For many years tattoos and decorative piercings weren’t a real issue for members of the Mormon Church. Until the year 2000, there was only one reference to tattooing in all of Mormon teaching and that was in the 1965 unofficial personal publication Mormon Doctrine by Mormon Apostle, Bruce R. McConkie. It states; „Tattooing is a desecration of the human body and should not be permitted, unless all that is involved is the placing of a blood type or an identification number in an obscure place. Latter-day Saint servicemen in particular are counseled to avoid the pitfalls of tattooing. Persons who are tattooed are not, however, denied the ordinances and blessings of the temple.” In the October 2000 General Conference the first of many „councils” against tattooing was announced. „We–the First Presidency and the Council of the Twelve–have taken the position, and I quote, that „the Church discourages tattoos. It also discourages the piercing of the body for other than medical purposes, although it takes no position on the minimal piercing of the ears by women for one pair of earrings.” President Gordon B. Hinckley At the time my husband and I were very active, temple recommend holding members of the church and had been operating a tattoo studio without any prejudice for many years. We were never treated poorly or shunned by the members of our Ward or Stake. Our Stake President’s wife more than once brought her children to our studio to get tattoos. It was such a non issue that one of the ways I billed myself in advertising was Kita Kazoo the Mormon Girl Tattoo Artist. Since then we both have been subjected to many discussions and debates on the right or wrong of getting and doing tattoos and piercings. At first I would defend my choice of profession using the scriptures, but eventually I got tired of it and began asking those who questioned me to explain to me, what horrible thing would happen in our society if everyone had a tattoo? After all, sins are those things that violate the golden rule and keep us from loving one another, not things such as, what clothing we wear or how we do our hair. Now, 8 years later the whole subject of tattoos and piercings has in my opinion gotten out of hand. Now it is not so surprising to find that the local church authorities, such as bishops, stake presidents and temple presidents are taking it upon themselves to punish members who choose to get a tattoo. Not just in Utah, but all over the world. This has become such a big issue that people are leaving the church over it. Some people who have tattoos are told not to take the sacrament and others are not allowed access to the temple. Some are being counseled to not marry those who have tattoos and piercings. As having been a 30+ year student of Mormonism and its history I feel that this behavior is not in line with the teachings of Mormonism or Christianity in any way. Mormons aren’t the only religion that superstitiously believes that tattoos are an evil and to be avoided as they supposingly will lead to worse sins. Many Christian Churches and Jewish Rabbi’s do also. And there are good reasons for a religion to not want their flock to get tattoos or piercings. Getting a tattoo not only changes the way you look but it also changes the way you think and feel about yourself. It is a clear message that you feel that you are the owner of your body and worse of all (to religious leaders), your mind! Historically tattoos have been used as an expression of faith and commitment. One would think that getting a symbol of your beliefs tattooed on ones self would be encouraged. However, because of the recent history of American tattooing and the popularizations of tattooing, tattoos are being presented by the media and politicians as a dangerous amusement. It is not new for counter-culture decorations to be viewed as repulsive to many of the elders of our society. When I heard at General Conference that President Gordon Hinckley (the current Mormon Church President) does not like tattoos and some piercings I was not surprised. The tattoos he has been exposed to in his youth were usually not very well done or artistic. Unlike today, tattooed people of his generation, especially in socially backwards Utah may have appeared attractive only to criminals or rough military men, not average everyday people with families and lives of good account. To further the injury of one’s personal opinion of fashion being stated as if it is a law from God, President Hinckley allows for one sort of permanent decorative change to ones appearance and not another, which seems hypocritical to me. Mr. Hinckley allows within the church for women to have their faces tattooed with permanent cosmetics and wear pierced earrings, (but one pair only – one in each ear) as those are socially acceptable with in his peer group. I feel that these religious leaders are ignorant of tattoo history as a spiritual practice and generally trivialize tattoos and piercings as immoral and frivolous behaviors of rebellion because they do not want their followers to look like everyone else. It is a power game and nothing more. If they can control the way you look they will control the way you think and feel. I suspect that the shunning of persons with tattoos and piercings is really a part of the whole elitist thought pattern of Mormonism in Utah. Those who have not done their homework are sure to believe that if you look like a Gentile (any non-Mormon) you will act like a Gentile, which means to Mormons that you are without God and are basically led by the Devil. However it has been my experience that tattoos do not lead to sin. Being uninformed and willing to blindly follow without question is what leads to sin and personal disgrace. If you are LDS and still considering a tattoo you should first be asking yourself these questions. Does my tattoo choice reflect my beliefs or will they distract from my message of who I am. Am I getting tattooed because I want to immortalize an event in my life, a belief or to rebel against the mainstream culture? Will this tattoo or piercing prevent me from being a good person? The answers to these questions will let you know if you are doing the right thing or reacting poorly to your society. It is my opinion that if you feel having a tattoo would be a healthy positive thing for you, then by all means exercise your own good judgment and free agency and get one. Keep in mind that in reality „Tattooings are not only ornaments…they are not only emblems of nobility and symbols of rank in the social hierarchy: they are also messages fraught with spiritual and moral significance…not only to imprint a drawing onto the flesh but also to stamp onto the mind all the traditions and philosophy of the group.”- Claude Lévi Strauss Personally I believe that tattoos in and of themselves can not be evil and I don’t believe that God cares one way or another if you have one or not, unless you got that tattoo to alienate and hurt other people. Then the real problem is how you feel towards your fellow men and not the tattoo in itself. People have a right to decorate themselves how they want to. Some people like to put pictures on their bodies and some people don’t. It is all a matter of personal taste. I feel it is wrong to subject my taste on others and I expect the same courteousness in return. This attitude is healthy and normal. This is how it is in the big world where the Mormon lifestyle is not practiced by the majority. Wouldn’t the world be great place if we could all mind our own lives and appreciate the good things out there instead of picking on others for being different? You can do good or evil with everything on this earth. As a heavily tattooed person I have had many more opportunities to love and serve others through tattooing and having tattoos than before I had them. I have had to become more patient and tolerant. Especially have I had to learn to be more patient and tolerant with those who claim to be „spiritual leaders” as they put words in God’s mouth rather than follow what they claim God has already spoken. I have found that most people who have tattoos are more open and friendly towards others. I have found that for the most part people who wear tattoos are very nice people. There are a few people that I have met to whom their tattoos serve more as warning to stay away than an invitation to meet them. Which I feel is also a good thing as it has saved me a lot of time by helping me to avoid an unpleasant interaction with them. Most people have their personal spiritual philosophy tattooed on them and it becomes a way of opening the opportunity to speak about spiritual things. In this world where we are taught to be afraid of our neighbors it is nice to have a way of really getting to know the people around you. It is nice to have a common bond despite all other social differences. If you already have a tattoo and are experiencing social rejection issues it is wise remember that things in the church change quickly. I would not be surprised to find that in 20 years having a tattoo won’t be an issue at all. The evil music that was preached against in the 60′s and 70′s is now played regularly at church dances and the Coke and Pepsi drinkers that were denied temple recommends in the 1970′s can now go to the temple in spite of their soda habits. It is all a matter of generational perspective, which is bound to change as the old guys finally die off. For many years tattoos and decorative piercings weren’t a real issue for members of the Mormon Church. Until the year 2000, there was only one reference to tattooing in all of Mormon teaching and that was domek holenderski in the 1965 unofficial personal publication Mormon Doctrine by Mormon Apostle, Bruce R. McConkie. It states; „Tattooing is a desecration of the human body and should not be permitted, unless all that is involved is the placing of a blood type or an identification number in an obscure place. Latter-day Saint servicemen in particular are counseled to avoid the pitfalls of tattooing. Persons who are tattooed are not, however, denied the ordinances and blessings of the temple.” In the October 2000 General Conference the first of many „councils” against tattooing was announced. „We–the First Presidency and the Council of the Twelve–have taken the position, and I quote, that „the Church discourages tattoos. It also discourages the piercing of the body for other than medical purposes, although it takes no position on the minimal piercing of the ears by women for one pair of earrings.” President Gordon B. Hinckley At the time my husband and I were very active, temple recommend holding members of the church and had been operating a tattoo studio without any prejudice for many years. We were never treated poorly or shunned by the members of our Ward or Stake. Our Stake President’s wife more than once brought her children to our studio to get tattoos. It was such a non issue that one of the ways I billed myself in advertising was Kita Kazoo the Mormon Girl Tattoo Artist. Since then we both have been subjected to many discussions and debates on the right or wrong of getting and doing tattoos and piercings. At first I would defend my choice of profession using the scriptures, but eventually I got tired of it and began asking those who questioned me to explain to me, what horrible thing would happen in our society if everyone had a tattoo? After all, sins are those things that violate the golden rule and keep us from loving one another, not things such as, what clothing we wear or how we do our hair. Now, 8 years later the whole subject of tattoos and piercings has in my opinion gotten out of hand. Now it is not so surprising to find that the local church authorities, such as bishops, stake presidents and temple presidents are taking it upon themselves to punish members who choose to get a tattoo. Not just in Utah, but all over the world. This has become such a big issue that people are leaving the church over it. Some people who have tattoos are told not to take the sacrament and others are not allowed access to the temple. Some are being counseled to not marry those who have tattoos and piercings. As having been a 30+ year student of Mormonism and its history I feel that this behavior is not in line with the teachings of Mormonism or Christianity in any way. Mormons aren’t the only religion that superstitiously believes that tattoos are an evil and to be avoided as they supposingly will lead to worse sins. Many Christian Churches and Jewish Rabbi’s do also. And there are good reasons for a religion to not want their flock to get tattoos or piercings. Getting a tattoo not only changes the way you look but it also changes the way you think and feel about yourself. It is a clear message that you feel that you are the owner of your body and worse of all (to religious leaders), your mind! Historically tattoos have been used as an expression of faith and commitment. One would think that getting a symbol of your beliefs tattooed on ones self would be encouraged. However, because of the recent history of American tattooing and the popularizations of tattooing, tattoos are being presented by the media and politicians as a dangerous amusement. It is not new for counter-culture decorations to be viewed as repulsive to many of the elders of our society. When I heard at General Conference that President Gordon Hinckley (the current Mormon Church President) does not like tattoos and some piercings I was not surprised. The tattoos he has been exposed to in his youth were usually not very well done or artistic. Unlike today, tattooed people of his generation, especially in socially backwards Utah may have appeared attractive only to criminals or rough military men, not average everyday people with families and lives of good account. To further the injury of one’s personal opinion of fashion being stated as if it is a law from God, President Hinckley allows for one sort of permanent decorative change to ones appearance and not another, which seems hypocritical to me. Mr. Hinckley allows within the church for women to have their faces tattooed with permanent cosmetics and wear pierced earrings, (but one pair only – one in each ear) as those are socially acceptable with in his peer group. I feel that these religious leaders are ignorant of tattoo history as a spiritual practice and generally trivialize tattoos and piercings as immoral and frivolous behaviors of rebellion because they do not want their followers to look like everyone else. It is a power game and nothing more. If they can control the way you look they will control the way you think and feel. I suspect that the shunning of persons with tattoos and piercings is really a part of the whole elitist thought pattern of Mormonism in Utah. Those who have not done their homework are sure to believe that if you look like a Gentile (any non-Mormon) you will act like a Gentile, which means to Mormons that you are without God and are basically led by the Devil. However it has been my experience that tattoos do not lead to sin. Being uninformed and willing to blindly follow without question is what leads to sin and personal disgrace. If you are LDS and still considering a tattoo you should first be asking yourself these questions. Does my tattoo choice reflect my beliefs or will they distract from my message of who I am. Am I getting tattooed because I want to immortalize an event in my life, a belief or to rebel against the mainstream culture? Will this tattoo or piercing prevent me from being a good person? The answers to these questions will let you know if you are doing the right thing or reacting poorly to your society. It is my opinion that if you feel having a tattoo would be a healthy positive thing for you, then by all means exercise your own good judgment and free agency and get one. Keep in mind that in reality „Tattooings are not only ornaments…they are not only emblems of nobility and symbols of rank in the social hierarchy: they are also messages fraught with spiritual and moral significance…not only to imprint a drawing onto the flesh but also to stamp onto the mind all the traditions and philosophy of the group.”- Claude Lévi Strauss Personally I believe that tattoos in and of themselves can not be evil and I don’t believe that God cares one way or another if you have one or not, unless you got that tattoo to alienate and hurt other people. Then the real problem is how you feel towards your fellow men and not the tattoo in itself. People have a right to decorate themselves how they want to. Some people like to put pictures on their bodies and some people don’t. It is all a matter of personal taste. I feel it is wrong to subject my taste on others and I expect the same courteousness in return. This attitude is healthy and normal. This is how it is in the big world where the Mormon lifestyle is not practiced by the majority. Wouldn’t the world be great place if we could all mind our own lives and appreciate the good things out there instead of picking on others for being different? You can do good or evil with everything on this earth. As a heavily tattooed person I have had many more opportunities to love and serve others through tattooing and having tattoos than before I had them. I have had to become more patient and tolerant. Especially have I had to learn to be more patient and tolerant with those who claim to be „spiritual leaders” as they put words in God’s mouth rather than follow what they claim God has already spoken. I have found that most people who have tattoos are more open and friendly towards others. I have found that for the most part people who wear tattoos are very nice people. There are a few people that I have met to whom their tattoos serve more as warning to stay away than an invitation to meet them. Which I feel is also a good thing as it has saved me a lot of time by helping me to avoid an unpleasant interaction with them. Most people have their personal spiritual philosophy tattooed on them and it becomes a way of opening the opportunity to speak about spiritual things. In this world where we are taught to be afraid of our neighbors it is nice to have a way of really getting to know the people around you. It is nice to have a common bond despite all other social differences. If you already have a tattoo and are experiencing social rejection issues it is wise remember that things in the church change quickly. I would not be surprised to find that in 20 years having a tattoo won’t be an issue at all. The evil music that was preached against in the 60′s and 70′s is now played regularly at church dances and the Coke and Pepsi drinkers that were denied temple recommends in the 1970′s can now go to the temple in spite of their soda habits. It is all a matter of generational perspective, which is bound to change as the old guys finally die off.
Arising in the 1960s the peace sign symbolized passivity, world peace in general, a peaceful outlook and more specifically peace in Vietnam. As more and more people have chosen to show their leanings with tattoos, today’s peace sign tattoos stand for much more. You will be hard pressed to find a symbol more recognized than the peace symbol. It was designed on February 21, 1958, by Gerald Holtom, who was an artist in Britain. It was first used for the Campaign for Nuclear Disarmament (CND). Many do not know that he used naval semaphores as the basis for his design. (The semaphore is a signaling system where flags are held in each hand in different positions. Each position of the arms and hands indicate a different letter or number. The two letters N for Nuclear and D for Disarmament were used in the symbol to represent peace. The N is formed by holding two flags down in an upside down V, and the letter D is formed by holding one flag pointed straight up and the other pointed straight down. It was first used in 1958 during a Easter weekend anti-nuclear march. A peace symbol tattoo can stand for many things including serenity, harmony, tranquility, freedom, non-violence, silence, calmness, hope, victory, pacifism, respect, justice and goodwill. For some it represents art. For others it is simply another popular tattoo choice, like cross tattoos or star tattoos. As such artful designs they may not mean anything on a grander scale to most. Like heart tattoos that say Mom and the like, they can merely be iconic tattoos for those who only want to get inked. But for others, in fact, for most, their tattoo designs are very personal. Peace sign tattoos have a broader scope of typical meanings than the peace sign jewelry, clothing and necklace designs so frequently marketed by the man (corporate America). Though we don’t tend to acknowledge our troops as we did in WWI and WWII, our young men and women are still serving in the armed forces overseas. Tattoos are a way for them to announce their views in a more permanent fashion, either commemorating those who died in service, or their desire for peaceful times and to be home. The GLBT community are partial to rainbow peace sign designs. Presumably because it symbolizes peace for their community. For others it represents, oddly enough, a rebellion of sorts, and as such, the opposite of peace. Those who still espouse the drug scene, the rebellious music popularized in the 60s and the counter culture mentality. It can stand for peace with oneself or with one’s family, as well as larger organizations; all derivations on the original hippie meaning. Peace tattoos can be found most anywhere on the body. Some of the most popular include peace sign tattoos on feet, arms, shoulders and the hip. For some reason foot tattoos are very popular. I suppose it is because the peace symbols fit so well near or on the ankle. If you are looking for unique tattoo ideas for peace sign tattoos you can look at celebrity designs, pictures in magazines, MySpace layouts or pics in search engines or at Miami Ink, a popular tattoo parlor. Arising in the 1960s the peace sign symbolized passivity, world peace in general, a peaceful outlook and more specifically peace in Vietnam. As more and more people have chosen to show their leanings domy z bali with tattoos, today’s peace sign tattoos stand for much more. You will be hard pressed to find a symbol more recognized than the peace symbol. It was designed on February 21, 1958, by Gerald Holtom, who was an artist in Britain. It was first used for the Campaign for Nuclear Disarmament (CND). Many do not know that he used naval semaphores as the basis for his design. (The semaphore is a signaling system where flags are held in each hand in different positions. Each position of the arms and hands indicate a different letter or number. The two letters N for Nuclear and D for Disarmament were used in the symbol to represent peace. The N is formed by holding two flags down in an upside down V, and the letter D is formed by holding one flag pointed straight up and the other pointed straight down. It was first used in 1958 during a Easter weekend anti-nuclear march. A peace symbol tattoo can stand for many things including serenity, harmony, tranquility, freedom, non-violence, silence, calmness, hope, victory, pacifism, respect, justice and goodwill. For some it represents art. For others it is simply another popular tattoo choice, like cross tattoos or star tattoos. As such artful designs they may not mean anything on a grander scale to most. Like heart tattoos that say Mom and the like, they can merely be iconic tattoos for those who only want to get inked. But for others, in fact, for most, their tattoo designs are very personal. Peace sign tattoos have a broader scope of typical meanings than the peace sign jewelry, clothing and necklace designs so frequently marketed by the man (corporate America). Though we don’t tend to acknowledge our troops as we did in WWI and WWII, our young men and women are still serving in the armed forces overseas. Tattoos are a way for them to announce their views in a more permanent fashion, either commemorating those who died in service, or their desire for peaceful times and to be home. The GLBT community are partial to rainbow peace sign designs. Presumably because it symbolizes peace for their community. For others it represents, oddly enough, a rebellion of sorts, and as such, the opposite of peace. Those who still espouse the drug scene, the rebellious music popularized in the 60s and the counter culture mentality. It can stand for peace with oneself or with one’s family, as well as larger organizations; all derivations on the original hippie meaning. Peace tattoos can be found most anywhere on the body. Some of the most popular include peace sign tattoos on feet, arms, shoulders and the hip. For some reason foot tattoos are very popular. I suppose it is because the peace symbols fit so well near or on the ankle. If you are looking for unique tattoo ideas for peace sign tattoos you can look at celebrity designs, pictures in magazines, MySpace layouts or pics in search engines or at Miami Ink, a popular tattoo parlor.
Cousin Bette – i.e. Lisbeth Fischer – is the unmarried and poor relative of the Baroness Adeline Hulot. With a perverted and unkind eye she watches as this cousin of hers suffers numerous humiliations in her marriage to a sex-fiend, the Baron Hector Hulot. He is obsessed with sex and always has numerous mistresses. However, he despises these women while lusting for them. The only woman he respects is his wife, Adeline, but that does not keep him from humiliating and wounding her feelings by seeking up his mistresses and spending not only himself, but also substantial sums on them. He borrows money which he cannot pay, commits frauds, etc., etc. in order to get money for all these women whom he is besotted with even though he despises them. As it is they demand money, and while the greedy mistresses are getting richer the entire Hulot-family gets poorer and poorer because of his erotomania. He deceives the State with the help of his uncle and when this fraud is disclosed the elder man commits suicide in jail. Baron Hulot used to be a good military man, but when the Emperor Napoleon lost his power so did he and now he only passes time visiting the mistresses, but without any ideas of anything else than loitering. When the Baron leaves the home after his fraud he lives the life of a rich man while his wife has to fend for the family, all the time even trying to win him back. However, he insists on bringing his newest mistress. When his wife is sick and dying she overhears him talking to the cook and promising her that she shall become the new Baroness Hulot when she has died, something which he is sure will happen soon. Overhearing this unkind comment which only serves him in his perpetual hunt for sex Adeline has a stroke. As the Baron said the sick and unhappy woman dies within as few days. Very soon after the cook becomes the new Baroness Hulot which becomes Balzac’s judgment over this philandering Baron. He himself was of noble birth, but in the portrait of Hector Hulot he gives a lethal image of this lazy and good-for-nothing nobility. At the same time it is obvious that his portrait of the cook is full of prejudices. Yes, she is fat and dumb, but she is also uneducated which is not her own fault. The only one to blame over this sad development is the Baron Hulot. Cousin Bette – i.e. Lisbeth Fischer – is the unmarried and poor relative of the Baroness Adeline Hulot. With a perverted and unkind eye she watches as this cousin of hers suffers numerous humiliations in her marriage to a sex-fiend, the Baron Hector Hulot. He is obsessed with sex and always has numerous mistresses. However, he despises these women while lusting for them. The only woman he respects is his wife, Adeline, but that does not keep him from humiliating and wounding her feelings by seeking up his mistresses and spending not only himself, but also substantial sums on them. He borrows money which he cannot pay, commits frauds, etc., etc. in order to get money for all these women whom he is besotted with even though he despises them. As it is they demand money, and while the greedy mistresses are getting richer the entire Hulot-family gets poorer and poorer because of his erotomania. He deceives the Hotele w Warszawie State with the help of his uncle and when this fraud is disclosed the elder man commits suicide in jail. Baron Hulot used to be a good military man, but when the Emperor Napoleon lost his power so did he and now he only passes time visiting the mistresses, but without any ideas of anything else than loitering. When the Baron leaves the home after his fraud he lives the life of a rich man while his wife has to fend for the family, all the time even trying to win him back. However, he insists on bringing his newest mistress. When his wife is sick and dying she overhears him talking to the cook and promising her that she shall become the new Baroness Hulot when she has died, something which he is sure will happen soon. Overhearing this unkind comment which only serves him in his perpetual hunt for sex Adeline has a stroke. As the Baron said the sick and unhappy woman dies within as few days. Very soon after the cook becomes the new Baroness Hulot which becomes Balzac’s judgment over this philandering Baron. He himself was of noble birth, but in the portrait of Hector Hulot he gives a lethal image of this lazy and good-for-nothing nobility. At the same time it is obvious that his portrait of the cook is full of prejudices. Yes, she is fat and dumb, but she is also uneducated which is not her own fault. The only one to blame over this sad development is the Baron Hulot.
The Apple iPad has been available for a while now in the UK. This gadget was released as device aimed at be a mix between a a iPod, iPhone and Network book computer. It is a all in one mobile device which will allow you to watch films, listen to music, send emails and messages and go online and browse the Internet. In its simplest form, the iPad comes in two variations. One is WiFi enabled and the other is WiFi and 3G enabled. Both of the models will allow the user to access the Internet, but the 3G version offers more versatility. On the WiFi only model, you must be in connectivity range of a mobile network to be able to take full advantage of this tablets features. However, with the 3G model you can get on to the net, even when to WiFi hot spot is there. If you have a iPad 3G tablet, you will need to invest in a special iPad Micro SIM Card. These are different to the standard mobile phone SIM Cards and have been made just for the iPad gadget. We are lucky in the UK, as we have lots of options available to us at this time. You can get a iPad SIM card on the 3 mobile, Orange, O2 and Vodafone network providers at this moment in time. All of these mobile network providers offer slightly different deals, which is good for the consumer, as this gives them more choice. If you go for a SIM deal on the 3 mobile network, you have the opportunity to sign up for a 1 month rolling contract that offers either 1GB or 10GB on monthly usage. On the Vodafone network, it is slightly different. They have 1 month contracts other either 1GB, 3GB or 5GB which offers a little more variation. Alternatively, you could go for a O2 plan. O2 have a better range of deals as they also offer 1 day contracts in addition to the standard 1 month plans. The best for variety would have to be Orange. Orange have two SIM card deals on 1 month contracts, one plan on a 1 week contract and they also have a 1 day contract. The option of a 1 week or 1 day 3G iPad SIM card is really good for customer who are unsure of if it will work for them. Because the short term SIM deals are relatively cheap, there is little risk to the customer in terms of financial costs. Even though the iPad is a fairly new gadget, there are a good range of options for 3G owners to go for. These are sure to increase as time goes by and networks discover want does and does not appeal to users. The Apple iPad has been available for a while now in the UK. This gadget was released as device aimed at be a mix between a a iPod, iPhone and Network book computer. It is a all in one mobile device which will allow you to watch films, listen to music, send emails and messages and go online and browse the Internet. In its simplest form, the iPad comes in two variations. One is WiFi enabled and the other is WiFi and 3G enabled. Both of the models will allow the user to access the Internet, but the 3G version offers more versatility. On the WiFi only model, you must be in connectivity range of a mobile network to be able to take full advantage of this tablets features. However, with the 3G model you can get on to the net, even when to WiFi hot spot is there. If you have a iPad 3G tablet, you will need to invest in a special zabawki iPad Micro SIM Card. These are different to the standard mobile phone SIM Cards and have been made just for the iPad gadget. We are lucky in the UK, as we have lots of options available to us at this time. You can get a iPad SIM card on the 3 mobile, Orange, O2 and Vodafone network providers at this moment in time. All of these mobile network providers offer slightly different deals, which is good for the consumer, as this gives them more choice. If you go for a SIM deal on the 3 mobile network, you have the opportunity to sign up for a 1 month rolling contract that offers either 1GB or 10GB on monthly usage. On the Vodafone network, it is slightly different. They have 1 month contracts other either 1GB, 3GB or 5GB which offers a little more variation. Alternatively, you could go for a O2 plan. O2 have a better range of deals as they also offer 1 day contracts in addition to the standard 1 month plans. The best for variety would have to be Orange. Orange have two SIM card deals on 1 month contracts, one plan on a 1 week contract and they also have a 1 day contract. The option of a 1 week or 1 day 3G iPad SIM card is really good for customer who are unsure of if it will work for them. Because the short term SIM deals are relatively cheap, there is little risk to the customer in terms of financial costs. Even though the iPad is a fairly new gadget, there are a good range of options for 3G owners to go for. These are sure to increase as time goes by and networks discover want does and does not appeal to users.
1. Potatoes are ready to harvest well after the plants have flowered and they are turning brown (dying off). You can harvest the potatoes earlier than this but the potatoes will be not be fully matured (some people like to harvest potatoes early to get smaller „fingerling” potatoes). I like to use the strategy of harvesting my first crop of potatoes a little early so that I have time to get a second planting of them in that season. 2. What type of tool is best to harvest potatoes? I personally prefer to use a short handled 4 prong (wide prong) pitchfork. Many people like to use shovels which work fine. 3. Place your blade/end of forks, a couple of inches from the edge of the mounded row (potatoes are best grown in raised beds or mounded rows) and dig into the soil at a steep/almost vertical angle then lean back on your digging instrument. This action should unearth the potatoes without damaging many of them. If you dig straight into the mounded row or at a more horizontal angle into the row, you will likely slice into the potatoes. Repeat this step as many times as necessary until you are sure you have all the potatoes. You can also grab the potato plant once you have loosened the soil and pull that out of the ground, give it a shake to get rid of the dirt and reveal the potatoes. 4. Only dig up the potatoes that you want to eat in the next couple of days. Potatoes will stay fresh underground for quite a while, so you can harvest them as you use them. 1. Potatoes are ready to harvest well after the plants have flowered and they are turning brown (dying off). You can harvest the potatoes earlier than this but the potatoes will be not be fully matured (some people like to harvest potatoes early to get smaller „fingerling” potatoes). I like to use the strategy of harvesting my first crop of potatoes a little early so that I have time to get a second planting of them in that season. 2. What type of tool is best to harvest potatoes? I personally prefer to use a short handled 4 prong (wide prong) pitchfork. Many people like to use shovels which work fine. 3. Place your blade/end of forks, a couple of inches from the edge of the mounded row (potatoes are best grown in raised beds or mounded rows) and dig into the soil at a steep/almost vertical angle then lean back on your digging instrument. kredyt gotówkowy This action should unearth the potatoes without damaging many of them. If you dig straight into the mounded row or at a more horizontal angle into the row, you will likely slice into the potatoes. Repeat this step as many times as necessary until you are sure you have all the potatoes. You can also grab the potato plant once you have loosened the soil and pull that out of the ground, give it a shake to get rid of the dirt and reveal the potatoes. 4. Only dig up the potatoes that you want to eat in the next couple of days. Potatoes will stay fresh underground for quite a while, so you can harvest them as you use them.
Although Manhattan Island is world-renowned for its sights, restaurants, and cultural offerings, few venture beyond its boundaries. Yet the Hudson Valley, rich in natural scenery and historic attractions, can be easily explored within a day or two and is only a short drive from the city. Located over the Whitestone Bridge, the 150-mile valley, running from Yonkers to Albany in lower New York state and split by the Hudson River, is comprised of the Hudson River Valley National Heritage Area which had been established by United States Congress in 1996 to recognize, preserve, protect, and interpret the nationally significant history and resources of the valley for the benefit of the nation. Four primary, north-south routes access the area: the Taconic State Parkway and Route 9 on the east side and Route 9W and I-87, alternatively known as the New York State Thruway, on the west side. Driving over the Whitestone Bridge during a recent autumn visit, which seemed to link two diametrically-opposed worlds, I felt as if I had been disconnected from the city’s congestion and stresses, deposited on to the Hutchinson River Parkway, threshold to rural New York State and, beyond, the barnstorming grass field of the Old Rhinebeck Aerodrome. Navigating Route 9, which curved between shale rock and autumn-torched, multi-colored trees, I paralleled the blue-reflective surface of the Hudson River whose western shore rose toward Bear Mountain in a collage of colorful tree bursts. The ruby reds, appearing like flames, dominated the palette, while the burn oranges, as if glowing like pumpkins in the sunlight, were almost luminescent. The golds, although more subtle, were rich, while the light yellows and gentle greens seemed to cling to late summer. The route eclipsed both topographical and seasonal boundaries. Irvington, one of the first historic sights in the Lower Hudson Valley, had been named for Washington Irving, author of The Legend of Sleepy Hollow and Rip Van Winkle, and was the location of his gabled and weathervaned house, Sunnyside. Philipsburg Manor, located nearby in Tarrytown, had been an 18th-century farm and gristmill. Van Cortlandt Manor, dating from the late 1600s and home of New York’s first Lieutenant Governor, had been developed as a major tourist attraction with its 18th century tavern and blacksmith and hearth-cooking demonstrations. The town of Stoney Point, a Revolutionary War strategic fort, is located across the river. The Storm King Art Center, in Mountainville, is an outdoor sculpture park featuring contemporary works by Calder, Moore, and Noguchi. The Hudson-spanned Bear Mountain Bridge, which leads to the Highlands of Hudson, accesses both Bear Mountain and Harriman State Parks on the west side, while the US Military Academy at West Point, located on the east side, is the nation’s oldest military academy, identifiable by the stone embattlements on its shore. Newburgh, located across the river in Mid-Hudson Valley, had been the location of the last east-west Hudson River ferry before the current Newburgh-Beacon Bridge had been constructed in 1963. The historic area, the location of the 1835 Dutch Reformed Church designed by Alexander Jackson Davis, also encompassed Washington’s Headquarters, the oldest publicly-owned historic house museum and site of his residence during the last 16 months of the Revolutionary War. The nearby New Windsor Cantonment had been the living quarters of his troops. Hyde Park, on the river’s east side, had been the birthplace of Franklin Deleanor Roosevelt, United States president, and features Springwood, the Roosevelt home; the Franklin D. Roosevelt Library and Museum; Val-Kill, the retreat of Mrs. Roosevelt; Top Cottage, the president’s hilltop retreat; and the Vanderbilt Mansion, the 50-room residence of Frederick and Louise Vanderbilt. Across the river, New Paltz, with its historic, stone church- and house-lined Huguenot Street, commemorates the 1690 French emigrant settlement, itself only minutes from the Victorian Mohonk Mountain House, a National Historic Landmark, and Minnewaska State Park Preserve. Old Rhinebeck Aerodrome, located just east of the historic villages of Rhinebeck and Red Hook, is a living, early-aviation museum featuring original aircraft and engines and offers weekend air shows from mid-June to mid-October. After walking through the wooden, bridge-like entrance on one recent visit, the 1920 barnstorming-resembling aerodrome had appeared before me. An original 1909 high-wing, fabric-covered Bleiriot XI arced skyward, albeit briefly, from its rolling, sweeping grass field straddled on either side by the red, orange, and yellow October-brushed trees reminiscent of the 1910 and 1920 barnstorming days, creating the illusion that this era of aviation had somehow been preserved and had continued to play out within the time vacuum beyond the museum’s gates. The hangers, as if ignorant of the calendar, proudly braved the winds, bearing such names as Albatros Werke, Royal Aircraft Factory Farnborough, A.V. Roe and Company, Ltd., and Fokker. But it was the multitude of mono-, bi-, and triplanes which most fiercely wrestled with one’s present-time conception. Fifteen-minute flights in a 1929 New Standard D-25 biplane are offered before and after the air shows themselves, three of which I have personally taken during my many visits. Assuming an ear-shattering explosion from its propeller and pelted with engine-spitting castor oil, the D-25 gently lifted its tail wheel off the ground and surrendered its dual, fabric-covered wings to the sky. Bitten by the stinging, slipstream-produced October wind whose force almost inhibited respiration, and periodically needled by the engine-spit castor oil, I looked out over the wing. The ground, camouflaged by a dense pattern of orange, yellow, and red autumn-transformed trees, was otherwise devoid of contemporary civilization as the biplane surmounted the silver surface of the Hudson River. The Kingston-Rhinecliff Bridge, located a few miles from Rhinebeck, crosses the Hudson River and accesses the 1,094-square-mile Catskill Forest Preserve, location of three, 1,500-foot mountains which provide winter skiing: Belleayre, Hunter, and Ski Windham. So beautiful had the Hudson valley been that it had spawned a 19th century painting movement called the Hudson River School of Landscape Painters, which had been sparked by Thomas Cole and Frederic Church, whose Persian-style estate, Olana, is located on the river’s west side. Painting directly from nature, these artists, among others, had created a visual medium which expressed optimism, vitality, and personal theology through color, light, and perspective. Dotted with vineyards, the valley affords the tourist the opportunity to sample many local New York State wines. Albany, with its modern sculpture-resembling architecture, is located in the Upper Hudson Valley and is characterized by the granite French Chateau State Capitol building. The state capital since 1797 and the second incorporated city in America, it continues to operate under its 1686 charter, and has continually served as a transportation center since the Indian trail days. The Hudson Valley can alternatively be enjoyed from Amtrak’s day-long, 381-mile route from New York to Montreal designated the „Adirondack” and considered one of its four most scenic US rail journeys. The next time you visit Manhattan, take the „short” drive over the Whitestone Bridge: it may take you a „long” way… Although Manhattan Island is world-renowned for its sights, restaurants, and cultural offerings, few venture beyond its boundaries. Yet the Hudson Valley, rich in natural scenery and historic attractions, can be easily explored within a day or two and is only a short drive from the city. Located over the Whitestone Bridge, the 150-mile valley, running from Yonkers to Albany in lower New York state and split by the Hudson River, is comprised of the Hudson River Valley National Heritage Area which had been established by United States Congress in 1996 to recognize, preserve, protect, and interpret the nationally significant history and resources of the valley for the benefit of the nation. Four primary, north-south routes access the area: the Taconic State Parkway and Route 9 on the east side and kancelaria patentowa Route 9W and I-87, alternatively known as the New York State Thruway, on the west side. Driving over the Whitestone Bridge during a recent autumn visit, which seemed to link two diametrically-opposed worlds, I felt as if I had been disconnected from the city’s congestion and stresses, deposited on to the Hutchinson River Parkway, threshold to rural New York State and, beyond, the barnstorming grass field of the Old Rhinebeck Aerodrome. Navigating Route 9, which curved between shale rock and autumn-torched, multi-colored trees, I paralleled the blue-reflective surface of the Hudson River whose western shore rose toward Bear Mountain in a collage of colorful tree bursts. The ruby reds, appearing like flames, dominated the palette, while the burn oranges, as if glowing like pumpkins in the sunlight, were almost luminescent. The golds, although more subtle, were rich, while the light yellows and gentle greens seemed to cling to late summer. The route eclipsed both topographical and seasonal boundaries. Irvington, one of the first historic sights in the Lower Hudson Valley, had been named for Washington Irving, author of The Legend of Sleepy Hollow and Rip Van Winkle, and was the location of his gabled and weathervaned house, Sunnyside. Philipsburg Manor, located nearby in Tarrytown, had been an 18th-century farm and gristmill. Van Cortlandt Manor, dating from the late 1600s and home of New York’s first Lieutenant Governor, had been developed as a major tourist attraction with its 18th century tavern and blacksmith and hearth-cooking demonstrations. The town of Stoney Point, a Revolutionary War strategic fort, is located across the river. The Storm King Art Center, in Mountainville, is an outdoor sculpture park featuring contemporary works by Calder, Moore, and Noguchi. The Hudson-spanned Bear Mountain Bridge, which leads to the Highlands of Hudson, accesses both Bear Mountain and Harriman State Parks on the west side, while the US Military Academy at West Point, located on the east side, is the nation’s oldest military academy, identifiable by the stone embattlements on its shore. Newburgh, located across the river in Mid-Hudson Valley, had been the location of the last east-west Hudson River ferry before the current Newburgh-Beacon Bridge had been constructed in 1963. The historic area, the location of the 1835 Dutch Reformed Church designed by Alexander Jackson Davis, also encompassed Washington’s Headquarters, the oldest publicly-owned historic house museum and site of his residence during the last 16 months of the Revolutionary War. The nearby New Windsor Cantonment had been the living quarters of his troops. Hyde Park, on the river’s east side, had been the birthplace of Franklin Deleanor Roosevelt, United States president, and features Springwood, the Roosevelt home; the Franklin D. Roosevelt Library and Museum; Val-Kill, the retreat of Mrs. Roosevelt; Top Cottage, the president’s hilltop retreat; and the Vanderbilt Mansion, the 50-room residence of Frederick and Louise Vanderbilt. Across the river, New Paltz, with its historic, stone church- and house-lined Huguenot Street, commemorates the 1690 French emigrant settlement, itself only minutes from the Victorian Mohonk Mountain House, a National Historic Landmark, and Minnewaska State Park Preserve. Old Rhinebeck Aerodrome, located just east of the historic villages of Rhinebeck and Red Hook, is a living, early-aviation museum featuring original aircraft and engines and offers weekend air shows from mid-June to mid-October. After walking through the wooden, bridge-like entrance on one recent visit, the 1920 barnstorming-resembling aerodrome had appeared before me. An original 1909 high-wing, fabric-covered Bleiriot XI arced skyward, albeit briefly, from its rolling, sweeping grass field straddled on either side by the red, orange, and yellow October-brushed trees reminiscent of the 1910 and 1920 barnstorming days, creating the illusion that this era of aviation had somehow been preserved and had continued to play out within the time vacuum beyond the museum’s gates. The hangers, as if ignorant of the calendar, proudly braved the winds, bearing such names as Albatros Werke, Royal Aircraft Factory Farnborough, A.V. Roe and Company, Ltd., and Fokker. But it was the multitude of mono-, bi-, and triplanes which most fiercely wrestled with one’s present-time conception. Fifteen-minute flights in a 1929 New Standard D-25 biplane are offered before and after the air shows themselves, three of which I have personally taken during my many visits. Assuming an ear-shattering explosion from its propeller and pelted with engine-spitting castor oil, the D-25 gently lifted its tail wheel off the ground and surrendered its dual, fabric-covered wings to the sky. Bitten by the stinging, slipstream-produced October wind whose force almost inhibited respiration, and periodically needled by the engine-spit castor oil, I looked out over the wing. The ground, camouflaged by a dense pattern of orange, yellow, and red autumn-transformed trees, was otherwise devoid of contemporary civilization as the biplane surmounted the silver surface of the Hudson River. The Kingston-Rhinecliff Bridge, located a few miles from Rhinebeck, crosses the Hudson River and accesses the 1,094-square-mile Catskill Forest Preserve, location of three, 1,500-foot mountains which provide winter skiing: Belleayre, Hunter, and Ski Windham. So beautiful had the Hudson valley been that it had spawned a 19th century painting movement called the Hudson River School of Landscape Painters, which had been sparked by Thomas Cole and Frederic Church, whose Persian-style estate, Olana, is located on the river’s west side. Painting directly from nature, these artists, among others, had created a visual medium which expressed optimism, vitality, and personal theology through color, light, and perspective. Dotted with vineyards, the valley affords the tourist the opportunity to sample many local New York State wines. Albany, with its modern sculpture-resembling architecture, is located in the Upper Hudson Valley and is characterized by the granite French Chateau State Capitol building. The state capital since 1797 and the second incorporated city in America, it continues to operate under its 1686 charter, and has continually served as a transportation center since the Indian trail days. The Hudson Valley can alternatively be enjoyed from Amtrak’s day-long, 381-mile route from New York to Montreal designated the „Adirondack” and considered one of its four most scenic US rail journeys. The next time you visit Manhattan, take the „short” drive over the Whitestone Bridge: it may take you a „long” way…
In the late sixteenth century, four separate editions of the Nostradamus prophecies were published in the city of Paris, each of which contained major textual alterations from all other editions: thirty-nine prophetic stanzas were entirely deleted and replaced with other stanzas. Morten St. George, author of Incantation of the Law Against Inept Critics: A Guide to Cryptic Thinking, made a discovery. He discovered that the numerical sequences of consecutive deletions corresponded exactly to numerical sequences found in a book called the Sefer Yetzirah, the earliest known text of the medieval Kabbalah. That was only the beginning. St. George’s next discovery was that many sections of another classical text of the Kabbalah, known as the Bahir or Sefer ha-Bahir, were essentially a cryptic derivative (riddles and parables evidently designed to teach in the style of the masters of Zen) of prophecies published by Nostradamus centuries later. It became self-evident that some of the famous prophecies were known in medieval times and hence predate Nostradamus. The ancient prophecies had a name: the Revelations of Elijah. Combining a passage from Saadia Gaon’s Commentary on the Sefer Yetzirah with information from other sources, St. George has concluded that the cabalists believed that a chariot descended from the sky and delivered both the Sefer Yetzirah and the Revelations of Elijah to Talmudic scholars, in a Babylonian desert, in the late sixth century. That would mark when and where the Kabbalah originated. Copies of the Sefer Yetzirah were eventually scattered around the globe. The Revelations of Elijah, however, according to St. George, were never copied because this book glowed in the dark (and continued to do so for centuries), causing the cabalists to believe that it contained the divine essence. A few centuries later, the Babylonian cabalists migrated to Europe. St. George found indications that the group carrying the Revelations of Elijah went to Germany, and then settled in Provence, Nostradamus’ homeland. The story does not end there. In subsequent investigations, St. George stumbled upon signs in the writings of Hayyim Vital and elsewhere that Isaac Luria, founder of the Lurianic Kabbalah, went to Provence to study the Kabbalah under Nostradamus, and that Luria may have assisted in writing the stanzas that mask the revelations. St. George suspects that Luria’s gateway to Nostradamus was Nostradamus’ brother, a grain dealer who made frequent trips to Egypt, and that accounts of Luria having spent seven years living as a hermit were merely a fabrication to cover up his disappearance from Egypt. Contact with the Revelations of Elijah, according to St. George, would explain how Luria, still too young by tradition to be even taught the Kabbalah, was able to impact the cabalistic community in the Holy Land. St. George feels that Nostradamus may have been too preoccupied with the future of humankind to have spent much time developing cabalistic theory. Consequently, the Kabbalah that he taught Luria, and which Luria took to the Holy Land, was likely developed within secret circles in earlier times. According to St. George, significant elements of the Lurianic Kabbalah can be seen as a product of reflections upon the Book of Light, otherwise known as the Revelations of Elijah. St. George considers the Revelations of Elijah to be the greatest, longest-lasting, and best-kept secret in human history, maintained and yet unbroken for a thousand years. He also thinks it foolish to believe that a concealed book cannot influence the course of history, but he declines to go into details on that theme. St. George also declines to explain why Nostradamus decided to destroy the Revelations of Elijah, but he insists that to the very end the Provencal cabalists never disclosed their possession of that book; their only mistake was publishing revelations that they could not understand. Incantation of the Law Against Inept Critics: A Guide to Cryptic Thinking is not a book about the Kabbalah. The word Kabbalah makes no appearance in its text. St. George’s book does, however, fully reproduce the Paris alterations in relevant context, and, in unrelated context but nonetheless useful, it also exhibits the revelations that form the subject matter of the Bahir riddles. Kabbalah Notes The following are additional notes from my first interview with Morten St. George on the Kabbalah theme. For their technical nature, they were left out of an earlier, limited distribution of „Nostradamus Linked to the Kabbalah.” However, I now see that they provide useful information, so I am appending them to the full distribution of this article. i) St. George theorizes that the chariot originally delivered a total of one hundred revelations. He further surmises that, following indications in the first sentence of co-delivered book Sefer Yetzirah, the early cabalists isolated thirty two of those revelations and designated them as „paths of wisdom.” In the Paris edition modifications, exactly thirty-two stanzas follow the same pattern of verse re-ordering. Thus, out of the original one hundred Revelations of Elijah, St. George believes that Nostradamus published the thirty-two paths of wisdom plus an additional ten revelations. ii) St. George is convinced that the purpose of the Paris alterations was to provide a scheme for locating the real revelations within Nostradamus’ book. However, out of the thirty-nine Paris alterations, St. George claims that only the first replacement and the last replacement correspond to a real revelation. Consequently, to locate the remaining revelations, St. George believes one must learn how to steer a course to them, possibly via maneuvers around or through circles or spheres. To date, St. George has not been successful in doing this. iii) All four of the Paris editions of the late sixteenth century are still extant and all four are available in public libraries. Two of them can be found in the Library of the British Museum, in London, and their textual variants were personally recorded by St. George. The other two are in libraries in France. A bibliographic report on the variants in France did not mention the first modification, the one and only modification in Nostradamus’ second group of one hundred stanzas, and St. George does not know if that was an oversight on part of the bibliographer or if there are slight differences beyond the three additional stanzas of the French versions. iv) Diverse, brief descriptions of the Thirty-Two Paths of Wisdom are still extant, each constituting a synopsis of the essence of a Nostradamus stanza. St. George says it is „fun and games” linking up the descriptions with their corresponding revelations. He also told me that some of the best English-language descriptions of the paths are to be found in books written by Christian investigators of the Kabbalah. v) For people wishing to learn about the Kabbalah, St. George recommends Gershom Scholem’s Origins of the Kabbalah to become quickly familiar with the theme. This book includes rare references to the Revelations of Elijah. St. George says to read carefully, looking for tie-ins with the revelations. For example, when Scholem notes that medieval cabalists appended „the surname of the prophet” to their name, you need only look to the first verse of revelation II-28 for an explanation; there you will find „the surname of the prophet.” Look, in particular, for instances where Scholem expresses surprise or shock, such as when he notes with exclamation point that the Bahir refers to the Moon goddess. Indeed, the Moon goddess is unlikely to have played a role in Judaism in any epoch, but for an explanation you need only drop down one verse in II-28, where you will find Diana, the Moon goddess! vi) St. George recalls that the first sign he encountered of a connection between Nostradamus and Isaac Luria came from a passage in Hayyim Vital’s Sefer ha-Hezyonot, which conveys a date in 1566 on the Jewish calendar. In this passage, someone is unable to stop grieving and weeping. The Jewish date converts to the date of Nostradamus’ death. However, St. George does not believe that the Lurianic Kabbalah would be particularly helpful for maneuvering around the spheres. vii) One hundred and two years after the death of Nostradamus, a Dutch printer by the name of Jean Jansson published an original manuscript of Nostradamus’ Epistle, the first publication ever of this manuscript. St. George knows that it was an original manuscript because it contained textual variants that only Nostradamus himself could have created. The same Dutch printer also published, in Hebrew and Latin, the book of creation Sefer Yetzirah, to which he appended a description of the thirty-two paths of wisdom. The description of the twenty-eighth path, however, was omitted. Consequently, St. George believes there is a chance that Nostradamus’ book may contain only thirty-one of the thirty-two paths. According to St. George, the missing path would have been a dated revelation concerning the death of Nostradamus’ king, Henry II of France, which for certain reasons, Nostradamus could not publish and may have replaced with another revelation. In the late sixteenth century, four separate editions of the Nostradamus prophecies were published in the city of Paris, each of which contained major textual alterations from all other editions: thirty-nine prophetic stanzas were entirely deleted and replaced with other stanzas. Morten St. George, author of Incantation of the Law Against Inept Critics: A Guide to Cryptic Thinking, made a discovery. He discovered that the numerical sequences of consecutive deletions corresponded exactly to numerical sequences found in a book called the Sefer Yetzirah, the earliest known text of the medieval Kabbalah. That was only the beginning. St. George’s next discovery was that many sections of another classical text of the Kabbalah, known as the Bahir or Sefer ha-Bahir, were essentially a cryptic derivative (riddles and parables evidently designed to teach in the style of the masters of Zen) of prophecies published by Nostradamus centuries later. It became self-evident that some of the famous prophecies were known in medieval times and hence predate Nostradamus. The ancient prophecies had a name: the Revelations of Elijah. Combining a passage from Saadia Gaon’s Commentary on the Sefer Yetzirah with information from other sources, kancelaria prawna Łódź St. George has concluded that the cabalists believed that a chariot descended from the sky and delivered both the Sefer Yetzirah and the Revelations of Elijah to Talmudic scholars, in a Babylonian desert, in the late sixth century. That would mark when and where the Kabbalah originated. Copies of the Sefer Yetzirah were eventually scattered around the globe. The Revelations of Elijah, however, according to St. George, were never copied because this book glowed in the dark (and continued to do so for centuries), causing the cabalists to believe that it contained the divine essence. A few centuries later, the Babylonian cabalists migrated to Europe. St. George found indications that the group carrying the Revelations of Elijah went to Germany, and then settled in Provence, Nostradamus’ homeland. The story does not end there. In subsequent investigations, St. George stumbled upon signs in the writings of Hayyim Vital and elsewhere that Isaac Luria, founder of the Lurianic Kabbalah, went to Provence to study the Kabbalah under Nostradamus, and that Luria may have assisted in writing the stanzas that mask the revelations. St. George suspects that Luria’s gateway to Nostradamus was Nostradamus’ brother, a grain dealer who made frequent trips to Egypt, and that accounts of Luria having spent seven years living as a hermit were merely a fabrication to cover up his disappearance from Egypt. Contact with the Revelations of Elijah, according to St. George, would explain how Luria, still too young by tradition to be even taught the Kabbalah, was able to impact the cabalistic community in the Holy Land. St. George feels that Nostradamus may have been too preoccupied with the future of humankind to have spent much time developing cabalistic theory. Consequently, the Kabbalah that he taught Luria, and which Luria took to the Holy Land, was likely developed within secret circles in earlier times. According to St. George, significant elements of the Lurianic Kabbalah can be seen as a product of reflections upon the Book of Light, otherwise known as the Revelations of Elijah. St. George considers the Revelations of Elijah to be the greatest, longest-lasting, and best-kept secret in human history, maintained and yet unbroken for a thousand years. He also thinks it foolish to believe that a concealed book cannot influence the course of history, but he declines to go into details on that theme. St. George also declines to explain why Nostradamus decided to destroy the Revelations of Elijah, but he insists that to the very end the Provencal cabalists never disclosed their possession of that book; their only mistake was publishing revelations that they could not understand. Incantation of the Law Against Inept Critics: A Guide to Cryptic Thinking is not a book about the Kabbalah. The word Kabbalah makes no appearance in its text. St. George’s book does, however, fully reproduce the Paris alterations in relevant context, and, in unrelated context but nonetheless useful, it also exhibits the revelations that form the subject matter of the Bahir riddles. Kabbalah Notes The following are additional notes from my first interview with Morten St. George on the Kabbalah theme. For their technical nature, they were left out of an earlier, limited distribution of „Nostradamus Linked to the Kabbalah.” However, I now see that they provide useful information, so I am appending them to the full distribution of this article. i) St. George theorizes that the chariot originally delivered a total of one hundred revelations. He further surmises that, following indications in the first sentence of co-delivered book Sefer Yetzirah, the early cabalists isolated thirty two of those revelations and designated them as „paths of wisdom.” In the Paris edition modifications, exactly thirty-two stanzas follow the same pattern of verse re-ordering. Thus, out of the original one hundred Revelations of Elijah, St. George believes that Nostradamus published the thirty-two paths of wisdom plus an additional ten revelations. ii) St. George is convinced that the purpose of the Paris alterations was to provide a scheme for locating the real revelations within Nostradamus’ book. However, out of the thirty-nine Paris alterations, St. George claims that only the first replacement and the last replacement correspond to a real revelation. Consequently, to locate the remaining revelations, St. George believes one must learn how to steer a course to them, possibly via maneuvers around or through circles or spheres. To date, St. George has not been successful in doing this. iii) All four of the Paris editions of the late sixteenth century are still extant and all four are available in public libraries. Two of them can be found in the Library of the British Museum, in London, and their textual variants were personally recorded by St. George. The other two are in libraries in France. A bibliographic report on the variants in France did not mention the first modification, the one and only modification in Nostradamus’ second group of one hundred stanzas, and St. George does not know if that was an oversight on part of the bibliographer or if there are slight differences beyond the three additional stanzas of the French versions. iv) Diverse, brief descriptions of the Thirty-Two Paths of Wisdom are still extant, each constituting a synopsis of the essence of a Nostradamus stanza. St. George says it is „fun and games” linking up the descriptions with their corresponding revelations. He also told me that some of the best English-language descriptions of the paths are to be found in books written by Christian investigators of the Kabbalah. v) For people wishing to learn about the Kabbalah, St. George recommends Gershom Scholem’s Origins of the Kabbalah to become quickly familiar with the theme. This book includes rare references to the Revelations of Elijah. St. George says to read carefully, looking for tie-ins with the revelations. For example, when Scholem notes that medieval cabalists appended „the surname of the prophet” to their name, you need only look to the first verse of revelation II-28 for an explanation; there you will find „the surname of the prophet.” Look, in particular, for instances where Scholem expresses surprise or shock, such as when he notes with exclamation point that the Bahir refers to the Moon goddess. Indeed, the Moon goddess is unlikely to have played a role in Judaism in any epoch, but for an explanation you need only drop down one verse in II-28, where you will find Diana, the Moon goddess! vi) St. George recalls that the first sign he encountered of a connection between Nostradamus and Isaac Luria came from a passage in Hayyim Vital’s Sefer ha-Hezyonot, which conveys a date in 1566 on the Jewish calendar. In this passage, someone is unable to stop grieving and weeping. The Jewish date converts to the date of Nostradamus’ death. However, St. George does not believe that the Lurianic Kabbalah would be particularly helpful for maneuvering around the spheres. vii) One hundred and two years after the death of Nostradamus, a Dutch printer by the name of Jean Jansson published an original manuscript of Nostradamus’ Epistle, the first publication ever of this manuscript. St. George knows that it was an original manuscript because it contained textual variants that only Nostradamus himself could have created. The same Dutch printer also published, in Hebrew and Latin, the book of creation Sefer Yetzirah, to which he appended a description of the thirty-two paths of wisdom. The description of the twenty-eighth path, however, was omitted. Consequently, St. George believes there is a chance that Nostradamus’ book may contain only thirty-one of the thirty-two paths. According to St. George, the missing path would have been a dated revelation concerning the death of Nostradamus’ king, Henry II of France, which for certain reasons, Nostradamus could not publish and may have replaced with another revelation.
In times of plenty, we seek safe haven for surplus cash that will generate passive income for the future. In times of need, some of us take desperate steps to increase our money supply to meet the demands of the day. Both actions necessitate investment decisions, decisions that many of us are oftentimes not qualified nor experienced to make wisely without help. Thus, begs the need to know the answers to the four „wives” (why, when, where, who) and one „husband” (how) questions with respect to investing and financial planning. This article will discuss the two most important pre-requisites to making wise investments. As a licenced financial planner and a business and financial advisor to small and medium companies, I am often asked to give investment tips or advice. Whether I am a fantastic investment guru or tipster or not is immaterial as I would always avoid answering such questions without knowing and understanding the financial background, status and financial goals of the questioner. This article is not intended to be a primer in investing or financial planning as one can select a book on the subject in any good high street or online bookstore. Rather, I would like to share what I consider to be the top two amongst the many pre-requisites an investor should consider before making an investment decision. 1. Have a Financial Plan with SMART goals Planning in general is an activity we engage in all the time – planning for a holiday, planning for a wedding, or planning for any other event or planning to achieve a particular objective. However, how many of us really get involved in developing a truly comprehensive personal financial plan and implement the same? If not, why not? The Certified Financial Planner Board of Standards, Inc (CFPBSI) defines financial planning as „the process of meeting your life goals through the proper management of your finances”. Life goals are goals dear to us that we would like see come to pass, especially during our lifetime. Such goals can be as simple as saving to buy a car or for a cruise around the world, or a bit more challenging in investing to mitigate the effects of inflation in planning for retirement. In goal setting, it is imperative that we be rational and do not set goals that will be too difficult to achieve in the timeframe required else we can be truly discouraged and discard the plan altogether. Thus, it is good to follow the SMART principle, taught in Management 101, which states that our goals should be Specific (say, save to buy our particular dream car), Measurable (say, save $50,000 to buy a car), Achievable (say, plan to buy a car costing a sum we can afford), Realistic (as in planning to buy a car and not a trip to the moon although it can come true for some), and Timely (say, achievable within a reasonable time period). Knowing our SMART financial goals will enable us to plan how to achieve them. If we are not sure how to develop a financial plan that is workable for us, we can seek the services of a financial planner. A point to note is to ensure that we consult a financial planner that is adequately qualified (say, having the CFPBSI’s Certified Financial Planner certification that is recognized worldwide) and experienced (and perhaps licenced to practice as a financial planner by the appropriate authorities to ensure accountability and ethical behavior). 2. Understand your personal financial risk profile Prior to making any investment decisions, it is necessary that we understand ourselves in relation to our individual financial risk profile. All of us take risks in our daily lives and these could include crossing a busy street, or taking a flight somewhere, or even getting married considering the increasing number of separations/divorces. It is important to note that different people have different thresholds in the level of risk they are willing to take for any number of reasons. Assuming a risk that we are not prepared or capable to cope with may result in adverse consequences and detrimental to our health. Similarly, the level of financial risk we are willing to assume or can tolerate should be carefully evaluated and such an exercise will normally be based on a set of criteria relevant to each individual. In addition, the risk profile of an individual can change as his or her personal status changes and it is generally accepted that a younger person can assume a higher financial risk compared to a person nearing retirement as the former has time to accumulate or recoup losses due to investment decisions not realizing their desired potential. Thus, it is wise to understand our financial risk appetite and risk profile so that the investment decisions we make will commensurate with our risk profile. Investment opportunities abound in the marketplace for all risk profile types, whether one is considered a conservative or can take high risk. In summary, the above are what I consider the two essential pre-requisites to investing and the others mainly pertain to details in understanding investing, investment strategies, and investment opportunities that can be found in any good investment text books or articles, advice from investment professionals or financial planners, or perhaps can be the subject of a follow-up article by this writer. A last piece of advice is to re-emphasise the fact that we should not make any investment decisions that can adversely impact our financial well-being until we have a sound financial plan, and if professional advice is required, do always consult a qualified and licenced financial planner to help develop one’s personal financial plan. Always remember this well-known adage – FAILING TO PLAN IS PLANNING TO FAIL. In times of plenty, we seek safe haven for surplus cash that will generate passive income for the future. In times of need, some of us take desperate steps to increase our money supply to meet the demands of the day. Both actions necessitate investment decisions, decisions that many of us are oftentimes not qualified żarówki led nor experienced to make wisely without help. Thus, begs the need to know the answers to the four „wives” (why, when, where, who) and one „husband” (how) questions with respect to investing and financial planning. This article will discuss the two most important pre-requisites to making wise investments. As a licenced financial planner and a business and financial advisor to small and medium companies, I am often asked to give investment tips or advice. Whether I am a fantastic investment guru or tipster or not is immaterial as I would always avoid answering such questions without knowing and understanding the financial background, status and financial goals of the questioner. This article is not intended to be a primer in investing or financial planning as one can select a book on the subject in any good high street or online bookstore. Rather, I would like to share what I consider to be the top two amongst the many pre-requisites an investor should consider before making an investment decision. 1. Have a Financial Plan with SMART goals Planning in general is an activity we engage in all the time – planning for a holiday, planning for a wedding, or planning for any other event or planning to achieve a particular objective. However, how many of us really get involved in developing a truly comprehensive personal financial plan and implement the same? If not, why not? The Certified Financial Planner Board of Standards, Inc (CFPBSI) defines financial planning as „the process of meeting your life goals through the proper management of your finances”. Life goals are goals dear to us that we would like see come to pass, especially during our lifetime. Such goals can be as simple as saving to buy a car or for a cruise around the world, or a bit more challenging in investing to mitigate the effects of inflation in planning for retirement. In goal setting, it is imperative that we be rational and do not set goals that will be too difficult to achieve in the timeframe required else we can be truly discouraged and discard the plan altogether. Thus, it is good to follow the SMART principle, taught in Management 101, which states that our goals should be Specific (say, save to buy our particular dream car), Measurable (say, save $50,000 to buy a car), Achievable (say, plan to buy a car costing a sum we can afford), Realistic (as in planning to buy a car and not a trip to the moon although it can come true for some), and Timely (say, achievable within a reasonable time period). Knowing our SMART financial goals will enable us to plan how to achieve them. If we are not sure how to develop a financial plan that is workable for us, we can seek the services of a financial planner. A point to note is to ensure that we consult a financial planner that is adequately qualified (say, having the CFPBSI’s Certified Financial Planner certification that is recognized worldwide) and experienced (and perhaps licenced to practice as a financial planner by the appropriate authorities to ensure accountability and ethical behavior). 2. Understand your personal financial risk profile Prior to making any investment decisions, it is necessary that we understand ourselves in relation to our individual financial risk profile. All of us take risks in our daily lives and these could include crossing a busy street, or taking a flight somewhere, or even getting married considering the increasing number of separations/divorces. It is important to note that different people have different thresholds in the level of risk they are willing to take for any number of reasons. Assuming a risk that we are not prepared or capable to cope with may result in adverse consequences and detrimental to our health. Similarly, the level of financial risk we are willing to assume or can tolerate should be carefully evaluated and such an exercise will normally be based on a set of criteria relevant to each individual. In addition, the risk profile of an individual can change as his or her personal status changes and it is generally accepted that a younger person can assume a higher financial risk compared to a person nearing retirement as the former has time to accumulate or recoup losses due to investment decisions not realizing their desired potential. Thus, it is wise to understand our financial risk appetite and risk profile so that the investment decisions we make will commensurate with our risk profile. Investment opportunities abound in the marketplace for all risk profile types, whether one is considered a conservative or can take high risk. In summary, the above are what I consider the two essential pre-requisites to investing and the others mainly pertain to details in understanding investing, investment strategies, and investment opportunities that can be found in any good investment text books or articles, advice from investment professionals or financial planners, or perhaps can be the subject of a follow-up article by this writer. A last piece of advice is to re-emphasise the fact that we should not make any investment decisions that can adversely impact our financial well-being until we have a sound financial plan, and if professional advice is required, do always consult a qualified and licenced financial planner to help develop one’s personal financial plan. Always remember this well-known adage – FAILING TO PLAN IS PLANNING TO FAIL.
When you host your conference calls, it is very important to use free conference call recording services to record your important calls. It helps you record all or a parts of your call and save it. Because when you are having an important talk in the call, there may be important information shared that you want to keep as a record for the future. So if you miss to record your call, you can never access the valuable details or ideas shared in the call if you need it one day. So How Can You Record Your Conference Calls? The good news is, it is very easy. You don’t need any special software or skills. You simply use a conference call service that provides you with this feature for free. There are many top quality, easy to use services on the web that offer you this important features as a part of their package. Actually most popular web conference services definitely have this option inside. So whether you want to host your conference online or using normal telephone land lines, you can record all or a part of your call using the feature available in your account. Just make sure you choose a service provider that offers you this essential feature: Free Conference Call Recording. Otherwise you won’t be able to record your important calls. Also ask them about the sound quality of the recordings, and how you can download them afterwards. Because you want to make sure everything is great to avoid any unpleasant surprises after you have paid for the service. How to Edit Conference Call Recordings When you record your call, there may be some parts you want to edit or remove. It is very easy. You simply use a free or paid audio editing software to edit your call recording. I personally use Adobe Audition and highly recommend it. But you can also find other free and cheaper audio editing solutions. When you host your conference calls, it is very important to use free conference call recording services to record your important calls. It helps you record all or a parts of your call and save it. Because when you are having an important talk in the call, there may be important information shared that you want to keep as a record for the future. So if you miss to record your call, you can never access the valuable details or ideas shared in the call if you need it one day. So How Can You Record Your Conference Calls? The good news is, it is very easy. You don’t need any special software or skills. You simply use a conference call service that provides you with this feature for free. There are many top quality, easy to use services on the web that offer you this important features as a part of their package. Actually most popular web conference services definitely have this option inside. So whether you want to host your conference online or using normal telephone sex ogłoszenia land lines, you can record all or a part of your call using the feature available in your account. Just make sure you choose a service provider that offers you this essential feature: Free Conference Call Recording. Otherwise you won’t be able to record your important calls. Also ask them about the sound quality of the recordings, and how you can download them afterwards. Because you want to make sure everything is great to avoid any unpleasant surprises after you have paid for the service. How to Edit Conference Call Recordings When you record your call, there may be some parts you want to edit or remove. It is very easy. You simply use a free or paid audio editing software to edit your call recording. I personally use Adobe Audition and highly recommend it. But you can also find other free and cheaper audio editing solutions.
Vapor steam cleaners or what some call steam vapor systems are cleaning units which take tap water and boil to high temperatures utilizing a boiler. Those high temperatures typically range from 240-310 degrees F (115-155 degrees C). The process consists of creating a low pressure and low moisture vapor. The objective is to use high temperature steaming mist for cleaning a variety of surfaces. Through the uses of components and accessories within the unit, a force is used to safely breakdown soil, dirt, bacteria, etc. into water dropplets. The water dropplets that are formed makes it easier to remove when vacuuming or wiping. Contrary to other steam cleaners that do not use this process, vapor cleaning devices do not require a lot of water. Vapor cleaning is considered a green way of eco-cleaning residences and businesses as they can get the job done without the use of chemical cleaning agents. These units are becoming increasingly popular within the eco-friendly community. This growing trend is due in part to the ability of vapor systems to kill germs and viruses most times on contact. There are also steam cleaning systems like that of the Ladybug steam cleaners line, that disinfects without using chemical disinfectants. Some research also believe steam vapor to kill dust mites in upholstery, carpet, and bedding. Additional Information Can be used in hypoallergenic environments, hospitals and other facilities that require sanitization Environmentally Safe – deep cleans and kills germs without using chemicals Do not require additional cleaning chemicals Contributes to better indoor air quality Shown to fight mold, bacteria, viruses Remove allergens One drawback to these steaming units the short time frame in which you have to refill with water. There are different suppliers that offer an array of vapor steam cleaners. They range from low end to very high end devices. One popular brand is the Vapamore. Depending on your needs rather for home use, commercial use, or industrial use, you are guaranteed to find a vapor cleaner that is right for you. Vapor steam cleaners or what some call steam vapor systems are cleaning units which take tap water and boil to high temperatures utilizing a boiler. Those high temperatures typically range from 240-310 degrees F (115-155 degrees C). The process consists of creating a low pressure and low moisture vapor. The objective is to use high temperature steaming mist for cleaning a variety of surfaces. Through the uses of components and accessories within the unit, a force is used to safely breakdown soil, dirt, bacteria, etc. into water dropplets. The water dropplets that are formed makes it easier to remove when vacuuming or wiping. Contrary to other steam cleaners that do not use this process, vapor cleaning devices do not require a lot of water. Vapor cleaning is considered a green way of eco-cleaning residences and businesses as they can get the job done without the use of chemical cleaning agents. These units are becoming increasingly popular within the eco-friendly community. This growing trend is due in part to the ability of vapor systems to kill germs and viruses most times on contact. There are also steam cleaning anonse towarzyskie systems like that of the Ladybug steam cleaners line, that disinfects without using chemical disinfectants. Some research also believe steam vapor to kill dust mites in upholstery, carpet, and bedding. Additional Information Can be used in hypoallergenic environments, hospitals and other facilities that require sanitization Environmentally Safe – deep cleans and kills germs without using chemicals Do not require additional cleaning chemicals Contributes to better indoor air quality Shown to fight mold, bacteria, viruses Remove allergens One drawback to these steaming units the short time frame in which you have to refill with water. There are different suppliers that offer an array of vapor steam cleaners. They range from low end to very high end devices. One popular brand is the Vapamore. Depending on your needs rather for home use, commercial use, or industrial use, you are guaranteed to find a vapor cleaner that is right for you.
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