The Lord of Worry is most aptly titled, for when this card comes up in a reading, there looks to be financial, material or domestic trouble on the horizon. Something poses a threat to your overall security. This might be an unexpected expense, or job worries, or maybe even a disturbance in your family life.
There will always be something to worry about, when the Five of Disks comes up. But there’s one important thing to bear in mind – whatever is causing the problem is much more of a threat than it is a reality. Worrying about it might just make it worse than it needs to be!
When the Lord of Worry is about, anxiety is the emotion of the moment. We look to the future and we see something nasty ahead. Then we sit and worry about it. Try to remember – what you put your attention on grows. So if you worry about your overdraft, it will get bigger! That’s not, of course, to say you should not do all you are able to DO, in an awkward situation – just that once you have, there’s no point in worrying about it.
Sometimes we go through a stage in our lives where we feel as though, whatever good comes to us, it is bound to be undermined and darkened by negativity and sadness, that we cannot help but be disappointed. Yet just by holding that view, we invite negativity in, to add to the real problems we already had.
It isn’t easy to try to be accepting and positive and trusting when life is giving us a hard time – but accept we must, if we don’t want to make things worse!
So – the Five of Disks indicates a possible threat to our security. It is important not to feed that possibility with our own fear. Fear is a powerful emotion. It can rule if we let it. When this card comes up, remember that disturbance is possible – not probable. Do all you can to avert it.
Taking the story of white supremacy in America back to 1493, and examining contemporary communities in Mississippi, Minnesota, and Oklahoma for models of racial repair, The Hidden Roots of White Supremacy helps chart a new course toward a genuinely pluralistic democracy.
Beginning with contemporary efforts to reckon with the legacy of white supremacy in America, Jones returns to the fateful year when a little-known church doctrine emerged that shaped the way five centuries of European Christians would understand the “discovered” world and the people who populated it. Along the way, he shows us the connections between Emmett Till and the Spanish conquistador Hernando De Soto in the Mississippi Delta, between the lynching of three Black circus workers in Duluth and the mass execution of thirty-eight Dakota men in Mankato, and between the murder of 300 African Americans during the burning of Black Wall Street in Tulsa and the Trail of Tears.
From this vantage point, Jones shows how the enslavement of Africans was not America’s original sin but, rather, the continuation of acts of genocide and dispossession flowing from the first European contact with Native Americans. These deeds were justified by people who embraced the 15th century Doctrine of the belief that God had designated all territory not inhabited or controlled by Christians as their new promised land.
This reframing of American origins explains how the founders of the United States could build the philosophical framework for a democratic society on a foundation of mass racial violence—and why this paradox survives today in the form of white Christian nationalism. Through stories of people navigating these contradictions in three communities, Jones illuminates the possibility of a new American future in which we finally fulfill the promise of a pluralistic democracy.
An 1855 watercolor by James Sawkins portrays Mokuula Island surrounded by a fishpond in Lahaina.James Gay Sawkins
Over 7,300 miles away from Hawaii, a wooden statue of the high-ranking Hawaiian deity sits on display in a German museum. The statue depicts the goddess Kihawahinemokuhiniakalamaulakalaaiheana, or Kihawahine, who originally resided in Lahaina at what was once an 11-acre royal fishpond.
According to Hawaiian legend, she protected the Lahaina wetland and guarded Mokuula, a small island that was the home of Hawaiian royalty until the mid-1840s, when the capital of the Hawaiian Kingdom moved to Honolulu. The rise of sugar plantations and water diversions eventually dried the land, and the site was filled and turned into a county baseball park in the early 1900s.
Since the devastating Lahaina fire, Native Hawaiians are renewing calls for the statue of Kihawahine to be returned to the Maui community as it looks to the past in determining the town’s future.
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Kihawahine was born human to 16th-century Maui Chief Piilani and deified after death. She transfigures from a woman into a powerful moo (pronounced MOH-OH) and back again. The moo are dragons, serpents or reptiles of any kind and most often guard lakes and streams. Because Hawaii does not have any native reptiles, it’s believed Hawaiian legends of moo originate from ancient ancestral memories from the continent of Asia.
Standing about two feet in height, the statue of Kihawahine depicts a kneeling woman, carved out of a native Hawaiian wood and made with pearl shell eyes and human teeth.
In Kamehameha’s unification of the kingdom, Kūkā‘ilimoku, the male god of war, is most often mentioned as his primary akua. It was however, his taking of the sacred princess Keōpūolani, the incorporation of her mo‘okūauhau (genealogy), & his worship of her goddess Kihawahine… pic.twitter.com/6MkVHYEBho
SFGATE reached out to the Prussian Cultural Heritage Foundation, the Staatliche Museen zu Berlin and Humboldt Forum for comment and did not receive a response.
Site of Mokuula in Lahaina on the island of Maui in Sep. 30, 2012.SeaHorsePunch/Wikicommons
“If you’ve acquired something because you robbed a grave or because they are stolen, those items need to be returned,” Colin Kippen, interim CEO of the Office of Hawaiian Affairs, told Hawaii Public Radio.
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The Kihawahine statue isn’t made of bone, but it was taken from a burial site. In the mid-1880s, German physician Eduard Arning was invited by King Kalakaua to study Hansen’s disease in the Islands – and while doing so, he collected 500 objects, including the Kihawahine carving.
The Humboldt Forum in Germany has possession of the Kihawahine statue.Heiko T. via Yelp
Before it ended up in Arning’s hands, the Kihawahine’s last known whereabouts was on the Hamakua coastline of Hawaii Island, hidden in a covered hole alongside a human skull.
When Arning returned to Germany, he gave his collection to the Berlin Museum of fur Volkerkunde in 1887, which is now Berlin’s Ethnological Museum.
Now Hawaiians want the statue returned home. It is imbued with mana, or spiritual power, not just of the goddess but from the carver and from the people who worshipped it before.
Editor’s note: SFGATE recognizes the importance of diacritical marks in the Hawaiian language. We are unable to use them due to the limitations of our publishing platform.
Christine Hitt is the Hawaii contributing editor for SFGATE. She is part-Native Hawaiian from the island of Oahu, and a Kamehameha Schools and University of Hawaii graduate. She’s the former editor-in-chief of Hawaii and Mana magazines.
Many people deal with a nail-biting habit at some point in their lives. Some will go to great lengths to try to stop, employing strategies like dipping their hands in salt or wearing gloves. And while not all of us are nail-biters, most of us do have a habit we’d like to kick. So, what’s the best way to break one? Explore how habits are formed, and discover tips on how to manage these behaviors. [Directed by Sacha Beeley, narrated by Alexandra Panzer, music by Carlos Magaña Bru, c…SHOW MORE
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The Lord of Failure is another of those cards we don’t welcome too much in a reading – but things are not quite as bad as they seem with this one. Generally the card will come up to mark a difficult period in material life. That job you went after probably won’t be offered to you; your bank balance is giving you problems; you don’t seem to be able to get on top of things no matter how you try; unexpected bills turn up, causing you worry.
If you find yourself having a real run of bad financial fortune, it’s time to examine your own reactions to making a success of yourself. If you believe you’ll fail, then you surely will. If you allow fears about money and security to dominate your experience, then everything will be darkened by your own expectations. Remember – we have a major role in creating our own reality. If we expect negative things, we are inviting them into our lives.
So the solution is to see things from a different point of view. By affirming the positive things that we do for ourselves in the material sphere, we will improve that area of our lives – this is true of any area. So even when things are looking very black, it’s important to try to keep our fears under control, and to bear in mind that what we give out is what we get back.
The Seven of Disks will always indicate tension connected to our material life, whether fleeting or long term. This is another card where it is important to carefully assess what else comes up nearby in order to work out how serious the influence is. Where our own inner fears are causing our problems, we must be prepared to take charge.
Robert Anton Wilson (born Robert Edward Wilson; January 18, 1932 – January 11, 2007) was an American author, futurist, psychologist,[1][2] and self-described agnostic mystic. Recognized within Discordianism as an Episkopos, pope and saint, Wilson helped publicize Discordianism through his writings and interviews.[3] In 1999 he described his work as an “attempt to break down conditioned associations, to look at the world in a new way, with many models recognized as models or maps, and no one model elevated to the truth”.[4] Wilson’s goal was “to try to get people into a state of generalized agnosticism, not agnosticism about God alone but agnosticism about everything.”[5]
In addition to writing several science-fiction novels, Wilson also wrote non-fiction books on extrasensory perception, mental telepathy, metaphysics, paranormal experiences, conspiracy theory, sex, drugs and what Wilson called “quantum psychology“.[6]
Following a career in journalism and as an editor, notably for Playboy, Wilson emerged as a major countercultural figure in the mid-1970s, comparable to one of his coauthors, Timothy Leary, as well as Terence McKenna.[7]
Born Robert Edward Wilson in Methodist Hospital, in Brooklyn, New York, he spent his first years in Flatbush, and moved with his family to lower middle classGerritsen Beach around the age of four or five, where they stayed until relocating to the steadfastly middle-class neighborhood of Bay Ridge when Wilson was thirteen. He had polio as a child, and found generally effective treatment with the Kenny Method (created by Elizabeth Kenny) which the American Medical Association repudiated at that time. Polio’s effects remained with Wilson throughout his life, usually manifesting as minor muscle spasms causing him to use a cane occasionally until 2000, when he experienced a major bout with post-polio syndrome that would continue until his death.
After having smoked marijuana for nearly a decade, Wilson first experimented with mescaline in Yellow Springs, Ohio, on December 28, 1961.[8] Wilson began to work as a freelance journalist and advertising copywriter in the late 1950s. He adopted his maternal grandfather’s name, Anton, for his writings and told himself that he would save the “Edward” for when he wrote the Great American Novel. He later found that “Robert Anton Wilson” had become an established identity.
He assumed co-editorship of the School for Living‘s Brookville, Ohio-based Balanced Living magazine in 1962 and briefly returned to New York as associate editor of Ralph Ginzburg‘s quarterly, fact:, before leaving for Playboy, where he served as an associate editor from 1965 to 1971. According to Wilson, Playboy “paid me a higher salary than any other magazine at which I had worked and never expected me to become a conformist or sell my soul in return. I enjoyed my years in the Bunny Empire. I only resigned when I reached 40 and felt I could not live with myself if I didn’t make an effort to write full-time at last.”[9] Along with frequent collaborator Robert Shea, Wilson edited the magazine’s Playboy Forum, a letters section consisting of responses to the Playboy Philosophy editorial column. During this period, he covered Timothy Leary and Richard Alpert‘s Millbrook, New York-based Castalia Foundation at the instigation of Alan Watts in The Realist, cultivated important friendships with William S. Burroughs and Allen Ginsberg, and lectured at the Free University of New York on ‘Anarchist and Synergetic Politics’ in 1965.[11]
He received a BA, MA (1978) and PhD (1981) in psychology from Paideia University, which was an accredited university in California at the time he graduated in 1981 but later on became unaccredited and then closed.[12][13][14][15][16] Wilson reworked his dissertation, and it found publication in 1983 as Prometheus Rising.[17]
Wilson married freelance writer and poet Arlen Riley in 1958.[17] They had four children, including Christina Wilson Pearson and Patricia Luna Wilson. Luna was beaten to death in an apparent robbery in the store where she worked in 1976 at the age of 15, and became the first person to have her brain preserved by the Bay Area Cryonics Society.[18] Arlen Riley Wilson died on May 22, 1999, following a series of strokes.[19][20]
dikaiosunē 1) in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. 1a) the doctrine concerning the way in which man may attain a state approved of God.
Eros, Wisdom, and Silence is a close reading of Plato’s Seventh Letter and his dialogues Symposium and Phaedrus , with significant attention also given to Alcibiades I . A book about love, James Rhodes’s work was conceived as a conversation and meant to be read side by side with Plato’s works and those of his worthy interlocutors. It invites lovers to participate in conversations that move their souls to love, and it also invites the reader to take part in the author’s dialogues with Plato and his commentators.
Rhodes addresses two closely related First, what does Plato mean when he says in the Seventh Letter that he never has written and never will write anything concerning that about which he is serious? Second, what does Socrates mean when he claims to have an art of eros and that this techne is the only thing he knows?
Through careful analysis, Rhodes establishes answers to these questions.
He determines that Plato cannot write anything concerning that about which he is serious because his most profound knowledge consists of his soul’s silent vision of ultimate, transcendent reality, which is ineffable. Rhodes also shows that, for Socrates, eros is a symbol for the soul’s experience of divine reality, which pulls every element of human nature toward its proper end, but which also leads people to evil and tyranny when human resistance causes it to become diseased.
Opening up a new avenue of Plato scholarship, Eros, Wisdom, and Silence is political philosophy at its conversational best. Scholars and students in political philosophy, classical studies, and religious studies will find this work invaluable.
(Goodreadss.com)
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