Stabilitas dalam Bangunan Tingkat Tinggi

Setelah aspek perancangan arsitektural yang meliputi penentuan luas lantai dasar dan luas lantai berulang (tipikal) diperiksa dan diuji kesesuaiannya dengan kebutuhan fungsioal, maka bangunan tinggi perlu diuji stabilitasnya, terutama terhadap gempa bumi. Nah, stabilitas bangunan terhadap beban gempa dapat diperoleh dari :

a. Berat Sendiri Bangunan :

Penahan momen guling (tumbang) gempa diperoleh dari berat sendiri bangunan, yaitu
WG= 1,2 DL + 1,6 LL
Dalam analisis stabilitas bangunan akan dihasilkan momen guling gempa
ME = HE. hE = V. 2/3H
Dimana :

- V adalah beban geser dasar akibat gempa (SNI Gempa untuk Bangunan Gedung, SNI 03-1726-2002).
- H adalah tinggi Bangunan

Momen penahan guling diperoleh dari massa bangunan :
MG = WG. d
Dimana :
WG adalah berat total bangunan
d adalah jarak dari titik berat massa bangunan ke titik guling

Stabilitas bangunan akan tercapai, jika persyaratan berikut terpenuhi : MG/ ME ? 1,5
Jika persamaan tersebut tidak terpenuhi, maka dapat dilakukan beberapa modifikasi, seperti : membuat podium, basement, dll

b. Membuat podium :

Penambahapodium n seperti gambar di bawah ini dapat memperbesar jarak ?d?, sehingga nilai MG akan bertambah besar dan diharapkan dapat memenuhi persamaan MG/ ME ? 1,5

Dengan Tiang Pancang
Adanya pondasi tiang pancang pada dasar bangunan dapat lebih memperkuat bangunan, karena bangunan seakan- akan mempunyai akar yang mengikat tanah di sekitar tiang pancang. Membuat bangunan semakin kokoh dan stabil

.
c. Membuat Basement

Adanya basement pada bangunan tingkat tinggi menyebabkan penambahan nilai MG yang diperoleh dari tekanan tanah pasif (P), sehingga momen penahan guling menjadi :
MG = WG . d + P. e
Dimana :
P adalah resultan tekanan pasif tanah pada basement
e adalah titik tangkap gaya resultan terhadap muka tanah.

d. Gabungan Podium dan Basement

Penggabungan podium dan basement (dengan atau tiang pancang) pada bangunan tinggi bukan saja akan memperbesar nilai ?d?, tapi juga nilai MG

Referensi : ?Panduan Sistem Bangunan Tinggi?, karya : Ir. Jimmy S. Juwana, MSAE

reff : http://www.perencanaanstruktur.com/2010/11/stabilitas-dalam-bangunan-tingkat.html

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ISTILAH-ISTILAH

Pengertian umum

• Poliklinik Spesialis : memberikan pelayanan kesehatan yang bersifat spesialistis ditiap unit pelayanan sesuai dengan bidang keahlian masing-masing.
• Poliklinik Umum : memberikan pelayanan kesehatan yang bersifat umum sesuai dengan standar pelayanan medis yang ditetapkan.
• Poliklinik Gigi : memberikan pelayanan kesehatan gigi bersifat umum maupun spesialistis sesuai dengan standar pelayanan medis.
• Instalasi Gawat Darurat : memberikan pelayanan medik yang optimal, cepat dan tepat pada penderita gawat darurat berdasarkan kriteria standar baku serta etika kedokteran.

Perawat :

• Melaksanakan asuhan keperawatan sesuai standar pelayanan asuhan keperawatan yang telah ditentukan
• Mengutamakan kepentingan penderita

Penunjang Medik :

• Laboratorium : kegiatan dibidang laboratorium klinik untuk kepentingan diagnosis , 24 jam sehari sesuai dengan standar pelayanan yang telah ditetapkan. Pemeriksaan Rutin : lama 1 jam, Pemeriksaan Kimia Darah  : lama 4 jam
• Radiologi : kegiatan dibidang radiologi untuk diagnosis terapi bagi penderita rawat jalan maupun rawat inap, 24 jam sehari, juga meliputi pemeriksaan CT Scan, USG. Pemeriksaan rutin : lama 1 jam, Pemeriksaan dengan kontras : lama  3  jam
• Gizi : penyelenggaraan pelayanan gizi, berupa konsultasi .
• Apotik : melayani pembelian obat kepada pasien selama 24 jam sehari
• Sentral Opname : tempat pendaftaran pasien rawat inap dan IGD, dan menentukan dirawat dikelas berapa

1. HCU : High Care Unit, suatu ruang perawatan pasien yang kondisinya agak gawat, dimana lebih intensive, tetapi tanpa alat ventilator / alat bantu pernafasan.
2. ICU / CVCU : Intensive Care Unit / Cardiovascular Care Unit, suatu ruang perawatan pasien yang kondisinya gawat, lebih intensive dengan peralatan ventilator / alat bantu pernafasan.
3. Medical Check Up : pasien dapat melakukan Medical Check Up, ada beberapa klasifikasi yaitu : A, B, C, D, Medical untuk tenaga Fungsional Pelayanan, Medical Calon Pegawai / CPNS, Medical Standar
4. Haemodialisa : suatu tindakan cuci darah yang dilakukan sesuai indikasi
5. Kamar Jenazah : tempat untuk jenazah sebelum keluar dari Rumah Sakit, tempat untuk melakukan Pemulasaran Jenazah, termasuk Penyimpanan Jenazah dalam Frezer
6. EKG : Elektro Kardiografi, hasil rekam jantung yang dilaksanakan di poliklinik spesialis Jantung
7. EEG : Elektro Encephalografi, hasil rekam saraf otak yang dilaksanakan di poliklinik spesialis Syaraf
8. Treadmill : yang dilaksanakan di poliklinik spesialis Jantung
9. Ambulance : ada 2 yaitu IGD dan Jenazah

Pengelolaan limbah padat dan cair

• Incenerator : tempat pengelolaan / pembakaran limbah padat medis produk dari Rumah Sakit
• IPAL ( Instalasi pengolahan Air Limbah ) : tempat pengelolaan limbah cair hasil buangan dari Rumah Sakit

Pasien datang / masuk : pasien yang datang sendiri tanpa rujukan atau dengan rujukan.                                                                 
Pasien Pulang : bila telah menyelesaikan administrasi di kasir



reff : http://dbudiyuwono.blogspot.com/2011/11/istilah-istilah.html

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Lowongan Kerja BRI Syariah Jateng DIY

Dalam rangka pengembangan bisnis dan memperkuat jaringan kerja di area Yogyakarta dan Jawa Tengah, BRISyariah membuka lowongan kerja untuk posisi sebagai berikut:

1. Account Officer (AO)
Tugas: melakukan kegiatan pemasaran pembiayaan khususnya segmen konsumer, SME/linkage dan komersial
Persyaratan :

• Umur maksimal 35 tahun
• Berpengalaman memasarkan produk KPR, KMG, SME/Linkage dan komersial
• Bisa bekerja dibawah target dan deadline

2. Sales Officer (SO)
Tugas: melakukan kegiatan pemasaran pembiayaan khususnya segmen mikro
Persyaratan :

• Umur maksimal 35 tahun
• Berpengalaman memasarkan produk mikro banking
• Bisa bekerjasama dengan team
• Paham dan menguasai wilayah setempat

3. Frontliner (CS dan Teller)
Persyaratan :

• Umur maksimal 25 tahun
• Berpenampilan menarik dan komunikatif

Lamaran dikirimkan kepada:
BRISyariah KC Yogyakarta, Jl. Yos Sudarso No. 1 Kota Baru Yogyakarta
BRISyariah KC Semarang, Jl. Pandanaran 127 Semarang
BRISyariah KC Tegal, Jl. Jend. Sudirman No. 38 Tegal
BRISyariah KC Solo, Jl. Veteran No. 120 Pasar Kliwon Solo
BRISyariah KC Purwokerto, Jl. Jend. Sudirman No. 393 Ruko Kranji Megah Purwokerto

Paling lambat tanggal 28 Februari 2013.

Sumber: acc uii



reff : http://psikologi-umk.blogspot.com/2013/02/lowongan-kerja-bri-syariah-jateng-diy.html

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Import Table Statistics to Another Table

It?s been a long time since I posted on my blog. This post is in response to the question that I received through email:

<<

Just like to know if I can use dbms_stats.import_table_stats to import table statistics to another table?

I am wondering if I can import table statistics from T1 to T2 using dbms_stats package?.

>>

The simple answer to the above question is ?NO?. You cannot copy statistics to a different table even if they are identical. However, there are two ways of achieving this:

1) Temporarily rename the destination table (T_IDENTICAL) as original table (T) and import statistics or

2) Break into the statistics table.

Option -1 is pretty straight forward so we will not discuss that. Let?s see how to break into statistics table.

Let us create the two tables: source table ?T? and the destination table ?T_IDENTICAL?. I am creating both these tables in the same schema, so as to avoid exporting and importing of statistics table.

  SQL>  SQL> drop table t purge;    Table dropped.    SQL> drop table t_identical purge;    Table dropped.    SQL>  SQL> create table t as select rownum id, object_name name from all_objects where rownum < 1001;    Table created.    SQL>  SQL> create table t_identical as select * from t where 1=2;    Table created.    SQL>  SQL>  

Collect statistics for the source table (T)

  SQL>  SQL> exec dbms_stats.gather_table_stats(user, 't');  PL/SQL procedure successfully completed.  SQL>  SQL> select table_name, num_rows from user_tables where table_name in ('T', 'T_IDENTICAL');  TABLE_NAME                       NUM_ROWS  ------------------------------ ----------  T                                    1000  T_IDENTICAL  SQL>  

Create a statistics table (?MY_STATS_TAB?) and export statistics of the source table ?T?.

  SQL>  SQL> exec dbms_stats.create_stat_table('TEST','MY_STATS_TAB');  PL/SQL procedure successfully completed.  SQL> exec dbms_stats.export_table_stats('TEST','T',NULL,'MY_STATS_TAB');  PL/SQL procedure successfully completed.  SQL>  

Now let us try to import statistics to the destination table (T_IDENTICAL):

  SQL> exec dbms_stats.import_table_stats('TEST','T_IDENTICAL', null, 'MY_STATS_TAB');  PL/SQL procedure successfully completed.  SQL>  SQL>  SQL> select table_name, num_rows from user_tables where table_name in ('T', 'T_IDENTICAL');  TABLE_NAME                       NUM_ROWS  ------------------------------ ----------  T                                    1000  T_IDENTICAL  SQL>  

No affect. ?

Oracle simply ignored my request without reporting any errors.

As we have source table statistics in a safe place, let us delete statistics from the source table and import them back from the container table. (This step ensures stats import is working as expected)

  SQL> exec dbms_stats.delete_table_stats(user, 'T');    PL/SQL procedure successfully completed.    SQL> select table_name, num_rows from user_tables where table_name in ('T', 'T_IDENTICAL');    TABLE_NAME                       NUM_ROWS  ------------------------------ ----------  T  T_IDENTICAL    SQL>    SQL>  SQL> exec dbms_stats.import_table_stats('TRADE','T', null, 'MY_STATS_TAB');    PL/SQL procedure successfully completed.    SQL> select table_name, num_rows from user_tables where table_name in ('T', 'T_IDENTICAL');    TABLE_NAME                       NUM_ROWS  ------------------------------ ----------  T                                    1000  T_IDENTICAL    SQL>  SQL>  

As you can see, import works only when the source and destination tables are same.

Let us see what?s there in the MY_STATS_TABLE:

  SQL>  SQL> select count(*) from my_stats_tab;      COUNT(*)  ----------           3    SQL>  SQL>  SQL> select c1, c5 from my_stats_tab;    C1                             C5  ------------------------------ ------------------  T                              TRADE  T                              TRADE  T                              TRADE    SQL>  SQL>  

Columns ?C5? and ?C1? of the statistics table represent schema owner and table name respectively. Let us update the table name from ?T? to ?T_IDENTICAL?.

  SQL> update my_stats_tab set c1 = 'T_IDENTICAL';    3 rows updated.    SQL> commit;    Commit complete.    SQL>  

Now import the table statistics for ?T_IDENTICAL? table

  SQL> select table_name, num_rows from user_tables where table_name in ('T', 'T_IDENTICAL');    TABLE_NAME                       NUM_ROWS  ------------------------------ ----------  T                                    1000  T_IDENTICAL    SQL>  SQL> exec dbms_stats.import_table_stats('TRADE','T_IDENTICAL', null, 'MY_STATS_TAB');    PL/SQL procedure successfully completed.    SQL> select table_name, num_rows from user_tables where table_name in ('T', 'T_IDENTICAL');    TABLE_NAME                       NUM_ROWS  ------------------------------ ----------  T                                    1000  T_IDENTICAL                          1000    SQL>  SQL>  

There you go. We were able to successfully move statistics to another table by hacking into the statistics table.

Hope you enjoyed this post.

reff : http://momendba.blogspot.com/2011/01/import-table-statistics-to-another.html

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no words

Last week was completely surreal. To be honest I'm still quite speechless about it all.

I want to gush on and on about all of the amazing things I absorbed, the floral magic I witnessed, the honest and totally awesome conversations I had but there just aren't any words that can capture it, at least not yet.

The past handful of days I have been holding the whole experience quite close to my heart for fear that sharing the details might diminish the potency.

What I can say is that I am completely humbled by the realness, honesty and generosity that Sarah shared with me.

She let me see behind the curtain, answered all of my questions and encouraged me to forge my own way. That kind of gift is so priceless and so very rare I think the only way I'll ever pay it back is by paying it forward somewhere on down the line.

Sharing is a profound gift. You never know what your openness will inspire.
It could very well change someones life.

Sarah, thank you. What an honor.

reff : http://floretflowers.blogspot.com/2012/06/no-words.html

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Vritti: Pramana, Viparyaya and Vikalpa

Vritti: Pramana, Viparyaya and Vikalpa

Having made sense of ?Drashtar? category we can come back to analyzing the category of ?vritti?. Let us remember that vritti is something that a person identifies himself with, letting his Inner Observer (Drashtar) get dissolved in this something and thus lose its essence. By the way, this category has been invented by theosophs in order to denominate the said mystic experience. Other Schools of mysticism and philosophy denoted the respective experience as the sense of ?I am? (Ramana Maharshi), crystallization of the consciousness (Gurdjieff), calm (Sufism), Dasein (Heidegger), ?existential Me?, ?existential identity? (D. Bugental) etc. Of course at first sight these terms don?t seem to be similar for they have emerged in scope of different discourses. The calm, for instance, verbatim means heart (under reservation ?spiritual?), while Dasein literally is translated as ?this-being?, ?here-being?. However the detailed descriptions of the experience underlying each of these words are very similar.

The identification of Drashtar with vritti is the loss of self-identity, or to be more precise, it is the identification of self as cognizing subject with viewpoints, roles and concepts about the Self.

Let us try to understand what other meaning Patanjali was reading into the given list of vrittis and what practical conclusions result from this concept.

1.6 These are: pramanna,viparyaya,vikalpa,nidraandsmriti

Pramana

Let us analyze the related line:

1.7 pratyaksha-anumana-agamah pramanani

pratyaksha - perception

anumana ? conclusion,

agamah ? authoritative evidence

pramanani ? valid knowledge

So the translation is fairly clear

1.7 The direct perception, conclusion and authoritative evidence are the pramana (right, valid knowledge).

The majority of YS readers might have made wonder: why has Patanjali referred the ?valid knowledge? [1] to vritti, i.e. something that might be taken under cont?l (nirodha), when it is VALID? Yet because any knowledge is relative. And further advance of a man is possible only subject to his disengagement with his habitual viewpoint, his conventional mental outlook, to putting in question, challenging the validity of his views.

In fact, this idea is not fairly obvious, especially for the work that was written 2 thousand years ago. But it implies that any world outlook can be enlarged, that we can learn something larger, something that goes beyond the limits of this world outlook, in case we are able to disengage with it. Thus it means one?s ability of reflecting one?s concepts and ideas.

Patanjali may have put pramana as the first among the vrittis because even today the majority of people are not able to reflect their point of view and go beyond its limits. In one of my journeys I met a rather educated representative of Islamic culture and I started asking him questions in order to figure out his religious position:

- Can you cease being a Muslim?

- No, I can?t.

- Why?

- For I will be punished by Allah.

- But if you cease being a Muslim you will cease believing in Allah, thus he will no longer be able to punish you?

The person ?got stuck? because he is not able to understand how one can put in question the concept of Allah existence, i.e. disengage with it. And this is what Patanjali is writing about, that a viewpoint is just another form of vritti. Even if we believe that something is like this, yet it may be different, and so we can put it into doubt and disengage with it.

Following the above-set the line 1.5 becomes clear

1.5 There are five forms of vritti that are of klesha and non-klesha nature.

As we might remember from a corresponding article klesha is the person's boundedness in the sense of his ability to transcedent. The vrittis of klesha type are the vrittis that are crucial for a man and that he emotionally ?sticks to?, being actively unwilling to part with them. The ones of non-klesha nature are those which relativity and impermanence is realized by a person. For instance, a scientist who has formed his viewpoint (vikalpa) but is ready to change it subject to some convincing experimental data available abides in a non-klesha vritti. Yet when standing for his point of view becomes his ?matter of honour? his vritti becomes tinged with asmita-klesha, and if he ceases listening to arguments that could have dented his viewpoint he would fall under the influence of avidya as well. If this very person refuses to accept any arguments from some opponent of his due to personal dislike, this will be the dvesa, and so on.

Curiously that though Patanjali ranks together ?cognitive? and ?emotional? vrittis he himself obviously refers to those latter in a more negative aspect proposing a bigger number of techniques for working with them. Such position has always been relevant for intellectuals not only in India but in European tradition as well.

Viparyaya and vikalpa

1.8 viparyayo mithya-jnanam atad-rupa-pratishtham

viparyayo ? misbelief, mistake

mithya ? false, incorrect

jnanam - knowledge

atad ? not that

rupa ? image (in the sense of describing something, for instance rupana is a figurative description of something)

pratishtham - the one based upon, grounded upon

1.8 Viparyaya is a false knowledge based upon not that (improper) description.

1.9 shabda-jnana-anupati-vastu-shunyo vikalpah

shabda ? words, communication, sound

jnana - knowledge

anupati ? following, consequence

vastu - object

shunyo ? without, devoid

vikalpah ? vikalpa. The Dictionary of Kochergina gives the translations similar to viparyaya ? misbelief, mistake, but we are not satisfied with this variant thus we will so far leave this word without translation.

1.9 Vikalparesults from words that are devoid of /respective/ objects.

?hus the most appropriate term for translation of vikapla that comes closest to the given translation yet is not given by the dictionary shall be the ?mental speculation?.

I want to analyze these lines all together because as a rule an interested reader might ask: ?Why has Patanjali differentiated between these 2 types of vrittis ? viparyaya and vikalpa, when in fact they both refer to erroneous knowledge?? However such differentiation is not only proper and justified, but it also touches upon one of the basic problems of XX century philosophy ? the problem of language gamesthat was formulated in the framework of logical positivism. This concept used to treat traditional philosophy with its ?pseudo problems? ? the freedom of will, of being, consciousness, history - as a language malady. From this viewpoint metaphysics occurs as a result of improper use of the language or from misusing ambiguous and vague phrases. The task of the philosopher is to refine, to clarify, and finally to cure the language from the mess of numerous multivalent layers that are confusing and misleading, and to set up a perfectly reasoned language that would be free from such ?malignant? phrases.

I will draw an example to illustrate what it is about. Once a woman afflicted with schizophrenia told me: ?I have some idea that has crossed my mind?. ?How did it occur to you?? I asked out of interest. ?From left to right? ? the answer was**. The language ?provides for? [2] using the phrase ?idea has crossed the mind?, and if we don?t give details one might fail to notice the absurdity of the language structure. The language makes it possible to use words which meaning we don?t understand outright, that are devoid of sense or which sense is ambivalent and metaphoric, like the above-mentioned ?idea that crossed the mind?. For instance, we can fight for democracy. Wait, do you know what ?democracy? is? Or ?I think I adhere to this political party? ? and have you read its program? What does it mean ?adhere?? The majority of people are entrapped by words that they use but which sense they don?t understand completely. And this is also a form of vritti. In fact, I believe the introduction of the category ?mental speculation? to be a considerable breakthrough. As a matter of fact this concept brings a whole separate type of spiritual practice: to try to describe the sum and substance of the words that you use. If the substance of these words and categories is at the end based upon the personal experience of a man ? great, the words will become ?live?. But one may also speak using words that are not live. I used to observe this ability: you ask ? the person gets actively involved into conversation, he talks much, but this talking has no substance, it?s just a set of fine words. Here, if you ask him about the meaning of some word he will once again tell you an awful lot of nice things but still they will be devoid of sense, just dead words.

The ability to differentiate between ?live? and ?dead? words, i.e. the words that are based upon genuine live experience and those that are not, is very important, also in scope of spiritual practice.

For instance, a person states ?I am now working at my Manipura?. And here I turn into a perfect bore and ask for details about what exactly this work at Manipura means. And he replies, for instance ?I have changed my place of work?. I?m sorry, but there are thousands of people on the planet who change their place of work having no idea about what Manipura is, why do you think that you ?work at Manipura?? The words said are correct, but in fact the person has merely changed his work. This is not the same. For instance, if a person has changed his work in order to master some skills, deliberately, with some inner reluctance, thus overcoming his fears and habitual scenarios, if he is conscious and aware of what he is actually doing, then he has ?worked at Manipura?. For example, he had a feature of getting attached to one and the same environment, and so he leaves this environment and goes into another one ? then this is the work at Manipura. Otherwise he has just used a fine word for nothing.

Or, for example, if a person says ?I have a tail [3] at my Manipura, that?s why I?m in poor health?. Hold on, why on earth do you consider this to be a ?tail?? If this is a ?tail? then you must experience a set of psycho-emotional states in respect of some person who in his turn also experiences some set of states in respect of you. If you do, then it is. But what is this you truly experience concerning this person? ?I just don?t like him?. Well, these ?don?t like? and ?losing my manipuric energy? are two completely different states. So even if we practice yoga we sometimes want to take fine terms and pin them just like labels, without understanding the underlying essence of each of them.

Unfortunately we can come across this problem everywhere. I think that ninety percent of people use 99% of words the substance of which they completely don?t understand. Almost all social relations are based upon total incomprehension of the things happening. No one was looking more closely into things that occur. This is what Patanjali writes about. And this is the vritti. It creates one?s identification with something. For instance, a person thinks ?I am a citizen of this state?. And what are you actually ready to do or has already done for your state? Or he says ?I espouse this party? ? but has he indeed made sense of its Program and taken a good look into consequences of his choice? Or a man says ?I am a Christian?, yet he has never read Bible and does not know the fundamentals; then why it has occurred to him that he is a Christian? This is vikalpa. People simply enjoy fine words.

---

[1] By the way, what they have traditionally interpreted as ?valid knowledge? could have been translated by means of a simple phrase ?the concept of the world?

[2] ?provides for? is an ambivalent language pattern as well J.

[3] A slang word that means long-lasting energy outflow from chakra.

_________________

**in the original example drawn by the author the play on words referred to the Russian ?information that has come to me?, but in order to make the whole example more obvious for an English-speaking reader we have substituted ?the information that has come? by ?the idea that has crossed the mind? ? the translator?s note.

reff : http://yoga-sutra-comment-eng.blogspot.com/2013/01/vritti-pramana-viparyaya-and-vikalpa.html

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Making Connections Between C.A.S. & T.O.K.

(Summary on today's class (10/10/13): understanding that T.O.K. is involved in C.A.S. activities.)

Question Number Two: This year, we will study two Ways of Knowing (W.O.K.) newly added to the T.O.K. course, imagination and memory. How has either one or both of these W.O.K. connected to any phase of your C.A.S. activities (planning, action, observation or reflection)?_________________________________________________________________

Imagination has played a major role in some of my C.A.S. activities thus far. One that greatly stands out is yearbook. Yearbook requires you to use your imagination when doing things such as page design and photography - and be creative. Having a vast imagination, filled with fresh and new ideas is incredibly beneficial to producing high quality work for the next couple of months in yearbook. 

There is one portion of yearbook where imagination can help; sales. While your imagination cannot assist you too much with pricing and when the yearbooks will arrive for students, your imagination can help you think of innovative and fun ways to advertise the yearbooks, and persuade students to purchase them. 

reff : http://bressettetok1d.blogspot.com/2013/10/making-connections-between-cas-tok.html

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Scorpio New Moon/Solar Eclipse 2014

Just a heads up: this afternoon brings a big astrological energy shift from social diplomatic graceful Libra to deep intense and private Scorpio as the Sun and Moon come together for a Scorpio New Moon producing a partial Solar Eclipse at 2:56 pm. The Sun and Moon are also conjunct Venus as she changes signs today into Scorpio as well. This should be a noticeable energy shift especially for Taurus Rising and Libra Rising folks but we should all feel it in some form and the eclipse can bring the shadow forth and help the consciousness expand. New Moon's are a time for new beginnings and when conjunct Venus means a new beginning for values, love, money and relationships - setting new intentions that will manifest over the next 6 months, releasing old psychological crap that keeps us stuck in unhealthy relationship patterns. It will be much easier to see and understand our shadow this next few weeks so it's best not to fight the process and accept & release fears that might come up. Libra was the season of coming together with others and now Scorpio season is about taking those relationships and connections to deeper levels, merging with others on emotional and sexual levels as well if you have a new romantic relationship and possibly merging with others financially in other circumstances. Venus in Scorpio won't be attracted to anything superficial and her desires will become strong especially for people ruled by the planet Venus or have a strong Venus, Libra, Scorpio, or Taurus energy in their chart. Mercury is still retrograde in Libra reevaluating some relationships but will turn direct in a couple days and pass over all the thoughts, information and past conversation again for the third and final time before moving into Scorpio next month at which time all the information you'll need to make those important decisions will become clear. The universal mood won't be as social and graceful after today, people will get more real and less willing to accommodate others. The mood turns private and sexual, so set new intentions tonight and tomorrow with all this stuff listed above for best results and try not to fear the deep dark hidden desires of the feminine (Venus in Scorpio).

Good luck!

?#?Astrology?

http://astrohawk11.blogspot.com/
https://twitter.com/AstroHawk11

reff : http://astrohawk11.blogspot.com/2014/10/scorpio-new-moonsolar-eclipse-2014.html

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