#Spring Loaded Contact Probes | Explore Tumblr posts and blogs

vintage-story-time · 4 years ago

Text

Family Games by Ray Todd

Chapter 6

Glynn wasn't used to whiskey. He'd only had three beers in his life, and the

drink he'd taken with his sister was a fire in his belly. He wanted another one,

but didn't dare swallow it because he might get too smashed to go upstairs. And

Lorena hadn't been putting him on when she said she'd never screw him again, if

he didn't help her with the plan.

He couldn't hack that, couldn't go back to jacking off, after he'd fucked his

sister and her friend a couple of times each. And the blow job that Lorena had

given him last night -- that had almost melted his backbone. It was everything

he had ever dreamed of, and now he was anxious to taste her little pussy.

He looked up the stairs. It was quiet up there, and his sister had been out of

the shower for a long time. For a second, he thought she might have given up on

the whole thing and gone to bed by herself. Then he knew better; Lorena was

pretty stubborn, and when she set her pretty head to something, she carried it

through.

That meant he had to go try out his part. There was no noise up there, nobody

yelling, although once he thought he had heard low voices murmuring. So his

sister must have gotten away with her imitation of their mother; Lorena must

have already fucked the old man.

Oh wow, he thought, reaching down to touch the ultra-hard prick that was

threatening to split itself in his jeans. Lorena and dad; his sister all naked

and hot, taking his dad's cock into her wiggling pussy -- the image made him

squirm. He'd like to see that.

Glynn climbed the stairs, his hard cock bulging, his hands shaking a little when

he reached the second floor. He went into the bathroom he shared with Lorena,

peeled out of his clothes and took a shower. The hot water and soap made his

shaft ache even more, and he climbed out of the enclosure to dry himself off.

Putting on his beatup old terrycloth robe, he walked barefoot down the hall and

paused at the door to his father's room.

Pressing his ear to the panel, he could barely make out the whispering inside,

and drew back quickly. Lorena had scored, that was certain; she was talking with

the old man now, and nobody was raising hell. That left the next move up to him,

so he went on to his mother's bedroom and quietly opened the door.

The bedside radio was playing softly, and its dial light was the only light in

the room. Stepping inside, he closed the door behind him and saw the shape of

her body. She was lying on top of the covers, stark naked from head to toe.

Taking a deep and steadying breath, he shed the robe and moved carefully toward

the bed, his heart pounding.

All these years, he thought -- ever since he was big enough to know what to do

with his cock, he had had a thing for his mom. She was so damned beautiful, so

sexy, and there was a special bitchy look around her eyes that made a guy think

she would really go wild when a piece of meat was put to her box.

Glynn had started peeping early, looking to catch a glimpse of his mother's big,

glorious tits, trying to see up her dress. He had hoped to catch her naked in

the bathroom some day, but she always locked the door.

And a couple of times, he had heard them screwing, his mom and dad, heard the

squishy noises of a man's prick moving in a woman's hot, juicy pussy, heard the

moaning his mom made and the panting of his old man as they fucked. Both times,

he had rushed into the bathroom and closed his eyes, trying to picture the

scene, while he beat his meat and pretended that it was him in there between his

mother's surging white thighs.

Now he was standing over the bed where his mom was asleep, smashed on whiskey.

He was staring down at the delectable body spread so innocently and unknowing

for his eyes, and Glynn wished that the light was better, that he could see

every gorgeous detail of that magic flesh.

She had one knee lifted as she lay on her back and the dim light played over the

heavy cones of her tits, but when he looked on down the sweep of the magnificent

body, he couldn't make out her pussy, only the general shape of the dark mound

hidden in shadows. But he could stare to his heart's content at the beauty of

her legs, so long and molded; he could gaze hungrily at the melons of her firm,

tip-tilted breasts, and he drank in the sights.

Glynn thought of how many times his old man must have seen her like this, of how

many times -- thousands, maybe -- that his father had crawled over on top of

that beautiful body and fitted himself between those soft pale thighs. Glynn's

prick pulsed, and he soothed it with his hand, gripped it as he began to move

like a robot to the bed where the most unreachable, the most forbidden, object

of all his sexual fantasies lay.

Cautiously, he eased his weight upon the bed and lay down on his side, his

breath hanging in his tight throat and blood drumbeating in his ears. He

listened to her breathing, and now that he was near, could see the smudge of her

black lashes lying against her cheeks. She was so lovely, so desirable, that the

closeness of her was like a sharp knife in his guts.

He was going to fuck her. A jolt of knowledge jumped inside his head as he knew

that, for the first time, really knew it. He was at last going to fuck his

mother. The impending divorce, the plan he and his sister had to stop it, even

the screwing he had shared with Lorena and Jean -- all paled beside the fact

that he was about to put his meat into his mom's precious cunt.

No matter what the hell happened, no matter if the whole world blew up in

Glynn's face, he was now determined to fuck that dream pussy, if he died for it

afterward. She might wake up and scream, but he would cover her mouth; she might

kick, but he would force his way in between her flashing legs. He was too close

now, and the greatest prize of all was within his reach.

Reaching out one uncertain hand, he put it softly upon her tit. She stirred, but

the rhythm of her breathing didn't break, so he cupped the wondrous mound gently

and rolled the long nipple between his thumb and forefinger. She felt spongy and

firm, felt fabulous and wild, and he pressed down, knowing the give of the

breast, allowing it to spring back so that the nipple hit his palm.

Sliding over, Glynn lowered his mouth to the nipple, and licked over it. It

tasted like honey, like love, tasted like all the dreams that had ever raced

around inside his head. Drawing the resilient nub into his teeth, he chewed

delicately upon it, then sucked it hungrily. His mom didn't move, deep in her

alcohol-ridden sleep, so he opened his mouth as wide as he could, and tried to

take the entire sweet tit into it.

His hands strayed down, sliding tenderly over her rib cage, down to the satiny

planes of her stomach, and parted to caress the padded shapings of her

hip-bones. Only then, with the flavor of her breast perfumed in his mouth, only

then did he dare to move one hand on down to the taboo place, to her pubic

mound.

It was rich and warm beneath his fingertips, the black hair piled kind of crisp

and crinkly against his palm. There seemed to be a special kind of life in it,

and Glynn shuddered as he fondled the thick, furry bush. One finger eased into

the clinging excitement of the pubic hair and discovered the smoothness of her

pussy lips.

Lingering there, Glynn stroked the velvet soft lips, ran his finger slowly up

and down them, trying to imprint the shape and feel of them forever upon his

feverish brain. His mom's cunt; his lovely mom's pussy, his daddy had pumped the

meat into it, and now he was caressing the fantastic snatch himself. He was

feeling up his mother's pussy, and it felt like satin, silk, all downy and

cottony, all hot and tickly.

Glynn nudged his cockhead over so that it touched her thigh, and another flash

of erotic pleasure shot through him at the contact. She was so warm, so ripely

shaped, and he moved his prick up and down the full perfection of her thigh,

from hip to the knee. His finger hesitated against her labia, then began, of its

own accord, to work gently inside.

The tip was in her, in his mother's cunt lips, and the heat it found there was

succulent, an alluring inner warmth that moved right up his wrist, on up his

arm. His mouth was dry now, and he took it from the opulence of her tit,

breathing harshly, his brain whirling with keen excitement. His finger probed

deeper, moved on up into the wetly clinging grip of the pussy itself, until it

was buried to the knuckle.

For awhile, Glynn just lay there with his rigid prick thumping against the

velvet flesh, holding his finger full length inside the most fascinating cunt he

had ever thought about. She felt impossibly soft and rich inside, hot and

slippery with a special lavishness that shook him to the core.

He couldn't wait any longer, or his throbbing cock would spurt semen over her

thigh; his balls ached with the pressure that had built up within them, and he

was wildly turned on by the thought that very soon, he would let go his load

deep within the treasured confines of his mom's pussy.

Removing his finger from the gripping of the enfolding tissues there, he stroked

the abundantly haired pussy again, before lifting to his knees and crawling

around to poise himself between her outflung legs. Glynn couldn't resist running

both hands over those enticing legs, so that his palms and fingers would forever

remember them. They were so long, sleek and lovely and slim. Smooth and

graceful, they were the sculptured gateway to his personal paradise; he moved on

his knees between them, using his hands to spread them even more, to open the

hairy target of her crotch to him.

Bending, he caught the rise of a fragrance from her cunt, a spicy, musky,

stimulating perfume that was his mother's womanly essence. She moved then,

mumbled unintelligible words in her sleep, and crossed one arm over her eyes.

Transfixed, he crouched without motion for what seemed forever, until the

urgency in his balls pushed him on.

Glynn was beyond stopping now. If she came to and screamed, he meant to fuck her

anyhow, even if he had to fight her off the bed and down onto the carpet.

Trembling, he used one hand to steer the flexing head of his prick into the

shadowy bush of her mound, and when the tip of it pressed into the crinkly

hairs, fought down the need to let it go all over her pussy.

But it was hotter inside, unbelievably rich inside, and he had to get there.

Slow and easy, Glynn hunched his belly forward, and helped his prick with his

hand. It shoved into the slick lips, slid thrillingly into them as they

stretched to admit his cockhead. Not slow now, but driven by his inflamed

passions, Glynn gave a jab that sank his prick into his mom's cunt.

All the way inside that enchanted pussy, it went, into that sizzling hot snatch

that his daddy had fucked so many times and that was now, at last, his.

He shuddered as it went home, as his iron-hard prick slid greasily to its entire

length inside her vagina and his balls came to rest in the fluffy crack of her

shapely ass. Glynn had his meat packed in her cunt now, had it stuffed all the

way up her, and the sensation was fantastic. He stroked her, lifted his ass to

make his pulsing cock slide back to the head, then pushed it in once more,

grunting with pure joy.

She wiggled slightly on the first thrust, and swung her pelvis more on the

second one. Glynn reached both hands down under the smooth cheeks of her ass and

held on as he worked his aching prick in and out of the wet gloving of her

marvelous pussy. Her vagina grasped his shaft, caressed it with velvet

bubblings, with hotly soaped strength, and he lay down on top of her then,

blinded to any danger, needing only to fuck and fuck this most erotic of all

cunts.

Her arms lifted around him, and she hiked her crotch to take him deeper, a soft

moan escaping the lips now placed at his ear, her warm breath tingling. "Oh

darling -- it's been so long -- oh, how lovely. Your prick is so hard -- "

The words centered in his lunging prick, turned him on even more, and Glynn

began to hammer his cock into her pussy, to force it strongly with every

powerful stroke. The bed shook and they rocked together, glued at the crotch.

His balls slapped damply and softly at her ass, and now his mother's long,

fabulous legs raised to wrap around him, crossing themselves at the ankles.

"Fuck me, darling. Fuck me hard and deep -- yes, like that! Feed that cock into

me, darling. Oh! Lovely, lovely -- "

Blindly, his mouth sought for hers and found it. His tongue pushed between her

open lips and discovered the wet squirming of her tongue. She sucked on his,

pulled it toward her throat, and her teeth clashed along his as she groaned in

rapture.

Then suddenly, her body stopped its whiplash movements; her ass ceased to heave

up and down, and her beautiful legs dropped away from his body. Glynn could feel

the shock that rippled through her, feel the stiffening of her pussy around his

stroking prick. She pushed both hands against his chest and gasped.

"N-no! You -- you're not Eric, not my husband! Why -- what -- "

Glynn let go of her ass and reached up, just in time to catch her wrists as she

tried to claw his face. "Easy -- take it easy, mom!"

Her hiss was pure outrage: "No! You -- you! Glynn, you c-can't, we mustn't -- oh

please, please let me go!"

Pinning her arms above her head, he forced his prick solidly within her wet

pussy, held it there while she wiggled and tried frantically to work it out of

her body. But he had it socked to her, and as long as he was firmly between her

legs, she couldn't get free.

She kept struggling, her tits bouncing against his chest, her pelvis surging in

movements that were about to make him come. He whispered harshly at her: "Stop

fighting! I have my prick in you, mom. I've been fucking you, and you dug it.

I'm going to finish screwing you, and if you keep yelling, you'll wake up dad

and sis."

The last thought was a good one, because she fell limp beneath him, only tugging

weakly at her arms. "Don't, Glynn -- oh please don't. You're drunk or something,

and don't know what you're doing."

He jammed his prick hard against her womb and gyrated his ass to move the

cockhead around, feeling very strong and conquering. "I know what I'm doing --

what I've always dreamed of doing. I'm fucking you, mom. I have my prick shoved

deep inside your beautiful hot pussy, and pretty soon, I'm going to come in it.

I love you, mom -- I love your cunt so much that it's been driving me crazy. Now

it last I'm fucking you, and I won't stop for anything."

She lay still, but he thought his cockhead sensed a tremble in her vagina]

walls, and his prick responded to it. He said softly, "It's happening, mom, and

nobody can stop it. Please fuck me back; please come with me."

She made a strangled noise, and words came tumbling out: "I -- I can't, but --

its been so long, and I'm a passionate woman. Oh please -- oh my sweet boy, why

me? H-how could you -- oh, Glynn!"

Her pelvis lurched against his, and he let go her wrists so that she could hold

him in her rounded arms, so that her big, soft tits could flatten themselves

against his heaving chest. The nipples were hard, boring into his flesh, and

Glynn's heart leaped with bliss. His mother was laying her pussy up to him! She

was fucking him back, trying to come with him, this first magic, crazy time they

were screwing.

Those terrific legs webbed him in again, and she rolled up on her shoulders to

open her cunt wider for his now feverish strokes. He fed her the hard meat,

socked it deep and pulled it out, only to shove it balls-deep again.

"I'm, t-trying to hold back, mom," he panted, his hands taking another

delightful grip upon the hot cheeks of her bouncing ass. "But I need you so

much, I -- I can't. I'm going to come. I'm coming!"

His prick swelled, and the flexing head suddenly poured forth a hot, hissing

stream of semen. Glynn shot off inside his mother's softly receiving pussy,

pumped his come in quick, spitting jets so that it splashed against her cervix

and inundated the quivering walls of her vagina. Again and again, globs of his

semen fountained into that, hot, trembling cunt, and he ground his balls

lovingly into the cleft between her cheeks, reveling in the farout sensation.

She gave a tiny shriek. "Oh! You're coming in me, dear -- you're flooding your

mother's pussy with your littleboy come, and I love it, love it! Keep fucking

me, darling -- oh keep fucking me!"

He laid the meat into her steadily, still hard as a rock, still eager as ever to

screw this exquisite cunt, and his prick made sloshing noises as it worked back

and forth in the hot bubbling lubrication of his own semen. She rolled her ass

and scraped his back with her fingernails, clamping her long legs around his

waist and trying to lift him off the bed. Her crotch pounded up into his, and

her pussy seemed to wiggle violently over his moving cock, seemed to clench down

upon the head of it as it reached home time after time.

Glynn was delirious; he and his mother were fucking, fucking, and she was

digging his prick as much as she loved his dad's. She was screwing him hard and

wild, sledging her belly up to his and dropping it back, twisting her greasy hot

pussy all over his rod.

"S-sweet boy -- darling boy! Your cock isn't as big as your daddy's thing, but

it's so hard, so hard and so young! Ooohh, how I love it, love to feel it this

far up my pussy -- oh, Glynn, my baby, my darling, your mother would like to eat

you up. Ah! Ah, that's good, so good! More and more of this lovely young prick,

and -- and -- oh yes, I'm coming, coming, coming!"

He felt the vibration of her cunt, the frantic gulping as his mother came, as

his lovely, hot mom came on his prick. It was too much for Glynn, and he let go

with yet another load of semen that had built up hurriedly within his balls. Not

as strong, not as copious, there was still a gush of come that added to the

fiery liquids already there.

Sagging, he collapsed on top of her, the strength draining from him, but

reluctant to have his cock leave the beautiful intimacy of his mom's spasming

pussy. She cradled him with her legs, hugged him close and stroked his hair,

crooning words of love in his ear, licking the tip of her tongue into his ear

every so often.

"My baby," she murmured. "My sweet child. You've turned into a young man, a

horny young man who had the nerve to sneak in here and practically rape his own

mother while she was sleeping off all the liquor she drank tonight. And I'm very

glad you did, dear. I suppose I've been sublimating my own incestuous desires

for ages, and I'm so happy it finally happened to us."

"I love you, mom," he whispered, stroking her fabulous body, holding his slowly

melting prick within her cunt while the mingled juices of their bodies leaked

out and puddled in the feathery cleft of her ass.

"And I love you, dear," she said, running a soft hand down between their bodies

so she could cup his flaccid balls. "How did you ever gather the courage to do

it?"

He was on the verge of telling her about the plan, balanced for a ragged moment

upon the edge of exposing the fact that her husband and her daughter were at

this very second down the hall in probably the same general position. But Glynn

held back in time, and didn't say that his dad and sister were fucking now, too,

that incest in this family had suddenly become a game for four players.

Were they as happy as he and his mother? He supposed so, knowing Lorena well

now, knowing the strong lusts that moved within his sister's young cunt. He

stirred his softening cock into his mom's pussy, and she squeezed his balls

lightly.

"It was so wonderful," she said. "I haven't screwed anyone for too long. Your

father and I once had a good thing going, but it disappeared somewhere along the

line. I've been so lonely, so damned frustrated. But now, darling -- oh, now I

have you."

He felt his prick slide limply from the pussy he adored, and she helped him lift

himself from her hot body. He lay beside his freshly fucked mother, sated for

the moment and content, proud that he'd really gotten into her, that he had let

two big loads of come off into her beautiful cunt. He had made her come, too;

she loved his prick.

Glynn said, "Has dad got a bigger cock than me?"

She came up on one elbow and kissed him, her big tit brushing warmly against the

side of his face.

"Yes, your father has a tremendous penis, but that doesn't mean I can't get just

as much, or more, pleasure from your sweet thing, darling. In fact, you excited

me more than I think I've ever been, in all my life. Maybe it was the idea of

being screwed by my own handsome son, of having my own child's prick in me, but

whatever the cause, you were a marvelous lover. Imagine -- coming twice, in such

a short time."

He said, "I want to fuck you forever. I always wanted to, ever since I got big

enough. I used to hear you and dad making it in here, and it drove me right up

the wall. I used to go into the bathroom and jerk off while I pretended it was

me between your beautiful legs. I guess I was jealous of dad."

She kissed him again, and ran her tongue warmly into his lips. "Well, you don't

have to be jealous any more. You can do it to me all the time, in oh so many

ways. There are so many things I want to do to you, do with you. But we'll have

to be very careful, dear. What with the divorce so close now, if your father had

even the slightest suspicion that there could be anything sexual between his

wife and his son -- "

He didn't want to hear anything about divorce, and said, "We can be careful,

since you and dad don't sleep together any more. Oh mom, I -- I never went down

on anyone, but I really want to do that to you. I want to taste your lovely

pussy, but you'll have to show me how. I don't know anything about that, only

what I've seen in pictures."

"How wonderful," she sighed. "Your father has always been just a little stuffy

about oral sex. He did it to me a few times when we were first married, but I

always had the feeling that he didn't really like it. Yes, dear, I'll teach you.

We'll make all kinds of exquisite love together, my handsome, stiff-dicked son

and me."

He turned his head and kissed the nipple of her tit. She lifted the big mound

with one hand and fed it to him, rubbing it into his mouth and across his teeth.

Glynn worshipped it with his tongue, licking first the nipple, then all around

the spongy melon of his mother's breast, thinking of sliding his cock between

those big tits, of titty-fucking her as he had done the night before to his

sister. Would his mom react the same way, and lap the sliding head of his prick?

Both of them froze in place; they could hear the sound of a shower going in the

bathroom that divided this bedroom from the one Eric Johansen slept in. Glynn's

half-hard cock dropped again, even though he had a pretty good idea that his

father wouldn't be coming in here; not with Lorena in his bed. But what was the

old man doing, taking a bath at this time of night?

Probably making himself tidy for another round of screwing with Lorena, Glynn

thought. But whatever the cause, it scared hell out of his mother. She pulled

away from him and whispered, "You'd better go, dear. Tomorrow we can be together

again, just as soon as possible, I promise. I'm not about to let my young lover

go, now that we've discovered each other."

He slid out of bed, peeped into the hall, and split for his own room.

#Family Games by Ray Todd #Chapter 6

1 note · View note

aircraftgauge · 6 years ago

Text

The CHT Bayonet Probe – Features & Specifications

The CHT Bayonet probe are turned clock-wise and locked into the screw-in adapter and screwed into the cylinder head thermo well. Being spring-loaded, the probe has good contact with the metal of the cylinder. The k-probe is used when the aircraft engine has a bayonet adapter in the cylinders. It can also be used if the cylinder is equipped with threaded thermowell receptor.

CHT Bayonet probes are generally K-type because they have a wider temperature sensitivity. This is typically in the range of -200°C to +1250°C (-330°F to +2460°F). The sensitivity is approximately 41 µV/°C. Most TIT and EGT probes used in aircraft are of the K-type and the sensor is an amalgam of Alumel and Chromel – two metals that react differently but very precisely.

Typically, CHT Bayonet probes come in two flavours; non-grounded and grounded. The non-grounded probes have the thermocouple junction isolated from the probe shaft. This is done to ensure that there is no continuity between the thermocouple.

The grounded probes are just the opposite in that they have the thermocouple junction welded directly to the probe shaft. This results in a probe that has longer life, lower cost and faster response time. However, these grounded probes suffer from one disadvantage - they are susceptible to electrical noise which, unless rectified via special circuit in the gauge, could result in temperature readings that are slightly off the mark.

The CHT Bayonet probe is easily installed:

1. You begin by screwing in the threaded CHT probes into the cylinders.

2. For 4-cylinder Aircraft Engine monitor, thermocouple channels TC5 through TC8 are used. For 6-cylinder aircraft engines, thermocouple channels TC7 through TC12 are used.

3. In K-type thermocouples, yellow is positive and red is negative.

If you find that the wiring does not reach the cylinders, you can obtain CHT extension kits with k-type thermocouple wire, splice barrels, and a length of inner heat shrink tubing. Using heat shrink tubing eliminates all air inside the splice and makes an airtight seal. We recommend Raychem SCL-3/16 heat shrink tubing.

Extending the wires of CHT Bayonet probe in aircraft:

1. Using a wire stripper, strip the CHTs and make small loops with the ends; do the same for the k-type extension wire (if used).

2. Prepare the splice barrels.

3. Use the splice barrel and short length of shrink wrap on the wires.

4. Lay the CHT and k-type extension loops over each other.

5. Slide the splice barrel over the parallel loops.

6. Crimp the splice barrel with a crimping tool.

7. Slide the heat shrink over the splice and apply heat to the extent required so the heat shrink tube properly grips the joint.

8. You now have an airtight, solder-free and airless parallel thermocouple splice.

Visit here for more information:- https://www.jpinstruments.com/shop/cht-bayonet-probe/

#CHT Probes #Aircraft Engine

1 note · View note

kerbaldevteam · 7 years ago

Text

Kerbal Space Program 1.6: “To Vee or not To Vee” is now available!

Hello everyone!

Kerbal Space Program 1.6: To Vee or not To Vee has launched and unlike Hamlet we know the answer - it is definitely to ΔVee...

This update has a great deal of awesome things for you, including new features, beautiful revamps, a number of navigation tools, and a whole lot of bug fixes. We also have added some fun new idle animations for Kerbals, dynamic cube maps that will make shiny parts reflect their environment. We rebalanced and fined tuned various Making History parts, and much more!

With Kerbal Space Program 1.6: To Vee or not To Vee we continue the endeavor of optimizing resources, improving performance, and making KSP the best game it can be through continuous support and meaningful updates.

Let’s go through some of this update’s highlights:

Delta-v per Stage and Delta-v Tool App

Plan missions better and find flaws in your ship staging setup with this long requested feature that will let you visualize the Delta-v values along with a range of other technical data for each stage and the vessel overall. Plus, a Delta-v App that will allow you to see a vessels Delta-v information while you’re building it in different situations. No Kerbal will be left stranded now… or so we hope.

youtube

Part revamps

To Vee or not to Vee includes 20 fully revamped parts that have been optimized, re-shaped and re-textured, plus more than 40 color variants to make your craft look sleek and beautiful!

Navigation Icons to Launch Sites

A quality of life feature that will help stray pilots find their way back to any Launch Site or Runway. From the Map View players will now be able to activate navigation waypoints to get direction towards the KSC or any other launch sites.

Click here to see an animated gif showcasing this feature.

Helmets Off!

You can now remove Kerbals’ Helmets, as well as their neck rings! But be careful, there is a reason why Astronauts wear Helmets for space travel…

Click here to see an animated gif showcasing this feature.

And much more!

To learn more you can read the full Changelog here:

========================= v1.6.0 ===========================

1.6 Changelog - BaseGame ONLY (see below for MH changelog)

+++ Improvements

* DeltaV Readouts added to Stage Icons/Groups as well as DeltaV App. DeltaV available in Editor (VAB/SPH) and Flight scenes as well as a more detailed Debug menu option.

* Stock and mobile launch sites are now navigable in all game modes.

* Performance improvements for DV calculations that are used by Burn Indicator.

* Recommended UI Scale for the current resolution is now checked on the Settings Screen, working the same as the mini settings where a not recommended UI scale will turn the text red.

* Performance improvements for craft browser menus.

* Craft browser menus now check for craft compatibility.

* Added keyboard arrows navigation for main dialogs and menus. Highlight items with the directional arrows, Accept with the Enter and Space keys, and Cancel is Escape key.

* Generate reflections of the environment to be displayed on shiny parts.

* Improved part search in the editors to give more relevant results with short search terms.

* Adjusted shadows from The Sun to be more precise.

* Add new idle animations when the kerbal is standing in the ground.

* The command parts now have an option to change their 'forward' direction in the PAW.

* Kerbals helmet and neck ring can now be removed by right clicking the Kerbal while on EVA if it’s in a breathable atmosphere.

* Automatic warp to next maneuver node now takes the player to a margin before the start burn time rather than the node itself. Said margin can now be overridden from the default 1 minute via GameSettings.WARP_TO_MANNODE_MARGIN.

* Allow wheel spring and damper advanced tweakables to be set up to a value of 3.

+++ Localization

* Localize the phrase “Advanced Message App:” in the Mini-Settings dialog.

* Some Community feedback for localization strings applied.

+++ Parts

Updated Parts (reskinned):

* Mk2 Lander Can

* 48-7S Spark

* RE-L10 Poodle

* LV-909 Terrier

* FL-A10

* FL-A5

* ADTP-2-3

* Rockomax Brand Adapter

* Rockomax Brand Adapter 02

* TVR-200 Stack Bi-Coupler

* TVR-1180C MK1 Stack Tri-Coupler

* TVR-2160C Mk2 Stack Quad-Coupler

* TVR-200L Stack Bi-Adapter

* TVR-300L Stack Tri-Adapter

* TVR-400L Stack Quad-Adapter

* Small Nose Cone

* Aerodynamic Nose Cone

* Advanced Nose Cone - Type B

* Advanced Nose Cone - Type A

* Protective Rocket Nose Cone MK7

Color Variants:

* Mk2 Lander Can (New “Lander” and “Rover” color variants)

* 48-7S Spark (New “Shroud”, “Truss Mount” and “Bare” color variants)

* LV-909 Terrier (New “Shroud”, “Truss Mount” and “Bare” color variants)

* FL-A10 (New “White” and “Orange” color variants)

* FL-A5 (New “White” and “Orange” color variants)

* ADTP-2-3 (New “White”, “Black and White” and “Orange” color variants)

* Rockomax Brand Adapter (New “Black and White” and “Orange” color variants)

* Rockomax Brand Adapter 02 (New “Black and White” and “Orange” color variants)

* TVR-200 Stack Bi-Coupler (New “Black and White” and “Orange” color variants)

* TVR-1180C MK1 Stack Tri-Coupler (New “White”, “Dark” and “Orange” color variants)

* TVR-2160C Mk2 Stack Quad-Coupler (New “Black and White” and “Orange” color variants)

* TVR-200L Stack Bi-Adapter (New “Black and White” and “Orange” color variants)

* TVR-300L Stack Tri-Adapter (New “Black and White” and “Orange” color variants)

* TVR-400L Stack Quad-Adapter (New “Black and White” and “Orange” color variants)

* Aerodynamic Nose Cone (New “Black and White”, “Dark” and “White” color variants)

* Advanced Nose Cone - Type B (New “Black and White” and “White” and “Orange” color variants)

* Advanced Nose Cone - Type A (New “Black and White” and “White” and “Orange” color variants)

* Protective Rocket Nose Cone MK7 (New “Black and White”, “Orange” and “White” color variants)

Other Part changes:

* Fixed the normals maps on the Stayputnik.

* Fixed the normals maps on the Okto. * Fixed the visible texture seams on the Rockomax X series fuel tanks orange variant.

+++ Bugfixes

* Fix SAS on all probes in Sandbox and Science game modes to operate as per their config files. Game setting allows player to toggle SAS functionality on probes in these game modes.

* Fix handling of docking ports and multiple nuclear or ion engines for DV calculation used in Burn Indicator.

* Fix handling of stages with multiple engines and asparagus staging for DV calculation used in Burn Indicator.

* Fix flashing Burn Indicator and display of DV when vessel are prelaunch.

* Fix Vernor Engines now correctly use Liquid Fuel and Oxidizer on the Engineering report.

* Fix all engines now say "Engine stops under: xx%", instead of "Flameout under: xx%" on their part extended info tooltips.

* Fix Tutorials unable to proceed when the player has a part selected (attached to the mouse) in the editor scenes (VAB/SPH).

* Fix fuel being drained from tanks when fuel availability icon is double-clicked.

* Fix partially executed maneuver nodes gets the closest approach to the same orbit parameters.

* Fix double quotes in stock craft descriptions.

* Fix Contract/Parameters not updating for vessel ownership (such as rescue kerbal) when not in flight mode.

* Fix Drills can operate and generate ore only when deployed and proper surface contact.

* Fix Kerbal IVA crew mass calculation on crewable parts where user/mods have changed IVA crew mass to be > 0 (the default).

* Kerbal IVA crew mass now reported in DV and Engineers report mass totals in editor (VAB/SPH).

* Fix TVR-300, TVR-300L, Moving parts in symmetry works correctly.

* Removed unnecessary horizontal slider in the mini settings UI.

* Fix Summary window no longer appears empty when recovering a vessel with the UI scale at more than 150%, when in a non recommended UI Scale range.

* Fix flickering of fairings in editor scene.

* Further tweaked the sun behavior to stop it from dimming unnecessarily in the Jool Airbreak scenario.

* Fix Intermediate Construction tutorial does not require confirmation when loading the required vessel.

* Fix NRE is no longer generated when rockets crash on the Launchpad.

* Fixed a shader issue that caused the Mk16 parachute to become transparent when within Aero FX.

* Fix cost of fairings shells now is included with initial vessel load.

* Landing gear LY-01, LY-05, LY-10, LY-35, LY-60 and LY-99 can no longer be the first part when you are building a ship.

* Fix last part of interstage fairings not having correct variant applied when vessel is loaded.

* Assigned the correct category to the cfg of all engines.

* Limited the amount of undo/redo steps in the editors to prevent excessive use of memory while building large, complex vehicles. The amount of steps can be adjusted via GameSettings.EDITOR_UNDO_REDO_LIMIT

* Fix Vessel without name cannot be saved in the editor and no longer generates an error.

* Fix part hover highlighting no longers shows from inside IVA or Internal camera.

* Fix inverted interstage fairings not being able to activate when a decoupler below them has activated.

* Fix KSC building upgrade text padding on KSC Building marker UI for scroll bars.

* Fix potential NRE when completing an orbital survey.

* Fix Words no longer duplicate on contracts.

* Fix Burn Bar and Orbit stays the same when a new target is selected.

* Fix An NRE is no longer generated when trying to select the last save game in the save game menu after deleting previous saves.

+++ Mods

* Call OnWillBeCopied and OnWasCopied for children parts when their parent is copied in the editor scene.

* Variants can now disable animations and events.

* Alternative control point orientations can be configured on ModuleCommand.

* Kerbal Helmet check values are controllable via cfg using stock rules or an extra step by overriding code methods: CanSafelyRemoveHelmet, WillDieWithoutHelmet, CanEVAWithoutHelmet

* Kerbals now EVA with a set initial temperature equal to “room temperature” - I mean they were inside with no helmets - can be reverted via GameSettings.EVA_INHERIT_PART_TEMPERATURE

+++Miscellaneous

* Personal parachute kerbal unlock level requirement is accessible for modders in the traits.cfg file and the requirements have been updated to: 0xp for pilots, and 1 xp point for Engineers and Scientists.

* Stock craft have been revised so that they no longer use deprecated parts. The revised vessels are: Aeroequus , ComSat LX , Dynawing , GDLV3 , Ion-Powered Space Probe , Jumping Flea , Kerbal 1 , Kerbal 1.5 , Kerbal 2 , Kerbal X , Learstar A1 , Orbiter 1A , Orbiter One , PT Series Munsplorer , Rover + Skycrane , Science Jr , Slim Shuttle , Space Station Core , Super-Heavy Lander , Two-Stage Lander , Z-MAP Satellite Launch Kit ,Rocket-power VTOL , Satellite Launcher , Stratolauncher.

* Kerbals who board a command seat will make the command seat the vessel reference point only when no other part has control of the vessel.

* The flight camera near clip pane is automatically adjusted when in IVA to correctly display external visuals.

1.6 Changelog - Making History DLC ONLY

+++ Improvements

* Open mission menus now check for craft file compatibility.

+++ Localization

+++ Parts

* The following LFO engines were rebalanced : Wolfhound, Cheetah, Kodiak, Mastodon, Cub, Skiff, Bobcat.

* The following Engine Thrust Plates were rebalanced: EP-25, EP-37, EP-50

* The following Structural Tubes were rebalanced: T-25, T-37, T-50

+++ Bugfixes

* Removed the text “Not played yet” from the tutorial missions buttons in play missions dialog.

* Fix to remove the add button in the Modify Score and Change Score nodes if there are no more options left.

* Fix Kerbals now appear swimming in the correct position on the water when spawning.

* Fix undo function will no longer ignore copied nodes in mission builder.

* Fix handling of engine plates and self-decoupling parts for DV calculation used in Burn Indicator.

* Fix NRE in Mission builder : Changing the "Location" settings in the "Spawn Vessel" node with the described procedure does not generate an NRE.

* Fix Localization description of craft Valkshod 2 on trouble in the Void mission.

* Fix Localization name and description of craft Soy-Ooze 10 on Sally-Hut 1 mission.

* Fix Localization name and description of craft SWM-94 Communications Satellite on Trouble in the void mission.

* Fix Copying Spawn vessel nodes with specific crew creates nodes without crew so they are not cloned.

+++ Missions

+++Miscellaneous

==========================================================

Kerbal Space Program 1.6: To Vee or not To Vee is now available on Steam and will soon be available on GOG and other third party resellers. You will also be able to download it from the KSP Store if you already own the game.

Click here to enter the Grand Discussion Thread for this release.

Happy launchings!

PS: Ask and you shall receive xD

Oh... and if you like, you can download wallpapers of the To Vee or not To Vee art here:

1080x1920p (Most Phones)

1080x2220p (Galaxy S9)

1125x2436p (iPhone X)

Desktop 1920x1080p

Desktop 2048x1080p

Desktop 2560x1440p

#Kerbal Space Program #update 1.6 #To Vee or not To Vee #announcement #Release Notes

28 notes · View notes

equiptest · 4 months ago

Text

Advanced Test Adapters for All System

Equip your system with Eqip-Test’s Test Adapter, designed for seamless integration and precise system testing. With this, you can also streamline your testing process by delivering accurate results every time. Visit our site and find the perfect adapter for your testing requirements! Call us at +361 533 3165 to talk to our experts if you want to know this in more detail.

#Schaltbau #Spring Contact Test Probes #Spring Loaded Contact Probes #Cable Harness Test

0 notes

barobjects · 4 years ago

Text

Keg Coupler

K eg coupler - the key to unlock the beer goodness from a keg. There are many popular keg systems around the world and the same system coupler is to be used to tap the keg. This article discusses the various keg systems and the kinds of coupler materials, among other things.

Beer kegs are available in different sizes and are the most convenient for storing and transporting draft beer. Apart from bottles, Kegs too are used in sending beer over very long distances often across continents. And that’s how we have known, tried and fell in love with Ales, Lagers, Stouts and others from different parts of the world.

The Keg Valve

Kegs come with their own unique locking systems that don’t let even a single drop of beer out and keeps the beer fresh. It has a concentric valve system at the top and consists of a hole at the centre which is blocked by a spring-loaded ball. This is connected to the bottom of the keg through a long narrow tube.

To the side of this centre hole is another smaller hole for gas which is also closed with a loaded-spring. This is the complete keg spear assembly. And the key that unlocks a beer keg is called the Keg Coupler. Lets see how this keg coupler works.

A keg tap aligns with the valve system and opens its gas and liquid valves. It has a gas inlet through which the CO2 gas from the tank is pumped into the keg. The gas pressure then pushes the beer through the narrow pipe into the coupler beer outlet and the attached hose. It is then carried through the rest of the draft system and finally poured to serve.

Hence, a keg coupler is a vital component in the draft beer setup.

Beer Keg Coupler types

Not all beers are the same and so are beer kegs. There are 7 major commercial keg valves used in the world and you can unlock it only with a complementing keg coupler. Let’s go ahead and see the similarities and differences among these keg couplers.

A system keg coupler Works with notable German beers and hence is more commonly known as German slider. It is designed to fit many German beers such as Hacker-Pschorr, Hoegaarden, Paulaner, Pimms, Spaten, Warsteiner and others.

D system keg coupler Also called American Sankeys as they work with most North American kegs. American and Canadian brands, like Budweiser, Busch, Coors Light, Killian’s, Labatt, Michelob, Miller Lite, Milwaukee’s Best, Molson, Moosehead, OV, Pete’s Wicked, Sam Adams use D type keg valves.

G system keg coupler Named after its English developer Grundy and used by many European breweries, G type kegs are used by beer brands like Anchor Steam (50 liter kegs), Boddingtons, Caffrey’s, Carling, Fuller’s, Grolsch, Old Speckled Hen, Tennents and Watneys.

M system keg coupler M system keg valves are comparatively new entrants into the US market. They used to dispense a few German beers. Notable among them are Aventinus, Einbecker, Schneider and Veltins.

S system keg coupler S System kegs are the most common keg type used in Europe and hence the coupler is also known as European Sankey. It has a longer stem than its US counterpart. European brewers that use this keg valve system include Amstel, Becks, Heineken, Newcastle, St. Pauli Girl and others.

U system keg coupler Derived its name from the manufacturer UEC and used to dispense rich and creamier beers called stouts. Popularly used with Guinness, Harp, Smithwick's and more.

Keykeg coupler KeyKegs are plastic kegs that are recent entrants into the beer industry. They are gaining popularity as light, one-way kegs that are recyclable too.

Keg Coupler pressure relief valve

Most keg taps have an in-built Pressure Relief Valve (PRV) for safe operation. This prevents excess pressure from building up inside the keg and thereby, accidents. Comes with a typical rating of 56-65 PSI while most beers are dispensed at 10-14 PSI range.

Low profile keg coupler

Regular couplers have a gas inlet on the side and the beer outlet on the top. You’ll need some extra clearance over the keg top to accommodate beer line connection here. Low profile couplers have both the inlet and outlet on the sides, so you have a flat coupler head that usually lies within the keg top crimp. This works best when you have a vertical space crunch.

Stainless steel and Brass keg coupler While talking of keg coupler material, two things are mentioned. The probe and the body. Both may be of the same or different materials.

Stainless steel is widely used in the beer industry for its durability, corrosion resistance and non-interference with your beer’s characteristics. However, all this comes at a price, which may eventually pay off in the long run but while starting off with a new setup, could be a burden. The best alternative is Chrome plated Brass keg coupler. The chrome plating gives similar properties to the coupler as would SS. But if the layer starts chipping you should replace it to avoid metal leaching into the beer.

How to clean a keg coupler

As part of the draft beer dispensing system, keg couplers too need to be cleaned regularly. The simplest way is to use keg coupler cleaning adapters made for the specific coupler type. Run the cleaning solution through and keep them hygienic.

Choosing a keg coupler is simple enough since you have to simply pick the same system as your keg valve. If you are unsure, contact your local distributor or brewery you purchased the keg from.

Source URL :

https://barobjects.com/blog/keg-couplers

#Keg Coupler Bar Objects

0 notes

equalstrashflavoredtrash · 8 years ago

Text

The Mighty Pine - 3

PART 1 - PART 2

a/n: sorry for the hiatus, i hope you enjoy! please leave a comment if you liked or with your thoughts

@beautifulramblingbrains @frecklefaceb @vitaevandal @anditcametopass @pathybo @mimigemrose @abfoster1s @jojuarez26 @purple-hime @audreyfulquard @sharknadoslut @societalfailure @fadetoboom @insertamazingwords @megnificent07 @roslea @captstefanbrandt @ombrophiliax @lauraaan182 @ariwolff14 @jaihardy @socktrollqueen @di-in-al @loveimnotafraidtodie [[lleave a reply if you wan be tagged in future updates]]

Warning: Nothing too serious, just some mackin

Captain Boomerang X OFC // Suicide Squad // Lumberjack AU

word count: 3,300

Digger guided you down the hall of the stables, his fingers laced with yours until the pair of you were just out of sight from Jean-Claude, who was busy putting the horse back before heading to his cabin to settle in for the evening. Quickly stepping to the side, Digger spun you around, pushing you against the wooden boards that made up the wall next to the door.

You could see the steam of both his and your breath billowing from your lips in the cold night air as he moved in closer, his hands resting on your hips. "Come back to me cabin."

"I can't," you replied in a soft voice as you lifted your hands to his shoulders, wrapping your fingers around the elastic of his suspenders. Giving a slight tug, he followed your urging and closed the space between you.

Since the moment when he stole your first kiss a little over a week ago, you had come to very much enjoy making out with Digger. In fact, it was all you wanted to do and it was constantly on your mind. The next day you would find yourself with far more nicks and burns on your fingers than usual, all due to your thoughts drifting to him while chopping vegetables or near the stove.

After that carriage ride, you knew that you did want to join Digger in his cabin, but you also knew that you shouldn't wait to tell him the news of your impending betrothal.

Raising his arm, he slid his fingertips along your jawbone, bringing his palm to cup your face as he kissed you, his form engulfing yours as he kept you pressed against the wooden boards.

"Come back to me cabin with me," he whispered again without moving away so his lips brushed against yours as he spoke. In an instant your last meager bit of resolve collapsed and you agreed.

Swiftly, Digger turned around, urging you to climb onto his back. Gripping his shoulders, you hopped up, wrapping your legs around his hips as he linked his elbows under your knees, keeping you in place. Circling your arms around his neck, you tugged yourself closer, holding on tight as he headed into the night.

"Don't want te get yer hem all muddy," he explained as he stomped through the wet soil, most of the freshly fallen snow already gone.

Entering the cabin, Digger quickly crossed the single room to the old bed before turning and releasing your legs so you fell onto the mattress. You laughed lightly when you bounced on the creaking springs, your brain still heavily influenced by the wine from earlier. Lifting your hands, you tried to hide your smile as Digger strode to the small stove in the corner, the cast iron door creaking as he swung it open.

While he was busy loading the logs and kindling, you took the opportunity to take in the small room and see what his private space looked like. The room was pretty messy with his various personal effects scattered aimlessly across the floor. On the wall was a pennant for a sports team you never heard of and you couldn't help but notice his bed, which you were sitting on, was unmade; the blankets still balled up from when he'd kicked them to the side before rising that morning, leaving the sheets exposed.

Once the fire was started, Digger stood up, hoisting his arms up and clasping his hands above his head as he stretched. Waiting on the mattress, with your feet tucked under your bottom, you watched as he turned around, yawning before he slid his thumbs under his suspenders, guiding them off his shoulders. You bit your lip as you stared at him, watching how he deftly kicked his boots to the side while unbuttoning his flannel shirt. Shrugging off the garment, he threw it to the floor and stepped towards you. Bending forward he brought his lips to yours, his moustache tickling the skin on your face as he tugged at your blouse, freeing it from your skirt's waist band.

You could feel a jittery excitement beginning to boil somewhere behind your stomach as he untucked your shirt. Unsure of how to respond, you brought your hands to his shoulders before leaning back into the pillows. He followed, staying close as he climbed to rest between your knees, continuing to suck on your bottom lip.

Shifting, he lowered his head, tracing his mouth down your neck while nipping along your jugular. Each of his slow kisses elicited a verbal response from you. You wiggled against him as his steady movements became sluggish. Then, after a moment you realized he wasn't moving at all.

"Digger?" you asked, shaking his shoulder while his face remained buried in the crook of your neck. His only response was a loud snore.

He'd fallen asleep.

Rolling your eyes in disbelief, you attempted to maneuver from underneath him, but even with your best efforts, his broad and heavy form kept you pinned to the mattress. You did your best to get somewhat comfortable despite the weight on top of you and try to sleep, but it didn't work.

The second time you were able to free yourself. Not wanting to bother trudging all the way back to the dingle alone in the dark, you chose to curl up next to him. You lifted his arm so it rested along your side before pulling the blanket up to cover the pair of you.

When you woke up the following morning you were uncomfortably warm and a little sweaty. With a yawn you stretched and took in your surroundings, recalling the events from hours earlier. Sitting up you found yourself fully clothed and next to the human furnace known as Digger. He began to stir as you shifted to climb over him. Without a glance he grabbed your waist, bringing you down so you laid on top of him.

"Don't go," he mumbled, wrapping his arms tighter around your middle, immobilizing you.

Relaxing, you let your chin rest on his chest, feeling the rhythmic rise and fall as he took deep, slow breaths while you contemplated your next move.

"I have to tell you something," you stated, breaking the calm silence of the morning.

"Oh?" Digger asked, finally cracking his eyelid to look at you, "What's that?"

You hesitated for a minute, trying to think of a way to play it off, but it was too late to change the subject. "I'm supposed to get married to this banker from Boston. His grandmother and my Aunt Jo are friends," you explain with a somber tone.

"So it's an arranged thing?" Digger questioned as he slid one hand from your waist to tuck under his head. Biting your lip you nodded, waiting for his response as his gaze drifted to the rafters. You grew uneasy with his silence.

"What are you thinking?" you probed in a tense voice, obviously nervous.

"I was thinkin'," Digger sighed as he lowered his chin, his gaze reconnecting with yours, "That this bloke probably wouldn't marry yeh if I knocked yeh up." Your eyes went wide at his admission while he smirked at your expression.

Moving quickly, he shifted his position, rolling over to pin you into the mattress. One of his hands drifted to your thigh, snaking its way under the hem of your skirt as he leaned in for a kiss. You could feel the burning excitement in your abdomen begin to spark with his touches but you didn't plan on giving in that easily. At the last second you turned your head away before he made contact, his lips colliding with your cheek instead.

"No!" you yelped as he moved to kiss your neck, undeterred. "You had your chance last night and you fell asleep!" Digger responded with actions, lifting your leg to his side as he pushed his hips into yours.

"Come on, luv," he pleaded, keeping his mouth against your skin while you wriggled, fighting to get out from underneath him. He relented his grip, allowing you to get away, tumbling from the bed onto the hardwood floor. Standing up, you straightened your skirt as you glared at him. Digger laid on his side, watching you move as you tucked in your blouse. Wanting to check your appearance, you glanced around the small cabin for a mirror and found none. Unsurprised, you moved on to search instead for your shoes. Finding them in opposite corners, you sat on the edge of bed to pull them on.

Quietly Digger reached up, running his fingers down your spine, causing you to shiver as you tied your laces. Once finished, you rested your hands on the lip of the mattress before turning your head to look at Digger over your shoulder.

"Do you want to marry the bloke?" he asked as he lounged against the pillows, his hand drifting to play with the small bit of lace on your cuff.

"Not really, no," you admitted with a gulp. "I've never even met him."

Without speaking Digger sat up. Sliding his palm along the nape of your neck, he guided you towards him until his lips locked with yours.

Entering the dingle, you quickly pulled an apron from the nail in the wall and secured the band around your waist with a knot before settling next to your aunt at the counter.

"You seem tired," she mused, barely glancing at the bags under your eyes.

"Oh, well, I didn't sleep too good last night," you murmured, grabbing the paring knife and beginning to help slice the carrots.

"Ah? And what kept you up?" Rosemary asked, never lifting her gaze from the butcher block, "Or should I say 'who' instead of 'what'?"

"Auntie," you sighed, resting your hands flat on the surface as you faced her, "Nothing happened, I swear. I was just a little drunk and-,"

You were interrupted by her raised palm, a sign you learned at a very young age mean 'shut your mouth and listen'. "I don't want to know the details," she punctuated as she turned to study you. Even though the usually jovial woman was a bit shorter than you (and had been since that growth spurt when you were 14) when she needed to, she could make even the largest men in camp freeze mid step with one glare. Your theory was that the rarity of her temper made it all the worse.

"You are a grown woman now," she began once she was positive she had your obedient attention. "You can make your own choices. But," she held up a single finger to keep you from responding, "I want to be certain that you are thinking about these choices and you are not making a mistake." She raised her eyebrows as she looked at you, dropping her fist to rest on her hip so her elbow jutted out while the other sat on the counter, supporting her weight with her elbow locked before she finished, "Because I do think you're making a mistake. A big mistake, and one that could affect the rest of your life. How well do you even know him?"

With a huff of air leaving your nose you crossed your arms and rested a hip against the butcher block before you scoffed, "I told you, nothing happened, and I know him better than the dip Aunt Jo wants me to marry."

Rosemary's expression dropped at the news. "And who is that?"

"Her friend Mrs. Pottings' grandson, I think his name was David or something, I don't remember," you replied with a shrug as you lifted the knife.

Your aunt tutted with a small shake of her head before turning back to the cooking while mumbling, "Mildred was alway such a stuck up ass. Numb as a hake I tell you, but her dad had money from running a hotel down the river in Bangor, so everyone loved her."

"How did she and Aunt Jo meet?" you probed while gliding the knife alone the end-grain of the butcher block, pushing the remnants from slicing into the compost bucket by your feet before grabbing at an onion to start peeling.

"Oh, at some church function, or maybe a social at the grange, I don't really remember. But they got along as thick as thieves from the first second," your aunt grumbled as she also grabbed an onion. "But I didn't complain much at the time, that was around when I first met your Uncle. He worked at the camp while your grand dad was still running things and all I wanted to do was-," she cut herself off, pausing for a second as she reflected on the truth of what she'd almost said.

Spying her distracted expression out of the corner of your vision, you nudged her with your elbow, bring her back to earth with the question, "What were you saying about Uncle John?"

"Oh never mind that," she dismissed with a wave of her hand. Scanning over her shoulder she eyed the cast iron stove before instructing you, "The pot of coffee should be ready now. Go make some for cups for the men. Jean-Claude and the McInerneys are in the stables, Digger's chopping wood out back."

Gripping the four handles of the tin mugs, two in each hand, you walked carefully through the mud, cautious to not slip and fall, pouring hot coffee all over yourself. Using your hip to push open the door, you entered the barn. Almost instantly you spotted the brothers across the way, Peter was mucking out a stall while James was brushing down the horse. Kicking the door shut, you hurried over the floor boards towards them.

"Morning," you called as you approached James and he took one of the mugs from your grasp. You set the other on the ledge of the stall's half wall for Peter before turning around. "Is Jean around?" you asked as you walked forward, carefully placing an open palm on the horse's snout as James sipped at his drink.

"Ayuh, up in the hayloft," he nodded towards the stairs as his brother set down the pitchfork and lifted his own mug from where it rested. With a smile you turn around and climbed the steps to the second level of the barn.

"Bonjour!" you announced your presence as you entered the loft, noticing the Jean-Claude had his back turned.

Standing up straight, he glanced over his shoulder at the interruption. You could see the smile spread across his face as he realized who had come to call. "Mignon! Salut," he replied as he dropped the bale he was holding onto the stack.

"Café pour toi," you offered as you shifted the mugs in your hand to hand one to him.

He readily accepted the cup sighed as he took a sip, "C'est magnifique." He took a second gulp before looking at you and raising his eyebrows, "Alors, tu-as amusé la nuit dernière?"

"Uh, what?" you asked, not understanding, your grasp on french was still quite limited.

"Did you have fun with Digger?" he elaborated, switching languages, "You two weren't exactly quiet in the back of the carriage last night."

You could feel the blush burning as it rushed from your ears to your cheeks while you stood there wide eyed at his comment. Jean-Claude smiled as his brought the the mug of coffee to his mouth.

"I have to go," you stammered, quickly spinning and scurrying to the stairs.

"Merci, Mignon," Jean-Claude shouted at your retreating form. You could hear him fighting the urge to laugh.

"Bienvenue," you responded automatically with the expected polite return as you continued to retreat in embarrassment.

Exiting the barn, you couldn't help but sigh as the cool air sooth the flame in your cheeks. Clutching the last cup in both hands, you took a deep breath to calm yourself before rounding the building to where you could hear Digger splitting logs.

Peaking around the corner you saw him. He had shed his flannel, which laid discarded on the log pile with his ribbed undershirt. He stood barechested, his muscles in his back flexing as he held the axe raised above his head. With a grunt he swung the blade forward. There was a loud crack upon impact as the axe wedged its way into the log before the wood split apart along the natural grain. One of the two halves fell into the mud as Digger repositioned the other on the stump, readying it to be chopped.

Slowly you crept up behind him, careful not to disturb while he had a sharp, heavy tool in his hands. You watched him raise and drop the axe one more time before speaking up, "Hey, I brought you some coffee."

Digger quirked his eyebrow before looking over his shoulder to you after burying the blade in the stump. The axe stayed stationary as he let go, turning around to face you. The corner of his mouth quirked into his crooked grin as he stepped nearer, letting his hands linger on yours when accepting the cup.

"Thanks, luv," he spoke with a nod, entertained by your flushed expression. Biting your lip you fought the urge to stare openly at his bare chest. "Enjoying the view, darl'?" Digger teased as he moved towards you, resting his palm on your waist while you anxiously played with your fingers in attempt to keep your hands to yourself. "Be happy ta show you the rest latah."

You gasped slightly in embarrassment, quickly raising your arms you cover your open mouth with your fingers. Digger couldn't help but laugh as he brought you closer, wrapping his arm around your middle, holding you against him.

"Digger!" you squeaked, pushing him away before leaning back and twisting out of his grip. You barely moved an inch when his fingers latched onto the back of your skirt, halting you from moving any further. The coffee cup long since discarded in the mud, Digger brought his other hand forward, lightly ghosting his touch along your sides to tickle you. You tried to worm your way out of his grasp as you fought back the giggles bubbling inside you. Digger shifted, pushing one of his legs between yours as he let go of your skirt. He snagged your wrist, pinning your other arm against your chest with his forearm and immobilizing you with one hand, as you continued to gasp for air from laughing.

His facial hair tickled tickled your neck in a different way as he buried his face somewhere between your shoulder and neck, peppering kisses along the exposed skin. His hand at your side stalled once you let out a moan instead of a laugh. Sliding his arm around your waist he held your back flush against his chest while he focused on nipping that spot just underneath your ear. Letting out a sigh, you unconsciously rolled your hips back against his. You could almost feel the smirk on Digger's lips as he lifted his head.

Bringing your chin to your shoulder, you looked up to his clear blue eyes before letting your own lids flutter shut as you shifted closer, pressing your lips to his. You felt content as he returned your affection, his strong arms holding you tighter as he kissed you back.

Unbeknownst to either of you, the tender moment did not go unseen. Your Aunt Ro had been returning from the compost pile when she noticed the pair of you. She watched the way he teased as you attempted to play keep away. It wasn't until you finally kissed that she sighed to herself and decided it was due time she paid her sister a visit.

I hope you enjoyed! please leave a reply with your thoughts!!

PART 1 - PART 2

#Captain Boomerang #captain boomerang imagine #captain boomerang fanfiction #suicide squad imagine #suicide squad fan fiction #my writing #fanfic #digger harkness #mighty pine

114 notes · View notes

jpinstruments · 6 years ago

Text

CHT Probes

A CHT Bayonet probe is a threaded probe typically used on Lycoming engines in aircraft. These spring-loaded bayonet mounted CHT Probes are usually ‘K’-type probes and they generally include an adopter. The CHT Bayonet probe are turned clock-wise and locked into the screw-in adapter and screwed into the cylinder head thermo well. Being spring-loaded, the probe has good contact with the metal of the cylinder.

#TIT Probe #Aircraft Engine Sensors

0 notes

adamtech1-blog · 6 years ago

Text

Materials used for Waterproof Custom Connectors

No matter how extreme the surrounding is, custom connectors designed with premium quality material can give required enclosure against environmental hazards. The component materials used in the waterproof connectors provides resistance from vibration, abrasives, corrosion, heat and cold. Pogo pins and electrical custom connectors can ensure long lasting stability and reliability.

Component Material for Waterproof Connector:

Our innovative design of custom connectors can be used for high pressure & high temperature applications. Spring loaded pogo pins utilizes gold plated contacts and o-rings. Waterproof connectors are used typically for lights, cameras, CCTV & ROV’s. Electrical connectors exposed to heat and humidity, can be the weak link between the terminals. If you take look in the construction and materials used are mostly standard components like Stainless Steel, Copper Alloy, Neoprene Rubber, Nylon, Polyester Resin and silicone.

304 Stainless Steel:

Ideal choice for resisting corrosion & rust, waterproof connectors are used for high moisture applications.

Nickel Plated Aluminium:

Under extreme cold or heat, severe corrosion, friction, custom connectors with nickel plated used in assembly lines. But nickel plated aluminium is apparently expensive.

Nylon:

It is a light weight material used in damp and moist environment to provide durable and corrosion free applications.

Gold plating & Copper Aloy:

For environmental concern, pogo pins are given gold plating for better connectivity under low voltage. For extreme flexing and movements, copper alloy can give better protection from strain and corrosion.

A good material can provide custom connectors long term performance and reduce frequent maintenance. For caustic environments like chemicals, fluids and other hazardous elements require molded waterproof connectors for extra durability. Pogo pins incorporate with spring ring which gives it enough flexibility to sustain strain & vibration to generate proper power flow. These are from relatively in small size and able to give better connection for any vertical mismatches between components.

For stable electrical and environmental properties, metal probe of pogo pins can give higher conductivity between high frequency electrical components. Custom connectors and pogo pins can provide trustworthy and reliable solution for many application in wireless, electrical & medical purpose. Receptacle materials include gold plated tungsten, nickel alloy, stainless steel, beryllium copper are used for connecting in cell phones, laptops, computers and other electronic devices.

To have physical flexibility in high speed applications, pogo pins are having sharp mating point are made typically by gold plating. For real application, custom connectors are cost effective solution to meet the need of upcoming next generation technology.

#pogo pins #pogo pin connectors #waterproof connectors

0 notes

paulbenedictblog · 5 years ago

Text

%news%

New Post has been published on %http://paulbenedictsgeneralstore.com%

News An officer allegedly showed off explicit photos of a woman later killed by her boyfriend - The Washington Post

News

Lauren McCluskey gave an officer say photos of herself within the hope that campus police would assist give protection to her from a one who changed into as soon as blackmailing her — the one who killed her a little extra than every week later in a tragedy that rocked the University of Utah.

Within the times leading to the 21-Three hundred and sixty five days-frail pupil-athlete’s demise in October 2018 — the tail discontinuance of a inaccurate response, in step with a overview — the officer she entrusted alongside with her photos allegedly confirmed them to a male colleague, the Salt Lake Tribune reported Sunday. James McConkie, an approved decent for McCluskey’s oldsters, echoed the allegation in a assertion Monday.

The officer, Miguel Deras, bragged about being in a suite to note at the photos he had downloaded to his internal most cell phone, McConkie alleged. A high Utah public security official educated the Tribune that Deras’s alleged handling of the photos most ceaselessly is a protection violation and outcome in actions towards his certification, or criminal prosecution.

“The particular particular individual that changed into as soon as speculated to provide police products and companies to Lauren as a change exploited her,” McCluskey’s mother, Jill McCluskey, acknowledged in a assertion. “I wish he had extinct his time to arrest Lauren’s killer as opposed to ogling at her image.”

The killing sparked an neutral overview of the college’s response after Lauren McCluskey educated campus police that she changed into as soon as anxious of her ex-boyfriend. She had broken up with him after she stumbled on that he changed into as soon as a registered intercourse culprit who had lied to her about his title, age and criminal file. McCluskey’s oldsters final Three hundred and sixty five days filed a $56 million lawsuit, which is put for mediation Tuesday and Wednesday.

Deras, who resigned from the college’s police pressure amid an uproar over the McCluskey case and moved to the Logan Metropolis Police Department, could most certainly per chance now not be reached for direct about the allegations towards him.

University spokesman Chris Nelson acknowledged in a assertion Sunday that the varsity’s police department done an interior investigation of the allegations in February and “stumbled on no evidence that a frail officer had ‘bragged’ or shared any image from the investigation that wasn’t thought to be as a legitimate law enforcement motive.”

No officers reported such behavior at the time it allegedly took put, Nelson acknowledged. He added that the police department has since revised its process for storing evidence.

On Monday, the college launched that it could most likely most certainly per chance commission an open air investigation of the allegations that Deras shared photos of McCluskey for an unofficial motive and bragged about being in a suite to note at them.

The college’s interior investigation, which changed into as soon as launched after the Tribune alerted administrators to the allegations, stumbled on that a photo of McCluskey changed into as soon as shared as fragment of a shift-change briefing, University Police Chief Rodney Chatman acknowledged in a assertion. He acknowledged he changed into as soon as ordering a brand restful probe because of the seriousness of the allegations, his issues about the thoroughness of the college’s initial file and his desire to steer certain of a perception of bias.

Chatman, who changed into as soon as employed in January, pledged to starting up the implications of the external investigation publicly and to make a choice any associated actions relating to his workers. The staff members who conducted the internal investigation are on administrative leave pending the restful probe, the executive acknowledged.

“Statements by the college all the map in which by the final 24 hours have leaned closely on the implications of the first interior overview,” Chatman wrote. “Nonetheless, if my police department is to bag credibility within the eyes of the community it serves, this restful overview could most certainly per chance also just restful be done all of a sudden and with appreciate for both the varsity students we assist and for Lauren McCluskey and her family.”

Logan Metropolis Police Chief Gary Jensen acknowledged in a assertion that he changed into as soon as blind to the allegations towards Deras except they seemed within the Tribune. Jensen wrote that the allegations are “advanced to read” and “very serious in nature,” nevertheless he entreated the public to do now not fail to take into accout that they are accusations.

“Please wait and see while we search the advice of with the University of Utah Police Department, who has reportedly already done an in-depth interior investigation, on this very voice, collectively with interviews of co-workers, workers and a forensic download of this officer’s phone,” he wrote. “Reportedly, for the length of their investigation, there changed into as soon as no evidence to substantiate any fragment of the voice.”

Jensen acknowledged that if his department finds evidence substantiating the allegations towards Deras, “we can pick appropriate action.”

McConkie, the McCluskeys’ approved decent, acknowledged at a news convention Monday that Deras could most certainly per chance also just restful now not be a Utah police officer.

“The officer could most certainly per chance have committed against the law, exhibiting without consent a non-public image,” McConkie acknowledged. “That’s a possibility, and it’s a serious matter.”

Hiss Secure. Andrew Stoddard (D) launched that in step with McCluskey’s case, he has supplied a bill that can most certainly per chance ban police from loading non-public photos onto their internal most phones. The bill would additionally prohibit sharing the photos with someone now not entertaining about the investigation.

At the time of her demise, Lauren McCluskey, of Pullman, Wash., changed into as soon as a communications critical and a music athlete. She changed into as soon as scheduled to graduate the next spring.

McCluskey began courting Melvin Rowland in September 2018, in step with the neutral overview of campus police’s actions that changed into as soon as commissioned by the college. After she broke up with Rowland the next month, his just exact friend despatched her textual affirm material messages urging her to atomize herself.

Over the following few days, the overview says, McCluskey purchased texts telling her that Rowland had been in an accident and changed into as soon as within the medical institution. She then received a message that Rowland changed into as soon as useless, and she called campus police to file that her ex-boyfriend’s chums had been trying to entice her into a entice. Police educated her to call them succor if the messages grew to alter into threatening.

McCluskey reported the next day that Rowland changed into as soon as stressful $1,000 and threatening that internal most photos of her would discontinuance up online if she didn’t comply. She paid the cash, in step with the overview.

The morning of Oct. 22, 2018, McCluskey received a fallacious textual affirm material message purportedly from the deputy police chief asking her to reach succor to the site. She reported it to police and didn't solution the textual affirm material.

About 8: 20 p.m., college police received a file of a imaginable abduction in a space corridor’s automobile parking situation. Students educated police they heard an argument after which gunshots.

Police stumbled on McCluskey’s physique round 1: 30 a.m. in a parked car reach Clinical Plaza, a residential corridor, and build the campus on lockdown while they hunted for Rowland, who changed into as soon as a suspect. Rowland, 37, died of a self-inflicted gunshot hurt in a Salt Lake Metropolis church.

The overview stumbled on that Rowland manipulated McCluskey to non-public cash and that he created the impression that both he and McCluskey had been being extorted, while he changed into as soon as actually the culprit.

“When Lauren refused to affiliate with his manipulation and reported his actions to the police, he stalked and killed her,” in step with the overview.

The overview flagged several disorders with the college’s handling of McCluskey’s case, collectively with that no officers checked Rowland’s culprit accumulate 22 situation, their contact with McCluskey changed into as soon as now not face-to-face, and so they had been now not sufficiently expert in responding to interpersonal violence.

0 notes

aircraftgauge · 6 years ago

Text

Types of CHT Probes used in Aircraft

K-type CHT probes have sensitivity over a wide temperature range and are the preferred type for use as EGT or TIT probes.

To begin with, any temperature probe (such as the CHT probe), is a thermocouple type probe. For the uninitiated, a thermocouple is formed at the joint between two metals. When the joint is heated, a very small voltage measured in millivolts is generated. Higher the temperature, higher the voltage. Also, each metal combination is best suited for a specific temperature range. The type of thermocouple indicates the metal combination. Three types of thermocouple probes are used in aviation EGT, CHT and TIT. Types of CHT probes: There are three basic types of CHT probes; J, K and E J-type CHT probes are very sensitive and therefore limited to use in low temperature ranges. While they can be used as CHT probes, they are not suitable for use as EGT or TIT probes. The temperature measuring range is 40°F to +1382°F (-40°C to +750°C) and the sensitivity is approximately 55 µV/°C. J-type CHT probes are typically made using Constanton and Iron. The J-type probe is used in the manufacture of gasket probe. This probe replaces the gasket on 18mm spark plugs and do not need a screw-in adapter. The 18mm gasket fits on many common spark plugs. Some engine designs, such as radial engines, the O-235 and O-200, may prevent the use of bayonet style or may not allow for the use of a bayonet adapter. Choose gasket style if the engine model does not have threaded thermowell receptor and or bayonet adapter in the cylinders. K-type CHT probes have sensitivity over a wide temperature range and are the preferred type for use as EGT or TIT probes. The temperature measuring range is -330°F to +2460°F (-200°C to +1250°C) and sensitivity is approximately 41 µV/°C. The k-type probe is usually made from Alumel and Chromel. K-types are usually used in the form of spring loaded bayonet mount CHT probes. They screw into the cylinder head thermo well. These twist and lock into a screw-in adapter. The probe is spring helps ensure contact with metal instead of air. A bayonet style k-probe is used if the engine model is equipped with threaded thermowell receptor or, it has a bayonet adapter in the cylinders. E-Type probes are now obsolete. They were used in older EGT Systems and therefore commonly found in older aircraft. The E-type probe is usually made from Constanton and Chromel. You might also want to know that there is something called the ‘CHT adapter probe’ and they are used in conjunction with the original manufactures CHT probes. These threaded probes fit into the cylinder heads thermo well. They are available in two options - to accept bayonet type or threaded type OEM probes. While on the topic of CHT probes, you might also want to know that there are grounded and non-grounded probes. Grounded probes have the thermocouple junction welded directly to the probe shaft. They have faster response time, longer life and lower cost, but since they have continuity with the engine ground, they are susceptible to more electrical noise. Ungrounded probes have the thermocouple junction isolated from the probe shaft so there is no continuity between the thermocouple. More information at: https://www.jpinstruments.com/shop/cht-probe-6-pack/

#CHT Probes #egt

1 note · View note

melodramatic--blog · 6 years ago

Text

THE ROOM part 2 (of 3) gestalt muslcal monologue based on chagall’s “the birthday”

vimeo

part 2 (of 3) of “THE ROOM”: A GESTALT MUSICAL MONOLOGUE BASED ON CHAGALL’S “THE BIRTHDAY”. see the commentary: “BACON, HAMANN & NACHMAN” at my website, franklynwepner.com. in spring 1991 a young man i used to know (who surprisingly has the same name that i have) improvised this monologue while living in a small rented room in brooklyn, new york. the original tape included music which he improvised simultaneously with the text. that tape with the original music is lost, but fortunately the text which i typed up based on that tape is still here in 2012, 21 years later in israel. so we have, first of all, the interesting situation of a stodgy 70 year old israeli recreating the work of a lusty 50 year old new yorker. during those 20 years the stodgy 70 year old has written loads of essays about the same process that the lusty 50 year old was probing rather naively. and so at the risk of making a mountain out of a mole hill i am referring you to an essay i wrote recently about section 4 of nachman of breslav’s “collected essays” (“likutei moharan”), entitled: “bacon, hamann & nachman”. if the video is itself borders on the limits of acceptable free expression on the net – even for secular folk – likewise this essay is sure to raise a few dozen red flags among the faithful of the breslaver sect. how dare i compare their beloved nachman to the likes of gestalt therapists, renaissance scientists and christian theologians! my justification is that for those who wish to get beyond the words and get to the ideas underlying the words, my video, nachman’s “likutei moharan” and the work of perls, bacon and hamann are all, in fact, saying more or less the same thing. of course, moses is not jesus, and the man/woman relationship in the video is not quite exactly the way breslavers envision the kabbalistic chochmah/binah, wisdom/understanding, relationship of the holy “sefirot” (numbers, enumeration of the divine attributes). rather, let the overall “existential message” of the gestalt therapy process i am carrying out on chagall’s painting symbolize “chochmah” (wisdom, the idea, integration), which is the end result of integrating inductively, intuitively, all the different elements of the painting (“binah”, understanding, fragmentation). then, imagine the all these fragmented elements (room, floor, walls, air, man, woman, etc.) need to be impregnated by “the word” which is the existential message of the “dreamwork” i am doing on the painting. and now perhaps the correspondence becomes more clear. of course, this implies that you, the audience person, use all your wits when you seek to grasp the existential message of the video, and not filter out most of it due to emotional prudery or intellectual laziness. after all, “b’chochmah pote’ach sh’arim”, “with wisdom he opens the gates”.

FRANKLYN WEPNER [email protected] June 2009

LM 4: BACON, HAMANN AND NACHMAN

CONTENTS (1) INTRODUCTION (2) BACON TO HAMANN TO NACHMAN (3) BACON AND PERLS (4) LM 4 (5) HAMANN ON LANGUAGE: (a) imagery (“bilder”) (b) analogy (c) parataxis (d) paradox (e) multiple levels of language (f) affective terminology (6) CONCLUSION

REFERENCE: “JOHANN GEORG HAMANN, BY JAMES O’FLAHERTY

(1) INTRODUCTION

FW: The Breslaver Hassidic movement as it is set up and operates today is an introverted sect, in contrast to the Chabad Hassidic movement which is set up and operates today as an extroverted sect. Breslavers tend to keep to themselves, while Chabadniks drive around town in Mitzvah Tanks seeking wayward Jews as potential recruits. But opposite as the two sects are in that respect, one thing they have in common is an aversion to “philosophy” in its traditional academic sense. Both sects condemn “philosophy” as “chochmot chizoniot” (external wisdom) or “avodah zorah” (strange work). even through ironically they both embody philosophy in the most profound manner possible. Breslav is largely Jewish neo-Platonism, while Chabad is largely Jewish rationalist Aristotelianism. However, since, of course, their educational curriculums contain no Philosophy 101 course. they pay the price of ignorance and intolerance as a result. The Chabad press, for example, once published Nissan Mindel’s excellent “The Philosophy of Chabad”, but today that book is almost impossible to find, and Chabad has no plans to republish it. The book is being supressed most likely because in that book Mindel contends that Chabad is ideologically within the tradition of Moses Maimonides’ “Guide For The Perplexed”, which, as everybody except Chabadniks themselves know, is ideologically within the tradition of Aristotle. Breslavers are even more anti-rational than Chabadniks, since their theory base is primarily neo-Platonic mysticism. Merely mention the word Plato at a Breslaver shul on the Sabbath, and you can be sure nobody will invite you to dinner! Or go to a Breslaver mikvah after demonstrating your philosophical insights concerning the writings of Nachman, and there is a possibility that after you emerge from the holy waters you will not find the clothes you hung up!

FW: Another price that Hasidic sects pay for ignoring their intellectual roots is mistranslating the writings of their own originators. The originators, fortunately, were profound philosophers, but much of what they are philosophizing is wasted on their disciples, who are preachers of the sect rather than teachers of the Word. Preachers of a sect aim at building up the sect by glorifying their colleagues, in this case the “tzaddikim” (Hebrew: pius ones) or “talmid chachams” (Hebrew: wise students, students of wisdom) of the local congregation. Teachers, on the other hand, have a primary loyalty to the subject matter they teach, i.e., to the truth. By translating the phrase “talmid chacham” as “Torah scholar” rather than as “student of wisdom”, the deeper reference of the word “chochmah” (wisdom) to the right pillar of the tree of life, or inductive logic, goes into the trash can, and we end up with the notion that anybody who sect leaders designate as “Torah scholar” is thereby empowered to serve as a spiritual guide. But preachers are not necessarily teachers, and so most talmid chacham’s today are serving the needs of the sect rather than propagating the message of the sect founder. Thus, for example, Nachman’s emphasis on the individual’s search for God by “hitbod’dut” (being alone with God) is these days transformed into a typical cult emphasis on groupie gatherings, mob hysteria, guru adoration, nonsense “bubbeh maysehs” (Yiddish: grandmother stories), 18th century sect uniforms and scribbling the name of Nachman of Breslav on public buildings. Have you heard, for example, the bubbeh mayseh about how Nachman himself is sitting up there somewhere near God’s footstool sending letters or emails to the chosen few?! What ever happened to the basic belief of Judaism that God is One, not two or three or whatever?

FW: But fools step in where angels fear to tread, as the saying goes, and so this essay is all about the roots of the Breslaver Hasidism in the neo-Platonic tradition as this was modified by Francis Bacon in the scientific renaissance of the 16th century. As if this topic is not heretical enough, I will in this work find much of the support for my contentions in the writings of a Christian theologian whose writings appeared in Europe not far from the doorstep of Nachman, fifty years or so before Nachman wrote his main work, his “Collected Essays” (Hebrew: Likutei Moharan). Now, I am not at all claiming here that Nachman plagiarised Johann Georg Hamann, since it is extremely unlikely that a person growing up in the communities that Nachman did had direct contact with the work of Hamann. But the mere historical fact that the two authors published books dealing with similar topics in a similar manner in the same historical period certainly suggests that they both were tapping parallel Christian and Jewish threads of the religious world that flourished in 18th and 19th century Eastern Europe. One can muse that perhaps Nachman during his occasional trips to Lemburg for medical treatment or to dialogue with members of the Haskalah movement thriving there did come upon a Yiddish translation of something by Hamann or by one of the followers of Hamann, but to date there is little basis for such fantasies.

FW: My goals in this essay are modest. I will make use of an excellent commentary upon the work of Hamann by James O’Flaherty, his “Johann Georg Hamann”, Twayne Publishers, and merely demonstrate how the same six key ideas which, he maintains, underlie the work of Hamann can be used as a royal highway to quickly penetrate what appears to be in the writings of Nachman of Breslav an impenetrable hermeneutic jungle. As a prelude to my interweaving of Hamann and Nachman, I will tap a bit of the philosophical tradition which underlies both authors, in particular the work of Francis Bacon who lived in the 16th century. Why Francis Bacon? Because even though Hamann and Nachman are often cited as the epitome of anti-rationalism, yet at the heart of both authors is a sort of logic which is quite profoundly rational. We will contrast inductive logic, what Bacon calls concrete, analogical logic based upon juxtaposing ideas, with deductive logic, which is abstract, mathematical, systematic, and based upon arranging ideas in syllogisms. Once we grasp this distinction between the two types of logic, we will understand why in essays that embody reasoning of the inductive sort, Hamann and Nachman can tell us – without fibbing – to avoid like the plague “philosophy” or “reason” and rely upon faith. The two theologians simply are splitting hairs between induction (which they like) and deduction (which they do not like). They mystify us, however, by calling deduction “philosophy” and induction “kabbalah” or “Judaism or “the Word of God”. But obviously any philosophy or theology worth the name must incorporate both sorts of thinking. So let’s stop mixing up apples and pears and recognize both of them as nutritious fruit! The Word of God is smart enough to encompass both the left pillar of sefirot (deduction, differentiation, creation, the downward path), and the right pillar of sefirot (induction, integration, redemption, the upward path back to God). We are dealing, after all, with the dialectical tradition of mainstream Judaism, within which Chabad appeals to folks that stress the left pillar, while Breslav appeals to folks that stress the right pillar. For the Catholics analogous slots are occupied by the Dominicans (rationalists) and the Franciscans (pietists), respectively. O’Flaherty says it well:

O 87. A superficial analysis of Hamann’s prose may result in the conclusion that its all too frequent obscurity is rooted in sheer irrationalism. This is, however, by no means the case. Its obscurity derives for the most part from an excessive use of intuitive reason rather than from true irrationalism – quite a different matter. Having seen to what extent Hamann is committed to intuitive or analogical reasoning, while at the same time rejecting the abstractions of the Enlightenment, we can more readily understand why he alternates between praise and vilification in his references to reason. Thus, when he makes such statements as “Faith has need of reason just as much as reason needs faith”, “Without language we would have no reason, without reason no religion,” As soon as one knows what reason is, all conflict with revelation ceases, since Hamann is obviously referring to what he considers the legitimate use of reason.”

FW: Most of the essays that constitute Nachman’s Likutei Moharan anthology would serve as examples of Nachman’s use of intuitive reason, of induction, and I have here merely selected LM 4 arbitrarily from the list. Like the others, the overall structure of LM 4 consists of a Houdini magical demonstration of how just about anything can be seen as an aspect of anything else, without losing the encompassing subordination of particulars to emerging generalities. The longer the process of finding associations and aspects (Hebrew: “behinot”) goes on, the more the series of particular items coalesces into higher and higher levels of integration and encompassing general ideas. But let’s now zoom in and be specific. On the side of the particulars Nachman cites at the outset a Talmudic yarn calculated to boggle any deductively oriented mind and delight the imagination of most 5 year olds. Here is the Talmudic fable.

LM 4:10 Rabbah bar bar Chanah recounted: One time we were traveling on a ship and we saw this fish in whose nostrils was sitting a mudeater. The fish died and the water tossed it about and cast it ashore. It destroyed sixty cities. Sixty cities then ate from it. Sixty cities salted its flesh. And from one eyeball they filled three hundred kegs with oil. When we returned after twelve months time, we saw them sawing planks from its bones with which to rebuild those cities. (Bava Batra 73b)

FW: And on the other end of the chain of exegesis in LM 4 Nachman presents his final inductively derived generalization.

LM 4:11. This (the above Talmudic story) is the explanation of the opening verse: “I am God your Lord Who brought you out of the land of Egypt, from the house of slavery.”

FW: The entire essay LM 4 is a string of associations and analogies that begins with the ship, the fish, the mudeater, the cities, the oil and the bones and gradually arrives at a level of intuitive wisdom sufficiently profound to qualify as an important contribution to our grasp of the meaning of God’s role in the Exodus saga. You will see, of course, that during this intuitive, inductive process of “behinot” there are very few abstract, deductive syllogisms of the sort “if A and B, therefore C”. The process is mostly intuitive leaps of the sort, “this is an aspect of that, and that is an aspect of something else”. My project, then, outrageous as it might appear to be at the outset, is to apply an account of the methodology of Christian theologian Johann Georg Hamann, in an effort to decode the compositional procedure which Nachman has followed in this LM 4 essay. First I will set out some simple logical rules that Francis Bacon gave us in the 16th century, and then I will present a grid of six linguistic techniques which, according to O’Flaherty, 18th century Romanticism overlaid on Bacon’s framework. In a word, 16th century Bacon plus 18th century Romanticism together give us a key to decode much of the vast, profound, Scriptural and kabbalistic tapestry which is the work of either Hamann or Nachman of Breslav. I am grateful to O’Flaherty for making these connections clear to me and encourage you also to profit from the work of an excellent teacher by reading his book. Just substitute Moses for Jesus as you read and your Jewish ego will be immune to indoctrination!

(2) FROM BACON TO HAMANN TO NACHMAN

Here then, to start off, is a brief chapter summarizing the contribution of Francis Bacon concerning these matters. My text is simply a presentation of the succinct summary given us by Vatican priest Frederick Copleston in his “History of Philosophy”, Volume III. But Hamann and Nachman of Breslav are figures of the late18th century, and so in their work a tradition of Romantic style exegesis and poetry overlays and masks the underlying rigorous logical foundation provided by Bacon. Bacon’s theory of induction is the philosophical seed of which Hamann and Nachman are glorious flowerings. For what appears in their work to be the exact opposite of scientific rigor is indeed, as I shall demonstrate here, a meticulously devised associative network of the most profound logical interconnections. Let us begin, therefore, with the basic logical principles of Francis Bacon, which are spelled out quite clearly by Copleston in his presentation of the influence of the new Renaissance sciences on philosophy.

C 289. As a preliminary, one may remind oneself of the two elements of scientific method, namely the observational and inductive side and the deductive and mathematical side. The first aspect of scientific method, namely observation of the empirical data as a basis for induction and for discovering causes, was stressed by Francis Bacon.

C 300. [According to Bacon] the purpose of science is the extension of the dominion of the human race over nature; but this can be achieved only by a real knowledge of nature; we cannot obtain effects without an accurate knowledge of causes . . . The syllogism (deduction) consists of propositions; and propositions consist of words; and words express concepts. Thus, if the concepts are confused and if they are the result of over hasty abstraction, nothing which is built upon them is secure. Our only hope lies in true induction. . . finding the truth may proceed from sense and the perception of particulars to immediately attainable axioms and thence gradually and patiently, to more general axioms. . . this is the true way. The mind proceeds from a careful and patient examination of particulars to the interpretation of nature. . . . Induction starts with the operation of the senses; but it requires the co-operation of mind, though the mind’s activity must be controlled by observation . . . Bacon rejects the syllogism on the ground that induction must take its rise in the observation of things, of particular facts or events, and must stick to them as closely as possible. The logicians wing their way at once to the most general principles and deduce conclusions syllogistically . . . In induction we proceed in the opposite direction to that in which we proceed in deduction.

C 302. But to attain a certain knowledge of nature is not so easy or simple as it may sound at first hearing, for the human mind is influenced by preconceptions and prejudices which bear upon our interpretation of experience and distort our judgments. It is necessary, then, to draw attention to “the idols and false notions” which inevitably influence the human mind and render science difficult of attainment unless one is aware of them and warned against them. Hence Bacon’s famous doctrine of “the idols”. There are four main types, the idols of the tribe, the idols of the cave or den, the idols of the market place and the idols of the theater . . . (a) The “idols of the tribe” are those errors, the tendency to which is inherent in human nature and which hinder objective judgment. For example, man is prone to rest content with that aspect of things which strikes the senses . . .”for what a man would like to be true, to that he tends to give credence”. Further the human mind is prone to indulge in abstractions, and it tends to conceive as constant what is really changing or in flux. (b) The “idols of the den” are the errors peculiar to each individual, arising from his temperament, education, reading and the special influences which have weighed with him as an individual. These factors lead him to interpret phenomena according to the viewpoint of his own den or cave. (See Plato’s metaphor of the cave.) (c) The “idols of the market place” are errors due to the influence of language . . . Sometimes words are employed when there are no corresponding things. (d) The “idols of the theater” are the philosophical systems of the past, which are nothing better than stage plays representing unreal worlds of man’s own creation.

C 305. The best demonstration is experience. But it is necessary to make a distinction. Mere experience is not enough . . . True experience is planned, . . . proceeding by an orderly and methodically inductive process. What, then, is true induction, positively considered? Human power is directed to or consists in being able to generate a new form in a given nature. (Read: a new gestalt in a new situation, here and now.) From this it follows that human science is directed to the discovery of the forms of things. Form does not refer to the final cause; the form or formal cause of a given nature is such that “given the form, the nature infallibly follows”. It is the law which constitutes a nature. . . . the primary task is to prepare a “sufficient and good natural and “experimental history” based on the facts (Read: what Hegel labels an “objective history” in contrast to our subjective illusions.) . . . These tables having been constructed, the work of induction really begins (Read: what Nachman is referring to when he says, “my Torah is entirely behinot”, i.e., a string of associations and interpretations.) . . . which is not completed until a positive affirmation is arrived at. (For example, the “existential message of the dream”, which emerges at the end of a three hour gestalt dreamwork session, which is what Maimonides labels the unripe fruit of prophecy now ripened into a Word of God.)

(3) BACON AND PERLS

FW: But before we jump into the great ocean, the turbid waters of inductive interpretations and Romantic theological poetry that is the work of Hamann and Nachman, let us stop at the banks of the ocean and examine a rather clearcut version of the same process, a contemporary example cut from the same cloth. I refer to the Gestalt Therapy lore of Frederick Perls, which while it makes no pretense of being the basis of a religious sect, probably has attracted more devotees worldwide than the opus of either Hamann or Nachman of Breslav. Perls gives the seeker after truth a rather simple task to explore. He tells me, his gestalt therapy client, to talk about what pops into my awareness and to stay in the here and now. Focusing this process on a dream raises the efficiency level, but just shooting the breeze also will yield useful results. Now, if I accept Fritz’s invitation and set out on this verbal monologue, a mysterious sequence of events is likely to unfold. As I listen to what comes out of my mouth and respond to those sounds, a sort of instantaneous feedback system is generated. In fact, it is genesis in the most profound biblical sense. For lo and behold, I begin to create a world. I am operating, as says Maimonides in his “Guide For The Perplexed”, “in the image of God”. For I am copying the manner in which God does His creating. We need to distinguish the path of Fritz Perls from the path of Sigmund Freud in these matters. For if the therapist has me lie down while I do my dreamwork monologue, and if he hides behind me and limits much of his function to being a tape recorder documenting my output, then the setting is Freudian. But if, on the other hand, the therapist takes an active role, helping me to take responsibility for my actions and deal actively with the impediments to truth which come up along the way, then we have the Gestalt approach. From the theological point of view, the crucial element that Perls and Freud share here is that language is the medium for a truth search, and that man speaking is paralleling God creating His world.

FW: Entering even further into theological analogies to psychological processes, do we not have here also the unfolding of the love affair of Adam and Eve, as I, the subject, the kabbalistic First Adam, emanate language, the object, Eve from my own being and then precede to constantly impregnate it/her with my ideas as my dreamwork monologue goes on and on? Just label me, as Nachman does, the Talmid Chacham, wise student learning as I go along, and label my verbal output “my world”, and we have the makings of a kabbalistic mystical system, with chochmah (Hebrew: wisdom) impregnating binah (Hebrew: building a world) with ideas. In the neo-Platonic version of the kabbalistic tradition, all this is unfolds on the level of pure Platonic ideas, known as “sefirot”. The Hebrew word “sefirah” means “number”, as in the use of numbers by Pythagoras in Greek philosophy to relate theological truth. In terms of the Romanticism of the 18th century I am, furthermore, during the course of my Gestalt monologue generating “poetry”, in the sense of an emotionally grounded form of linguistic action. Returning to Francis Bacon, let me repeat the previous quote and we will explore what else we may learn from it.

C: Human science is directed to the discovery of the forms of things. Form does not refer to the final cause; the form or formal cause of a given nature is such that “given the form, the nature infallibly follows”. It is the law which constitutes a nature. . . . The primary task is to prepare a “sufficient and good natural and “experimental history” based on the facts. . . These tables having been constructed, the work of induction really begins . . which is not completed until a positive affirmation is arrived at.

FW: Let us interweave these words of Bacon with the Gestalt therapy monologue. The monologue of here and now verbal expression is part of the flow of here and now contact experiences. These experiences constitute what Bacon labels an objectively real “experimental history based on the facts”, and what Hegel labels an “objective history” of real experiences. Then, “these tables having been constructed the work of induction really begins, which is not completed until a positive affirmation is arrived at”. The positive affirmation that is the result of the work of induction is a new idea which is the result of “Platonic collection”, i.e., gestalt formation or a figure emerging from a ground here and now. In Gestalt dreamwork, this could be, for example, the “existential message of the dream” that might occur to the protagonist after three hours of exploring his objective history in the here and now dreamwork process. The protagonist is working his way up from specific concrete contact moments, weak gestalts (Perls), low level monads (Leibniz), some would say angels (Maimonides), towards more and more encompassing strong gestalts, monadologies, some would say archangels. Maimonides labels them “cherubim”, since the Hebrew root is “karov” (near), and cherubim are closer to the oneness that is God than are ordinary angels. The new idea emerging from the void of not knowing the answer is what Bacon labels “the form of things”, the “law which constitutes its nature”. He is referring to the distinction between matter and form, the form being the idea which is the gestalt or pattern which man imposes upon the items of his sensory and motor experience. Nachman says in LM 1:1, “The Jew must always focus on the inner intelligence/idea of every thing, and bind himself to the wisdom and inner idea that is to be found in each thing. This so that the idea which is in each thing may enlighten him, that he may draw closer to God through that thing.” We already have here the logical seed upon which Nachman built his LM 4, but as a transition into the text of Nachman let us see what his contemporary Hamann has to say concerning similar matters. Hamann is a convenient bridge here, linking Francis Bacon with Nachman of Breslav.

O: While it is correct to say that Hamann stands in the empirical tradition of Francis Bacon, John Locke, and Hume, the important qualification must be added that for him experience is always crystalized in language. There exists, of course, an inner correlate of the objective facts of language, the invisible essence of our soul which is conjoined with the outer correlate by an “incomprehensible bond”, which he describes, invoking religious terminology, as a “sacrament”. But whatever the nature of the inner correlate, it is the evidence of the objective facts of language to which Hamann appeals, and from which he draws inferences as to the nature of mind and of reality. “I concern myself with the letter and with what is visible and material” . . . In his view God is above all a speaking God, indeed an Author: “God reveals Himself; the Creator of the World is a Writer”. It is always God’s Word which evokes our rational powers in the first place. Hamann employs a sexual metaphor in this connection, stating that our reason must be “impregnated” by the “seed of the divine Word”.

FW: It is this mysterious freely associating monologue in the here and now, this mix of thinking and speaking unimpeded by the distractions of everyday cause and effect logic, which is the open sesame which for inductive “science” (from the Latin, “scire”, to know) unleashes something analogous to The Word.

C: Such unity as man possesses is mysterious in its origins, and derives from a source which lies outside of himself. Only through the individual positive response to the Logos can man’s collective powers of faith, passion, and reason be brought into harmony. Otherwise they fall all too easily into strife with one another. For Hamann God is the One in whom all opposites coincide, and it is this principle of the coincidentia oppositorum which, embodied in the Logos and manifested above all in the “form of a servant” in which Christ appeared, which succeeds in reconciling the opposites within the human psyche. . . . “Here on this earth there is no possibility of a metamorphosis or transfiguration into the divine nature, but only the old message of rebirth”.

FW: Jews do not need the allusion to Jesus as “the form of a servant”. In LM 4, which we are considering here, Nachman attributes to Moses the same function.

LM 4:9. This is: “No man knows [the burial place of Moses] – even Moses did not know. For he was negated in Ein Sof (Hebrew: God as Endless). All this was at his death. However, also during his lifetime Moses certainly stripped away all corporeality and attached himself to the Light of Ein Sof. But then, this stripping was in an aspect of “the living creatures ran [from being an ego] and returned [to being an ego](Ezekiel 1:14). This is because the Holy One desires our service, as is written (Yom Kippur Liturgy), “You desire praise from mounds of dust, from lumps of clay.”

FW: Hamann, writing only a few years before Nachman, created his own theology by portraying language as a powerful creative or destructive force in the world. We need not now grope further back into the history of religion to find other predecessors of Hamann and Nachman. It is sufficient to recognize that the two authors here under scrutiny are drinking from the same fountain, with some minor variations. One of these is the question whether we are to label the holistic embodiment of language the Jesus function or the Moses function. We will ignore that battle, but now we are ready to appreciate Nachman’s contribution in LM 4 to this linguistically inspired tradition of the theology of The Word. As we read, we will keep in mind (a) that YHVH and the Talmid Chakham (wise student, Torah Scholar) are standing in for the subject, the Divine Author learning as he creates His world, and (b) that Elohim is standing in for the object, the world being created, and (c) that the Kingdom of God, Malkhut d’Kedushah, is standing in for the language of the dreamwork monologue on the material level. The problem, for Nachman in particular and for Romanticism in general, is that language in its pure, primordial form of “poetry” has been co-opted by the system of deductive logic and lost its original roots in inductive logic. For Nachman, as for Hamann, it is only the complete system encompassing deduction and induction in a higher synthesis which will give us a “foretaste of the World to Come”, the messianic idea, and get us out of Egyptland. This is a longing, paradoxically, on the one hand for the messianic future and on the other hand for the pre-Industrial middle ages of shtetl life. Nachman is talking primarily about a Gestalt or hitbod’dut (being alone with myself and talking to God) monologue here, even though he provides a second level of meaning for those not privy to philosophy and linguistics, and for those who need an excuse to follow Torah Scholars and other gurus blindly. For as a matter of fact, (a) hitbod’dut and (b) confessing in front of a Torah Scholar, and (c) doing a Gestalt Therapy monologue, all mean the same thing, given the manner in which the concepts are used in Breslav theology.

FW: Confessing in front of a Wise Student means doing my Gestalt Therapy monologue in the manner of a feedback loop and carefully (as the “subject”) paying attention myself to what comes out of my mouth (the “object”). Just substitute “God is listening” for “I am listening” or “the wise student is listening” and this will be clear. Basically, it is The Author, the Creator, the Gestalt client, who is listening to Him creating, and this feedback loop by itself re-animates the dead forms, the self-interrupting non-creative speech habits and manipulations, which man in his Fallen state tends to spew forth. In the down-to-earth jargon of Fritz Perls, instead of verbalizing my usual elephantshit in defense of my ego games, I need to emanate poetry, sacred truth from my true source. What clearly distinguishes Breslav pietism from Chabad rationalism is the emphasis on being alone before God, me being immersed in my monologue and relying on faith, rather than me being part of a vast pyramid of scholars and relying on guidance from a Jewish pope on the top of the pyramid. The Catholic parallel here is the Dominican sect versus the Franciscan sect, or more generally the Catholics versus the Protestants. Or perhaps you prefer Kant’s distinction between critical judgment and aesthetic judgment.

(4) LM 4

FW: Here, then, is the beginning of Nachman’s LM 4, as it is published by the official Breslaver translators. Let’s immerse ourselves in Nachman’s poetically inspired prose for a few moments, to get a sense of the overwhelming assault to which our rational, deductive faculties is subjected in such an experience.

PROLOGUE. I am God your Lord, Who brought you out of the land of Egypt, from the house of slavery. (Exodus 20:2)

LM 4:1. When a person knows that everything that happens to him is for his benefit, this perception is a foretaste of the World to Come. As said, “When He is YHVH, I will praise His word; when He is Elohim, I will praise His word” (Psalms 56:11). And this perception is a foretaste of the World to Come, as our Sages taught: “On that day God shall be one and His name one” (Zechariah 14:9). They asked: Is He now not one? And our Sages answered: At present the blessing “Who is good and beneficent” is recited over good, whereas “the truthful Judge” is recited over bad. But in the Future it will be entirely “Who is good and beneficent”(Pesachim 50a). The holy name YHVH and the holy name Elohim will be totally one.

LM 4:2. Now it is impossible for a person to grasp this perception except when he uplifts Malkhut d’Kedushah (Kingdom of Holiness) from its exile among the nations. For presently, malkhut and rule the nations. This is the reason . They nurse from the aspect of Malkhut, which is called Elohim, as is written (Psalms 74:122) “Elohim is my King from long ago”. But when a person raises Malkhut from among the nations, it is the fulfillment of the verse (Psalms 47:8) “For Elohim is King of all the earth.”

LM 4:3 Yet it is impossible to return the kingdom to the Holy One, except by means of spoken confession in the presence of a Talmid Chakham (Torah scholar). Through this one rectifies the aspect of Malkhut and raises it to its source. [Take d’varim (words) with you and return to YHVH (God) (Hosea 14:3)] This is the meaning of “Take D’VaRim with you . . .” – i.e., spoken confession. This is the aspect of Malkhut, as in, “one DaBoR (spokesman) to a generation” (Sanhedrin 8a) – dabor connotes and ruler. ” . . . and return to YHVH – so that they rectify and elevate the aspect of d’varim/Malkhut/Elohim to [the level of] YHVH. As mentioned above, “When He is YHVH I will praise His word; when He is Elohim, I will praise His word.” This is, to know that everything that happens to him is all for his good, and to recite the blessing “Who is good and beneficent” over everything.

LM 4:4 Knowing all this is called complete awareness. For the essence of awareness is the union of . This is called daat. In other words, he does not differentiate between lovingkindness and judgment, but blesses “Who is good and beneficent” over everything. This is called “YHVH is one and His Name is one”. As our Sages taught: In the Future there will be total oneness and it will be entirely “Who is good and Beneficent”. This is: YHVH is echod (one) [and His Name is echod].” “His Name corresponds to Elohim/Malkhut, as is written (2 Samuel 8:13) “David made a name for himself” – . Echod has the same numerical value as ahavah (love). Therefore, whether it be YHVH – which is compassion – or whether it be “His Name” – which corresponds to Elohim judgment – all is for your benefit and a result of the love which the Holy One has for you. As it is written, “For those whom God loves He rebukes (Proverbs 3:12); and “Of all the families of th earth I knew only you [Israel}]. That is why I will punish you for all your iniquities (Amos 3:2).

(5) HAMANN ON LANGUAGE

FW: Rather than a crystal clear Torah message graspable by deductive logic, the above word salad strikes us as a murky bowl of borsht or shabbat cholent. Therefore, we will turn now to Bacon and to Hamann to help us get our bearings in decoding Nachman’s Torah offering. The allusion to goyishkeit suggested by the names “Bacon” and “Ham” need not, I hope, deter us! I stated above that aside from the philosophy of language, much of Hamann (and Nachman) is an update on the philosophy of Francis Bacon, in the context of an 18th century aesthetics of Romanticism. In support of that contention, here are six specific techniques of Romantic style poetic expression which, according to O’Flaherty, lend themselves to the purposes of intuitive (inductive) rather than abstract (deductive) reason. but to start off here is Hamann’s version of Francis Bacon.

O 83. In order to comprehend Hamann’s understanding of reason it is necessary to distinguish between two modes of cognition, namely, the intuitive and the abstract . . . Abstract reason affects language in precisely the opposite ways from intuitive reason . . . “Human living seems to consist of a series of symbolic actions by means of which our soul is capable of revealing its invisible nature, and produces and communicates beyond itself an intuitive knowledge of its effective existence”

FW: And now comes Hamann’s list of the six Romantic techniques for poetic expression, which in the sequel we will illustrate using the text of Nachman’s LM 4. In my essay our focus is to illustrate these six techniques. Therefore, we will not give as much attention as perhaps we should to other important aspects of Nachman’s text. Since most of what Nachman has to say he says again and again, we surely will run into these other themes in the sequel. Here, then, is a preliminary listing of Hamann’s six techniques of language expression.

O 83. Since in Hamann’s view there is no thought apart from language, it seems quite appropriate that we should look to language for the earmarks of reason. It will be seen that there are six salient features which characterize the language of intuitive reason, i.e., reason functioning within its appropriate limits. To be specific, we may say that intuitive reason manifests itself in language by the following: (a) the abundance of concrete images (Bilder); (b) the employment of analogical reasoning; (c) the frequent recourse to paradoxes; (d) the presence of multiple levels of meaning; (e) paratactic sentence structure; and (f) the presence of affective terminology. O83

FW: We will examine how Hamann explains these six poetic tools, and at the same time we will illustrate how Nachman of Breslav brings over each technique into the realm of Hasidic Torah commentary.

(a) CONCRETE IMAGERY OF EXPERIENCE VS. ABSTRACT RELATIONSHIPS OF WORDS

O 84. Hamann maintains that natural language is, to adopt Henri Bergson’s phrase, “molded on reality”. Ordinary language or “the language of nature” is for him the historically developed vernacular of a people, which has been “unimproved” by grammarians or the creators of technical jargon. It is this kind of language which can be raised to the level of poetic expression . . . Wrote Hamann, “The sphere of poetry does not lie outside of the world as a fantastic possibility conceived by the brain of a poet; it strives to be precisely the opposite, the unadorned expression of truth, and must for just that reason reject the deceptive finery of the alleged reality of the man of culture” . . . Hamann’s conviction is grounded in the essential nature of both God and man. Hence, God, “the Poet at the beginning of days”, always speaks to man in poetic language. “The Scriptures cannot speak with us as human beings otherwise than in parables because all our knowledge is sensory, figurative; and because understanding and reason transform the images of external things everywhere into allegories and signs of more abstract, more intellectual, more lofty concepts.”

FW: Analogous to Hamann’s theory of poetic expression is that of today’s Gestalt therapists, as laid out by Perls, Hefferline and Goodman in their text, “Gestalt Therapy”. For Gestaltists poetic speech refers to contactful speech, supported by man in action, rather than man stuck at an impasse and brooding abstractly about his life. The choice is between a concrete reality and mere aboutism. If I see a fly buzzing over there and I say, “I am aware of that fly buzzing over there”, that is “language molded to reality”, even more so if I identify with that fly and say “I am a fly buzzing over here, hoping that my buzzing will get you interested in my ideas.” By identifying with the fly, finding the inner idea of that fly as Nachman puts it in LM 1:1, I am concretely at this moment in touch with my existence. But if I am an entomologist and I say “flies are arthropods”, that particular fly out there has disappeared from my life into abstract jargon. Verbalizing has replaced poetry. The fly buzzing out there had the potential to be part of my existence, say, my tragic death as one day it may buzz around my rotting corpse, while the “arthropod” of an entomologist is cut off from my existential experience by being locked into a grid of dead, abstract terminology concerning, for example, information about how many legs it has. Likewise God, the “poet at the beginning of days” is engaged in a living action of creating His world, while a geologist who lists the layers of rocks making up a particular mountain range is cut off from the real experience of creating that mountain range. How does Nachman of Breslav deal with this requirement that expression be poetic? That is to say, how do Nachman’s Torah commentaries serve as a symbolic overlay for human action? First of all, he is assuming he, Nachman, the writer, and we, his readers, and also the protagonist he is describing all are spiritual pilgrims, seeking to return to God. All three personnas therefore share a common grounding in concrete here and now experience. Let us see how all this works in the continuation of Nachman’s LM 4 text.

LM 4:5 And a person’s iniquities are on his bones, as is written (Ezekiel 32:27), “And their iniquities will be etched upon their bones”. Each sin has its own combination of letters. When a person commits a particular sin, a negative letter combination is etched upon his bones. This brings the spoken aspect of the prohibition which he has transgressed into the realm of impurity. In other words, he brings the aspect of Malkhut among the nations, giving them the power to rule. For example: If he transgressed the utterance of the prohibition “You shall have no [other gods besides Me]” (Exodus 20:3), then he destroys the utterance’s positive letter combination and forms a negative letter combination. This letter combination is etched upon his bones “It is your iniquities that have turned away these things (Jeremiah 5:25). And it is written, “Evil is the deathblow of the wicked” (Psalms 34:22). By means of spoken confession, however, the letters disappear from the bones into which they have been etched and are transformed into the words of confession. For speech emanates from one’s bone, as is written (Psalms 35:10), “All my bones will say”. He tears down the negative structure and combinations, and from [the letters] builds Makhut d’Kedushah. This is what the Sages said: During the time the Israelites traveled in the desert, Yehudah’s bones rolled about [in his coffin] until Moshe said (Deuteronomy 33:7) “Hear, O God, the voice of Yehudah” (Sotah 7b). Moshe requested that the Holy One remember for Yehudah’s sake the confession he had made. And this is just what happened. Thus it was specifically “his bones rolled about”, as is written, “and their iniquities will be etched upon their bones.” But by means of the confession they were rectified and each one went into its place. And Yehudah corresponds to Malkhut – an allusion that the aspect of Malkhut is rectified through spoken confession. This was accomplished with the aid of Moshe, who recalled the confession. For it is necessary that the confession take place in the presence of a Talmid Chakham. And every Torah scholar is an aspect of Moshe “Moshe, you said it well” (Shabbat 101b). By Moshe’s mentioning the confession, it was considered as if [Yehudah] had now confessed . This caused the aspect of Malkhut to be rectified and the negative letter combination, which had been etched upon [Yehudah’s ] bones to be torn down.

FW: There is a real life struggle going on here in Nachman’s text, involving bones, Yehuda and Moshe, as though the story has been told around a campfire or dreamed by a Gestalt client. Nachman is not merely “talking literature”, but is presenting an epic human action being carried out by a protagonist, and by implication also by a reader who is struggling with the iniquities etched in his own bones. Moses first identifies with the needs of the bones of Yehudah. Then the confession, hitbod’dut, mini-Gestalt session that Moses expresses in language brings those needs of Yehudah into the midst of a committed authentic action by Moses. Moses as strong gestalt and encompassing messianic monad here fulfills the logical function of induction, Platonic collection, in relation to the bones and essences of the existence of Yehudah. The parallel to Gestalt dreamwork is very clear here. According to Perls, we must identify with each of the different images and aspects of the dream we are exploring, in order to grasp the overall existential message of the dream. We move from ordinary everyday objects, like trees and clouds and bones, more and more in the direction of encompassing ideas, encompassing essences of our existence, as we move inductively upwards towards the final encompassing existential idea and message of our work on this particular dream. And yet in this dreamwork process everything must remain concrete, articulated, eventually, in terms of the unfinished business of important childhood relationships. The inductive ascent is not at the same time a flight to abstractions. That is to say, the three personnas involved in the ongoing storytelling process are active readers. They (we) maintain their (our) identification with the story which is unfolding. Here is an analogous message from the work of Hamann, with the messianic role shifted from Moses to Jesus.

O 86. The abstract language of the philosophers fails, according to Hamann, to take into account the fact that God’s infinite love for man is revealed precisely in His willingness to condescend to man’s estate. God has humbled himself to the extent of speaking in the everyday idiom of the people by means of “little contemptible events” and “humanly foolish, indeed sinful actions . . . For Hamann does not subscribe to any form of the double-truth theory; spiritual truth does not require two forms, one for the philosopher, another for the masses. “To say that Moses wrote only for the common people is either meaningless or a ridiculous view of the matter” . . . Philosophically speaking, the “images” (German: Bilder) of natural language represent for Hamann “objects”, which may be defined as uncritically perceived entities of ordinary experience, principally visual in nature. Abstract or discursive reason has the power, however, to eliminate such objects and to replace them with terms which actually stand for relations . . . “Existence [ i.e., concrete existence in a world of real objects] is realism, and must be believed; relations are idealism and rest upon connective and discriminatory procedures” . . . Metaphysics misuses “all the word-songs and figures of speech of our empirical knowledge” by transforming them into “nothing but hieroglyphs and types of ideal relations” . . . Another fundamental aspect of imagery is, of course, its strong appeal to the emotions, a quality which is lacking in the case of abstract terminology.

FW: In Hamann’s reference here to concrete objects of experience disappearing into abstract verbal relationships no longer in touch with their initial concrete reality, we recognize the terminology of 14th century Nominalism as articulated in those days by William of Ockham. See my essay on “Nominalism: the Here and Now, There and Then”, for more about this.

(b) ANALOGY VS. LOGICAL SYLLOGISMS

O 87. The second characteristic of Hamann’s use of reason is his preference for analogical, as opposed to purely logical, thinking. Whereas the rationalist establishes a principle, whether deductively or inductively, and thereupon proceeds to draw inferences from it, the intuitive thinker establishes a model on nonrational grounds, as, for example, instinct or faith, and thereupon proceeds to draw parallels to the model. This latter procedure accords, in Hamann’s view, with the proper use of reason, despite the fact that reasoning from analogy does not yield the certainty one might desire. Thus, he writes that “reason cannot grasp anything but analogies in order to obtain a very ambiguous light” . . . Following the lead of Francis Bacon, Hamann maintains that man, in his original state, thought analogically rather than logically. This idea is clearly stated in the famous passage at the beginning of the Aesthetica In Nuce: “Poetry is the mother tongue of the human race” . . . Hamann places analogical thinking, as opposed to the later development of discursive thinking, within the framework of his general anthropology with its emphasis on man’s retrograde development away from his primordial state. It is more natural for man to think in metaphors or parables, which involve analogical thinking, than to arrive at deductions based on rational principles . . . “All mortal creatures are able to see the truth and essence of things only in parables”. For Hamann to metaschematize means to substitute one set of objective relationships for another, analogous set of subjective, personal, or existential relationships, in order to throw some light on their meaning.

FW: Hamann here is saying what Nachman says when he says “My Torah is all behinot (Hebrew: aspects, interpretations, associations, analogies)”. The notion of “man’s retrograde development away from his primordial state” stems from the Platonic theory of anamnesis, “not forgetting” that primordial state by groping in the void for primordial ideas. Anamnesis entails immersing oneself in a chaotic sea of fragments and using Platonic collection or kabbalistic tsimtsum in the cognitive void of “not knowing” to discover/remember the primordial ideas by means of a series of associations, behinot. The obvious illustration in Nachman’s LM 4 text is the endless string of associations, behinot, which lead Nachman from concrete particulars towards his final grand conclusions. “A” is an aspect of “B”, and “B” is an aspect of “C”, etc., etc. In the section which follows, for example, the string of behinot leads on and on, apparently endlessly, from (a) the lust of Nevatt to (b) fire to (c) purging via fire to (d) the fire of sin to (e) sins themselves to (f) crossing over to bundles of fragments being collected into a new idea (Platonic collection), and then on to (f) the wrath of God as fire negating all the negations of the One Without A Second, which itself leads on by means of tsimtsum to (g) nothingness, which is analogous to (h) humility as an aspect of (i) wisdom, leading to (j) the elevation of language, which itself is analogous to (k) the kingdom of God and refers by contrast to (l) the secular government, which needs to be brought back to its source by means of (m) the intervention of Moses, who is aspect of (n) Mashiach himself! All this in two pages. Note how Nachman gives Moses the Mashiach function of pulling all the fragments together, in exactly the same manner that Hamann gives that messianic function of Platonic collection to Jesus. For both Hamann and Nachman what is lost in logical precision is more than compensated for by the vast range of insightful sparks generated in the process of induction – provided, of course, that the spiritual pilgrim and the audience are receptive to this sort of pietist, Romantic, poetry. What makes this word salad “poetry” in the profound Gestalt and Aristotelian sense of committed personal action is Nachman’s own biography, i.e., his self-proclaimed role of Tsaddik of the generation and messianic savior of the world. Whether we take him seriously or not, we at least know that Nachman is not just writing a book. He also is living the role he has carved out for himself in his own pained existence.

FW: As Hegel in his “Aesthetics” points out, one major characteristic of Romantic art that distinguishes it from Classical art is that Romanticism allows emotional content to flood and overwhelm the forms in which it is packaged, leaving an audience gasping for breath. Hegel was less than appreciative of this form of expression, and he regarded the Absolute or God to which it all finally associates as “the night in which all cows are black”. That is to say, most people, like the rationalist Hegel, prefer to let words mean what they do mean rather than have them all end up being symbols for the same thing: the Void of all-knowing and all not-knowing. Here, then, is Nachman’s version of Platonic collection or tsimtsum in the void, from (a) to (n), from the lust of Nevatt to Mashiach himself! See if you can find your way through the maze, and at the same time see how many insightful associations are stimulated in your mind as you follow the creative mind of Nachman along his chosen trajectory.

LM 4:6 This is the aspect of returning Malkhut to its source. For the source of Malkhut is fire, as our “Sages taught: ‘why did Nevatt err? because he saw fire escape from his member (Sanhedrin 101b). And the Torah is called fire, because it is from there that Malkhut originates. As it is written (Jeremiah 23:29) “Behold, My Word is like fire,” and (Proverbs 8:15), “Through me kings rule.” And the essence of Torah is the Torah scholar, as our Sages taught (Makkot 222b): How foolish are those who stand up before a Torah scroll and yet do not stand before a rabbinical scholar! This is: “Every davar (thing) that was used in fire must go through fire ” (Numbers 31:23). “Davar corresponds to Malkhut, which has been into the realm of impurity the heat of the evil inclination, as in “the fire of Amram” (Kiddusin 81a). “. . . must go through the fire” – its rectification is by means of fire, i.e., spoken confession before a Talmid Chakham. And this is the connotation of aveyrah (transgression): the AVeyRah letter combination OVeR (crosses) within his bones, from AyVeR to AyVeR (side to side). The word mitzvah, however, connotes joining together. When a person performs bundles of commandments, he binds together the shattered fragments of his bones, as is written (Psalms 34:21), “[God] safeguards all his bones, [not one of them is broken].”

FW: Note: not one bone is broken; not one fragment of the symbolic collage is lost or damaged in the process of Platonic collection. All the antitheses, one after the other, are encompassed in the higher inductive synthesis. But there’s more to come . . .

LM 4:7. [“The King’s wrath is a messenger of death, but a wise man can pacify it.” (Proverbs 16:14)] And this is the explanation of the verse: “The King’s wrath is a messenger of death.” For the wrath of the Holy One is on account of Makhut , ” . . . but a wise man can pacify it” – i.e., the aspect of Talmid Chakham/Moshe who will atone for [the sinner]. As it is written (Micah 7:18), “[The Lord] forgives the transgression for the remnant ” – for the sake of the one who considers himself as remnants (Rosh HaShanah 17a). We find, then, that when he comes before a Torah scholar and expresses all his letter combinations in a Talmid Chakham’s presence . . . The Torah scholar is an aspect of Moshe who considered himself as remnants, as is written (Numbers 12:3), “The man Moshe, however, was very humble.” This is the reason he is called a wise man, as is written (Job 28:12), “Wisdom comes from Ayin (Nothingness).” Through this the wise man has the power to appease, as is written, “but a wise man can pacify it.” This is why when Moshe prayed that the sin of the Golden Calf [be pardoned], he said (Exodus 32:32), “If You would, forgive their sin. But if not, please blot me out [ from the book that You have written]!” It is impossible for a person not to feel some pride when he hears himself being praised. All the more so, when a great king praises and lauds the person; then it is certainly impossible that he would not be moved to some feelings of self-importance. However, this necessitates the negation of all one’s emotions and corporeality. Then, a person can hear himself being praised and not come to any pride. This was the case with Moshe Rabbeinu, who saw it written in the Torah: “God spoke to Moshe,” [and] “God said to Moshe.” Each day the Jewish people read in the Torah [God’s] praise of Moshe. What’s more, he himself related his praise to them. Yet Moshe had no feelings of haughtiness or pride from this, as is written, “The man Moshe, however, was very humble.” And certainly, by means of his humility Moshe had the power to atone for the sin of the Golden Calf, as is written, “. . . but a wise man can pacify it.”

FW: The mashiach function that Moses or Jesus fulfils here is that of identifying with all the fragments, one after another, and then, by means of consumate humility, negating all of those fragments by negating himself. He then is the true servant, serving God as the negation of all negations. Each fragment is an extreme antithesis of the others, and the messiah manages to negate all of these negations of the One Without A Second. Also here, once again, not one bone is broken; not one fragment is lost or damaged in the process of Platonic collection. All the antitheses are encompassed in the higher synthesis by means of the Platonic messiah/poet/artist that Nachman or Hamann is embodying in his writing. What Plato labels a “poetic frenzy” of artistic interpretation, based on passionate personal involvement in a process of committed action, Nachman relates to the state of humility he sees Moses attaining in the biblical text. Nachman concludes his series of behinot by stressing the humility of Moses as the quality which qualifies him for the messiah function.

LM 4:7 This was Moshe’s argument: “But if not” – i.e., if You do not forgive their sin, You are demonstrating that I do not posses the humility needed to atone for the sin of the Golden Calf. This is why I requested, “please blot me out,” so as not to be tripped up by pride. For I constantly see and hear the recounting of my name and praise in the Torah. Who can stand up to this – hearing his praise recounted and not become haughty – if not a very humble person? And if I am humble, You must pardon their sin, as is written, “[The Lord] forgives the transgression for the remnant . . .” This is (Deuteronomy 33:5) “There was a MeLeKh (king) in Yeshurun” – indicating that MaLKhut had risen to its source, as it is written (Psalms 37:11), “But the humble will inherit the earth.” “Earth” is dina d’malkhuta (the law of the government) as is written (Job 20:27), “Earth rises up against him.”

FW: Moses with his messianic degree of humility has here re-elevated language (Malkhut d’kedushah, the kingdom of God) back to its primordial holistic power. This is anamnesis, “not forgetting” that the primordial idea of language as The Word has emerged from the void of nonbeing. Looking back at the entire journey of inductive logic through which Nachman just has led us, and with just a bit more analogical thinking, the parallel to Gestalt dreamwork ought to be clear. (a) First, Nachman expects you to find the inner idea of each thing by identifying with each image of the series. In Gestalt dreamwork you do that by play acting each dream image and attempt to say it with your whole body. In Nachman’s poetic style Torah exegesis you, as Orthodox Jew, are expected to identify totally with each nuance since it all is God’s word, right out of the Torah with chapter and verse included. How can it possibly not be the truth? (b) The second part of the process, in Gestalt dreamwork, is to commit your whole being to the project as a whole and negate your ego totally by the “rhythm of contact and withdrawal”, which is the Gestalt version of tsimtsum. This death of ego is the negation of negations that translates you inductively up beyond your own existence, as you serve as a vessel for the existential message of that particular dream. The dream itself was only 1/60th of prophecy, while the dreamwork provides the other 59/60. The dreamwork is the Platonic collection or kabbalistic tsimtsum which accesses the messianic idea which was implicit from the primordial beginning of the dream itself when in the middle of the night you dreamed it. Again we have Platonic anamnesis of primordial ideas by means of tsimtsum, as the Gestalt therapy protagonist contracts his ego down to zero in order to embody the intuitive dialectical logic of induction, in order to serve as the messiah capable of redeeming his own fallen state.

FW: And what is the equivalent to this “rhythm of contact and withdrawal” in a Torah lesson being given by Nachman or one of his disciples? The answer is, likewise, to commit yourself totally to the quest for truth. In your daily life you are to embodying as many Torah commandments as you can find the time and resources to accomplish, and also you are to commit your will completely to following the guidance of your Torah teachers, whether they make much sense to your rational mind or not! Along with that you are to assimilate each and every word of the mind boggling Torah lessons. You are not, God forbid, to try to understand it all using deductive logic, since most of it is inductively written and admittedly too lofty for your rational understanding. Rather, accept it all on faith as absolute truth. If you find yourself bewildered, get advice from your Torah teachers (who, unfortunately, also are forbidden to understand it), and then go talk to God out in the woods if there are any loose ends.

FW: Nachman taught that the messianic soul of Moses is re-embodied to some extent in the tsaddik ha-dor, the righteous man of each generation. But, Nachman maintains, only in certain key historical figures, especially Rabbi Simeon ben Yohai and Nachman himself, is the embodiment totalized. Fritz Perls begs to differ, and encourages each of his clients to do fulfill the mashiach function himself. Fritz was Jewish, but not religious. Neither did he know Yiddish. But if someone had asked him why he gave his clients that option, and if indeed he had spoken Yiddish, perhaps he would have given the famous Yiddish retort, “Far vus nit?” (English: “Why not?”) Now, my own suggestion is to meld the two approaches, that of Nachman and that of Fritz, which brings the caricature of Nachman’s teachings which I just have presented back to the source that Nachman intended in the beginning. That is to say, begin with hitbod’dut, with the verbalized monologue. Do it rigorously, according to the system of Fritz, so you do get the results you need. Then, from that foundation go about dealing with the commandments and the Torah exegesis. This puts Tevye’s “Fiddler On The Roof” horse back in front of Tevye’s cart, with the proper Kantian stress on conscience as a liberation from the closed system of everyday habits, groupiness and chit-chat. This also puts Nachman very close to the position of Fichte, and historically exactly where he belongs as an heir to Kant’s theory of the moral autonomy of the practical reason. See my essays on Fichte and Nachman for more of this. Doing hitbod’dut intelligently clarifies most of Nachman’s enigmatic texts and helps balance the conflicting demands of 613 different commandments. Having discovered your own built in Moses function, you will not be flying blind and you will less vulnerable to demagoguery. This inner gyroscope was lacking when Hitler’s Nazis adapted the teachings of Fichte as the basis of national socialism. They made a travesty of the teachings of Fichte. Hopefully you will not make a similar travesty of the teachings of Nachman of Breslav.

FW: O’Flaherty makes a distinction between parataxic and hypotaxic sentence structure, a distinction which is as relevant to the work of Nachman as it is to the work of Hamann.

O: The roots of the terms are “para” (by the side) + “tassein” (to place). “Parataxis” is the placing of clauses or phrases one after the other, without coordinating or subordinating connectives. On the other hand, from “hypo” (under) we get “hypotaxis”, which is arranging clauses with a conjunction that subordinates one to the other. Paratactic sentences are characterized by brevity and the absence of long involved dependent clauses; the word order tends to be natural or to follow elementary logic in that the subject and predicate are expressed at or near the beginning of the sentence, with the other elements following generally in the order of their importance. Aphorisms, epigrams, etc., because of their laconic nature, are necessarily paratactic in structure. Hypotactic sentences, on the other hand, are characterized by greater length, involving, as they do, longer dependent clauses . . . Because of its frequent use of dependent clauses, hypotaxis involves the subordination of certain elements within a sentence, whereas parataxis involves their coordination. Both styles do occur in Hamann’s writings . . . In his most characteristic and influential writings the aphoristic mode dominates . . . It is precisely in these works that we find him employing intuitive, as opposed to abstract, reason.

FW: The following sections from Nachman’s LM 4 illustrate nicely this contrast between parataxic and hypotaxic use of language. Nachman begins with an introductory fable in the style of parataxic language.

PARATAXIS: TYPE 1 A SIMPLE FABLE

LM 4:8. This is the meaning of what the Sages said: It is comparable to someone who was walking along a path in the utter darkness of night. He was afraid of the thorns and the ditches, of wild beasts and bandits, not knowing which path he was on. When he happened upon a lit torch he was saved from the thorns and the ditches but he was still afraid of wild beasts and bandits, not knowing which path he was on. When dawn broke, he was saved from wild beasts and bandits, yet still did not know which path he was on. What is this crossroads? Rabbi Chisda said: It is a Talmid Chakhkam and the day of death (Sotah 21a).

PARATAXIS:TYPE 2 SIMPLE SENTENCES LIST FOUR ALCHEMICAL ELEMENTS

FW: Next we learn of the four alchemical elements, mineral, vegetable, animal and human, which are variants of the usual water, earth, air, fire sequence. Here the presentation also is in the parataxic style, though a bit more complex.

LM 4:8 It is known that all evil character traits and their derivatives stem from the four yesodot (fundamental elements), the four humors. As is brought in Mishnat Chassidim: Melancholy and its derivatives stem from the mineral life form; evil passions and their derivatives stem from the vegetable life form; idle chatter and its derivatives stem from the animal life form; pride and its derivatives stem from the human life form. Anyone who would take the path of must break all of the vices in the presence of a Talmid Chakham – i.e., spoken confession. The Torah scholar will then define and clarify a path in line with the roots of his soul.

PARATAXIS: TYPE 3 COMPLEX SENTENCES, WITH BEHINOT

FW: Also presented parataxically are three steps for attachment to a tzaddik, which also are a code for three stages of human action in general. Since Nachman’s version will get a bit murky, I’ll do the dissection as a preface, in my own inimitable Fallen, deductive, hypotaxic manner. If this were a Gestalt session, Fritz no doubt would have me examine my own need to insert prefaces and dissections into the flow of life. Anyway, concerning the tsaddik, (a) first, perceive him properly, (b) second, give him charity and (c) third, accept his advice at the moment of crucial existential choices in your life. To each of these simple instructions, Nachman adds subordinate and related ideas. (a) For the first instruction, more generally establish contact with the situation, (b) for the second instruction, undergo death of ego by giving it away charitably, and (c) for the third instruction, choose a new idea in the void of not knowing. But these corollaries are not appended to the initial three ideas deductively using hypotaxic sentence structure, the way I just have taken pains to do it. That is to say, Nachman’s stress is not on making sure we “understand” it all by laying out his ideas in a series of primary and subordinate clauses. Rather, to the first three ideas he appends a series of only tangentially related ideas, parataxically by simply laying them down, one after the other. Then he leaves it up to us, the readers, to open our minds and hearts to discover the higher level encompassing experiences. For Nachman wants us inductively to “grasp” macrocosmic Platonic ideas, and not merely deductively to “understand” microcosmic concepts. LM 4 is not just a textbook of clinical psychology, it is also inductive science and Platonically inspired Romantic poetry. Hence, Nachman injects into the basic flow of the hypotaxic framework quite a bit of parataxic embellishment. Nachman begins with the three themes, in the manner in which a Beethoven or Mozart might begin a symphony with three simple themes. Then, in the manner of a fugue or stretto, more and more interlocking variations and distantly related motifs pile up as a magical information overload. Schopenhauer, a 19th century philosopher who shared this Romantic aesthetic, held that music is the highest form of art, since it embodies ideas purely without needing to incorporate naturalistic content. Nachman’s prose in his stretto sections approaches the level of musical art, as kaleidoscopic ideas overload their reference to the deductive framework and leap up inductively from our Fallen microcosmic world to the liberated macrocosm of pure Platonic/Torah ideas. When Nachman does it, it works fine. Of course, when an Adolf uses a media blitz inductively to peddle an overgrown Idea of the Third Reich we may have second thoughts about “inductive science”.

LM 4:8 Now, there are three steps in attachment to the tzaddikim. Through these three steps everything is rectified. The three steps are as follows: The first step entails seeing the tzaddik, as in (Isaiah 30:20), “your eyes will see your teacher,” This step negates the vices that stem from the two yedodot, mineral and vegetable – namely, melancholy with its derivatives, and evil passions. For the tzaddik of the generation is called “Mother” because he nurses the Jewish people with the light of his Torah. And the Torah is called “milk”, as is written (Song of Songs 4:11). “Honey and milk under your tongue.” We have empirical validation for this: Even when a child is sad and lethargic, if he sees his mother, he very quickly stirs toward her – i.e., toward his source. We also see clearly that when a child is absorbed in his own nonsense, even through he has a great desire for this, if he sees his mother, he throws away all of his desires and draws close to her. We find, then, that the vices stemming from the two yesodot, mineral and vegetable, are negated by gazing at the countenance of the tzaddik. This is: He was afraid of the thorns, the aspect of the vegetable life form; and the ditches, the aspect of the mineral life for. When he happened upon a lit torch – this is a Talmid Chakham, who with the light of the Torah. Through him he is saved from the vices that stem from the two yesodot, mineral and vegetable; and then he is saved form the thorns and the ditches.

LM 4:8 The second step is the charity one gives to a Talmid Chakham . Through this he is saved from the vices that stem from the two yesodot, animal and human – the aspects of wild beasts and bandits, which are idle chatter and pride and their derivatives. This is because idle chatter and slanderous gossip engender poverty, as is written (Exodus 4:19), “All the men have died” – this is poverty (Nedarim 64b). Also concerning pride it is taught: Poverty is a sign of a haughty spirit (Kiddushin 49b). But by giving charity a person becomes wealthy. As the Sages taught: “Though they were united and likewise many, even so they are over and gone; I have afflicted you, but will afflict you no more” (Nahum 1:12) – he is never again made to experience the markings of poverty (Gitten 7b). And this is: When dawn broke, he was saved from wild beasts and bandits. The break of dawn is an allusion to charity, as is written (Isaiah 58 7-8), “When you see the naked, and you clothe him . . . Then your light shall burst forth like the dawn.” We find, then, that through charity one is saved from the vices that stem from the two yesodot, animal and human, corresponding to wild beasts and bandits.

LM 4:8 The third step is when one makes a spoken confession in a Torah scholar’s presence. Through this the Talmid Chakham guides him on a proper path in line with the root of his soul. This is: When he came to a crossroads. And Sages comment, It is a Talmid Chakham and the day of death. This is the step of spoken confession before a Talmid Chakham. The day of death is an allusion to confesson, as the Sages taught: All those about to be put to death confess (Sanhedrin 43b). This is called PaRaShat DeRaKhim (a crossroads), because the Torah scholar maPhRiSh lo DeReKh (defines his path ) in line with the root of his soul. Then, he was saved from all of them. Because, before he confessed, even through he was close to the Torah scholar and had given him money, he still does not know which path he was on. For “A path may seem right to a man, but its end leads to death” (Proverbs 14:12). But when he comes to “a crossroads,” which is a Talmid Chakham and the day of death – i.e., spoken confession before a Talmid Chakham – then, he was saved from all of them.

PARATAXIS: TYPE 4 COMPLEX SENTENCES, WITH BEHINOT AND ALSO WITH PARALLELS OF FORM AND CONTENT

FW: Later, as the style of the text approaches pure poetry, content joins form in telling the tale, which in this case is the tale of a completed action. The actor/poet Moses/messiah undergoes death of ego at the crossroads of his life, the moment of committed choice during an action. At that moment, according to Aristotle, the knower, the known and the knowing all are one. Ego is minimal in the midst of an action. The theological context of an action for Nachman here is “the word of God”, and for him, like for Hamann, that means language in the sense of The Word as the Kingdom of God, Malkhut. Language and action here are parallel concepts, grounded in the dialectical framework of deduction/induction, the descending and ascending sides of the tree of life, the kabbalistic sefirot. Each counterclockwise cycle around the complete tree of life is one “beat” of the dialectic, one cycle of the rhythm of contact and withdrawal, one moment of running and returning, one moment of action. If the process works properly we have induction, intuitive reason, positive letter combinations, poetry, If the process does not work properly we are stuck in deduction, abstract aboutism, negative letter combinations, verbalizing. After completing the action, the protagonist retains a sense of what is was all about. In the context of a Gestalt Therapy session he can tell us what was the existential message of the dreamwork, what he got from the session. He can see the details of his present life situation (Elohim, the left pillar of the tree of life) in the context of the Oneness of authentic action (YHVH, the right pillar of the tree of life), and at that moment he has a sense that the One and the Many are One Without A Second.

A parallel in the aesthetics of Romanticism and the work of an actor in the Brechtian theater is the notion of “the performer on top of his material” creating “live form”. When, in this style of work, an actor prepares his material, he works deductively and assembles a junk collage of forms into a complex poetic image which is his “character”. Then, at the moment of presentation for an audience, he relies upon his here and now reactions to images that flash in his imagination to give him macrocosmic ideas with which to illuminate that microcosmic junk collage of forms. The result, when it works properly, is “live form”, a meld of content (ideas discovered inductively) and form (the junk collage which was derived deductively), which is, theologically speaking, the macrocosm in the microcosm, the One in the Many.

LM 4:9 This applies each time a Torah scholar. The Talmid Chakham is an aspect of Moshe, who is an aspect of Ayin, as is written, “Wisdom comes from Ayin.” And in this way you become encompassed in Ein Sof (Infinite One). This is the concept of Zarka: it is thrown back to the place from which it was taken (Tikkuney Zohar #21). This is return Malkhut to Ein Sof, which is the will in all the wills. For Malkhut corresponds to the letters of speech, with the will of God clothed in each and every letter. It was God’s will that one letter have such and such a shape, and another letter have a different shape. We find, then, that [God’s] wills – i.e., the forms of the letters – serve to reveal His Malkhut, And all these wills, the forms, stem from the will of Ein Sof – which has no form . And all the objects and material existence in the world originate from the letters, i.e., from Malkhut. This is because material existence is a consequence of Malkhut, of the Holy One’s desire that His Malkhut be revealed in the world. Through this He created the world ex nihilo. All the wills – the forms and all material existence corresponding to Malkhut – receive their vitality from the will of Ein Sof. As is taught (Migillah 31a): “In every place that you find the greatness of the Holy One – i.e., His Malkhut wills – “There you find His humility” – i.e., the will of Ein Sof. And this is an aspect of stripping oneself of corporeality. For when a person wants to be encompassed in the will of Ein Sof, he must negate his material being. This is what is written in the Zohar (II 88b), that Moshe passed away on Shabbat, at the time of Minchah. For that is when raava d’raaven (Will of Wills) is revealed. This is the will of Ein Sof, from whom all wills receive their vitality. This was because Moshe had totally negated his material being, as is written, “After all, nachnu mah (what are we)?” (Exodus 16:7). “So Moshe, the servant of God, died there, in the land of Moav, by the kiss of God. [God] buried him in the valley in the land of Moav, opposite Beit Pe’or. No man knows his burial place to this day” (Deuteronomy 34: 5-7). This is the meaning of “[God] buried him in the valley” – it alludes to as is written (Isaiah 40:4), “Every valley shall be elevated.” “In the land of Moav” – this alludes to Malkhut, for King David descended from Moav. Moshe ascended into Ein Sof, into Will of Wills, raava d’raaven. This corresponds to the will of Ein Sof, which is clothed in the wills/forms of the letters, the aspect of Malkhut. As explained, “In every place that you find His greatness” – i.e., Malkhut, the aspect of – “there you find ” – i.e., the will of Ein Sof.

FW: For the kabbalistic tradition, the metaphor of “running and returning” tells this story, in the sense that we first run away from ego and later return to ego. The jargon of Gestalt Therapy here overlaps that of Romanticism. Gestalt speaks of the rhythm of contact and withdrawal. During action we move from contact, from awareness of the contact boundary, to withdrawal, withdrawal from the contact boundary. Withdrawal from the contact boundary, by means of tsimtsum, puts us in the void of not knowing, the messianic now, and then we return to awareness of the contact boundary as the action comes to an end. Nachman describes running and returning by invoking the notion of “da’at” (Hebrew: knowing, knowledge). But “da’at” is a slippery term, used by many authors in many ways. Here is reference is knowing in the sense of the Gestalt process of establishing contact by means of awareness. Da’at here is awareness. Awareness establishes a bubble contactful experience, a “world” that the protagonist “knows”, in the sense that Adam knows Eve during an orgasm. When the contact boundary becomes clouded by neurotic games, by self-interruptions of the life force, and the Gestalt client finds himself deductively at an impasse of polarized cloudy ideas, he needs to withdraw from that contact boundary into the realm of inductive, intuitive experience by closing his eyes and going into his body awareness and fantasies. This is the moment of withdrawal and tsimtsum, contraction of ego. And this also is “running” from his ego and the microcosm in general into the void, where hopefully new macrocosmic ideas await him. After his moment of gnostic enlightenment, then he “returns” to his ego in its new form. But he brings with him a vague trace or “reshimu” (Hebrew: remainder) of his other worldly experience. Overall, then, he runs from deduction to induction, and then he returns from induction to deduction bringing with him the results of the induction.

LM 4:9 This is “opposite Beit Pe’or”. As the Sages taught: Why was [the idol] called Pe’or? Because it opens its mouth wide. For when one blemishes Malkhut, [Pe’or} then has the power to open its mouth wide with negative letter combinations. But Moshe rectified the aspect of Malkhut, and as a result Pe’or could not open its mouth wide (Sotah 14a), This is “No man knows [his burial place]” – even Moshe did not know (ibid.). For he was negated in Ein Sof. All this was at his death. However, also during his lifetime [Moshe] certainly stripped away all corporeality and attached himself to the Light of Ein Sof. But then, this stripping was in an aspect of “the living creatures ran and returned”. (Ezekial 1:14). This is because the Holy One desires our service, as is written (Yom Kippur Liturgy), “You desire praise from mounds of dust, from lumps of clay.” Therefore, it is imperative not to remain [in this state of negation] until such a time that the Holy One Himself comes and takes one’s soul.

LM 4:9 This is why we see that now and then a person becomes inspired while praying and he recites several words with tremendous fervor. This is due to God’s compassion for him; the Light of Ein Sof has been opened to him and shines for him. When a person sees this radiance – and even though he might not see, his mazal sees (Megillah 3a) – his soul is instantly ignited in great devotion, so that he attaches himself to the Light of Ein Sof. And to the degree that Ein Sof is revealed – commensurate with the number of words that have been opened and begun to radiate – he recites all these words with great devotion, with a surrender of self, and with a negation of all his senses. Then, during the time he is negated in Ein Sof, he is in a state of “and no man knows” so that he himself is unaware of his own existence. But this must be in the aspect of “running and returning” in order to preserve . We find then that when he is in a state of “returning” he must also disclose to his daat. For at the beginning, at the time of devotion, his daat was nullified, as in, “and no man knows”. But when he is in a state of “returning”, returning to his material being, then he returns to his daat. And when he returns to his daat, he knows the oneness and beneficence of Ein Sof. Then there is no difference between YHVH and Elohim, between the divine attribute of judgment and the divine attribute of compassion. For a change of will is not applicable to Ein Sof, Heaven forbid. Changes only occur in the changing of the forms. Nevertheless, by virtue of a person’s attachment to Ein Sof – where there is no change of will, for there the will is uniform – afterwards an imprint of this oneness remains within him. Then later, when he is in a state of “returning”, this imprint illuminates , so that he knows that all is good and all is one. This is what Moshe said to his generation: “It has been clearly demonstrated to your daat that YHVH (God) is the Elohim (Lord)”. (Deuteronomy 4: 35). For Moshe corresponds to Thus it was fitting for his generation, who were attached to him, to [have] daat – i.e., to illuminate the daat with an awareness of Ein Sof/raava d/raaven, the aspect of “YHVH is the Elohim.”

(d) PARADOX

O: An important aspect of Hamann’s conception of reason as it emerges from his use of language is his acceptance of the paradox as a vehicle for the expression of spiritual truth. His reason for such a positive view of the paradox is, in the last resort, theological. Since God has condescended to reveal Himself in lowly, even contemptible form – as the Scriptures everywhere attest – the paradox possesses the highest possible legitimation. “One must view with astonishment how God accomodates Himself to all small circumstances, and prefers to reveal His government through the everyday event of human life rather than the singular and extraordinary events.” The supreme paradox of Christianity is, to be sure, the incarnation in Christ, the appearance of the Creator of heaven and earth in the form of a servant.

FW: To appreciate the relevance of paradox in this sense to the work of Nachman of Breslav, let us backtrack a bit now and zero in on the last section of LM 4 which we just cited under the heading of “parataxis”. These six techniques of Romantic poetic language certainly overlap, and there is no reason why we may not find all six of them at work in a single passage from Nachman’s “Likutei Moharan”. In this last section we found an obvious parallel between the messianic function Christ serves for the Christians and the same messianic function the soul Moses serves for the Jews. As is the case for Christ in the work of Hamann, Moses for Jews is a supreme example of paradox, the apparent contradiction that the pure idea of Moses/Mashiach – Moses as symbolic code for the messianic idea – embodies on the one hand the most encompassing notion of all-reality and on the other hand the idea of absolute nothingness, total self-obliterating humility. This rudimentary example of dialectical thinking, a thesis and an antithesis encompassed in a higher synthesis, is basic to kabbalistic metaphysics. In this respect, then, the parallel between Hamann and Nachman is clear. However, in what follows, as we decode the jargon to get to the philosophical foundation, we find that this clear conceptual parallel is fogged over by the work of the official Breslaver translators. We unearth one more example of what happens when the sorcerer’s apprentice, ignorant of the dialectical powers of his master, grabs his master’s broom and makes a big mess the laboratory! Once again we will see the dangers of preaching dialectical religion rather than teaching dialectical religion. I repeat, a preacher aims at propagating the sect, primarily by glorifying his colleagues, while a teacher has other objectives, especially ferreting out the truth of his subject matter. Watch, now, how the translators of LM 4 muddle the dialectical message of Nachman in this passage, and shift the focus from the individual’s search for God towards the direction of creating a herd of sheep following other sheep following other sheep, just as lemmings might follow other lemmings right off a cliff into the sea! Here once is LM 4:9.

FW: Nachman begins with the pshat, the superficial code. This is step one in creating the paradox, the apparent contradiction that this Torah scholar you meet in the street is at the same time an aspect of Moses and the Jewish version of the messiah.

LM 4:9 This is the concept of Zarka: it is thrown back to the place from which it was taken (Tikkuney Zohar #21). This is returning Malkhut to Ein Sof, which is the will in all the wills. For Malkhut corresponds to the letters of speech, with the will of God clothed in each and every letter. It was God’s will that one letter have such and such a shape, and another letter have a different shape. We find, then, that [God’s] wills – i.e., the forms of the letters – serve to reveal His Malkhut,

FW: Another paradox, then, is that the all encompassing Kingdom God corresponds to the tiny individual letters of the Hebrew alphabet, and each letter has its particular form and message.

LM 4:9 And all these wills, the forms, stem from the will of Ein Sof – which has no form . And all the objects and material existence in the world originate from the letters, i.e., from Malkhut. This is because material existence is a consequence of Malkhut, of the Holy One’s desire that His Malkhut be revealed in the world. Through this He created the world ex nihilo. All the wills – the forms and all material existence corresponding to Malkhut – receive their vitality from the will of Ein Sof. As is taught (Migillah 31a): “In every place that you find the greatness of the Holy One – i.e., His Malkhut wills – “There you find His humility” – i.e., the will of Ein Sof. And this is an aspect of stripping oneself of corporeality. For when a person wants to be encompassed in the will of Ein Sof, he must negate his material being.

FW: Here is the paradox cited by Hamann above, that the messiah (Christ or Moses) embodies the apparent contradiction that what is the All is also Nothingness, abject humility and the will of God.

LM 4:9 For a change of will is not applicable to Ein Sof, Heaven forbid. Changes only occur in the changing of the forms. Nevertheless, by virtue of a person’s attachment to Ein Sof – where there is no change of will, for there the will is uniform – afterwards an imprint of this oneness remains within him. Then later, when he is in a state of “returning”, this imprint illuminates Likes: 11 Viewed:

The post THE ROOM part 2 (of 3) gestalt muslcal monologue based on chagall’s “the birthday” appeared first on Good Info.

0 notes