychological treatments.
The patient accesses the treatment through a personal account in a secure internet based treatment platform. The most important elements of the treatment are modules, often eight to 15, whose content reflects that of sessions in face to face therapy and provides …
Log in
Log in using your username and password
Log in through your institution
Subscribe from £184 *
Subscribe and get access to all BMJ articles, and much more.
* For online subscription
Access this article for 1 day for:
£30 / $37 / €33 (excludes VAT)
You can download a PDF version for your personal record.


text:
Yellow and Gold light LED's are a beautiful soft way to give a warm glow to any season. Available in many styles and shapes, these LED Christmas lights are highly prized for decorating. From the tiny but bright shine 5mm Conical and Twinkle lights give to the large Traditional shaped bulbs of C7 and C9 LED lights, from Raspberry G12 Round, LED lights and Mini Icicle LED's to Strawberry C6 lights and NEW Color-Rite Super-Brite 3-Piece lights, yellow LED lights and gold light LED's are great for many occasions. Unfading vibrant colors, quality product design, low energy consumption, and low heat output, environmentally friendly watt usage and competitive product pricing make LED Holiday Lighting's line of LED lights the right choice to brighten up every special occasion!
Company Info
Help Center
More Info
© 2020 LED Christmas Lights by LED Holiday Lighting | *excludes clearance and previous purchases


text:
Sign In
File a Case
Contact Us
Toggle navigation
About EMAC
About EMAC
Chairman Message
Mission, Vision and Objectives
Board of Trustees
Executive Committee
EMAC Rules
Arbitration Rules
Mediation Rules
Combined Rules
How It Works
Arbitration Process
Mediation Process
Fees and Costs
Model Clause
File a Case
EMAC Panel
Panel Admission Criteria
Apply Now
Benefits and Fees
Become a Member
Useful Links
Media Centre
Resource Library
How It Works
Mediation Process
Mediation Process
Mediation Process.pdf
Step 1
Request for Mediation
The party submits a request to the Secretariat of EMAC and pays the filing fee (Art 2 -3)
Step 2
Consent of the Other Party for Mediation
The Secretariat of EMAC will communicate with the other party to have his/her consent to conduct mediation, and if he/she agrees to that, the procedures of mediation shall continue. (Art. 3)
Step 3
Appointment of Mediator
The parties appoint whoever they accept to mediate between them. In the event that the parties fail to appoint a mediator, the Centre shall appoint the mediator, and the parties have the right to accept or not accept such mediator within one week. (Art. 4-6)
Step 4
Mediation Proceedings
The appointed mediator shall immediately perform the tasks assigned to him/her by contacting the parties and holding the necessary meetings provided that the parties provided all the documents and papers of the dispute. (Art. 7)
Step 5
Time of Mediation
The mediator shall complete his/her assignment within 30 days from the date of notification to assume the task. (Art. 8)
The Secretariat of EMAC may extend the duration, provided that, the mediator shall at all cases complete the assignment within 90 days from the date of notification to assume the task. (Art. 9)
Step 6
Termination of the Mediation
The mediation proceedings shall terminate in the following cases:
In case an amicable settlement is reached
In case any of the parties notifies the mediator in writing of his/her unwillingness to continue the mediation proceedings
In case the mediator notifies the parties in writing of his/her opinion that the mediation will not resolve the dispute between them
(Art. 10)
Step 7
Settlement as arbitral award on agreed terms
If the parties to the dispute reach an amicable settlement, based on their request this settlement shall be registered in writing in the form of an agreed arbitration award. (Art. 11)
Step 8
Mediation Fees
The fees of the mediator shall be divided equally amongst the parties and paid by each party respectively. Such fees shall be determined by the Secretariat of EMAC in accordance with approved internal regulations. (Art. 12)
Arbitration Process
Mediation Process
Currently selected
Fees and Costs
Model Clause
File a Case


text:
The superhero mega-hit "Black Panther" isn't just leaving its mark on the box office record books. The film is hashtagging its way to history on Twitter, too.
Director Ryan Coogler's film, which passed the $600 million milestone in domestic earnings this weekend, has generated more than 35 million tweets according to Entertainment Weekly. That amount makes it more discussion-worthy than the previous record holders, Star Wars flicks "The Force Awakens" and "The Last Jedi."
EW offered more insights from Twitter on the social media phenomenon: the most-used "Black Panther"-related hashtags are #BlackPanther, #WakandaForever, and #Wakanda.
Rapper Kendrick Lamar's tweet revealing the soundtrack list for the film is among the most retweeted tweets.
Black Panther The Album 2/9 pic.twitter.com/MqhsEcj6iF
— Kendrick Lamar (@kendricklamar) January 31, 2018
Rotten Tomatoes has a breakdown of more of the records being shattered by the film, including highest grossing solo superhero movie and highest grossing movie by a black director.
#TBT to this surreal moment in @TIME https://t.co/J14SHIBZ15 pic.twitter.com/CVwO0IuUCG
— Chadwick Boseman (@chadwickboseman) March 15, 2018
Congrats to the entire #blackpanther team! Because of you, young people will finally see superheroes that look like them on the big screen. I loved this movie and I know it will inspire people of all backgrounds to dig deep and find the courage to be heroes of their own stories.
— Michelle Obama (@MichelleObama) February 19, 2018


text:
Dream Big – You are here because you have manifested a better life, no matter where in the world you live you are welcome here. I'm a Life Coach and Entrepreneur.
Ever thought about the "Secret Activities" that I use now as a Life Coach to remove the stress and live a happy family life – I especially remember trying to run a home business with my toddler rubbing his cream cake all over the lounge chair while I was interviewing a client.
I felt like I was failing.
At the busiest time of the day it sometimes feels like life's out of control as a working mum.
Well once I knew and applied some simple systems, my life did a complete turn around.
Way more peace, more fun while having quality time for play the little ones while having a profitable business.
I'm super excited to coach women entrepreneurs to organise their home based business with systems that will lift the burden of being time poor with automation.
Freeing up valuable time for lifestyle and caring for family.
I love to empower people to achieve greatness in their lives. Of course we are tired of the rat race and over work, bills piling up and trying to deal with their relationships because of a difficult lifestyle.
Truth is because of my own trial and errors I now have a workshop formula that you can follow and fast track your results. Anyone and everyone who desire more freedom, peace, abundant health and a better quality lifestyle can fulfil their dreams.
I believe you are here because you have manifested your destiny.
So whats next? I will work with you personally, so lets run with it!
To remove the stress of working solo from home, a daunting task if not managed with automated systems and planning so come on grab this chance to take control of life with my free guiding you can play around with ideas and use your knowledge to gain tangible results.
Discover exactly how I do this in my Free Guide so please go to my contact pop up and lets talk.


text:
Oyster and Contactless
Your questions about our Oyster and Contactless answered here…
Can children use PAYG?
Zip Oyster photocards
Children under the age of 11 can get a 5-10 Zip Oyster photocard to:
- Travel free on Tube, DLR, London Overground, TfL Rail and most National Rail services where PAYG is accepted.
- PAYG at child rate on the Emirates Air Line cable car
- PAYG at half adult rate on Thames Clipper River Bus services
Children aged over 10 years and 11 months and under 16 on 31 August can get an 11-15 Zip Oyster photocard to:
- Travel free on buses and trams
- Travel at child rate on Tube, DLR, London Overground, TfL Rail, Emirates Air Line and most National Rail services in London
- Travel at half adult rate on Thames Clipper River Bus services
Find out more information on Zip Oystercards and under 18 travel.
Can I claim Delay Repay if I travelled with an Oyster card or contactless?
Can I travel first class using Oyster or contactless?
How do I get a refund for the money held on my Oyster card?
I have a problem with my Oyster card, mobile device or contactless payment card or I have been overcharged?
Please contact TfL on:
Telephone: 0845 330 9876
Textphone: 020 7027 8511
Or visit tfl.gov.uk/oyster
What fare will I be charged using PAYG?
Oyster PAYG fares on National Rail
With Oyster PAYG you get the cheapest appropriate single fare on National Rail services in London which means you pay less than the cash fare.
There are Anytime and Off-Peak Oyster single fares on National Rail with the fare determined by what time you touch in at the start of your journey. The Anytime fare applies Monday to Friday: 6:30am - 9:30am and 4pm- 7pm; Off-Peak applies at all other times, weekends and on Public Holidays.
Find out about Oyster fares at the TfL farefinder. You can also register your Oyster card for Railcard discounts. A 34% discount will apply to the off-peak daily price cap with the following Railcards: 16-25, Senior, Disabled, HM Forces and Annual Gold Card.
Can I top up my Oyster card at Gatwick Airport?
My question isn't here...
If you can't find the answer to your question then use our online form


text:
However, it was a different case at the PROTON Malaysian Open last week.
The seats at the practice courts (gym hall) were empty. Popular players came in and out without being mobbed by fans simply because there were almost none.
The crowd was slightly better when the players practice on Court 1, behind the Centre Court.
Hopefully the number of fans at the practice courts improve next year.
We attended a few practice sessions and here are some of the pictures we've got.
Left - Thumbs up from Rohan Bopanna
Right - Aisam-ul-Haq Qureshi experimenting a simple yoga position
Right - Aisam-ul-Haq Qureshi experimenting a simple yoga position
Left - Marcelo Melo says hi to Jose Acasuso
Right - Ferrer crotch grab picture revealed
Right - Ferrer crotch grab picture revealed
Keep your chins up, Acasuso
Happy people are beautiful people - Jose Verdasco, Fernando Verdasco and Feliciano Lopez
Fernando Gonzalez arrives at the practice court with his entourage
(Photos credit to HSFoo/hcfoo.com)


text:
Resident Ann Leach, also known as "Ms. Primrose," leading her story time.
Pueblo, CO, Retirement Communities
The library fills up with residents eager to hear "Ms. Primrose" read her favorite stories and poems. Resident Ann Leach, known as Ms. Primrose to fellow residents and staff, has started up a new tradition. Ms. Leach moved into Primrose in 2010 and has published many books and poems of her own including an audio testimony about Pueblo Primrose. She has always had a natural ability to present the stories and poems in a way that catches your attention and leaves you wanting more.
The audience grows each Wednesday at 2:00, with smiling faces and listening ears. Ms. Leach gives those who can't see the opportunity to explore their imagination though her great stories and poems. The library is the perfect spot for story time. It's quiet, cozy, and comfortable. Ms. Leach creates an atmosphere that is relaxing for all residents. She has found great joy in doing story time. Pueblo Primrose is lucky to have our own Ms. Primrose.


text:
Classic beauty: Kendall Jenner's unknown passion for vintage cars
Los Angeles (CNN)When Kendall Jenner isn't shooting campaigns for the world's top fashion houses, or filming "Keeping Up With the Kardashians" with her famous family, she can often be found cruising the roads of Los Angeles in one of her classic cars. In recent years, collecting them has morphed into what she calls "a weird addiction."
"Some people get addicted to tattoos, I'm addicted to cars," Jenner told CNN Style show host Derek Blasberg during a ride in her 1965 Mustang. "If I love it, I love it. If I walk in and it really gets to me, I'm like okay, I need that car."
Jenner -- a professed tomboy -- became interested in motors from an early age, starting with dirt bikes and four-wheelers before graduating to cars.
"It's also kind of an LA thing to love cars, because all you want to do is drive when you're younger," added Jenner, who was born and raised in the car-centric city.
For the latest episode of the CNN Style show, she visited RM Sotheby's LA showroom to discover some of California's finest classic cars.
Watch the video to find out more about Kendall Jenner's love of cars.


text:
On Friday, problems in the popular service of cloud computing Amazon AWS led to the disruption of several major cryptocurrency exchanges, including Binance and KuCoin.
"From AWS there are problems, mainly with caching services, which could affect users worldwide. We work with Amazon and are constantly monitoring the situation. Users get an error 500 when working with the API, and there are problems with the withdrawal of funds" – napisannyi Director of the exchange Binance of Chanpen Zhao (Changpeng Zhao) on the social network Twitter.
Exchange KuCoin also reported problems with AWS services hosted in Tokyo.
"Due to overheating of servers deployed in the data center of AWS in Tokyo, some of our services may not be available. The engineering team is already working on extra capacity for high availability in different regions to resolve similar situations in the future. Perhaps in the process of placement can be affected by any services," according to the website of the exchange.
Partner at Primitive Ventures Davie Wang (Dovey Wan) reported that failures occurred in a great many Asian markets. For example, one of the users of an unnamed stock exchange was able to buy 45 bitcoins for less than $1. A similar situation happened at the site of CITEX.
Note that in April at the site of BitMEX a lot of users have suffered due to technical problems related to automatic closure of the risky market positions. However, the platform announced that it will reimburse users for all losses.


text:
Case Study: Harley Davidson Fit Shop Reduction Logo Mat The most prestigious motorcycle manufacturer in the world, Harley Davidson, was currently purchasing a highly customized bi-level "wooden" floor mat for their Fit Shop Program. The mat is designed to assist the dealer when custom fitting a motorcycle to a riders height and leg length. The… Read more
Floor Mat Blog
Creating the Right Logo Mat for Any Application
Designing the Perfect Logo Mat – Timber Wolf
Case Study: Timber Wolf Smokeless Tobacco Mat Swedish Match (a smokeless tobacco company) planned a major national promotional campaign for their Timber Wolf smokeless tobacco product. An online game was basis for the promotional concept. The basic message about game rules was presented to the end user via a picture quality graphic on a floor… Read more
Why use a Custom Logo Mat?
Logo mats are a valuable, long term marketing technique that gives your company name or your product brand a constant, highly visible presence at the front door, at counters, behind check-out locations or in front of product displays. Logo Mats are a perfect way to combine design and function of a quality floor mat into one excellent high visible… Read more
Why use Outdoor Mats?
Reduced maintenance cost inside your facility start outside, "before" your visitors enter the building. Stopping debris and water outside your entrances is the best way to keep costly contaminants from entering your facility and doing damage to your floors. Abrasive dirt and moisture take a free ride on the bottom of visitor's foot gear. If… Read more
Why Using Floor Mats Indoors Makes Good Sense
Here are three excellent reasons to use quality floor mats indoors, from the front door to the back door. Reduce your building maintenance costs and protect floors from premature wear and damage. It is estimated that 75-80% of all dust and dirt inside your facility is tracked into a building from outdoors on visitors footgear…. Read more
Why Quality Floor Mats Make Sense
The estimated cost of finding and removing a pound of dirt from a building is $850. (ISSA) One square yard of carpet can accumulate one pound of dirt in a week- twice that in inclement weather 70 to 80% of dust, grime, and dirt in a building are tracked in from the outside on people's… Read more
Waterhog Entrance Mats
The Waterhog floor mat, affectionately known as the Waterhog, is one of the industry's most well known and widely used entrance floor mats. It's revolutionary design and construction has made it popular not only for commercial applications, but for personal home use as well. Over the years, a number of different styles and extensions have… Read more
Rubber Backed Mats versus Vinyl Backed Mats
Floor mats are available with two distinct types of backing: rubber-backed mats and vinyl-backed mats. Rubber backed entrance mats are superior to vinyl-backed entrance mats for a variety of reasons explained below. Rubber Entrance Mats Rubber is the preferred backing for all floor mat products. Rubber backed floor mats are made for high-use, heavy-traffic areas;… Read more
A General Overview of Recessed Grille Mats
Recessed Floor Mats have long been a popular choice among architects and building owners alike. Recessed matting lays flush with the surrounding floor, as the mat (and accompanying frame) is laid into a depression or indentation which helps both with drainage as well as trips and falls. Due to the myriad of depths, size and… Read more


text:
Since I as a small child, I've been fascinated with cars. Long before being able to legally drive, I spent hours working on vehicles, an activity I still enjoy today.
In college, I wrote a 60-page paper on the culture of tuning, covering old muscle cars to Japanese imports. The paper blew my professor away, not only for the length, but also the depth and passion of my research. I introduced a world few fully understand. That paper is stored in the library's special collections today.
My work has been featured on numerous automotive websites and blogs, including Autoblog, Insider Car News, Wheel Scene and more. I've worked with quite a few car dealerships, aftermarket parts manufacturers/stores and other clients in the automotive industry, helping to realize their maximum potential, no matter how aggressive their goals.
I know the cars, technology, culture and industry well, which means I can get started on projects immediately. Going with me also helps to avoid the inaccuracies your customers and others would surely notice.
With some advanced notice, I can be available for travel virtually anywhere.
To inquire about my services, send an email to firstname.lastname@example.com


text:
Saint Paul, Minnesota
HSRA is a project-based, public charter school that operates within and around a professional recording studio. HSRA has worked with Fielding International to adopt Project Based Learning as the underlying theme of its curriculum, which revolves around utilizing real world examples in the music industry to teach core subjects. We have provided design for the original HSRA building, and the current one featured here.
The school is divided into advisories around a central learning commons. Services like counseling and mediation are available at the school; recording studios, a stage and other amenities are unique to this school's curriculum.
For example, a science curriculum is built around electronic audio production and acoustics, and math courses are built around planning a budget for a CD project. Students earn time in the studio by completing academic projects in the core learning areas of English, Mathematics, Science and Social Studies.
Daylight illuminates the commons, creating a home-like atmosphere for students.
A stage area can be opened up in the gym for an impromptu performance and basketball at the same time. This space is large enough for large events and all-school gatherings.
Several professional-quality recording studios and practice spaces anchor the curriculum..
Students are surrounded by inspirational messages and a caring school community.


text:
Temples of Thailand - a photographic journey
Bangkok Area Provinces: Central North North-East West South East
Wat Tha Kok
One of the most picturesque temples we came across on our trip through Loei. Wat Tha Kok is located along the Mekong River in Chiang Khan. A quiet temple which had a sign posted that women were not allowed to enter it. Another sign of the increasing tourism in the area?
go back one temple go forward one temple


text:
NILD offers a broad range of training options for educational therapists and educators serving students with learning disabilities and challenges. NILD's training methods are accredited by the International Dyslexia Association and The Feuerstein Institute.
These courses and professional development opportunities qualify for continuing education units (CEUs). NILD requires NILD Professionally Certified Educational Therapists (PCETs) to complete specified professional development requirements to maintain annual certification. NILD also awards CEUs to individuals who are not educational therapists but who have participated in an NILD learning opportunity such as a course, workshop or online webinar. NILD issues certificates of participation with the associated hours of instruction for individuals to use as evidence of completion of continuing education requirements for their individual schools and/or certification organizations.
NILD offers several courses and workshops to help educators understand and meet the needs of students with learning challenges of all kinds. Our training methods are research-based, effective and are accredited by the International Dyslexia Association and The Feuerstein Institute.
NILD offers schools and educators in-service workshops in educational therapy strategies and the impact of learning differences in various educational settings. These workshops are conducted by NILD Professionally Certified Educational Therapists and last from 1 hour to a full day, depending on the topic. We can also tailor a topic to your organization's needs.
NILD conferences are held around the country typically during the October through March timeframe usually in 2 – 3 day formats. These training events are designed to provide on-going professional development for NILD educational therapists and to give all educators and parents a better understanding of learning disabilities and NILD Educational Therapy®.
NILD offers webinars featuring experts and top educators addressing current topics in the field of learning disabilities. Information is provided on a wide range of topics, from young child development to understanding reading to the reading brain, understanding assessments, and making math count.


text:
Toothpic is the first consumer-centric dental tech platform for insured members.
Toothpic provides the best available consumer experience for dental plan members including 24/7/365 access to a dentist in the Toothpic App, Smile Scores, Toothpic University.
Members now expect their information and services in an instant. Toothpic runs HIPAA compliant mobile apps on a modern and secure infrastructure that integrates easily with other systems.
Toothpic is designed from the ground up to improve oral health through awareness, engagement, information and early intervention for behaviour change your clients will see in their bottom line.
Book a demo of the Toothpic Platform for Commercial Dental Plans that answers all your questions.
The Toothpic team will be attending or presenting at the following events. Reach out to meet up if you will be there too.
Las Vegas, Nevada
01/08/19 – 01/11/19
Dallas, Texas
01/28/19 – 01/30/19
Berlin, Germany
09/06/19 – 09/11/19
See how Toothpic can engage, manage and provide an overall better experience for members of your Commercial Dental Plan.


text:
Home » Fullerton, CA restaurants
Fullerton Tofu House
Features: Asian, Vegetarian
Payment Options
Master Card, Visa
See similar restaurants in Fullerton, California: Asian | Vegetarian
Features: Asian, Vegetarian
Master Card, Visa
See similar restaurants in Fullerton, California: Asian | Vegetarian
In nearby Placentia, take a look at a number of other restaurants, including Jumpin Java Coffee and Rosa's Pizza-Food To Go.
Don't forget to check out the many restaurants located in and around La Mirada, CA and Rowland Heights, CA.
Sizzler · Red Robin · Applebee's · Baja Fresh Mexican Grill · Gaucho Grill · Islands · BJ's Restaurant & Brewery · Lucille's Smokehouse BBQ · The Cellar · Knowlwood Restaurant · The Old Spaghetti Factory · Islands · Off Campus Pub · Krispy Kreme Doughnuts · Baskin-Robbins · Red Robin · Domino's Pizza · Bar 330 · Bobby McGee's · Pizza Hut · Subway · R & M Food Service · Quiznos Sub · KFC · Jack in the Box


text:
MPs have come out against proposals to shut prisons because of falling crime rates during a debate on Wednesday.
Opposition parties and MPs from the ruling VVD and PvdA rejected cabinet plans to close prisons and other penal institutions during this parliamentary period.
The government said last week closing prison cells is inevitable, as crime is expected to fall by 0.9% a year, and a third of cells are already empty – at great cost to the country.
In a report predicting what will happen over the next five years, the ministry of justice attributed the decline in prisoners to alternative types of sentencing, a drop in violent crime and the ageing population.
Although the Netherlands has already 'leased' out cells to Norway and Belgium, junior justice secretary Klaas Dijkhoff has been under pressure to produce a plan to deal with the expensive problem of too little crime.
'We have to get some insight now or for the next government,' he said on Wednesday.
He was also faced with more than 100 demonstrating prison staff at the Binnenhof parliamentary buildings in The Hague, Nos reports, telling them that he 'could not do their job' and was no fan of the closures but had to find a solution.
Nineteen prisons were shut in 2013, and one such defunct institution – Het Arresthuis – is now a hotel.
DutchNews.nl has been free for 13 years, but now we are asking our readers to help. Your donation will enable us to keep providing you with fair and accurate news and features about all things Dutch.
Donate via Ideal, credit card or Paypal.


text:
Comic 60 - Hire Expectations: At the End of the Day...
21st Apr 2013, 2:02 PM
Average Rating: 4.83 (6 votes) Rate this comic
Author Notes:
User comments:
Oh, so I guess the Slenderman taped to the fridge was there just for the hell of it, huh?
Things in the lineart are beyond me, that was all Giga's stuff.
Wait, they're bringing Earthbound back?: Why have I not heard of this?!


text:
Woman's torso found in Ontario river; police say she was a homicide victim
NIAGARA FALLS, Ont. — Police in Ontario are trying to determine the identity of a woman whose torso was found in the lower Niagara River.
A preliminary post-mortem indicates the torso belongs to a Caucasian woman between 20 and 40 years old, investigators said Friday.
The examination also indicated the woman had a pierced navel and at least one caesarean section scar.
Speaking at Niagara Regional Police headquarters in St. Catharines, Ont., Insp. Jim McCaffery said police won't have enough evidence to identify the victim until the examination is complete.
Passersby alerted authorities on Wednesday afternoon after discovering the floating torso in the river near the Rainbow Bridge in Niagara Falls.
The torso was taken to Hamilton General Hospital for an autopsy after it was recovered.
An emergency task unit, marine unit and the Niagara Parks Police high angle river team were being called on to search for the rest of the woman's remains, McCaffery said.
A police spokesman said the search will not be easy.
"Given the unpredictable current and the bodies of water that flow into the Niagara River, it makes it impossible to even know where to start," said Const. Derek Watson.
The woman was the victim of a homicide, but McCaffery said police won't release the cause of death until the autopsy results are complete.
McCaffery estimated the body was in the water anywhere from four to 10 days, but said it's impossible to determine where exactly the body entered the river.
Police and forensic experts determined the torso is not related to the investigation in the Toronto-area involving the slaying of Guang Hua Liu.
Liu's body parts — but not her torso — were found in mid-August west of Toronto in Mississauga and near her home in east-end Toronto.
Niagara police will be reviewing missing persons cases from other police departments, McCaffery said, adding his first priority is to identify the victim.
"It's important to identify this person to bring closure to the family members," he said.


text:
709 S Sobota Way, Trafalgar IN 46181
From $199,990 Why 'From' pricing?
New homes can be personalized to your needs and taste.
Builders pricing can vary greatly. Builders display base pricing because you have not selected your options and upgrades yet and some homes may indicate that the land cost is not included. (Price Excludes Land)
Aspen Exterior 1/3Previous Next
Aspen (1810 sq. ft.) is a home with 3 bedrooms, 2 bathrooms and 2-car garage. Excludes land.
Builder Community Sales Office
709 S. Sobota Way, Trafalgar, IN 46181
Sales Agent Doug Goodenough
Hours Monday - Saturday from 12:00 p.m. to 5:00 p.m.
Please be aware that current conditions may impact hours of operation.
Valued Partners
White Oak Commons
White Oak Commons in Trafalgar, Indiana is the area's newest optional low maintenance community. Triangulated between Columbus, Bloomington and Indianapolis and a stone's throw to bustling Greenwood. White Oak Commons features a contemporary take on the mid-century prairie style home. Choose from stylish and modern ranch homes, cozy two story floorplans and patio style villa home plans. Every home enjoys a semi-private home site and access to a quaint community amenity package. White Oak Commons truly has something for everyone!Visit the website Free brochure
Actual schools may vary. Contact the builder for more information.


text:
Lord God, teach us the grace to look less at ourselves and more at you. Give us the ability to feel less of our own aches and pains, and more of the suffering of others. Teach us to take ourselves less seriously, and you and your will for us more seriously. Amen.
On Sunday, Pastor Dave's sermon was entitled "Stay Until You Leave." Text was from Mark 6:1-13 and Psalm 123.
As you begin your week, think about the following questions …
• Do I want the church to meet my needs?
• Is the church to be focused on God's needs or human needs?
• Why did so many reject Jesus? Do you embrace all of who Jesus is? (Mark 6:4,5)
• Are you able to be present where you are until you leave? (Mark 6:10)
• Have you been rejected for Jesus' sake? (Mark 6:11) Are you willing to be rejected for Jesus' sake?
Your Name:
Your Email/URL (Optional):
Your Comment:
Comment Guidelines: No HTML is allowed. Off-topic or inappropriate comments will be edited or deleted. Thanks.
Copyright ©2020 God's Grace Community Church. All rights reserved. Sitemap.