Meaningful Conversations: Spiritual But Not Religious? – UAFS News

10 a.m. Friday, Nov. 22, Campus Center Fireplace

Is there a difference between being spiritual and being religious? Is one preferable to the other? Is it possible that both are needed?

Religion tends to get a bad rap, having led to war and strife just as it has spurred progress and enlightenment. Many people have been led to wonder if religion isnt so much the solution as it is the problem. Disillusioned with organized religion, many are now choosing to identify as spiritual but not religious."

Yet wanting to nurture humanitys innate need to connect with a higher being/God/our creator, people are choosing to focus instead on personal practice and empowerment. But are weable to grow spiritually without others? Or does religion carry a special potency that actually promotes the betterment and progress of us all individually and collectively?

Join a different kind of conversation one that welcomes every perspective in a search for the truths that unite us all as we discuss the spiritual perspective offered by the Bahi Teachings on the true purpose of religion. Join the Baha'i Club for a lively discussion as we explore the role religion can play as a unifying force in helping us build communities working for the advancement of all.

Religion is, verily, the chief instrument for the establishment of order in the world, and of tranquility amongst its peoples. Bahi Teachings

Sponsored by the Baha'i Club. For more informationcontact any of the club officers: Rebecca Drummonds rdrumm00@g.uafs.edu,Leena Durkin ldurki00@g.uafs.edu, Tristan Harris tharri07@g.uafs.edu, or Lynne Lukas Lynne.Lukas@uafs.edu.

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Meaningful Conversations: Spiritual But Not Religious? - UAFS News

Kanye Wests Sunday Service at the Forum 11/10 – mxdwn.com

Drew Pitt November 7th, 2019 - 10:23 AM

Following the release of his latest album, Kanye West has announced another of his Sunday Service performances this Sunday November 10th at The Forum. Sunday Service has become a staple of Kanye West as of late, with one of the first taking place at Coachella during weekend one, and a majority of the rest following the release of his latest albumJesus is King, a gospel inspired album that marks a significant change in his body of work.

Attendees of these performances have likened it to a megachurch experience, existing somewhere between a performance and a sermon. Sunday Service has created a space where Kanyes usual rants have been turned into a tool for spiritual enlightenment. Making for an interesting twist on a more typical Kanye performance.

In addition to the performance, Kanye will be selling his highly sought after merch and clothing, which has become a signature element to his shows, often attracting hype beasts who are more there for the clothing drops than they are the 808s. Make no mistake, given the Los Angeles based location of the show, theres a solid chance more than a few Supreme wearing teenagers will show up, thirsty to grab the latest $200 Yeezy t-shirt, so if youre looking to grab some gear, best get to the merchandise tent early.

Regardless of the consensus on his latest album, Kanye is making a noted shift in his life as an artist and as a person. Time will tell if this is another piece of performance art, or if it is a genuine shift toward making religious music. In the meantime, lets all soak in the positive vibes and catch a great show while were at it.

Location: The Forum

Address:3900 W Manchester Blvd, Inglewood, CA 90305

Tickets

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Kanye Wests Sunday Service at the Forum 11/10 - mxdwn.com

Guiding Light: Back to the Heart – Free Press Journal

Once upon a time, there was a congregation of fish, who got together to discuss who among them had seen the ocean. None of them could say they had actually seen the ocean.

Then one fish said, I think my great grandfather had seen the ocean! A second fish said, Yes, yes, I have also heard about this. A third fish said, Yes, certainly, his great grandfather had seen the ocean.

So they built a huge temple and made a statue of the great grandfather of that particular fish! They said, He had seen the ocean. He had been connected with the ocean.

The same is the case with seekers on the spiritual path who are curious about enlightenment. What is Enlightenment? I tell you, enlightenment is like a joke! It is like a fish in the ocean searching for the ocean.

Enlightenment is the very core of our being; going to the core of our Self and living our life from there.

We all came into this world gifted with innocence, but gradually as we became more intelligent, we lost our innocence. We were born with silence and as we grew up, we lost the silence and were filled with words.

We lived in our hearts and as time passed, we moved into our heads. The reversal of this journey is enlightenment. It is the journey from the head back to the heart, from words back to silence; getting back to our innocence in spite of our intelligence. Although very simple, this is a great achievement.

Enlightenment is that state of being mature and unshakeable under any circumstances. Come what may, nothing can rob the smile from your heart. Going beyond the limited boundaries, and feeling all that exists in this universe belongs to me, is enlightenment.

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Guiding Light: Back to the Heart - Free Press Journal

Nine German artists talk about their work for season II of bangaloREsidency 2019 – The Hindu

Season II of the bangaloREsidency 2019 kicked off recently with nine artists from Germany. They will live and work in collaboration with six of the 28 bangaloREsidency hosts for four to eight weeks.

In that regard, Goethe-Institut / Max Mueller Bhavan Bengaluru played host to the artistes involved in different art forms visual, performance , and olfactory art as they gave short presentations on their work so far and their focus during their residency here.

The evening started with photographer Flo Maak, bangaloREsident at Pepper House. Around 2008, Flo became interested in animals, human-animal relationships and what has been called naturecultures - the intertwined relationships of nature and culture. He will explore the narratives connecting microbes, ships, humans and animals through exchange with diverse experts and practitioners in Kochi.

Nadin Reschke, bangaloREsident at 1 Shanthi Road, will explore the city and the changes affecting peoples lives through fabric and textiles. In one of her works So Far, So Good she travelled with a tent for 18 months through 14 countries. Constructed in the dimensions of ones personal space, the tent had different meanings in different spaces. It became a polling station in Mumbai and a radio studio in Australia.

I am here to offer my womb to carry your child as a surrogate mother, said Magdalena Emmerig. I am here to propose my eggs to you in case you have trouble getting pregnant, said Yana Thnnes. They formed The Agency, which creates immersive theatre performances.

They are now in India, to research on a topic that they would like to deal with it in a future production in 2020. We are interested in surrogacy as an ambivalence phenomenon, says Magdalena. Yana added, We took an entry point from the perspective of Westerners travelling to India for spiritual tourism. But actually in surrogacy, the project of spiritual enlightenment has been replaced by the project of having a baby.

In Bengaluru, The Agency will aim to create a performance in collaboration with theatreperson Deepika Arwind and Sandbox Collective.

Lauryn Mannigel, bangaloREsident at Srishti Institute, focuses on the social and emotional implications of human body scents. Stating that she creates performance-based experiments, she said that she draws from laboratory studies, neuroscience and psychology that explore olfactory perceptions.

Here, she intends to get open conversations about the perceptions of body scents, Lauryn said the project will provide participants an opportunity to explore their olfactory judgement of new and existing friendships and also enable them to find new friends.

Marvin Systermans and Raisa Galofre, bangaloREsidents at Indian Institute of Human Settlements, will develop a photo series that reflects on the presence of modernity and colonialism, western and non-western societies encounters in Bengaluru. They plan to use natural and man-made materialsuch as steel and how they reveal social, environmental and cultural aspects of the city.

Talking about using the narrative characteristics of Latin American magic realism, Raisa, who was born in Colombia, said, In my photography, I embrace the opposites: the real and the fantastic, the rational and the mythical and the possible with the impossible.

The evening concluded with a presentation by STRW, comprising Lukas Ftterer and Jo Wanneng, bangaloREsidents at Indian Sonic Research Organisation. Preferring not to talk, they relied on a disembodied voice to provide explanations starting with the German word bedienen which means both to operate and to serve.

Inspired by geographically specific simple solutions to life that are constantly evolving and being optimised, especially by those that involve replicating human movement in playful, interactive ways, STRW, will develop a kinetic drum synthesiser utilising lo-fi hardware hacks and e-waste.

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Nine German artists talk about their work for season II of bangaloREsidency 2019 - The Hindu

Federal judge halts Texas execution of Patrick Murphy – The Texas Tribune

Patrick Murphy's execution was again halted Thursday because Texas death row inmates' final access to spiritual advisors of their faith differs for Christians and Buddhists.

Murphy, a 58-year-old Buddhist, is one of two surviving members of the infamous "Texas Seven," a group of escaped prisoners who committed multiple robberies and killed a police officer near Dallas in 2000 during more than a month on the run. Four others have already been executed, one killed himself when police caught up to them in Colorado, and one other remains on death row with Murphy.

In March, the U.S. Supreme Court took the rare step of stopping Murphy's execution hours after it was originally scheduled to begin. Murphy had argued the Texas Department of Criminal Justice violated his religious rights by not allowing a Buddhist chaplain into the execution chamber with him. The department only allowed prison employees in the death chamber, and only Christian and Muslim clerics are employed with the state. Often, a Christian advisor would be in the chamber with the prisoner set to die, reading quietly from the Bible with one hand on the inmate's leg as lethal drugs were injected.

"As this Court has repeatedly held, governmental discrimination against religion in particular, discrimination against religious persons, religious organizations, and religious speech violates the Constitution," Justice Brett Kavanaugh wrote in a concurring opinion at the time.

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In response, the department changed its policy to disallow spiritual advisors in the execution chamber, regardless of their religion. The state then set a new execution date for Nov. 13.

Murphy then went back to federal court, now arguing that the state's pre-execution procedure still discriminates against Buddhists. According to the court ruling, all prisoners have access to their spiritual advisor in the 2.5 days before the execution. On the day they are scheduled to die, however, they can only meet with religious advisors not employed by TDCJ between 3 and 4 p.m. Executions are scheduled to begin after 6 p.m., but there are often delays into the evening. Advisors employed by TDCJ, however, are not limited to that one-hour window in the afternoon and "appear to have access to an inmate until the minute he enters the execution chamber," the ruling states. All of TDCJ's chaplains currently authorized to be with inmates just before their execution are Christian.

TDCJ argued that the protocol doesn't favor one religion over another, because their chaplains will listen to, help and be a "calming presence" for all inmates regardless of their religious affiliation, the court order states. They said TDCJ chaplains are encouraged to learn about many religions and may pray with an inmate in his or her faith. But the three Christian chaplains authorized now said they either wouldn't or were not sure if they would engage in Buddhist chants with an inmate, according to the order.

"Because Murphy believes he can be reborn in the Pure Land and work towards enlightenment only if he is able to remain focused on Buddha while dying, and that being able to chant with his spiritual advisor in the execution chamber would greatly assist him in maintaining this focus, TDCJs newly hostile policy violates Murphys First Amendment rights," wrote Murphy's attorney, David Dow.

U.S. District Judge George Hanks Jr. said in his stay Thursday that Murphy had demonstrated valid concerns about TDCJ's execution policy.

"The concerns raised by the amended complaints focus on the pre-execution procedure are as compelling as those in the original complaint," he wrote. "If Murphy were Christian, he would have the benefit of faith-specific spiritual support until he entered the execution chamber; as a Buddhist he is denied that benefit."

With the stay of execution, Hanks said the court will "explore and resolve serious factual concerns about the balance between Murphys religious rights and the prisons valid concerns for security."

The Texas Department of Criminal Justice is appealing the federal district courts decision, according to the attorney generals office.

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Murphy was the lookout in the robbery-turned-murder that landed him on death row.

On Christmas Eve in 2000, Murphy remained in the car in front of an Irving sporting goods store, listening to a police scanner while the other six men went inside to rob it, according to court records. He and another escapee later said that Murphy used a two-way radio to warn the others to flee when he heard that police were on their way. As 31-year-old Irving police officer Aubrey Hawkins began to drive to the back of the store where the other robbers were, Murphy left the scene on the instruction of the groups leader.

He said he didnt find out the other men had shot Hawkins 11 times and run over him in a stolen car until the group reunited later.

Under Texas law, Murphy is just as culpable as the men who fired their weapons at Hawkins because he was participating in the robbery, and a jury determined that either Murphy was acting with the intent to help in the crime, or, even if he had no intent to kill anyone, the murder should have been anticipated as a result of the robbery. To be sentenced to death, the jury must have agreed that Murphy at least anticipated the death. The statute is part of a controversial law commonly referred to as the law of parties, under which accomplices and triggermen are treated alike.

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Murphy's execution is the 11th in Texas this year to be stayed or withdrawn, including his earlier March execution date, according to the Death Penalty Information Center. Eight men have been executed in the state.

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Federal judge halts Texas execution of Patrick Murphy - The Texas Tribune

11.11 Wish And Its Meaning: Why is The Time 11:11 So Auspicious Numerologically? Does 11/11 Wish Come True – LatestLY

Meaning of 11:11 (Photo Credits: Pixabay)

It's the 11th of November today! Does that ring any bells? Today's date has four ones in it or rather two elevens. According to astrology and popular beliefs, the number 11 is believed to be associated with luck. The time 11:11 or 1:11 also holds similar significance. The number combination is said to be associated with divine strength, angles and a universal way reminding humans to pay attention to heart, soul and inner intuition.

The popularity of the time and day has been increasing in the past years. People now begin their new ventures and other important moments of life at his time. Meanwhile, in China, November 11th is celebrated as Singles' Day. The day is all about taking pride in being single. The popular shopping website, Alibaba hosts sales and offers huge discounts for its customers.

Many people make a wish if they glance at the clock and see 11:11. People generally don't tell others about the wish as it is believed that it then wouldn't come true. There are different theories surrounding the divinity and the factor of luck associated with the number 11 and the timing 11:11.

Numerologists and new age philosophers are of the opinion that the events linked to the time 11:11 are by chance or coincidence. While some believe it is an auspicious sign, others think it signals the presence of a spirit.November 11, 2011, (11/11/11) there was an increase in the number of marriages happening in different areasacross the world. Babies born on this date also received special attention from the media.

It is believed that wishes made at 11:11 get manifested quickly.The number combination is linked with idealism, intuition, and revelation. It is said that the number is believed to carry psychic vibrations thus giving people heightened psychic awareness.

The number 11 is believed to be associated with angels. It is said that when angels send messages containing the Master Number 11 they are sending inspiration and encouragement to help you. The number is associated with principles of spiritual enlightenment and awakening and a reminder that w have come to this physical world from the realm of spirit.

People say that when one sees the time 11:11 they should stop their work and recognise the significance of the moment.There is not a right way or wrong way to observe the moment. People can do recognise the moment in their own way. It need not be just the digital clock, but a number plate, address, street number of any such thing that shows the number combination.

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11.11 Wish And Its Meaning: Why is The Time 11:11 So Auspicious Numerologically? Does 11/11 Wish Come True - LatestLY

Meet the Kung Fu Nuns of Nepal – The New York Times

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Everyone has this old thinking that nuns cant do anything,

Jigme Konchok Lhamo, a member of the Kung Fu Nuns

On a recent fall day in Manhattan, a dozen Buddhist nuns, bald and dressed in humble maroon robes, were puzzling over a matter of grave importance: to wear their sneakers or to take them off.

The nuns were rehearsing for a performance. But the stage was slippery. The grip on their sneakers wasnt great. One of them had accidentally packed two left shoes.

Someone suggested adding duct tape to their soles. Another thought of performing on gym mats.

But time was running out, so they decided to get onstage.

They cartwheeled. They punched. They kicked and jumped and then landed in the splits. They wielded spears and swords, then danced with paper fans.

These are the Kung Fu Nuns of a 900-year-old Buddhist sect called the Drukpa, which is derived from the Tibetan word for dragon. They were visiting New York from their home near Kathmandu, Nepal, to receive an award for being inspiring agents of change.

Traditionally, Buddhist nuns have not been allowed to exercise. They are forbidden from singing, leading prayers or being fully ordained. In some monasteries, it is believed that female Buddhists cant even achieve enlightenment unless they are reborn as men.

Everyone has this old thinking that nuns cant do anything, said Jigme Konchok Lhamo, 25, who has been part of the nunnery since she was 12. (Jigme is a first name that all the nuns share, which in Tibetan means fearless one.)

But the spiritual leader of the Drukpa lineage, His Holiness Gyalwang Drukpa, has spent much of his life breaking down those patriarchal Buddhist traditions.

Gyalwang Drukpa doesnt like the terminology of empowerment, he said in a 2014 interview. That actually means that I have the power to empower them.

Im just moving the obstacles, so that they can come up with their own power.

In 2008, as part of his mission to bring about gender equality in Buddhism, Gyalwang Drukpa had the nuns learn kung fu to help them build strength and confidence. He has allowed nuns to take on leadership positions and has taught them how to perform and lead rituals.

The all-female monastery he leads has since swelled to around 800 nuns, with the youngest member aged 8 and the eldest around 80. Every day, the nuns wake up at 3 a.m. to meditate for two hours. Then they take a series of classes, including Buddhist teachings that were previously taught only to men, and two hours of kung fu training.

Beyond martial arts, the nuns are also environmentalists who pick up litter scattered around the Himalayas and cycle thousands of miles to promote sustainability. In a region notorious for violence against women and human trafficking, they go from village to village teaching girls self-defense.

In 2015, when a violent magnitude-7.8 earthquake devastated Nepal, killing more than 1,900 people, the nuns sprang into action, delivering aid and food to remote villages that had been destroyed and deemed too dangerous and unreachable by international relief organizations.

It was very scary for us, said Jigme Yeshe Lhamo, who described how their truck was hit by falling rocks in an avalanche.

Back at the rehearsal space, a day before the award ceremony in which the nuns were to perform their elaborate kung fu number, one nun quietly murmured: Im slipping.

Its O.K., its O.K., another one whispered.

Their faces never flinched.

Here are five articles from The Times you might have missed.

I was the fastest girl in America, until I joined Nike. In 2013, Mary Cain became the youngest American track and field athlete to make a World Championships team. Then her body started breaking down. [Read the story]

This is as close as weve ever gotten. Virginia, soon to be under Democratic control, will most likely be the 38th state to ratify the Equal Rights Amendment. Its only been 96 years. [Read the story]

We are shaking a venue with sub-bass just like any huge D.J. Meet Kaila Mullady, world beatboxing champion. [Read the story]

I just got angry. Juli Briskman was fired from her job in 2017 after flipping off President Trumps motorcade. On Tuesday, she won local office in Loudoun County, Virginia a district that includes one of his golf courses. [Read the story]

Hands on. In yoga, where sweaty bodies mix in tight spaces, what sort of touching is considered O.K.? The Weekly, The Timess new TV show, explores the gray zones of consent and yoga. [Watch the trailer here]

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Girls Lives, Through Girls Eyes

A year ago, The New York Times set out to document the lives of 18-year-old girls across six continents, with one requirement: Girls needed to be in front of and behind the camera.

The result was This Is 18, a project to showcase the lives of teenage girls across oceans and cultures.

Now that project is a book an immersive look at what it means to be on the cusp of adulthood around the world.

For a limited time, In Her Words readers will receive a 15% discount when they use the code THISIS18 and order from The New York Times store. (Unfortunately, this code does not apply to shipping outside the United States.)

We hope you like it!

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Meet the Kung Fu Nuns of Nepal - The New York Times

People welcome ‘Cavalcade of Universal Oneness’ with open arms – Daily Pioneer

It was a sea of humanity that was witnessed at Dera Baba Nanak on Sunday. With the 'Dera Baba Nanak Utsav' entering its penultimate day, the festivities seem to be picking up the pace.

The festivities on Sunday had an added attractive feature in the form of a Cavalcade of Universal Oneness which travelled from Dera Baba Nanak to the international border with Pakistan from where the Corridor has been constructed connecting the historic town of Dera Baba Nanak with Gurudwara Kartarpur Sahib in Narowal district, Pakistan.

A Spokesperson said that the cavalcade presented a true picture of the communal harmony and the participating children of various schools seemed to have been imbued with the spirit of unity in diversity.

The State Cooperation and Jails Minister Sukhjinder Singh Randhawa also welcomed the cavalcade on its way back and interacted with the students dressed in colourful costumes. He called them the cultural ambassadors of Punjab.

The highlight of the cavalcade was the Malwai Giddha which further added to the colourful atmosphere.

The Minister expressed confidence that the corridor would spell economic boom for the region and would be instrumental in generating job avenues for the youth. He also reiterated the need to create more infrastructure in the region as it would be necessary to tap the potential of the area.

Meanwhile, the digital museum, light and sound show, being held as a part of the Dera Baba Nanak Utsav on Sunday entered its second day.

The show, inaugurated by the Minister Sukhjinder Singh Randhawa, is being held at the Dana Mandi witnessed an unprecedented gathering of the people which thronged the venue in droves. The ultramodern technology coupled with laser systems further added to the spiritual atmosphere.

The people who came to see the show said that the philosophy of Guru Nanak Dev, based on human values, was aptly showcased through visual presentation and advanced laser techniques by the creative sound track. Randhawa said that the show emphasizes philosophy of Guru Nanak Dev based on universal brotherhood, social equality and saving environment.

Shah to pay obeisance at Sultanpur Lodhi gurdwara on Monday

Union Home Minister Amit Shah will pay obeisance at the historic Ber Sahib Gurdwara in Punjab's Sultanpur Lodhi town on Monday to mark the 500th birth anniversary celebrations of Guru Nanak Dev, on November 12.

Himachal Pradesh Chief Minister Jai Ram Thakur will also visit the shrine on Monday.

Shah's visit will follow Prime Minister Narendra Modi's visit to the Gurdwara Ber Sahib in Sultanpur Lodhi on Saturday. Modi after praying at the Gurdwara headed for Dera Baba Nanak to flag off the first lot of pilgrims to Kartarpur Sahib Gurdwara in Pakistan's Punjab province.

It is in Sultanpur Lodhi that Guru Nanak, the founder of Sikhism, gained enlightenment towards the end of the 15th century.

Ahead of the historic inauguration of the Kartarpur Sahib corridor, Shah had tweeted that the "Kartarpur Sahib Corridor is a historic achievement that generations of devotees will remember and it will find special mention in the annals of history".

Praising the Centre, Shah said it reflected the Modi Government's commitment towards preserving the rich heritage and universalising the teachings of Guru Nanak Dev.

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People welcome 'Cavalcade of Universal Oneness' with open arms - Daily Pioneer

Is coffee the new alcohol? – Oaklandpostonline

Coffee has become an addiction.

You wake up in the morning and need your coffee. You go to work, go to class, are out on the street and need coffee, to look hip if nothing else.

Drink in these common coffee quotes:

Everything gets better with coffee, Ill start working when my coffee does, May your coffee kick in before reality does.

Whats the common denominator here? A cup of coffee is a sign that says, I cant cope with the world. You might as well put that on your mug.

Is it too far a stretch to say that in todays world coffee represents indulgence, weakness and cowardice, or that coffee has become a coping mechanism just like alcohol can be? Like alcohol, caffeinated coffee offers desirable physical affects. Unlike alcohol, which is a depressant, coffee works as a stimulant that increases our heart rate and puts us in overdrive.

In Mark Pendergrasts book, Uncommon Grounds: The History of Coffee and How It Transformed the World, he explains that coffee is thought to have originated in Ethiopia and its earliest uses date back to the 15th century where it was incorporated in spiritual and religious settings. In addition, it was used as a drug-like substance to enhance performance or mood. Traders couldnt get their hands on it fast enough and it quickly spread to Asia, Africa and onward.

In the 17th century, coffee made its way to Europe. Its popularity grew and soon the commercialized coffeehouse was born. In his book, Pendergrast stresses the important role coffeehouses served in the social realm. Before coffeehouses, the only social drink was alcohol, which tended to turn men into wild animals. After coffeehouses, a social drink became a meeting of the minds.

If people wanted some intellectual conversation, they went to a coffeehouse. Coffee served as a stimulant that kept them alert, thinking and talking long into the night. Businessmen, politicians and philosophers were frequenters. Thus, coffeehouses became known as intellectual hubs where big ideas brewed. In fact, it is said the French Enlightenment and even the plot to create the first encyclopedia began at coffee houses.

However, coffee didnt win everyone over. Some considered it to be an enabler of poor decisions due to its sobering effects. For example, men would get drunk at night, use coffee to wash away their hangovers in the morning, then go right back to the bar. This cycle is one factor that is thought to have led to The Womens Petition Against Coffee in 1674 London. That, and the fact that husbands were out being so intellectual and productive that they rarely spent time with their wives anymore. Though the petition aired valid grievances of its time, nowadays its often looked at as a satire.

Today, were still seduced by coffees charms and incorporate it into anything and everything we can. The Mars Candy Company came out with a Snickers espresso bar and espresso M&Ms, and theres even coffee-flavored ice cream. This little bean has dominated the world through its influence on our social and psychological habits. So much so that it has developed into an addiction and a crutch.

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Is coffee the new alcohol? - Oaklandpostonline

The Spec-Ops Guys Behind The App Transforming Military Fitness – menshealth.com

DAWN'S RAYS ARE creeping west across the Mojave, crawling up Joshua trees and barrel cacti, as a group of U.S. Special Operations warriors sit cross-legged, all lined up and scanning the dry horizon. These exquisitely tattooed, overmuscled rogues have descended upon this desert from across the nation. Alongside them are a handful of first responders and a few civilians. Chests slowly rise and fall as each person inhales and exhales the cool, dry air. One among their ranks breaks the silence. Ready? asks Alex Horton, a commander in the Joint Special Operations Command. All nod.

Im there anticipating some reenactment of Desert Storm. But what I get is closer to Desert Om. Close your eyes to begin this meditation, Horton says. I want you to focus on the sensation of the breath. When thoughts arise, notice them without judgment. And then she occasionally reminds the group to feel the breath or notice and let go, until after 15 minutes she announces, Times up.

Peter Bohler

Were at a weekend retreat held by SOFLETE, a fitness-content company owned by Special Operations personnel that isnt following the long-held narrative of how people in the military, first responders, and other active men and women should train, live, and do their jobs. Army Rangers and Green Berets, Marines, firefighters, police, and SWAT members, along with an accountant, an electrical lineman, a roughneck, and others: Most of the 25 people here have taken lives, saved lives, and undoubtedly seen some shit. Together this group is seeking something like enlightenment: zenning out, exploring the psychedelic landscape of Joshua Tree National Park, and speaking the capital-T truth about the state of being an elite serviceman or -woman in 2019.

Each of them landed in the Mojave after a bout of burnoutfrom too many stressful deployments or hours on duty or patrol; from military-style beatdown workouts and the nagging injuries that ensued; from the idea that those who keep us safe, or even civilians simply interested in military culture, must be part of a stoic, tougher-than-thou caste. The SOFLETE peeps are here doing something about that burnout. But they also know that the feeling extends far beyond the Mojave. Which is why theyre also scaling up their efforts on various media channels and through a training appto bring the next generation of Special Operations training and tactical thinking to the masses.

CALL IT THE military-fitness complexand its now at industrial scale. Its the thousands of books, podcast episodes, Instagram feeds, seminars, and fitness programs that promise to reveal the physical and mental magic that makes Special Operations warriors so tough. The space is dominated by testosterone-emboldened vets and brands whose messages are basically this: The answer to all your problems is to adopt a military mind-set, or mental toughness, which is loosely translated as grinding harder and longer than the next guy and never quitting or showing weakness.

SOFLETE PARTNER Doug Kiesewetter has served 14 years, mostly with the Army Special Forces, including a stint in Baghdad as an advisor to the Iraqi army in 2017.

There is, for instance, David Goggins, a retired Navy SEAL and ultra-endurance athlete who has roughly 2 million Instagram followers. A typical post features the participation-trophy-hating Goggins running while shouting into the camera about how growth requires suffering. He rails against soft bullshit like feeling pain, not exercising hard enough, and quitting. In his best-selling book, Cant Hurt Me, Goggins brags about breaking fellow SEALs with workouts that were punishing physically and how he would lose all respect for the men who questioned the efficacy of those injurious sessions. He thinks a lot of people are fucking pussies. Or theres Jocko Willink, a retired SEAL with some 850,000 Instagram followers as well as a popular podcast and books, who regularly posts photos of his 4:30 a.m. wakeup times, plus black-and-white shots of sweat puddles, overloaded barbells, and massive kettlebells, with captions like The Altar of Pain, Blunt force trauma, and Torture with [insert weight].

Then youve got groups of exSpecial Ops guys who host events that allow the average man to experience the hell of Hell Week. An event put on by SEALFit called Kokoro, for example, bills itself as the premier training event for forging mental toughness. About $2,500 buys you a 50-hour Hell Week physical and emotional thrashing that, like one of New Yorks hottest clubs in a deranged Stefon skit on Saturday Night Live, has everything: multiple ice baths, group log carries, heavy rucking, the CrossFit workout Murph, calisthenics in the frigid Pacific Ocean, and more!

If Instagram comment sections are a reliable measure, these messages and events seem to have motivated a wave of sedentary guys to get off the couch. Which is undoubtedly a good thing, what with 72 percent of Americans now overweight or obese. And theyve helped guys with soul-sucking office jobs find meaning by letting them feel the often-unknown bodily sensationslike cold, exhaustion, hunger, and painthat lie beyond a comfort zone.

There are plenty of companies out there who do hard for hards sake, says George Briones, 31, a Marine recon operator and a SOFLETE employee. Thats not what we do. Were often working against that mind-set. Most [military personnel] push too hard and work through an injury and make it worse.

SOFTLETE DIRECTOR and Army Green Beret Brian Hueske has served 12 years, deploying seven times: to Iraq, Jordan, Lebanon, Congo, and in 2013, Afghanistan.

As more troops and first responders have adopted these hard-line training and mind-set tactics, more and more of them have become mentally and physically beaten up and broken down. That can put them and their teams in dangerous positions, or just ruin their ability to live a healthy civilian life. The U.S. Army has publicly stated that injuries are a modern military epidemic, and a study funded by the U.S. Army Research Laboratory discovered that about 20 percent of its Spec Ops soldiers each year experience injuries that require medical attention. For every 100 soldiers, there are 25 annual injuries. The top cause of those injuries? Not bullets or IEDs. Exercise. Going too hard, too often. Team workouts consisting of ten-mile hikes while wearing 60-pound packs, followed by more pushups, situps, and flutter kicks than you can count, followed by whatever else a soldier does on his own in the gym, be it CrossFit, ultrarunning, or bodybuilding. In fact, the researchers say, 77 percent of these injuries could be avoided with improved injury-prevention programs.

Another problem, says Briones, is that many Special Operations guys are either bodybuilders, bodyweight ninjas, or pure endurance athletes. Theyre fitness specialists in a job that requires strength, speed, stamina, and mobilitythe capacity to drag a 200-plus-pound fallen comrade in full gear, sprint for cover during a firefight, ruck through the mountains to a mission point, or hold a covered-but-contorted shooting position in a sniper nest.

The military branches are fully aware that the way their personnel train isnt exactly optimal. And theyre working on itwith varying degrees of success. The Army says its on a bold mission to change its culture of fitness so that training transfers to combat more effectively, reduces the risk of injury, and improves soldier readiness and resiliency. Major General Lonnie Hibbard, who commands the U.S. Army Center for Initial Military Training, calls it holistic health and fitness. Its loosely described as physical fitness and performance enhancement, but also mental and spiritual fitness.

But whether the plan will make it out of the bureaucratic swamp and onto basesand then survive thereis anyones guess. In 2009, for instance, U.S. Special Operations Command funded the Armys creation of Thor3, a fitness program with its own facilities staffed by physical therapists, strength and conditioning coaches (poached from Team USA and elite sports programs), and sports nutritionists. It focused on optimizing the physical and mental conditioning of Special Forces operators and helping injured ones recover. It worked when it was implemented, improving fitness and reducing injuries, but it was slowly defunded and often neglected by untrained team leaders who didnt realize its value.

You also have the unseen scars, of course. The suicide rate among veterans is 50 percent greater than that of the general public, and police officers and firefighters are more likely to die by their own hand than in the line of duty. The New York Times recently reported that more than 45,000 veterans and active-duty service members have killed themselves in the past six years. That is more than 20 deaths a dayin other words, more suicides each year than the total American military deaths in Afghanistan and Iraq.

Peter Bohler

Mental toughness isnt just doing more reps or miles than the next guy or getting through a selection course; its using smarter-not-harder approaches to fitness, even if that means you wont be the strongest, fastest, fittest-looking guy in the gym. Its knowing when to back down and take a day to take care of yourself. Its checking your intentions, and even asking for help and recognizing your vulnerability. As the branches slowly trudge forwardthe new fitness assessment test, for example, has been in the works for years and wont be ready for rollout until late 2020SOFLETE is filling a gap.

Now heavily meditated, the group rises from the seated position. Next up at the Mojave retreat: yoga. Nope, these SOFLETE dudes are not what you might expect from top military personnel. Surfers, hippies, hipsters, and snowflakes...who also happen to have body counts is how they describe themselves. But they may be onto something. The company began in 2015 with the intention of providing fitness programming exclusively for Special Operations guys. For them, the stakes of military fitness are much higher than looking cool on the Gram. The wrong fitness program can prevent servicemen and -women from advancing past a Special Ops selection course, stalling their career, or, even worse, put them in harms way on the battlefield.

SOFLETE is rethinking warrior fitness with sane fitness programming served with a side of woo, which just may be what military men and women need to be better at their jobs. Yeah, I meditate. Yes, I do yoga. Yes, I do all these things that some people may associate with femininity or something, says Brian Hueske, 38, a career Green Beret whos built like a grizzly bear and who now also works for SOFLETE. But Im doing this stuff to maintain performance. At the end of the day, Im doing this stuff because it makes me better at killing bad people.

Modern-day Rambos with a softer side and no pretension to badassery? Could my experience in the desert have all been some strange hallucination? I needed to find out.

AND SO IT is that a few weeks later I find myself at SOFLETE headquarters in Durham, North Carolina. In the desert, I saw the restorative side of SOFLETE. Now Im about to experience how the company builds elite war fighters and glean insights into its special marketing sauce thats part rah-rah inspiration, part parody of bro science. That it took just four years for the company to go from a single workout shared by PDF to a 6,000-square-foot building and a reach of 2.5 million people each month speaks to the efficacy of SOFLETEs workouts and the thirst for military-themed merch.

There are eight of us performing a mobility warmup on the 50-foot strip of turf that runs through SOFLETE HQ, which is part no-expenses-spared CrossFit-style gym, part content-creation studio, and part office. By the 2010s, the SOFLETE brain trust had started to realize that the message of the military-fitness complex was all wrong. Between deployments, each of them was running an elite gym, all looking for the fitness sweet spot where a warrior is optimized to performat a moments notice, over an entire career. Special Operations guys never know when theyre going to have to go on a mission, says Doug Kiesewetter, 38, an Army Special Forces weapons sergeant and partner at SOFLETE. Any day could be the Super Bowl. So imagine Tom Brady doing a burner workout and endless miles of rucking with an 80-pound pack every day leading up to the Super Bowl. How would he play? Not great, right? But thats essentially what many other military-fitness companies were and still are asking from their users.

Peter Bohler

In 2011, Id spent the year doing a popular military athlete program, says Hueske as he adjusts the settings on a camera hell use to capture video that SOFLETE will post to its social-media channels and website, dieliving.com. The site covers fitnessy topics like how to avoid boot-camp injuries and how to eat for performance, as well as mind-set stuff like dealing with failure, the trials of coming home from deployment, and grappling with the badass identity that society forces on military guys. Every day, Id do an hour of 80-pound sandbag Turkish getups, followed by these crazy high-intensity workouts. I always felt crushed, but thats what I was told would work. It didnt.

We had a training mission to raid an enemy compound, and to do that we had to climb up this huge hill in full kit with all of our breaching equipment, which is like 90 or 100 pounds of gear, he says. By the time we reached the top, I was smokedand the actual mission hadnt even started.

Peter Bohler

For someone like a pro CrossFit athletewho can eat perfectly, sleep eight hours a night, get massages, and all thatregular all-in workouts can be effective. But military guys typically eat shitty food, get shitty sleep, and have shitty access to recovery practices (no ice baths in Tora Bora). Pounding away at balls-to-the-wall workouts eventually hurt Hueskes back. So then I was forced to recover, he says while snapping photos of the group performing the warmup routine that will mobilize our legs, hips, and shoulders, three areas that military personnel commonly injure. During Hueskes rehab, a colleague called him aside and, in the furtive tone you might use when confessing to another man that you like to sing along to Taylor Swift when youre driving to work, said, This training youre doing...I know you think its cool, but youre totally wrong. Heres what you need to do....

The guy began explaining that how hard youre dragging your skull across the dirt does not correlate with a workouts efficacy, says Hueske. It only sets you up for injury and crap performance. A military strength coach gave him some programming that ticked a lot of fitness boxes and pushed Hueskes limits but also stressed recovery and improving his mobility. I was working out less, Hueske says. I felt like I was sandbagging, but I stayed the course.

Soon after, he was sent on another training mission. It was a six- or seven-hour infiltration where we were carrying heavy gear through the woods slowly and deliberately, he says. When we arrived at our destination to start the mission, I still had 95 percent left in the tank. It was a meathead revelation. The other SOFLETE guys had similar come-to-fitness-Jesus moments. Briones was once involved in a four-hour firefight in Afghanistan when a burned-out team member went down with heatstroke in hour three, putting the entire team in danger as they tried to evacuate him.

I watched my peers break themselves from overtraining and spend years trying to rehab while still needing to go to war, says Kiesewetter. Running patrols in Afghanistan and Iraq, theyd walk with a hitch in their step, fail to turn on speed and power when they needed it most, and just generally move like dudes a decade older. Christian Hines, the SOFLETE employee who models many of the exercises in the app and who came from the Armys 82nd Airborne, watched as many of his teammates were removed from their daily duties and training because they injured themselves trying to one-up the next guy in some timed workout or deadlifting session.

Now warmed up, were moving on to a strength phase. Well do three sets each of back squats, box jumps, and bench presses. The squat-and-jump combo leverages a phenomenon called post-activation potentiation, which research shows may give you a boost in strength and power.

Two of the cofounders of SOFLETE, whom well call Bill and Greg (they wished not to be named due to their roles in the military), saw the same issue of overkill. The original idea for SOFLETE was inspired by a peer of mine, says Greg. He was perpetually hurt from military fitness programs, which is so common among SOF guys.

Peter Bohler

In 2014, Greg went on a deer-hunting retreat with a nonmilitary friend named Aron Woolman, a successful Wall Street trader then in his mid-30s. Theyd spent the weekend discussing the problems with military fitness programming, and after talking with Woolman, an astute business mind, Greg decided they should do something about it.

So Greg, Bill, and Woolman did. They saw an opportunity in fitness plans that prepare men and women for Special Operations selection camps, which have low pass rates. Most other programs mimicked the hell of selection, following the train how you fight mantra, says Greg. Think daily miles of heavy rucking and anything else that sounded militaryish and awful. But while they zigged, Greg and Bill zagged. If you throw on a 70-pound ruck and walk for 12 miles, you get tired pretty quick, says Greg. Then every step is sloppy, on uncontrolled terrain, while youre weighted down, so the potential to twist an ankle or knee is extremely high. If that happens, there go your chances of passing selection.

Gregs and Bills experiences at selection told them that a better strategy is to strengthen all the muscles involved in rucking and to build an aerobic base. If you can back-squat 400 pounds and run a respectable ten-mile time, youre going to do well in the ten-mile ruck run, says Greg. The three men put together a PDF of a selection-prep program, which included lots of military-specific strength and conditioning fundamentals but very little heavy rucking, and tossed a brand on the file: SOFLETE, a combination of SOF, the acronym for Special Operations Forces, and athlete. Then they uploaded it to the Internet.

The PDF took off, says Bill. It got a shocking number of guys through selection camps. We were running SOFLETE as a small passion project, but by October of 2015 we realized that we should focus on running it as a business, says Woolman, a laid-back type who acts as the CEO and mom of the company. The othersKiesewetter, Briones, and Huesketook notice, everyone started talking, and SOFLETE gained speed.

That initial PDF has evolved into more than 100 different programs based on your goalbuilding strength, endurance, or muscle, for example, or prepping for a huntall accessible on the SOFLETE app for $34 a month, making them easy to do on bases and in gyms around the world. They tick all the boxes a war fighter needsraw strength, explosive power, all-day endurance, and killer speedwhile sneaking in, through nutrition coaching and extended mobility warmups and cooldowns, the never-say-die durability that helps modern servicemen and -women survive deployment after deployment and thrive in kinetic modern warfare.

Peter Bohler

Durability is critical for todays Spec Ops personnel, as America increasingly leans on its elite war-fighting teams. Special Operations are now active in over 90 countries, and members of the House and Senate Armed Services Committees have even testified that the constant deployments are taking a physical and mental toll.

SOFLETE workouts are hard, and we encourage people not to flip the idiot switch, but the recovery components are key, says Kiesewetter, the funny brother of the group, who, thanks to his sleeves of military-style tattoos, appears in many SOFLETE videos. This idiot-switch-free approach to holistic fitness training is why this band of irreverent servicemen has amassed a hell of a following. The company has grown 2,000 percent since the end of 2015.

Each training program is like a symphony, every workout building to a larger goal. The 12-week Juggernaut program, for example, stresses developing muscle and power. It does this via compound lifts like the deadlift, back squat, and power clean. But it doesnt neglect durability and stamina. Juggernaut has plenty of mobility and accessory work, plus biweekly days featuring sessions such as eight sets of 400-meter runs at a slow pace. Harmonized programs are common in professional sports, but not every military-fitness company has caught on.

Each SOFLETE program goes through the meathead brain trust: six combat-experienced Special Operations personnel who have an alphabet soup of fitness credentials. This hive mind sets them apart. Many other military-style programs are written by a single guy. And that guy may be a fitness pro who has no military background, which oftentimes causes him to measure success by a servicemans numbers in the gym, rather than his performance at war.

Peter Bohler

That gym-based mind-set is dangerous. Because the more you push your performance limits, the greater the toll your training takes on your body. SOFLETE prioritizes durability over absolute performance, says Kiesewetter. Having enough fitness and durability is what allows you to stay out of harms way mission after mission. With SOFLETE programming, youre probably going to have to give up being the absolute biggest, fastest, strongest guy in your unit, says Hueske. But you will be third or fourth best in all those metrics over 20 years, while the guys who are number one keep rotating because they get injured.

The group is cranking out the strength exercises before we move on to a stamina phase, which will entail doing as many rounds of 1,000-meter rows, 400-meter runs, and 400-meter farmers walks as possible in 13 minutes. Beyond the SOFLETE brain trust, theres John Warren, an Army sniper; Mike Crellin, a police officer in Houston; Nolan Bastien, a firefighter in Indianapolis; and Phil Sussman and Dave Ploch, of different wings of Army Special Operations. These men are the converted. SOFLETE programming helped with the back pain that Bastien, 39, had due to subpar exercising programs and overtraining. Thats made him, his team, and the public safer. Im a more functional part of my crew, he says.

The apps nutrition programming helped Crellin, 37, lose 80 pounds and Warren, 30, eat well consistently. The app calculates your carb, fat, and protein needs based on your size, goal, and activity level. Not into counting macronutrients? Cool. Who is? The app also spits out a days worth of recipes that fit exactly into your macros. The recipes are complexfor example, pork chop with veggie-loaded orzo or chicken with sweet-potato mash and roasted sproutsbut if youre kitchen-phobic, each week youll prep meals on Sunday and eat the same meals every other day.

When the workout ends, we form a sweaty circle around Sussman, who found yoga after an armored-vehicle accident sidelined him with pain and depression. He leads us through a series of poses that hit areas that tend to be particularly tight in war fighters and desk jockeys alike. Ploch digs the yoga part. He enlisted in 1996, has been deployed 14 times, and may be seeing more. I now know I have to work out smarter to keep mobile and flexible, he says. SOFLETE stuff is keeping me in the fight.

WE COMPLETE THE LIFTING part of the workout and now the gym is functioning as a full-fledged content studio, like Peloton but with less spandex and spinning. Im curious to finally learn what the heck the logowhich is stamped on everything from bumper plates and med balls to T-shirts and water bottlessymbolizes. First, though, Hueske has set up lighting and is interviewing Bastien for a series on how first responders have benefited from SOFLETE. Were trying to reach out to more guys with jobs like those, says Kiesewetter. And average guys. Theyll do that by holding more events like the one in Joshua Tree and by expanding the app.

SOFLETE is still a young company experiencing growing pains. The current version of the app, for example, offers a ton of programs, and its not clear how, say, one 80-plus-day strength program differs from the 14 other programs. In January, it plans to launch the app 2.0, which will include a more streamlined process of putting users into the programs they need. Youll be able to link it to an Apple watch, and your training, recovery, and nutrition will automatically scale based on recovery metrics from the watch. Anyone can comply with a three-month exercise program, says Kiesewetter. The challenge is how to make them comply with recovery practices as well.

Hueske, the brands media maven, elaborates. The word yoga has so long been synonymous with, like, leaf eating, he says. To get guys in my unit to do stuff like this, wed call it tactical stretching. So it is with SOFLETE, which often has to shape its message for testosterone-addled men who would perhaps rather not tread the same workout territory as their girlfriend.

We move off the turf to some couches. Im spent and feel like Ive put in hard work, but Im confident Ill be able to walk down the stairs tomorrow. I sip a shake of SOFLETE Fruit Hoops cereal-milk-flavored protein powder and water as the guys talk about SOFLETE products. We wanted a protein powder that tastes like the milk thats left after you eat a bowl of cereal, says Kiesewetter. They also sell a cinnabun-flavored protein powder and a melatonin, chamomile, and lavender nightcap called Teddy Bear Night Night.

Peter Bohler

Each guy is wearing some version of a SOFLETE T-shirt, which all feature the brands logo: a spade with a skull and two crossbones. The logo is also prominent in the brands dieliving.com stories. But what is it, exactly? An homage to the death cards that American troops would leave on Vietcong theyd killed in battle during the Vietnam War.

When that first PDF dropped, they shared it with friends and family on Facebook, says Woolman, where the logo and the mission caught the eyes of service personnel, law enforcement, first responders, and people interested in military fitness. We have just enough of the badass imagery to get people in the door, like the logo, and our military backgrounds probably help, says Kiesewetter. But then once people are in, its like, Hey, heres the yogawe give them the workouts and lifestyle advice they need.

The vernacular of the instruction is also uniquely direct. Take, for example, a recent Instagram video about correct pullup form. Caption: Were here to help if your pullups are hot garbage. Or the caption of a similar video about squats: If your front squat is jank as fuck you need to watch this video.

But sometimes that marketing humor borders on offensive. Take the description of a SOFLETE camo hat: Whether youre two steppin through Compton or playing IED hop scotch outside of Kabul, this snapback will drop every pair of panties within a six block radius. SOFLETE also once sold a cologne called Flex Offender. I spent two nights on the couch after my wife found out about that one, says Woolman.

While SOFLETE is making real progress with fitness, its not always as on point when it comes to helping break down the stereotype that military guys arent the most culturally sensitive creatures. Some of that is the brand trying to maintain authenticity, writing product descriptions that mimic how Spec Ops guys talk in a team room. And some of the blowback may be a consequence of a way-too-woke culture that has an amplified voice in social media. Woolman says SOFLETE is evolving and that the more offensive stuff is held over from the beginning of the brand. And I will say weve always been equal-opportunity offenders.

Peter Bohler

Its a theme Kiesewetter takes up. We all learned that that humor is a way to avoid uncomfortable situations, he says, speaking of the awkwardness that not only a trained killer but any person with a Y chromosome might feel opening up to the softer side of life. Hueske adds, And we just dont take ourselves too seriously. Lots of other militaryish companies do. They hope this makes SOFLETE videos and other content more accessible.

Theres an uncanny valley of how badass someone is in the military, says Hueske. In my career, Ive found that the most badass guys whove done the hardest stuff will never tell you about it. They never want to be recognized as badass. As we sit around laughing, Gogginss book, Cant Hurt Me, comes up, and its message doesnt resonate. Ploch (who, as a reminder, has deployed 14 times) smiles and says, You can get hurt in this job.

In 2017, a venture-capital firm approached SOFLETE. The team met a few Patagonia-vest-wearing finance types. Big money was on the lineenough to make SOFLETEs founders rich. They had just invested in another military brand, and they asked us, What are you guys against? says Woolman. We didnt understand the question. So they said, Well, are you against hipsters, liberals, people for gun control? What are you against? We said, Were not against anything. Were for helping people, for being authentic, and for pushing your personal boundaries and living your best life.

And then the SOFLETE guys all went to practice yoga.

Read more from the original source:

The Spec-Ops Guys Behind The App Transforming Military Fitness - menshealth.com

The Cold War between the Medium and the Message: Western Modernism vs. Socialist Realism – Journal #104 November 2019 – E-Flux

It is well known that the Cold War was represented in the context of art by a conflict between modernistor more precisely, abstractart on the one hand, and figurative, realistor rather, socialist realistart on the other. When we speak about the Cold War, we usually have in mind the period after WWII. However, the ideological conflict between abstract and realist art was formulated before WWII, and all the relevant arguments were merely reiterated later without any substantial changes. This essay will discuss and illustrate the genealogy and development of the conflict between the Western and Soviet concepts of art before and during the Cold War.

From the Western side, the foundational document that formulated and theorized this conflict was Clement Greenbergs famous essay Avant-Garde and Kitsch (1939). According to Greenberg, the avant-garde operates mainly by means of abstraction: it removes the what of the work of artits contentto reveal its how. The avant-garde reveals the materiality of the artworks and the techniques that traditional art used to produce them, whereas kitsch simply uses these techniques to produce certain effects, to make an impression on the primitive, uncritical spectator. Accordingly, the avant-garde is proclaimed to be high art, and kitsch is deemed low art. This hierarchy within the art system is related to a social hierarchy. Greenberg believes that the connoisseurship that makes a spectator attentive to the purely formal, technical, material aspects of a work of art is accessible only to those who could command leisure and comfort that always goes hand and hand with cultivation of some sort.1 For Greenberg this means that avant-garde art can hope to get its financial and social support only from the same rich and cultivated people who historically supported traditional art. Thus the avant-garde remains attached to the bourgeois ruling class by an umbilical cord of gold.2

On October 23, 1940, Himmler visits the detention center on calle Vallmajor in Barcelona. Archive of La Vanguardia.Photo: Carlos Prez de Rozas. Image from Pedro G. Romero, Silo: Archivo F.X. (Museo Nacional Centro de Arte Reina Sofa, 2009).

Greenberg believed that the art of socialist realism (but also of Nazi Germany and fascist Italy) was also a version of kitsch. He understood this art as work that addressed the uneducated masses. Thus, socialist realism appears as a low, bad form of art, mere visual propagandacomparable to Western commercial advertising. Greenberg explains why it is still so difficult to include the art of socialist realism in the Western system of musealized art representation. In recent decades the art system has begun to include everything that used to seem aesthetically differentnon-Western local cultures, particular cultural identities, etc. However, if we understand socialist realism as a version of kitsch, then it is not different in this sense of reflecting a non-Western cultural identity, such as Soviet identity. It is simply aesthetically low, aesthetically bad. Thus, one cannot treat socialist realism in the usual terms of difference, cultural identity, inclusion, and aesthetic equality. In this sense, we are still living in an artistic situation informed by the Cold War: the war between good and bad, between the dispassionate contemplation of the medium and the use of this medium for the propagation of messages and affectsthe war between the medium and the message.

However, the interpretation of modernist, and particularly abstract, art as purely autonomous art manifesting human freedom from all utilitarian goals is an ideological illusion that contradicts the real history of the avant-garde and the goals of avant-garde artists. Avant-garde artists also wanted to influence their audience, including an uneducated audience, but they did it in a different way compared to traditional artists. They understood their artworks not as representations of so-called reality, nor as vehicles for ideological messages, but as autonomous thingsas real as cars, trains, and planes. Not accidentally, avant-garde artists mostly refrained from using the term abstract; rather, they spoke about their art as real, objective, concretein opposition to illusionistic traditional art. The avant-garde returned to the ancient Greek definition of art as techne, as the production of artificial things. Speaking in Marxist terms, the avant-garde operated not on the level of superstructure but directly on the level of the material base. It did not send messages but tried to change the environment in which people lived and worked. And avant-garde artists believed that people would be changed by this new environment when they began to accommodate to it. Thus, the artists of Russian constructivism, German Bauhaus, and Dutch de Stijl hoped that the reduction, simplification, and geometrization of architecture, design, and art would produce rationalistic and egalitarian attitudes in the minds of the people who would populate the new urban environments. This hope was reawakened later through Marshall McLuhans famous formula the medium is the message. Here McLuhan professes his belief that the technology of information transmission influences people more than the information itself. One should not forget that McLuhan initially explained and illustrated this formula using examples from cubist paintings.

Thus, avant-garde artists shifted the work of influencing from the conscious to the subconscious levelfrom content to form. Form influences the psyche of the spectator especially effectively when this spectator is not well trained in aesthetic analysis: the impact of form is at its greatest when it remains subconscious. A good example of this strategy is the famous treatise by Wassily Kandinsky, Concerning the Spiritual in Art (1911). For Kandinsky, every artwork influences the spectator not through its subject matter but through a certain choice of colors and forms. Later Kandinsky states that brainwork needs to outweigh the intuitive part of creativity, ending, perhaps, with the total exclusion of inspiration, so that future artworks are created by calculation alone.3 In other words, Kandinsky sees high art not as the thematization of a neutral medium but as having its own operational goalirrational, subconscious influence on the spectator. The biggest part of the treatise is dedicated to how particular colors and forms can influence the psyche of spectators and produce specific moods in them. That is why Kandinsky was so interested in the concept of the Gesamtkunstwerk (total work of art). Here the individual is placed not outside the artwork, or in front of itbut inside the artwork, and totally immersed in it. Such an artificial environment can create a powerful subconscious effect on the spectator, who becomes a visitor to, if not a prisoner of, the artwork.

Let me now cite an interesting historical example of this strategy. In 1938, during the Spanish Civil War, the French-Slovenian poet, artist, and architect Alphonse Laurencic used the ideas in Concerning the Spiritual in Art to decorate cells at a prison in Barcelona where Republicans held captured Francoists. He designed each cell like an avant-garde art installation. The compositions of color and form inside the cells were chosen with the goal of causing the prisoners to experience disorientation, depression, and deep sadness. To achieve this, he relied on Kandinskys theories of color and form. Indeed, later the prisoners held in these so-called psychotechnic cells did report extreme negative moods and psychological suffering due to their visual environment. Here the mood becomes the messagethe message that coincides with the medium. The power of this message is shown in Himmlers reaction to the cells. He visited the psychotechnic cells after Barcelona was taken by the fascists (Laurencic was put on trial and executed), and said that the cells showed the cruelty of Communism. They looked like Bauhaus installations and, thus, Himmler understood them as a manifestation of Kulturbolschevismus (cultural Bolshevism). In fact, the military trial against Laurencic took place in 1939, the same year in which Greenberg wrote his seminal text, but it tells a completely different story than a Greenbergian interpretation of the avant-garde.

Francisco Infante, Projects of Reconstruction of the Star Sky,196567. Gouache.

The story is somehow ironic because it took place after Soviet art and ideology turned towards socialist realism. And it is even more ironic because this turn was caused by the struggle against fascism. Greenberg interpreted this turn as an accommodation of the tastes of the masses. But Soviet power was never hesitant in its will to reeducate the masses if it was deemed necessary from a political standpoint. This standpoint changed after 1933. After the Nazis seized power in Germany that year, Soviet cultural politics came to be guided by the struggle against the fascist, and especially Nazi, revolution. Indeed, the revolutionary attack came now from Germany and not from Russiafrom the right and not the left. The success of this revolution was explained by its irrational, subconscious influence on the masses. One spoke about the Nazi meetings, marches, and rituals, as well as the allegedly magnetic, charismatic personality of Hitler, as sources of the power of fascist ideology over European populations. Here the analogy with the avant-garde becomes obvious. One could say that in both cases rational analysis was replaced by subconscious impact; the message was replaced by mobilization through the medium. Walter Benjamin spoke of the aestheticization of politics as being genuinely fascistreferring precisely to the irrational character of the self-staging of fascist movements. Here one should remember that Italian futurism was a movement closely connected to the Italian fascist party and also concentrated on the self-staging and glorification of the irrational forces of vitality and will to power.

In the Soviet Union, the journal Literaturnyi kritik (Literary Critic, 193340) played a decisive role in formulating the critique of modernist art as fascist. In his famous essay on German expressionism (1934), the most prominent contributor to the journal, Georg Lukcs, diagnoses expressionist activism as a precursor to National Socialism. Lukcs stresses irrational aspects of expressionism that later, according to his analysis, culminated in Nazi ideology. In a footnote to the text added in 1953, Lukcs states that the persecution of expressionist artists during the Third Reich does not contradict the correctness of his analysis.4 Instead of irrational influence and manipulation, Lukcs and his closest collaborator Mikhail Lifshitz propagated the rational Marxist analysis of society in the tradition of the Enlightenment and great European realist literature and art. Whereas earlier the communists were ready to accept leftist avant-garde artists as their allies in the anti-bourgeois struggle, now revolutionary art was identified by Soviet communists as an ally of the fascist revolutions. Accordingly, after 1933 the belief in a combination of technology and the creativity of the masses as a path to a new proletarian culture began to decreaseafter all, fascism was also a combination of a belief in technology and mass enthusiasm. As a result, the human individual and their ideology and political attitude took the central position in Soviet culture. The individual human soul was understood as a place of dramatic struggle between rational, humanist communist ideology and irrational fascist seduction. One should now be able to differentiate between dedicated communists and hidden traitors (dvurushniki, vrediteli). This kind of differentiation was basically a psychological one and could be treated only by means of realist literature and art, with their concentration on the deep analysis of individual psychology. Thus, traditional bourgeois realism was equated with humanism, whereas modernist art was understoodtogether with fascismas anti-humanist. Soviet culture began the process of its re-humanization, or rather it re-psychologizationafter almost two decades of ignoring individual psychology and the tradition of psychological realism.

In these years the Soviet Union, looking for allies in the non-fascist West, began to present itself as a defender of the European humanist tradition against fascist barbarism. The main argument was this: the bourgeoisie had become incapable of defending the heritage of classical art, it had capitulated to fascism and its destruction of cultureso the Soviet Union remained the only true defender of this culture. In his text On the Time When the Surrealists Were Right (1935), Andre Breton analyzed precisely this change in cultural politics as manifested through the 1935 International Congress for the Defense of Culture in Paris, which was organized by Soviet authorities and political and cultural forces in the West sympathetic to the Soviet Union.5 Already the title of the conference made clear its defensive, culturally conservative or even reactionary character. Breton relates this cultural turn to a declaration from May 15, 1935 in which Stalin stated his full support for the French national defense policythus, according to Breton, betraying the old communist goal of turning the war between nation-states into a civil war. In the same text Breton quotes a series of letters published by the newspaper Pravda under the general title Respect your Parents. This restoration of family values had immediate ideological consequences. Breton quotes what Ilya Ehrenburg wrote at that time about the surrealists: For them a woman means conformism. They preach onanism, pederasty, fetishism, exhibitionism, and even sodomy. At the end of the text Breton notes that the glorification of fatherland and family that Stalinist culture began to practice could easily lead to a restoration of religion and maybe even private property.

Mikhail Roginsky, Door, 1965. Oil on wood, door handle, 160 x 70 x 10 cm.

So before WWII the fascists saw modern art as an ally of communism, communists saw it as an ally of fascism, and the Western democracies saw it as a symbol of personal freedom and artistic realismas an ally of both fascism and communism. This constellation defined postwar cultural rhetoric. Western art critique saw Soviet art as a version of fascist art, and Soviet critique saw Western modernism as a continuation of fascist art by other means. For both sides, the other was a fascist. And the struggle against this other was a continuation of WWII in the form of a cultural war.

The main terrain of the cultural Cold War was, of course, Germany divided between the two blocs. After WWII the American administration of Germany started a program to reeducate the German population. Art played an extremely important role in this program. The prewar economic and social structures remained basically intact, and thus commitment to modernist art took on the character of an official religion in West Germanyas a visible sign of a rejection of the Nazi past. But at the same time, this commitment was directed against East Germanys socialist realism. This was made obvious by the launching of Documenta in Kassel in 1956still the greatest exhibition of contemporary art today. Kassel is a provincial town with no prominent cultural tradition. But it was situated close to the border with East Germanyand thus perceived as a frontier town. In the first period of its existence Documenta was focused on those modernist and especially expressionist trends that had been associated with the exhibition Degenerate Artand served as a kind of rehabilitation of these trends. But the neo-avant-garde wave of the late 1950s and 60s changed the artistic landscape in the East and West.

The death of Stalin in 1953 transformed the cultural situation in the Soviet Union. The most obvious change happened in architecture. Stalinist architecture was historicist; it wanted to be grandiose and spectacular. This desire for grandiosity and spectacularity was subjected to harsh critique and rejected at the beginning of the Khrushchev era. Post-Stalinist Soviet architecture was a somewhat cheap version of Russian avant-garde and Bauhaus architecture. Now one wanted to build not for visitors and tourists, but rather for the masses, for ordinary people, in contrast to the palace architecture of the Stalin period. One began to erect on a mass scale the so-called panel houses that were not built in the traditional sense of this word, but constructed from blocks produced at a panel factory. This method suggested the zero-point of traditiona starting point for a new era. The panel houses of the Khrushchev period aesthetically translated the egalitarian, communist promise; they offered an image of universal equality, bare of any signs of privilege and aesthetic distinction. It is interesting that many critics in the Soviet Union and in the West characterized this architecture as inhuman because it was monotonous, standardized, and egalitarian. This reproach of inhumanity was, actually, already directed by the German right-wing press against the first projects of panel houses proposed by Mies van der Rohe in the second half of the 1920s as, in his words, the final solution to all social questions. However, many Soviet artists of this period manifested the same neo-constructivist, neo-avant-garde will to reduction, minimalism, and geometrical abstractioncombined with faith in technical progress and a desire to conquer cosmic space. At the same time one could also see a growing interest in pop art as it shown by Mikhail Roginskys The Door (1965).

Michail Chernyshov, Airplane with Circles,1961.Gouache, pencil, and collage on paper,46 x 60 cm.

However, the situation of neo-modernist, neo-avant-garde art began to change in December 1962 after Khrushchevs visit to an exhibition of new Soviet art. The exhibition presented a range of styles, including traditional socialist realism, a kind of neo-Cezannism, surrealism, symbolism, and pure abstraction. Enraged, Khrushchev insulted the artists and demanded a return to normal, healthy, positive art. This very public scene of indignation dashed all hopes for official recognition of an art committed to the heritage of the avant-garde, or even moderate modernism. Again, modernist art became the face of the ideological enemy, namely, Western capitalism culminating in an art market that betrayed traditional humanist values.

In a famous pamphlet called Why I Am Not a Modernist (1963), Mikhail Lifshitz (who was a close friend and collaborator of Georg Lukcss in the 1930s) reiterated the main points of the standard Soviet critique: modernism is cultural fascism because it celebrates irrationality and anti-humanism. Lifshitz writes:

So, why am I not a modernist? Why does the slightest hint of such ideas in art and philosophy provoke my innermost protest? Because in my eyes modernism is linked to the darkest psychological facts of our time. Among them are a cult of power, a joy at destruction, a love for brutality, a thirst for a thoughtless life and blind obedience The conventional collaborationism of academics and writers with the reactionary policies of imperialist states is nothing compared to the gospel of new barbarity implicit to even the most heartfelt and innocent modernist pursuits. The former is like an official church, based on the observance of traditional rites. The latter is a social movement of voluntary obscurantism and modern mysticism. There can be no two opinions as to which of the two poses a greater public danger.6

In a more expanded version of this manifesto published in 1968 under the title The Crisis of Ugliness, Lifshitz argues that the goal of avant-garde art was to abolish the artwork as a space of representation and to make it a mere thing among other things.7 This analysis is, of course, correctand Lifshitz has no difficulty in proving its correctness by using examples from French cubism. The strategy that he chooses is, of course, pretty clever. It gives Lifshitz a chance to undermine Picasso and Legers claims to being communist, Marxist artistsand thus also to criticize Roger Garaudys book Dun realisme sans rivages (Realism without Borders, 1963), which was used by Soviet defenders of friendly, pro-communist modernism.

But Lifshitz goes further in his analysis. He compares cubism to pop art, which became influential in the 1960s. Lifshitz argues that pop art followed the road opened by cubism: cubists produced extra-ordinary things that at the time were unlike any other things in our civilization, but pop artists aestheticized the commodities that dominated contemporary mass consumption. Lifshitz concedes that this aestheticization had an ironic character but states that, even so, pop art became a part of contemporary capitalist commodity production. This is, of course, also correct. And one can argue that ultimately it is the seductive power of Western commoditiesand the accommodation of the Soviet population to these commoditiesthat brought down Soviet socialism. In this sense the avant-gardes belief in the superiority of accommodation over propaganda was proven to be true.

Of course, at the time when Crisis of Ugliness was published it was perceived not as a prediction of the future but as a symbol of a return to the darkest days of Stalinism. This return, as we know, did not take place. Soviet neo-modernist art of the 1960s disappeared from public view but was not radically suppressed. It survived in the form of the so-called unofficial art practiced in private spaces, below the radar of Soviet mass media. One could say that during the late 1960s and 70s the Cold War was internalized by the Soviet art system, for inside the Soviet Union art became divided into official and unofficial ideological camps. Official art was identified as being truly Soviet. Unofficial art was considered to aesthetically represent the West at a time when political representation of Western positions and attitudes was impossible. That is why Soviet unofficial art was more than art. It was the West inside the East. And that is why today many contemporary Russian artists sympathize with the Soviet critique of modernism. One reads Lukcs againand even more, Lifshitz. In Moscow a well- known artist named Dmitri Gutov even organized a Lifshitz Club with the goal of struggling against Western modernism.

If at the beginning of the avant-garde, artists saw in the thingness of art a chance to liberate it from the obligations of representation, today one has the feeling that the things produced by an individual artist drown in the mass of contemporary commodity production. Thus, many artists turn back to the content, to the messagein the hope that it still will be heard in our overcrowded and saturated public space.

This text was originally given as a lecture in the Distinguished Lecture series at the Jordan Center at NYU on October, 10, 2019.

Boris Groys is a philosopher, essayist, art critic, media theorist, and an internationally renowned expert on Soviet-era art and literature, especially the Russian avant-garde. He is a Global Distinguished Professor of Russian and Slavic Studies at New York University, a Senior Research Fellow at the Staatliche Hochschule fr Gestaltung Karlsruhe, and a professor of philosophy at the European Graduate School (EGS). His work engages radically different traditions, from French post-structuralism to modern Russian philosophy, yet is firmly situated at the juncture of aesthetics and politics. Theoretically, Groyss work is influenced by a number of modern and postmodern philosophers and theoreticians, including Jacques Derrida, Jean Baudrillard, Gilles Deleuze, and Walter Benjamin.

2019 e-flux and the author

Excerpt from:

The Cold War between the Medium and the Message: Western Modernism vs. Socialist Realism - Journal #104 November 2019 - E-Flux

1 dead, 1 hospitalized after gunmen shot both in the back of the head during apparent robbery – Texas Breaking News

UPDATE: An inmate who had been placed on life support after attempting to commit suicide was pronounced dead earlier today.

According to a media release from the Bexar County Sheriffs Office, 35-year-old Dontrell Lee Petersons family made the decision to take him off life support on October 10.

Peterson, who had been placed on life support due to complications in his health condition after his suicide attempt, was reportedly pronounced dead at 12:11 p.m. Monday, November 11 by medical staff at University Hospital.

He had been booked into the Bexar County Adult Detention Center on two warrants for Aggravated Assault of a Child and Trafficking of Persons.

Peterson allegedly kidnapped a 15-year-old girl from Houston, brought her to San Antonio for sex, and sexually assaulted her twice before leaving her by the side of the road.

You can read our original story on Peterson here.

Per standard procedure, the BCSO Criminal Investigations Division, Internal Affairs, and the Public Integrity Unit are investigating Petersons death.

Converse PD has also been notified as is standard protocol, based on the Sandra Bland Act as well as the Texas Commission on Jail Standards.

BEXAR COUNTY, Texas An inmate suspected of kidnapping a 15-year-old girl from Houston was rescued after he attempted to commit suicide yesterday afternoon while in the Bexar County Adult Detention Center.

According to a media release from the Bexar County Sheriffs Office, a Detention Deputy interrupted the suicide attempt around 2:50 p.m. on Saturday.

Sources with MySA say 35-year-old Dontrell Peterson, who has been Charged with trafficking of a person and aggravated sexual assault of a child, was discovered hanging in his cell.

The Detention Centers deputies and medical staff immediately responded to the incident and began performing life saving measures on Peterson.

First responders were dispatched to the Detention Center and transported Peterson to University Hospital for further medical treatment.

He was reportedly placed in a medically induced coma following the suicide attempt.

Bexar County Sheriff Javier Salazar said in a press conference Saturday evening that the BCSO still plans to pursue their case against Peterson.

We still got a 15-year-old girl that was trafficked and sexually assaulted, said Sheriff Salazar, and thats a heart-breaking case in and of itself.

Texas Breaking News will update you once more information on this case is available.

Click here to read our original story on the case against Peterson.

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1 dead, 1 hospitalized after gunmen shot both in the back of the head during apparent robbery - Texas Breaking News

10 Bizarre Festivals in Asia You Need to Experience | TheTravel – TheTravel

Whenyou thinkof cultural festivals, Rio's Carnival or New Orleans' Mardi Gras immediately come to mind, while their Asian counterparts sometimes aren't as popular. From water parties to mud fights, penance to monkey feasts, here are ten of some of the strangest, most bizarre festivals that you can experience on your trip to the continent.

RELATED: 10 Best Yoga Destinations in India

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The ancient Hindu festival, known also as the 'Festival of Spring' or 'Festival of Colors' celebrates the arrival of Spring in India, Nepal and increasingly elsewhere on account of the Indian diaspora, even in some parts of the United States.

The festival which lasts a night and a day celebrates the arrival of spring, end to winter and hopes for a good harvest. The event is split into two major parts, occurring annually around March. On the first day, the evening of Purnima (Full Moon Day) bonfires are lit. In contrast, the following day is a vibrant free-for-all of color from clothes to sprays. Both locals and tourists alike celebrate the day of smiles, fun, and festivities, a must see for any fun seeking traveler.

Sumo wrestling but not as you know it! This bizarre festival involves two sumo wrestlers facing off but with a twist, both contestants have a baby in each arm and are not fighting one another but instead attempting to make their opponents baby cry via growls, the making of faces and the yelling of "nake" meaning cry. If both babies cry the louder one attains victory, and if a baby laughs the judge intervenes wearing an ogre mask, putting a quick stop to it.

The tradition is over 400 years old and is believed to be good for the babies health and also drives out evil spirits. As the Japanese proverb goes, "Naku ko wa sodastu," or, "Crying babies grow fast." The festival takes place each April primarily at Sensoji Temple, Tokyo, but similar events happen all over Japan at different times throughout the year.

This festival located 200 kilometers south of Seoul is a literal mud-fest. Over the space of two weeks, both locals and tourists participate in a range of mud-based activities, including mud wrestling, races, and baths. However mud is not all as the event also hosts a number of live entertainment events with some of South Korea's most famous K-Pop stars attending.

RELATED: 10 Of The Best Things To Do in South Korea

The event was first held in 1998, and by 2007 over two million people visited to re-live their childhood playing around in the mud, to benefit from the mud's benefits on the skin, or perhaps a mixture of both.

Bali is known for the preservation of its rich cultural traditions. One odd example is Omed-Omedan which translates to "The Kissing Festival." The festival is celebrated on the New Year and notably takes place the day after Nyepi, or, "Day of Silence" where locals refuse electricity, fire, travelling andalmost every form of entertainment to reflect on their lives.

The mood of the following morning is similarly pensive and reserved. However, when the event begins the streets are chaotic as crowds of men and women between 17 to 30 are divided into two massive groups. A male and female are chosen to kiss and do it alongside the chanting of the crowd and pouring of water on them. Many attend the event hoping to find love. It is known unofficially as a meeting place for singles, and thereis no shortage of couples whose relationships started there with a kiss in front of the town.

On April 13th, the traditional Thai New Year, major streets are closed off transforming the city into a massive water park or arena as the entire population, young and old take to the streets with water guns, buckets of water, and any other device they can imagine with the sole intention of soaking one another.

The entire day however in notjust a water-fest. Early in the morning locals clean their homes and visit temples, offering food to the monks, praying, pouring water on statues and to the young and old alike to symbolically wash away the past year and start anew. Songkran roughly translates to "astrological passage," indicating the transformation and right after this, the town likewise changes drastically as the water fights begin.

Perhaps the worlds most hardcore display of vegetarianism, local participants known as "Ma Song" display their respect for both God and animals alike by nine days of abstinence from meat and skewing of objects like swords, knives etc through various parts of their bodies. Participants are said to be possessed by spiritual powers which explains how they endure the pain as they move closer to spiritual enlightenment. They are described as being in a trance as they achieve religious submission.

The event is celebrated throughout the entire country, but is at its height in Phuket and at the temples where these rituals take place. During the nine day event, restaurants indicate they are selling "Jeh" food (food for participants) by flying a yellow flag at the establishment. Avoid the area if you can't go without meat for a few days.

To mark the lunar new year, over 200,000 sky lanterns called tindngs are released into the night sky. Locals write their hopes and aspirations on the lantern as they release them, sending them on their way to God. Historically these lanterns were used by remote local tribes to indicate threats from raiders. Similarly, prior to the lanterns' release, a firework display is held, the "beehive of fireworks" which symbolically wards off disease and evil.

RELATED: 10 Impressive & Unique Attractions That Will Make You Want to Plan A Trip to Taiwan

Both events are known together as "fireworks in the south, sky lanterns in the north" and the event typically occurs over two to three weekends in February. The location of the event alternates between Shifden and Pingxi town so one should research the details prior. Tourists are encouraged to participate and lanterns are readily for sale for those interested.

Lopburi Thais have a long history of monkey worship.The tale of the divine prince, Rama, is said to have been helped in saving his wife from a demon bythe monkey king, Hanuman. The sentiment remains strong today and is a regular draw for tourists.

Each year monkeys are celebrated at Phra Prang Sam Yot Temple on the last Sunday of November. Locals initially dress and dance in monkey costumes before over 500 Macaque monkeys are released to feast on over two tonnes of food, from meat to fruit and even ice cream.

An annual street party on the third Sunday of January, Ati-Atihan takes place over nine days and celebrates immigration and acceptance in the country. Malay immigrants show their gratitude to local Ati people by decorating their bodies with soot and costumes of African origin and celebrate with feasts, dancing, and drumming.

The event is legally titled The Mother of All Philippine Festivals and is recognized by both local Christians and non-Christians alike. Note that to anyone interested in joining in that you need only remember the simple chorus chant, "Hala Bira," to merge in with the group and enjoy the festivities.

Celebrated by Tamil and Malayali communities, Thaipusam celebrates the Hindu God of War, Murugan. Many involved wear kavadis, a semicircular canopy that they carry and often attach objects through their bodies with metal bars as a form of penance. As they see it, bodily harm promotes spiritual growth.

The origin of the name comes from both the name of the month, Thai, and the star, Pusam, which is at its highest point during the festival. For those interested in the event,it is always common in other countries with a high Tamil communityincluding India, Sri Lanka and Singapore.

NEXT: 10 Food Festivals Around The World Every Foodie Needs To Attend

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10 Bizarre Festivals in Asia You Need to Experience | TheTravel - TheTravel

President has first ever smart thought; calls for own impeachment – Los Angeles Loyolan

By-Line: Thanking Wokebama

On Oct. 15, Ronald Dump changed history by finally coming up with something logicaland even smartto tweet out to the public. Despite the tweets grammatical mistakes, the overall message was nevertheless able to be deciphered: Dump is now calling for his own impeachment. Listen up, because the president has said something woke. Finally.

While such a profound and brilliant thought was never expected to form in Dumps head, something seems to have finally clicked for him. Maybe he decided to quickly hop onto the impeachment bandwagon because it seemed thats what everyone else was doing (and Dump sure does like gaining approval from the masses). I mean, hey if Dumps running for reelection on a platform promising his own impeachment, even I may get on board.

More likely, Dumps inspiration for the lovely tweet could have been that Wokebama came to him in a dream and awakened within him a spiritual enlightenment, a conversion, a coming home and recognition of the difference between good and bad. Dumps eyes were opened and he was so moved by Wokebamas goodness that he began petitioning for his own impeachment.

Or, perhaps, Dumps tweet didn't occur because he was saying something smart. Maybe he was threatened to say it by Pike Mence, whose time is running out to claim a moment of fame. Maybe Dump thinks that impeachment means nothing more than the multitude of peach mint thins that have arrived in his mailbox over the last month (theyre very tasty). Or perhaps Dump just saw that the word impeach was trending on Twitter and decided to throw it into his tweet to appear hip and cool. I mean, I guess it worked.

Whats next? Now that Dump has said something smart, I feel as though anythingliterally anythingis possible. In the bright and glorious future, I foresee Dump testifying against himself in court. Once he is found guilty, he then asks the judge to lengthen his jail sentence to two lives in prison rather than just one. He doesnt know what this means, but he feels it is the right thing to do.

While in prison, he spends his time learning simple phrases such as rape is bad and racism is hurtful. He willingly goes to therapy and does his best to avoid insulting the counselor. Using giant colored crayons, he writes personal letters of remorse to every person in the United States of America and in Latin America, and in predominantly Islamic countries. At the end of each letter he draws a rainbow and people of all races and genders holding hands. He signs his name incorrectly most of the timedespite writing millions of letters, spelling is still hard for himbut his counselor applauds his effort anyway. The U.S. moves on, propelled forward by a black, queer female president, and all is well.

If it is possible for Dump to say something smart, then all of this is possible, too.

The Bluff is a humorous and satirical section published in the Loyolan. All quotes attributed to real figures are completely fabricated; persons otherwise mentioned are completely fictional.

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President has first ever smart thought; calls for own impeachment - Los Angeles Loyolan

Hey, John MacArthur. You have a culture. It’s called white (Christian) patriarchy. – Patheos

Dear John,

So I imagine youve been caught by surprise at the popularity/notoriety of that little audio clip released last week. I mean, it wasnt as though you werent expressing something you havent said, in one form or another, for decades now.

More people than I can count have already taken to Twitter and the blogosphere to call you out for disrespecting Beth Moore, and rightly so. But Moore said shes ready to move on, and besides, Im guessing the whole women preaching is biblical argument is something youve closed yourself off to long ago. Thats a shame, but more on that later.

Instead, I thought we should focus on something else you said in this clip. You know, that thing about culture: We cant let the culture exegete the Bible. You added a footnote of sorts, to clarify. It went something like this:

When the Southern Baptists met in June, they passed resolution 9, and they said intersectionality and critical theory are useful tools in interpreting the Bible, that was a watershed moment for that entire movement, because if culture has the right to interpret the Bible they will interpret the bible and liberalism will take over.

Your great fear, it seems, is people who are allowing the culture to interpret the Scripture.

Here is the thing, John. There is no such thing as culture. There are cultures. And weve all got them. Or were all enmeshed in them. Were all enculturated, if you will.

The tricky thing about cultures, thoughcultural systems, cultural values, however you want to put itis that theyre largely invisible to us when were inside those cultures. When youre comfortably ensconced within a culture, its really hard to see your culture for what it isinstead, it tends to take the appearance of generic, standard, normal, common-sense reality. Of Truth.

I can understand how you might not have the eyes to see this. After all, youre celebrating 50 years of ministry50 years of being at the center of the culture you helped createa culture in which you have more than comfortably ensconced yourself. An empire, really. So allow me to sketch the contours of that culture for you.

Lets call it white (Christian) patriarchy. The parenthetical is optional, but as a Christian myself, Im making a bit of a normative claim here, suggesting that when Christianity becomes enmeshed in white patriarchy, it becomes something else entirely. But lets not let that distract us for the moment.

What does white (Christian) patriarchy look like? Well, for Paige Patterson it involves cowboy hats and an office filled with big-game hunting trophies. And, of course, a ruthless display of power. For Mark Driscoll it looked a bit more hip, in a 1990s sort of way, more crude perhaps, but the ruthless power was the same. For the likes of Doug Wilson or Doug Phillips, its always been a bit more quirkymore of a caricature, really. Then theres the kinder, gentler version, at least on the surfacethe James Dobson and John Piper varieties. But there, too, the power dynamics are largely the same. Power over women, children, church members, and the community. A chain of command, with (white Christian) men at the top.

While specific manifestations may vary (clean-shaven vs. neatly-trimmed beards, hunting vs. rock climbing, fine Scotch vs. craft brews), some things remain consistent. White (Christian) patriarchy always entails men patting each others backs, sharing stages, endorsing each others teachings, blurbing each others books, and calling one another brother in Christ. (I imagine it feels good to call someone a brother in Christ. It probably feels even better to be called brother in Christ. But this language, too, conveys power. For good and ill.)

What does white (Christian) patriarchy feel like? For those at the top, I imagine its a pretty heady experience, but I dont actually know for sure. But for those caught beneath, it can be a harrowing existence. I do know, because Ive run up against it myself from time to time. More importantly, Ive listened to other peoples stories. You knowstories like those that cause a university and seminary to lose accreditation because of a pervasive climate of fear, intimidation, bullying, and uncertainty.

Ive listened to stories, too, first only whisperedstories of violence against women, stories long swept under the rug. When you run an educational institution, though, accreditors care about these things, too, it turns out.

Ive also listened to the voices of Christians who are not white. For these Christians, the whiteness of white (Christian) patriarchy is unmistakable.

With all this in mind, lets take another look at this now infamous clip. Here we have you and two brothers, dressed in suits and ties, sitting authoritatively in dignified leather chairs, on a stage, between three ferns, before an audience of (predominantly) other white men. To an outside observer, you seem secure in the knowledge that you command the stage. That you are entitled to command.

To my mind, the most striking feature in all of this is the chuckling. No, the guffawing really. It expresses such comfort, such a high level of confidence that all those in the room share your views on the subject. On all subjects. Thats power.

Its also a sign that theres a coherent culture at work here. When this audio was leaked to those outside of this culture, most people didnt find it funny. Most people found it disturbing. Shocking, even. Again, another sign of the often unspoken yet highly distinctive cultural values at play in white (Christian) patriarchy.

And then we get to Beth Moore.

Go home.

Its a memorable line, to be sure, and yes, it is condescending and degrading to Beth Moore, and by extension to all women. To be honest, its also degrading to the home. So much for focusing on the family and all that. The smug tone here makes it clear that the home is for losers. Or for second-class citizens, at the very least.

And then theres the supreme certainty: There is no case that can be made biblically for a woman preacher. Period, paragraph, end of discussion.

You know, you could have stopped there. It seems an appropriate place to stop, end of discussion and all. But you were all having too much fun. So we have the benefit of learning more about this culture of yours.

At this point, Phil chimes in. The problem with Beth Moore is that shes narcissistic. She likes to preach herself rather than preach Christ, apparently. Which is funny, because Beth Moore may be many things, but a narcissist doesnt really seem to be one of them. At this point Im starting to sense that there may be a bit of projection going on here. Also more on that later.

But first, an interlude. Turns out Voddie Baucham was supposed to be there. In some ways its too bad he wasnt, since I would have had to spend more time explaining that yes, this is still primarily about white Christian patriarchy. But he wasnt there. Why? Because, well, hes weakhe wanted to rest. Again, the smug laughter reveals shared cultural values. Men are strong. The men on the stage (who in this case happen to be white) are the strongest. Bullying keeps lesser men in their lesser places. Or at least threatens as much. All in good fun, of course. So much fun.

And then, back to back-slapping: And by the way, dude, you killed itThat sermon [More applause.] Ok, Ive really been wanting to say this to you white evangelical men for a while. What is with this dude thing? I mean, we even have The Dudes Guide to Manhood. Granted, I dont hang out with surfers or spend time at our local skate park, but as far as I know white evangelical men (of all ages) are the only ones still using this term in public discourse. To use your own terminology, Id call this a cultural cue.

But lets keep our focus on matters of substance. Next up we have another dig at Beth Moore that plays up all the stereotypes: Just because you have the skill to sell jewelry on the TV sales channel doesnt meanthere are people that have certain hawking skillsthat doesnt qualify you to preach.

Lets unpack this just a bit, shall we? In your world, it seems quite clear that anything associated with femininity is fair game for ridicule. The home, jewelry, consumerism. But really, hasnt evangelicalism itself become little more than a sanctified consumer culture? In the end, doesnt it all come down to selling things? More on that later, too.

The primary effort for feminism is not equality. They dont want equality. Thats why 99% of plumbers are men. They dont want equal power to be a plumber. They want to be senators, preachers, congressmen, president, the power structure of a university, they want power and not equality. And this is the highest location they can ascend to that power in the evangelical church and overturn what is clearly scripture. I think this is feminism going to church.

Ah, its all becoming clear now. For you, it is all about power. Because its your power youre thinking about. When youve enjoyed that power for so long, it must be a frightful prospect to imagine what it would be like to be stripped of it. Just ask some of the women in your own community.

And all this brings you to your point about culture, and how absolutely absurd you find the notion proposed by certain Southern Baptist leaders, the idea that biblical translation committees should include more than just white men, that maybe it would be a good idea for a Latino, African American, and a woman to serve on translation committees. Here, your incredulity is unmistaken: Translation of the Bible? How about someone who knows Greek and Hebrew? [More chuckles, more applause; both are easy to come by with this audience]. But no, this is a serious matter: This is not a minor issue. When you literally overturn the clear teaching of scripture to empower people who want power, you have given up biblical authority. This is not a small issue.

OK, lets be serious then.

First off, lets examine this not small, not minor assumption that you make here. Did you know that there are African Americans and Latinxs and, yes, women, who know Greek and Hebrew? White men did not invent Hebrew or Greek, it turns out. Nor are they the only ones whove mastered it. Who knew?

Actually, a lot of people know that. Because this isnt a new thing, really. I can understand, though, how you might have missed this fact, because youve worked so hard to maintain exclusive (masculine) religious authority. As have your brothers who have come before you. And then youve written the histories to make it seem like men have always held exclusive religious authority. But they havent.

Im a historian by training, and I spent ten years researching the history of female biblical interpreters. My favorite was Kate Bushnell, and I wrote a book about her. In some ways, shes a lot like you. When the fundamentalist/modernist controversy came around, she identified as a staunch fundamentalist. She believed every word of the Scriptures was sacred, inspired, and inviolable. Oh, and she taught herself Hebrew and Greek. But with this expertise, she began to notice gendered patterns of mistranslations. That is to say, English translations of the Scriptures (first the KJV, then the Revised Version) routinely translated the same Greek or Hebrew word one way when it applied to a man (strength or courage, for example), and another way entirely when it applied to a woman (in this case, virtuous.) Dedicating decades of her life to a close examination of the Scriptures, Bushnell eventually published an extensive critique of traditional translations and interpretations. It was a solid piece of scholarshipeven the reviewer at Moody agreed.

Bushnell had a few theories about why so many examples of male bias had worked their way into translations of the Scriptures over the centuries. Sometimes she allowed for a more innocuous explanationevery person, no matter how admirable their intentions, has the tendency to pull ever-so-slightly in their own favor when it comes to interpreting texts. The problem, then, comes when a certain group of people defend their right to be the exclusive interpreters of the Scriptures. Other times, however, she entertained a more conspiratorial notion. In pursuing and maintaining their own power, men were allied with the devil. Either way.

Did I mention, by the way, that it was white Christian men who drove Bushnell to embark on her theological project? You see Bushnell, like so many other enterprising white Christian women of the late 19th century, was a social reformer. She worked primarily with prostitutes, and with victims of sexual violence more generally. You might think of her as a precursor to modern-day antitrafficking activists. But, time and again, she ran into meneminently respectable, white Christian men, pastors and preachersmen very much like yourselfwho showed no sympathy towards fallen women. Men who believed such women were beyond redemption. Men who tacitly condonedor even perpetratedacts of horrific violence against women. Against white women, and especially against women of color. Ultimately, she concluded that the crime must be the fruit of the theology. And so it was.

What was foundational to Bushnells entire project was her understanding of power. After a careful study of the Scriptures, she concluded that the bulk of evidence establishing men as authorities in the household, and in the church, could be traced not to the Greek Testament, but rather to English translations. Moreover, it became clear to her that no Christian man would ever seek such exaltation. Jesus himself emptied himself, became human, suffered, and died. Why, then, would men who claimed to follow Jesus seek to assert power over others? Such men who sought power over others did so in exact proportion to the sinfulness of their own hearts, she surmised.

I wonder if youve heard of Bushnell before. A number of women (and some men) have worked to keep her teachings alive. But for the most part shes been lost to history, as have so many other female biblical interpreters, before and since. This, too, was no accident. Bushnell recognized that men had claimed for themselves the right to teach theology. It was men who assumed for themselves unusual and unique spiritual enlightenment, who granted themselves a thousand-and-one privileges and prerogatives over women, effectively giving free reign to their own egotism under cover of headship. It was men who, through the outworkings of masculine egotism, had left us with a whole fossilized system of theology, a system that made one half of the human family some resplendent glory, and gave that half the power to teach theology and the love of God to the other halfnot because of a mans moral or spiritual character, but because of his physical bodysolely because he is a male! The only way to keep women from repudiating utterly such theology, Bushnell understood, was by reserving to men the right to study, translate, and interpret the Scriptures.

I dont know about you, but to me this doesnt sound like a very legitimate hermeneutic.

You can learn more about Bushnell by reading my book. Come to think of it, I have another book that you might find interesting. Its called Jesus and John Wayne: How White Evangelicals Corrupted a Faith and Fractured a Nation. I think it really will help you understand this whole culture of white (Christian) patriarchy. In fact, youre in the book. So are a lot of your friends. Its not out quite yet, but it is available for preorder. (I know you dont like women hawking jewelry, but I know white Christian men love to hawk each others books, so Im going to assume book-hawking is ok.)

Sincerely,

Kristin Du Mez

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Hey, John MacArthur. You have a culture. It's called white (Christian) patriarchy. - Patheos

Tagore and Caste – The Statesman

Our real problem in India is not political. It is social. This is a condition not only prevailing in India, but among all nations. Therefore, political freedom does not give us freedom when our mind is not free. ~ Tagore in Nationalism in India.

In his dance drama Chandalika, Tagore etches the character of Prakriti, a socially ostracized woman, belonging to the lowest class of society. Inspired by Shardulakarna Avadana, the play clearly reveals Tagores attitude towards caste. In fact, through his play, he lampoons the austere Brahmin taboo on interacting with or touching outcastes. In the dance drama, conditioned by the oppressive society, the central female protagonist Chandalika believed in being socially inferior (belonging to the lowest stratum), so much so, that she was convinced of defiling other castes by mere touch or contact. Such a conviction forced her to desist from giving water to the thirsty monk who comes her way. She duly reminds him of her social status as an untouchable, and apologizes for her inability to provide drinking water from the well.

Notwithstanding Prakritis inhibition, the Bhikshu insists and drinks water from her, underlining the fundamental spiritual unity of all human beings ~ reminding her not to humiliate herself as: self-humiliation is a sin, worse than selfmurder. Empowered by this experience and realization, Prakriti managed to disentangle herself from her absurd social entrapments, feeling a deep sense of bliss and enlightenment. However, this true awakening of the self, as the play unravels, also contributed to her obsessive attachment towards the monk. Later in the dance drama, she even vindicates her nascent conviction to her reprimanding mother, who admonishes her, reminding her of her low social status: Once did he cup his hands, to take the water from mine. Such an only little water, yet the water grew to fathomless, boundless sea. In it flowed all the seven seas in one, and my caste was drowned, and my birth washed clean.

Through the character and experience of Prakriti, Tagore also alludes to the tale of Janaki bathing in the water drawn by Guhak, during the initiation stage of her forest migr. Sensitized to her own existence as any other human being, irrespective of caste, colour and creed, Prakriti discovers her true self. The rest of the play focuses on the struggle between the sensual and the spiritual, underlining the deep spiritual unity of all human individuals. Prakritis self journey in the dance drama is juxtaposed with her conscious negation of her socially forced class and caste, along with her recognition of herself as a confident woman, proud of her own being. By exploring the theme of untouchability in his play, Tagore was also perhaps endorsing Mahatma Gandhis pro-Harijan campaign in the 1930s.

At the request of Gandhi, he had contributed the poem The Sacred Touch for the Harijan volume 1, no 7 (25th March 1933). The poem explores an anecdote in the life of Saint Ramananda (1400-80), which leads to a deeper realization of humanism, love and inclusivity, as he drew Bhajan the outcast to his heart out of spiritual ecstasy and communion.

Though it is not feasible to accumulate all instances from Tagores literary works within the premises of this brief analysis, one obvious example that perhaps would come to the readers mind is Tagores sympathetic portrayal of the character of Panchu in his novel Ghare Baire (The Home and the World). As a representative character of the impoverished struggling peasants of contemporary Bengal, Panchu is bereft of a voice in the narrative, being depicted as an oppressed, weak and extremely vulnerable character ~ entirely at the mercy of the warring zamindars ~ an inordinate victim of the then oppressive zamindari system.

Tagore not only denounced class and caste divisions, but he skeptically scrutinized the construction of the nation on narrow parochial lines. I am not against one nation in particular, but against the general idea of all nations. What is the Nation? Tagore asks in his famous essay on Nationalism in India. He clarifies it even further, It is the aspect of a whole people as an organized power. This organization incessantly keeps up the insistence of the population on becoming strong and efficient. But this strenuous effort after strength and efficacy drains mans energy from his higher nature where he is self-sacrificing and creative. Tagores raison dtre is potent too: For thereby mans power of sacrifice is diverted from his ultimate object, which is moral, to the maintenance of this organization, which is mechanical. What accounts for the immense danger, according to the poet, lies in the false sense or illusion of conviction and fulfillment: yet in this he feels all the satisfaction of moral exaltation and therefore becomes supremely dangerous to humanity. In Tagores persuasive argument, he asserts the development of the complete moral personality.

Tagores refined sensibility is perhaps rooted in his enlightened family background, which fostered his internationalism at a very young age. Besides coming under the influence of the reformer Raja Rammohan Roy, Rabindranath himself, was deeply conversant with the Upanishads. The reformist Brahmo Samaj that had strong reservations against Hindu orthodox rituals and polytheism perhaps sowed the seeds of an intense spiritual bonding and altruism. As a humanist, Tagore perceived the insular agenda associated with nationalism, especially in the context of India. He flagrantly criticized it for being the root of all problems of the country: Nationalism is a great menace. It is the particular thing which for years has been at the bottom of Indias troubles. Though he passed away in 1941, years before Indias political independence, Tagore had misgivings about the nation being driven in the wrong direction, especially when the concept of political freedom is dissociated from ethical and spiritual liberty: Therefore political freedom does not give us freedom when our mind is not free. An automobile does not create freedom of movement, because it is a mere machine. When I myself am free I can use the automobile for the purpose of my freedom. He espouses, moral and spiritual freedom as the ultimate goal of human life. The impediments that need to be overcome, have been referred to as huge eddies by Tagore: In the so-called free countries the majority of the people are not free; they are driven by the minority to a goal which is not even known to them. This becomes possible only because people do not acknowledge moral and spiritual freedom as their object. They create huge eddies with their passions, and they feel dizzily inebriated with the mere velocity of their whirling movement, taking that to be freedom. But the doom which is waiting to overtake them is as certain as death-for mans truth is moral truth and his emancipation is in the spiritual life.

This moral and spiritual resilience, according to Tagore, is deeply rooted in Indias identity as a nation and the concept of nationhood. In Nationalism in India*, he points out that unlike other continents, India has tolerated difference of races from the first, and that spirit of toleration has acted all through her historyFor India has all along been trying experiments in evolving a social unity within which all the different peoples could be held together, while fully enjoying the freedom of maintaining their own differences. Tagore fiercely resisted the division of Bengal in 1905, but ironically the country was partitioned at the time of Independence. According to his ideological prescription, plurality and diversity lie at the root of a dynamic and vibrant India. In the countrys history, perhaps there has never been a greater need than in the present sociopolitical scenario to espouse and re-celebrate the cause of plurality ~ discarding regressive parochial visions of petty nationalism/s for a larger moral and spiritual cause. Instead of thrusting majoritarinism, the polity should devise effective means to permanently ensure peaceful continuity of plurality leaving no opportunity for any religious community or insular social divisions to dominate the land in the future.

The writer is the Dean of Arts, St Xaviers College, Kolkata.

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Tagore and Caste - The Statesman

One Cure for Malnutrition of the Soul – The New York Times

One sibling in my family was nearly destroyed by religion. The clergy in our diocese committed a monstrous crime, the scourge of sexual abuse known to many Catholic communities. Another sibling was made whole by religion, after losing a son to murder and finding that no one but God could salve her wounds. There are no clean lines in our clan.

On the trail, I repeatedly heard the term deep walking. My fellow pilgrims were an odd assortment of spiritual stragglers of a certain age. But there were also many young people. And for the young, as I heard it described, a pilgrimage is a way to do religion.

At a Benedictine monastery in a tiny village in northern France, it was strangely moving to eat dinner in utter silence among a handful of men whove shed all material comforts to engage in rigorous daily aerobics of the soul. I missed Wi-Fi, Twitter, emails and endless digital updates, until I didnt.

At a stopover in Laon, a city of shimmering stone 300 feet above the plains of Picardy in France, I tried to fathom the power of miracles. About 80 percent of Americans believe in them. As a pilgrim, I had to dampen down my doubts, to try to see things in another dimension. Miracles are not contrary to nature, as St. Augustine wrote, but only contrary to what we know about nature.

I was less moved by one of the high shrines of atheism, in Langres, the hometown of the Enlightenment philosopher Denis Diderot. The town is just one step short of being Diderot Disneyland, which only the French could pull off. But after deep immersion in his beautiful, busy mind, I still felt a bit empty. Religion is story, a narrative about a force much greater than us, enigmatic by nature. Atheism has trouble telling a story.

In the Swiss Alps, a permanent prayer started to honor Maurice, said to be the first black saint, has been recited day after day, year after year, century after century by a rotating band of monks known as the Sleepless Ones. The martyred Maurice, who was from North Africa, is revered. His modern comeback has much to do with the vibrancy and growth of Christianity in Africa at a time when Christianity in Europe is dying off. If present trends hold, within 20 years Africa will have more Catholics than the Continent.

At Great St. Bernard Pass, the high point of the Via Francigena, at 8,114 feet, I was fascinated by a priest of 40 years who still struggled with his faith. Doubts are allowed by God, said this man who introduced himself as Father John of Flavigny, a onetime medical student. Its a bit like training for sports. If you only ride a bicycle with the wind at your back, thats not going to help you. You need to ride your bike against the wind.

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One Cure for Malnutrition of the Soul - The New York Times

‘The Irony of Modern Catholic History: How the Church Rediscovered Itself & Challenged the Modern World to Reform’ Book Review – National Review

Detail of a portrait of Pope Pius VI, 1775, by Pompeo Botoni (National Gallery of Ireland/via Wikipedia)The Irony of Modern Catholic History: How the Church Rediscovered Itself & Challenged the Modern World to Reform, by George Weigel (Basic Books, 336 pp., $30)

In his essay The Six Ages of the Church, the great English Catholic historian Christopher Dawson dissented from the three-fold division of history in the Christian era into ancient, medieval, and modern. Instead, he proposed, perhaps based on a line of John Henry Newman, that Christian history is composed of roughly 300- to 400-year periods. Each age begins in crisis but also with intense spiritual activity and a new sense of mission to evangelize the world. It then has a period of achievement in which the Church seems to have conquered the world and is able to create a Christian culture and new forms of life and art and thought. Each age ends with decay and pressure from without and within.

It doesnt mention Dawson, but George Weigels new book, The Irony of Modern Catholic History, might be considered a history of Dawsons Sixth Age of the Church. The perky subtitle, How the Church Rediscovered Itself and Challenged the Modern World to Reform, might sound like Catholic triumphalism, but the past-tense formulations are significant. Rediscovered implies truths covered over during the period before. Challenged hints at the possibility that the contemporary Catholic Church has entered a phase of decline and decay.

Weigels history is a drama divided into five acts in which the Church deals with modernity, that multi-faceted transformation of societies that included political, social, technological, and cultural changes. Conventional histories portray a stupid and stubborn Catholic Church standing athwart history yelling Stop to all of it. This is a partial truth. Weigel presents the story as Catholicisms journey from reaction to a stance that was more coherent, less defensive, and more influential in shaping the course of world affairs. As with all Weigels writing, this story is well told richly illustrated with lively anecdotes, cogent summaries of complex ideas, and revealing quotations.

Weigel begins, as Dawsons Sixth Age does, with the French Revolution, which smashed the inherited wealth and privilege of a Church that had lost its Counter-Reformation fervor and had settled into a desultory intellectual life characterized by a leadership with a dulled imagination and by clergy and monastics more interested in sinecures than in the care of souls. Altars had become less important than the thrones that made service at them very comfortable.

Weigel somewhat flattens the picture here. As the historian Ulrich Lehners book The Catholic Enlightenment (2016) showed, alongside the cynics and sloths, serious Catholic intellectuals of the period attempted to do justice to Catholic tradition and modern understanding. But the Revolutions violence and Napoleons kidnapping of Popes Pius VI (177599) and Pius VII (180023) caused a papal reaction that was stern yet successful. By Pius VIIs death, the papacy, thought in 1800 to be finished, seemed like a moral authority supported by popular sentiment and respect.

In Gregory XVI (183146) and Pius IX (184678) we see a magnification of this reaction and the beginning of the modern papacy, with its pilgrimages to Rome and personal devotion to the pope. Both popes took largely reactionary political positions but also made strides in presenting the Churchs human side. Gregory condemned Catholic Poles for revolting against their Russian overlords but also condemned slavery and the slave trade. Pius, whose initial instinct was to find a modus vivendi with the new world, was mugged by the revolutions of 1848. His papal documents, especially the 1864 encyclical Quanta Cura and its appendix, the Syllabus of Errors, pushed back hard, though not always wisely, against modernity. His rejection of the omnicompetent state seemed attended by a notion of an omnicompetent papacy, something perhaps encouraged by the First Vatican Councils declaration of papal infallibility and supreme and universal Church jurisdiction. This emphasis on and teaching about papal authority did, however, keep the transnational and universal understanding of the Church at the forefront.

Leo XIII (18781903), one of Weigels heroes, gingerly explored modernity with new energy and changes in emphasis. He encouraged study of the Bible in original languages with (some) modern methods. He promoted Thomas Aquinass texts and, particularly, Aquinass understanding that true freedom needed to be grounded in the truth of the human being as opposed to mere will. He encouraged Catholics to think on the new things, as he titled his groundbreaking 1891 encyclical (Rerum Novarum), with sophistication. Thus modern Catholic social teaching began with an emphasis on justice as more than freedom of contract but also with a declaration of limits on the powers of government.

While it had hitches (Pius Xs iron-fisted pontificate), Leos revolution largely succeeded, leading to the next dramatic act: the Second Vatican Council (196265). Weigel argues for its necessity despite the lack of a burning doctrinal issue or Church crisis to call it forth and its success. The 16 documents it produced are orthodox, filled with a new kind of evangelical fervor, and largely successful, in his view, at proposing Catholic faith in ways both traditional and modern, teaching Catholic dogmas without a dogmatic manner. The Councils winsome focus on Christ himself proposed to answer the human search for freedom and truth that modernity claimed to seek. It made a case for religious freedom on distinctly Catholic grounds and for a principled pluralism in public life.

Even on Weigels telling, however, one might question Vatican IIs success. First, the Pastoral Constitution on the Modern World (Gaudium et Spes), the most direct attempt to address the modern situation, was, as Weigel acknowledges, a mixed success at best. In addition to latching onto the notion of global overpopulation and other myths, it depicted a modern world that was already passing away in 1965. Second, the Council documents as a whole didnt have a key to reading them. Without concrete doctrines to be believed or anathematized, their beautiful but sometimes imprecise language came to seem a charter for radical liturgical, doctrinal, and moral changes made in the name of an amorphous spirit of the Council. There was no key proposed until 1985s Extraordinary Synod of Bishops a bit late. These points might make one ask whether the Council itself was timed right. Ten years later, the assembled bishops might have judged the modern world more soberly and left less textual ambiguity.

Weigels next two acts can thus be read as either a fulfillment or a partial correction of the somewhat nave Vatican II embrace of modernity. John Paul II and Benedict XVI are the heroes of this period. The pair, through their papal and personal writings and speeches, made clear in the fourth act that the good things of modernity could be enjoyed only if a healthy public culture sustained political and economic life, reason was grounded in metaphysical reality, and freedom was treated not as the ability to choose anything but as the duty to choose the good. The irony was that, long seen as the enemy of modernity, the Church was proposing a way to save it.

The fifth act (our own), in which an Evangelical Catholicism stands as a public witness to truth (without uniting altar and throne), Weigel labels Catholicism Converting Modernity. But he ends, ironically, somewhat mournfully. The Church, now with the intellectual wherewithal to provide this public witness, is mired in 1) yet more revelations of sexual-abuse cover-ups and 2) in a papacy that even Weigel (who in his writings rarely criticizes Francis directly) admits seems to be encouraging both confusion and the deconstruction of doctrine that is still pervasive in Catholic life.

We might take a different view, then, of this fifth act. Perhaps it is more properly seen as the final act of Dawsons Sixth Age. In addition to the decay Weigel chronicles, the Catholic Churchs influence in world affairs now pales compared with what it was in 1948, when Jacques Maritain helped draft the United Nations Declaration on Human Rights, or in the 1980s, when John Paul challenged the Soviet Union. The 1980s perhaps also marked the end of a midcentury Catholic revival in literature and the arts.

Catholics might be not in a Franciscan stall, a pause in the advancing conversion of modernity, but rather in the death throes of an age that reached its apogee in the middle of the last century. Catholicism in a Seventh Age will no doubt learn from this ages engagement with and critique of modernity, but it may also operate in a different way. It may return to earlier models of more-traditional liturgy, more-exact conciliar speech, and a view of the Church in which the popes are important but not the main protagonists. Of necessity, it may also see the Church step back temporarily from the public role it assumed in this age until it better orders its own house. Conversion, like judgment, begins with the house of God (1 Peter 4:17).

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'The Irony of Modern Catholic History: How the Church Rediscovered Itself & Challenged the Modern World to Reform' Book Review - National Review

Who is Kalki Bhagwan Who Once Predicted Death of Organised Religions and Now Faces I-T Heat? – News18

Bengaluru: He calls himself Kalki, the 10th and the last Avatar of Lord Vishnu. His followers call him Kalki Bhagwan. He has several ashrams and lakhs of devotees.

After almost a decade of him keeping a low profile, the spotlight is back on this self-proclaimed godman from Tamil Nadu. The Income Tax department has raided his ashrams in Andhra Pradesh, Tamil Nadu and Karnataka.

According to an official statement, they have seized unaccounted cash worth over Rs 45 crore in Indian currency, another Rs 15 crore in foreign currencies and 88kg gold. Being hailed as one of the biggest tax raids in recent times, the unofficial figures are said to be much higher.

Some say the I-T department has seized documents detailing his properties all over, including abroad. He may or may not be a godman with divine powers, but he is certainly a man with a remarkable business acumen.

The Kalki was popular during the 1990s and early 2000s in south India. Strangely, his popularity started declining after that and there was not much talk about him.

In Indias overcrowded godmen market, Kalki perhaps lost the power to stay ahead of other new-age gurus. In the last 10 years, he had confined himself to his circle of followers and did not expand much.

However, the I-T department did not forget him. The recent raid and the ongoing investigation into the enormous wealth he has accumulated over the years have now turned the godman into a big economic offender raising several questions over claims of him being a Bhagwan.

Born as V Vijayakumar, the 70-year-old became a godman in the 1990s. In the mid-1980s, with the help of Sri Hari Khoday, a liquor baron from Karnataka, he had set up a residential school in Chittoor district of Andhra Pradesh.

The school was an informal one loosely based on philosopher Jiddu Krishnamurthys Valley School concept. Before that, he was a clerk at the Life Insurance Corporation (LIC). In the early 1980s, he and his friend Shankar had briefly worked at the Valley School, Bengaluru, in the administration department. The school management had thrown out the duo in 1984 for undisclosed reasons.

In early 1990s, the students of his new school claimed that they had seen or experienced several miracles at the school and it became a big news within no time.

After the so-called miracle, Kalki shut his school and set up an ashram. Soon it grew into a mammoth spiritual centre spread over 50 acres. A 2002 media report claims that his ashram was worth over Rs 300 crore then. Between 1995 and 2010, he grew in stature as well as economically, attracting tens of thousands of new followers every year.

His wife Padmavathi started claiming that she too has divine powers and devotees call her Bhagwathi. His children claim that they also have divine powers like their parents. According to a former devotee from Bengaluru, it is a family business and no outsider has any say in the affairs of their ashrams.

Even though he claims that he is spiritual, Kalki preaches materialism. He tells his followers to enjoy life to the fullest and he sees nothing wrong in the material pleasures of life.

Like followers of many other godmen, his devotees believe that Kalki can cure anything from cancer to kidney failure through his miracles. Unlike others, he rarely gives darshan. Sometimes only once in six months.

He offers an enlightenment course to devotees for a fee and lakhs of people are said to have attended it. He once called himself a spiritual supermarket saying that he can show Jesus to a Christian, Rama to a Hindu and so on.

However, controversies are not new to him. During the height of his popularity, some people had alleged that Kalki was keeping their children at his ashram against their will, though nothing much had come out of it.

There were also some I-T-related charges, but all that was given a quick and quiet burial. A police officer from Karnataka who had received complaints against Kalki in the early 2000s said that in most cases, complaints were withdrawn or the children came out in public telling that they were staying at the ashram out of their own will.

His wealth was quite visible even during those years, but the taxmen did not bother much, he said.

In 2002, Kalki had famously predicted that all organised religions would die between 2005 and 2012 and only his sect will thrive. It is an irony that he has been proved wrong and the opposite is now happening.

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Who is Kalki Bhagwan Who Once Predicted Death of Organised Religions and Now Faces I-T Heat? - News18

Astrology in the Age of Uncertainty – The New Yorker

On a Sunday night in June, the twenty-nine-year-old astrologer Aliza Kelly was preparing to broadcast an Astrology 101 live stream from her apartment, on the Upper East Side of Manhattan. A glittering SpectroLED light panel made the living room feel like a tiny movie set. My manager took me to get these lights at B&H, she said.

A windowsill was lined with gifts from clientsan illustrated zodiac, a white orchid. Kelly sat cross-legged on a taupe ottoman, wearing cat eyeliner and large hoop earrings, greeting people and waving as they appeared in the online chat room. That is one of my favorite things, as a Leo and as a personbuilding community, she said. It was a little before eight-thirty, and some of the fifty-two participantswho had paid between $19.99 and $39.99 eachwere typing hellos; one woman, in Europe, had set her alarm for 2:30 A.M., to log in. Once the class started, Kelly clicked through a slide deck about ancient Babylonia; William Lilly, the English Merlin, who was consulted by both sides during the English Civil War; and the signs of the zodiac. To explain the traits of Aries, she put up a picture of Mariah Carey (She loves getting presents). For Pisces, she had Rihanna and Steve Jobs. My main favorite thing is to talk about the signs as celebrities, she said. Because these are modern-day mythological figures. In ancient Greece, if you said Athena, everyone knew, Oh, thats what Athena is like.

Kellys schedule is typical for a millennial astrologer. She writes books (on zodiac-themed cocktails); does events (at the private club Soho House); offers individual chart readings (a hundred and seventy-five dollars an hour); hosts a podcast (Stars Like Us); makes memes (for lolz); manages a virtual coven called the Constellation Club, with membership levels that cost from five dollars to two hundred; and has worked as a consultant for the astrology app Sanctuary. She also writes an advice column for Cosmopolitan, and hosts an occasional Cosmo video series in which she guesses celebrities signs based on their answers to twelve questions. According to the editor-in-chief, Jessica Pels, who has expanded the magazines print coverage of astrology to nine pages in every issue, seventy-four per cent of Cosmo readers report that they are obsessed with astrology; seventy-two per cent check their horoscope every day.

Astrology is currently enjoying a broad cultural acceptance that hasnt been seen since the nineteen-seventies. The shift began with the advent of the personal computer, accelerated with the Internet, and has reached new speeds through social media. According to a 2017 Pew Research Center poll, almost thirty per cent of Americans believe in astrology. But, as the scholar Nicholas Campion, the author of Astrology and Popular Religion in the Modern West, has argued, the number of people who know their sun sign, consult their horoscope, or read about the sign of their romantic partner is much higher. New spirituality is the new norm, the trend-forecasting company WGSN declared two years ago, when it announced a report on millennials and spirituality that tracked such trends as full-moon parties and alternative therapies. Last year, the Times, in a piece entitled How Astrology Took Over the Internet, heralded astrologys return as a compelling content business as much as a traditional spiritual practice. The Atlantic proclaimed, Astrology is a meme. As a meme, its life cycle has been unusually long. My account, it was meant to be a fun thing for me to do on the side while I was a production assistant, Courtney Perkins, who runs the Instagram account Not All Geminis, which has more than five hundred thousand followers, said. Then it blew up and now its likeI dont know. I didnt mean for this to be... life.

In its penetration into our shared lexicon, astrology is a little like psychoanalysis once was. At mid-century, you might have heard talk of id, ego, or superego at a party; now its common to hear someone explain herself by way of sun, moon, and rising signs. Its not just that you hear it. Its whos saying it: people who arent kooks or climate-change deniers, who see no contradiction between using astrology and believing in science. The change is fuelling a new generation of practitioners. Fifteen years ago, astrology conferences were the gray-streaked province of, as one astrologer told me, white ladies in muumuus decorated with stars. Kay Taylor, the education director of the Organization for Professional Astrology, said that those who came of age in the seventies were worried about the future of the profession. Now, she said, all of a sudden theres this new crop. In the past year, the membership of the Association for Young Astrologers has doubled.

The corporate world has taken note of the publics appetite. Last year, the astrologer Rebecca Gordon partnered with the lingerie brand Agent Provocateur to produce a zodiac-themed event where customers could use their Venus signs to, in Gordons words, find their personal styles. This spring, Amazon sent out shopping horoscopes to its Prime Insider subscribers. Astrology is also being used to help launch businesses. This summer, the forty-six-year-old siblings Ophira and Tali Edut, known as the AstroTwins, started Astropreneurs Summer Camp, a seven-week Web-based course. Participants analyzed their birth charts to determine whether they were Influencers, Experts, or Mavens/Messengers, and got advice on how to tailor their professional plans accordingly.

The popularity of astrology is often explained as the result of the decline of organized religion and the rise of economic precariousness, and as one aspect of a larger turn to New Age modalities. Then, theres the matter of political panic. In times of crisis, it is often said, people search for something to believe in. The first newspaper astrology column was commissioned in August, 1930, in the aftermath of the stock-market crash, for the British tabloid the Sunday Express. The occasion was Princess Margarets birth. What the Stars Foretell for the New Princess was so popularand such a terrific distractionthat the paper made it a regular feature. After the financial collapse in 2008, Gordon, who runs a popular online astrology school, received calls from Wall Street bankers. All of those structures that people had relied upon, 401(k)s and everything, started to fall apart, she said. Thats how a lot of people get into it. Theyre, like, Whats going on in my life? Nothing makes sense. Ten years later, more than retirement plans have fallen apart. I think the 2016 election changed everything, Colin Bedell, an astrologer whose online handle is Queer Cosmos, told me. People were just, like, we need to come to some spiritual school of thought. As Kelly put it, In the Obama years, people liked astrology. In the Trump years, people need it.

The idea at the heart of astrology is that the pattern of a persons lifeor character, or naturecorresponds to the planetary pattern at the moment of his birth, the historian Benson Bobrick writes in his 2005 book, The Fated Sky. Such an idea is as old as the world is oldthat all things bear the imprint of the moment they are born. Western astrology had its origins in ancient Mesopotamia, and spread throughout Egypt, Greece, the Roman Empire, and the Islamic world. Astrology helped people decide when to plant crops and go to war, and was used to predict a persons fate and interpret his character. Would he have good luck with money? Would he ascend the throne? (When the astrologer Theogenes cast Augustus chart, Bobrick writes, the astrologer reportedly gasped and threw himself at his feet.)

According to Bobrick, Theodore Roosevelt kept his birth chart on a table in his drawing room, and Charles de Gaulle and Franois Mitterrand sought advice from astrologers. (Astrology has also been used to intentionally mislead political enemies. In 1942 and 1943, the Allies distributed a fake astrology magazine called Der Zenit, which, among other things, endeavored to disguise the Allied ambush of German U-boat operations.) Ronald Reagans chief of staff said that Reagan consulted an astrologer before virtually every major move and decision, including the timing of his relection announcement, military actions in Grenada and Libya, and disarmament negotiations with Mikhail Gorbachev.

For some adherents, astrology can explain everything from earthquakes (Saturn crossing the south node) to the rise of social media (an increase in Cesarean sections has led to an increase in births between 9 A.M. and 5 P.M., and thus a rise in the number of suns in the tenth house, which governs reputation and prestige). But what attracts most people to astrology today has more to do with psychology. Psychological astrology, influenced by Carl Jung, treated the birth charta diagram that shows the individuals relation to the cosmos at birthas the representation of the psyche and used it to talk about such things as purpose, potential, and self-actualization. Its hard to understand the deep appeal of astrological practice without having or observing an individual chart reading, an experience whose closest analogue is therapy. But unlike therapy, where a client might spend months or even years uncovering the roots of a symptom, astrology promises to get to answers more quickly. Despite common misconceptions, an astrologer is not a fortune-teller. In a chart reading, she doesnt predict the future; she describes the client to herself.

Watch The Backstory:Christine Smallwood on how millennials are fuelling a resurgence of astrology.

The power of description can be great. Couching characteristics in the language of astrology seems to make it easier for many people to hear, or admit, unpleasant things about their personalitiesand to accept those traits in others. (The friend who comes over and never leaves? She cant help it. Shes a Taurus.) Most astrologers say that its important not to use your sign to excuse bad behavior. Still, as the AstroTwins have written, astrology is kind of like the peanut butter that you slip the heartworm pill in before giving it to your Golden Retriever. You can tell someone, Youre such a spotlight hog! and they kind of want to slap you. But if you say, Youre a Leo. You need to be the center of attention, theyre like, Yeah baby, thats me.

For centuries, drawing an astrological chart required some familiarity with astronomy and geometry. Today, a chart can be generated instantly, and for free, on the Internet. Astrology is ubiquitous on YouTube, Facebook, Instagram, and Twitter, and in downloadable workshops, classes, and Webinars. A new frontier has opened with mobile apps.

In July, I was ushered into a glass-enclosed conference room on the sixth floor of a building in Tribeca to meet with Banu Guler, the thirty-one-year-old co-founder and C.E.O. of the astrology app Co-Star, whose Web site promises to allow irrationality to invade our techno-rationalist ways of living. Guler is a casting directors idea of a tech executive. She is a vegan who used to design punk zines and was a bike messenger until she got into a gnarly car wreck. She has cropped hair, a septum piercing, and a tattoo of Medea on the back of one leg. Why Medea? I asked. Witchcraft, she explained. A copy of Liz Greenes Relating: An Astrological Guide to Living with Others on a Small Planet lay between us. Guler hasnt read it, but its been on her Goodreads list forever.

The market for astrology apps has changed dramatically in the past few years. In 2015, when Aliza Kelly was raising money for a short-lived astrology dating app called Align, she was mocked by prospective investors. (Literally, this one guy wrote, I usually wish people well, and in your case I dont, because youre defying science and the Enlightenment era, she told me.) Now venture capitalists, excited by a report from IBISWorld which found that Americans spend $2.2 billion annually on mystical services (including palmistry, tarot reading, etc.), are funnelling money into the area. Co-Star is backed by six million dollars. Since its launch, in 2017, it has been downloaded six million times. Eighty per cent of users are female, and their average age is twenty-four.

Co-Star has competitors. Theres the Pattern, an app whose creepily accurate psychological and compatibility analyses are generated by birth charts but are delivered free of any astrological references. (The actor Channing Tatum recently had a meltdown on social mediaHow do you know what you know about me, Pattern?after his pattern, apparently, hit too close to home.) The doyenne of popular astrology, Susan Miller, employs an assistant, four editors, and eight engineers to produce her books, calendars, Web site (it has eleven million views annually), and app, which caters to those who find the forty-thousand-word forecasts on her site insufficient. (Miller was an early Internet presence, and her style is at once maternal and optimistically pragmatic. At a recent event in Macys flagship store, in Herald Square, she told the audience, Freezing your eggs is expensive, but I want every girl here who doesnt have a baby to do it!) Sanctuary offers free daily horoscopes and, for twenty dollars a month, a fifteen-minute text exchange with an astrologer. One person I interviewed compared it to a psychic 900 hotline for the DM era. The most informative app is Vices Astro Guide, which the company imagines as a tool not just for self-care but for cosmic wellness.

Co-Stars daily horoscopes appear under categories that are only slightly incomprehensible, such as Mood Facilitating Responsibility or Identity Enhancing Emotional Stability. The app generates content by pulling and recombining phrases that have been coded to correspond to astronomical phenomena. Currently, the company employs four people to write these bits of languagetwo poets, an editor, and an astrologer. The app sometimes generates nonsenseYou will have a bit of luck relating to your natural sense of self-control, it told me recentlyand can be blunt to the point of rudeness. Users like to screenshot and post Co-Stars push notifications, activities that help explain why the company doesnt spend anything on advertising. Dont even try to make yourself understood today. Its not worth it is a typical example of the tone. Guler relishes it. Its not, like, Go sit and journal and write four sentences about the world you wish to see, she said, leaning across the table. Its, like, Go take a fucking cold shower.

On the day we met, Guler, like everyone in her office, was wearing all black. This happens, she said, not infrequently. (Whether it happens more frequently when journalists are visiting, she did not say.) Guler first realized that astrology could be a business when she went to a party for a friends newborn with a birth chart as a gift, and everyone at the party wanted one for her baby, too.

When Guler was a child, her mother used to do readings from the grounds in her thick Turkish coffee. It was, Guler said, a way to have conversations about feelings that would otherwise be difficult. The sludge, for lack of a better word, forms shapes, she said. Its, like, Theres this divot or valley herewhats going on with you? Something bad? Today, she said, anxietys up, depression is up, loneliness is up. But, with astrology, you can use this language to walk into a room and be, like, Im going through my Saturn return. Im reckoning with restrictions and limits and boundaries right now.

On the one hand, Guler said, todays problems are bound up with the rise of technology: Were really operating from this place that technology is doing something weird to our brains. On the other hand, she said, technology will be the antidote, by teaching us to speak about ourselves. Co-Star currently allows you to find friends and read their astrological profiles, and its future plans call for more social features. Co-Star, like all tech companies, dreams of bringing people togetherto spend more time, presumably, on the app itself.

In The Stars Down to Earth, Theodor Adornos 1953 critique of a newspapers sun-sign column, he argued that astrology appealed to persons who do not any longer feel that they are the self-determining subjects of their fate. The mid-century citizen had been primed to accept magical thinking by systems of fascistic opaqueness and inscrutability. Its easy to name our own opaque and inscrutable systemssurveillance capitalism, a byzantine health-insurance systembut to say that we are no longer the self-determining subjects of our fate is also to recognize the many ways that our lives are governed by circumstances outside our control. We know that our genetic codes predispose us to certain diseases, and that the income bracket we are born into can determine our future. Fate is another word for circumstance.

On a hot Tuesday night this summer, two dozen students of astrology gathered in a stuffy back room of the Open Center, in midtown Manhattan, to discuss a partial lunar eclipse and the birth chart of Jeffrey Epstein, who had recently been arrested on charges of sex trafficking. Anne Ortelee and Mark Wolz, astrologers who have been leading the class in various locations for twelve years, sat up front. Ortelee, talking fast, mixing jargon and dry jokes in a manner not unlike that of a sportscaster calling a game, pointed to the details of the chart. Epstein had his sun in Aquarius and his moon in Aries, so he was used to having his way. Venus, which rules love, money, and pleasure, and Mars, which rules action, desire, and war, were in Pisces, suggesting trouble with boundaries and addictive tendencies. She said that his Mercury-Uranus-Venus-Mars configuration represented sex with young childrenMercury is young children, Mars is sex.

Some of the students were studying to pass accreditation exams; others were simply interested in deepening their knowledge. A few had been coming to the class for years. A young man in the front row with deep-set eyes and a faint mustache noted that the arrangement of Saturn, Neptune, and Uranus could indicate a sudden and unexpected death. Ortelee, who wore a flowered dress and held a sweating cup of iced coffee, nodded. This is not a guy whos going to live long in prison, she said. A woman in a red dress raised her hand to point out the connection between the July eclipses (there were two) and the astrology of October, 2018, when Brett Kavanaugh was sworn in as a Supreme Court Justice. Kavanaugh was also an evil Aquarius, she said, to general murmurs.

Some teachers use students birth charts in classes, but because a chart is personalLooking at your chart is kind of like looking at you naked, the student with the mustache told meOrtelee prefers to use the charts of notable figures. Astrologers have been doing so for a long time. In 1552, Luca Gaurico, a court adviser to Catherine de Mdici, published a book of horoscopes about Popes, cardinals, princes, and other famous men. Similar books followed, featuring analyses of Erasmus, Albrecht Drer, and Henry VIII. More recently, Ortelees class had studied the charts of Tucker Carlson and Representative Alexandria Ocasio-Cortez, who lit up the Internet this spring when a staffer confirmed her birth time (one of the three pieces of data, along with date and location, that are needed to calculate a birth chart). In another class this summer at the Open Center, I listened as the students discussed the birth chart of Boris Johnson. Does anybody see why he has the hair that he has? a woman in tortoiseshell glasses asked. In September, the class turned its attention to Capitol Hill. On Instagram, Ortelee pointed out that House Speaker Nancy Pelosi announced an impeachment inquiry into Donald Trump only minutes before Mercury was sextiling Jupiter, promising information and news that we should all pay attention to.

Its a commonplace to say that in uncertain times people crave certainty. But what astrology offers isnt certaintyits distance. Just as a person may find it easier to accept things about herself when she decides she was born that way, astrology makes it possible to see world events from a less reactive position. It posits that history is not a linear story of upward progress but instead moves in cycles, and that historical actorsthe ones running amok all around usare archetypes. Alarming, yes; villainous, perhaps; but familiar, legible.

Ortelee later explained to me that people pop up in the news because the movements of the planets through the sky, known as transits, are activating their charts. This can work on many levels. When the Titanic happened, there was a big Neptune transit, and when the Titanic movie came out, years later, there was a huge Neptune transit, she said. You heard Celine Dion everywhere. And now theres a mini Neptune transit, so theres a Carpool Karaoke with Dion and James Corden singing the Titanic song in the fountains in the Bellagio.

Others see astrology as having the power not just to explain the political situation but also to change it. Chani Nicholas uses astrology as a tool for social justice and radical action. To be a human is to suffer, she said when we met. I dont think we should fight that. But we also cant dwell there. Nicholass work includes readings about what a new moon in Scorpio means for the #MeToo movement, and the import of Saturns position for the future of DACA. Im interested in helping people get to the core of their purpose and then to use that to be of service in the world, as quickly as possible, she said.

I met Nicholas, who is in her forties, in July, when she was visiting Brooklyn from Los Angeles. She had arranged for a private tour of the exhibition Nobody Promised You Tomorrow: Art Fifty Years After Stonewall, at the Brooklyn Museum, with her friend Tourmaline, who had short films in the show, and two of the exhibits curators. While the curators talked, footage of the transgender activist Sylvia Rivera flashed on a video screen. Nicholas pulled up Riveras chart. At the moment of Riveras birth, the sunwhich, Nicholas said, represents the essential selfwas at the same degree as Uranus, the planet of disruption, which, she said, will tear this whole thing down. But all this, Nicholas went on, was happening in the sign of Cancer, which signifies home and nurturing. How do we care for people radically? she asked, explaining how the chart was relevant.

Nicholas has a million online readers. She now rarely books private chart readings, because the demand was overwhelming. Her business is based on selling downloadable workshops, and she curates free monthly Spotify playlists for each sign. In January, she will publish her first book, You Were Born for This: Astrology for Radical Self-Acceptance. Back in 2012, Nicholas was one of the organizers of the first Queer Astrology Conference. When you queer something, you try to see it outside cultural norms, she said. She uses astrology to talk not just about sexuality and gender but also about race, class, and climate.

Nicholas believes that astrology appeals because it gives context to people and to world events. Like religion, it says that there is something beyond material existence, but it doesnt teach dogma, or prescribe action. Many astrologers I interviewed expressed concern that astrology can be misused to generate fear or to extort, but mostly, Nicholas said, its a way of framing the thing were in. As humans, she said, we need rhythm. We need ritual. We need timing.

I absolutely love astrology, Alex Dimitrov said. But its a gateway drug to the real magic, which is poetry.

On a Friday night in July, I had dinner at the Odeon, in Tribeca, with Dimitrov and Dorothea Lasky, who run the Twitter account Astro Poets, which they launched in November of 2016, just after Trumps election. Ten weeks later, they got some negative feedback because of a joke about yoga, and Lasky called Dimitrov at three in the morning and said that she wanted to delete the account. I was, like, Excuse me? Dimitrov remembered. He took a sip of ros. Dimitrov, who is dark and compact, was wearing fitted jeans and a Def Leppard shirt. That was Aries behavior, he said. The feed now has five hundred thousand followers.

Dimitrov and Lasky think of the signs formally, as poetic constraints, and imagine them interacting like characters in a novel. On their Twitter feed, in addition to the horoscopes, lists, and pop-culture references that populate all astrology social media, they quote poets they admire. The night before, someone had texted Dimitrov a line by Eileen MylesIt is summer, I love you, I am surrounded by snowand he had tweeted it. Honestly, its the Sagittarius mantra, he said. (Dimitrov, like Myles, is a Sagittarius.)

The Astro Poets horoscopes employ exquisite images, turning sharply from low to high, from humor to pain or grief. Heres the horoscope they tweeted about Pisces for the week of August 4th: A wind is a little reminder. Reminder of what, you ask. The rain. The rain! Dont ask them what it means. Lasky, resplendent in sparkling eye makeup and a crocheted necklace, said that the whole point of a poem is its supposed to be your friend, and youre supposed to commingle with it. On the first episode of the Astro Poets podcast, which dbuted in August, she explained that astrology is also a friendsomething that can witness your life and help make sense of it.

Still, those who turn to astrology for clarity will be bemused by the Astro Poets. Some of their most passionate readers long for plainer speaking, or at least for someone to put their poetry into prose. We have these translators, Lasky said. There was one translator who was an Aquarius, Mimias soon as I would write a tweet, Mimi had an alert and would translate it for people. But Mimi, after a few years, has retired, and everyone is really sad.

A few weeks later, I met the Astro Poets at Enchantments, a store in the East Village, where the poet Alice Notley used to shop. Dimitrov, Lasky, and I picked out herbs and figurines and candles. Then we went to Canal Street to have our aura photographs taken. (Laskys and Dimitrovs auras seemed to match, like two halves of a blue-and-purple rainbow.) The plan was for us to do a very positive spell on the Brooklyn Bridge. But it was more than ninety degrees, and we wandered for a long time looking for the pedestrian walkway, and eventually settled on a bench in the shade under the bridge. Lasky lit the candles, and we all silently meditated on our intentions for this article. A pigeon hopped tentatively nearer.

One way to cope with uncertainty is to demand certainty. Another is to learn to dwell in uncertainty, to find solace and even beauty in what is, and must be, unknown. Dimitrov and Laskys new book is called Astro Poets: Your Guides to the Zodiac, but for a long time they toyed with putting the word mystery or magic in the title. Those ideas are so important to us, Dimitrov said. As Samuel Reynolds, who began researching astrology in the nineteen-eighties in order to disprove it and is now on the board of the International Society for Astrological Research, told me, To talk about the planets literally having some measure of effect on you brings up all kinds of questions that I dont think astrology is prepared to answer. Instead, Reynolds said, astrology is symbolic and spirituala literary language whose truth can neither be validated nor invalidated by empirical science.

For some people, the complex system itself is a source of pleasure: theres math involved, rules to master, vocabulary to memorize. For others, it permits a play of interpretation. As the planets transit, they move into different signs, picking up different meanings. In one context, Uranus indicates sudden death; in another, revolutionary energy. There are myriad combinations for storytelling. At the Odeon, Lasky said that when poetry transitswhen it moves from meaning to meaningit doesnt let go of what came before. She started to explain the Greek root of the word metaphor (to carry across), when Dimitrov broke in.

Its about negative capability, he said. To endure doubt is ultimately the only thing you can do in lifeto not strive for meaning or answers, and to endure the state youre in.

An earlier version of this piece misstated the title of the Astro Poets new book.

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Astrology in the Age of Uncertainty - The New Yorker