#Rupa Space

[jeanyshanty]

Kafe Tempat Nongkrong di Tangerang Selatan dengan Pemandangan Hijau

Tempat Nongkrong di Tangerang Selatan – Buat kalian yang sedang mencari tempat nongkrong atau sejenis cafe di daerah Tangerang Selatan yang memiliki area outdor dengan pemandangan hijau, pastinya Anda harus membaca ulasan berikut. Memang diakui, nongkrong dengan pepohonan yang teduh plus angin sepoi-sepoi akan membawa perasaan jadi adem. Apalagi kalau ditambah dengan minuman seger serta makanan…

[talonabraxas]

Aurveda Talon Abraxas

The Five Elements of Ayurveda - Ether, Air, Fire, Water & Earth

The Five Elements

Aurveda's core view is the connection between the macrocosm and the microcosm, from the universal to the individual, meaning what cxists outside also exists within us. The five great elements (pancha mahabhuta) that compose the world around us also make up our inner world. These elements-space, air, fire, water, earth-form the building blocks of life and mirror the basic principles in physics of space, energy, transformation, liquid, and matter. Each element is connected to a subtle energy, a tanmatra, that is associated with our senses--sound, touch, vision, taste, and smell.

Let's explore how the elements form our physical body.

Ether/Space (Akasha)

Ether or space, akasha, is the first and subtlest of all the elements. Ether is the space in which everything exists. It is universal, nonmoving, and formless. Its qualities are clear, light, subtle, soft, and immeasurable. This clement is related to the actions of expansion and vibration. The tanmatra of space is sound (shabda), and the ear is the Sensory organ that perceives sound.

Air (Vayu)

The air element, vayu, is the energy of movement. It initiates and directs motion. Its qualities are mobile, dry, light, cold, rough, and subtle. The tanmatra of air is touch (sparsha), and the sensory organ is skin, which helps detect movement. In the body, air expresses itself in the movement of the muscles, lungs, heart, and impulses of the nervous system. Its responsible for breathing, ingestion and elimination, and the flow of thought. Prana is the basic principle of the air element, the vital life force that is primarily taken in through breath and which life cannot exist without.

Fire (Agni)

The fire element, agni, is the energy of transformation. The qualities of fire are hot, sharp, light, dry, and subtle. The tanmatra of fire is vision (rupa), and the eyes are the sensory organ responsible for sight. The fire element governs all metabolic processes, aiding in the digestion of food, transformation of thoughts, and perception of light. Tejas is the subtle essence of fire, the burning flame of pure intelligence that pro-cesses all perception into knowledge.

Water (Apas)

From subtle to gross, the next element is water, called apas. Its main actions are cohesion and adhesion. Its qualities are cool, liquid, dull, soft, oily, and slimy. The tanmatra of water is taste (rasa). The tongue is the sensory organ that plays a large role in our experience of eating and our sense of satisfaction. Water lives in the body as plasma, saliva, mucous, cerebrospinal fuid, urine, and sweat. Ojas is the subtle essence of water, giving vitality and immunity to the bodily tissues.

Earth (Prithvi)

The earth element, prithvi, is the densest of all. It creates shape and structure. It is heavy, dull, dense, hard, and gross. The tanmatra of earth is smell (gandba), and the sensory organ is the nose. The earth element shapes all the body's solid structures and tissues, including the bones, cartilage, nails, teeth, hair, and skin.

Incorporating Ayurvedic principles into massage therapy goes beyond mere relaxation; it offers a holistic approach to harmonizing the mind, body, and spirit, promoting overall well-being. By addressing the elemental balance specific to an individual's constitution, we can tailor massages to effectively target stress and tension, ultimately leading to a more relaxed and grounded nervous system.

[stardewpoesie]

I may be reaching here, but after watching emptiness and catharsis for many times, some sort of realization (?) struck me with this sequence. 

When the girls scream out their feelings, their positions into the frames are interesting. I think it had to do with the root of the pain they are dealing with being from an exterior or interior influence, or a mixture of both. 

How I interpret it: 

Tomo: her bluntness and seriousness in her art are what set her apart from her bandmates in the past. They couldn't take her calling out their incompetence with a good face, and so they quit. Tomo's solution to this was to silence herself and restrain herself from saying what she truly thinks. The pain she feels and she lets go of is that of vowing to never restrain herself from giving her real opinions again. Because there will be people who appreciate her for that blunt honestly. And thus my deduction is that the pain she lets go of/screams out had been root inside her. Which is why her face is all over the frame. 

Subaru: I think in a similar manner to Tomo, the root of her inner conflicts lie within her. She doesn't want to disappoint her grandmother, but what truly makes her sad is the lying. Lying to her grandmother, but mainly to herself. She was finally able to let go of that by introducing herself by name, being proud of what she is doing and truly allowing herself the choice to do as she wants. So the pain she was screaming out in the frame was also mainly internal. 

Momoka: Momoka's face is slightly panned out compared to Tomo and Subaru, with magenta lines shooting out. I think it represents her pain being both internal and external. Also, Magenta pink signifies deep passion. Momoka's character is complex, she's an artist who always believed in herself, started out strong with a full conviction of what she envisioned. But her agency wanted to rip her integrity as an artist from her, and her bandmates, although caring, chose to let her go in the end at the expense of her music. No matter how Momoka phrases her leaving the band, I think it still stands for some sort of betrayal, and even Momoka recognizes it. So Momoka's search for herself begins again, but it's exhausting, and seemed pointless for the longest time. Causing her burnout. I think Momoka was letting go of both her built-up cowardice and her past with Diamond Dust as both their bandmate but also an artist of that band.

Rupa: Rupa's frame is the most obvious for me. In her frame, the background takes almost as much space as she does. And I love the choice of the background being yellow, which symbolizes warmth and gentleness. Despite her life being so hard, she is still the gentle figure of the group. I believe it's obvious that with Rupa, the world has dealt her more pain than any person deserves. She lost her most important people, and it was unfair. The pain she screams out signifies her resolve to move on to live her life despite her grief. 

Nina: with Nina I am admittedly hesitant to draw a conclusion. Her face is all we see. But the bullying she suffered through should be an external pain. Throughout the past episodes, we see how the root of her pain is wondering whether her being who she is is either right or wrong. She knows she isn't wrong, but she wants to prove it. She wants to find herself. She admits to Momoka in the first episode that she came to Tokyo because she didn't feel like she belonged anywhere. 

I suppose, the root of her pain and what she was letting go of in that moment is the idea that she was born to exist in this world. Her lyrics in the song prove as much, she wants to live now. And even an episode before, when she told her sister she's happy as she is now. The acceptance that she could exist as she was is freeing to her. 

I don't know if this is an intended creative decision, but regardless I think Nina is so brave.  Her story isn't only about what she'd suffered, but how she came out of it. The outside world meant nothing if Nina knew who she was. And how she herself is the answer that she seeked all along, her own worthiness. 

[misteria247]

I'm in the final chapters of Urusei Yatsura and holy shit things have hit the fan. Lum was actually promised to another by her great grandfather and this fiance is hellbent on taking Lum as his own. To which of course she says no cuz ya know she loves Ataru not Rupa (the other guy who wants her). Long story short Rupa ends up taking away Lum's powers and kidnaps her much to Ataru's horror. I mean look at this-

The legitimate fear on his face it's fucking haunting. Anyways Ataru's not gonna just let Lum be taken away just like that so he does something extremely drastic. Ataru seeks Mendo out-

Offering all of the phone numbers and addresses he's collected over the years in order to get a space shuttle. Like do y'all realize how absolutely insane this is for our favorite flirt???

Ataru Moroboshi, #1 flirtatious buffoon, willingly gave up one of his supposed greatest achievements. With zero hesitation whatsoever, he didn't even think, he only acted and gave all of it up. Every single one.

All so he can get Lum, the love of his life back home safe and sound.

Bro I'm gonna fucking bawl.

Edit-

NOW I'M REALLY GONNA BAWL FUCK-

THE ABSOLUTE DESPERATION, THE FEAR AND UNEASE THAT HE DISPLAYS AT THE THOUGHT OF LUM BEING LOST FOREVER. LIKE HE IS JUST IMMEDIATELY UP AND RUNNING SO HE CAN SAVE HER GOD DAMNIT.

Thankfully Lum's friends stop him and after hijacking Ran's ship Ataru and the others go set off into space to rescue Lum. And the kicker???????

His only thought is her being safe. Ataru's only concern is that Lum is okay.

HIS ONLY CONCERN IS THAT SHE'S OKAY RUMIKO TAKAHASHI WHY DO YOU GOTTA STRIKE ME SO DEEPLY????

[portalibis]

"At the foot of the picture is a sleeping Sphinx, whose upper part (representing the higher principles) is human while the lower parts (symbolizing the lower principles) are of an animal nature.

She is dreaming of the solution of the great problem of the construction of the Universe and of the nature and destiny of Man, and her dream takes the shape of the figure above her, representing the Macrocosm and the Microcosm and their mutual interaction.

Above, around, and within all, without beginning and without an end, penetrating and pervading all, from the endless and unimaginable periphery to the invisible and incomprehensible centre, the "Father" of All, the supreme source of every power that ever manifested or may in the future manifest itself, and by whose activity the world was thrown into existence, being projected by the power of His own will and assuming form in His imagination.

The Omega (and the Alpha in the centre) represent the "Son," the Absolute having become manifest as the Universal Logos or The Christ, the cause of the beginning and the end of every created thing. It is One with the "Father," being manifested as a Trinity in a Unity, the cause of what we call Space, Motion, and Substance.

The "regenerated" spiritual man, whose matrix is his own physical body, draws his nutriment from this universal spiritual principle as the physical fœtus is nourished by means of the womb of the mother, his soul being formed from the astral influences or the soul of the world.

Out of the Universal Logos proceeds the "invisible Light " of the Spirit, the Truth, the Law, and the Life, embracing and penetrating the Cosmos, while the visible light of Nature is only its most material aspect or mode of manifestation, in the same sense as the visible sun is the reflex of its divine prototype, the invisible centre of power or the great spiritual Sun.

The circle with the twelve signs of the Zodiac, enclosing the space in which the planets belonging to our solar system are represented, symbolizes the Cosmos, filled with the planetary influences pervading the Astral Light.

Here is the store-house of Life, the Iliaster of Paracelsus, in which the Mysterium magnum (the Spirit) is active. The activity in the Cosmos is represented by the interlaced triangle.

The two outer ones represent the great powers of creation, preservation, and destruction, or Brahama, Vishnu, and Siva, acting upon the elements of Fire, Water, and Earth that is to say, upon the original principles out of which ethereal, fluid and solid material substances and forms are produced.

The two inner interlaced triangles refer more especially to the development of Man. B, C, and D represent Knowledge, the Knower, and the Known, which trinity constitutes Mind or Consciousness. E, F, and G represent the Physical Man (Stoola-Sharira), the Ethereal or Inner Man (Sukshma-Sharira), sidereal body of Paracelsus, astral body, Kama rupa, etc., and the Spiritual Man (Karana-Sharira, the divine Archæus, the spiritual Soul).

The centre represents the divine Atma, the personal Christ, being identical with the Universal Logos. It is, like the latter, a Trinity in a Unity,* receiving its light from the Param-Atma and radiating it again from the centre.

It is the spiritual seed implanted in the soul of man, through whose growth immortal life is attained. Its light is the Rose of the Cross that is formed by Wisdom and Power, being joined together into one and sending its influence through the world.

But below all is the realm of Illusion, of the most gross and heavy materialized thoughts, sinking into Darkness and Death (the Eighth Sphere or Chaos), where they decompose and putrefy, and are resolved again into the elements out of which the Universe came into existence.

It will be noticed that the three A's form a five-pointed star in the centre of the double interlaced triangle representing the six pointed star.

The five is continually seeking to expand and to come in perfect harmony with the six, while the latter is forever striving to enter the five and to become manifest therein. In other words, the dark and corporified centre seeks for eternal freedom and light; while the unlimited light seeks for corporification and form.

One has a centripetal and the other a centrifugal action, and as neither can conquer the other, there results perpetual motion the pulsation of the eternal heart of Divinity; the law of evolution and involution.

If the five-pointed star were to become a six-pointed one—if the Rosicrucian Rose had six leaves instead of five—this turning of the wheel would have an end; there would be Nirvana,—eternal rest."

— Franz Hartmann 

[errantabbot]

On Metacognition, Samadhi, Sadhana and the Places In Between:

The psychologization of the dharma in the west has not been an entirely negative movement. In many ways the marriage of psychology and mindfulness has been a fruitful one that has made Buddhist principles more accessible to the masses. Certainly the ongoing dialogue between observational science and Buddhist spiritual practice has helped to both verify and refine the transmission and translation of various doctrines and practices into a culturally accessible format.

However, this hasn’t been a movement without shadow. The conflation of the dharma with mindfulness alone, as the crown jewel of the psychological reductionist perspective has been a hindering force for many practitioners, who often come to conflate awakening with metacognitive awareness. That’s a grave mistake.

The dawning of metacognition is a substantial doorway, but a doorway nonetheless. It’s not the path made manifest. Likewise practice cannot be reduced to metacognition. Metacognition is a relatively early consequence of meditative practice, but it’s not samadhi, and it’s certainly not prajna.

Samadhi is often misunderstood as some kind of blank absorption into mindless being. This is a substantial pitfall, a trapping of the mind that the ego is all too happy to allow the practitioner to become infatuated with. Hanging out in “nothingness” after all is a safe space for the ego, wherein subject-object dualism can be safely maintained. After all, samadhi as it is most frequently reported is a state of “I” slipping away for a time, after which it can emerge from its bath in nothingness fully aware of its journeying, and often proud of it to boot.

True samadhi on the other hand, true meditative absorption into the heart of reality, is a manifestation of nondualism. It is the realization and effortless expression of subject-object sameness, and embodying of the true-self, which is limitless in time and space, while somehow yet identifiable through the singular body of one’s birth (after all, form IS emptiness and emptiness IS form). It is from this samadhic state that prajna, or the spontaneous expression of wisdom before thinking, can appear.

Zen Master Seung Sahn often noted that practitioners must find “correct situation, correct relationship, and correct function.” Situation, relationship, and function in spontaneous harmony and accord is, in effect, prajna arising from samadhi.

In this it may he further understood that samadhi is not a drop into some well of neutral blankness, but a conscious swim in-and-as the dynamic tension that may be interpreted through such terms as rupa and sunyata, purusha and prakriti, yin and yang, waves and particles, etc.

It is not with any degree of levity that Zen prescribes the essentials of great faith, great doubt, and great determination. We must have some degree of considerable degree of faith that our practice can yield resolution to the matter of life and death. We must uphold a continual resolve to push beyond the limits of what we hope to be the end of the path and into the real, doubting that the full picture has ever quite entered our conscious regard. And too, we must devote ourselves to persistence in this faith and doubt, understanding sadhana (shugyo) as the only path to true liberation and awakening.

~Sunyananda

[religion-is-a-mental-illness]

By: Rupa Subramanya and Ari Blaff

Published: Aug 3, 2023

Kike Ojo-Thompson, a diversity trainer in Toronto, was explaining to her class of 200 or so public school administrators that Canada is a much more racist country than the United States. 

“Canada is a bastion of white supremacy and colonialism,” Thompson said to a sea of nodding heads squeezed into Zoom. “The racism we experience is far worse here than there.” 

It was April 26, 2021, and Thompson was leading attendees through a session on systemic inequity. 

Thompson acknowledged that this might be hard for Canadians to accept, explaining that Americans “have a fighting posture against, at least, the monarchy. Here we celebrate the monarchy, the very heart and soul and origins of the colonial structure.” 

It was at that point that Richard Bilkszto, the principal of Burnhamthorpe Collegiate Institute and Adult Learning Centre, put his hand up. (Burnhamthorpe is a high school that caters mostly to students in their twenties who previously dropped out.) Bilkszto had trained in the United States, he was a devout progressive, and he was mystified by Thompson’s comments.

“I just wanted to make a comment about the Canada–U.S. thing, a little bit of a challenge to it,” Bilkszto offered. 

Citing Canada’s public schools, tax regime, and socialized healthcare system, and no doubt drawing on his own experience teaching in a predominantly black high school in Buffalo, New York, he said: “We’re a far more just society.”

There was a momentary silence. None of the other attendees waded in. 

Then Thompson, who is black, laced into Bilkszto, who is white.

“What I’m finding interesting is that, in the middle of this Covid disaster, where the inequities in this fair and equal healthcare system have been properly shown to all of us. . . you and your whiteness think that you can tell me what’s really going on with black people—like, is that what you’re doing, ’cause I think that’s what you’re doing, but I’m not sure, so I’m going to leave you space to tell me what you’re doing right now,” she said.

Bilkszto shut up.

That seemed like the end of that. 

In fact, it was just the beginning of Bilkszto’s harrowing, two-year descent into an ordeal of public shaming and isolation that ended only when he took his life last month.

“He was distraught,” Michael Teper, a Toronto accountant and friend of Bilkszto, told The Free Press.

“It was not only his job that was taken away from him, but his reputation, because those very people were assassinating his character. They claimed he was a white supremacist, that he was a racist. They knew nothing about him. They knew nothing about what he stood for or what he believed. All they know about is what they believe.”

As the lawsuit that Richard Bilkszto filed against the Toronto District School Board, or TDSB, later noted, he was a 24-year veteran of Toronto public schools. He had been a teacher, a vice principal, and a principal. He was respected by his colleagues.

“Richard Bilkszto is an experienced, effective, and highly accomplished educational leader,” the Toronto District School Board’s supervisory officer, Karen Falconer, said in a 2015 appraisal of his work. 

When Bilkszto announced his retirement in January 2019, Falconer said: “You have proven your excellence in equity, instruction, entrepreneurship, student engagement.” She called Bilkszto a “leader amongst leaders.”

Curtis Ennis, who was then a regional manager in the Ministry of Education, praised Bilkszto’s “brilliant service.”

Robert McManus, 60, a retired teacher who had been friends with Bilkszto since they’d met at Boy Scouts camp at age 11, said of Bilkszto: “He really listened. He really cared. If you had a problem, he was going to do his very best to help you. Obviously, these qualities went on to make him an amazing educator.”

After retiring, Bilkszto stayed on as a substitute principal, but he was eager to start thinking about the next phase of his life. He wanted to travel. 

Then, in late August 2020, Superintendent Leila Girdhar-Hill reached out to Bilkszto. The district desperately needed a principal to run Burnhamthorpe.

Bilkszto said he’d love to do it, but he was tied up until late September. 

“Later that evening,” according to the lawsuit, “Girdhar-Hill called Bilkszto to inform him that she had spoken with Executive Superintendent Uton Robinson. . . and they had both agreed Bilkszto was the right candidate for this position, given his unique qualifications [and] extensive experience in the Adult Education field.”

On September 21, Bilkszto started at Burnhamthorpe.

For the first several months everything went well, despite the pandemic and the lockdowns. 

On April 25, 2021, Falconer, now interim Director of Education, said to Bilkszto, “How long are you saving us at Burnhamthorpe? It is such a relief to know you are there.”

Two days later, on April 27, 2021, Leila Girdhar-Hill, the superintendent, informed Bilkszto that Dan MacLean, the TDSB trustee for Burnhamthorpe, was “very impressed” with Bilkzsto, according to the lawsuit, and asked if he could return for the next school year.

Bilkszto agreed.

[ Richard with his mother, Alice, who is still alive at 94. When she heard about her son’s death, “it looked like someone had ripped her heart out,” a relative told The Free Press. (Photo courtesy of Jason Bilkszto) ]

As it turned out, on April 26, 2021, the day before Dan MacLean offered to extend Bilkszto’s contract by a year, Bilkszto had his confrontation on Zoom with Kike Ojo-Thompson, the founder and CEO of the KOJO Institute.

The Toronto District School Board had hired the KOJO Institute to provide four two-hour diversity, equity, and inclusion training sessions to its administrators—for nearly $61,000.

Thompson launched the KOJO Institute, a Toronto-based diversity, equity, and inclusion consulting shop, in 1998, and her clients include H&M, United Way, the Centers for Disease Control, and the University of Toronto, according to the firm’s website. 

KOJO is part of a rapidly ballooning, global DEI marketplace—with companies big and small increasingly worried they’ll be accused of systemic racism, and a slew of diversity consultants eager to charge handsome fees to teach these companies’ employees how to avoid being racist. In 2020, companies spent $7.5 billion on DEI-related efforts. By 2026, that figure is expected to rise to $15.4 billion—despite growing concerns about the efficacy of such efforts. 

KOJO’s first session with the TDSB took place April 19, 2021. Bilkszto attended that meeting, which was uneventful. (It’s unclear what attendees discussed at the first session.)

It was at the second session the following Monday, April 26, 2021, that Bilkszto suggested that maybe Canada was not “the bastion of white supremacy” Thompson had made it out to be—noting, for example, that public schools serving Canada’s poorest students are generally better funded than their equivalents in the United States.

“As white people, there’s a whole bunch going on that isn’t your personal experience,” Thompson said at the second session. “It will never be. You will never know it to be so. You will never know it to be so. So your job in this work, as white people, is to believe.”

No one in the Zoom meeting challenged any assumptions or thought to ask questions like: Who counts as white? Or black? Who should be believed? Who shouldn’t be? What about the many white and black people who don’t fit snugly into Thompson’s ideological compartments?

As she wrapped up the discussion, Thompson said: “I just want to thank everybody for a proper, thorough session today. We got into the weeds and got the weed whacker out apparently. It was hot today. It was good. It was really good.”

That day, Sheryl Robinson Petrazzini, the executive superintendent of education—who is black—took to Twitter to show her support for Thompson. “When faced with resistance to addressing Anti-Black racism, we can’t remain silent as it reinforces harm to Black students and families,” Petrazzini wrote. “Thank you @KOJOInstitute for modeling the discomfort administrators may need to experience in order to disrupt ABR,” or anti-black racism. (She has since deleted the tweet.) 

The Petrazzini tweet “had a horrible effect on Richard,” according to Robert McManus, his longtime friend. It sent a message to the entire community of teachers and administrators, McManus said, that the school board approved of Bilkszto’s treatment—that he was guilty. (Petrazzini has since been promoted to director of education at another school district.)

It was at the third session on May 3, 2021—one week after Thompson’s public tongue-lashing of Bilkszto—that she decided to turn his “resistance” into a “teachable moment.”

“One of the ways that white supremacy is upheld, protected, reproduced, upkept, defended is through resistance,” Thompson explained—before laughing and going on to say: “I’m so lucky that we got perfect evidence, a wonderful example of resistance that you all got to bear witness to, so we’re going to talk about it, because, I mean, it doesn’t get better than this.” (Bilkszto’s attorney, Lisa Bildy, permitted The Free Press to listen to segments of the audio recordings of the training sessions.) 

Other attendees joined the pile on.

One woman, who Thompson calls “Lisa” on the recording, talked about white “discomfort” with open-ended discussions about race. 

Another woman, whose name is hard to make out on the recording, defended Thompson to the class while referring to Bilkszto as “the whiteness.” 

She said to Thompson: “I believe I heard you say—I’m a black woman, I’m telling you this—yet the whiteness said, ‘No, this is what I’m telling you,’ and that’s often the posture.’ They don’t want to hear what you’re saying. . . ”

No one came to Bilkszto’s defense.

“I think there was some back-channel texting while it was going on, where they acknowledged this was wrong,” Anthony Furey told me, alluding to other people in the DEI training session. Furey met Bilkszto while Furey ran in the recent Toronto mayoral race. “But the problem is nobody had the balls or leadership to stand up and say this is wrong.”

On May 4, 2021, the day after the third session, Bilkszto filed for sick leave. He missed the fourth and final session, the next Monday, and filed a complaint with school officials saying that he’d been harassed.

Ontario’s Workplace Safety and Insurance Board looked into the matter. In August 2021, the board released its findings, stating that Thompson’s behavior was “abusive” and amounted to “workplace harassment.” Bilkszto was awarded seven weeks of lost pay.

But by then, Bilkszto was tainted goods.

Mike Ramsay, a friend of Bilkszto, told us: “His contracts were freezing up—and not a word from his former supervisors and colleagues. While he said some people were nice to him, for many others, he was not politically popular to be seen or be around.”

Richard Bilkszto was, above all, an educator, his friends and colleagues said. He didn’t have a partner or children. But he cared deeply about his students, and he was worried about the impact of the new identity-focused politics on the classroom, even though he was gay and, in an interview with The Free Press a few months before his death, voiced concern about transgender students being bullied.

“To me, being gay is a part of me,” Bilkszto said in the interview. “It’s not my identity. It’s not something I choose to put out there all the time. As a matter of fact, if people were having a conversation about, you know, ‘I don’t think there should be gay marriage,’ I’m not even offended by that if people are making rational arguments—as long as they’re not being homophobic.”

He added: “It’s about the whole cancelling and not allowing for free speech, free debate, and all those types of things. I’m a big free speech proponent.” Bilkszto said he thought Chris Rufo, the conservative activist who built his online following by spotlighting the excesses of wokeness, was spot on.

In his interview with The Free Press, Bilkszto sounded exasperated with the Toronto District School Board, saying that if he had kids he wouldn’t send them to the public schools. “It’s nothing about competence anymore,” he said. “It’s about your allegiance to the ideology.”

In April, Bilkszto sued the Toronto District School Board, citing Thompson’s “defamatory statements” and the unwillingness of administrators and other higher-ups at the TDSB to stand up for him—even though they had previously showered him with praise.

“Bilkszto has suffered and will continue to suffer damage to his character and reputation both personally and professionally,” the lawsuit states. “As well, Bilkszto has been subjected to embarrassment, scandal, ridicule, contempt, and severe emotional distress.” 

The lawsuit offered the hope of redemption. But it apparently wasn’t enough.

On July 13, Bilkszto jumped from his 16th-floor apartment in Toronto, ending his life. He apparently left a note, but loved ones did not want to share its contents. He was 60. 

[ Richard with his nephews Jason and Cody and niece Kate when they were children. “I miss my uncle. I don’t have him to ask for advice or guidance anymore. I feel like that’s been stolen from me,” Jason told The Free Press. (Photo courtesy of Jason Bilkszto) ]

“How can you not be allowed to slightly disagree with something without them tearing you apart for it?” Jason Bilkszto, Richard’s nephew, said in an interview with The Free Press. He was having trouble holding back his tears. 

“I miss my uncle. I don’t have him to ask for advice or guidance anymore. I wasn’t done getting advice from him. I feel like that’s been stolen from me.”

The last time Jason saw his uncle was June 19. It was Richard’s birthday and Father’s Day weekend, and the whole family gathered at Richard’s 94-year-old mother’s house. Richard made lasagna and salad.

“He seemed okay,” Jason, a chef who runs his own catering business, said. “He didn’t seem too stressed out or anxious. I can’t really say we noticed anything in particular that raised any alarms or anything.”

Robert McManus last spoke to Bilkszto July 12—the day before he committed suicide. “It was absolutely clear he was not sleeping well as a result of all the stress,” McManus said. “He was a very optimistic person, so the vast majority of the time, when people would be speaking to him, he would be seen as doing well, but his friends knew that he struggled—he struggled with what had happened to him.”

McManus added: “Our last conversation ended with me inviting him over to my place for a dinner party on Saturday, and he said, ‘See you Saturday.’ ”

Jason Bilkszto recalled that, when his grandmother—Richard’s mother—heard about her son’s death, “it looked like someone had ripped her heart out.”

Jason said he thinks his uncle was worried about the stain on the family name. “Our last name is very unique and not common at all,” he said, “and everyone’s on social media these days. I do think that maybe he was worried about our name and it affecting the rest of the family, because it is so uncommon. That was probably weighing on him.”

The Free Press reached out to Kike Ojo-Thompson and several of her colleagues at the KOJO Institute. No one agreed to talk. When we visited the KOJO Institute’s office—in a sleek, two-story brick building—no one appeared to be there.

On July 27, Thompson released a statement on the KOJO Institute’s site saying: “This incident is being weaponized to discredit and suppress the work of everyone committed to diversity, equity, and inclusion.” She added that “[W]e will not be deterred from our work in building a better society for everyone.”

In the wake of Bilkszto’s death, Ari Goldkind, a Toronto attorney, said the DEI consultants—and all the businesses, nonprofits, and school districts that hire them—are now “on notice” that these training sessions “can have horrendous, real-world consequences.”

“There’s a real possibility here that, moving forward, the DEI training session becomes much more litigious, with attendees who feel put upon or hurt or maligned, dangerously maligned—meaning they’re ostracized or rendered unemployable—striking back in court,” Goldkind said. “That’s the lesson of this tragedy, that people are sick and tired of being isolated and cast out from polite society because they have the gall to ask a question or challenge the orthodoxy.”

It’s been two weeks since Bilkszto’s death, and his friends can’t believe he’s gone. Once upon a time, Robert McManus said, Bilkszto was the centrifugal force around which everyone in their circle revolved. He was the energetic one, the one who was always the most enthusiastic about whatever anyone else was up to.

And then he seemed lost, Michael Teper said. He’d gone to Mexico earlier this year to get away from the madness, but when he came back, Teper said, the madness was waiting for him.

McManus said: “It’s hard to imagine my life without him. I’m saddened that, in his moment of need, no one defended Richard.” Had it been someone else, McManus added, “he would never have sat silently by.”

==

Like any authoritarian regime, wokeness has a body count.

"There’s a real possibility here that, moving forward, the DEI training session becomes much more litigious"

Good. These fundamentalist cultists have been given undeserved, unearned, self-appointed free reign over society for far too long. If the DIE organizations themselves can't be sued into oblivion, then hopefully businesses can be financially discouraged from engaging these hate preachers in the first place, to subject their employees to this harassment, bullying, ideological domination and thought control.

In China, this exact kind of intimidation and coercion was a form of Mao-era torture called a struggle session.

https://en.wikipedia.org/wiki/Struggle_session

Struggle sessions or denunciation rallies were violent public spectacles in Maoist China where people accused of being "class enemies" were publicly humiliated, accused, beaten and tortured by people with whom they were close. Usually conducted at the workplace, classrooms and auditoriums, "students were pitted against their teachers, friends and spouses were pressured to betray one another, [and] children were manipulated into exposing their parents". Staging, scripts and agitators were prearranged by the Maoists to incite crowd support. The aim was to instill a crusading spirit among the crowd to promote the Maoist thought reform. These rallies were most popular in the mass campaigns immediately before and after the establishment of the People's Republic of China and during the Cultural Revolution. The denunciation of prominent class enemies was often conducted in public squares and marked by large crowds of people who surrounded the kneeling victim, raised their fists, and shouted accusations of misdeeds.

The fantasists and fanatics can never be satisfied.

[blrowanducks-blog]

From the primordial emptiness appears the five modes of conciousness. Each associated with a Dhyana Buddha, so that in the middle of this directional mind a mandala appears marking the point of existence and nonexistence, the bindu. A point where the mind is grounded, steady, not reacting, earthy even. The neurotic aspects that often appears is a spaced-out quality, a certain indifference, a kind of lazy messiness. When this is turned into the wisdom of Vairocana it becomes an all encompassing space, pure potential encompassing every possibility.

Likewise, each of the Five Buddhas is associated with a wisdom and a psychological component, called a Skanda. Vairociana's color is a brilliant white as in the center of a supernova as it expands to infinity. It is precisely why one who possesses this vast awareness without boundaries develops a sense of I'ness developing a solid ground only by shutting down and ignoring this nonegoic awareness. People that live in this mind state are spacey and unconnected, so that samsaric upheavals in self and other are ignored. The Skanda associated with Varociana is (form, rupa), and the element is space. It creates the image of materiality within space, a solidity, corporality, steadiness and a sense of plodding along.

To the East is the vajra family, an analytical, extremely sharp and intellectual mind. This mind sees things precisely, in sharp focus, and understands functional relationships. It is a mind that is perceived as cold, even unfriendly and quick to argument. The unhealthy expression of this vajra mind is anger caused by intellectual fixation and rigidity.

The Buddha of the East is Akshobhya (immovable, rooted to the diamond seat) and his wisdom is mirror-like, reflecting things clearly and precisely as they are.

The tremendous clarity and brilliance of this wisdom is so overwhelming that the person so gifted tries to solidify concepts into reality and when others don't follow the game plan, the natural emotion that arises is the anger of rigidity, arrogance and inflexibility. It is associated with the element water and is dark blue, like melted sky and thus imbued with materiality. It is associated with the skanda རྣམ་ཤེས། , rnam shes, Pronounced, namshé, or conciousness.

In the southern pole the color yellow predominates where the Ratna or jewel family resides. There is an impulse to expand ourselves and enrich our environment. In a neurotic sense, fatness, and a sense of richness associated with ostentatious behavior. The Buddha in the south is Ratnasambhava who touches the earth with the symbol of generosity. The wisdom is equanimity. recognizing the purity of all appearance. There is an energy of pride in the feeling skanda, a defiled wisdom of I'm the best.

In the West is the lotus family, administered by Amitaba, colored a passionate red. The neurosis is a desire to possess and own, a drawing into, so as to enlarge and assimulate. The wisdom is a discriminating awareness that appreciates the beauty and sacredness of each encounter with the "other". There is a sense of the inestimable value of every one that is met, no matter how ugly or valuelessness the conventional view. The skanda is perception in the element of fire.

To complete the mandala we go North to the land of green growth and activity where the Karma family resides, the Buddha land of Amoghasiddhi. The neurotic tendency is to organize to the point that organization becomes the problem. There can be no loose ends and the inefficient are cast aside or defeated. Its wisdom is the efficiency of all accomplishing action, infused with the other four wisdoms.

Ignorance - white

Anger - blue

Pride - yellow

Desire - red

Envy - green

[lunaeview]

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[rumahmewahsurabayatimur]

Call 0811-3555-890, Townhouse MewahdenganBonus Taman di Surabaya Timur

Townhouse Mewah dengan Bonus Taman di Surabaya Timur: Menghadirkan Kenyamanan dan Keindahan

Call 0811-3555-890, Surabaya Timur, kota yang dinamis dan berkembang pesat, menyuguhkan berbagai pilihan hunian yang memikat. Namun, di antara gemerlapnya metropolis, ada satu jenis hunian yang semakin diminati oleh para pencari kenyamanan dan keindahan: Townhouse MewahdenganBonus Taman di Surabaya Timur.

Sebagai salah satu opsi hunian yang sedang naik daun, townhouse menawarkan gaya hidup yang unik dan memikat bagi para penghuninya. Dan ketika ditambah dengan bonus taman, keindahan dan kenyamanan hunian semakin terasa.

Townhouse Mewah dengan Bonus Taman di Surabaya Timur tidak hanya sekadar rumah, melainkan sebuah oase di tengah kesibukan perkotaan. Dengan memasuki pintu gerbangnya, Anda akan disambut oleh udara segar dan kehijauan yang jarang ditemui di tengah kota.

Taman yang disediakan sebagai bonus di townhouse ini menjadi nilai tambah yang tak ternilai. Di sini, Anda bisa merasakan kelezatan bermalam di halaman belakang, bersantai di bawah naungan pohon-pohon hijau, atau bahkan menggelar pesta kecil di area terbuka.

Keistimewaan lain dari Townhouse Mewah dengan Bonus Taman di Surabaya Timur adalah desain interior yang mewah dan fungsional. Setiap ruang diatur sedemikian rupa untuk memaksimalkan penggunaannya tanpa mengorbankan estetika.

Dari ruang tamu yang luas dengan langit-langit tinggi hingga kamar tidur yang nyaman dengan pemandangan taman yang menyejukkan, setiap sudut townhouse ini dirancang untuk memberikan pengalaman tinggal yang istimewa bagi para penghuninya.

Baca Juga : PilihanTepatHunianElit 2 Lantai di Surabaya Timur

Tidak hanya itu, townhouse ini juga menawarkan fasilitas-fasilitas modern yang meningkatkan kualitas hidup. Kolam renang, pusat kebugaran, dan area rekreasi adalah beberapa contoh fasilitas yang dapat dinikmati oleh para penghuni.

Mengapa memilih Townhouse Mewah dengan Bonus Taman di Surabaya Timur? Jawabannya sederhana: karena Anda layak mendapatkan yang terbaik. Hunian ini tidak hanya memberikan tempat tinggal, tetapi juga menciptakan suasana yang menginspirasi dan menyenangkan bagi para penghuninya.

Dan yang lebih menarik lagi, lokasi townhouse ini sangat strategis. Terletak di Surabaya Timur, Anda memiliki akses mudah ke berbagai fasilitas penting seperti pusat perbelanjaan, sekolah, dan pusat bisnis.

Jadi, jika Anda mencari tempat tinggal yang menggabungkan kemewahan, kenyamanan, dan keindahan alam, Temukan Townhouse Mewah dengan Bonus Taman yang Menakjubkan di Surabaya Timur adalah pilihan yang tepat. Jangan lewatkan kesempatan ini untuk memiliki hunian impian Anda dan nikmati gaya hidup yang istimewa di tengah kota yang berkembang ini.

Keunggulan The Hamlet: Lebih Detail dan Mendalam

Desain Modern dan Menawan:

Arsitektur modern: The Hamlet menghadirkandesainfasad yang modern dan trendidengankombinasigaris-garistegas dan elemenminimalis. Penggunaanjendelabesar dan pintukacamemberikankesanluas dan terang pada hunian.

Tata ruang optimal: Setiap unit di The Hamlet dirancangdengan tata ruang yang optimal untukmemaksimalkanfungsi dan kenyamanan. Ruangtamu dan ruangkeluargadidesaindengankonsep open space untukmenciptakansuasana yang lega dan hangat. Pembagianruanganlainnya, sepertikamartidur, dapur, dan kamar mandi, juga ditatadengancermatuntukmemastikanprivasi dan kepraktisanbagipenghuninya.

Sirkulasiudara: The Hamlet memperhatikansirkulasiudaradenganbaik. Penempatanjendela dan pintu yang strategismemungkinkanaliranudarasegarmasukkedalamrumah, sehinggahunianterasalebihsejuk dan nyaman.

Material berkualitas: The Hamlet menggunakan material bangunanberkualitastinggi yang menjaminketahanan dan estetika. Contohnya, penggunaangranit tile untuklantairuangutamamemberikankesanelegan dan mudahdibersihkan. Kusen dan pintu yang terbuatdarialumunium YKK/setaramemastikankualitas dan keawetan.

Contoh:

Tipe unit Madeira: Memilikidesainfasad modern dengankombinasiwarnaputih dan abu-abu yang menawan. Tata ruangnyadioptimalkandengankonsep open space untukruangtamu dan ruangkeluarga, sertaterdapat4kamartidur yang dilengkapidengan3 kamar mandi.

Tipe unit Novo Prestige: Memilikidesainfasad yang lebih modern dan minimalisdengansentuhanwarnahitam dan abu-abu. Tata ruangnyalebihluasdengan3kamartidur dan dilengkapidengantamanpribadi di belakangrumah.

Keamanan 24 Jam:

Sistemkeamananterpadu: The Hamlet dilengkapidengansistemkeamananterpadu yang terdiridari CCTV dan penjagaan 24 jam oleh satpamprofesional. Hal inimemastikankeamanan dan ketenanganbagi para penghuni.

Akses one gate system: The Hamlet menerapkansistem one gate system dengankartuaksesuntukakseskeluarmasukperumahan. Hal inimeningkatkankeamanan dan meminimalisirakses orang asingkedalamkawasanperumahan.

Lingkungantenang dan aman: The Hamlet berkomitmenuntukmenciptakanlingkungan yang tenang dan amanbagi para penghuninya. Keamanan 24 jam dan sistem one gate system membantumewujudkanlingkungan yang kondusifuntukkeluarga.

Contoh:

CCTV: Dipasang di berbagaititikstrategis di dalamkawasanperumahan, sepertigerbangutama, taman, dan area jalan.

Satpam: Bertugas 24 jam untukmenjagakeamanan dan memantauaktivitas di dalamkawasanperumahan.

Kartuakses: Digunakanuntukmembukagerbangutama dan pintumasukkesetiaprumah.

LokasiStrategis:

Dekatdengankampus: The Hamlet terletak di kawasan Surabaya Timur yang dekatdenganberbagaikampusternama, sepertiInstitutTeknologiSepuluhNopember (ITS), dan UniversitasHang Tuah, UniversitasAirlanggaKampus C. Hal inimemudahkanbagi para penghuni yang memilikianak yang sedangmenempuhpendidikantinggi.

Aksesmudahke OERR: The Hamlet memilikiaksesmudahke Outer East Ring Road (OERR) yang merupakanjalantollingkarluar Surabaya. OERR menghubungkanberbagai area di Surabaya dengancepat dan mudah, sehingga para penghunidapatmenghematwaktuperjalanan.

Dekatdenganfasilitasumum: The Hamlet dikelilingi oleh berbagaifasilitasumum, sepertipusatperbelanjaan, rumahsakit, sekolah, dan tempathiburan. Hal inimemudahkan para penghuniuntukmemenuhikebutuhansehari-hari dan menikmatiberbagaiaktivitas di luarrumah.

Contoh:

Kampus: ITSberjarakhanya8menitdari The Hamlet, Universitas Hang Tuahberjarak9menit, dan Kampus C UNAIRberjarak 13menit.

OERR: Gerbangtolterdekathanyaberjarak 2 menitdari The Hamlet.

Fasilitasumum: Pusat perbelanjaanterdekat, seperti Galaxy Mall, berjarak18menitdari The Hamlet. Rumahsakit ,seperti RS Onkologi dan RumahSakitIbu dan Anak, berjarak 10sampai 14menitdari The Hamlet.

KemudahanPembayaran:

Metodepembayaran: The Hamlet menawarkanberbagaimetodepembayaran yang fleksibel, termasuk cash keras, InHouse, dan KPR. Hal inimemudahkan para pembeliuntukmemilihmetodepembayaran yang sesuaidengankemampuanfinansialmereka.

Bebasbiaya: The Hamlet memberikanbanyakkeuntunganbagi para pembeli, sepertibebasbiaya PPN, AJB, BPHTB, BiayaBalik Nama, BiayaNotaris, KPR, dan Asuransi. Hal inimembantumeringankanbebanbiayabagi para pembeli dan membuat

[talonabraxas]

Hare Sri Krishna ॐ

Vishwaroopa ("Universal form", "Omni-form"), also known popularly as Vishvarupa Darshan, Vishwaroopa and Virata rupa, is an iconographical form and manifestation of Shri Vishnu or his avatar Krishna. The direct revelation by the One without a Second, Master-Lord of the Universe. In the climactic war in the Mahabharata, the Pandava prince Arjuna and his brothers fight against their cousins, the Kauravas with Shri Vishnus Avatar Lord Krishna as his charioteer. Faced with moral dilemma that whether or not to fight against and kill his own or for dharma, Shri Krishna discourses him about life and death and reveals his Vishvarupa as a theophany. In Bhagawat Geeta, Krishna reveals himself as the Supreme Being and finally displays his Vishvaroopa to Arjuna. Arjuna experiences the vision of the Vishwaroopa with divine vision.

Lord Vishnu here is depicted in a grand manner as representing a magnification of his essence containing the entire cosmos, in a form known as Vishwaroop (Vishwa - the cosmos; Roop - form or manifestation). This depiction came from the ancient Hindu philosophy which indicated that through the diversities of creation there always is a connecting essence that threads everything into a unified whole. While the Trinity of Brahma, Vishnu and Shiva represents the Supreme Being's diversified manifestation, the Vishwaroop form of Vishnu represents the spiritual concept of all creation being nothing more than diverse manifestations of a single essence. Since Brahma's function ceases once the process of Creation is completed and Shiva himself represents the cosmos or an extension of the cosmos, it is Shri Vishnu, in whom the Creation sustains and prevails, who requires cosmic magnification as the form of Vishwaroop to drive home the point that the Supreme Being not only contains all creation but also sustains it.

The Vishwaroop depiction shows Shri Vishnu as having innumerable forms eyes faces mouths and ears. All creatures of the universe are part of him. He is the infinite universe, without a beginning or and end. Each of these has its own cosmic function or represents an aspect of the cosmos. The gods depicted include Shiva, Brahma, Ganesha, Hanuman, Indra, Agni, Surya , Chandra, Maruta (Wind God), Kubera (God of wealth), Varuna (God of water) and Yama (Time) and Brahma's three sons. Various sages, asuras , demons, gods and goddesses, while Shri Vishnu retains the central position. Amongst few, Shiva, Brahma and Vishnu together form the Trinity, Ganesh and Hanuman represent faith and divinity. Agni or Fire represents life, energy and vitality. Maruta, the wind-god represents space, while Indra represents rains and cosmic balance. Yama depicts the infinite nature of time while Varuna the ocean God represents water. Kubera represents prosperity and riches. The Sun and Moon represent the cycle of birth, death, decay and finally dissolution. Brahma's three sons represent the entire mankind. Taken together as one entity they constitute the entire cosmos.!!!

Hari Om Namo Narayana - Hari Om Tat Sat - Jai Shri Narayana Ke Vishwaroopa!

[baliportalnews]

Honda Kenalkan Seri Mobil Listrik Terbaru, Honda 0 Series di Ajang CES 2024

BALIPORTALNEWS.COM, LAS VEGAS – Honda memperkenalkan seri mobil listrik terbarunya yang dinamai Honda 0 Series, pada pameran Consumer Electrics Show (CES) 2024 di Las Vegas, Nevada, Amerika Serikat pada 10–12 Januari 2024. Dalam acara ini, Honda memperkenalkan dua model konsep mobil listrik, Saloon dan Space-Hub, dimana kedua model ini akan diluncurkan pada tahun 2026 serta akan diperkenalkan secara global mulai dari di Amerika Utara, Amerika Selatan, Asia, Eropa, Afrika dan Timur Tengah. Mobil konsep pertama yaitu Saloon, yang merupakan model flagship dari Honda 0 Series. Model konsep ini dibuat menggunakan pendekatan Thin, Light and Wise (Ringkas, Ringan, dan Bijak). Pada model ini, Honda mendesain kendaraan yang memperluas tingkat kebebasan dalam suatu desain serta meningkatkan konsep man maximum, machine minimum pada kendaraan listrik. Tampilannya yang rendah dan sporty sehingga membedakannya dengan model kendaraan listrik pada umumnya. Kemudian pada desain interior menawarkan ruang kabin yang luas, futuristik serta istimewa sehingga memberi kenyamanan bagi penggunanya. Sementara itu, pada panel instrumen Saloon dilengkapi dengan Human-Machine Interface (HMI) yang memungkinkan pengoperasian mudah untuk digunakan serta intuitif sehingga mewujudkan penggunaan interface yang lebih canggih dan sesuai. Visibilitas dirancang dengan sedemikian rupa dimana Saloon akan berusaha untuk memberikan pengalaman berkendara yang menyenangkan dan selaras dengan sensitivitas pengemudi. Dengan menerapkan sistem steer-by-wire serta teknologi canggih dari sistem manajemen gerakan, termasuk kontrol postur, yang telah dikembangkan oleh Honda melalui pengembangan teknologi robotik, Saloon berkomitmen untuk memberikan kendali yang responsif sesuai dengan keinginan pengemudi dalam berbagai situasi berkendara. Saloon mengejar pencapaian ‘kesenangan berkendara’ tertinggi di era kendaraan listrik. Selain itu, dengan menggunakan material ramah lingkungan pada interior dan eksterior, Saloon dikembangkan sebagai model yang unik, sesuai dengan kebutuhan pengguna, dan sejalan dengan prinsip keberlanjutan lingkungan. Selain Saloon, mobil konsep lainnya dalam Honda 0 Series, yaitu Space-Hub yang dikembangkan dengan tema ‘meningkatkan kehidupan sehari-hari masyarakat’. Dengan kabin yang luas dan visibilitas yang sangat baik berdasarkan pendekatan pengembangan "Ringkas, Ringan, dan Bijak", Space-Hub menawarkan ruang kabin fleksibel yang dapat dengan cepat disesuaikan dengan keinginan penggunanya. Selain itu, model ini juga dapat untuk menghubungkan individu dengan individu serta individu dengan masyarakat. Space-Hub menciptakan resonansi timbal balik yang akan semakin memperkuat keterhubungan di antara satu sama lain. Toshihiro Mibe selaku President and Representative Executive Officer Honda Motor Co., Ltd mengatakan, kendaraan listrik masa depan yang akan diciptakan Honda mengusung konsep ‘Ringkas, Ringan, dan Bijaksana’ yang akan memungkinkan untuk mengatasi kendala yang dihadapi kendaraan listrik saat ini sebagai kendaraan tebal dan berat, dan meningkatkan peluang kendaraan listrik. Dalam mengembangkan Honda 0 Series, tim pengembangan kembali ke titik awal Honda dan merancang kendaraan listrik yang memiliki ukuran baterai yang lebih efisien serta memiliki kapasitas jangkauan yang lebih jauh. Maka dari itu, Honda kemudian memiliki pendekatan baru untuk pengembangan kendaraan listrik dengan tiga konsep yaitu Ringkas, Ringan, dan Bijak (Thin, Light and Wise). - Ringkas (Thin) memiliki desain yang ramping, termasuk ketinggian kendaraan yang rendah sehingga mewujudkan kinerja aerodinamis yang sangat baik. - Ringan (Light) yaitu mewujudkan ciri khas Honda yang sporty dan efisiensi listrik melalui teknologi Honda. - Bijak (Wise) yaitu mewujudkan produk mobilitas berbasis perangkat lunak Honda dengan memanfaatkan pengetahuan yang telah dikumpulkan Honda. Lima nilai inti yang ditawarkan pada produk elektrifikasi Honda: - Desain Artistik yang mengusung keselarasan Desain pada seri ini mengusung konsep “The Art of Resonance,” dimana Honda menawarkan produk mobilitas berkelanjutan yang menawarkan keselarasan dengan lingkungan, masyarakat serta kehidupan sehari-hari penggunanya. - AD/ADAS yang menjamin keamanan dan keselamatan Sistem Advanced Driver Assistance System (ADAS) akan menggunakan Honda SENSING Elite. Kemudian sistem Automated Driving (AD) akan memiliki lebih banyak fungsi pengemudi otomatis yang dikembangkan berdasarkan konsep keamanan "berpusat pada manusia". Sistem ini memanfaatkan teknologi kecerdasan buatan, sensing, pengenalan/keputusan, dan teknologi pemantauan pengemudi yang lebih canggih, dengan tujuan menciptakan prediksi risiko yang lebih menyerupai kepekaan manusia, alami, dan tingkat presisi yang tinggi. - Kecanggihan teknologi Internet of Things (IoT) Teknologi ini bertujuan untuk menyajikan nilai "seru untuk dikendarai, seru untuk digunakan, dan seru untuk terhubung". Dengan memanfaatkan kecerdasan buatan dan big data, kendaraan akan mampu belajar preferensi pengguna, seperti selera musik, serta mengidentifikasi perilaku dan kecenderungan pengemudi selama mengemudi, dan memberikan berbagai rekomendasi. Kendaraan akan memberikan nilai yang seolah-olah memahami perasaan pengguna. Sehingga semakin sering kendaraan digunakan, semakin dekat hubungan antara individu dengan kendaraannya. - Kesenangan berkendara dengan perasaan menyatu dengan kendaraan Style berkendara sporty dengan mengkombinasikan low-height styling dan berbagai teknologi aerodinamika akan meningkatkan kesenangan dalam berkendara. - Kinerja efisiensi listrik yang luar biasa Berdasarkan teknologi elektrifikasi yang dimiliki Honda dalam pengembangan kendaraan hibrida dan bidang lainnya, efisiensi energi diupayakan untuk mencapai kinerja efisiensi listrik yang tinggi. Melalui e-Axles yaitu  yang terdiri dari motor, inverter dan gearbox serta mengubah energi tenaga listrik. Teknologi ini sebagai tenaga penggerak dengan efisiensi konversi daya dan pengemasan yang sangat baik, baterai ringan dan berkepadatan tinggi yang menghasilkan kinerja aerodinamis yang sangat baik, dengan target jangkauan yang memadai serta meminimalkan kapasitas baterai yang dimuat pada kendaraan. Teknologi ini juga menawarkan performa pengisian yang lebih baik dengan waktu pengisian akan lebih cepat dari 15% hingga 80% akan dipersingkat menjadi sekitar 10-15 menit. Sementara itu, dengan menerapkan teknologi pengendalian sistem baterai yang lebih baik, Honda berupaya untuk membatasi degradasi kapasitas baterai (jangkauan) menjadi kurang dari 10% setelah 10 tahun penggunaan.(bpn) Read the full article

[rupabali]

Sangat menarik ketika sebuah sekolah menengah seperti SMKN 1 Sukawati atau SSRI, terkenal dengan alumni Seni Rupa nya, mengadakan pameran di luar sekolahnya dan berkolaborasi dengan kolektif seni yang bergerak dalam pengorganisasian pameran. Kali ini Pameran yang diselenggarakan bertajuk LOG IN diadakan di Kulidan Space pada tanggal 14 - 21 Oktober 2023.

Di Episode ini kami berbincang dengan guru Jaya Jemana, salah satu siswa Satria, dan tim Gurat Institute/Gurat Art Project Kurator Made Susanta Dwitanaya dan Program Manager Vincent Chandra. Apa yang menjadi dorongan SSRI untuk berkolaborasi dengan Gurat? Seperti apa pengelamannya berkolaborasi bersama?

Yuk, didengerin!

Alternative links: https://podcasters.spotify.com/pod/rupabali

[theoracleprogram]

passage FROM: The heart of the buddha's teaching, chapter on Right Concentration, Thich Nhat Hanh

There are nine levels of meditative concentration. The first four are the Four Dhyanas. These are concentrations on the form realm. The next five levels belong to the formless realm. When practicing the first dhyana, you still think. At the other eight levels, thinking gives way to other energies. Formless concentrations are also practiced in other traditions, but when they are practiced outside of Buddhism, it is generally to escape from suffering rather than to realize the liberation that comes with insight into our suffering. When you use concentration to run away from yourself or your situation, it is wrong concentration. Sometimes we need to escape our problems for relief, but at some time we have to return to face them. Worldly concentration seeks to escape. Supramundane concentration aims at complete liberation.

To practice samadhi is to live deeply each moment that is given us to live. Samadhi means concentration. In order to be concentrated, we should be mindful, fully present and aware of what is going on. Mindfulness brings about concentration. When you are deeply concentrated, you are absorbed in the moment. You become the moment. That is why samadhi is sometimes translated as "absorption." Right Mindfulness and Right Concentration lift us above the realms of sensual pleasures and craving, and we find ourselves lighter and happier. Our world is no longer gross and heavy, the realm of desires (karma dhatu). It is the realm of fine materiality, the realm of form (rupa dhatu).

In the form realm, there are four levels of dhyana. Mindfulness, concentration, joy, happiness, peace, and equanimity continue to grow through these four levels. After the fourth dhyana, the practitioner enters a deeper experience of concentration — the four formless dhyanas — where he or she can see deeply into reality. Here, sensual desire and materiality reveal their illusory nature and are no longer Obstacles. You begin to see the impermanent, nonself, and interbeing nature of the phenomenal world. Earth, water. air, fire, space, time, nothingness, and perceptions inter-are. Nothing can be by itself alone.

The object of the fifth level of concentration is limitless space. When we begin to practice this concentration, everything seems to be space. But as we practice more deeply, we see that space is composed of and exists only in "non-space elements," like earth, water, air, fire, and consciousness. Because space is only one of the six elements that make up all material things, we know space does not have a separate, independent existence. According to the teachings of the Buddha, nothing has a separate self. So space and everything else inter-are. Space inter-is with the other five elements. The object of the sixth level of concentration is limitless consciousness. At first, we see only consciousness, but then we see that consciousness is also earth, water, air, fire, and space. What is true of space is also true of consciousness.

The object of the seventh level of concentration is nothingness. With normal perception, we see flowers, fruit, teapots, and tables, and we think they exist separately of one another. But when we look more deeply, we see that the fruit is in the flower, and that the flower, the cloud, and the earth are in the fruit. We go beyond outward appearances or signs and come to "signlessness." At first, we think that the members of our family are separate from one another, but afterwards we see that they contain each other. You are the way you are because I am the way I am. We see the intimate connection between people, and we go beyond signs. We used to think that the universe contains millions of separate entities. Now we understand "the nonexistence of signs."

The eighth level of concentration is that of neither perception nor non-perception. We recognize that everything is produced by our perceptions, which are, at least in part, erroneous. Therefore, we see that we cannot rely on our old way of perceiving, and we want to be in direct touch with reality. We cannot stop perceiving altogether, but at least now we know that perception is perception of a sign. Since we no longer believe in the reality of signs, our perception becomes wisdom. We go beyond signs ("no perception"), but we do not become perceptionless ("no non-perception").

The ninth level of concentration is called cessation. "Cessation" here means the cessation of ignorance in our feelings and perceptions, not the cessation of feelings and perceptions. From this concentration is born insight. The poet Nguyen Du said, "As soon as we see with our eyes and hear with our ears, we open ourselves to suffering." We long to be in a state of concentration where we cannot see or hear anything, in a world where there is no perception. We wish to become a pine tree with the wind singing in our branches, because we believe that a pine tree does not suffer. The search for a place of non-suffering is natural.

In the world of non-perception, the seventh (manas) and the eighth (alaya) consciousnesses continue to function as usual, and our ignorance and internal formations remain intact in our store consciousness, and they manifest in the seventh consciousness. The seventh consciousness is the energy of delusion that creates the belief in a self and distinguishes self from other. Since the non-perception concentration does not transform our habit energies, when people emerge from that concentration, their suffering is intact. But when the meditator reaches the ninth level of concentration, the stage of arhat, manas is transformed and the internal formations in the store consciousness are purified. The greatest internal formation is ignorance of the reality of impermanence and nonself. This ignorance gives rise to greed, hatred, confusion, pride, doubt, and views. Together, these afflictions produce a war of consciousness called manas, which always discriminates self from other.

When someone practices well, the ninth level of concentration shines light on the reality of things and transforms ignorance. The seeds that used to cause you to be caught in self and nonself are transformed, alaya is freed from the grip of manas, and manas no longer has the function of making a self. Manas becomes the Wisdom of Equality that can see the interbeing and interpenetrating nature of things. It can see that others' lives are as precious as our own, because there is no longer discrimination between self and other. When manas loses its grip on store consciousness, store consciousness becomes the Wisdom of the Great Mirror that reflects everything in the universe.

When the sixth consciousness (manovyñana) is transformed, it is called the Wisdom of Wonderful Observation. Mind consciousness continues to observe phenomena after it has been transformed into wisdom, but it observes them in a different way, because mind consciousness is aware of the interbeing nature of all that it observes - seeing the one in the many, all the manifestations of birth and death, coming and going, and so on — without being caught in ignorance.

The first five consciousnesses become the Wisdom of Wonderful Realization. Our eyes, ears, nose, tongue, and body that previously caused us to suffer become miracles that bring us to the garden of suchness. Thus, the transformation of all levels of consciousness is realized as Four Wisdoms. Our wrong consciousness and wrong perceptions are transformed, thanks to the practice. At the ninth level of concentration, all eight consciousnesses are functioning. Perception and feeling are still there, but they are different from before, because they are free from ignorance.

The Buddha taught many concentration practices. To practice the Concentration on Impermanence, every time you look at your beloved, see him as impermanent, and do your best to make him happy today. If you think he is permanent, you may believe that he will never improve. The insight into impermanence keeps you from getting caught in the suffering of craving, attachment, and despair. See and listen to everything with this insight.

[aldilapermata]

INTERNATIONAL FREELANCE DAY

Kemarin adalah hari yang cukup berkesan buatku. Setelah 4 tahun menjadi seorang freelancer akhirnya menghadiri sebuah event yang mempertemukan ku pada teman teman senasib seperjuangan. Ya, semuanya adalah freelancer fiverr. Kolaborasi antar perusahaan freelance dan coworking space memfasilitasi pertemuan kami. Berangkat dari Tangerang dengan kereta bandara lalu lanjut MRT dan berjalan kaki sepanjang jalanan depan pacific place. Merasakan 30 menit jalan kali beneran ini sesuatu ternyata haha..selama ini cuman jalan di atas mesin saja.

Sampai sana ternyata udah ramai para bapak2 prilencer. Lalu untungnya ada satu perempuan yang berprofesi sebagai singer. Wow unik bangett aku penasaran bgt ama yg selling audio gini. Saat itu kami cuman berdua di antara lelaki2 prilencer haha jd cuman sedetik ketemu langsung berasa seneng aja gitu. Lalu dimulailah perkenalan dan dialog2 sama temen temen baru yang lain. Ada yang berprofesi sebagai ilustrator, animator, arsitek, interior design, engineering, musik komposer, singer, pianis, musisi tradisional, musisi elektrik musik, translator, dan masih banyak lagi.

Aq benar benar tenggelam dalam suasana yg seru di dalam ruangan itu. Sudah lama rasanya tidak merasakan sesuatu yg begitu happy seperti ini. Eksistensiku rasanya muncul setelah sekian lamanya tenggelam. Aku bertemu dengan orang orang yang sepertiku, memiliki kesukaan yang sama. Meski profesiku sebagai ilustrator, di sana aku berkumpul dengan teman teman musisi. Menggali informasi baru, mencari jawaban atas rasa penasaranku selama ini, mencari opportunity yang mungkin bisa bermanfaat untuk ke depannya. Sepertinya tidak berlebihan jika aq bilang kalau ini adalah untuk pertama kalinya dalam 10 tahun terakhir aku memiliki wadah yang membuatku merasa aku memiliki value. Harus seneng apa sedih ya haha karena ternyata seironis itu haha.

Aq ga menyangka bahwa pertemuan kemarin dengan orang2 yang memiliki kondisi yang sama rasanya mampu bertahan agak lama, masih berasa vibesnya kemarin. Selain perasaan sukanya juga dukanya yang tak bakal orang lain mengerti atas apa yg kita alami sebagai seorang freelancer beserta latar belakang kami akhirnya menjalani profesi ini.

Mungkin ini bagian dari skenarioNya yang sengaja mempertemukan kami untuk reward kerja keras sendirian selama ini. Ternyata kami gak sendiriam, banyak yang senasib. Dan kami semua menjalani ini dengan senang hati.

Tak terasa waktu sudah melebihi jam yang ditentukan sehingga kami melanjutkan obrolan itu di luar gedung. Meski gelap kami tetap semangat dan rasanya belum ingin pulang. Namun waktu sudah menunjukkan pukul 9 lebih dan akhirnya aq memutuskan untuk pulang, kebetulan bareng sama seorang anak muda yg salah satu top rated seller fiverr. Dan ternyata setelah mengobrol sebentar ada suatu cerita yang ternyata relate. I never thought that our conversation would be this connected. Sepanjang jalan jadi sambil merenung. Lalu kami naik mrt dan krl dan pulang deh.

Somehow aku jadi ingat satu hal, yakni hasil psikotes ku jaman sma yg selalu mengarahkan diriku menjadi sastrawan dan seniman. Ternyata hal itu bukan candaan. Belakangan aq notice ketertarikanku pada literasi, seni musik dan seni rupa. Meski suka bidang tsb tetap ada tantangan yang membuat menjadi sulit. Namun aku kira saat itu bahwa kesulitan itu mustahil untuk kulalui. Padahal sebenarnya pasti bisa karena semua hal itu butuh effort.

[moanaleilua]

2023 @worldrugby @capgemini Women in Rugby Leadership Summit | Scholarship recipients from '22 & '23 gathered at Capgemini Les Fontaines Campus in Govieaux, France.

Being able to hear from and spend time with World Rugby Chief of Womens Rugby, Sally Horrox, and International Rugby Players, Head of Womens Rugby, Rachel Burford, was a real treat. Not forgetting the Capgemini Executives & Staff, I felt like a VIP with exclusive access to some inspiring professionals.

The VIP treatment continued with a Michelin Star dinner at Ducasse sue Seine Paris and spoilt further with a spectacular view of Paris by night.

The best part was connecting with like-minded, passionate, and kicka$$ scholars from Argentina, Brazil, Canada, Colombia, Georgia, Ivory Coast, Trinidad & Tobago, Uganda, Ukraine & USA, I pinched myself that I was part of this mighty collective.

Although my journey with the scholarship is still in its early stages, as a daughter of Oceania 🇦🇺🇼🇸🇳🇿, I left Capgemini Les Fontaines with a fire in my belly to learn, create, lead, and serve.

Watch this space 🌏🏉

#WomenInRugby #WorldRugby #Capgemini #RUPA #MelbourneRebels #OceaniaRugby

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