to start. Okay, there we go. Okay, just reading from Hebrews 4 and verse 12. For the Word of God is living and powerful and sharper than any two-edged sword, piercing even to the division of soul and spirit and of joints and marrow and is a discerner of the thoughts and intents of the heart. Okay, so the Word of God, living, powerful, sharp, so many qualities mentioned there and we see that we have this great treasure that has been given to us, the Word of God and with a purpose and the purpose being that we refer to it in the sense we make it our reference point, we also make it something that is our constant nourishment, everyday nourishment. We love the Word of God which is living, powerful and sharp to renew our thinking, renew us to change us from the inside out to strengthen us and completely give over ourselves to this Word so that whatever we do, it is centered around the Word of God. When we live our lives, our choices, our thoughts, everything, if it's around the Word of God, so we can be sure that it's anchored in God because these are His words, these are His thoughts and we are in really in a safe place when we do that and more so when it comes to our ministering, preaching, teaching, everything. So yeah, so just wanted to remind us of that because the Word of God is living and powerful and sharper than any two-edged sword, piercing even to the division of soul and spirit, meaning that many times we cannot discern what is of the soul and what is of the spirit, everything seems so similar. Everything seems the same, like is it my own emotions or is it something that the Holy Spirit has directing me in the spirit? It seems so similar, but then what is the differentiation? What is this something that is sharper even to the point of dividing between the soul and the spirit? It is the Word of God. So let's pray and just say God, I need more of your Word, I need you, Spirit of God, to write your Word upon my heart and teach me. I want to live, not just hear your Word, but I want to live by your Word, do your Word. Okay, let's pray. Father, we just want to thank you for your Word. We thank you that your Word is life giving, life producing. Your Word creates, Lord, your Word dispels darkness, it illuminates our understanding. Lord, your Word drives away everything that is of the darkness. Your Word, Lord, quickened by the Spirit is a sword, as a weapon of God. And Lord, your Word is so powerful and we choose to, Lord, speak your Word. We choose to, Lord, hide your Word in our heart's God, intentionally give ourselves, O God, to your Word, not just read it, but meditate on it, Lord, confess it and give place to your Word in the first place and the preeminent place for your Word in our lives, Lord. We choose to do that, God. We thank you. In Jesus' matchless name, we pray. Amen. Amen. Also reminded of Paul's instruction to Timothy, when he says, 1 Timothy chapter 4, and he says, in verse 12, let no one despise your youth, but be an example, etc. In verse 13, he says, till I come, give attention to reading, to exhortation, to doctrine. And then it goes on to verse 15, meditate on these things. Think deeply about these things. Think about these things over and over again, about what? About reading and exhortation and doctrine. And he says, give yourself entirely to them so that your progress may be evident to all. That's the instruction that Paul gives as a seasoned believer, as a leader, as a mature believer is someone who's been in ministries, someone who's probably gone through this, experienced this, and he's telling Timothy, give yourself entirely, and your progress will be evident to all, meaning you will, your progress, first of all, you will notice it, but then others cannot miss it. So that's the thing, that your progress, others will see it, others will notice it. Praise God for that. Okay, so today, let's continue from where we stopped yesterday. Just give me a minute. So yesterday, we looked at, we just reviewed hermeneutics. So the importance of interpreting scripture, we looked at some of the practical aspects of it. We looked at those six practical rules. I think that's really close. Interpret in light of the context of the passage. Interpret in light of progressive revelation. Okay, and understand that there is progressive revelation in scripture, and what is there prominent in the old dispensation changes in the new dispensation. So be aware of that. And interpret scripture in harmony with other scripture. Maybe there's something that is unclear in a certain passage, some truth that is highlighted there. It doesn't seem to be, you know, it seems unclear, but then look at other portions of scripture, which talk about the same thing, and then you build a doctrine on it, not on something that is unclear. Okay, and we also saw, you know, the last two things were, I think we didn't go into this. So interpret the spirit of the passage and not the letter. What is it? What is it actually saying? Maybe there's some figure of speech that is used, maybe that's, you know, metaphor or simile or hyperbole that is used, but what is the spirit? What is the message that is actually being conveyed? What is the heart of the message?  Look at, you know, what does it say? What is the spirit of the passage? Okay, then the last one is interpret with dependence upon the Holy Spirit. Now this is something that is very, very important for us. Just one second, please. Okay, so this is something which is very, very important because it's a privilege for us, first of all, that we have the author of the scriptures indwelling us. Like we have the one who is omnipotent, omniscient, right?  So therefore, when we interpret scripture, this is one, you know, often overlooked, right, aspect of interpretation, like, we can use our minds, we can use all these, you know, other aspects, but then if we do not depend on the Holy Spirit, we are missing out on a big aspect of interpretation of scripture. So we, because he's the one who is there to guide us into all truth. And maybe we can just look at the book of John and the Lord Jesus talking about the Holy Spirit, you know, several aspects, right? Like he says, in John chapter 14, and verse, yeah, verse 26, right? Okay, let me just put it on the chat. John 14, 26. Yeah, so where he says that the helper, the Holy Spirit, whom the Father will send in my name, right? What will he do? He will teach, right? He will teach you all things. And he will also bring to your remembrance all things that I said to you.  So which means we can interact, we can, we can commune with him, fellowship with him, and he's going to speak to us, and we're going to, you know, we can be taught by him. And he will also remind us, okay, that's something that's beautiful. Okay, then we look at chapter, so chapter 15, verse 26, the next chapter, it says, but when the helper whom I shall send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify of me. So he's going to be doing this work of teaching, he's going to be doing the work of testifying, you know, pointing to Jesus, giving proof, and added evidence that this is of Jesus, this is, you know, this is Jesus himself, he will testify of me. So he, so that's another aspect of interpretation that is going to teach, he's going to, you know, depending on the Holy Spirit, he was testifying. Then the next chapter, chapter 16, and if you go down to verse 13, right, what does it say? It says that when he, the Spirit of truth, has come, he will guide you into all truth, and he will not speak on his own authority, but whatever he hears, he will speak and he will tell you things to come. So here's his teaching, here's his testifying, let me put the other references also, John 15, 26, right, and then we look at, oops, John 16, was 13, 13, 14, was 13, 14, right, so we see all that, so we see that he will guide, he will teach, he will testify, and also, yeah, he's going to do all that. So this is a very important aspect, you know, we have the Holy Spirit who's alive, who's living, and in dwelling, and he will teach us, he will help us understand, and it's a very important aspect of interpretation, right. So when we depend on the Holy Spirit, you know, the interpretation comes to life, there is the Spirit anointed revelation that comes, it's not going to contradict, you know, any other aspect of Scripture is going to be in line, the Word and the Spirit agree, so, you know, we are going to be in safe place. Now, why are we looking at, why are we, you know, saying that interpretation and everything is so important, because right believing leads to faith, conviction leads to right living, right, and right living leads to the destiny that God has for us, so, believing, living, right living results in a change of destiny, right. So therefore, Paul again says, right, he says, rightly divide the Word of God, so that's an important aspect, right. So, so also, you know, but the thing is, when we don't rightly divide the Word, the Word of God, we, when we, when we, you know, when we become teachers, and we want to teach the Word of God, and we're not rightly dividing the Word of God, we're taking a whole lot of people, you know, along with us onto a different this, you know, you know, this causes a lot of damage to the body of Christ, right. So, therefore, you know, give weightage to that, rightly divide the Word of God, so we don't have to be right, we don't have to be right, fearful, we don't have to be paranoid about this, we can walk in humility, we can walk with dependence of the Holy Spirit, being fully confident that, yeah, he's with us, and he will teach us, this is what he's promised to do, so just being teachable, being humble, and receiving from him, and that's, we are in a safe place, right, okay. Well, let's move on to chapter two, okay, so this is introduction to homiletics, maybe I'll just share the notes also, feel free to open up, you know, what you have, okay, so some words, some definitions, you know, how, because it's, when we come, look at biblical preaching, it's called homiletics, okay, homiletics, so what is it called, so this word homily, it means a discourse, a conversation, a talk, the word homo, it means a saying, okay, and homilose means an assembly or a gathering or a crowd, okay, so Augustine, one of the church fathers, he's the one who's believed to have introduced these terms like homilia and sermo into the language of the church, the Latin church, so from which we get these words preaching and sermon and so on, right, so he's believed to have introduced these words to the church, so homiletics is the, well you could say the science of preaching and also the art of preaching, okay, it refers to the preparation, putting together the delivery and the communication of the homily or the discourse, right, so or the homos or the saying, so well it, there's some science to it in the sense, you know, well it's a practical wisdom, okay, you're communicating this truth, so might as well put it in a way that people understand, right, might as well put it in a way that people are able to receive, put it in a way that people are able to retain it because you know the value of the truth that you're communicating, so putting it in a way that people are able to receive it, understand it and receive, not just receive it but also retain it, which means they remember it and they get to do it or live it out, okay, so all that comes into play when we say, okay, this is the art of putting it together, okay, so like we said yesterday, you know, the realm of the message being communicated, you know, for each of us, for example, not all of us could need to be in a kind of a formal pulpit ministry, right, not all of us may be called to that but, you know, there could be several different ways by which we could be communicating this message, okay, for example, it could just be a one-on-one communication, okay, you having a conversation with a friend and or someone an acquaintance or maybe it's a group then it's just a conversation and in the course of the conversation, well, there is this need to present the truth, right, so there isn't that need to present the message, so of course it will differ, it will not be a very formal thing, it will not involve, you know, maybe it's very different from being speaking from a podium, okay, so it's just a regular informal conversation and in the course of the conversation, this is being shared, so there could be, you know, a sitting like that or it could be a kind of a formal, semi-formal kind of a sitting where maybe it's a life group, maybe it's a, you know, group that is gathering for a Bible study and, you know, there also there is the communication of the truth, so we see that also in scripture and we see those words also used, okay, so for example, just going through some, you know, some resources and it says that there are actually 33 Greek words, okay, which are used in the New Testament translated as preaching or proclaiming, you just think about that, 33 Greek words, okay, now and so, you know, several, some of these words give a different setting in which we actually speak it, okay, like setting like this where we, for example, the first one, okay, what we see in Colossians 3, 16, okay, let's, I'll just put the reference here, Colossians 3 verse 16, okay, so Colossians 3, 16 says, let me just read it out, says, let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord, so he's saying that the word of Christ dwell in you richly, so this, so it says, you know, teaching and admonition, so two different words are used and it says, it particularly means, the first word teaching, it just means instruction, okay, so instructing someone and the second word, admonition, it means, it's a stronger word, you're giving life changing, it could involve warning, but you're giving a life changing, life transforming advice or a counsel, okay, so these two words are used there, so it's done in an informal setting, it refers to an informal setting where you're teaching, admonishing, instructing, giving life changing counsel, which carries a little bit of weightage, but it's all there, then the other setting that we see is, it's slightly, let's look at the other end of the extreme, where we see Peter giving a message, we see Stephen addressing or we see Paul addressing these, so these are like formal settings, people are gathered and they're watching, even though it could be something like a, you know, it's not very hostile kind of a gathering, but still, you know, if you read through the message sermon that Stephen, you know, you see just recounts everything right from the Old Testament, right from Exodus and everything, right, you see it's a very, very logical, very clear set message, very, you know, in fact the chronicles the entire thing, right, the Exodus and everything, so we see that, okay, or there could be in between where it's a, like we said, it could be, you know, a semi-formal kind of a setting where it's a group that is gathered, so nevertheless in each of these settings, we see that there is, you know, preaching or some, if you want to use the word, communicating of the truth that is there, okay, so when we look at that, we need to understand that some basics about communication, right, so that will also, that will really help us to understand because it involves communicating, you know, like you have someone there and your communication, they're communicating this truth, so understanding a little bit of the foundations or the basics of communication is, will really help us, will really strengthen that whole process, so let's look at that, okay, let's look at communication, okay, first thing, when we see communication, there is a sender, and a, and then we have a receiver, okay, so there is a sender, which means there is a person who's communicating, there is a receiver, you know, it could be multiple, it could be plural, it could be, you know, just a singular person, but they are receiving the communication, and then the third aspect of the communication is the message itself, the message that is being communicated, right, so we have those three basic things in communication, the sender, the receiver, and the message, now there could be a fourth aspect, which is the medium of communication, so we have the sender, we have the receiver, we have the message itself, and there could be another fourth aspect and communication, or fourth element in communication, which is the medium, now in preaching, of course, we are assuming that it's the, it's preaching, it's verbal, but it need not be so, right, we looked at different settings in which we are communicating the message, so let's say that we look at the second setting where it's a formal, informal kind of a setting, now if you throw in media, okay, if you throw in technology, I add technology there, we see that there are several ways by which we do it, you know, electronically, maybe it's an email, maybe it's a blog, maybe it's a website, maybe it's, you know, something else, so some other social media, right, so there also we see that, you know, there is communication that's happening, okay, and so we need to, in today, you know, today's time and season, we need to factor that also, that's a very important factor, when it comes, which can actually break or make communication very effective, but it can distort communication also, okay, okay, so at any of these levels, communication can break down, okay, so maybe you're a sender, so if you're not effectively sending the message, then, you know, there is breakdown in communication, I don't know if you played the game Chinese whispers, right, so everybody sits around and then somebody starts, somebody whispers something, some message, and you're supposed to pass it on to the next person, pass it on to the next person, and so on, by the time it reaches the last person, well, if somebody actually intentionally changed the message, you know, and it's all faithfully passed on, the end of the, you know, the end of the message is totally different from how it was passed on, and I saw another variation of it, probably you have also on, it was, you know, a video that was being passed on where it was not a message, but it was an action, right, you've seen that, yeah, okay, so the person actually turns around, the first person turns around, does an action, everybody's facing this direction, you know, probably if we're in in-person class, we go drive that, you know, you're all facing one direction, right, and then the first person turns around and does an action and turns back, so the second person, only the one person has seen it, so the second person turns to the third person, does that action and turns back, okay, so and so on, so this action is passed on, now the thing is, how I perceive that action is totally, totally different, okay, this video that I saw, it was about a person starting a bike, okay, so this person does the throttle and does the kick of the bike and then he, you know, just goes like that, sliding the bike, but by the time the end, you know, because each person is perceiving it a little differently and also passing on that message a little differently, so by the time it goes, it almost looks like a dance, that person is doing something like that and it's, you know, it's completely, totally different, okay, so you understand, you know, you begin to give weight to, hey, as a sender of a message, as a person who's, in other words, communicator of the message, I need to be clear, right, I need to make sure that the message is sent in a certain, in a way that the receiver receives it, now all these different complexities are there, what are those, language, their own perceptions, their own mood for that particular day, the lack of attention, so many challenges are there, but in the midst of all that, I need to make sure that I'm communicating the message in, articulating that message in a clear way, simple way, without losing the importance or, you know, without compromising on the truth of the message, so that that person receives that. Now add to that, you have the medium, you have the message itself, right, am I adulterating it, am I compromising it, am I watering it down, what is the message, right, so all these things are there when it comes to communication, okay, and like I said, you know, we have the medium itself, so the medium itself sometimes is a message, okay, for example, you know, just think about this, okay, let's say you have advertisement for a very costly jewelry, okay, advertisement, now you know, it's a premium jewelry and it's a premium brand of jewelry, now the medium that you use in order to promote that message or advertise that is going to make or break that promotion, okay, for example, okay, it's a very costly brand of jewelry and if you're going to use some kind of, you know, very cheap paper, paper insert, now people are not going to really consider that, right, or if you put some, you know, table in front of that showroom and some sales promotions happening, people are not going to consider that, right, because it's a very premium, expensive piece of jewelry ornament, so it has to be in a medium that really communicates that message, well, okay, yeah, so that's very important, so medium also plays a very important role in the, sometimes, you know, people have said the medium itself is a message, the medium that you use itself is a message, so, you know, we have all this, right, so we have the audience and the message and the speaker and so on, okay, let's look at the second thing, the second thing that we need to understand is that the communication process begins in the mind of the speaker, like, in our case, okay, we can say when it comes to preaching, we are praying, we are receiving and, you know, the Lord gives us the message, we are inspired and then we receive the message, we receive the revelation and it begins with the sender, right, sender of the message and then different means are used by the sender, so this is what we looked at, what we said was medium, different means, okay, is it spoken, is it written, is it something that is texted, typed, is it electronic, is it a video, is it a picture, you know, all these different ways and means by which we communicate that message, okay, so sometimes we don't need to use words, right, actions, maybe that's, it's a dance, maybe it's a picture, which really communicates a powerful truth sometimes and without the use of words, okay, fine, so then let's go to the fourth one, okay, there are several, there could be several barriers to communication, okay, well what is it, firstly, I mean it could be the language itself, okay, if you don't know the language, you could be speaking a different language, then the receiver is unable to, you know, decipher it, is unable to receive it, well you could be most articulate, you could be speaking in a wonderful way but then the person probably understands very basic, you know, a minimal basic understanding of the language, then it's not going to be effective, right, I remember one meeting where we had here in Bangalore, India, so we, so that was the first session, okay, first session where it was a three-day meeting and the first session that then after worship and I was asked to speak and then, so we just asked the audience, okay, does everyone understand English, you know, is everyone okay, comfortable, so these were, you know, several pastors from various other places, some from rural, some from urban, so we asked and everybody kind of said okay, you know, they just nodded, said yes, yes, so we went ahead, a 45-minute session and, you know, somewhere right in the middle, I just felt that, this is, they're not responding, right, it's not the response that you normally get for some of these things that we are presenting, these are exciting, this is, you know, what is happening, we're not really responding, but then we realized after, at the end of this, we said, you know, did you really understand, you know, and there are some challenges, you know, people who are there who are working knowledge of English in the sense, very, very basic knowledge of the language, but then and what we are sharing, you know, from the word, we're reading from the word all in a different language, so they needed translations, so the second session, here's a translator, you could visually see the difference in the audience, you could see the difference, you know, they were, you know, more engaging, more interested, more attentive, just one thing, the language, right, so within language itself, we see that there could be different levels, you know, based on the audience, now you could have an audience which is very, very well learned, very intellectual, highly intellectual, or you could have, you know, different age, you know, you could have kids, you could have, you know, people who are very senior, so within the audience itself, you have so many differences, so we need to be mindful of that, okay, so that's a thing, you know, when I use a language, when I use, you know, illustrations, maybe, or the kind of language that I use, within a, you know, even though it could be a language that people know, but the way in which I use it, well, the illustrations which I use, if it doesn't make sense, if you're not able to relate to it, then you're not able to receive the message, right, okay, so sometimes it could be, it could be something technical, like if I'm using a microphone, or it could be something like that, whereas, you know, level of volume, level of volume, if it's too loud, people don't, you know, people shut off, you know, it's like grating on your mind, you know, it's like too loud, it's almost at the point of pain, and you don't want to, you just want to get away from it, you know, you just, if it's too soft, right, you're straining to listen, you're straining to hear, okay, what is it, I didn't get that, and if it's going to be, let's say a long session, and if you're battling this constantly, you will lose the train of thought, right, and you don't want to, you're just waiting for it to get over, and you're like, okay, whatever, and nowadays anyway, since you have your phone, you can just, where you will be scrolling through your phone, and just waiting for the session to get over, right, but you can have the most wonderful message as a, you as a speaker, you're saying, okay, this is what God wants me to convey to you, and it's a timely thing in season, you better listen, but everything is lost out because of, you know, maybe this is the level of volume, the level of sound, right, okay, what's the other thing, it could be, you know, something with, because of that environment, maybe there is noise, maybe there's some hammering, there's some construction happening, and I remember one, one wedding which we went to, I think, yeah, like John Paul and I, we were at a wedding, and this wedding was, it is a beautiful setting, but it was actually in a place where there's a lot of, you know, outdoor activity, like they had this huge catapult like spring, like thing where people be launched out, and, you know, all those kind of things, there was a boating, there's a wonderful lake, but there were people who were boating, you know, in the boat, and then this wedding was happening right there, and so every now and then, you know, there's a solemn moment in the wedding service, and suddenly there's some loud cheering because the other group has just launched two guys onto, you know, in the air, and then there's some loud cheering, and then, yeah, we're standing there, and then the couple is about to make their vows to each other, and, you know, and they're actually, they're right in front of the lake, and behind the scene, you know, they're photo-bombing because they want to, they're curious, they want to see what's happening, so they're just coming in their boats, and, you know, things like that, right? So just, it could be a formal setting also, where there could be noise, so these are things that to take into consideration, right? So it could be noise, lack of light, or preparation, poor delivery, well, that's something on the part of the speaker, poor preparation, so if, as a speaker, if we are not prepared, and we are constantly pausing, guessing, what should I say, what should I not say, that interferes with the communication process, and also poor delivery, okay? Now, you know, these are things that we're going to look at when we look at the practical aspect of communicating the message, of speaking the message, right? Of preaching, actually, so we're going to look at that, okay? So these are some, some things, so for us to, it's important for us to understand that there could be barriers to communication, and it could be something very simple, it could be something very major that's happening, but we need to be mindful of that, and we need to be, you know, we need to adapt, some things we can't change, some things we know, we, you know, we cannot really control, but we need to be able to innovate, improvise as we go along, so that the message is communicated well, effectively, right? Okay, the next one, any questions here, any doubts, or anything that you might want to add to this? Has there been a barrier to my communication so far? Okay, okay, these are, these are basic, you know, simple things, some very practical things that we should be mindful of, right? And so it'll help for us, for us to know these things, so that we can avoid some of these things, some of these barriers. Okay, next one is also human perception, okay? So we need to understand that, you know, it's like somebody, I remember, it's very, very subjective, right? I remember sitting in one church service, and I'm like, completely, you know, I just moved, and I'm just full teary-eyed, and so I turned to the person next to me and said, wow, that was, oh, that was, that really spoke to me, that, when he was like, what really spoke to you? He was totally, you know, he was totally, I don't know, oblivious to all that was happening. Probably his mind was somewhere, maybe he had a difficult day, whatever. So then you realize that, hey, the same message coming to this group of people, and each one, maybe it's very subjective in the way they receive it, in the way they perceive it, okay? So that's another challenge. But there's something that you can control, something that you cannot. Okay, so John Paul is saying, intonations, okay, yeah, we'll come to that, John, intonations meaning, you know, the kind of voice you use and how you use your voice, right? Is it the same? Or do you go up and come down? Okay, the intonation of your voice and the way you speak, so that really matters. I think I've shared, I don't know if I've shared with this group, but then I remember once I spoke at, on Sunday morning, Sunday sermon, and then the one person who came to me and said, Pastor, I have a feedback, I hope you don't mind. I said, yeah, no problem, I don't mind. Then I said, Pastor, when you, the way you speak, your same tone, and I feel very sleepy. So he was actually a voice trainer, and he said, I feel very sleepy, Pastor.  And they said, I feel very sleepy when you do that.  But it can be just expressive, like when there are some things that you're sharing, which is, which need to be excited about some sound excited, when there are some things that you're sharing, which are, which are serious stuff, right? Be serious, like the tone of your voice, reflect that, communicate that. So yeah, very important point, John. Thanks for sharing that, intonations, yeah. So I have first time experience of receiving a feedback on intonations. Okay. Okay, so effective communication communicators are always mindful of the response of others, meaning the response of the audience. Okay, always mindful of that. So you see that how is the audience responding? Okay, now the thing is, you know, sometimes, you know, we need to go ahead, share the message, irrespective of how the audience is perceiving it. Okay. For example, okay, maybe the, you're sharing the gospel and people are, you know, don't seem to be interested in it. Okay. So for that, don't stop sharing the gospel in the sense, okay, today, I'm not going to share about this. Let me just share something, you know, encouraging and something that is inspiring and leave it at that. No, you know, you plan, you pray, and this is a group which needs the gospel, share it. But as a communicator, you think about it, okay, this audience is not receiving this. So can I, you know, can I do it in a different way? Can I share some illustration? Can I, how can I grab the interest, right? How can I grab the interest level and share this, right? Like, I remember, John was again, was also there, and we were at a wedding, right? We were at a wedding ceremony. The thing is, the bride and the groom were, were Christian believers, but their families were not. Okay. So families were, had no clue, you know, about a gathering about a church service. And the thing is, it wasn't in a church setting. The wedding was in a hall. It was in a hotel. It was a party hall, right?  So it was in such a setting. And so now, both these families are there.  You listen to what's happening, right? Now, if there is an unchurched gathering, they're not going to do that. They're going to be speaking. They're going to be having their conversation. Okay, something's happening. Some ritual is happening. But, you know, let it happen. I'm going to be, and typically, you know, some of these weddings are like that, right? If you go to go and attend some of these weddings from, you know, different other worldviews and other faith, you see that there's something happening there. People are talking here, fellowshiping, gathering and cracking jokes or something's happening there that didn't happen.  It's all happening. Different things are happening. Right. So this wedding was something like that. And then I realized that, hey, we need to do something. We need to do something like, so immediately I can't be like a preacher mode.   I don't want to do that. I hope I don't do too much of that, but then we had to do that. Why? Because people, this was the audience, had to improvise, had to go make changes and, you know, share the thing. And then I remember at the end of it, the person said, hey, this is a tough crowd, right? I said, yeah, yeah, brother, it was. So anyway, we did that. So the thing is, you know, it was also a wedding solemn, the solemnity of the wedding had to be maintained and all that. So to be able to share that. Anyway, so you were mindful of the response. Mindful of the response, not so much you can change, not so that you change the message completely, but you want to preach it in an effective way. So you're reading the room, you're saying, okay, why is this happening? Are they interested? Why is the lack of interest is something bothering them? You address it. Okay. The other thing, the more you know about the other person's life orientations, the more accurate your predictions about their responses. So what does that mean? That means you know your audience, you know, not all of us have the privilege of knowing the audience. Okay. Meaning, we may not be able, you know, maybe we may not have the opportunity to interact beforehand or we, the, those who maybe invite you, we're talking about a formal setting kind of a thing, invite you may not, you know, share much about the audience. So you, you have some information, but you don't know, right? But the thing is, if you make it, make an attempt to find out the, maybe the age, maybe the background, that will also help, help in terms of, you know, communicating in a better way, right?  Now you really need to work, you know, at getting the children's attention. Like for me, that there is a challenge, right? I've tried and I'm not really gifted in, you know, ministering to children, speaking to children, there are others and really all of, you know, those who can do that, like minister to children. So, so that's the thing, you know, knowing the audience, knowing the life orientations also, meaning, okay, what is the season of life they are in? What could be something, some challenges that there could be phasing, right? And knowing this and even praying through this, you know, when you're preparing, you can even pray and ask the Lord, Lord, what is the thing, some of the things that they're going through?  Are they, you know, broken families? What are some of those things that they're going through? You know, can you just show me? Can you tell me so that I can be prepared? Okay, so we have a few more things, but we'll pick it up in our next class, okay? And then we'll come to the end of this chapter, right? Okay, so we'll stop here. We'll meet again on Tuesday. Thank you. Have a great weekend. God bless. See you. Bye-bye.


Now what you mustn't do in your beginning is you mustn't compare your chapter one to someone's chapter 20 So that's not helping you at all some of you that is messing you up Because some of you are hanging out with people whose beginning was years ago and now they're established and they're flowing and got momentum You're at the beginning because when you compare where you are with where someone else is that you want to be You kind of think I'll never make it. I'm just gonna quit now I'll never ever have that and this is the gift this is the gift of small beginnings the gift of small beginnings Is it helps you figure you out?


ونحن يطلب المجموعة لكي تدفع المجموعة بإمكانها تع налية حصوله لك Nissan-Masr. ونحن يحتاريونس ما نقعها في إحسان Nope until the hour that we are in this session. الحمد لله وشكرا لله. نحن بسيطة مع التوفيق على يوم الجمعة وأن هذا هو بسيطة وده ونحن بسيطة عاور ونحن بسيطة عندما يمكننا أن نرى the reality of what is happening ونحن بسيطة في حلال نحن ونحن بسيطة عندما يمكننا أن نرى the reality of what is happening وأن يمكننا أن نرى the reality of what is happening وأن نرى the reality of what is happening للمساعدة المساعدة ، الله تعالى يقول يَا يُلَّذِينَ أَعْمَنُوا إِذَا نُوْدِيَ الْسَرَاتِ إِذَا نُوْدِيَ الْسَرَاتِ مِنْ يَوْمِنْ جُمْعَتِ فَالْسَعُوا إِلَا ذِكِرِ الْلَاذِ وَذَرُوا الْبَيْرِ يَا أُوْبِيْبُ الْأَفَيْثِ when the call is made on Friday for the prayer when the call is made for the prayer on the day of gathering Friday then hasten hasten to the remembrance of Allah SWT and leave off trade leave off our professions leave off our worldly pursuits for a few moments to engage in ذِكِرُ الْلَا ذِكِرُ الْلَا ذِكِرُ الْلَا ذِكِرُ الْلَا ذِكِرُ الْلَا the remembrance of Allah SWT and that Allah SWT calls this momentous occasion that we're partaking of right now that Salatul Juma He calls it the remembrance of Allah SWT and that this is really the key to blessings in our lives the only basis of blessings in our lives is the remembrance of the Divine the only basis of blessings in this universe is the remembrance of the Divine and at any point when we are divorced from the remembrance of the Divine not God but Allah then these are moments of worthlessness and these are moments of no benefit and these are empty moments and so the remembrance of Allah is what infuses our lives with meaning the remembrance of Allah is what infuses our very breaths with meaning the remembrance of Allah is what gives substance and otherwise empty existence of just going about our days and our nights and going through the routines that Allah SWT is blessed us with but for the sake of those routines and for the sake of a temporary existence and for the sake of the here and the now and this illusory realm that we've been placed in the dunya it's called the dunya in Arabic and it comes from a root that has the meaning of being the lowest being the lowest and the nearest because it's nearest to our conscious because we are in this realm but it's also the lowest of realms it's the lowest of realms that in and of itself the dunya is a low thing and that the dunya is from the perspective of being something so low it's defined as that of this world which distracts us from the Divine and so anything and everything of this world that distracts us from the Divine is low and meaningless and nothing and empty and vacuous and harmful and the only thing that gives this world meaning and flavor and beauty and honor and worth is the remembrance of its Creator SWT really it's the remembrance of Allah anything connected to Allah's remembrance is good and anything disconnected from Allah's remembrance is not good and this is the Quranic consciousness that we have to develop that as our masters teach us when we read the Quran on a daily basis that it's not something of just a road to ritual that we do simply for the sake of a ritualistic practice although that is how it's done it's still beneficial it's still praiseworthy it's still the word of Allah SWT but ultimately our goal should be to connect our hearts to the Quran such that that we absorb its meanings that we absorb its meanings into our hearts and therefore our very consciousness such that our consciousness shifts such that the way we see the world shifts such that the basar, the eye is infused and connected with the basira the eye of the heart the insight and so that when we see things with the eye we interpret it with the basira the eye of the heart and the eye of the heart the more we can develop this Quranic consciousness the more the basira opens the more the eye of the heart opens up and then what this eye sees has meaning and this is something that we have to work on is developing this Quranic consciousness of realizing that the only good is what Allah deems as good the only good that exists in this world is where there's Taufiq when Allah inspires a servant to do something that accuses Allah SWT and the only evil in this world is خدنان when Allah SWT turns that person away forsakes him to his own ego such that he commits a crime according to Allah SWT that this is the consciousness that we have to develop and when we develop this consciousness as we grow and as the basira opens up we start to see the meaning of things and we become what our master's called أهل المعاني the people of meaning this is the goal that we should have that we are not limited by the substance of the world but we perceive the meaning what does this mean what are the eternal consequences of this this is how we have to perceive the world and this is how the Quran calls us invites us to this beautiful banquet it's an invitation to a beautiful banquet it's not something it seems difficult at first because again it's the dunya it's what's nearest to us but to open our insights such that we perceive meaning is is the most beautiful way to exist in this world and the people of معاني the people of meaning are constantly in a state of connection with their Lord and that's the greatest blessing and greatest happiness and joy that can exist and today we live in a time where every depression is affecting multitudes of peoples Muslims and non-Muslims alike of just feeling down and that you know having this sense of chosen of just feeling depressed and sad and that while that is a real condition for many people for a lot of people it's because they're not perceiving reality as it should be perceived and our Prophet صلى الله عليه وسلم one of his beautiful du'as ألوما أرين الأشياء كما هي Oh Allah show us reality as it really is show us things as they really are show us things as they really are and another narration ألوما أرين الحق ورزقنا تبعه ورزقنا تنابه Oh Allah show us reality as reality and grant us the Tawfiq provide us with the ability to follow it and show us falsehood and grant us the Tawfiq to stay away from it and so this is the consciousness the understanding that we have to develop and inculcate in our minds through our devotional practices through the reading of the Quran and the remembrance of Allah and then when that eyes opened gatherings like this become the most momentous things of our week that to come together for the Juma and to fulfill this obligation if we saw the angelic support that we got if we saw the lack of demons in the gathering if we saw the blessings that are pouring on us right now we would be in a state of utter joy which is why it's a joyous day it's a مبارب day it's the Eid of the week and so just the anticipation and the excitement of the believer when they enter into any good deed enter into any virtue they perceive the eternal consequences these are that I am investing in an immortal good deed and a good deed that will last forever and ever and ever and I am investing in Insha'Allah by these immortal good deeds perhaps one day Allahumma al-Hikni al-Hikna al-Saliheen that join us in the ranks of people of immortal good deeds and that ultimately the word Saliheen that it means the people of righteousness but it comes from a root that means to be appropriate that this thing is Saliheen for something else it's appropriate for it because ultimately the destination of the Saliheen the destination of the Saliheen is to be in the presence of Allah and they are Saliheen for that they are appropriate for that meaning they are appropriate for that company because they lived accordingly in this world and they perceive the true meanings of things and they responded appropriately to the commands of Allah and so these are things that we should be open our hearts to these meanings and be aware of and realize their significance and not to be distracted by the mundane that this world in its essence is mundane if it's seen as the end but if it's seen as a means of investing in these immortal good deeds then it's a beautiful thing and this is the nuanced vision of the true believer how they see the world that if it distracts me from Allah then it's a bad thing and that's all the negative when the Quran condemns the dunya all of these texts in the Quran and the Ahadith of our beloved صلى الله عليه وسلم that condemns this world that's what it means it's condemning the aspect of this world that veils us from Allah's ﷻ that distracts us from Allah's ﷻ whereas if we see it as an opportunity for investment then the world is a beautiful thing and we appreciate the world because it's a gift that Allah ﷻ granted us to be here it's a place of blessings it's a place of opportunity it's a place to really roll up our sleeves and do something for Allah and in that sense it's positive and it's ultimately a reminder that everything in this world is pointing to the Tawheed of Allah ﷻ and from that perspective it's a beautiful thing that the Ulama say that the outward of the world is a glitter and that that's what the ego gets caught up in but the inward reality of the world is an عبرة is a reflection and that's what the heart can perceive when it's open that's what the heart can perceive when it's open and so opening our hearts and our eyes to these real meanings and trying to see things as they really are and being ever vigilant in growing in this and this is the benefit of ذكر that we are gathering Allah ﷻ calls it ذكر الله that when we leave the Qur'an says that when we leave afterwards resume our worldly activities pursue our wrist but make ذكر الله كثير make much remembrance of Allah ﷻ that we go back into the world this is temporary this gathering is temporary our devotional acts are temporary we pray the five prayers each prayer is temporary it's a few moments of devotion but we go back in the world we go back in the world but what's the heart the heart is supposed to be changing with each new devotional act each Salat that we do in the day each يوم الجمع that we go to the heart should be growing and being infused being infused with the remembrance of Allah ﷻ so when we're in the world the heart is with Allah ﷻ and so make much remembrance of Allah ﷻ when we go back out make much remembrance of Allah ﷻ really make much remembrance of Allah ﷻ because it'll give meaning to our dunyawi activities it'll give meaning to our worldly endeavors and without the remembrance of Allah ﷻ our worldly endeavors are divorced without the remembrance of Allah ﷻ our worldly endeavors are divorced فهذا هو المنطقة و هذا هو المنطقة التي تصبح مجموعة أن تعمل في نفسه مجموعة. ماذا هو المجموعة behind it؟ ماذا هو المجموعة behind it؟ ولكن الناس من الله يجعلهم أنهم يفعلون هذا المنطقة لساكة الله لأنه أولاً سنة من the prophets to earn a living إنه سنة من all prophets to have some likelihood لأنهم يجعلون المنطقة لساكة الله وذلك هو المنطقة لساكة الله وذلك يجعلون حلال الإنكم لذلك أنهم يأخذون أنفسهم ومجموعةهم مع حلال فود وحلال الإنكم وكل هذه المنطقة لإمكانهم to reflect on our intentions وذلك المنطقة ينفذون المنطقة لساكة الله سوف يعمل في المنطقة لساكة الله كيف يجب أن I get close to Allah I have to spend 8 to 10 hours at work every day and it's so mundane فيد it in fusing with the intention of Allah that this is serving Allah and all those 8 to 10 hours become registers of good deeds that will last forever and ever and ever when we eat a meal that is not just putting food in our system and then moving back to whatever بسم الله الرحمن الرحيم in the name of Allah swt the most merciful, the most gracious بسم الله brings the barakah of the ism of Allah swt the ba they say this is the ba, the letter ba بسم الله is the ba of accompaniment the ba of being with something now whatever act we start with بسم الله الرحمن الرحيم the ism of Allah, the name of Allah now accompanies every step of that act that we started with بسم الله how much barakah is there in the name of Allah that we say تباركة وتعالى full of barakah and sublime and exalted is he and his name سبحانه وتعالى سبح اسم ربك العالى glorify the name of your Lord most high and so eating a meal بسم الله الرحمن الرحيم and the whole meal is accompanied with the name of Allah and all the blessings of that name and that intending making a conscious intention I intend to gain energy so I can do things for Allah swt I intend to have to eat lawful food that I'm not eating of anything lawful I intend to to enjoy a blessing of Allah and have gratitude afterwards because the sunnah afterwards الحمد لله اللي أطعمنا و سقانا و جعلنا من المسلمين glory praise be to Allah swt who fed me and gave me drink and made me amongst us و جعلنا من المسلمين made me amongst the people who realized meaning he made me amongst the people who are conscious of these meanings not just eating like cattle and so to intend gratitude before the meal and realize the gratitude after the meal and then inshaAllah we enter the realm of the hadith in the Sahih hadith that the Prophet swt said إن الله لا يرضى عن العض فعلا الله is well pleased with the servant و يأكل الأكلة و يحمد عليها تأكل براميل but praise Allah for it أو يشرب الشربة و يحمد عليها or to drink of a drink and then thank Allah of it that the otherwise mundane becomes something amazing and so to infuse our activities days and nights with intention and gratitude and turning it into immoral good deeds turning those things into immoral good deeds أقول لطفول أقول لطفول هذا وأستفر الله لي و لكم وأستفر الله إن الله رفول الرحيم الحمد لله رب العالمين وسد الله هم على سيدنا محمد النبي رومي و على آله و صحبي وسلم تسليما كتيرة and so we can start to appreciate the words of our beloved messenger صلى الله عليه وسلم إن صحيب خاي و نسى صلى الله عليه وسلم مثل الذي يذكر ربه و الذي لا يذكر ربه مثل الحي والميت that the example of the one who remembers his Lord and the one who does not is the example of the living and the dead the example of the one who makes remembrance of Allah versus the one that does not is like the example of the living and the dead and so we want to be people of life we want to be people of real life because without the remembrance of Allah it's an empty life and it's akin to death it's a spiritual death and so this is something to appreciate the importance of the remembrance of Allah and that this remembrance is in in reality our masters say that the remembrance why is it called ذكر it has to do with recollection it has to do with recollection that there's something in us that already recognizes Allah SWT and His Oneness and His Lordship over us and this is based on the verse that refers to the Mitha the primordial Covenant that every one of us made that all of humanity made that Allah SWT said وإذ أخذ ربك من بني آدم من بقورهم بريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بل أشهدنا أن تقولوا يوم القيامة إننا كنا عن هذا غافرين that Allah SWT and when your Lord brought forth from the progeny of Adam from their very loins all of their offspring and that there was a time before this dunya existence in which Allah SWT brought forth every single one of us from our parents loins all the way back up to سيدنا آدم عليه السلام and they say that it was commensurate to the birth that happens in this life generation after generation everyone was brought forth that generation and then their children and then their children and then their children all the way to the end of time everyone was brought forth in a majestic gathering with the Divine and that Allah SWT أشهدهم على أنفسهم everyone was made to testify against their own selves we were all made to testify against ourselves our own selves and Allah SWT asked us ألاستو بي ربكم am I not your Lord am I not your Lord قالوا بلا we said indeed you are they said indeed you are شهدنا we testify to this and Allah SWT أن تقولوا يوم القيامة إننا كنا عن هذا غافرين best you all say نحن لم نعرف about this reality نحن لم نعرف about this reality to prevent that الله تعالى has made us all witness the word the one ship the Lordship and the oneness of Allah SWT his أبوبي ألاستو بي ربكم and says in reality we are all but slaves and look at the wording أشهدهم على أنفسهم that he made them testify against their their selves and another meaning that we can understand from that is that the nuffs the lower nuffs against their own egos because it's the ego that wants to be Lord it's this capacity in each and every one of us that wants to be Lord and this is the ultimate severance from the remembrance of Allah this is the ultimate lack of meaning is the me myself and I that wants to rise in each and every one of us the capacity in us that says that reacts you obviously don't know who I am you obviously don't know who I am you haven't seen my resume you don't know about my achievements you don't know about my feats you don't know about my talents you don't know about my capacities that tendency in each and every one of us that this is the ultimate veil from Allah and that the more we're able to subdue this tendency the more that we can be open to these meanings we spoke about at the beginning of the خطة that ultimately the remembrance of Allah means not remembering the nuffs the remembrance of Allah means not remembering and that one of our master said التوحيد إسقاط الياعات that توحيد منوثيزم منوثيزم at the heart of منوثيزم إسقاط الياعات is to drop the letter يا in Arabic which when attached to a word is the pronoun of possession the possessive pronoun كتابي my book قلمي my pen سيارتي my car بيتي my house عقلي my intellect we all identify with these things ايجا every one of us identifies very closely with our achievements and our capacities and our talents and our ages and so he says our master one of our master said التوحيد اسقاط الياعات is to get rid of the me, myself and I and the أنا and the أنا because the heart can only have one قبل just as in the صلاة we can only have one قبل either the Ka'ba or other than the Ka'ba the heart is filled ايضا with الله ورسوله or it's filled with أنا and we have to ask ourselves where is Allah in our hearts بيزا بي أنا and the entire point of the religion at the heart of it is the remembrance of Allah and reading ourselves of the أنا and so اشهدهم على أنفسين the ayah says Allah made us testify against our own selves and against our own lower tendencies really that the ego has no excuse because the ego is ألست بي ربكم means the ego is أنا أبد أنا عبد الله this is what we have to submit to and so realizing this and working on ourselves to subdue this capacity subdueing this ego that one of our masters said that commensurate to the how we don't identify with the ego is how much we'll get to know our Lord بقدر أجنبية من نفسه تحصر المعرفة بربقي that commensurate to how strange I find my own self my own ego is how much opportunity how much the door will be opened to know my Lord to have a real knowledge of Allah SWT and the people that experience this they never want to turn back to the أنا the أنا becomes gross and this is the ultimate meaning that they perceive is how disgusting I am really how full of you know spiritual filth I am this is the way of the olia of Allah SWT is they see themselves as you know there's olia that when they would go and they would see immoral behavior around them that they would say بشوط مي بشوط مي Allah SWT the transition of which is it's because of my lack of blessing it's because of my negative impact it's because of my spiritual dirt that they fell into what they fell into the criminals and the immoral people and the indecent people it's because of my own lack of barakah شؤم lack of barakah that they did that and then he quoted the ayah that إن الله لا يغيروا ما بقوم حتى يغيروا ما بأنفسهم that Allah will not change a people until they change their own souls and so to see because if I were a true saintly person if I could have if I were a person of meaning and if I were a person of marifa and if I were a person of wallaya if I were truly a worthy of God the people around me would not commit anything indecent and they would not do anything immoral because my influence would the light that comes from the heart of the worthy overwhelms the indecency around him and so we should only blame ourselves for anything the people around us might be doing wrong this is the way of the olia that they see themselves as disgusting and that when people do something when people insult them they thank them seriously the people of Allah when they're insulted by someone when someone speaks ill of them they thank them thank you because I agree I have that fault you helped me point out something that I have you're absolutely right I am pathetic and I'm conscious I need to work on myself may Allah reward you for putting out my faults that's the people of Allah because their concern is not people their concern is Allah and the only way I can get to Allah is to rid myself of these of these defects الحمد لله and thank you for reminding me I'm going to work extra hard on this on this problem that you pointed out and it was that one seriously Abu Hanifa once someone insulted him he sent him sweets this in our books someone insulted him he sent him sweets and dates and he said he sent him a letter saying I'm sorry I couldn't repay you in full what you did for me was much greater this I still fall short these are the way of the people of Allah these are the way of the people of meaning this is the meaning it changes the lens it changes the lens everything gets flipped upside down because we see the eternal consequences of these things at the moment someone insults me it hurts but if I perceive the eternal consequences الحمد لله if he's correct I need to work on it he reminded me if he's incorrect I have an adjur with Allah and I move on because my concern is this battle is it أنا or is it Allah what's in this what's inside this like the poet said لَقَفِقَلْ بِدَارَ لَقَفِقَلْ بِدَارَ oh Allah you have a home in my heart oh Allah you have a home in my heart this is is it who lives who resides in our heart is it me, myself and I or is it Allah in his messenger this is the question we have to ask ourselves and this is the goal that we should seek and everything will change all of the outward difficulty will translate into eternal blessings eternal blessings and this does not mean we don't struggle against what's wrong but we perceive it with the right eye so we ask Allah to make us realize we ask Allah to make us people of the class we ask Allah to make us people of October and Tulfiq and Baraka and to make us people that perceive the real meanings of things as revealed to us in the Quran and noblesen of the best of creation صلى الله عليه وسلم الله مئنانا سبك العافية


Item Number- SCP-100 Object Class- Euclid Special Containment Procedures- SCP-100 is to have six guards patrolling the interior of the perimeter's fencing, and two guards dedicated to the monitoring of the interior and exterior of both warehouses and the residential building, with rotations to occur every three hours. Any unauthorized personnel found within SCP-100 are to be detained for questioning prior to amnestic administration and release. Three guards are to remain within the storefront of SCP-100, with rotations to occur every eight hours. The storefront front entrance is to remain locked at all times, with keys provided to necessary personnel. Private property and no trespassing signs are to be posted on the front of the storefront to deter any drivers from stopping at SCP-100. Many constructs SCP-101 creates are to be removed from SCP-100 and melted down into slag, with the exception of SCP-102A and SCP-102B. Should SCP-101 become uncooperative, SCP-102A and SCP-102B may be removed from SCP-100 until the time that SCP-101 becomes cooperative again. The largest of the two warehouses within SCP-100 has been converted into a basic research facility. All objects created by SCP-101, excluding SCP-102A and SCP-102B, may be used for research purposes. Testing on SCP-101 itself may only be conducted with written permission from the Acting Head Researcher. Description SCP-100 is an abandoned scrapyard, 80 kilometers from F***ing, South Carolina, known as Jamaican Joe's Junkyard Jubilee. The scrapyard covers roughly 5,000 square meters of fenced off land, consisting of two warehouses, a storefront, and a small residential building, as well as neglected land and land used for storage. SCP-100 holds roughly 1,500 vehicles, both pressed and unpressed, as well as roughly 1,400 kilograms of separate scrap, estimated to be worth $5,000, or 3,870 euros. SCP-100's anomalous effect manifests through SCP-101 and its constructs, including SCP-102A and SCP-102B. Autonomy is lost when SCP-101 or one of its objects cross the fenced perimeter of SCP-100, remaining in this state until reintroduction. SCP-101 is an autonomous, sapient, humanoid construct consisting mostly of copper piping, uninsulated copper wiring, and aluminum cans. SCP-101 lacks the ability for written or verbal communication. However, it possesses the ability to communicate using rudimentary sign language. SCP-101 is largely uninterested in conversation outside of sales, and information gathered from it has been limited. SCP-101 appears to possess skill and craftsmanship, demonstrating the ability to operate tools such as arc welders, drills, and power saws, as well as heavy machinery such as car compressors and forklifts. SCP-101 possesses the ability to create autonomous constructs similar to itself, using material available within SCP-100. SCP-101 tends to create four specific animals, iguanas, crocodiles, turtles, and flamingos. However, SCP-101 has been known to craft other species, such as domestic pets. To maintain compliance, SCP-101 has been allowed to keep two objects, labeled SCP-102A and SCP-102B. SCP-102A and SCP-102B are constructs superficially resembling insects, assumed to be created by SCP-100, as they have occupied SCP-100 since the initial discovery of SCP-100. The names Ramon and Beatrice are welded into the backs of SCP-102A and SCP-102B, respectively. They appear to operate as both companions as well as guards for SCP-100, as they patrol the perimeter of SCP-100 except during intervals of interaction with SCP-101. SCP-101 appears to follow a ritualistic schedule, repeating the same actions daily. From 0800 to 1500 hours, SCP-101 enters the storefront of SCP-100, seating itself behind a counter and attempting to bargain with any humans within the storefront. Occasionally, SCP-101 will return to the yard prematurely for reasons unknown. From 1,500 to 1,600 hours, SCP-101 interacts with SCP-102A and SCP-102B, communicating using vague hand and arm gestures. Interaction tends to consist of grooming, repair, and activities resembling fetch and hide-and-seek. From 1,600 to 1,200 hours, SCP-101 performs various tasks, including taking stock of material within SCP-100, cleaning and maintaining tools and heavy machinery, and cleaning the interiors and exteriors of buildings present within SCP-100. From 2,200 hours to 0,100 hours, SCP-101 performs what is assumed to be leisurely acts, ranging from creating new constructs, interacting with SCP-102A and SCP-102B, and patrolling SCP-100. From 0,00 hours to 0,800, SCP-101 enters the residential building, where it remains seated at a desk for the duration of this time. In the event that a human enters the storefront of SCP-100 during the interval of time SCP-101 is seated behind the counter, SCP-101 will attempt to bargain with them, using a variety of gestures to convey meaning. Most attempts by SCP-101 are to sell scrap, figures of its own creation, or repair services. However, it has been known to purchase scrap. Despite SCP-101's inability to read, it possesses the ability to perform basic mathematics, as demonstrated by sales. Sales made by SCP-101 are typically met with some degree of unfairness. SCP-101 has been known to intentionally use faulty scales and contaminate scrap piles with cheaper metals, and has demonstrated knowledge of the area of effect within SCP-100, as SCP-101 has sold constructs repeatedly, despite the loss of autonomy when exiting SCP-100. Efforts to confront SCP-101 about this have been met with both distress and indifference, with referral to a sign posted on the wall reading, No refunds man, happening regardless of SCP-101's emotional response. SCP-101 was discovered on 110976, following reports of strange machines operating from within the scrap yard. These rumours were discredited as urban legends, and a Foundation agent was sent to SCP-100 to act as the landowner until containment was performed under the guise of property sale. The wooden privacy fence was built along the former perimeter of SCP-100, one-way windows were installed in the storefront, and a highway now running through the nearby town of... redirects the majority of civilian traffic. Addendum 100A Records show the property is owned by one Joseph DeVall, with the mailing address sharing the same name. Local utility companies report billing had stopped approximately three months before the discovery of SCP-100, which was found abandoned, save for SCP-101, SCP-102A, SCP-102B, and several avian and canine figures, presumed to be made by SCP-101. The initial sweep of the buildings revealed the residential building to be mostly bare, with the only sign of former occupants being a note found taped to the door of the storefront. Incident 100A On 060305, SCP-101 created a humanoid, autonomous construct, 10 cm in height, the first time SCP-101 has done so. Significant effort was put into this construct compared to others, with greater detail applied to the construct, including facial features, and JJ welded into the back of the construct, in stainless steel making up the majority of the construct. SCP-101 placed the construct on the counter of the storefront for the duration of the scheduled interval, both using vague gestures to seemingly communicate with one another. Following the confiscation of this construct, SCP-101 remained seated within the residential building of SCP-100 for a total of 10 days. SCP-100A The following is a copy of the note recovered upon discovery of SCP-100. Out to lunch, please see assistant. JJ Item Number SCP-118 Object Class Euclid Special Containment Procedures Due to the number and distribution of SCP-118, containment of every specimen is impossible. Zone SCP-118 red zones are to be closed off to all civilian marine vessels and divers, under the guise of a military presence or other plausible cover story. Contacts in navies known to operate near SCP-118 red zones are to be utilized in order to minimize the passage of military vessels through the red zones. If any area within the red zone has a depth of less than 1500 meters, the restriction is to be applied to aircraft as well. All human activity in surrounding yellow zones is to be monitored, and any non-military vessels or individuals approaching the red zone are to be turned away. In the red and yellow zones, protocol toxic harvest is to be followed to ensure the removal of devices generated by SCP-118. Furthermore, protocol cell watch is to be followed to ensure the early detection of any emerging red zones. Examples of SCP-118 can be stored using standard containment procedures for non-virulent anomalous microbes. Description SCP-118 is a species of ocean-dwelling protista that is capable of assembling functional, self-initiating nuclear devices from materials present in ocean water. While SCP-118 is unknown, and hence has not been classified by the scientific community, specimens resemble protists of the phylum Euglianophyta, but have significantly increased levels of movement speed, nutrient storage capability, and resistance to alpha radiation. Specimens of SCP-118 have been found in all of the world's oceans and seas. When in a survivable saltwater environment, specimens of SCP-118 will seek out materials including but not limited to iron, silver, copper, carbon, TNT, and uranium isotopes. When SCP-118 is located a material of interest, the material is absorbed into the cell using a method dependent on the size of the material. Single atoms and molecules, mostly substances that are dissolved in the water, are passed through the cellular membrane through specialized protein pumps. Larger particles smaller than the cell itself are ingested through phagocytosis. Larger pieces will have particles torn off through an unknown mechanism, which are then absorbed using the first two methods. This mining occurs even in solid and hard substances, such as metal ingots. Upon reaching a threshold of absorbed materials, specimens of SCP-118 will move towards an assembly area on the bottom of the body of water they are present in, and will contribute to the assembly of a nuclear device. The nuclear devices assembled are gun-type fission devices, using uranium-235 as their fissile material. Observation of devices in the process of being assembled show that the process starts with the assembly of a metallic rounded cylindrical casing for the device, followed by the creation of two subcritical masses of uranium and the conventional explosives to propel them into each other. The device is then finished with the assembly of a uranium-238 tamper, where the two uranium masses will collide, and the assembly of a trigger mechanism. SCP-118 appears to assemble the necessary components by adding miniscule amounts of material to an initially tiny material seed. Differing atoms and molecules can be added to the same component, and assembled components are not necessarily homogenous. It is currently unknown whether SCP-118 builds on the seed atom by atom, or by adding very small sub-micrometer fragments, the mechanism by which SCP-118 attaches new material to the seed seamlessly is unknown. The assembly time depends on the size of the device being assembled, water conditions, and mineral availability, but observations suggest that 300 days for a medium-sized device can be considered average. Once a nuclear device is finished, SCP-118 will detonate the device by completing a circuit in the trigger mechanism. Well, 90% of the nuclear explosions recorded as a result of SCP-118 have had yields in the 20 to 35 kilotons range, although yields as low as 4 kilotons and up to 1 kilotons have been reported. Aside from cases involving human interference, failure to detonate has never been observed, as all nuclear devices recorded have either been detonated of their own accord, or removed from the water prior to completion. Devices constructed by SCP-118 appear to be larger than man-made devices of similar design and yield, presumably due to the neutron-moderating effect of the water that separates the uranium masses throughout much of the device's construction. A given assembly area typically has between one and three devices in the process of assembly at any given time, although as many as six at a time has been observed. In zones where multiple devices are being simultaneously assembled, the devices are separated by enough distance to prevent the detonation of one from destroying or setting off the others. While the Foundation is unable to prevent civilians and other organizations from obtaining samples of SCP-118, its superficial similarity to existing species, few numbers, relative to all oceanic protista, lack of anomalous behavior outside material-rich bodies of water, and the Foundation's standard monitoring of scientific studies at risk of uncovering information about anomalous biological species ensures that the chance of SCP-118's true nature being determined through cell samples is minimal. There are currently six different active SCP-118 assembly areas known to the Foundation. While the natural disappearance of an assembly area has been observed, the current consensus among researchers assigned to SCP-118 is that elimination of assembly areas without massively noticeable effects is currently unfeasible. Thus, containment is to be established at SCP-118's assembly areas to be designated red zones and surrounding yellow zones. Furthermore, areas with elevated concentrations of SCP-118 zones of interest are to be monitored for signs of assembly areas. SCP-118 containment zones. Red zone lies within red city limits. This, combined with the shallow average depth of red zone, the heavy shipping traffic in the area, the ongoing tensions between a nuclear power and the presence of Foundation personnel and facilities in the city makes a nuclear detonation in this red zone unacceptable. In addition, heavy ship traffic through the area and heavy air traffic above the city make restricting access for any long period of time impractical. Addendum 118-1 Following the USS Red Incident, the exclusion radius used when drawing red zones had been increased. Containment protocol toxic harvest has been updated. Addendum 118-2 With the signing of the Partial Test Ban Treaty and growing number and capability of nuclear detonation detection methods in use, the consequences of nuclear detonations caused by SCP-118 have increased. Containment protocols have been revised in light of these facts. Addendum 118-3 Due to the significant cost of containing SCP-118 red zones, the O5 Council has requested trials on possible methods to eliminate SCP-118 assembly areas. Red zone eradication trials. Summary Introduction Researchers with access to the files on SCP-118 are allowed to submit proposals to eradicate an SCP-118 assembly area with acceptable levels of collateral damage. The ones approved by Toxic Harvest Command and the O5 Council will be carried out. Trials are to be performed in red zone. Proposal Steralization of unfinished nuclear device in immediate surroundings using a UV light emitter. Approval Approved Result Area around unfinished warhead initially free of microorganisms, however, SCP-118 concentration returned to normal levels within an hour. Unsustained sterilization of sites seems ineffectual. Any method we come up with will have to keep the red zone or at least the seafloor of it free of SCP-118 for an extended period of time. Dr. Brandt Proposal Sodium hypochloride pumped to ocean floor Approval Denied Result N.A. The chemicals will disperse too much to be effective. Any amount sufficient to reduce SCP-118's numbers will cause massive ecological damage. Dr. Klaus Proposal Depth charged bombardment of ocean floor to break up under assembly devices. Approval Denied Result N.A. Aside from the fact this would break our naval budget, the chances of triggering the conventional explosive in the devices and causing a fizzle is too high. It would also make our activities even more detectable with hydrophones. Dr. Klaus Proposal Sweeping of ocean using a cobalt-60-powered directional gamma ray emitter Approval Approved Result While procedure resulted in the sterilization of swept area, procedure was far too slow to sterilize entire red zone before specimens returned. Keeping entire red zone sterile would require impractical numbers of emitters and vessels. While it's a shame the device cannot get rid of the red zones for us, I think it can be of use to our device recovery teams. The gamma rays can sterilize the devices we recover to prevent undesired detonations during the recovery of almost complete devices. The gamma rays can also penetrate into areas where our current chemical and UV sterilization methods can't reach. Captain Thompson, RZ-3's own commander. Proposal A plastic membrane to block access to ocean floor at red zone Approval Proof of concept on one under-assembly warhead approved Result First attempt was unable to acquire a watertight seal around warhead. Membrane in second attempt was too fragile for ocean conditions and was torn off its moors. Third membrane, manufactured using a thicker and sturdier design, had hundreds of micro-tares ripped in it within hours, possibly due to SCP-118's mining action. Not surprising. Considering that SCP-118 has been known to wear through the casings of old artillery shells to harvest the explosives within, we had hoped that cutting off the assembly area would work better than cutting off the raw materials. Dr. Klaus Proposal Compound Pump to ocean floor Note Proposed by Dr. Former researcher for SCP-118 currently working at one of the Foundation's chemical research divisions. Tests confirm that compound is lethal to SCP-118, remains concentrated at bottom of water, and degrades into relatively harmless chemicals in water over a period of 15 hours. Approval Approved Result Over one week, SCP-118 concentrations on ocean floor fell to 3% of previous levels. No signs of progress observed on two known uncompleted nuclear devices in Red Zone. However, 100 days after the start of the experiment, an under-assembly nuclear device was detected 60 kilometers north of the Red Zone. Measurements in the area indicated vastly elevated levels of SCP-118, and the area around discovery was reclassified as a Red Zone. Furthermore, the unexpected breakdown of compound by certain species of oceanic bacteria resulted in toxic byproducts that caused a noticeable die-off of fish in treated zone. Upon stoppage of experiment, Red Zone was observed to gradually migrate back to former location. It seems that making a Red Zone non-viable served only to move SCP-118's assembly areas to a new location. Nevertheless, perhaps if we can improve compound or find a new one whose application is more subtle, we can move Red Zones into areas away from areas of human habitation or commercial activity. Dr. W. Proposal Use of SCP-118 Approval Denied Result N.A. SCP-118 is classified properties that preclude its use in such a manner. 055 Conclusion Due to increased media attention to areas around one of Red Zone, due to aftermath of the application of compound and the lack of proposals without high risks of substantial collateral damage, testing in said Red Zone has been suspended. Addendum 118-4 Our research has determined SCP-118 enriches uranium by exploiting the fact that U-235 has a slightly greater preference for a high oxidation state than U-238. SCP-118 specimens which have harvested large amounts of uranium and are near assembly areas appear to develop specialized organelles resembling a series of thousands of vacuole-like chambers with mitochondria-like organelles within them responsible for catalyzing reduction in oxidation reactions. In a given chamber, uranium is repeatedly reduced and oxidized. Compounds with uranium in higher oxidation states are transferred up the chain of chambers, while compounds with lower oxidation states are transferred down the chain. This results in a small amount of highly enriched uranium at the very end of the chain. Researchers and engineers at research sector have managed to create a prototype uranium enrichment device based on the principles employed by SCP-118. While the prototype was unable to produce weapons-grade uranium without using unreasonable amounts of time, it was successful in producing reactor-grade uranium, albeit at significantly greater cost than conventional methods. Despite its current limitations, the idea shows promise, and I have forwarded our findings to the relevant front companies. Item Number SCP-125 Object Class Euclid Special Containment Procedures Supports for instances of SCP-125 are kept in padded boxes and covered with a fine nylon mesh that allows vision through but obscures the surface of the mirror by at least 25%. These supports consist of a polished metallic surface, currently silver-plated brass, with no sharp or irregular edges, which must imperatively be smoothed out to prevent rips in the protective mesh. To further prevent incidents, any person penetrating the room where SCP-125 is located must also wear such a protective mesh over their face. Metal-plated glass mirrors should be avoided for the purpose of containment, as SCP-125 is capable of moving from the glass itself to the metal surface. Any metallic surface in the room must be dulled to prevent reflections. As an additional security measure, the room is kept in darkness and monitored only via infrared and ultraviolet lighting when no experiment is taking place. No mirror or comparably reflective surface, including but not limited to metal case pens, sunglasses, laptop computers, and glass objects may be allowed in the room outside controlled experiments. The SCP may not be photographed or filmed in its unrestrained state. If any personnel on site, and particularly personnel having recently been involved with SCP-125, reports seeing black dots, MTF-8-10 and CHI-7 will be immediately put on standby, and a level 2 alert for potential containment breach will be declared. Individuals contaminated will undergo containment protocol 125B, and may not return to active duty until the instance of SCP-125 affecting their cornea has been rendered completely inert. Description. SCP-125 is an apparently sentient being that can only exist within reflections. At rest and viewed up front, it takes the form of a black circle, 17.2mm in diameter, resting on the reflective surface. Its first anomalous characteristic is that it appears as a perfect circle to any observer. Regardless of the surface's angles, bends at the location of the viewer or viewers. In that regard, it acts more as if it were a sphere in contact with the surface, but lacking any shadow or highlight. And this, even where an obstacle such as containment mesh makes it clear, SCP-125 does not extend beyond the surface it has imprinted to. SCP-125 does not reflect visible light or infrared. When observed in ultraviolet however, data expunged, up to and including data expunged. For unclear reasons, it also emits a minute but measurable and constant amount of x-rays. SCP-125 is capable of movement across the surface it currently exists on. This movement may only occur across a surface uninterrupted by either an angle, the surface must follow a reasonably continuous curve, or a non-reflective area. SCP-125 has demonstrated incapability to cross scratches and frosted or etched areas of a surface. In many instances however, SCP-125 will circumvent these limits by jumping to a reflection to round a corner, or between the separate outer glass and silver surfaces of a metal glass mirror, hence the preference for opaque metallic surfaces for containment purposes. Although capable of moving anywhere along the surface, SCP-125 generally remains immobile in a location near its edges if any, and if on a surface that has a specific immobile orientation will usually remain in the lower right corner or its equivalent, even if the item is later moved. Any reflective surface capable of displaying a reasonably accurate reflection of SCP-125 can host it. So far, this has included a wide range of mirror quality surfaces, glasses, polished or varnished surfaces such as stone and wood, glossy plastic, and even undisturbed pools of liquid or polished nails. When reflected by another surface, SCP-125 is capable of instantly transferring to it. However, SCP-125 cannot survive on or transfer to or away from a surface smaller than its own area, approximately 2.32 square centimeters. Should it be constrained to one, it will rapidly become translucent and disappear completely. The entity has demonstrated a certain level of sentience and even sapience. Despite lacking physical existence, it appears unwilling to be touched directly or otherwise hidden from sight. It will also resist to the best of its abilities, any attempt at reducing its freedom of movement, either by jumping to another surface or moving across its current one very fast. It will also flee from perceived threats, even complex ones expressed by speech, demonstrating an understanding of human communication. How it is capable of this, and whether it can or wishes to communicate back, is currently unknown. In its normal state, SCP-125 is completely harmless and incapable of multiplying. It is, however, perfectly capable of moving to a living reflective surface, specifically that of a living animal's cornea. It will, in fact, do everything in its power to do so, indicative of a natural desire. Once it has achieved this, SCP-125 diminishes in size by a factor of 10 to 1.72 millimeters in diameter. While existing on the surface of a living tissue, SCP-125 becomes capable of multiplying and infecting a potentially unlimited number of surfaces, as opposed to merely moving between them. This multiplication occurs within the cornea, rapidly causing the victim to complain of seeing dots. Past this stage, the SCP-125 infestation will rapidly, within five to nine days of initial infection, crowd out the entire tissue, causing the eye to go blind. After which stage, the cells of the eye and optic nerve appear to undergo mass apoptosis, causing a non-infectious abscess. Why this occurs has yet to be elucidated. Only after the apoptotic stage has run its course, does SCP-125 cease being contagious. No treatment for a SCP-125 infestation is known to be efficient, beyond keeping the affected eyes tightly covered to prevent further spread and administration of heavy antibiotics to reduce risk of infection. Outbreaks continue to occur on an irregular basis, suggesting that SCP-125 is either a naturally occurring phenomenon or that it was spread over much of the planet at some point prior to the beginning of written history. Item number SCP-156 Object Class, Euclid. Special Containment Procedures SCP-156 is to be kept in refrigerated storage unit 19C, except when removed for experimentation. Subjects infected by SCP-156 are to be restrained and monitored for their own safety. From September 21st to March 21st, infected subjects should be kept within a secure storage unit, unless the experiment's parameters indicate otherwise. Both storage facilities should be monitored by security camera. The termination and autopsy of D-Class personnel assigned to SCP-156 should be delayed until after March 21st. No personnel are permitted to consume SCP-156, except D-Class personnel, unless approved by a Level 3 staff member. Description SCP-156 is a group of exactly 181 pomegranate aryls. The number of instances of SCP-156 is constant. When one is ingested or destroyed, it is replaced instantaneously with a new one, among the largest group of contiguous instances. Otherwise, the instances can be moved around freely. After leaving the group, i.e. after an instance is touching no other instance, the instance will spoil normally, after which a new instance will appear. When all instances are destroyed simultaneously, all 181 instances reappear randomly at the location of one of the destroyed aryls. Attempts to measure the time between destruction of one instance and the appearance of a new one using high-speed cameras have so far failed. If SCP-156 is ingested between March 21st and September 20th, subjects display no signs of infection until noon of September 21st, when all vital processes abruptly cease. A similar effect is observed immediately when SCP-156 is ingested after September 21st. Despite being technically dead, post-mortem examinations of subjects have been unable to discover a cause of death. Subjects appear to have been in perfect health, aside from any pre-existing conditions. While dead, subjects do not show any signs of decomposition, though the bodies of many subjects begin displaying bruising and scarring consistent with torture. While the majority of subjects suffer these wounds, not all do, and no reliable formula has been discovered to predict which subjects will be affected. Infected subjects remain in this dormant state until noon of March 21st, when life processes restart. Subjects remember little of the intervening time period. While most subjects are entirely unaware that any time has passed since their apparent death, some claim to recall a pale, white male face and a wilting pomegranate tree. Subjects continue to die and reanimate annually on September and March 21st respectively, until killed by another cause. Reanimation only occurs from deaths caused by ingesting SCP-156. After undergoing a single death reanimation cycle, subjects begin displaying high levels of distress and paranoia as time approaches September 21st, even if they have not been made aware of the death reanimation cycle. Furthermore, subjects will take extreme lengths to avoid taking any sort of risk or danger to their person, even if they had displayed risk-taking behaviors prior to ingesting SCP-156. Over the course of multiple death reanimation cycles, these psychological symptoms become more pronounced. At the same time, physical symptoms during the dormant period increase in intensity for the subjects suffering from them. Eventually, physical wounds on subjects will begin to emulate burns and puncture wounds. Many subjects gain a phobia of dogs and dead plants after 3-5 reanimations. After several deaths caused by SCP-156, the ocular tissue undergoes necrosis in many subjects. This tissue does not reanimate with the rest of the body. Often, after 10 or more reanimations, reanimation of bodily processes will occur, but the subject will fail to regain consciousness, entering a comatose state. Death and reanimation continues annually, even after subjects have reached this stage. SCP-156 came to the attention of the Foundation after an incident in Greece, after several people died on September 21, 19 without apparent cause. The Foundation became involved after locals reported the return of several of the dead, who had been interred in above-ground vaults the following spring. After questioning these subjects, all reported having attended a party at the house of one AK, who had been buried and was found asphyxiated in her coffin. SCP-156 was discovered within the house, fresh, despite the intervening six months since the incident. Testing commenced on D-Class personnel. D-E15624, the first test subject, died in September, and was autopsied. No cause of death could be found. Subject was left under monitoring and storage. In March of the same year, subject began to show brain activity, and subject's heart began beating, despite the body having taken significant damage during the autopsy. D-E15624 expired shortly thereafter, without regaining consciousness. Arrows given SCP status and longer-term testing was ordered. Item number SCP-165 Object Class Keter Special Containment Procedures Housed in a facility at Armed Biocontainment Area 14, SCP-165 is to be treated as a contagious pathological organism. The highest sterilization and quarantine procedures are to be followed. Microwave field generators around SCP-165's area are in place to restrict movement of its dune within its containment area. Once every nine days, SCP-165 is fed live cattle, weighing at least 750 kilograms. Description The organic component of SCP-165 resembles that of typical parasitic mites, 750 micrometers in length, with eight legs, and a genetic structure similar to the house dust mite. The main difference is the hermit crab-like behavior of attaching grains of sand to its back. It is unknown what purpose the sand serves, but the massive colony of SCP-165 numbers into hundreds of billions, to possibly trillions, creating a rather large dune. The similarities between data expunged and SCP-165 are only superficial. Data expunged's colony is protozoan in nature, and apparently shows a collective intelligence and awareness that is not understood. SCP-165's colony is made up of individual akari who don't show cooperation, but rather competition in the hunt for food. Like mosquitoes, they rely on chemical detection of carbon dioxide and sugars in the air to detect prey. The akari mites roll and bound over one another toward prey, only using their legs to climb over one another. When in contact with the flesh of animals, they release a numbing chemical toxin in their bite similar in makeup to that of mosquito and flea bite toxins. Subjects are typically unaware that millions of mites are taking turns at grabbing mouthfuls of its flesh as they swarm around their victim. A typical swarm resembles a swirling vortex around a victim or victim's appendage. The SCP-165 colony is efficient enough in their competitive swarming that most animals appendages can be defleshed and reduced to bone within minutes. The numbing toxin is so effective that sleeping victims may not wake up as their limbs are being eaten away. The akari mites are resistant to all but the most dangerous of pesticides. They retreat from heat and will often seek shade when available, being the most active during the night, hunting for large sleeping prey. Their vulnerability to heat is the most preferable technique for containment. Addendum Acquisition It is apparent that the US government has been aware of dunes of SCP-165 for some 80 years. The area where SCP-165 was found is a now forgotten German immigrant ghost town of Fredericksburg, Arizona, in the Tule Desert near the Goldwater Air Force bombing range. The remote town of Fredericksburg was founded sometime in the late 1800s, and by 1908 had become a ghost town. A passing cavalry troop reported that the inhabitants had disappeared and that the buildings were empty. They attempted to stay one night in the abandoned hotel, only to have seven of their horses reduced to piles of bone. All but four of the soldiers fled in the middle of the night, saying that sand was filling the building like a flood of water. Those four were never seen again. During the late 1950s, the US military attempted to exterminate SCP-165 by turning the area into a bombing range. It was successful in reducing the numbers of SCP-165, but in the late 1980s it became apparent that a ground cleanup and extraction was needed to remove the presence of SCP-165. Mobile Task Force Epsilon-9, aka Fire Eaters, were dispatched for containment and extraction of SCP-165. Upon entering the town of Fredericksburg, an upturned sign was found, reading, Beware the Creeping Hungry Sands. The flame accelerators of MTF Epsilon-9 proved highly successful in glassing the sand of SCP-165 and reducing its number to a manageable size. A living dune of nearly four metric tons of SCP-165 was contained and transported to ABC Area 14, where it is monitored and contained. 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