Red leaf lettuces are a group of lettuce cultivars with red leaves. Red leaf lettuce cultivars include “New Red Fire Lettuce,” “Red Sails Lettuce,” “Redina Lettuce,” “Galactic Lettuce,” and the “Benito Lettuce.”
Kairos (καιρός) is an ancient Greek word meaning the right or opportune moment (the supreme moment). The ancient Greeks had two words for time, chronos and kairos. While the former refers to chronological or sequential time, the latter signifies a time lapse, a moment of indeterminate time in which everything happens. What is happening when referring to kairos depends on who is using the word. While chronos is quantitative, kairos has a qualitative, permanent nature.
In the Eastern Orthodox and Eastern Catholic churches, before the Divine Liturgy begins, the Deacon exclaims to the Priest, «Καιρός του ποιήσα τω Κυρίω’», Kairos tou poiesai to Kyrio, ” (“It is time [kairos] for the Lord to act”); indicating that the time of the Liturgy is an intersection with Eternity.
All actual action should be moral, and it can be too, but religious feelings should accompany every human deed like a holy music; we should do everything with religion, nothing because of religion.
In Celtic tradition, an Anam Cara is a teacher, companion or spiritual guide. With the Anam Cara you can share your innermost self to reveal the hidden intimacies of your life, your mind and your heart. This friendship cuts across all convention to create an act of recognition and belonging that joins souls in an ancient and eternal way.
The heart learns a new art of feeling. Such friendship is neither cerebral nor abstract. In Celtic tradition, the anam cara was not merely a metaphor or ideal. It was a soul-bond that existed as a recognized and admired social construct. It altered the meaning of identity and perception. When your affection is kindled, the world of your intellect takes on a new tenderness and compassion… You look and see and understand differently. Initially, this can be disruptive and awkward, but it gradually refines your sensibility and transforms your way of being in the world. Most fundamentalism, greed, violence, and oppression can be traced back to the separation of idea and affection.
The anam cara perspective is sublime because it permits us to enter this unity of ancient belonging.
In the pre-Christian period of Celtic history, Brigid was one of the most beloved goddesses. Each solar and lunar, she guaranteed the fertility of fields, sheep, cows, and human mothers; and she protected all bodies of water. Her principal symbol was a perpetual fire, representing wisdom, poetry, healing, therapy, metallurgy, and the hearth.
St. Brigid (Bridget, Bride, Efraid) is the most famous woman saint of Ireland. She was revered for her charity, miracles, and lavish hospitality. Some writers theorize that she may have begun her life as the last high priestess of Brigid. Such previous authority would help to explain why, in some of her “Lives”, St. Mel, Bishop of Ardagh, is said to have ordained her a bishop. When questioned about doing this, Mel responded that she alone of the abbesses of Kildare would be a bishop; but her successors would continue to have a bishop’s jurisdictional authority. Indeed they did. The other Irish bishops customarily sat at the feet of Brigid’s successors, until the Synod of Kells ended this custom in 1152. Brigid’s double monastery at Kildare was built at a location previously sacred to her divine namesake. It had a perpetual fire which was kept burning by the nuns in St. Brigid’s memory, until it was extinguished in 1540 as part of Henry VIII’s Desolution of the Monasteries. In 1993, two Brigidine sisters returned to Kildare and relit the fire, which burns to this day at the Celtic Spirituality Center they established there.
Brigid was one of the many Celtic saints who insisted that a vital component of the spiritual life is having a soul friend (anam cara). Her own dear friend was the younger nun Darlughdach, a close companion who shared her hearth and her bed and once functioned as her ambassador to the Pictish King Nechtan. When Brigid told her that she expected to be dying soon, Darlughdach begged that they might be allowed to die together. Brigid responded that she would outlive her by one year and succeed her as abbess. After this they would be reunited in heaven. Brigid died in 525 on February 1st the date of Imbolic, the annual festival of goddess Brigid. Since Darlughdach died exactly one year later, they share the same feast.
Their names are in Greek on the icon and in Irish on its frame. They are tonsured in the Celtic style, from ear to ear forward, rather than on the crown of the head. They are dressed in the white worn by Celtic nuns, and by druidesses before them. Since fire is the symbol of Northern Sophia (Wisdom), the mandala on the breast of the saints contains a flame and a face of Christ evocative of the Book of Kells. This represents Christ/Holy Wisdom, whose divine Love inflames them, consumes them, is the bond between them and a gift they bestow. The three flames above them are also a reminder that the pre-Christian Brigid was a triple goddess whose blaze represented the spiritual fires of poetry, healing, and metal-craft. Thus it is appropriate that parts of the icon are painted with copper, silver, and three different karats of gold.
Her feast day is February 1.
in the gold light
turning this way
it was one
like any other.
the veil had gone
it must have been the quiet
that filled my room,
it must have been
with which I breathed
myself to sleep,
it must have been
the prayer I said
speaking to the otherness
of the night.
this is the good day
meet your love,
this is the black day
to you could die.
This is the day
how easily the thread
between this world
and the next
and I found myself
in the quiet pathway
close grained cedar
me like fire
and all the angels of this housely
through the first
roof of light
the sun has made.
This is the bright home
in which I live,
this is where
this is where I want
to love all the things
it has taken me so long
to learn to love.
This is the temple
of my adult aloneness
and I belong
to that aloneness
as I belong to my life.
There is no house
like the house of belonging.
Mirepoix (pronounced “meer-pwah”) is a combination of chopped carrots, celery and onions used to add flavor and aroma to stocks, sauces, soups and other foods. The proportions (by weight) for making mirepoix are 50% onions, 25% carrots and 25% celery. Leeks can be used in place of some or all of the onions.
Most of the cultures throughout history, who have relied heavily on grains and legumes as staples of their diet, discovered that through fermentation they could rely on these hard-to-digest foods for nutrients.
The fermentation process helps to mitigate anti-nutrients as well as increasing the bioavailability of the vitamins, minerals, and macronutrients found in these seeds.
So it is no surprise that in India, where much of the population is vegetarian, these dosas are made through a process of fermentation.
Dosas are a thin pancake, much like a crepe or tortilla, generally made using a combination of rice and lentils. As is the case with most traditional foods, each home or region makes theirs just a bit differently. Sometimes that difference is found in the type of rice or lentils used; other times it is the ratio of the two ingredients that is different.
In either case, many people will tell you that a few things are crucial in making good dosas:
Use good-quality rice and lentils that you can be sure are not very old. Add fenugreek seeds to the batter to assist in catching the wild yeasts. Use an onion half or quarter to “grease” the pan. This helps with creating a non-stick surface to cook the dosas, but also adds a bit of flavor. Use 1/2 teaspoon of salt for every 1 cup of dry ingredients.
The process seems quite extensive, but remember that this is a traditional dish made frequently by those who had no modern conveniences.
If you suddenly and unexpectedly feel joy,
don’t hesitate. Give in to it. There are plenty
of lives and whole towns destroyed or about
to be. We are not wise, and not very often
kind. And much can never be redeemed.
Still, life has some possibility left. Perhaps this
is its way of fighting back, that sometimes
something happens better than all the riches
or power in the world. It could be anything,
but very likely you notice it in the instant
when love begins. Anyway, that’s often the
case. Anyway, whatever it is, don’t be afraid
of its plenty. Joy is not made to be a crumb.
Now about spiritual gifts, brothers, I do not want you to be ignorant. You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. Therefore I tell you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men. Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.
One Body, Many Parts
The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink. Now the body is not made up of one part but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason cease to be part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason cease to be part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body. The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. Now you are the body of Christ, and each one of you is a part of it. And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret?
But eagerly desire the greater gifts. And now I will show you the most excellent way.
If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you.
When Earth’s last picture is painted
And the tubes are twisted and dried
When the oldest colors have faded
And the youngest critic has died
We shall rest, and faith, we shall need it
Lie down for an aeon or two
‘Till the Master of all good workmen
Shall put us to work anew
And those that were good shall be happy
They’ll sit in a golden chair
They’ll splash at a ten league canvas
With brushes of comet’s hair
They’ll find real saints to draw from
Magdalene, Peter, and Paul
They’ll work for an age at a sitting
And never be tired at all.
And only the Master shall praise us.
And only the Master shall blame.
And no one will work for the money.
No one will work for the fame.
But each for the joy of the working,
And each, in his separate star,
Will draw the thing as he sees it.
For the God of things as they are!