Pillars Of Support Quotes

His long arms stretch out like comforting pillars, supporting my whole being in his embrace.

Medicine rests upon four pillars—philosophy, astronomy, alchemy, and ethics. The first pillar is the philosophical knowledge of earth and water; the second, astronomy, supplies its full understanding of that which is of fiery and airy nature; the third is an adequate explanation of the properties of all the four elements—that is to say, of the whole cosmos—and an introduction into the art of their transformations; and finally, the fourth shows the physician those virtues which must stay with him up until his death, and it should support and complete the three other pillars.

Long accustomed to a life of self-indulgent solitude, he began to yearn for the beauty of giving himself to others. The nobility of the word 'sacrifice' became clear to him. He took satisfaction in the feeling of his own littleness as a single seed whose purpose was to carry forward from the past into the future the life of the species called humanity. He even sympathized with the thought that the human species, together with the various kinds of minerals and plants, was no more than a small pillar that helped support a single vast organism adrift in the cosmos-- and with the thought that it was no more precious than the other animals and plants.

The green garden, moonlit pool, lemons, lovers, and fish are all dissolved in the opal sky, across which, as the horns are joined by trumpets and supported by clarions there rise white arches firmly planted on marble pillars...

But if I lack respect for and enjoyment of who I am, I have very little to give—except my unfilled needs. In my emotional impoverishment, I tend to see other people essentially as sources of approval or disapproval. I do not appreciate them for who they are in their own right. I see only what they can or cannot do for me. I am not looking for people whom I can admire and with whom I can share the excitement and adventure of life. I am looking for people who will not condemn me—and perhaps will be impressed by my persona, the face I present to the world. My ability to love remains undeveloped. This is one of the reasons why attempts at relationships so often fail—not because the vision of passionate or romantic love is intrinsically irrational, but because the self-esteem needed to support it is absent.

In trying to explain this linkage, I was inspired by a traditional African tool that has three legs and a basin to sit on. To me the three legs represent three critical pillars of just and stable societies. The first leg stands for democratic space, where rights are respected, whether they are human rights, women's rights, children's rights, or environmental rights. The second represents sustainable and equitable management and resources. And the third stands for cultures of peace that are deliberately cultivated within communities and nations. The basin, or seat, represents society and its prospects for development. Unless all three legs are in place, supporting the seat, no society can thrive. Neither can its citizens develop their skills and creativity. When one leg is missing, the seat is unstable; when two legs are missing, it is impossible to keep any state alive; and when no legs are available, the state is as good as a failed state. No development can take place in such a state either. Instead, conflict ensues.

if we have parents who raise us with love and respect; who allow us to experience consistent and benevolent acceptance; who give us the supporting structure of reasonable rules and appropriate expectations; who do not assail us with contradictions; who do not resort to ridicule, humiliation, or physical abuse as means of controlling us; who project that they believe in our competence and goodness—we have a decent chance of internalizing their attitudes and thereby of acquiring the foundation for healthy self-esteem.

Fathers are the pillars of the home. Without them, the citadel of confidence crumbles. Without them, the tendrils of hope withers. Without them, sweet and great dreams turn to nightmares.

How do we get more comfortable, less paralyzed, inside of uncertainty? What tools do we have to sustain ourselves? Where do we find extra pillars of support? How can we create safety and stability for others? And if we work as one, what might we manage to overcome together?

Men are judged, and are encouraged to judge themselves, by how well they can financially take care of others. Men are socialized to be “servants” fully as much as women; only the forms of culturally encouraged servitude are different. If a man cannot support a woman, he tends to lose stature in her eyes and in his own.

It was as if the sun had been stolen. Only thin ribbons of light seeped down through the green and milky air, air syrupy with the scent of pine, huckleberry, and juniper. From the rolling, emerald-carpeted earth, fingers of lacy ferns curled up, above which the massive fir and pine trees stood, pillar-like, to support an invisible sky. Hovering over everything was a silence as deep as the trees were tall.

A heart given freely is the most vulnerable and selfless thing one can offer another human being. It can be as fragile and needy as a newly born infant, or as solid and self-supporting as a granite pillar, yet it is the hands of the recipient that determines its ultimate fate.

determined, America must raise an empire of permanent duration, supported upon the grand pillars of Truth, Freedom, and Religion, encouraged by the smiles of Justice and defended by her own patriotic sons. . . . Permit me then to recommend from the sincerity of my heart, ready at all times to bleed in my country’s cause, a Declaration of Independence, and call upon the world and the great God who governs it to witness the necessity, propriety and rectitude thereof. The

We must understand that the local church isn’t a country club or a casual self-help group. It is God’s holy temple, a congregation of redeemed saints and priests who are consecrated to God. It is God’s lighthouse in a dark world. It is “the pillar and support of the truth.

Plato and Aristotle.....survived to become the twin pillars of philosophic and scientific thinking in the Western world, supporting the massive edifice of Christianity. Plato's Theory of Forms, with it's inherent contempt for the physical world, and Aristotle's biological dualism, in which females were seen as failed males, provided the intellectual apparatus for the centuries of misogyny that were to follow.

Heaven hath decreed that tottering empire Britain to irretrievable ruin and thanks to God, since Providence hath so determined, America must raise an empire of permanent duration, supported upon the grand pillars of Truth, Freedom, and Religion, encouraged by the smiles of Justice and defended by her own patriotic sons. . . . Permit me then to recommend from the sincerity of my heart, ready at all times to bleed in my country’s cause, a Declaration of Independence, and call upon the world and the great God who governs it to witness the necessity, propriety and rectitude thereof. The

Through many types of abstraction and analogy-making and inductive reasoning, and through many long and tortuous chains of citations of all sorts of authorities (which constitute an indispensable pillar supporting every adult’s belief system, despite the insistence of high-school teachers who year after year teach that “arguments by authority” are spurious and are convinced that they ought to be believed because they are, after all, authority figures), we build up an intricate, interlocked set of beliefs as to what exists “out there” — and then, once again, that set of beliefs folds back, inevitably and seamlessly, to apply to our own selves.

So Isis shows up in Byblos like "Hey queen my husband is embedded in your palace may I please extract him?" And the queen is like "sure, go ahead. It's not like he's a major structural support or anything, right?" and Isis is like "haha, sucker". And she goes and removes the pillar WITHOUT DAMAGING THE PALACE AT ALL Thus inventing Jenga.

May I be a pillar on which upon you stand, a leaning post for young ones, my lover and my friend. May I be a beam of light that you bestow upon your hopes, your dreams, your wisdom, so we may carry on. May I be a beacon, a tree with roots so strong, treetop spreading high and wide, a trunk so wide and long. May I be your music a flute for you to play whatever you desire with each forthcoming day. May I lose myself to find you, support all those who need my love, my core, my laughter, permeate my every deed.

The sunset’s fire was tangled in leaden clouds, and the pillars of rain supporting the toppling thunderheads were very close;

Innovators and creators are persons who can to a higher degree than average accept the condition of aloneness—that is, the absence of supportive feedback from their social environment.

without a partner to help you find mental solace, you had to support your entire world by yourself. When that solitary pillar breaks, the agony that results is plenty enough to drive you to destruction.

The unity of government which constitutes you one people is also now dear to you. It is justly so, for it is a main pillar in the edifice of your real independence, the support of your tranquility at home, your peace abroad; of your safety; of your prosperity; of that very liberty which you so highly prize. But as it is easy to foresee that, from different causes and from different quarters, much pains will be taken, many artifices employed to weaken in your minds the conviction of this truth; as this is the point in your political fortress against which the batteries of internal and external enemies will be most constantly and actively (though often covertly and insidiously) directed, it is of infinite moment that you should properly estimate the immense value of your national union to your collective and individual happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the palladium of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing whatever may suggest even a suspicion that it can in any event be abandoned; and indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts. For this you have every inducement of sympathy and interest. Citizens, by birth or choice, of a common country, that country has a right to concentrate your affections. The name of American, which belongs to you in your national capacity, must always exalt the just pride of patriotism more than any appellation derived from local discriminations. With slight shades of difference, you have the same religion, manners, habits, and political principles. You have in a common cause fought and triumphed together; the independence and liberty you possess are the work of joint counsels, and joint efforts of common dangers, sufferings, and successes. But these considerations, however powerfully they address themselves to your sensibility, are greatly outweighed by those which apply more immediately to your interest. Here every portion of our country finds the most commanding motives for carefully guarding and preserving the union of the whole.

From thirty-five to forty-two, a new step, a new door opens. If up to the age of thirty-five you have felt deep harmony, an orgasmic feeling, and you have discovered meditation through it, then from thirty-five to forty-two you will help each other go more and more into that meditation without sex, because at this point sex starts looking childish, juvenile. The age of forty-two is the time when a person should be able to know exactly who he is. From forty-two to forty-nine he goes deeper and deeper into meditation, more and more into himself, and helps the partner in the same way. The partners become friends. There is no more “husband” and no more “wife” that time has passed. It has given its richness to your life; now there is something growing that is even higher than love. That is friendliness, a compassionate relationship to help the other to go deeper into himself or herself, to become more independent, to become more alone, just like two tall trees standing separate but still close to each other, or two pillars in a temple supporting the same roof—standing so close, but also so separate and independent and alone.

Benjamin Franklin placed free speech at the center of American life and American philosophy some five decades before the Constitution was written: Freedom of speech is a principal pillar of a free government; when this support is taken away, the constitution of a free society is dissolved, and tyranny is erected on its ruins. . . . An evil magistrate intrusted with power to punish for words, would be armed with a weapon the most destructive and terrible. Under pretence of pruning off the exuberant branches, he would be apt to destroy the tree.

Scarlet, when aware that she was consciously asking her friend for advice and support, felt guilty, for she had come to believe that advice and support were commodities for which you paid professionals, rather as you paid prostitutes for love and bought your vegetables instead of growing them yourself.

Big Ammachi feels the muttam sinking beneath her and reaches for a verandah pillar for support. Baby Mol was three before she could walk without clinging to something, and four before she put words together. Big Ammachi was too relieved to have a child who didn’t wish to swing from vines to make much of these things. She seeks out Odat Kochamma. “Be honest—what do you think?” The old lady studies Baby Mol for a while. “Could be something isn’t right. Her voice is so hoarse. And her skin is different, puffy.” It pains the old lady to say this, but Big Ammachi knows she’s right. “But what does it matter?” Odat Kochamma adds. “She’s an angel!

The things possessing most utility also have the greatest amount of dignity, and indeed frequently of beauty also. In temples and colonnades, the pillars are to support the structure, yet they are as dignified in appearance as they are useful. Yonder pediment of the Capitol and those of the other temples are the product not of beauty but of actual necessity; for it was in calculating how to make the rainwater fall off the two sides of the roof that the dignified design of the gables resulted as a by-product of the needs of the structure —with the consequence that even if one were erecting a citadel in heave, where no rain could fall, it would be thought certain to be entirely lacking in dignity without a pediment.

His Holiness told us how he saw the Basilica of St. John Lateran falling, and how a poor beggar had rushed forward to support the falling church with his shoulder. Each of you, my brothers, is that poor beggar. No sword is placed upon your shoulders like a man being knighted, but the pillars of the church itself rest on your shoulders. And that is what we are now sent to do.

Entering by a wide gateway, but without gates, into an inner court, surrounded on all sides by great marble pillars supporting galleries above, I saw a large fountain of porphyry in the middle, throwing up a lofty column of water, which fell, with a noise as of the fusion of all sweet sounds, into a basin beneath; overflowing which, it ran into a single channel towards the interior of the building. Although the moon was by this time so low in the west, that not a ray of her light fell into the court, over the height of the surrounding buildings; yet was the court lighted by a second reflex from the sun of other lands. For the top of the column of water, just as it spread to fall, caught the moonbeams, and like a great pale lamp, hung high in the night air, threw a dim memory of light (as it were) over the court below.

Taking this step might shift too many supporting pillars in my emotional infrastructure, which already resembled a makeshift shanty town put together after a hurricane, with psychological corrugated sheeting and unbalanced blue tarpaulins. It lacked stability but it held, some new life had grown up around it, there hadn’t been a storm for a while and I didn’t want my shack of feelings blown down, like a little pig’s in a fairy tale.

Poor wretches, what evil has come on you? Your heads and faces and the knees underneath you are shrouded in night and darkness; a sound of wailing has broken out, your cheeks are covered with tears, and the walls bleed, and the fine supporting pillars. All the forecourt is huddled with ghosts, the yard is full of them as they flock down to the underworld and the darkness. The sun has perished out of the sky, and a foul mist has come over.

Since the local church is “the pillar and support of the truth” (1 Tim. 3:15b), its leaders must be rock-solid pillars of biblical doctrine or the house will crumble. Since the local church is also a small flock traveling over treacherous terrain that is infested with “savage wolves,” only those shepherds who know the way and see the wolves can lead the flock to its safe destination. An elder, then, must be characterized by doctrinal integrity.

Innovators and creators are persons who can to a higher degree than average accept the condition of aloneness—that is, the absence of supportive feedback from their social environment. They are more willing to follow their vision, even when it takes them far from the mainland of the human community. Unexplored spaces do not frighten them—or not, at any rate, as much as they frighten those around them. This is one of the secrets of their power—the great artists, scientists, inventors, industrialists. Is not the hallmark of entrepreneurship (in art or science no less than in business) the ability to see a possibility that no one else sees—and to actualize it? Actualizing one’s vision may of course require the collaboration of many people able to work together toward a common goal, and the innovator may need to be highly skillful at building bridges between one group and another. But this is a separate story and does not affect my basic point. That which we call “genius” has a great deal to do with independence, courage, and daring—a great deal to do with nerve. This is one reason we admire it. In the literal sense, such “nerve” cannot be taught; but we can support the process by which it is learned. If human happiness, well-being, and progress are our goals, it is a trait we must strive to nurture—in our child-rearing practices, in our schools, in our organizations, and first of all in ourselves.

Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked: Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.

Let us be blunt, even at the risk of being misunderstood: the true Christian is not the denominational party member but he who through being a Christian has become truly human; not he who slavishly observes a system of norms, thinking as he does so only of himself, but he who has become freed to simple human goodness. Of course, the principle of love, if it is to be genuine, includes faith. Only thus does it remain what it is. For without faith, which we have come to understand as a term expressing man’s ultimate need to receive and the inadequacy of all personal achievement, love becomes an arbitrary deed. It cancels itself out and becomes self-righteousness: faith and love condition and demand each other reciprocally. Similarly, in the principle of love there is also present the principle of hope, which looks beyond the moment and its isolation and seeks the whole. Thus our reflections finally lead of their own accord to the words in which Paul named the main supporting pillars of Christianity: “So faith, hope, love abide, these three; but the greatest of these is love” (1 Cor 13:13).

The Præsidium stood on four pillars and for most of its height was square in cross-section. Not far above the dials, however, the corners of the square floor-plan were cleaved off, making it into an octagon, and not far above that, the octagon became a sixteen-sided polygon, and above that it became round. The roof of the Præsidium was a disk, or rather a lens, as it bulged up slightly in the middle to shed rainwater. It supported the megaliths, domes, penthouses, and turrets of the starhenge, which drove, and was driven by, the same clock-works that ran the dials.

It is one thing to explain the causal origins of thinking, as science commendably does; it is an entirely different thing to conflate thinking in its formal or rule-governed dimension with its evolutionary genesis. Being conditioned is not the same as being constituted. Such a conflation not only sophistically elides the distinction between the substantive and the formal, it also falls victim to a dogmatic metaphysics that is impulsively blind to its own epistemological and methodological bases qua origins. It is this genetic fallacy that sanctions the demotion of general intelligence as qualitatively distinct to a mere quantitative account of intelligent behaviours prevalent in nature. It should not come as a any surprise that this is exactly the jaded gesture of antihumanism upon whose shoddy pillars today's discourse of posthumanism supports its case. Talk of thinking forests, rocks, worn shoes, and ethereal beings goes hand in hand with the cult of technological singularity, musings on Skynet or the Market as speculative posthuman intelligence, and computers endowed with intellectual intuition. And again, by now it should have become obvious that, despite the seeming antagonism between these two camps - one promoting the so-called egalitarianism of going beyond human conditions by dispensing with the rational resources of critique, the other advancing the speculative aspects of posthuman supremacy on the grounds of the technological overcoming of the human condition - they both in fact belong to the arsenal of today's neoliberal capitalism in its full-on assault on any account of intelligence that may remotely insinuate an ambition for collective rationality and imagination.

The sacred icons of Dutch society were broken in the 1960s, as elsewhere in the Western world, when the churches lost their grip on people’s lives, when government authority was something to challenge, not obey, when sexual taboos were publicly and privately breached, and when—rather in line with the original Enlightenment—people opened their eyes and ears to civilizations outside the West. The rebellions of the 1960s contained irrational, indeed antirational, and sometimes violent strains, and the fashion for such far-flung exotica as Maoism sometimes turned into a revolt against liberalism and democracy. One by one the religious and political pillars that supported the established order of the Netherlands were cut away. The tolerance of other cultures, often barely understood, that spread with new waves of immigration, was sometimes just that—tolerance—and sometimes sheer indifference, bred by a lack of confidence in values and institutions that needed to be defended.

We must become what we wish to teach. As an aside to parents, teachers, psychotherapists, and managers who may be reading this book to gain insight on how to support the self-esteem of others, I want to say that the place to begin is still with oneself. If one does not understand how the dynamics of self-esteem work internally—if one does not know by direct experience what lowers or raises one’s own self-esteem—one will not have that intimate understanding of the subject necessary to make an optimal contribution to others. Also, the unresolved issues within oneself set the limits of one’s effectiveness in helping others. It may be tempting, but it is self-deceiving to believe that what one says can communicate more powerfully than what one manifests in one’s person. We must become what we wish to teach. There is a story I like to tell psychotherapy students. In India, when a family encounters a problem, they are not likely to consult a psychotherapist (hardly any are available); they consult the local guru. In one village there was a wise man who had helped this family more than once. One day the father and mother came to him, bringing their nine-year-old son, and the father said, “Master, our son is a wonderful boy and we love him very much. But he has a terrible problem, a weakness for sweets that is ruining his teeth and health. We have reasoned with him, argued with him, pleaded with him, chastised him—nothing works. He goes on consuming ungodly quantities of sweets. Can you help us?” To the father’s surprise, the guru answered, “Go away and come back in two weeks.” One does not argue with a guru, so the family obeyed. Two weeks later they faced him again, and the guru said, “Good. Now we can proceed.” The father asked, “Won’t you tell us, please, why you sent us away for two weeks. You have never done that before.” And the guru answered, “I needed the two weeks because I, too, have had a lifelong weakness for sweets. Until I had confronted and resolved that issue within myself, I was not ready to deal with your son.” Not all psychotherapists like this story.

THE Oldest Ones of All were gluttons. Probably it was because they seldom had enough to eat. You can read even nowadays a poem written by one of them, which is known as the Vision of Mac Conglinne. In this Vision there is a description of a castle made out of different kinds of food. The English for part of the poem goes like this: A lake of new milk I beheld In the midst of a fair plain. I saw a well-appointed house Thatched with butter. Its two soft door-posts of custard, Its dais of curds and butter, Beds of glorious lard, Many shields of thin pressed cheese. Under the straps of those shields Were men of soft sweet smooth cheese, Men who knew not to wound a Gael, Spears of old butter had each of them. A huge cauldron full of meat (Methought I’d try to tackle it), Boiled, leafy kale, browny-white, A brimming vessel full of milk. A bacon house of two-score ribs, A wattling of tripe—support of clans— Of every food pleasant to man, Meseemed the whole was gathered there. Of chitterlings of pigs were made Its beautiful rafters, Splendid the beams and the pillars Of marvellous pork.

At the end of The Story of Little Babaji they make pancakes out of the tigers that have transformed into butter, and eat them. I think they mix the tiger-butter into the batter. Or put it on top. Maybe they even melt it in the frying pan.' But Rika's words got lost amid the sound of the pancake mix being poured into the pan. She heard the noise of the pancake being flipped and sticking again to the pan. After a while, Makoto came over with a plate in his hand. The perfectly round, golden brown pancake was steaming, the maple syrup shining, and the knob of butter on top beginning to melt. She brought her hands together, and said, 'Itadakimasu.' With a fork, Rika broke off a small piece of the pancake, revealing its bright yellow insides. The way that the batter with its structure of fine air bubbles and countless little pillars supported the surface layer, burnished to a deep brown, was proof that it had been well mixed. The butter slid around sluggishly. Rika put a tiny sliver into her mouth. She instructed her teeth to bite, and with some effort, succeeded in moving her mouth, chewing the soft, warm pancake into which the salted butter and syrup had been absorbed.

At the end of the oak-lined avenue, the girls came to a weather-stained loggia of stone. Its four handsomely carved pillars rose to support a balcony over which vines trailed. Steps led to the upper part. After mounting to the balcony, Nancy and her friends obtained a fine view of the nearby gardens. They had been laid out in formal sections, each one bounded by a stone wall or an un-trimmed hedge. Here and there were small circular pools, now heavy with lichens and moss, and fountains with leaf-filled basins. Over the treetops, about half a mile away, the girls could see two stone towers. “That’s the castle,” said George. Amid the wild growth, Nancy spotted a bridge. “Let’s go that way,” she suggested, starting down from the balcony. In a few minutes the trio had crossed the rickety wooden span. Before them lay a slippery moss-grown path. “The Haunted Walk,” Nancy read aloud the name on a rustic sign. “Why not try another approach?” Bess said with a shiver. “This garden looks spooky enough without deliberately inviting a meeting with ghosts!” “Oh, come on!” Nancy laughed, taking her friend firmly by the arm. “It’s only a name. Besides, the walk may lead to something interesting.

an idle threat, for Nuri Said with the guns had gone back to Guweira. There were only one hundred and eighty Turks in the village, but they had supporters in the Muhaisin, a clan of the peasantry; not for love so much as because Dhiab, the vulgar head-man of another faction, had declared for Feisal. So they shot up at Nasir a stream of ill-directed bullets. The Howeitat spread out along the cliffs to return the peasants' fire. This manner of going displeased Auda, the old lion, who raged that a mercenary village folk should dare to resist their secular masters, the Abu Tayi. So he jerked his halter, cantered his mare down the path, and rode out plain to view beneath the easternmost houses of the village. There he reined in, and shook a hand at them, booming in his wonderful voice: 'Dogs, do you not know Auda?' When they realized it was that implacable son of war their hearts failed them, and an hour later Sherif Nasir in the town-house was sipping tea with his guest the Turkish Governor, trying to console him for the sudden change of fortune. At dark Mastur rode in. His Motalga looked blackly at their blood enemies the Abu Tayi, lolling in the best houses. The two Sherifs divided up the place, to keep their unruly followers apart. They had little authority to mediate

But the one piece of this dish that plays the biggest role of all... is this wrapping around the chicken breast... the Croûte!" Croûte! A base of bread or pie dough seasoned with savory spices, croûte can refer either to the dough itself or a dish wrapped in it. It's a handy addition that can boost the aroma, textures and presentation of a dish without overpowering its distinctive flavors! "You are correct. Therein lies the greatest secret of my dish. Given the sudden measurements to the original plan and my need to create an entirely different dish... ... the Croûte I had intended to use to wrap the chicken breast required two very specific additions. Those two ingredients were... FINELY MINCED SQUID LEGS... ... AND PEANUT BUTTER." "NO WAY! SQUID LEGS AND PEANUT BUTTER?!" "Yes! Squid legs and peanut butter! Appetizer and main dish! There is no greater tie that could bind our two dishes together!" Peanut butter's mild richness adds subtle depth to the natural body of the chicken, making it an excellent secret seasoning. And the moderately salty bitterness of the squid legs is extremely effective in tying the Croûte's flavor together with the meaty juiciness of the chicken! "Even an abominable mash-up that Yukihira has tinkered with for ages... ... can be transformed into elegant gourmet beauty when put in my capable hands. The Jidori chicken breasts and the squid and peanut butter Croûte... those are the two pillars of my dish! To support them, I revised all the seasonings for the sauces and garnishes... ... so that after you tasted Soma Yukihira's dish... ... the deliciousness of my own dish would ring across your tongues as powerfully as possible!

In the meantime Chancellor Schleicher went about—with an optimism that was myopic, to say the least—trying to establish a stable government. On December 15 he made a fireside broadcast to the nation begging his listeners to forget that he was a general and assuring them that he was a supporter “neither of capitalism nor of socialism” and that to him “concepts such as private economy or planned economy have lost their terrors.” His principal task, he said, was to provide work for the unemployed and get the country back on its economic feet. There would be no tax increase, no more wage cuts. In fact, he was canceling the last cut in wages and relief which Papen had made. Furthermore, he was ending the agricultural quotas which Papen had established for the benefit of the large landowners and instead was launching a scheme to take 800,000 acres from the bankrupt Junker estates in the East and give them to 25,000 peasant families. Also prices of such essentials as coal and meat would be kept down by rigid control. This was a bid for the support of the very masses which he had hitherto opposed or disregarded, and Schleicher followed it up with conversations with the trade unions, to whose leaders he gave the impression that he envisaged a future in which organized labor and the Army would be twin pillars of the nation. But labor was not to be taken in by a man whom it profoundly mistrusted, and it declined its co-operation. The industrialists and the big landowners, on the other hand, rose up in arms against the new Chancellor’s program, which they clamored was nothing less than Bolshevism. The businessmen were aghast at Schleicher’s sudden friendliness to the unions. The owners of large estates were infuriated at his reduction of agricultural protection and livid at the prospect of his breaking up the bankrupt estates in the East. On

Our era, which began and has developed under the banner of the Enlightenment, first invented liberal democracy, then took it as its political ideal. But we have become enslaved by speed, and have all succumbed to the same insidious virus: Fast Life, which disrupts our habits, impairs our concentration and forces us to consume information in ever-smaller packets. To be worthy of the name, we Homo sapiens should rid ourselves of speed before it reduces us to a species in danger of extinction. A firm defense of quiet, rational deliberation is the only way to oppose the universal folly of Fast Life. Our defense of reason must rest on three pillars. First, we must better understand the conditions that make it possible. Second, we must deliberate about how to improve those conditions. And finally, we must engage in collective action aimed at bringing about those improvements. Only in this way can we banish the degrading effects of Fast Life. In its frenzied competition for attention, Fast Politics has changed our way of making decisions, making us prey to demagogues. This threatens our democracy and our way of life. Slow Politics is now the only truly progressive answer. Politics should be about cultivating intelligence rather than demeaning it, building on experience rather than going with our gut feelings. What better way to set about this than an international exchange of experiences, knowledge, projects? Slow Politics promises a better future. Slow Politics cannot succeed as an individual endeavor. It is an idea that needs many committed supporters who can help turn this into an international movement.

These are the pillars that are going to support our house. Raise four cobblestone wall pillars like in the picture below. They should have eight blocks in between each other and they should be eleven blocks high.

■Support. Bones provide a framework that supports the body and cradles its soft organs. For example, bones of lower limbs act as pillars to support the body trunk when we stand, and the rib cage supports the thoracic wall.

In life journey it is better to be a supporting pillar than a destroying carterpillar.

When someone in a moral community desecrates one of the sacred pillars supporting the community, the reaction is sure to be swift, emotional, collective, and punitive.

the sanctuary of St. Sergius, this space had itself once been the sanctuary of a much smaller and older church. It measured about six meters long by five meters wide, and had a low ceiling supported by two rows of slender pillars, dividing the room into a nave with two aisles.

Much of the wealth Solomon derived from trade and taxes he poured into the royal capital. He built a sumptuous royal palace, with a great hypostyle hall on the lines of pharaoh’s palaces at Memphis, Luxor and elsewhere, its cedarwood roof supported by forty-five enormous wooden pillars, what the Bible calls ‘the house of the forest of Lebanon’. A separate palace was built for his chief wife, the Egyptian, since she kept her own pagan faith: ‘My wife shall not dwell in the house of David King of Israel, because the places are holy, whereunto the Ark of the Lord hath come.’184 Palace and royal quarter, barracks and inner fortifications were close to a new sacred quarter, or Temple, the whole being accommodated by extending the city of David 250 yards to the east.

Ashkelon was the Philistine port city on the coast eighteen miles west-southwest from Gath. The gods Dagon, Asherah, Ba’alzebul and Molech arrived there early afternoon the next day. They knew the time was short before the archangels would find them. Ashkelon was the oldest and largest seaport in Canaan. As one of the cities of the Philistine pentapolis, it supported a thriving import and export maritime trade. Its populace, about fifteen thousand people, lived on one hundred and fifty acres, surrounded by a mile and a half of brick wall fifty feet high and fifteen feet thick. It was built on a large sandstone outcropping and included a large port. A long, manmade jetty about fifty feet wide and several hundred feet long functioned as a breakwater and housed a sea temple of Dagon on its outer edge. Departing and arriving ships could look upon the large, open-air rotunda encompassed by a ring of pillars and say their prayers to Dagon for protection on the seas or thanks for deliverance from the waves.

Confucius has been more a symbol than an actual man, for both his supporters and his enemies. He has been an icon of China’s cultural heritage, a totem of imperial government, the archetypal human being, the face of oppression, the voice of transformation, the patron of learning, a tool for public relations, a spiritual guide, and the emblem of everything grand and everything bad about China. He has been both a reactionary and a revolutionary, a dictator and a democrat, a feudal lord and a capitalist, a brilliant scholar and a simple fraud, a xenophobe and a globalist, a pillar of authority and a dangerous dissident,

make out two major factions that vied for control of the Sanhedrin council, Sadducees and Pharisees. Sadducees were mostly the rich aristocracy, while the Pharisees had popular support. In the current scenario, the Sadducees seemed to dominate the proceedings with their numbers. Since Pilate was late, the chattering and small talk had evolved into a full-blown debate between the factions. These Jews love to argue, thought Longinus as he observed the group from his seat at the pillared entrance. The Chamber of Hewn Stone was a fairly large, open area in a high-ceilinged room that gave him the impression of loftiness toward heaven, despite the very earthy and emotionally charged argumentation unfolding before him.

What distinguishes us above all from Muslim-born or converted individuals—“psychologically”, one could say—is that our mind is a priori centered on universal metaphysics (Advaita Vedānta, Shahādah, Risālat al-Ahadiyah) and the universal path of the divine Name (japa-yoga, nembutsu, dhikr, prayer of the heart); it is because of these two factors that we are in a traditional form, which in fact—though not in principle—is Islam. The universal orthodoxy emanating from these two sources of authority determines our interpretation of the sharī'ah and Islam in general, somewhat as the moon influences the oceans without being located on the terrestrial globe; in the absence of the moon, the motions of the sea would be inconceivable and “illegitimate”, so to speak. What universal metaphysics says has decisive authority for us, as does the “onomatological” science connected to it, a fact that once earned us the reproach of “de-Islamicizing Islam”; it is not so much a matter of the conscious application of principles formulated outside of Islamism by metaphysical traditions from Asia as of inspirations in conformity with these principles; in a situation such as ours, the spiritual authority—or the soul that is its vehicle—becomes like a point of intersection for all the rays of truth, whatever their origin. One must always take account of the following: in principle the universal authority of the metaphysical and initiatic traditions of Asia, whose point of view reflects the nature of things more or less directly, takes precedence—when such an alternative exists—over the generally more “theological” authority of the monotheistic religions; I say “when such an alternative exists”, for obviously it sometimes happens, in esoterism as in essential symbolism, that there is no such alternative; no one can deny, however, that in Semitic doctrines the formulations and rules are usually determined by considerations of dogmatic, moral, and social opportuneness. But this cannot apply to pure Islam, that is, to the authority of its essential doctrine and fundamental symbolism; the Shahādah cannot but mean that “the world is false and Brahma is true” and that “you are That” (tat tvam asi), or that “I am Brahma” (aham Brahmāsmi); it is a pure expression of both the unreality of the world and the supreme identity; in the same way, the other “pillars of Islam” (arqān al-Dīn), as well as such fundamental rules as dietary and artistic prohibitions, obviously constitute supports of intellection and realization, which universal metaphysics—or the “Unanimous Tradition”—can illuminate but not abolish, as far as we are concerned. When universal wisdom states that the invocation contains and replaces all other rites, this is of decisive authority against those who would make the sharī'ah or sunnah into a kind of exclusive karma-yoga, and it even allows us to draw conclusions by analogy (qiyās, ijtihād) that most Shariites would find illicit; or again, should a given Muslim master require us to introduce every dhikr with an ablution and two raka'āt, the universal—and “antiformalist”—authority of japa-yoga would take precedence over the authority of this master, at least in our case. On the other hand, should a Hindu or Buddhist master give the order to practice japa before an image, it goes without saying that it is the authority of Islamic symbolism that would take precedence for us quite apart from any question of universality, because forms are forms, and some of them are essential and thereby rejoin the universality of the spirit. (28 January 1956)

Extensive use of copper is made in the construction of the 'tabernacle of Yahweh' (Exod. 27) and the Jerusalem temple (1 Kgs 7). In the latter case, the entrance to the temple is described as being flanked by two large columns wholly made of copper (termed Boaz and Yakhin, 1 Kgs 7.15-22). These two bronze columns are not pillars supporting the roof [of] the Temple. Devoid of any architectural function, their presence should be considered as purely symbolic. By their outstanding dimensions (about 9 meters height and 2 meters in circumference), they were the most prominent symbol of the Temple. (pp. 394-395) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

And indeed we must seek the true rule of prayer in the word of God, that we may not rashly break through to Him, but may approach him in the manner in which he has revealed himself to us. This appears more clearly from the adjoining context, where Jacob, recalling the command and promise of God to memory, is supported as by two pillars. Certainly the legitimate method of praying is, that the faithful should answer to God who calls them; and thus there is such a mutual agreement between his word and their vows, that no sweeter and more harmonious symphony can be imagined. “O Lord,” he says, “I return at thy command: thou also didst promise protection to me returning; it is therefore right that thou shouldest become the guide of my journey.” This is a holy boldness, when, having discharged our duty according to God’s calling, we familiarly ask of him whatsoever he has promised; since he, by binding himself gratuitously to us, becomes in a sense voluntarily our debtor. But whoever, relying on no command or promise of God, offers his prayers, does nothing but cast vain and empty words into the air.

Bootleg miners did what’s called robbing back, working the mine the wrong way, back to front, chipping away the coal pillars that were left to support the mine roof. They took out the pillars, collapsing the mines. It made it impossible to stop the fire when the government filled the shafts with fly ash in the seventies, and again in the eighties.” Cate

George Washington entered the office of the presidency with these wise words: “The propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained.” In 1796 he left office with this farewell: “Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars.” Sadly, our first president would not recognize his nation today.

that a pier sits on submerged pillars that are not immediately visible, the beliefs supporting our racial claims are hidden from our view.

His fingers cupped my face, cradling my cheek and jaw as if I was made of glass. I found a handful of his soft hair and wound my fingers into it, while curling my other hand into the shoulder of his leather coat. My heart hadn’t even stopped thundering from the Foul Woman’s presence. Now it was thrumming against my ribs again, too fast to count the beats. I did something I’d always secretly wanted to and bit down, very gently, on his beautiful bottom lip. Shinobu’s breath shivered into my mouth, and he pulled me closer.   I was taller now, but not tall enough. Tiptoes didn’t bring me where I wanted to be either. I jumped and hauled myself up the steel pillar of his body, wrapping one leg around his hip. The big, warm hand on my waist slid slowly down the thin fabric of my trousers to cup my thigh, supporting my weight. His other hand was clenched in my hair. A wave of almost painful excitement and yearning crashed through me, and sent me into a full-body shudder that I had no chance of hiding. A tiny moan popped from my lips straight into his.   “Mio. Oh, Mio…” His shaking voice echoed in my ears, mixing with words in Japanese. I recognized some of them. My beloved. My Mio. He pressed his mouth to my eyelid, my cheek, the edge of my jaw, the skin beneath my ear.   There was a loud tearing noise. We both froze.   Abruptly I was aware of the wall against my back, and the tremble in my thigh from hanging onto him like a demented spider monkey. I swallowed and blinked as Shinobu eased back, letting my feet drop to the pavement again. Our eyes met.   “What just…?” I asked.   He cleared his throat. “I think – my shirt.”   I looked down and saw that at some point I’d traded my grip on his hair for a handful of the T-shirt and jumper under his jacket. My fingers had gone straight through the thin wool and made a nice tear in the cotton beneath that too.   “Darn super-strength,” I muttered.   Shinobu’s lip twitched up at the corner again. I snatched my hand away from his ruined clothes and clapped it over his mouth. “No laughing at me,” I said, only half joking. “Not at a moment like this. Romance will die forever and it’ll be your fault.” He peeled my hand off and pressed a kiss to my palm. “Where are we now? What is this place?” “Um … Remnant Street, I think.”   “No. From now on it will be Paradise Street. Heaven Road. Happiness Avenue.”   “You big cheese-ball…” I muttered, putting my arms around his waist and hugging him tightly.   “What?”   “Never mind!” I grumped, then sighed. “I wish we could stay on Happiness Avenue a bit longer…”   “But we can’t,” he finished. “It is all right. I promise we will come back whenever you want.

Supported by wooden pillars, the pit houses were usually built surrounding a fireplace.

Body terrorism is a hideous tower whose primary support beam is the belief that there is a hierarchy of bodies. We uphold the system by internalizing this hierarchy and using it to situate our own value and worth in the world. This system is destructible, and the fastest way to obliterate its control over us is to do the scary work of tearing down those pillars of hierarchy inside ourselves. At the same time, we must trust that what will be left standing is our own divine enoughness, absent of any need for comparison.

A key ambiguity about large defence contractors: they are pillars of the free market economy whose shareholders are supposed to provide oversight, while receiving extensive state support which insulates them from market vagaries and meaningful oversight.

reel. Everything about him seems drab—​his cotton work shirt, his complexion, his once-glistening eyes. He needs a haircut. Nathan has become his pillar of support. He checks on Bruce daily, invites him to dinner at least once a week. The rumors were rampant. Who had Samantha run away with? Every neighbor had a theory

Through our own gifts we’re actualizing the purpose of our soul, which then supports the unfolding of the universe.

When my friends suggested that we approach a rich man for patronage, explaining, "Today we need him, later when we are established you can change the pattern. We need publicity, credibility and money. Where else will it come from?" I rejected the advice outright, saying what I have never stopped repeating since, "I will not join the social welfare club. I need no false support, no whitewash and no publicity. I'll build credibility, I'll earn money, I'll labour. I'll live the real thing. For that I need the people, those who need my help. Nothing is for free, everything has a price. I will pay them, they will pay me. The people will create their own welfare service, I will help them create it. From here we go alone. There shall be no pillar to lean on. We shall build supports from within. No compromise shall dilute and plague my work. We will begin from the street, from the beginning, not the top, not the middle, but the very bottom.

It was a vast, low-ceilinged room in the lower levels of the basement. The ceiling was supported by pillars at regular intervals. The room was almost impossible to navigate, being crammed with sixty years’ worth of electronic flotsam and jetsam. He slowly worked his way backward, deeper into the room and further into the past. Toward the back, he came across a large cabinet that he mistook at first for an antique computer. It contained over a hundred vacuum tubes, each with its own set of inductors and capacitors. Then he uncovered the piano-style keyboard with the name HAMMOND above it. “Oh, that must be the Novachord,” said the Teleplay Director. “It’s like an organ, except not. It was used on various radio dramas for a few years, but when we got the Hammond B3’s it went into storage.” Philo told Viridios about it. “They have a Novachord?” Viridios said in surprise. “I’ve heard of it, but I’ve never played one. It was so far ahead of its time that nobody really knew what to do with it. It’s not an organ at all. It’s more like a polyphonic synthesizer.” “That’s not all,” said Philo. “I found some of your old equipment. It’s marked ‘Valence Sound Laboratory.’ It doesn’t look like musical equipment at all, more like scientific equipment. There’s an eight-foot metal cabinet full of circuitry like nothing I’ve ever seen before. The front panel is full of knobs and jacks labeled with mathematical symbols.” Viridios was astonished. “It still exists!” he exclaimed. “I thought it was dismantled and sold for scrap.” “What is it?” “That’s the instrument we used to create the soundtrack for Prisoners of the Iron Star. It’s called a Magneto-Thermion.

well-nurtured plants . . . pillars. The royal interest of this psalm in conjunction with the reference to a palace might conjure an image of flourishing civic projects. The splendor of a palace and city was enhanced by ornamental gardens. The Assyrian king Sennacherib (c. 700 BC) boasted that he adorned the city of Nineveh with a “great park” containing all kinds of herbs and fruit trees, and that he allotted plots of land for the people to plant orchards. In addition, he developed an elaborate irrigation system to keep the plantings lush. Similarly, fine architecture was a credit to any monarch who experienced success in his reign. Sennacherib spoke of the elaborate portico of his palace with copper and cedar pillars to support the grand doors. Such pillars were sometimes carved in human shape. This psalm draws on such images to describe the blessing of offspring who flourish as the most important pride of any community (see notes on 127:1, 4–5).

Parents are a pillar of support and comfort when adversity strikes. They encourage and strengthen us but at our back they cry and weep on our behalf. God bless all responsible parents.

ROOT CHAKRA—MULADHARA The Root Chakra is at the root of your tailbone and is your equilibrium hub. You feel stressed, shaky, and dizzy or as if you have a vertigo when it's out of balance. You feel unable to make progress in your life, on personal or professional grounds, when this chakra becomes overactive and you feel stuck in your key relationships. All situations feel deeply unsettling to you, as if the change rests on your very being. This is because the Root Chakra is your prime balance point between the ‘Below and the Above’. An unbalanced or unattended Root Chakra can influence any aspect of your life, which is why many energy workers and Reiki practitioners take a bottom-up approach to chakra practice, beginning from the Root (or even deeper from the Earth Star) and moving upward to the Third Hand, Crown, and Soul Star Core networks. You are free to move freely in the universe when your Root Chakra is healthy, visible and working well, realizing you are safe, protected and seen. In Sanskrit, this chakra's name, Muladhara, means "foundation" or "pillar." That's where male sexual energy resides in the physical body (the Sacral Chakra sits on feminine sexual energy). Where the Earth Star Chakra is a gateway to the Earthly Kingdom of rocks, stones, and subterranean pathways of spirit animals and insects, the Root Chakra is a portal to our connection with our own physical realm— the physical goods and systems that keep us safe in the three-dimensional world we inhabit right now. The Root Chakra's masculine strength isn't explicitly male; it's a protective force field that can offer anybody a profound sense of comfort regardless of their sexual orientation or affiliation. You will find a stable partner for your journey as you begin to communicate with the masculine energy source, one that can support, sustain, and lead you toward the best outcome for your work and life. In terms of energy, manifestation is the act of forming thought, or of creating your desires. The very act of creation demands that you indulge in a greater density of matter, drawing in forces to create new form that involves a strong binding of your soul to the Earth. If you manifest from an ungrounded place, it will be temporary and fleeting to your creations. Imagine building a building without a firm foundation. You wouldn't even imagine doing this, would you? Well then, neither should you try to create or manifest from an ungrounded floating position within the ethers.

Those who are your pillar of support could be the reason why you need support in the first place. Their souls may be unloading their bad Karma on you through the channel of attachment you have with them. Clean up your life.

Meditation on God’s truth will be a pillar of support for faith. The world hangs upon God’s power, and faith hangs upon His truth.

inside of uncertainty? What tools do we have to sustain ourselves? Where do we find extra pillars of support? How can we create safety and stability for others? And if we work as one, what might we manage to overcome together?

STEP FOUR: CREATE A PLAN FOR SLEEP & LIVING PAIN FREE Remember, the third pillar of health besides diet and exercise is sleep. And it profoundly affects how your diet gets processed or whether you even feel like exercising. So what’s your plan? Can you schedule seven hours and track your sleep with an AI device? Will you make some of the changes that will make it easier for you to get a deep and restful sleep so you feel vital? And if there’s pain in your body, or in someone you love, which of the tools do you want to use to free yourself? PEMF? Pete Egoscue’s techniques? Counterstrain? Relief treatment to free up your tissue and nerves? Are you going to do things to support your back, like a simple Back Arch?

Cored wicks are made from braided or knitted fiber and contain a rigid core material that makes them self-supporting and structurally stable. Common core materials include zinc, cotton, and paper. Zinc is the most popular and the most rigid; it won’t leak or break even at high temperatures. Cotton core wicks are the most flexible. Cored wicks can be used in most candles, but they’re absolutely essential in projects that require a self-supporting wick, such as votives, novelty candles, and some pillars. F

Cored wicks are made from braided or knitted fiber and contain a rigid core material that makes them self-supporting and structurally stable. Common core materials include zinc, cotton, and paper. Zinc is the most popular and the most rigid; it won’t leak or break even at high temperatures. Cotton core wicks are the most flexible. Cored wicks can be used in most candles, but they’re absolutely essential in projects that require a self-supporting wick, such as votives, novelty candles, and some pillars. Flat wicks are made from braided fiber and are less rigid than cored wicks. They are the best choice for long candles such as tapers and pillars because they are durable and burn consistently over time. Flat wicks will bend and “self-trim” while burning, which prevents carbon from building up at the tip of the wick and creating a mushroom effect.

ZAZEN PRACTICE for the student begins with counting the inhalations and exhalations while seated in the motionless zazen posture. This is the first step in the process of stilling the bodily functions, quieting discursive thoughts, and strengthening concentration. It is given as the first step because in counting the in and out breaths, in natural rhythm and without strain, the mind has a scaffolding to support it, as it were. When concentration on the breathing becomes such that awareness of the counting is clear and the count is not lost, the next step, a slightly more difficult type of zazen, is assigned, namely, following the inhalations and exhalations of the breath with the mind’s eye only, again in natural rhythm.

Prosperity, to be stable and enduring, must rest on a solid foundation of moral principle, and be supported by the adamantine pillars of sterling character and moral worth.

This is one of the reasons why attempts at relationships so often fail—not because the vision of passionate or romantic love is intrinsically irrational, but because the self-esteem needed to support it is absent.

The wealth effect is one pillar supporting the Fed’s zero-interest-rate policy and profligate money printing since 2008. The transmission channels are easy to follow. If rates are low, more Americans can afford mortgages, which increases home buying, resulting in higher prices for homes. Similarly, with low rates, brokers offer cheap margin loans to clients, which result in more stock buying and higher stock prices.

For I have never been dedicated to a more important purpose, and the very pillars of the sky will shake with the results of our war here. I ask again. Support me. Do not stand aside and let disaster consume more lives. I’ve never begged you for something before, old friend. I do so now.

The loft was as I remembered-rich carpet, polished floors, and stark brick support pillars all brilliantly lit, even with no one at home-only now whenever I looked I saw that unfeeling mind at work, controlling, manipulating, hiding.

[...] he realised that belief in the notions of reasons and free will, which are the natural foundations of democracy, probably resulted from a confusion between the concepts of freedom and unpredictability. The turbulence of a river flowing around the supporting pillar of a bridge is structurally unpredictable, but no one would think to describe it as being free.

It’s the date of our first wedding anniversary.” “Oh? Oh, that’s right!” He smiled, relieved at the change to a safe subject. “We’ll have been married a year. My, it doesn’t seem that long!” “It seems much longer,” she said tonelessly. She was looking off again, and he felt in sudden uneasiness that the subject was not safe at all; he wished she would not look as if she were seeing the whole course of that year and of their marriage. . . . not to get scared, but to learn—she thought—the thing to do is not to get scared, but to learn . . . The words came from a sentence she had repeated to herself so often that it felt like a pillar polished smooth by the helpless weight of her body, the pillar that had supported her through the past year. She tried to repeat it, but she felt as if her hands were slipping on the polish, as if the sentence would not stave off terror any longer—because she was beginning to understand. If you don’t know, the thing to do is not to get scared, but to learn. . . . It was in the bewildered loneliness of the first weeks of her marriage that she said it to herself for the first time. She could not understand Jim’s behavior, or his sullen anger, which looked like weakness, or his evasive, incomprehensible answers to her questions, which sounded like cowardice; such traits were not possible in the James Taggart whom she had married. She told herself that she could not condemn without understanding, that she knew nothing about his world, that the extent of her ignorance was the extent to which she misinterpreted his actions. She took the blame, she took the beating of self-reproach—against some bleakly stubborn certainty which told her that something was wrong and that the thing she felt was fear.

The journey from girl to woman is a tapestry of roles—daughter, sister, wife, mother, grandmother—each thread woven with love, wisdom, and the strength that defines her remarkable life. Her love as a daughter is the foundation, as a sister, the unbreakable bond, as a wife, the pillar of support, and as a mother, the endless wellspring of nurturing care. It's a love that knows no bounds, evolving and adapting with each role she embraces.

The journey from girl to woman is a tapestry of roles—daughter, sister, wife, mother, grandmother—each thread woven with love, wisdom, and the strength that defines her remarkable life. Her love as a daughter is the foundation, as a sister, the unbreakable bond, as a wife, the pillar of support, and as a mother, the endless wellspring of nurturing care. It's a love that knows no bounds, evolving and adapting with each role she embraces.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (hoi styloi kai to hedraiōma tēs alētheias, Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243; and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

It's a story as old as time - a husband suspects his wife of cheating and seeks the truth. In this case study, we explore how Daniel Meuli Web Recovery became the hero in unraveling the secrets of a cheating wife. The husband, let's call him John, was plagued by suspicions, and Daniel Meuli Web Recovery stepped in to clear the fog and provide concrete information. With their expertise and unyielding determination, Daniel Meuli Web Recovery embarked on the investigation. They began by meticulously gathering relevant information and evidence. Through their advanced tools and techniques, they scoured the depths of the web, tracking digital footprints and uncovering hidden communication channels. They left no stone unturned, leaving John astounded by their skills and efficiency. The investigation yielded undeniable proof of infidelity. Daniel Meuli Web Recovery presented John with a comprehensive report containing irrefutable evidence of his wife's betrayal. Armed with this information, John could no longer ignore the truth. The impact was immense - it shattered the illusions he held onto and forced him to confront the harsh reality. Despite the pain, John found solace in knowing the truth, and he could finally make informed decisions about the future of his relationship. One of the pillars of Daniel Meuli Web Recovery's approach is its commitment to maintaining strict confidentiality. They understand the sensitivity of their client's cases and abide by a code of ethics that ensures utmost discretion. Trust is the foundation of their work, and they go to great lengths to protect their clients' privacy. Daniel Meuli Web Recovery recognizes the importance of operating within the boundaries of the law. They stay updated on legal regulations and ensure that their investigation techniques comply with all relevant standards. By working within legal boundaries, they offer their clients peace of mind, knowing that the truth they uncover can be used appropriately without legal repercussions. While uncovering the truth is crucial, Daniel Meuli Web Recovery doesn't stop there. They understand that emotional recovery is equally important. With their empathetic approach, they offer counseling and guidance to help individuals cope with the aftermath of infidelity. From providing a listening ear to offering sound advice, Daniel Meuli Web Recovery is there to support its clients through the healing process. Be rest assured of a good job when you contact Daniel Meuli web recovery via Email: Danielmeuliweberecovery (At) email dot com

It's a story as old as time - a husband suspects his wife of cheating and seeks the truth. In this case study, we explore how Daniel Meuli Web Recovery became the hero in unraveling the secrets of a cheating wife. The husband, let's call him John, was plagued by suspicions, and Daniel Meuli Web Recovery stepped in to clear the fog and provide concrete information. With their expertise and unyielding determination, Daniel Meuli Web Recovery embarked on the investigation. They began by meticulously gathering relevant information and evidence. Through their advanced tools and techniques, they scoured the depths of the web, tracking digital footprints and uncovering hidden communication channels. They left no stone unturned, leaving John astounded by their skills and efficiency. The investigation yielded undeniable proof of infidelity. Daniel Meuli Web Recovery presented John with a comprehensive report containing irrefutable evidence of his wife's betrayal. Armed with this information, John could no longer ignore the truth. The impact was immense - it shattered the illusions he held onto and forced him to confront the harsh reality. Despite the pain, John found solace in knowing the truth, and he could finally make informed decisions about the future of his relationship. One of the pillars of Daniel Meuli Web Recovery's approach is its commitment to maintaining strict confidentiality. They understand the sensitivity of their client's cases and abide by a code of ethics that ensures utmost discretion. Trust is the foundation of their work, and they go to great lengths to protect their clients' privacy. Daniel Meuli Web Recovery recognizes the importance of operating within the boundaries of the law. They stay updated on legal regulations and ensure that their investigation techniques comply with all relevant standards. By working within legal boundaries, they offer their clients peace of mind, knowing that the truth they uncover can be used appropriately without legal repercussions. While uncovering the truth is crucial, Daniel Meuli Web Recovery doesn't stop there. They understand that emotional recovery is equally important. With their empathetic approach, they offer counseling and guidance to help individuals cope with the aftermath of infidelity. From providing a listening ear to offering sound advice, Daniel Meuli Web Recovery is there to support its clients through the healing process. Be rest assured of a good job when you contact Daniel Meuli web recovery via Email: Danielmeuliweberecovery (At) email dot com

The Israeli social media strategy aimed to involve both domestic and global supporters of its military missions. By doing so, and asking backers to post their own supporting tweets, Face-book posts, or Instagram images, the IDF created a collective mission that other nations could easily mimic by stirring up nationalist fervor online. During Operation Pillar of Defense, the IDF encouraged supporters of Israel to both proudly share when “terrorists” were killed while at the same time reminding a global audience that the Jewish state was a victim. It was a form of mass conscription to the cause through the weaponization of social media.12 This was war as spectacle, and the IDF was spending big to make it happen. The IDF media budget allowed at least 70 officers and 2,000 soldiers to design, process, and disseminate official Israeli propaganda, and almost every social media platform was flooded with IDF content. Today, the IDF Instagram page regularly features pro-gay and pro-feminist messaging alongside its hard-line militaristic iconography.13 On October 1, 2021, the IDF posted across its social media platforms a photo of its headquarters swathed in pink light with this message: “For those who are fighting, for those who have passed, and for those who have survived, the IDF HQ is lit up pink this #BreastCancerAwarenessMonth.” Palestinian American activist Yousef Munayyer responded on Twitter: “An untold number of women in Gaza suffer from breast cancer and are routinely denied adequate treatment and timely lifesaving care because this military operates a brutal siege against over 2 million souls.” On Instagram, however, most of the comments below the post praised the IDF.

Taken to its highest form, self-love is an energy we use to evolve. Ultimately, I define self-love as “doing what you need to do to know and heal yourself.” True self-love is multifaceted and includes radical honesty, positive habit building, and unconditional self-acceptance. These three pillars work internally and externally to generate and support an enduring sense of self-love.

Like Kahlil Gibran said, love each other like two pillars supporting the same roof. While looking out on the horizon together, allow space between you and your loved one. Without it, you will suffocate and exhaust your love.

Unlike during the previous Gaza operation in 2012, the Iron Dome supply did not run out. After Operation Pillar of Defense I had instructed the army to accelerate production of Iron Dome projectiles and batteries. We accomplished this with our own funds and with generous American financial support. I now asked the Obama administration for an additional $225 million package to continue the production line after Protective Edge. He agreed, and with the help of Tony Blinken, the deputy national security advisor who later became Biden’s secretary of state, the funding provision sailed through both houses of Congress. I deeply appreciated this support and said so publicly. I was therefore very disappointed when the administration held back on the IDF’s request for additional Hellfire rockets for our attack helicopters. Without offensive weapons we could not bring the Gaza operation to a quick and decisive end. Furthermore, as the air war lingered, the administration issued increasingly critical statements against Israel, calling some of our actions “appalling”2 and thereby opening the moral floodgates against us. Hamas took note. As long as it believed that we couldn’t deliver more aggressive punches, and that international support was waning, it would continue to rocket our cities. Unfortunately, it was aided in this belief by an international tug-of-war. On one side: Israel and Egypt. On the other: Turkey and Qatar, which fully supported Hamas. I worked in close collaboration with Egypt’s new leader, el-Sisi, who had deposed the Islamist Morsi a few months earlier. Our common goal was to achieve an unconditional cease-fire. The last thing el-Sisi wanted was a Hamas success in Gaza that would embolden their Islamist allies in the Sinai and beyond. Hamas’s exiled leader, Khaled Mashal, who escaped the Mossad action in Jordan, was now in Qatar. Supported by his Qatari hosts and Erdogan and ensconced in his lavish villa in Doha, Mashal egged Hamas to keep on fighting. To my astonishment, Kerry urged me to accept Qatar and Turkey as mediators instead of the Egyptians, who were negotiating with Hamas representatives in Cairo for a possible cease-fire. Hamas drew much encouragement from this American position. El-Sisi and I agreed to keep the Americans out of the negotiating loop. In the meantime the IDF would have to further degrade Hamas’s fighting and crush their expectations of achieving anything in the cease-fire negotiations.

If you have the chance to examine the cross-section of a tree, you will notice a central core, darker than the sapwood surrounding it. Called heartwood this supporting pillar no longer participates in the life process of a tree, transporting and storing water and nutrients. Although dead, heartwood will not decay or lose its sturdiness while the outer, living rings of newer growth sustain it. In the perfect ecology of a tree, the dead become the heart of the living, and the living nourish the enduring essence of the dead. So it is with our lives, where life and death cannot exist separately from each other.

A party, or any institution that is in power or opposition, does all things to get only its own goal and interests, no matter in a legal way or through illegal resources, like forces, print and electronic media, and negative propaganda among the people, spending the millions of money for this. It is called dirty politics by the support of evil spirits. Most of the political parties criticize the party in power, not for the best of the people, but to get the power for themselves. Political parties are national and democratic assets, not leaders; don’t destroy them; however, remove corrupt and criminal ones from them. Undoubtedly, political parties constitute the key mother pillar of all pillars of democracy; no state can achieve its goals and interests without them. The day you vote is an opportunity to vote not for a leader but for a party manifesto and constructive thoughts and plans. Indeed, you will have good fortune, a bright and joyful social status, and prosperity will always be a part of your society and life. Political parties in every society are a convenient avenue and beneficial wager for those donors who donate and rule the world, not through bona fide democracy and its genuine process. As a result, the people of the world remain slaves even in a civilized environment in their societies.” A coalition, in a political term, defines a conditional and non-significant journey that starts risking the collapse without notice, whereas it also mirrors a hollow and unstable organ to decide and solve wide-scale subjects and issues. In the third world, political leaders run political parties in the frame of their factory management.