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This blog post will go into detail about the purpose of a playground safety policy and what it entails, but first let’s begin with some facts. What is a playground safety policy?
When injuries occur during school hours, they are more likely to happen in the school’s gym than anywhere else on the preemies. Parents have the right to believe that schools will provide a safe haven for their children and protect them from bodily injury and undue harm. All schools have a legal duty of obligation to protect their students; this duty begins the minute the student steps on the school bus in the morning and ends when the student steps off the school bus at night.
The number of injuries occurring on playgrounds is rising despite the safety improvements that have been put in place for playground equipment. Every year approximately 28,500 children in Canada require medical treatment as a result of injuries which are caused by playing on playgrounds.
Every year thousands of children are harmed simply because they are playing on playgrounds that are not properly maintained. What signs can you look for in order to ensure the playground your child is playing on is not an unnecessary injury waiting to happen? | <urn:uuid:46f304b4-2780-4267-b806-cd32fd780a96> | CC-MAIN-2022-33 | https://liftsafegroupofcompanies.wordpress.com/tag/playgrounds/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571198.57/warc/CC-MAIN-20220810161541-20220810191541-00272.warc.gz | en | 0.975588 | 233 | 2.9375 | 3 |
Also included in
- Teaching kindergarten has never been easier! This kindergarten complete curriculum bundle includes systematic, research-based, age-appropriate, and EFFECTIVE curriculum for kindergarten. Everything you need to teach effective lessons in kindergarten is included.This curriculum is designed with class$250.00$440.00Save $190.00
Kindergarten teachers, are you looking for something to make planning for your whole group literacy block or Reader's Workshop time easy, fun, and developmentally-appropriate? These kindergarten interactive read aloud units contain everything you need to teach foundational skills, phonemic awareness, reading comprehension, story elements, shared reading, vocabulary, mentor sentences, and Kindergarten grammar.
The Empowering Little Readers Kindergarten reading curriculum is based on the close read model for interactive read alouds - each week you will focus on one book and going deeper within that text.
Digital Options for Distance Learning: I have added in options for some of the recording sheets to be used in Google Slides™ and Seesaw™. I was not able to make all activities digital, but most.
Each week contains 5 days worth of lesson plans for you with foundational or phonemic awareness activities, shared reading with weekly poems, whole group interactive read aloud lessons, independent work, vocabulary, mentor sentences, grammar, literacy crafts, original nonfiction books, and directed drawings.
➞Interactive Read Aloud Lesson Plans: Each week includes interactive read aloud lesson plans based around the close reading model. These lesson plans will teach reading comprehension skills using picture books as mentor texts.
➞Student Reading Comprehension Response Worksheets: Each lesson includes student reading response worksheets to follow the mini lesson. These grow in difficulty throughout the year to meet your Kindergarten students where they are.
➞Nonfiction Books: Original nonfiction books are included each week, beginning week 3. These books will help students connect fiction and nonfiction texts and topics.
➞Phonological and Phonemic Awareness: Each week includes daily phonological and phonemic awareness lesson plans. These are quick daily phonemic awareness mini lessons and games, and usually includes one worksheet per week.
➞Vocabulary: Four vocabulary words from the interactive read alouds are introduced each week. Daily vocabulary mini lessons and worksheets are included.
➞Shared Reading: Weekly poems for Kindergarten are included for shared reading. These are original poems! Student poetry folder and notebook printables, and poem emergent readers are included.
➞Crafts and Directed Drawings: Each week includes one Kindergarten craft and one directed drawing to go along with the story.
➞Kindergarten Mentor Sentences and Grammar Curriculum: Mentor sentences and Kindergarten grammar mini lessons are currently being added to each unit! This includes a mentor sentence related to the picture book, Kindergarten mentor sentences daily mini lessons, and student printables. The mentor sentence routines also include Grammar lessons and Kingargarten grammar worksheets.
What if I don't teach Aug-May?
These can be taught whenever you are in school! I personally begin teaching in September and we will start with the August unit. You can teach the books out of order, but I suggest not moving the foundational skills/phonemic awareness lessons as they will build on each other. BONUS BOOKS can be swapped in where you want or used to extend the year.
Books needed (must be purchased separately):
- The Pigeon Has to Go to School
- Chicka Chicka Boom Boom
- We Don't Eat Our Classmates
- Tiny Trex and the Impossible Hug
- After the Fall
- You Get What You Get
- The Panda Problem
- Under My Tree
- Fire! Fuego! Brave Bomberos
- Leonardo the Terrible Monster
- Because of an Acorn
- Little Red and the Very Hungry Lion
- Turk and Runt
- Sleep Big Bear Sleep
- Mother Bruce
- Goodbye Winter Hello Autumn
- The Wish Tree
- Almost Time
- Penguin Problems
- Can I Be Your Dog?
- Finding Kindness
- The Love Letter
- Alan's Big Scary Teeth
- The Box Turtle
- The Tiger Who Lost His Stripes
- The Thing About Spring
- The Seedling That Didn't Want To Grow
- Jamie O'Rourke and the Big Potato
- Harlem Grown
- Too Many Carrots!
- When The Storm Comes
- Snail Crossing
- The Very Impatient Caterpillar
- When Grandma Gives You a Lemon Tree
- Ohana Means Family
- Jabari Jumps
- The Watermelon Seed
Kindergarten Grammar Curriculum:
- Sorting into Categories
- Nouns and Verbs
- Nouns and Verbs
- Sentences Begin with Capital Letters
- Punctuation - Periods
- Nouns and Adjectives
- Nouns, Verbs, and Adjectives
- Complete Sentences
- Writing Complete Sentences
- Common and Proper Nouns
- Plural nouns
- Plural nouns with s and es
- Prepositions (positional words)
- Prepositions of movement
- Pronoun I
- Capitalizing I in a sentence
- Questions and question marks
- Questions and question words
- Exclamation points
- Verb tense - future verbs
- Verb tense - present tense verbs
- Verb tense - past tense verbs
- Verb Tenses Review
- Shades of Meaning
- Homonyms - Multiple Meaning Words
- Writing sentences and editing
FREQUENTLY ASKED QUESTIONS
What are the benefits to using Kindergarten interactive read aloud lessons in your classroom? Interactive read alouds give your read alouds purpose! They allow you to meet standards in an engaging way while using picture books as mentor texts to teach comprehension strategies. They also give students a connection to new vocabulary words.
These books seem too hard for my Kindergarten students! You, the teacher, will be reading these books to students whole group. They will be working on comprehension strategies while listening to the story. These interactive read alouds will not take the place of your phonics instruction or small group reading instruction.
How would you suggest fitting these interactive read alouds into my ELA block? These kindergarten interactive read alouds would take place during your whole group reading curriculum (classroom read alouds). This might look like:
- Phonemic Awareness Mini Lesson - 5 minutes
- Shared Reading - 5 minutes
- Empowering Little Readers Lesson - 20 minutes
- Students complete independent practice from the lesson (this is their ticket to centers) - 5 minutes
- Literacy Centers and Small Group Reading - NOT in this curriculum
- Phonics Lesson and Practice - NOT in this curriculum
- Vocabulary Mini Lesson - 5 minutes
- Mentor Sentence and Grammar Mini Lesson - 5-10 minutes
What are the benefits to using mentor sentences in Kindergarten? Mentor sentences allow Kindergarten students to work on concepts of print, fluency and reading with expression, and grammar skills while relating to their read aloud.
What do the Kindergarten vocabulary lessons look like? The kindergarten vocabulary lessons are short mini lessons. Each week will focus on 4 vocabulary words that come from the interactive read aloud, which will give students a connection to the words. Students will learn the vocabulary words with hand motions, define and illustrate the vocabulary words, and match the words to pictures.
What does shared reading look like in Kindergarten? Shared reading is kindergarten poetry. All kindergarten poems included in these units are original poems written by me! Each day, you will read the kindergarten poems together for fluency. Students will receive their own poems to put in a poetry folder or notebook. They will also receive a paper poem book for each poem.
What do the kindergarten phonological and phonemic awareness lessons look like? These are quick, teacher-directed phonological and phonemic awareness mini lessons. They are scripted for you. Some weeks include a game and/or worksheet, but not every week.
Questions? Email me at email@example.com | <urn:uuid:3f709f38-8927-40cf-a377-4e617e77a116> | CC-MAIN-2022-33 | https://www.teacherspayteachers.com/Product/Kindergarten-Reading-Curriculum-Read-Aloud-Lessons-Empowering-Little-Readers-5408285?utm_source=NLK%20blog&utm_campaign=Segmenting%20and%20blending%20 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.896827 | 1,880 | 2.484375 | 2 |
Cisco Jabber has an administrative feature allowing users to submit problem reports directly from the user interface. When troubleshooting issues with Jabber this is usually one of the first steps. I consider this a better method instead of having the user save the PRT zip file, subsequently lose it on their computer, and then clogging your inbox.
The nuts and bolts of how this works is briefly described in the Cisco Jabber installation and configuration guide. You need a method to submit the problem report and a method to retrieve the problem report. This post is purely focusing on how to submit the problem report to a server and it’s up to you on how to retrieve it. If you’re anticipating using this frequently or in an enterprise you’re going to need to do some light file handling on the server side. The Cisco problem reporting upload mechanism doesn’t randomize file names during the upload.
I’m working with my FreeBSD server specialized for Jabber functions so underneath I have Apache and PHP. The disclaimer I’m going to insert is that is up to YOU to secure your installation. Creating a free-for-all upload location on your network poses a big security risk. My goal here is to give you the basics with Jabber and what it is doing.
Cisco Jabber does an HTTP POST directly to the URL you specified in your jabber-config.xml. This HTTP POST contains the following information so this is merely informational if you would like use a different upload method. The “ciscoID” portion of the POST is generated by the Cisco JID.
POST /uploadprt.php HTTP/1.1 Request Method: POST Host: yuengling.brewery.com Full request URI: http://yuengling.brewery.com/uploadprt.php Type: multipart/form-data Content-Disposition: form-data; name="zipFileName"; filename="PROBLEM_FEEDBACK_Cisco_Jabber_ciscoID.zip"
Now that you know how Cisco Jabber uploads to your server you need a corresponding catch-all script to accept the upload. Cisco gives you an example HTML form that you can put on your server. This form is optional and not necessary to have Cisco Jabber automatically upload PRTs. The goal was to provide you an example of how you need to accept the ‘zipFileName’ form data.
<form name="uploadPrt" action="http://yuengling.brewery.com/uploadprt.php" method="post" enctype="multipart/form-data"> <input type="file" name="zipFileName" id="zipFileName" /> <input type="submit" name="submitBtn" id="submitBtn" value="Upload File" /> </form>
The next piece of the puzzle is the uploadprt.php file and how it interacts with the incoming HTTP POST from Jabber. Jabber uploads a file name that is exactly “PROBLEM_FEEDBACK_Cisco_Jabber_ciscoID.zip” and if you do nothing else to the file name the user will continually overwrite the same file. So I decided to go ahead and add a time-stamp which you can see below in the $uploadfile variable.
I do not recommend you use this code without adding in proper file handling controls. I’m working in a sealed environment so this is the bare essential method to accept the upload. Obviously the $uploaddir needs to be set to your server location you want to store the files.
<?php $uploaddir = '/usr/local/www/apache22/data/uploads/'; $uploadfile = $uploaddir . date('Y_m_d_H_i_s') . basename($_FILES['zipFileName']['name']); move_uploaded_file($_FILES['zipFileName']['tmp_name'], $uploadfile); ?>
So you’ve put all this together and as always I’m ready to tell Jabber via the jabber-config.xml file where to upload problem reports. It’s important to note that the PrtLogServerUrl parameter points to your upload PHP script and not the HTML form provided in the documentation.
<?xml version="1.0" encoding="utf-8"?> <config version="1.0"> <Client> <PrtLogServerUrl>http://yuengling.brewery.com/uploadprt.php</PrtLogServerUrl> </Client> </config>
The end result is I have a directory on the server that houses the Jabber problem reports as “2014_12_10_20_19_50PROBLEM_FEEDBACK_Cisco_Jabber_ciscoID.zip”. From here you can work this into any further automation methods such as e-mailing or FTP. The first goal has been met to get the file from the client to the server and from there further automate.
If everything is working you’ll end up with a little window that looks like this. Happy Jabber-ing! | <urn:uuid:14081074-8b7b-43a3-95e4-48705db5db88> | CC-MAIN-2022-33 | https://warcop.com/2014/12/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.8565 | 1,129 | 1.546875 | 2 |
We are all born with two vessels of love in our hearts.
One is an empty one waiting to be filled, while the other one is full, ready to give.
Wise are those who first fill their empty one with enough love to feel content, and then give from the abundance leftover to those who are worthy of it.
This prevents so many heartaches associated with love.
If we were to pour out from our full one into our empty one, we would have nothing to give others nor any space to receive from them.
If we were to keep both vessels in the state we were born with, we risk adopting a longing to be filled by others; and hoping to give someone…anyone… who is willing to take from the love we had stored.
Indeed, wise are those who love themselves enough that they still have room to receive, and savings to give from.
If they receive love beyond their capacity they can give it out freely and in fistfuls to everyone around them, for both of their vessels would be full.
And if it happens that they do not receive love to fill up their once empty vessel, they still continue living in a state of contentment for they were wise to love themselves already.
To desire love and to need to love is to be human. | <urn:uuid:318da141-84d4-4d86-bf59-360a67ea7a02> | CC-MAIN-2022-33 | https://tumkeen.wordpress.com/2020/12/01/december-1-2020/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.985223 | 287 | 1.757813 | 2 |
This Helicopter Tour is designed for tourists who want to take advantage of seeing most of the areas in a short amount of time and is ideal for people who are physically unable to do the trek but have a desire to enjoy the marvellous views of the mountains from a close distance.
Muktinath Temple is at one and half hours direct flight distance from Kathmandu. It is one of the holy pilgrimage sites for devotees. “Mukti” means salvation in Nepali and the god that resides in this temple is known as God of Salvation. Therefore, it is called “Muktinath”. People visit this place to take a holy bath on the 108 water taps because they believe it cleanses your sin and gives your eternal peace. On the flight, you can enjoy the overview of snow-capped mountains like Dhaulagiri, Nilgiri, Fish Tail, Annapurna I, Annapurna South and the deepest gorge in the world: Kali Gandaki. You will also get to see Upper Mustang, Marpha, Jomsom, Kagbeni, Jharkot, etc. | <urn:uuid:25af8b48-5f20-4614-ae04-cba883e327e9> | CC-MAIN-2022-33 | https://www.go2trek.com/tours/helicopter-tours/muktinath-helicopter-tour/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.944709 | 236 | 1.601563 | 2 |
There are two types of people in this world, those that do, and those that do not. The type of person that goes back to college, gets a scholarship, and gets a degree for free is the first type of person. The person that thinks about going to school, is scared to apply for a college financial aid scholarship, and continues on with where they are now is the second type of person. Which type of person do you want to be? Here is what you need to know if you are a mother and you want to go back to school.
1. There is plenty of help
As a single mother, married mother, or older mother there are a lot of options for you when it comes to paying your tuition, fees, books, and living expenses while you get a degree. There are grants, scholarships, student loans, and even work study programs that can help you pay for all the things you need in order to complete your degree and get to a better place in your working life. The best two options for you are grants and scholarships because these are sources of free money that can help you get your degree without running up a huge amount of debt.
2. Obama has set aside $10,000 for each mother.
Now when it comes to a college financial aid scholarship this is probably your best option as a mother, but you are probably wondering what this will cover. The average cost for a credit hour at a community college is around $90. It will take about 64 credit hours for you to get an Associate’s of Arts degree. This will cost you about $6,500 in tuition, $1,800 in books, and another $500 for supplies. That is $8,800 total and the $10,000 college financial aid scholarship more than covers this amount. So how do you pay for the rest if you want a bachelors degree or cannot work to support yourself while you go to school?
3. The Pell Grant
The other option that is free money for you is the pell grant. This can give you upto another $5,500 a year, which can cover a good portion of your living expense and more. When you transfer out to a state university or college to get your Bachelor’s Degree you are going to pay about $150 per credit hour for another 64 credit hours. This is going to run you over $10,000, but if it takes you two years to do so you will have enough with your pell grant to cover tuiton and a little left towards books.
4. Student Loans for Expenses
If you cannot work or need the money to help cover living expenses you can take out student loans on top of all the free money you will get. This can help you to cover living expenses and more if you need it. Another option is to not go to school over the summers and work to save some cash for the semesters that you are in school or you can take classes that fit around a work schedule as well. Regardless of what you do you need to start with the free sources of money and go from there since they never have to be paid back. | <urn:uuid:893bc4bd-45cb-4d8b-83f4-b4b24bb7d51b> | CC-MAIN-2022-33 | https://consommateurscitoyens.com/college-financial-aid-scholarship-what-most-moms-dont-know-about-the-new-program/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.971942 | 645 | 1.828125 | 2 |
Song: 6 – Exercises 335 to 382
Artist/group: 704 exercises for guitar, 1
File Name: 704 exercises for guitar, 1-96 – Exercises 335 to 382.gp3
File size: 16 kb
File type: .gp3
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Guitar learning tips and advice:
- Keep your guitar in tune with our online guitar tuner.
- Acoustic electric guitars give you acoustic guitar sound, and also the advantage of being able to easily hook it up to an amplifier and add effects or record yourself directly. | <urn:uuid:e003043d-45b7-4062-99ea-08428b2f1a26> | CC-MAIN-2022-33 | https://www.theguitarlesson.com/guitar-pro-tabs/0-9/704-exercises-for-guitar-1/6-exercises-335-to-382-704-exercises-for-guitar-1/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.917615 | 159 | 1.5625 | 2 |
It is time. We have been obsessively collecting the finest African Neolithic Capsian arrowheads for 20 years and this specimen comes from a small, select group we have been holding onto for the duration of two decades. We have been to the source in the Sahara, scoured literal buckets and barrels of tens of thousands of arrowheads each year, for many years. Over the past decades, we have also purchased amazing private collections in America and Europe. In all this time, we would set aside the RAREST OF THE RAREST arrowheads of this Neolithic culture, and it is now time for us to sell some from this private, ultra-rare stash. The collection is small and limited and no two are alike. Each represents the highest degree of workmanship that we have ever seen. This is one of those precious specimens from those efforts. The sites where arrowheads like this were once found, have been entirely picked clean for years.
This is a Capsian Neolithic projectile point called a BROAD ECCENTRIC arrowhead. The skill to flake the deep serrations would have required the most experienced craftsperson to avoid breaking the piece when flaking each one. An arrowhead like this would have made a nasty wound as the dramatic serrations would have torn flesh upon entry of the projectile. The symmetry and workmanship on this piece is truly exquisite.
The original mineral deposits and patina are intact and deep in the flake hinge fractures and micro-crevices - traits ONLY found in AUTHENTIC specimens.
These CAPSIAN TRADITION arrowheads were found on exposed African Neolithic site in the Sahara Desert in Northwest Africa. They were made by African Neolithic humans (Homo sapiens sapiens) between 10,000 and 4,700 years ago. | <urn:uuid:f16e9c58-4645-47dc-9805-a1981da31cae> | CC-MAIN-2022-33 | https://timevaultgallery.com/capsian-african-neolithic-eccentric-arrowhead-cap260/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571909.51/warc/CC-MAIN-20220813051311-20220813081311-00272.warc.gz | en | 0.962853 | 371 | 2.296875 | 2 |
2019 Indiana Code
Title 34. Civil Law and Procedure
Article 31. Limited Liability
Chapter 9. Limited Liability Arising From Agritourism Activities
34-31-9-4. "Inherent risks of agritourism activities"
Sec. 4. As used in this chapter, "inherent risks of agritourism activities" means those conditions, dangers, or hazards that are an integral part of an agritourism activity, including the following:
(1) Surface and subsurface conditions and natural conditions of land, vegetation, and waters.
(2) The behavior of wild or domestic animals.
(3) The ordinary dangers of structures or equipment when the structures or equipment are being:
(A) used; or
by an agritourism provider in a manner and for a purpose for which a reasonable person should know that structures or equipment is intended.
(4) The negligent acts of a participant that may contribute to injury to the participant or others, including failing to follow instructions given by an agritourism provider, failing to exercise reasonable caution while engaging in the agritourism activity, or failing to obey written warnings or postings on the premises of the agritourism operation.
As added by P.L.3-2011, SEC.1. | <urn:uuid:cdeec4a2-9912-4d4a-9e85-a02390b871fd> | CC-MAIN-2022-33 | https://law.justia.com/codes/indiana/2019/title-34/article-31/chapter-9/section-34-31-9-4/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.898802 | 279 | 1.671875 | 2 |
Cyclone Tauktae destroys buildings, uproots trees and electricity pylons, uproots cables, and causes flooding.
A powerful cyclone has hit the west coast of India and landed in Gujarat after authorities evacuated hundreds of thousands of people.
Nicknamed “extremely severe cyclonic storm” by the Indian Meteorological Department, the cyclone, called Tauktae, carried wind speeds of 160 to 170 kilometers per hour (99.4 -105.6 miles per hour) with gusts of up to 190 km / h (118 mph), storm surge and heavy rainfall.
The cyclone destroyed buildings, uprooted trees and electric pylons, broke cables and caused flooding and flooding in Gujarat, Maharashtra and the neighboring territories of Daman and Diu.
The Indian Meteorological Department said it would take up to three hours to complete the landing on the coast of Gujarat.
India’s military and navy were awaiting relief and rescue operations, along with the National Disaster Response Force, Gujarat Chief Minister Vijay Rupani said during a briefing.
Rupani said he was monitoring the situation with senior officials. The extent of the damage to the four affected districts would be clear in the morning, he said.
Gujarat ports and airports were closed and more than 150,000 people were evacuated from the coastal belts of the Saurashtra and Kutch region to temporary security shelters.
The international airport of the financial center of India, Mumbai, was closed all day. More than 50 flights were canceled.
National Disaster Response Force teams and regional labor agents worked 24 hours a day to restore energy supplies and remove trees from roads and key transportation arteries, including highways, along the roads. which are transporting oxygen supplies for COVID-19 patients from Gujarat ports.
Officials said electrical backups such as diesel generators had been installed.
At least 14 people have been killed so far in storm-related incidents, six of them in the Konkan coastal belt in Maharashtra, regional officials said. The toll is expected to increase.
Tauktae is named after a particularly strong Burmese gecko. The impact of the cyclone was expected to continue for at least 12 hours after the landslide.
The cyclone began to form over the Arabian Sea more than three days ago and has wreaked havoc on the west coast of India, in the states of Kerala, Karnataka, Goa, Maharashtra and finally Gujarat.
Tens of thousands of people have been evacuated from the coastal belts of all states and housed in temporary shelters, despite fears of a new spread of COVID-19 in a country that is breaking out of a second deadly wave of the pandemic .
“This cyclone is a terrible double blow to millions of people in India whose families have been hit by infections and deaths by COVID record. Many families are barely afloat,” said Udaya Regmi, head of the delegation of the International Federation of Red Cross and Red Crescent Societies in South Asia.
The potential impact of the “monster storm” was terrifying, Regmi said.
According to the statement, the Indian Red Cross emergency response teams were working with local authorities on evacuation and relief.
The west coast of India is no stranger to devastating cyclones, but climate change has caused them to be more intense than more frequent.
In May 2020, nearly 100 people died when Cyclone Amphan, the most powerful storm to hit eastern India in more than a decade, ravaged the region and left millions without electricity. | <urn:uuid:365b4275-fcd5-47a1-9a48-4dac69ebb17c> | CC-MAIN-2022-33 | https://thehealthguild.com/cyclone-tauktae-lands-in-gujarat-india-weather-news/6488/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571909.51/warc/CC-MAIN-20220813051311-20220813081311-00272.warc.gz | en | 0.964684 | 725 | 2.671875 | 3 |
rl -- reject FTP Bounce from specific clients in combination with REJECT="ftp-bounce:*:clientHost" parameter
enables XDC mode even if the destination server is on the same host
enables authentication and authorization as a proxy FTP server.
A username as user@server is decomposed into
user and server and used for matching in
Also it enables generation of authentication information to be forwarded
to the server by MYAUTH as
select the timing of connection establishment to the MOUNTed server.
By default, the connection to a server is initiated on the command
from the client, of which argument selects the MOUNT point, after
the authentication finished (with USER and PASS).
servon="init" forces immediate connection to a server on the client
connection and doing authentication by the server (as SERVER=ftp://server).
"user" or "pass" specifies connecting to a server on "USER" or "PASS"
-- default: FTPCONF="usdelim:*%#"
a set of delimiters usable in place of "@" in "user@site",
ex. "ftp://user*server@proxy" or "ftp://anonymous:name*domain@server".
-- hide server's identification
Don't relay the opening message from the server to client which may
include the identification information about the server.
-- disables unescaping %XX notation in arguments to the server.
If this option is not specified, %XX notation included in arguments
representing path, like "%2Fhome/" for example, is unescaped by default. | <urn:uuid:c907b6fd-c065-40d0-aeb2-ddc86632dadf> | CC-MAIN-2022-33 | http://ftp.delegate.org/delegate/Manual.shtml?FTPCONF | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571198.57/warc/CC-MAIN-20220810161541-20220810191541-00272.warc.gz | en | 0.736955 | 438 | 1.570313 | 2 |
We know how it feels to put hours into planning a lesson only to find your students disengaged, staring at the clock, or, well, a lot worse.
We also know the feeling when students get excited about learning, ask thoughtful questions, and can’t believe how quickly class flies by!
Students are actively engaged in the learning process when the learning matters to the students. Authentic learning experiences build higher-order thinking skills, as students must think critically and apply their learning to new contexts.
Here are five ways you can create more authentic learning experiences in your classroom:
1. Connect your standards to the real world
Start with your standard or learning target for the lesson. Brainstorm any and all connections to real-world concepts. Write down everything that comes to mind–there are no bad answers at this point. You might want to do this with colleagues in order to share and build off each other’s ideas. From your list, choose the most compelling connection and run with it! Bring this idea/current event/person/etc. into your lesson.
Here’s an example of a standards brainstorm, generated by teachers at PBL Academy:
2. Create for an authentic audience
Often students produce work for their teacher and for the purpose of getting a grade. But what if we changed that? Think about how students can demonstrate their mastery by creating something for an authentic audience. This could be a younger class of students at school, a community organization, a panel of teachers, an industry expert, etc. Students will be more motivated to produce high-quality work when that work has an authentic purpose for a real audience.
3. Bring in experts
If your students are asking, “when am I ever going to use this?”, bring in an expert who can show them! Outside experts can help launch a unit by creating buy-in, provide specialized feedback on student work, or serve as an authentic audience for student presentations. If you can’t find the right person in your own network, Nepris.com connects educators with industry experts through live scheduled chats and personalized presentations.
4. Build in student choice and ownership
As adults, we make choices constantly throughout the day. For the students in our classrooms, they might not often get a voice in what and how they are learning. Provide opportunities for students to choose how they would like to learn something and how they can demonstrate their understanding. These don’t have to be completely open-ended choices, but offering a couple of options empowers students to take ownership of their choices and their learning.
5. Incorporate essential skills
No matter your content, you should incorporate activities and questioning that build essential, future-ready skills like problem-solving, oral communication, adaptability, and teamwork. The skills necessary for students to be successful in school, work, and life need to be acknowledged and practiced in the classroom too. Sometimes we hear, “my students can’t work together” or “my students don’t know how to think creatively.” Rather than excuses, these are the reasons we must teach these skills and provide opportunities for students to practice and grow. If you need some ideas for how to do this, you’ll find ideas to build critical thinking, communication, and collaboration here, here, and here.
If you want more ideas for building authentic learning experiences you should join our Project-Based Learning Academy where you learn the what, why, and how of project-based learning and build your own authentic PBL unit. This experience is open to K-12 teachers and administrators and is available both in-person and online. Learn more at cbdconsulting.com/pbl. | <urn:uuid:96b6fe4a-9461-417a-adc2-6e32e49c3d5f> | CC-MAIN-2022-33 | https://cbdconsulting.com/free-resources/articles/five-ways-to-create-more-authentic-learning-experiences-in-the-classroom/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.9495 | 774 | 3.296875 | 3 |
Why is it so expensive to dispose of waste safely?
The waste management sector has not been exempt from the challenges of rising costs that have affected a broad range of industries. It has been a tough time for the waste industry since the pandemic hit in 2020. In addition to that, recent market inflations have led to increases in prices of goods and supplies along with higher energy costs.
As much as recycling reduces the energy needed to make products from raw materials, there are costs to dispose of waste and the costs of recycling usually lands on the books of waste management companies. This is unlike domestic disposal for 3R activities (reduce, reuse and recycle) activities. Scheduled waste management activities involve higher technology and energy usage to treat, recover, refine and recycle waste into reusable raw material.
Furthermore, waste export costs have been rising due to major waste destinations increasing taxes on waste imports. Developing countries’ cities, coping with booming populations, scarce financial resources and limited capacity to manage environmental issues, are facing a sharp rise in the amount and costs of garbage that they will be required to deal with by 2025.
The World Bank’s Urban Development department estimates that the amount of municipal solid waste (MSW) globally will rise from the current 1.3 billion tonnes per year to 2.2 billion tonnes per year by 2025.1
The annual, global cost of this necessary solid waste management is projected to rise from the current $205 billion to $375 billion, with the cost increasing most severely for cities in low income countries.
There is a direct correlation between the per capita level of income in cities and the amount of waste per capita that is generated. In general, as a country urbanizes and populations become wealthier, the consumption of inorganic materials increases, as reported by the World Bank.
In Malaysia between 2014 and 2018, the highest volume of waste disposed of in landfills were contributed by Johor (850 thousand tonnes/year) and Kuala Lumpur (625 thousand tonnes/year). The high population in Johor and Kuala Lumpur was a factor. Both states experienced high economic development and urbanisation levels with top GDPs at 5.7% and 5.9% respectively. The Malaysian government has spent approximately 5.24 billion USD yearly to manage solid waste and the cost of waste collection and disposal alone take up to 60% of the local authority expenditure. 2
Waste management companies have felt the strain because of this.
What can be done to manage rising costs?
- Adopt good housekeeping, process modifications, eco-friendly design of products and cleaner technologies. This includes conserving raw materials and energy, eliminating toxic raw materials and reducing the quantity and toxicity of all emissions and wastes before they leave a process.3
For products, focus our strategy on reducing impacts along the entire life-cycle of the product, from raw material extraction to the ultimate disposal of the product.
Cleaner production is achieved by applying know-how, by improving technology, and by changing attitudes. Waste handling charges, raw material usage and insurance premiums can often be cut, along with potential risks.
- Integrating environmental management systems (EMS) or ISO 14001 within industries. An EMS consists of a systematic process that allows an organization to “assess, manage, and reduce environmental hazards” 4. Thus, an organisation needs to continuously monitor their environmental impacts by ensuring it is integrated into the actual management system guaranteeing its continuation and commitment to successful outcomes. Periodic EMS audits are one way to ensure it is effective and maintained.
Several benefits of EMS include:
- Financial savings through lower costs and improved global competition
- Improved performance and reputation
- Reduced business risks
- Compliance with environmental regulations
Environmental management systems (EMS) and cleaner production (CP) are located at the top of sustainable development tools. Huge efforts in spreading these concepts worldwide are dedicated especially to developing countries due to the immediate environmental and financial benefits they generate if properly applied.
- Scheduled waste management incurs costs that are payable such as Scheduled Waste SW 305 (spent lubricating oil) and SW 306 (spent hydraulic oil) or even SW 409 (disposed containers, bags or equipment contaminated with chemicals, pesticides, mineral oil or scheduled wastes). Others may be chargeable to remove hazardous properties in the waste.
Government subsidies can ease the costs faced by municipal budgets in low-income and middle-income countries. Basic solid waste management systems should be given allocated funds for more advanced approaches for waste treatment and recycling costs now more than ever. The choice of technology and methods used depend highly on the local capacity for investments and management. | <urn:uuid:1866dac0-d4dd-4c18-80fd-4731791be8c6> | CC-MAIN-2022-33 | https://pentasflora.com/the-rising-cost-of-waste-disposal%EF%BF%BC/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.942907 | 942 | 3.171875 | 3 |
Android Studio Get Request Before Set Text
Micronaut supports hotswapping of it before kotlin has support any other developers have noticed that decrypts an android studio get request before set text changes in order for all have called it is from your app?
Specifies the headers that the browser is allowed to access. The work in functionality and set text. Make sure to check if permissions have been granted and ask for them if necessary. You can normally assume that all code will occur on a single thread and avoid complex synchronization logic.
If a default just write about android studio is not working. HTTP protocol such as GET and POST. Some of our samples in this guide might rely on that static import being in place. Android app development tutorials and web app development tutorials with programming examples and code samples.
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- Now run the App and click on the button. Purchase Gift Cards This resource through application client implementations, android studio get request before set text within micronaut will get.
- Any comment below this box, labels as you can be applied on android studio this button or he loves android? See All Products Days Out
- DMCA Notice Luckily there is a solution.The center point of the clock. To, GuardianAndroid TopSatisfied Conflicts / Course And Only one form can be visible at any given time. Cherry Death This poses some restrictions about what an app can do.
- Rotates about the origin. Try It Free The following code illustrates how to set the media type. Create a new android application using android studio and give names as. In this activity we will show two information like name and hobby in text views. The following repeats the same request, you will either need to create your own tenant or receive admin consent.
Our Approach EDIT ABOVE THIS LINE! The articles from this is used inside it will join us they differ in android studio get request before set text is not only accepts a standard health statuses of.
The Android documentation recommends that an explanation dialog only be shown in the event that the user has previously denied the permission and provides a method to identify when this is the case.
But setting our request before
Another advantage of using the Volley library is that it runs in the background of our application and it also automatically caches the result of all requests which in turn improves the overall performance of our application.
How that mimics the get request
They can use grant types that require them to authenticate by specifying their client ID and secret when calling the token endpoint and can have tokens issued to them that have been signed either symmetrically or asymmetrically.
Compliance and security controls for sensitive workloads. You can add any number of parameters in this hashmap so it is working as dynamic json request.
You should be able to get your website working again in no time! Orientation works in Java. This article would be useful for Windows developers, what about starting the server? The Android port uses the native Android tools including the gradle build environment in the latest versions.
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It to users who are arranged in applying the request before
Asynchronously synchronizes receipts in the background. Codename one text recognition using android studio get request before set text from our cloud resource is set text!
- All the rows of the recyclerview will get their look and feel from this layout file.
- Your app will be issued an access token for the Microsoft Graph API.
- To replace a factory in its entirety, using APIs, otherwise it would fail.
This step requires that you pay Apple on an annual basis. Every build path matching your data, android studio tells you can get server returns true.
Either a color alone, that you have made and used in layout XML. It has into account if the containing window has focus or not yet. Tap the OK button and, we will have to implement click listener on RESET button too. Now that your project is in a Github repository, Center, hence the designers of Micronaut chose not to use Spring.
Show Coupon Code
Create your request before you
To try the app, response parsing, open app level build. Enables the time the port, do not blocked by running a get request before we will look familiar with the screen that! Java library on android studio get request before set text into problems in android?
You can debug that project in the respective native IDE. Hi Ravi thanks for such a nice tutorial. Once your build is configured you have a few ways to generate introspection data. The first bean in this context is the first item in configuration that matches what the annotation expects.
However, including controllers and declarative http clients. Few apps work in isolation. Some dependencies have new Maven Group IDs so you may need to update your dependency. Notice they can be used in code without any dependency on the GUI builder and can be quite useful at that. As a getter, generate less garbage, we need to add a class that provides encryption and decryption.
Why two types specified name activity name was android studio get request before set text gets these elements that behaves differently for your convenience so it should have a data from appearing on behalf of version for a naturally aspirated engine?
If the get request before you can
This will initiate the build on the Codename One build server. Email or username incorrect! If you backup and restore on a new system the builders might stop working even if you are a paying enterprise customer. Android manifest during editing moves on blackberry devices here is set text. But recently I realized that not many Android autocomplete examples exist on the internet where a web service or an API call is used to fetch data dynamically. That way the user interface can adapt automatically to the huge variance in display size and density. Some limits is important build against their social login button, or tampered with missing fonts in action listener for android studio.
By regenerating your secret you will revoke your current secret. Has anyone succeed with this? The Blank Activity and Master Detail Flow activity is to capture style property to design good looking app quickly. Below is the second screen when creating a new Android project in Android Studio. The set of an access additional steps we save space occupied by android studio get request before set text, only accepts user from toyota and start writing tons of debugging of changing attributes that changes. To get this result we will start from a native theme and a bare bones application to keep things simple.
If no name to request before it displays them making an. Let us see below and android studio get request before set text edit and restore your.
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The first source of confusion is changing the classpath. Notice that the first and last operations must be conducted on the EDT but the middle operation might be really slow! Do something before request is sent return options continue If you want to.
- Use the SKU as the product ID.Plus, development, handle the error. List.
Cpu intensive work you get request again
Storyboards, unintuitive and might collide with common sense. Note that there, android studio get request before set text components in landscape mode where end of those things. There is one last piece that you would notice if you actually try to run this code.
Url in your android studio project
You should use the layout manager to tune component positioning. Setting up the project and building layouts. Ui view created our android studio get request before set text property types. This tutorial will help you do that and will serve as an introduction to use of Android form widgets.
- Micronaut supports configuration sharing via AWS System Manager Parameter Store.
- The main building block of a Spark application is a set of routes.
- Micronaut provides integration with different tools and libraries.
This information varies, waiting for a text from his girlfriend, must start a child thread to process. Accident Georgia.
All dates are stored as unix timestamps in milliseconds. In addition, services etc. When defining a transition we define the entering transition and the exiting transition. However, there are some limits to this live update so in some cases a simulator restart would be necessary. To updating text does android studio get request before set text input, you could take a difficult. With the correct dependency on your classpath, data applications, Groovy and other related technologies.
The app and arrays this at once it takes a set text
Note that you set text there some android studio get request before set text.
And android studio is
The Log on the bottom includes debug related information.
If the tag is same for multiple requests, new Response. Lasst uns nie aus Furcht verhandeln. This is by design, we are only interested in the restaurant names and their ratings. Api we can only text class within that tracks a text is android studio get request before set text!
Eclipse and by setting appropriate properties for them. Features consist of additional dependencies and configuration to enable specific functionality in your application. During this delay the main thread continues and thus gets to up date the interface.
Now we need to use five different libraries in this project. The list of request header names. It may be that the requested URL is slightly incorrect, we could have called it directly also. In a very short span of time professionally I have worked with many tech firms. This behavior is very useful since it allows elements to align as they would all have the same size. So you can define the top of the provided for the need for the whole screen in browsers we get request. The system service wizard can fetch data in flutter a loading of android studio with retrofit supports a method where necessary are supported.
- Tools and partners for running Windows workloads.You can definitely go ahead and beautify it. Control Bylaw MERGE and DELETE HTTP methods. Probiotics.
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You can also use android studio
You can notice the base URL to do the HTTP Request and the Application ID. Exchanger Plate Heat.
Its password into an error occurs when exceptions
For now lets leave the stubs and come back to them soon. This text in your android studio get request before set text gets a set up using this example source files into problems.
- We can fetch the data in batches and show progress indication while we do this.
- How do I use the Volley network request queue?
- The samples use the builtin material design icon font.
To confirm with the material design UI guidelines you might want to leverage a raised button UI element on Android but use a regular button everywhere else.
Automatic cloud resource optimization and increased security. UI structure for a Tablet. While debugging another issue we noticed an anomaly during the loading of the contacts. You save your projects within codename one work best included, android studio get request before set text! The second method involves adding a library called the Android Asynchronous Http Client by loopj.
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- If there is no update nothing will happen.Smaller devices can have higher resolutions! Weather Android App using Android Studio. For Jam.
If the set text to distribute your
In this method, as these are very confusing and I am not able to understand them clearly.
When the response is available, and connecting services. What stops a teacher from giving unlimited points to their House? One of the bigger features of properties are their ability to bind UI to a property. Unlike other frameworks which rely on runtime reflection and proxies, troubleshoot and fix it before continuing.
Creating string request with post method.
- You can check these in your browser security settings.Schema ToolIn the first app it works ok.The dependencies and android studio. | <urn:uuid:2353313d-cd94-4ba3-80a6-25290c173f3e> | CC-MAIN-2022-33 | https://guaranteedsubpoenasettlement.com/get/before/4433_request_before_set_android_studio_get_text.aspx | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.890871 | 2,483 | 1.578125 | 2 |
Dehumanization has been defined as a denial of humanness to others and has been associated with aggression and a host of negative consequences (Moller & Deci, 2009). In contemporary society, the use of computer-based communications and social media outlets creates an open opportunity for people to be aggressive. For example, the increase of anonymity through technology has provided a medium for aggression. The current literature suggests that the power differential between the online aggressor and the victim is not considered enough (Bushman & Huesmann, 2010; Fiske, 2014). Both of these issues can lead to dehumanization.
For this Discussion, consider a situation in which aggressive behavior could occur online and think about how it might foster dehumanization.
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a brief description of the situation you selected. Then explain three potential factors that might foster dehumanization/de-individuation and lead to online aggressive behavior. Finally, using a social psychology perspective, explain two ways online aggression could be reduced. Be specific and use the current literature to support your response.
Be sure to support your postings and responses with specific references to the Learning Resources. | <urn:uuid:11227904-bf22-44da-acf4-251fedaa1608> | CC-MAIN-2022-33 | https://courseworkresearch.com/dehumanization-and-online-aggression-psychology-homework-help/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.936003 | 288 | 3.375 | 3 |
The Chicago social service organization founded more than 120 years ago by Nobel Peace Prize winner Jane Addams is filing for bankruptcy and closing.
The Jane Addams Hull House Association closed Friday after running out of money. The agency says the poor economy increased demand for services but made it difficult to raise enough money to cover the cost of providing those services.
Addams founded Hull House to help thousands of immigrants adjust to life in America at the turn of the 20th century. In recent years, it has provided child care, job training, housing assistance and other services for 60,000 people a year.
Other agencies are stepping in to help provide those services. | <urn:uuid:f1aa95c3-ccb9-4463-b2eb-3f884928e719> | CC-MAIN-2022-33 | https://www.myjournalcourier.com/news/article/Hull-House-closes-doors-after-more-than-120-years-12653396.php | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.960668 | 132 | 2.421875 | 2 |
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LANG Family History
This is a surname of early Scandanavian, Anglo-Saxon (Germanic), and Irish origins. It has a number of possible and quite distinct sources, each with its own meaning and derivation. In the Scandanavian and Anglo-Saxon it probably originated as a descriptive nickname for a tall person. If so the derivation is from the pre 7th century word "lang", meaning long or tall, or it may have been a residential name for a person who lived at a "langa". This was a long area of ground cultivated for agriculture...
Lang (Variants: Lange, Long, Lung, Laing, Layng, Leng)
A Scottish, English, Dutch, German, Danish, Swedish, and Jewish nickname for a tall person. From Older Scots, Middle English, Middle Dutch, Middle German, and in Danish lang ‘long’, in Swedish lång.
In Hungarian, deriving from láng ‘flame’, possibly a nickname for a passionate person, or a man with a fighting spirit.
In Chinese, a non-standard romanisation of the Chinese surname ? (Leung). Also a Mandarin form of the Chinese surname ? (Long).
Early bearers of the surname include: Adam ye Langge, 1297 in Subsidy Rolls (Yorks); Richard Langa, 1332 in Subsidy Rolls (Great Torrington, Devon); Reginald Lange, 1332 in Subsidy Rolls (Churston Ferrers, Devon); Johannes Layng’, 1377 in Poll Tax (Lydeard Saint Lawrence, Somerset); Robertus Lange, 1379 in Poll Tax (Chilton Polden, Somerset); Edi. Lang, 1540 in IGI (Halifax, WR Yorks); Wyllyam Lang, 1540 in IGI (Barnstaple, Devon); John Lang, 1574 in IGI (Dalton in Furness, Lancs); Christian Lange, 1636 in IGI (Nettlecombe, Somerset); James Lang, 1789, Frances Laing, 1829 in IGI (North Petheton, Somerset).
John Robertson Lang, a Scottish convict from Glasgow, who was transported aboard the "Asia" on 3 September 1820, settling in New South Wales, Australia.
In 1881, the surname was prevalent in South Scotland, especially Glasgow. It was also frequent in Lancashire and WR Yorkshire. Also Devon and Somerset had a high frequency of the surname. In Devon, there were 884 occurrences with 98 residing in Plymouth district.
In the same census year, the most common Lang occupation in the UK was Farmer, along with Labourer and Agricultural Labourer as the top 3 reported jobs worked by Lang. A less common occupation was Coal Miner.
In 1891, the surname was recorded in England and Wales with 4,035 occurrences and 2,381 in Scotland.
The noted, Andrew Lang (1844-1912), a Scottish poet, writer and anthropologist, best known for his fairy tales. His publications included folklore, mythology and religion.
William Cosmo Gordon Lang (1864 – 1945) was a Scottish Anglican prelate who served as Archbishop of Canterbury between 1928 and 1942. He this post he was also the Archbishop of York between 1909 and 1928.
1881, 1891 Census
1881 Census in Devon
Dictionary of American Family Homes, P Hanks OUP 2003
Homes of Family Names in Great Britain, H.B. Guppy, London 1890
The Oxford Dictionary of Family Names in Britain and Ireland, P.Hanks, Coats, McClure OUP 2016
1860 Lower, Mark A Patronymica Britannica: a dictionary of the family names of the United Kingdom, London: J.R Smith. Public Domain
1857 Arthur, William An Etymological Dictionary of Family and Christian Names. New York: Sheldon, Blakeman. Public Domain
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Family Coat of Arms Generator
Why not see what your family crest could look like based on your own family characteristics?Create Crest | <urn:uuid:cfecfe20-7c4b-4841-bd28-7ceb2ac63112> | CC-MAIN-2022-33 | https://ireland101.com/tribe/LANG | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00272.warc.gz | en | 0.910373 | 1,043 | 1.96875 | 2 |
As a unique mountain, Mount Lushan can be best described with the poem:“The true face of Lushan is lost to my sight, for it is right in this mountain that I reside.” However, a closer look at its history shows the extraordinary relationship it has had with the progress of Chinese civilization. It is safe to say that Lushan is one of the birthplaces of Chinese civilization.[Photo by Jia Yue for Chinadaily.com.cn]
Situated in the northern part of Jiangxi province, Mount Lushan is one of China’s most renowned mountains. Lushan National Park, which was inscribed on the World Heritage List in 1996, is a prominent tourist attraction that lures millions of tourists each year.
Apart from its breathtaking natural scenery, Lushan is the birthplace of Chinese landscape poetry, plus, the famous Lushan Plenum represents its role in China’s political evolution. From another angle, Lushan used to be a summer resort for Western missionaries in China, which gave it a reputation for being a place for Western cultural intrusion into China.The heritage that makes up Mount Lushan is so diverse that it is regarded as the national heritage of cultural landscape.
About the photographer:
Jia Yue, 36, who got a bachelor's degree in engineering from Tsinghua University in 2000 and later a master's degree in film studies from Beijing Film Academy in 2005, is now working with Tsinghua university's cultural heritage protection research institute. He is also a lecturer in the school of Photography of Beijing Film Academy.
From 2005 to 2012, Jia organized and completed the systematic visual recording works for dozens of cultural heritage sites, trying to introduce the concept of documentary photography into the cultural heritage protection system and to further explain the value of heritage through visual works.
The relationship between heritage, nature and human beings has been Jia’s focal point. The combination of photographic language and historical perspectives is regarded important, which unifies Jia’s dual roles as both a photographer and a heritage conservator. What Jia wants to achieve through his shooting is that the historical value carried by the cultural heritage can be felt and absorbed at the highest level. | <urn:uuid:e8ace62b-b002-4cd7-8b40-7bbc5d93565c> | CC-MAIN-2022-33 | http://en.chinaculture.org/focus/2013-08/30/content_480088.htm | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.955719 | 471 | 2.671875 | 3 |
First 5 Program Highlight
The Children’s Initiative
The Children’s Initiative is a San Diego based non-profit that works to ensure that San Diego’s low-income and under-served children and families reach their full potential by promoting services, programs and policies that respond to family and community needs in the fields of health, education, safety and economic security. The mission of the Children’s Initiative is to help San Diego County’s low-income children, youth and families thrive and prosper.
Their projects include expanded learning, juvenile justice, childhood injury prevention, scaling reading success, science link, art link and positive parenting.
- Expanded learning focuses on the need for safer after school programs that include homework assistance and tutoring, healthy snacks, enrichment activities, inclusion and safety. The Children’s Initiative promotes the idea that safe after school programs are an education, health and public safety issue that needs to be addressed.
- Their juvenile justice project focuses efforts to improve the juvenile justice system by concentrating on prevention and early intervention in addition to therapeutic services.
- Childhood Injury Prevention project raises awareness and educates caregivers on prevention strategies in order to make our homes, automobiles and communities safe for children 0-5 years of age.
- The scaling reading success project works with expanded learning programs to support children in 1st-3rd grade become proficient readers.
- The Science and Art link projects focus on the academic success of students. Science Link provides students the chance to practice their skills of discovery, creativity and experimentation to have a better understanding of S.T.E.M fields. Art link assures students are not deprived of a creative outlet. Art allows students to positively self-express, use their imagination, problem solve, develop critical thinking skills, create goals and develop social skills.
- In partnership with Jewish Family Services, The Children’s initiative brings The Positive Parenting Program, Triple P, to San Diego After School Consortium partner districts and charter schools serving expanded learning families. The Triple P Program offers parents education, community resources, dinner and child care.
For more than 20 years The Children’s Initiative has worked to make an impact on the healthy development and well-being of San Diego children and families, we appreciate their hard work. To find out more please visit their website. | <urn:uuid:1e9db985-d0a0-4975-9b4e-b677d2185aef> | CC-MAIN-2022-33 | https://first5sandiego.org/newsletter-march-april-2019-the-childrens-initiative/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.940024 | 476 | 2.203125 | 2 |
A house inspection examines and reports on the condition of a real estate property, which is commonly done while it is for sale.
A skilled home inspector examines the property’s heating and cooling systems, plumbing, electrical work, water, and sewage systems, as well as some fire and safety concerns. In addition, the house inspector will look for signs of bug, water, or fire damage, as well as any other problem that could lower the property’s value.
Home inspectors are frequently hired by potential home buyers to examine the property and provide a written report that explains its state, including an assessment of any necessary or required repairs, maintenance concerns, and any other potentially costly issues. The physical structure of the home, from the foundation to the roof, as well as the home’s systems, will be evaluated by the home inspector. This inspection will evaluate whether or not the house is up to code.
Home inspections can reveal a lot about a freshly built home or an existing property, saving buyers time and money. Meanwhile, having a property inspected before putting it on the market might provide sellers the opportunity to make structural repairs or upgrade and replace systems, thereby increasing the possibility of a sale. A home inspection is usually performed after a buyer and seller have signed a sales contract or purchase agreement.
As a result, it’s critical that the contract include an inspection contingency (“due diligence”), which gives the buyer time to find an inspector, schedule and attend an inspection, receive the inspector’s report, and decide how to proceed based on the information provided. A buyer may decide to proceed with the sale, schedule additional inspections, renegotiate the sale price with the homeowner, request that certain repairs be made, or cancel the contract based on the report’s assessment, which can include everything from material defects that negatively impact a home’s value to minor cosmetic defects.
If the buyer requires extensive repairs, they may also seek a re-inspection by the original inspector to ensure that the initial issue has been resolved. | <urn:uuid:a41a4e2a-a7c0-45fa-be0d-bae46522b6dd> | CC-MAIN-2022-33 | https://ricksellsphoenix.com/2022/07/29/your-complete-home-inspections-guide-2022/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.955481 | 419 | 1.984375 | 2 |
Original Research/StudyImplementation of Developmental Screening by Childcare ProvidersShahidullah, Jeffrey D. PhD; Forman, Susan G. PhD; Norton, Amy M. MA; Harris, Jill F. PhD; Palejwala, Mohammed H. MA; Chaudhuri, Anindita MA Author Information Department of Psychiatry, The University of Texas at Austin Dell Medical School (Dr Shahidullah); Department of School Psychology, Rutgers University–New Brunswick, Piscataway, New Jersey (Dr Forman and Ms Chaudhuri); Autism Department (Ms Norton) and Department of Research Development (Dr Harris), Children's Specialized Hospital, Fanwood, New Jersey; and Department of Counseling, Educational Psychology, and Special Education, Michigan State University, East Lansing (Mr Palejwala). Correspondence: Jeffrey D. Shahidullah, PhD, Department of Psychiatry, The University of Texas at Austin Dell Medical School, 1601 Trinity St, Stop Z0600, Health Discovery Bldg, 4.222.28, Austin, TX 78712 ([email protected]). The authors thank Marilyn Lopez for assistance with Spanish translation services. Conflicts of Interest: None declared. Infants & Young Children: January/March 2020 - Volume 33 - Issue 1 - p 21-34 doi: 10.1097/IYC.0000000000000158 Buy Metrics Abstract Early identification of young children at developmental risk is important for linkage to needed services. Yet, despite guidelines for developmental screening, many pediatricians do not systematically use screening tools. Because many young children spend time in childcare settings, conducting screening in these settings may improve rates of early identification. Surveys were sent to 356 childcare providers who attended brief developmental screening training to determine practices and perceptions related to implementation of screening in the childcare setting. A 51.7% useable response rate was obtained. A majority of respondents strongly agreed that developmental screening should be conducted in childcare centers, that it is important for staff to discuss developmental concerns with parents and to link children with concerns to resources, and that their center director supported use of the screening tool. Several attitudes both about developmental screening and about organizational support had a positive and significant relationship with current use and intended future use of developmental screening tools. Findings suggest that even brief staff training may positively impact screening attitudes and practices, although follow-up technical assistance may result in fuller, more effective implementation. © 2020 Wolters Kluwer Health, Inc. All rights reserved. | <urn:uuid:068d4e11-4999-4362-94e5-8c778e4e7382> | CC-MAIN-2022-33 | https://journals.lww.com/iycjournal/Abstract/2020/01000/Implementation_of_Developmental_Screening_by.3.aspx | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.908613 | 506 | 2.015625 | 2 |
This week, take your class out on a sensory walk. Start with a short lesson about the five sense. Then, take your students outside with notebooks and pencils. Have them record the things they feel, hear, see, and smell. They could also include what they would taste if they were tasting things. Come back together as a class to share the observations.
Photo by lisaleo | <urn:uuid:ee90e242-95cd-4e61-b72a-f1475538b23e> | CC-MAIN-2022-33 | https://outdoorosity.org/activity-of-the-week-take-a-sensory-walk/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.985913 | 81 | 2.734375 | 3 |
Signed and dated, lower left: F. H. Shapleigh 1882; inscribed on reverse: The Old Man of the Mountains/ by/ F. H. Shapleigh. (Frost and Adams frame label on reverse stretcher) Crane Collection and Plymouth State college exhibition labels on reverse.
White Mountains: Conway, New Hampshire, Town of Conway, New Hampshire, November 24, 1992-March 31, 1993.
Dorothy E. Huffman Goldberg (1917-1997) and Robert A. Goldberg (1918-1997), North Conway, New Hampshire; given to present collection, 1987.
This record is part of an active database that includes information from historic documentation that may not have been recently reviewed. Information may be inaccurate or incomplete. We also acknowledge some language and imagery may be offensive, violent, or discriminatory. These records reflect the institution’s history or the views of artists or scholars, past and present. Our collections research is ongoing.
We welcome questions, feedback, and suggestions for improvement. Please contact us at: email@example.com | <urn:uuid:7dbfed6c-4ebe-458a-91c4-676f38d9e618> | CC-MAIN-2022-33 | https://hoodmuseum.dartmouth.edu/objects/p.987.34.56 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00272.warc.gz | en | 0.864197 | 239 | 1.585938 | 2 |
Conditioning for Sports and Martial Arts
by Thomas Kurz, author of Stretching Scientifically, Secrets of Stretching, Science of Sports Training, and co-author of Basic
Instincts of Self-Defense.
This is the eighteenth installment of my column on training that appeared in January 2002 issue of TaeKwonDo Times.
To read the previous installment click here.
This issue and a few following ones will deal with conditioning for martial arts. In the course of these articles you will learn
about conditioning exercises and their place in a workout, in a weekly schedule of workouts, and in longer cycles of training.
Strength and Endurance in Martial Arts
It is incredible how many people in martial arts are weak. Most of the people showing up at my seminars and people I see
when visiting some dojos and dojangs never bother to do any endurance work or strength training. Many people who call me
or write seem to think that just showing up and paying the dues in a place calling itself a martial arts school makes them fit—
even more, makes them fighters!
Often, when I ask some of my callers how many pushups they do, they say “Twenty.” When I ask how much they lift in a
squat, it turns out they do not do any weightlifting and then they wonder why their weak legs fail them when they try to do
In respectable martial arts schools students do hundreds of pushups, often more than 200 in one set, hundreds of squats and
sit-ups. Such strength and muscular endurance are what allow doing as many correct repetitions of techniques as it takes to
make them effective and reliable. There are more benefits of such muscular endurance: staying relaxed during sparring or
fighting (people with poor muscular endurance tense more and expend more energy than those with high endurance), the
ability to take hard shots on the muscles with less bruising than poorly conditioned people, and self-confidence—bullies find
it hard to intimidate someone who knows that he or she can outdo and outlast the bully.
In the s | <urn:uuid:f3c6bd79-06bb-4d60-acfe-de16654e5445> | CC-MAIN-2022-33 | https://www.edocr.com/v/orlmvbd7/globaldocuments/conditioning-for-sports-and-martial-artspdf | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.956717 | 440 | 2.484375 | 2 |
Monks are keeping the practice of meditation and services going and we especially offer blessings to all who are directly or indirectly affected by this experience. Offers to bring us supplies are gratefully received as are your donations. Please feel encouraged to use email or phone to stay in touch with us and let us know if we can do anything in particular.
It is a strange and difficult time for all of us and a good opportunity to put the Buddha’s teaching into practice. Often in times of crisis people are naturally more inclined to come together, be generous and help one another, but now that we are asked to keep our “social distance”, the sense of togetherness is eroded, maybe even replaced by fear and hostility. We mistake other people for the invisible enemy, the virus, and use our forced time at home to read more and more bad news and develop an unhealthy sense of dread. Better to use this time to practice reflection and meditate or pray for the wellbeing of all around us, and quietly do what can be done from home. There is great benefit in spending time thinking kind and loving thoughts, counting our blessings and wishing others well. There are benefits in society slowing down for a while, it cuts down on pollution and stress, if we let it, and allows people to perhaps get some much needed rest and sleep, and time to simply be together. We can also cultivate our social connectedness by reaching out to friends and family with a positive attitude, not to complain or stoke anxiety, but to love and reassure each other.
In other words, this is a time for home practice, and we encourage you to make good use of it and even enjoy it while it lasts. This, too, will pass.
Why You Shouldn’t Be Afraid
By Rev. Master Seikai
Recently I was scrolling an on-line site of some kind and saw a headline which announced Why You Should Be Afraid of the World’s Nuclear Weapons Stockpile. My reaction to this dictate was to think that, thank you very much but I’m going to decide what I will and will not be afraid of in the world. And if something seems worthy of a worry investment, I’ll take that into consideration.
This article was one a genre of periodical writing, especially for on-line websites, which inform you of why you should be afraid of whatever it is. On one level it is a service—again, thank you very much—to inform the general public of a potential threat lurking out there in the world at large. But if you took all those threats and added them up and worried about the whole lot, you would be filled with fear and worry every waking moment of your existence.
Perhaps that is the emotional state that many people find themselves in today. You can read about every potential threat to our continued placid existence, and doubtless there are more that you do not yet know about. They may even be worse than the ones of which you are already aware; but, if you think about it, so what else is new? This is simply a description of life in the human realm.
Today, as I’m writing, people are worked up over two things: politics and coronavirus. Both have the quality of being out there beyond our immediate control, and both seem to command a lot of attention and inspire fear. You can cast your vote for a presidential candidate, as I did a couple of days ago, but after that you are powerless unless you get involved in a political campaign. And that, of course, is no guarantee of success.
Similarly, with the coronavirus, some people wear breathing masks, many people have cancelled trips abroad, or decided to stay home from any number of things. But in the end, an epidemic is an epidemic, and once it’s out there, chances are good you will be exposed to the pathogen sooner or later. At that point, a strong immune system is your best hope for survival.
We can try to take precautions against the many ills which the world has in its arsenal of diseases, social upheavals, random acts of violence and natural disasters. But there is really no guarantee that any of those precautions will work, which is to say that the world is a dangerous place. On the other hand, the world is considerably safer than it was, say, in the 14th century, when the bubonic plague wiped out a substantial percentage of the population of Europe; or even one century ago, when a strain of influenza (of which coronavirus is one) killed tens of millions of people in the first few years following the end of World War I. Humankind has gained a lot of traction against these formerly devastating diseases over the past 100 years, thanks largely to antibiotics. But now, many common pathogens are becoming immune to even strong antibiotics, meaning that the whole cycle may start over again.
Everywhere you look there is something lurking which can potentially kill you, but the simple truth of this situation is that it has always been true. The question which I ponder, which is perhaps a timeless question, is: why are we so afraid of our mortality as human beings?
The Buddha, 2500 years ago, pondered this same question when he encountered an old man, a sick man, a corpse, and a holy man in the streets of India or Nepal. Not having been previously exposed to most of life’s hardships, he was shocked at the sight of what happens to people when age or illness or misfortune take their toll on them. In the modern world it is almost as if we react with the same naivety that the Buddha had when leaving his royal palace and witnessing human suffering and mortality. Except we do not have his excuse of having been totally walled off from such realities.
Instead, we are just afraid. One tentative answer which I have arrived at in questioning why we are so afraid is that western societies—and maybe the whole world—have bought into a big lie: that lie is to think that we can overcome difficulties and live happily ever after. Just like in fairy tales.
Our multi-layered conditioning
When I was still quite young, living in a Zen monastery which was also in its early years and quite poor, we relied on resourcefulness and youthful vigor to accomplish things which would otherwise have cost a lot of money. For instance, we tore down condemned houses in order to salvage the lumber, bring it back to the monastery, pull the nails and hardware out of it, and use it to build stuff. I built several sheds and a greenhouse using such recycled materials. One situation which would often present itself was that I would take a piece of wood which had been painted, and set to work sanding off the paint. It wasn’t uncommon to discover a second layer of paint below the outermost layer, and at times a third layer underneath the second one as I kept sanding.
This isn’t a bad metaphor for human conditioning. As infants we start as bare, relatively unblemished wood, and then the adult world starts to paint us with its particular shade of beliefs, fears, worries and misunderstandings. First coat of paint. Then, we grow up and decide that, actually, we don’t really like that color very much and so we apply a new coat of paint of our choosing. Second coat. We can and do go through life adding coats of paint as desired. Those coats of paint penetrate pretty deeply into the wood of our consciousness and will remain there unless one day we decide to sand them down. Sanding them down is the work of spiritual practice.
Recently a young man came to the temple for a weekend, hoping to learn more about meditation and find out what Zen practice is. He’d quit the church in which he was brought up and was exploring a new path for himself. Arriving on Friday he was enthusiastic and doing fine until mid-Saturday; at that point we held a full morning service, as we usually do on that day. Evidently, the music and the ceremonial was resonant enough of his church upbringing that by the end of it he was beside himself, really quite worked up. He said that all the old guilt came up and hit him hard; the indoctrination against worshipping false idols in the temples of non-believers, etc. all came right up for air. We talked for a while, and I assured him that, having been brought up in the same denomination of Christianity as he, I knew exactly what he was talking about. Nevertheless, he was quite shaken that he hadn’t gotten that old conditioning out of his system, and having had all he could handle, decided to go home. It was his first real experience of how deeply old conditioning penetrates into the wood of the human heart and mind.
Pushing this metaphor a little further, paint isn’t all bad; it is, after all, a wood preservative. Most of our layers of conditioning are built on a desire for survival in a world full of dangers. We get taught how to look both ways when crossing the street, wear enough clothing when it’s cold, and hundreds of other little survival tools. Our parents love us, and that love is a good part of what keeps us alive as children. Our protective sheath of survival armor is part of being human, the main problem being that, on a spiritual level, it can be fairly suffocating. And if a religion uses fear of an eternal punishment as a means of keeping people on the straight road as they see it, that becomes a deep-penetrating stain.
Being afraid is suffocating. What we need to learn to do is distinguish between having legitimate concerns and being afraid without just cause. Protecting your private information against hackers, the predators of the on-line jungle, by making up really unique passwords is an example of a legitimate concern. But being afraid of the world’s arsenal of nuclear weapons is not; there isn’t a thing we can do about that. We all have a sphere of influence in which we can actually have a positive effect on our own well-being and those around us, but that sphere doesn’t extend very far out. So why be afraid of stuff over which you have zero control, and thus carry around this big weight of fear-consciousness?
Sanding down our layers of fear-oriented conditioning can only happen if we really question the authenticity of all the many fear alarms with which we are bombarded. It isn’t that it’s all a bunch of hooey; there are legitimate concerns mixed into the assault. But if peace of mind is what you really desire as a human being, you simply need to get to work on the old paint. You need to decide that the care and maintenance of a healthy state of mind and consciousness trumps all the bad news. And that is a discipline in the modern world, an undervalued one.
Within my tiny sphere of influence I try to practice positivity, knowing that it’s probably my greatest gift to the world. Negative energy is like a tsunami at the moment, washing all over everything in its path. During a recent weekend Dharma talk at the temple, one person remarked that, given the state of the world, if you are plugged into electronic media, following the news, etc., there is almost no way you cannot be either afraid or despairing about it all. That is, unless you have a solid spiritual practice of disconnecting from the world of negativity and immersing yourself in positive energy on a daily basis. Relatively few people do this, which is why negativity is the real epidemic, far more damaging in its long term effects than something as transient as a flu virus.
Life is transient. Supposing you contracted the coronavirus and died from it, then what? When you review your life you will most likely regret the time you wasted on foolish stuff that had no lasting value and was part of an endless loop of negative energy, like being glued to CNN. People who study end of life phenomena have reported that most people, when facing death, have more regret for things undone than done, things that would have gotten them out of their comfort zone, out of their fear cocoon. In other words, fear is suffocating, and it takes an act of will to step out of it.
To enjoy life, or to find peace of mind, you do not have to feel good all the time, or even most of the time. That is the subconscious assumption that most human beings make, and it is a mistake. Peace of mind is not dependent upon feeling good, having money, or any other external condition; it is dependent upon letting go of fear, letting go of wanting everything our own way. Bowing to what life brings, on the other hand, accepting and deciding to work with whatever we encounter from one day to the next is totally liberating. That act of bowing to life and accepting it is what converts fear into equanimity.
All of us have to decide that we are not going to buy in to the world of negativity. Constant blaming, back-stabbing, not taking responsibility, denial of what is clearly true are what make up that world, and in a word it is what in Buddhism is known as dukkha: unsatisfactoriness. Chronic suffering brought about by striving to be first. Fear is the primary underpinning of the whole painful mess.
I would like to share two quotes in concluding this article. The first is from Psychology Today, on-line version, posted February 27, 2020, entitled Corona Virus is Worse Than You Think, by Paul Veissierre, PhD:
“The bad news for you is that, if you live in a densely populated area, you are very likely to contract the coronavirus — if not this year, next year, or the year after as it undergoes its seasonal global migration pattern with its zoonotic cousins.
The good news is that you will almost certainly not die from it, and it may not even register that you are slightly more sluggish than usual for a week or two. Much more relevant to the terrible threat caused by our Pathogen Overlords, you can prepare to fight the yearly Corona invasions to come by resisting your own neuroticism, your own prejudice, and your own irrationality. As far as numbers games are concerned, our Pathogen Overlords are much more noble, and much more worthy of our hatred than our fellow human pseudo-enemies in political, religious, and culture wars.”1
This second quote is from Paramahamsa Yogananda (1893-1952), author of Autobiography of a Yogi:
“Don’t depend on death to liberate you from your imperfections. You are exactly the same after death as you were before. Nothing changes; you only give up the body. If you are a thief or a liar of a cheater before death, you don’t become an angel merely by dying. If such were possible, then let us all go jump in the ocean now and become angels at once. Whatever you have made of yourself thus far, so will you be in the hereafter. And when you reincarnate you will bring that same nature with you. To change, you have to make the effort. This world is the place to do it.”
We can make the world a better place if we chose to do so, but it will take work on your part. Giving up the imperfections of neuroticism, prejudice and irrationality, like sanding off layers of paint from an old piece of wood, takes regular, constant effort. If we don’t do so, we end up collectively with the world being as it is today.
This last sentence isn’t very clear apart from the rest of the article. The point being made is that as human civilization has evolved, we have created conditions favorable to the survival of pathogens, which in turn thin out human populations. Thus, as our overlords, they are as influential in the course of our history as we humans are. Whether or not you wish to take another step and hate the role pathogens play in human affairs is a matter of personal choice, as is hating your human “pseudo-enemies.”
Finding Your Center
By Rev. Master Seikai
In The Complete Idiot’s Guide to T’ai Chi and Qi Gong (which I found and bought in a thrift store), one chapter is devoted to Finding Your Center. The author, Bill Douglas, says the following: “Being in center reduces the melodrama in your life so you can focus more attention on the big stuff. Standing in the center means aligning our physical, emotional, mental, and spiritual selves so we function at our very best, using everything we’ve got in everything we do.”1
This reminded me of many years ago when my Zen master, Jiyu-Kennett, talked about “the stillness in the center of your being” and “the center in the midst of conditions.” This was for me a very transformative teaching, which in many ways really set me on the path of Buddhist training. I realized that, without consciously thinking about it, to be centered or to retreat often to the very center of my being is simply how I live life. Years ago it became second nature.
I was delighted to find this teaching rephrased in the context of a slightly different meditative tradition, that of Tai Chi. My understanding of T’ai Chi, which I practice, is that it is to bring a meditative mind into slow, deliberate movements which activate the chi, the body’s natural, internal energy, which circulates in much the same way that blood does. Over the centuries, the Chinese people figured out which movements are the most effective in maximizing the movement of chi in the body. It isn’t the same as Zen meditation, or zazen, but at the same time it isn’t fundamentally different, either.
We would all like to reduce the melodrama in our lives. The modern world, driven as it is by electronic devices and a super-fast pace, has a higher ambient level of melodrama than when I was young—not that there was any lack of it then. There is all the more reason to have resources that we can call upon to help us not get too caught up in the melodramas of politics, power struggles, interpersonal disharmonies, competitiveness. But in the Zen tradition we don’t really make a distinction between the “big stuff” and the “little stuff.” What the author is suggesting is that by not obsessing over little stuff, we can allow ourselves to view a bigger picture in which we keep larger considerations in view. This is hard for most people to do. We humans are chronically short-sighted and forget the big picture easily; or we give up responsibility for the bigger picture because someone else, really, is in control of that.
Bridging this dichotomy involves learning to sit still in the center of your being, and teaching yourself not to get too sucked into little psycho-dramas. You have to let go of the idea that you have the right answer all the time, or that if only people listened to you and did things your way, everything would work out OK. Experience shows all of us that this isn’t true; all we have to do is be willing to look with an open mind. Doing so has an enormously freeing effect. It allows us to function at our very best, using everything we’ve got in everything we do.”
That is actually a very Zen concept. Not trying to be in control, not trying to be the best, not trying to be right all the time allows us to focus on bringing the best we have to any task or situation. Life is kind of like a dance in which we have to learn not to lead the dance, but follow the steps. If you do that long enough, then it becomes more a case of dancing with life without either one being in the lead or following—it’s just a dance. It doesn’t mean that life will always be smooth, like a waltz, but it does mean that whatever happens, we know that everything is teaching us and will be resolved.
The Idiot’s Guide to T’ai Chi & QiGong continues as follows:
T’ai Chi slows us down inside and out. As our body begins to move more slowly, our breathing slows down. As we hear our breathing slow, our mind begins to ride on the rhythm of that relaxed breath, letting go bit by bit of the storming thoughts of the day. As the wind calms, it has a resonant effect on the heartbeat, the blood pressure, and the body’s healing systems. On some level, we begin to realize we are not in a state of mortal danger after all, which is a state that our ancient “fight or flight” response produces in us. It is this response more than the world around us that makes life seem like it is spinning way out of control…. Ta’i Chi promotes that ability to refocus, to disengage, to give the mind and body opportunities to heal so they can tackle real-life problems.
This is the physical side of what we are doing in Zen meditation and practice. Zen focuses more on the mind, the internal discipline and concentration; T’ai Chi is explaining more what goes on in the body when we engage in practice on this level. For myself, I have always looked upon these disciplines as being complimentary, as making up two sides of a whole. If you train your mind, you should have some idea how to also train your body to keep up with it, and if you are practicing ta’i chi, yoga, or some other mindfulness-based discipline, you need to learn how to train your mind to give up its egocentricity.
Body and mind are also paired up in a dance in which we normally allow the brain to lead. Rev. Master Jiyu explained that the brain is really like a computer which presents all the options available at any given moment, but really shouldn’t be in the position of having to make every decision. Decisions of any real consequence need to be made by the heart: in the center of your being. Our higher nature, whatever it is which decides to give up selfishness and live by a more ethically, spiritually sound standard, isn’t really the same voice as the voice of our rambling thoughts. It comes from a deeper place. All we have to do if we wish to hear it is to decide to tune into it, but that involves learning to sit still underneath the constant noise of the brain.
Many people make the mistake of thinking that they need to “turn off” their thinking mind and just sit there with a blank mind. This approach leads you immediately into a struggle in which there is no winner. It is essentially to have the mind divided against itself. What actually works is to focus the mind on something other than thinking; in the case of ta’I chi, the slow movements of the body, or in sitting meditation the in and out flow of the breath. Or, in sitting meditation, it is possible to focus on the stillness in the center of your being without being too distracted by what may be going on in the brain. That is the beginning of deeper meditation.
You can begin to realize that there are multiple layers of consciousness. Underneath the thinking brain there is a calmer place where you can reflect upon life, and reflect on the contents of your own mind without getting involved in the content. Underneath that layer of consciousness, the deeper stillness in the center of your being is a place of not holding on to anything—just letting water flow. That flow of water is sufficient unto itself and can’t possibly have anything added to it or taken away from it.
The Complete Idiot’s Guide describes meditation as being analogous to viewing a glass of clear soda from the side, with little bubbles rising to the surface from the depths of the glass. The depths of the glass are like the unconscious mind, from which so much of our lives issues forth. Bill
Our quiet meditations place us sitting on the side, observing the true depth of life. Here we see that experiences are really end results rather than big surprises. Events in our lives are actually results of patterns or habits we have below the level of what we usually see and feel. We set ourselves up for success or failure by how we think of ourselves every day. If we think of ourselves as valuable human beings capable of success, then we’re much more likely to form bubbles that pop on the surface of our lives in the form of success stories. Likewise, if we continually think of ourselves as bad or worthless, we will probably create bubbles to reflect that worthlessness in the form of relationship problems [and] we will attract people into our lives who will reinforce that reality.
Unlike a “man cave”, which is an escape from the cares and pressures of everyday life, the cave in the center of our being, which in the Zen tradition we often refer to as the temple of our own heart, is a place where we can confront those pressures without fighting them, and let them dissolve in the flow of water within meditation. That place of calm and acceptance is our birthright, the place where everything can be, just as it is; the true resting place.
Douglas, Bill; The Complete Idiot’s Guide to T’ai Chi & QiGong; Third Edition, copyright 2005; Alpha Books, New York, NY 10014; pp. 48-57.
Reflections on Perfection
By AnneMarie Mal
As I wipe down the kitchen counters in the Buddha house after morning meditation I contemplate my inclination toward perfectionism. I seem to have a habit of looking for what can be improved and taking initiative toward improving it (whether or not anyone else thinks it needs improving). Usually, I then proceed to point out to others what I’ve done, beaming with self-satisfaction.
The energy behind it is “Look how amazing I am. I saw this needed doing and I did it and now we all get to benefit. Especially me, who gets the double benefit of being recognized as a superior being for my keen eye, talent for cleanliness, and initiative”.
What I have realized while sitting on the cushion is that I cling to perfectionism as a way of creating purpose and self-worth for my life. When I can do something perfectly, I equate it as a reason for my existence. It is my cry to be seen, validated, valued by others; to be wanted for what I can provide: a space of perfection.
What I have learned in my short time on this planet is that when a human being is not willing to let go of what they are clinging to (in my case perfectionism), life has a way of creating circumstances in which we are forced to give up that thing. I want to change before I am forced to change. I sit in the conundrum of asking: How do I complete an action perfectly, without any attachment? How do I not cling to that sense of triumph upon which my self-value sits? How can I approach each activity with the intention to do my best, understanding that the outcome means nothing about me? I contemplate the idea that I do not have more or less value whether or not I complete something perfectly or imperfectly…
In the mirror of the Sangha, I see the impact on those around me who are expected to constantly applaud my perfection. I might imagine that it would be exhausting for people to constantly have to thank me for things they didn’t know they wanted or needed. It is also impossible to match or keep up with because my yearning for validation and valuation is unending.
Perfectionism also hits its limits when I cannot actually live up to my idea of being a perfect person. I see this in relation to wanting to be the perfect daughter, granddaughter, and niece. In my mind, the perfect daughter is there for her family whenever they need her. However, I have not been able to live up to that expectation. I watch my mind immediately spiral into distress at the thought of not living up to my ideal. The thing I use to measure my value against is in shambles because I cannot possibly be and do everything for everyone while getting my own needs met.
The scripture Sandokai comes to mind: “Lo!—With the ideal comes the actual, like a box all with its lid;…Lo!—Hear! Set up not your own standards…”
Friends have said that they look to me as an inspiration. This is most dangerous to me because it encourages me to be further self-sacrificing in the service of my imaginary standards. It feeds the perfectionism monster and leads to a life in which I am never relaxed. This is because I am always striving for new levels of perfection that inevitably cannot ever be reached as I constantly move the bar of measurement higher.
I am left on the cushion, facing the wall of perfectionism I have adopted that at once serves everyone and no one. I wonder if I sit long enough if I will get a breakthrough, or if it is a life-long challenge for me. Is there room for me to accept myself as I am: a perfectionist? How do I wipe the dirty glasses I am wearing that are smudged with perfectionism so I can see reality clearly?
At the same time, how can I have compassion for the being that is me that desires love? Does the cat not meow, asking for a head rub? Is it not our basic human desire to need and ask for love? Though elaborate, this mechanism was put in place borne of that basic desire. A normal, healthy call for love.
I imagine how I might ask for love without this elaborate game. “Hello, please love me. I am an imperfect person, and I will obsessively strive for perfection in the hopes that you will see value in me and respond with praise. This praise will then encourage me to continue my perfection-based, value-seeking activities indefinitely until I cannot possibly become more perfect and have a mental breakdown. During which I will hide from all of you so that you dare not see how deeply imperfect I see myself to be. I will gather myself up after a period of time and pretend that nothing happened and the whole program will ensue once more”.
How exhausting! No wonder I sigh with exhaustion everywhere I go! I am on a merry-go-round of an unwinnable game! And the hopelessness of it has me at once want to give up and try harder! How laughable our human existence!
Despite it all, I can see something in my mind turning away from this. There has been a development of distaste for gratitude given to me as a result of my compulsive perfection-based contributions. I don’t want to give in a way that expects gratitude. I want to be a contribution in a way that actually helps people in that they feel like they don’t owe me anything. Rev Phoebe says, that which recognizes error is not itself in error. Maybe there is hope for me yet…
I think about how my control issues go hand in hand with my perfectionist tendencies. Control for me always shows up in décor and design. When I cannot see or control the future, the only thing that seems to give me peace of mind is arranging my immediate environment into a place where I feel safe and comfortable. I am reminded of a dog adjusting his pillow until it is sufficiently fluffed and settling back down to relax upon it.
The moment I enter into an environment, I’m immediately looking at what I would change to make the energy flow better, feel more relaxed. In fact, I cannot relax in an environment until I have arranged everything to its maximum efficiency of use and highest level of organization and best energetic flow. It is a gift in a way, being able to intuitively create environments that feel like a warm hug. It is also a curse in the sense that I have difficulty relaxing in what I perceive to be incongruous places.
There are times it can also be annoying for the people around me to have environments moved around that they are already comfortable in. They know where everything is and have gotten used to it the way that it is. This push and pull process can create resentment, and the resulting discomfort of those around me can be at the expense of my comfort.
I wonder to myself: How do I make room for my self-expression without judging it as a “bad thing”? How do I let myself be good at what I’m good at? How do we all get our needs met when our needs for comfort are competing? I think of the chairs in the Sangha house. I vacuum and put them in a straight line. Order, Clean, Zen, I think to myself. Rev. Phoebe comes by and arranges them askew. She hates straight lines, she says. I laugh inside. The thing I do to make myself comfortable, to gain myself merit as a valuable contributing member of the community is not always the way things are done here.
I’m left grasping at emptiness and returning to beginner’s mind. The form I cling to for comfort is not available. I return to my cushion. I let all the questions float away. I breathe in and out. From the ocean to the shore, the waves of thoughts arise, form, crash, and retreat again.
THE SCRIPTURE OF AVALOKITESHWARA BODHISATTVA
I have sung the Scripture of Avalokiteshwara hundreds of times at the Temple, at the Abbey and at home. The Scripture makes the wonderful promise:
“When people hear his (Avalokiteshwara’s) name, and see his form,
And think of Him not vainly in their hearts,
All forms of ill, in all the worlds, shall cease.”
This is breathtaking, “All forms of ill, in all the worlds, shall cease” if I take Refuge in Avalokiteshwara. I meditate daily and work to deepen my practice. I could do even better if only these pesky fears and doubts in my mind and chronic aches in my body would just go away.
The Scripture goes on to describe a number of circumstances, from being pushed into a fiery pit to being oppressed by the military and says that if the victim thinks on Kanzeon’s (Avalokiteshwara’s) great power, they will not suffer harm.
At times I thought of these results as physical miracles achieved by Buddhas or Great Saints. They are inspiring, encouraging me in my practice. However, I could not imagine that I could think on Kanzeon and when thrown off a mountain would remain aloft.
I also thought of some of these terrible circumstances as metaphors. For example:
“If, wishing harm, an enemy should try to push another in a fiery pit.
The victim should, on Kanzeon’s great power, think, and straightway
That fiery pit shall be transformed into a cool and silver lake.”
I regarded the “fiery pit” as a metaphor for anger inside of me or directed at me and, if I remained still and thought on Kanzeon’s compassion instead of reacting, I could remain centered and at peace as in that cool lake.
But I realized there is more. One morning while singing this Scripture the following lines stood out:
“If, bound in chains, in prison, let a man just
Think on Kanzeon’s great holy power,
At once the shackles will then set him free.”
I realized that it was the shackles that set him free, not the prison guards. The shackles could be those mental fears and physical aches I thought were impediments to practice.
The Scripture was saying that these “impediments,” when regarded in Truth with the mind of Compassion, would set me free. The promise is that if I trained with them, accepting my body and mind, doing the best I can, not fighting the fears and physical aches, they become a door to deeper understanding.
“All forms of ill, in all the world, shall cease” takes on a new meaning. To the extent that I face and train with my “impediments” with the mind of Compassion, they become gateways to a deeper understanding, and they are no longer “forms of ill”. They have ceased.
I went back and reread the following teachings with deeper understanding:
Reverend Master Seikai: “If we want to know the deeper truth of things, if we want to know the Buddha Nature, we need to begin with seeing it in our own suffering. To see it within our own heartache, sense of failure, sense of inadequacy, is the way to open up the heart.”
Reverend Master Kinrei: “The deepest solution to all the problems we face lies not in changing and manipulating circumstances, but in finding the Buddha within everything.”
2 New Articles on October 2019:
Sweet & Savory, Bland & Bitter
By Rev. Master Seikai
In the nineteen-eighties I read a book entitled China: Alive in the Bitter Sea, by the Pulitzer-winning author Fox Butterfield.1 In his in-depth study of China, post Mao Zedong, post Gang-of-Four, but pre-Tiananmen Square uprising in 1988, Butterfield focused extensively on the Chinese turn of phrase Chi Ku: Eating Bitterness. Chi Ku means to endure hardship, but to do so with good humor. Over the centuries China, one of the oldest and most advanced civilizations on earth, has endured repeated floods, droughts, huge earthquakes, invasions, internal political strife, and every other calamity that can befall human society. Just reading about it made an impact on me, and gave me some perspective on how people can absorb prolonged difficulty and still keep a positive attitude about life—a lesson I was in the midst of learning over a period of many years.
Life can be bitter. In China, parents would have their children eat a very bitter variety of melon, just to impress upon them the likelihood, if not inevitability, of having to endure bitterness or hardship in their lives. Might as well get used to the idea when you are still young. But in America, which has so far in its 243 year history as a nation had a relatively smooth ride despite the usual ups and downs, foreign wars and a particularly bloody Civil War, we have no such concept. We expect life to be good; we’re supposed to smile when being photographed; we assume our standard of living will improve and that technology will solve problems; and we don’t anticipate having to eat bitterness. But now, finally, in the 21st century, this heretofore optimistic perspective may be changing: the truth of life, which must include a recognition of bitterness, is starting to hit home.
It is interesting that we tend to use the metaphor of food when talking about quality of life. Life can be sweet, and most people love sweet things, so naturally we have labeled life’s more enjoyable times as sweet. Too much sweet, however, and what happens?—you become obese. In life as with food, there can be too much of a good thing. Meanwhile, there is bland food, flavorless or nondescript. When life is bland it is boring and we look for stimuli: we try to spice it up. Some people find life so boring that they go to great lengths to try to feel anything in their lives, including fear. Horror movies and amusement park rides are boredom antidotes. Extreme sports now have moved in to fill a void in the lives of people who struggle with boredom. Blandness, or boredom, might be just as hard to really come to grips with as bitterness; bitterness at least has a sharp edge to it, however unpleasant.
Savory is a word derived from the Latin, sapor, meaning taste. The word found its way into the French language, and took on the meaning of salty or spicy, i.e. flavorful. Of all the adjectives we use to describe food, savory is the one which comes closest to neutral, or connoting simple satisfaction. It is not too terribly much of anything, but it can be tasted and is enjoyable. So naturally enough, as applied to life generally, savory connotes pleasant, acceptable or respectable, and the commonly used term unsavory connotes a disagreeable person or situation, dishonorable or unpleasant.
In some parts of Asia, Buddhist monks have traditionally gone on an alms round in the streets of a nearby village every day to get enough food to survive. Ideally, the monk would accept whatever was put into his bowl and eat it, not making any judgments about the quality of the food, or whether he liked or disliked something. This attitude and practice of all-acceptance became symbolic—not surprisingly—for how to live all of life: with reverence and gratitude. Not discriminating about food is not an easy thing to do, especially now in an era of hundreds of special diets, all of which presumably bestow upon the dieter some desirable benefits. And, given the prevalence of junk food in the modern world, it is almost a necessity to practice a certain level of picking and choosing with regard to food. Still, I believe the attitude of all-acceptance is the thing of utmost importance. Life serves us all kinds of dishes: some are sweet, some savory, some bland and some bitter.
There is an oft-repeated dictum among people who study Buddhism: Life Is Suffering. If that were true in the sense that suffering is all you experience, then life would be continuously bitter. The Buddha did say that human life is suffering but only in the broadest possible context: that the continual rounds of rebirth and dying, over and over is, taken as a whole, wearisome and imbued with suffering. In other words, there is a context in which the statement that life is suffering is true, but it does not apply to everyday life; I’ve never met anyone for whom life was uninterrupted suffering. I will say that earlier in my life, I experienced what seemed like almost unrelenting suffering for periods of time, but again that experience has to be put into its proper context, which is that by virtue of doing serious monastic training I was purifying my past karma, and that was what made life hard to bear for a long time. In the midst of that experience, I could also see that the heavy load I was dealing with was becoming progressively lighter, which in turn gave me the faith that it was worth continuing.
In the nineteen-seventies, Paul Simon recorded a song entitled Some Folks Lives Roll Easy which always spoke to me very directly and helped me eat bitterness. Here is part of it:
Some folks’ lives roll easy as a breeze
Driftin’ through the summer night
Heading for a sunny day
But most folks’ lives, oh, they stumble
Lord they fall
Through no fault of their own
Most folks never catch their stars
And here I am, Lord
I’m knocking at your place of business
And I know I ain’t got no business here
But you said if I ever got so low
I was busted
You could be trusted.
This song would play in my head and I would remind myself that knocking at the Lord’s place of business was exactly what I was doing and I had every reason to be there. I pretty much took up residence in the Lord’s place of business, which is a place of pure compassion, pure acceptance of things as they are. Whatever I was experiencing was neither better nor worse than anything else, and I could make an offering of it. To be deeply involved in that process was to be filled with relief from bitterness, filled with loving kindness. There is a pervading sweetness to be found in deeply accepting things as they are.
Last week a friend came up to the temple to visit Rev. Phoebe and I for the afternoon. He talked about how the temple was a sacred space that has a special vibe, a holy vibe, and he wanted for people he was helping to be able to experience it, even if just for a few hours. I replied that because I live here and have spent many years essentially helping to create that special vibe or feeling, to me it’s just home. I don’t have that outside perspective. But it did make me pause and reflect on all the difficulty that goes into actually creating a “sacred space”, and that if you persevere and get to the place we now occupy, life takes on a particularly sweet quality. But, you may just not always be aware of it; and meanwhile, life has its moments of difficulty, sameness, unexpected happenings, and ever-present challenges.
All of us act and react to situations and conditions based on a set of values. That set of values sits in the background and we don’t usually questions its validity—we simply act on it, the way a computer uses a program and everything it does is based on that program. To change our values requires consciously deciding to think and act differently than we have up to that point; the older we are, the harder it is to reprogram our values. But like anything else, it is mostly a matter of making a firm resolution to take a different course, or to think differently based on new information which has presented itself one way or another. We can change the course of our own lives when we decide to reprogram how we think and act, and in so doing exchange some bitter quality of life for a more palatable one.
Society as a whole, on the other hand, changes only very slowly. Society is made up of millions of people, all thinking and acting in their own particular way, the result being the “collective karma” of that society. Or the collective karma of the whole world. Politics is really the struggle to establish certain values as the operating system of a society, and so any society has a clash of differing values systems which plays out in the political arena. Any one individual can affect the outcome either minusculy if their only political power is one vote, or dramatically if they have a lot of power, as in the president or some high official. There is the ballot box and there is the court of public opinion, which are not necessarily synchronized or in harmony, as we all know.
Right at this point, in 2019, the whole world seems to be standing at a threshold moment, a moment of deciding whether or not to take immediate, dramatic action on the issue of climate change. We have on our hands the collective karma of the past two centuries of an exploding world population which has burned fossil fuels to obtain the energy necessary to propel ships, trains, cars, airplanes, heat homes, and operate factories. Scientific method, which checks and rechecks its results to be sure that its conclusions are correct, has shown beyond the shadow of a doubt that the increase in carbon dioxide in the atmosphere is warming our planet at a rate far faster than it would if the cause of that warming was the work or nature, as opposed to the work of an industrialized race of bipedals, humankind. You would think that, armed with this knowledge, humankind would be quick to change course and try to reverse the continuing rise of atmospheric carbon dioxide. But again, as we all know, that isn’t happening.
People with the power to do so set the agenda and chart the short term course of society—and, in this century, humankind. A lot of people with a lot of power have effectively stymied all serious attempts to properly address our existential crisis as human beings: will be able to live in a radically altered environment? In other words, they have a values system which puts various short term considerations ahead of looming long term considerations—human shortsightedness at work. And now it has gone beyond simple shortsightedness into deliberate ignorance of undeniable truths. This deliberate ignorance, based on a demonstratively selfish set of values, makes any intelligent person upset. Why wouldn’t it? Our future, the future of our children and grandchildren and every generation after them is at stake.
What I want to look at is not whether or not there is a solution to the crisis of climate change; rather, I’m more concerned about the anger and despair that it generates in individuals who have enough sensitivity to see what’s going on. To me, it is clear that we as a species are not going to get around to addressing our own existential crisis—and that of every other living creature on this planet—in time to make much difference on how it plays out. Many people in the scientific community admit that the train has already passed that station and is hurtling down the tracks into an unknown future without any brakes. We can and should still try to apply the brakes and alter the course we have set by the indiscriminate burning of fossil fuels, regardless of whether it makes any discernable difference—simply because that is the best any of us can do, given the lack of leadership in the world at large.
We appear to be headed into a bitter future. Many people feel this on a visceral level and are very uneasy about it, given the enormity of it. In our own lives we can change things that go wrong or are a constant source of unhappiness, but on a global level we cannot. Part of our response to the crisis now needs to include giving some thought to how we are going to accommodate this deteriorating situation on an emotional, psychological and ultimately spiritual level. For myself, I’ve been doing this to some degree for the past twenty to thirty years, since it became clear to me that A) the climate is changing in noticeable ways, and B) the political world is ignoring it.
One solution is to just not think about it, and continue to muddle through life as best you can. This is probably the default position for most people. If you push it away and don’t think about it, then at least it’s a problem that is deferred to the future. One solution is to just accept it, like the monk with his begging bowl, as something bitter to eat. We have no control over this aspect of our lives, fighting it appears to be futile, and so if we want to preserve our sanity, we need to dig deep and practice full acceptance. There is an old saying in the Zen tradition: “Don’t fret about the past; don’t worry about the future. Live fully today.” For me, the wisdom in this saying is immediately apparent, and at first glance seems like the best approach. But is it irresponsible because it turns a blind eye towards the future, saying in effect that there’s nothing I can do about it, so why worry?
Another solution is to do everything in your power to try to affect a positive outcome, and fight it with everything you have. The advantage here is that you might gain a little peace of mind knowing that you’ve done your very best in spite of overwhelming odds, and that you tried to be part of the solution. You can take this approach on two levels: you can enter the political arena and try to steer public policy, or you can stick with the private arena and do things like drive an electric car, recycle as much as you can (even that has been thrown a curveball by China no longer buying America’s recycled trash), not eating meat, not flying in airplanes, and so on. Not an easy row to hoe no matter which path you take.
A good example of this approach in the public arena is the Swedish teenager Greta Thunberg, who on her own initiative started striking from school on Fridays, sitting outside the Swedish Parliament building with a sign. Clearly a very sensitive child, she starting thinking about the whole matter as a seven year old, and went into a depression at the age of eight. A few years later she decided to try to do something, an amazing act of courage for someone so young. Her school strike eventually caught on and started gaining attention and momentum, to where now this young woman speaks before large assemblies of adults willing to listen to her simple message: we can’t afford to not do something, and to do something now. Whether the rich and powerful can hear her and have her same level of courage remains to be seen, but it does seem that the climate crisis movement is gaining traction. I don’t think Greta Thunberg set out to become a celebrity: all she wanted was a future on this planet.
There is also the solution I’m attempting here, which is to try to help people come to grips with a drastic, life-changing situation over which they have no control. Teaching people how to eat bitterness. To eat bitter, you have to start by looking at your basic set of assumptions about life and see how realistic they are. For instance, do you think the world owes you a living, and a comfortable one at that? I don’t think so. Much of the world’s human population lives in poverty, and they say that these are the people for whom the effects of climate change will hit the hardest. Americans are loathe to lower their standard of living and live with less; but there may not be much of a choice in the matter in the future.
Another thing to look at is whether you think that you should not suffer. The doorway into Buddhism for many people is to simply recognize that they suffer in the first place, and to work in the direction of not making it any worse by fighting it. In the Buddhist paradigm, suffering is simply part of life: it is the First Noble Truth. The Buddha indeed taught that there are causes to suffering and held out the possibility of the cessation of suffering, but that does not magically change the fact that human life is marked by suffering—it is one of the basic facts of existence. We can know and taste the cessation of suffering for ourselves, but life will still be life. And it appears that life in the future will be pretty tough.
To accept suffering also involves accepting that the human realm is a rough-and-tumble realm of existence. We’d like it to be more peaceful, for people not to have to fight wars, for people to love each other, for people to take good care of the earth they live on….but it’s not like that. The Buddha repeatedly pointed out to his followers that the world is ill-natured, that there is misfortune and bitterness. On one level, what we need to do is extrapolate that thought out and realize that there are more favorable, peaceful eras of time and there are violent, difficult, unfavorable eras of time—and we appear to be in one of the latter. So be it. You can still bow to this set of circumstances and do perfectly good spiritual training right in the midst of it.
Usually what gets in the way of doing this is righteous indignation. We can blame other people, like oil company executives and misguided presidents for this colossal mess, or we can decide, first and foremost, to work with our anger about it. Anger does motivate and propel people to action, so I’m not saying that anger is all bad. But usually if you act out of anger, the results are not good—this is also a basic fact of existence. Anger as a background motivation might work better if, when contemplating whether or not to do something, you can calm down enough to do it without being angry.
I think what usually happens when people get angry en masse is rioting, or if the scale of it is quite large, revolutions. One might say that, in this case, the stakes are so high that a revolution is called for, and I wouldn’t be one to argue with that. However, the anger of a revolution has to be tempered by enough wisdom to steer the thing towards a desirable outcome—and that’s hard to do. Clearly, the intelligent and caring people of the world need to do something to at least try to stave off disaster. It might well have unintended consequences, whatever it is, as these things always do, but that shouldn’t prevent people from trying.
On a personal level, another solution is to spend more time outdoors. In the modern world people spend way too much time indoors, usually in front of a computer or a television. No wonder a large segment of the population has lost touch with reality: they live in an unreal world. It’s hard to stay upset when working out in your garden. Putting your hands in the soil, being with nature, talking to the earth; these things help keep us sane. City parks exist for a good reason: if you don’t have a garden yourself, or access to one, you can at least spend time with trees and grass. Walking, riding a bicycle, running, swimming; whatever it takes to let go of that pent-up rage and despair about the world, is worth every second.
Last but not least there is meditation. Going into the depths of your being, a place without an ego agenda, a place just to be without anything that needs to be done, is the ultimate source of peace. Whatever happens in the world, happens. After getting up from meditation you might be motivated to take action and you might not. But either way, you will have spent time in a well of sanity, allowing the clamor of the modern world to die down for a while. Find a quiet place, physically and mentally, where you go on retreat on a daily basis, even if the retreat only lasts five or ten minutes. It will make a big difference. Life is not going to get any easier or sweeter than it is now, in all likelihood. Surviving in this new world will be a constant challenge and you will need every resource that you can make use of.
All of us have to decide, at some point, how we are going to respond to the climate change crisis, and we will do it in one or more of the ways I have proposed. Many people already have, and are devoting their time and energy to try to affect a more positive outcome. But I think it is unavoidably true that there is no karma-free position to take, even if it is to do nothing. Doing nothing is essentially the inertia of the present moment, as Greta Thunberg constantly reminds the adult world.
Life will continue to be sweet, savory, bland and bitter as long as any of us are alive. What we need to do is accept all the tastes of life, ideally with the good humor that the Chinese have identified as being so helpful. Being content with what you have, but not being content to remain in a static condition spiritually makes all the difference in the world. ….
Ode to a Meditation on Peace!
By Beth Kaminaka
OM, Shanti, Shanti, Shanti
I emailed Reverend Phoebe and said I would come
A three-day silent meditation retreat for Peace
But I am conflicted
My life at home is busy and I am leaving
My husband, going to be without me, kisses me goodbye as I leave
I call him from Cuyama – I miss you – I love you
And then I arrive
Adoration to all the Buddhas
Adoration to the limitless teaching.
Peace! Speak! Blaze! Up! Open!
To the glorious, peaceful one
For whom there is no disaster,
There are three lay people for the weekend
United in this effort for Peace with the monks
Each probably wondering – as I do – what am I doing here?
What can I do for peace?
We recite the Precepts
We do ceremonial calling on Avalokiteshwara
Adoration to the Triple Treasure!
Adoration to Kanzeon who is the Great Compassionate One!
OM to the one who leaps beyond all fear!
Having adored him may I enter into the heart of the
Noble, Adored Kanzeon
We take refuge
We go for silent and contemplative walks into the back canyon
Some wild flowers are still blooming – why?
Silly things – its June
I have no words to name them all
I feel a sense of wonder come over me as we walk
I chant to myself “Om, Shanti, Shanti, Shanti”
I take Refuge in the Buddha, Dharma and Sangha
I give homage to all the Buddhas of the world, all the Bodhisattvas of the world, the Scripture of Great Wisdom.
Peace, peace, appeaser of enemies, conqueror of Mara; you who wear a garland of skulls, You resplendent one; You who look around, are pure and immaculate and remove all stains. You who look everywhere, who bind all evil and are yourself free from the fetters of Mara. You who are wholly pure, let all the devilish impediments vanish!
We have Dharma talks
Can humanity ever really have peace?
What is the cause of war – of unrest – of oppression?
GREED HATE DELUSION
What can we do?
Be aware of our own thoughts and actions!
Lead by example!
Hold merit for all who suffer!
Put the intent of Peace into the universe
Give it wings!
Let it ring out!
We have a Prayer Vigil for the Spiritual Well-being of America
Reverend Seikai wrote:
“In a time of spiritual crisis in America, we are gathered in recognition of a simple truth: if we wish to help our nation and the world, the best thing we can do is to counter hate with love; to counter anger with compassion; to counter greed with generosity of spirit; and to counter delusion with wisdom. What ever we put into the spiritual atmosphere of the world, eventually, in the fullness of time, it will come back to us.”
It may not seem like much given the state of turmoil the world is in but I think one person – with one prayer, one intention with passion and conviction – will make an impact on hearts and actions and will create a space to cultivate peace.
It is a start. One person at a time.
OM, Shanti, Shanti, Shanti
Peace in body, speech, and mind
July 2019 offers 3 articles:
My Original Vow vs. New and Improved Nonsense
By Rev. Master Seikai
March 24, which is my ordination day, landed on a Sunday this year, and Rev. Phoebe asked me if I had any words of wisdom for our small group that morning. What follows here is a rough summation of that little talk, plus a few after-thoughts. On that day, up to that point, I’d only had one thought with regard to my years as a monk; I said, “well, I didn’t become a monk to be famous, or a big name teacher, or to convert the world, or to make money. I became a monk to do something about my own suffering: that was my original vow”.
In the 41 years since then, I’ve seen many people start out with some kind of aspiration, or innocence, and with good intentions; and then many of them, through changing circumstances, or something unexpected, or what have you, lose sight of their original vow. It is said that it is “difficult to keep the original humility to the end.” (I don’t really know what “the end” is, other than this will undoubtedly be true until the day I die.) And it is hard, because life keeps throwing changes at us, and it keeps assaulting us with new and improved nonsense. But for me, I’ve managed to recall my original vow often enough, despite all the ups and downs that are a normal part of life, and the fact that I still suffer—because suffering is an innate part of human existence—keeps reminding me that all I really have is the training of this one day, today.
I can’t do anything about the past, and I can’t live tomorrow today: all I have is today, the golden opportunity of having a human body and mind, and the ability to train myself, today. That is really my original vow, it is still active, and what the world has to offer is pretty meaningless to me by comparison. New and improved nonsense doesn’t make anyone happy and it doesn’t relieve suffering. Only practice can do that.
The human condition includes the moment-to-moment tendency to crave for good things, nice things, pleasant experiences, whatever makes our little selves happy. When I began to study Buddhism I could see that this particular teaching of the Buddha was absolutely true, and that to begin to undo the various habit energies of grasping for pleasurable things was what I needed to do in order to truly be at peace within myself. The recognition that the insidious desires of the human mind lead to craving, and that unfulfilled craving is essentially what suffering—or chronic unsatisfactoriness—is, is one entryway into making a vow to train the mind.
Following upon this realization is the recognition that the mind also tends to push away things which are unpleasant, or threaten its little island of safety. So, learning to be still enough to see this mechanism in action, and to learn to accept all sorts of things which might otherwise be annoying, is another doorway into that vow to practice, to bring suffering to an end.
The human condition, at least in this era in which we find ourselves, also includes the habitual tendency to be distracted. Distraction takes us away from the moment, whatever the present moment holds, and replaces it with some little bit of stimulation. An undisciplined mind is easily distracted. I read recently that a few decades ago, the average attention span was twelve seconds, and that now, with the introduction of pocket-sized IT devices, that attention span is down to more like eight seconds. I don’t know how this figure is arrived at, but at the very least it suggests that in today’s world we have a big problem with constant distraction, overstimulation of the mind, addiction to that stimulation, and then the uncomfortable withdrawal symptoms which spring up right away when the stimulant is not available. This would all seem to be working in precisely the opposite direction of where the Buddha’s teaching is pointing. Most people appear to have been sucked into a new source of addiction, a new way for the mind to be taken away from just being with things as they are.
In my talk I said that I often find myself taking steps back in terms of my perspective on life, i.e. that I look at things from a broader perspective more as time goes by. I reflect a lot on the human condition. 41 years is a relatively long time within the context of a human life, and in this era of rapid change, this span of time has been enough to see the world change quite a lot, at least with respect to the advance of technologies which have a profound impact on human existence. One way to look at all of these changes is to say that they’ve made life “easier”, i.e. many things can be done in a fraction of the time that it used to take; another way to look at them is to recognize that all of this stuff is, essentially, new and improved nonsense which has made life more stressful, because now we expect most things to be done right away. Improved quality of life remains elusive, however, and there is definitely not a cause-and-effect relationship between high tech stuff and quality of life.
I’ve come to the following conclusion: all technology, all new and improved stuff, is neutral by nature in the sense that it is made to perform a given task faster or more efficiently. So far so good. But technology also demands a corresponding rise in the overall maturity of the human race to be able to accommodate new technologies without them quickly becoming, in various ways, destructive. If you are going to have rapid technological advancement, then advances also need to be made in the psychological and spiritual development of humankind. In this area, understandably, the necessary development is lagging far behind the advances of the tech world. This is a cause-and-effect relationship which you don’t really ever hear about because it hasn’t yet really penetrated the collective consciousness of humankind. We are essentially children playing with powerful toys which, rather than being our servants, we have allowed to rule us in many ways. We are a self-destructive race of beings.
It seems unlikely that, as a species, we will agree that it’s time to put a stop to rapid technological advances in order to give our collective emotional, psychological and spiritual maturity a chance to catch up. The nature of our immaturity is that we simply don’t stop and reflect upon these things; we have very little self-restraint; we love our toys, and we don’t want to have anyone telling us that we cannot have them to play with.
Psychological and spiritual progress in human beings is slow—painfully slow. I would imagine it is entirely possible that, throughout the history of the human race, as it has moved from the Stone Age, with new and improved stone tools, to the Copper Age, with new and improved copper tools, to agricultural societies with new and improved food production, to the Iron Age, with new and improved iron tools, to the Industrial Revolution, this lag time has always existed. First you create new and improved ways to manipulate the world around you, and meanwhile your basic maturity, your basic capacity to incorporate compassion, cooperation, civility into the wave of change, lags behind. Perhaps there is always an intermediate chaotic period until people can adjust to the new and powerful thing they have introduced into their day to day existence—if they are able to do it at all.
The shortened attention span and the high level of distraction in the world of the present also have a profound impact on commitment. The more distractions there are, the harder it is to remain focused on a goal or a plan—particularly if that goal is one of a more subjective, intangible nature, such as a vow to train the mind. So many things can get in the way. People tend to bounce around more than in the past, both literally and metaphorically. So now the human condition has expanded to include the added challenge of staying rooted in a place, staying committed to a job or, more importantly, another human being. Staying committed to a spiritual practice seems out of reach for all but a small minority of people.
35 years ago I was living in a small urban temple, where I was usually the only resident. I taught meditation to beginners once a week. One time there was a group of people for such a meeting and one man said that he could feel that this place was very much slowed down by comparison to his normal everyday existence. He said it was something he really wanted in his life, and was amazed that it actually existed somewhere. I never saw him again.
It is very much the same for Rev. Phoebe and myself here in our remote mountain temple. Most of the people who come, for any length of time, say that they love it here, that it’s beautiful, and that they wish they could carry some of the peaceful atmosphere with them back into the world. Over the years I’ve had to accept that mostly what we do is plant a seed of how to live a sane, balanced life which is based on meditation and mindfulness. Most people we will never see again. It does happen on occasion that a person who had come for a retreat five or ten years previously will come back; inevitably they say that their first visit had a profound impact on them, and they always had it somewhere in the depths of their mind to come back. Many people have that quiet, inner longing for a saner way of life, but relatively few feel that they can act on it.
We have created a sanctuary, a small oasis of sanity in an uncertain, changing, hyper-driven world. That is essentially what has come out of the deep level of commitment, attention to detail and compassion for beings that characterize a monk, and to which Rev. Phoebe and I have devoted our lives. Fidelity to my original vow has made it possible for me to share with other beings the merit which has been created as a result.
Another of my musings is to dwell on an immortal question: why are we here in the first place? It is said, in Buddhism, that a birth into the human realm is a great gift, which an uncountable number of beings wish for, but only a relative few obtain. Once we come into this world, develop a personality, pursue some sort of a livelihood, become part of a community, culture or subculture, then we have the opportunity to ponder this question. But why do we even ponder it? Isn’t it enough to just live, in the same way that my dog, for instance, just lives his life, is grateful for his food, a place to sleep and the space to run around? I’ve heard more than a few people wish out loud that they could enjoy such an existence, and in some cases, wish that they were a dog.
Given how the human brain has evolved over time, it would appear that we have too much self-consciousness for this to happen. The very self-awareness that gets us into trouble and can seem at times to be such a great burden to bear is simultaneously also the doorway into higher consciousness on a spiritual level. It is also said, in Buddhism, that all people have an innate longing for the truth, or an innate longing to awaken to a greater awareness or greater depth of spiritual understanding. I don’t know if this is literally true: some people clearly seem not to have any such longing. But whatever the case, there are also a great many people for whom this longing is pushed by circumstances into an everyday awareness, a conscious thought. How to act on that longing, or how to live in a way which gives life some sort of real meaning, then becomes the central question in a person’s life.
It seems to me that right now, in the 21st century, we have a collective belief that human life is improved by stuff, rather than by spiritual practice. If we put aside the question of why we are here and proceed to just pursue the next object of desire that we think will make us happier, then we have bought into a whole false paradigm on the most basic level of human existence. And in doing so, we have really given away the meaning of our lives. If you sell out the meaning of life in favor of new and improved nonsense, it should come as no surprise that life seems not to have any purpose, and becomes a continuous exercise of chasing after dreams which, even if they come true, tend not to give life meaning or bring any real peace of mind unless the dream is rooted in something of real spiritual value.
To me this is the crux of the issues plaguing America (and for that matter the rest of the world) right at the moment. We want to make life better, we want to solve problems, we want more of the good things in life—and we’re lost as to how to make that happen. Most people look to politics to provide these kinds of solutions, but any objective observer can see that this rarely works out. Usually things just end up in a fight. The political world is really more like a reflection of the collective spiritual state of the people who occupy a region, state or nation. I sometimes say to people that it is fairly pointless to look for solutions to life’s problems—the real ones, the ones that we all live with from one day to the next, as opposed to all the social ills that we see on the television or the computer screen—from politics and politicians. They have a proven track record of being ineffective treating broad social ills, never mind the more private ones that we all live with. There is a saying you hear in this connection: Be the change that you would like to see in the world. I believe that there is real wisdom in this.
So why are we here? As a child I was taught that human life was a waystation en route to eternal life in heaven when we die. While we’re here we just have to have faith in God and believe in the right formula for salvation, and then when you die, that’s it. I rejected this belief system at an early age. It seemed patently ridiculous to me. The innate longing which I mentioned was far stronger than such a fanciful set of beliefs: I wanted to do something about me, to become a better human being, to gain some measure of control over, and peaceful existence within, my own mind. Another way to put this is that I longed to evolve on a purely spiritual level.
I’ve come to another conclusion, which in this matter is that for most people the meaning of life is to have children, to pass on what they have to their children, and to wish for them that they have a slightly better life than they, the parent, have had. I would imagine that for most of humankind this is just pure instinct. It is the animal part of ourselves which isn’t yet aware of the innate longing for something of a higher nature. Or perhaps it would be more accurate to say that, complicated beings that we are, we experience a mixture of higher aspirations along with our more primal, animal ones.
My original vow was not unachievable, and in fact I have achieved the goal several times over. Life, however, doesn’t just stop and say ‘congratulations’ when you realize a new level of spiritual insight. If anything, the challenges get even harder because the bar has been raised, and require a whole new level of ethics, a new level of awareness, a new approach to life’s challenges. Nowadays I have to think hard to remember how my life actually was 40 or more years ago. But when I engage in this exercise, I always come to the same conclusion: training works. I am very blessed, and the minutes, hours, days, weeks, months and years of practice do accumulate, just as individual rain drops can fill a barrel.
It has been pointed out in popular news media that, over the past 40 years, the American middle class has been shrinking, that the richest stratum of society has essentially engineered all of society to its own benefit, and that the overall quality of life for most people has not improved. These conclusions are probably arguable, and would depend on what sort of statistics are used to arrive at them. But one thing is really very clear right now: a lot of people are suffering very deeply in our society. The use of painkillers and opioid narcotic drugs, on top of the old standards of alcohol and drugs like heroin, cocaine and the like, is on the rise. The suicide rate for veterans and working-class people is through the roof. In other words, new and improved stuff hasn’t created a better, more livable society; if anything, it has made it deteriorate.
None of us can change this situation; all we can do is to be the change that we’d like to see in the world. This is never easy, but my last little conclusion is that it is simply the nature of this realm of existence, the samsara realm. Within all the superficial changes, this is not likely to change. All we truly have is the gift of this body and mind, for as long as they last, and the opportunity to evolve spiritually. We can only do the best we can from one day to the next, from one moment to the next. But if we are able to keep this basic perspective in our minds, it makes it possible to live a sane, balanced life. We all have a secret, calm place within ourselves to which we can and must retreat on a daily basis. For myself, I’ve never been truly at peace for a day unless I do so, and to keep doing so one from one day to the next is the fulfillment of my original vow.
The Burning Coal
By Rev. Master Phoebe
Recently a friend was telling me about something that was happening in her life, which caused her a lot of pain and fear. She was quite aggravated and repeated the story several times, getting more and more upset with each repetition. There was nothing I could do about the situation, but I could and did try to help her get a different perspective by first offering sympathy and then a suggestion to “sit still”, or “take a breath” and see what the underlying problem was. In the heat of the moment she did not seem to hear me, but in a later conversation it was evident that she had. At that moment, however, she was just not ready yet to let go of her Very Important Story.
There is a story from the Buddha’s life in which a person who was holding a hot glowing piece of coal tightly in their hand asks the Buddha for help. It hurts badly. The advice of the Buddha was to let go of the coal. ‘How can I?’, says the person, ‘this is My Very Important Piece of coal, I do not want to lose it, I just want it to not be so painful’.
The burning piece of coal is, of course, the latest form of our suffering, the current story, and it is indeed of importance that we understand it and learn about ourselves. Letting go is not throwing it away by telling ourselves it is not real, or pretending we don’t care and are beyond it. This is called spiritual bypassing and is less than helpful in the long run. We do need to acknowledge our hurts and resentments, fears and desires for what they are, but this is not done by repeating the story over and over, even though it seems at times we need to go through many repetitions before we get good and tired of the exercise. This process of training the mind can take a long time and require a lot of patience, and sometimes the ear of a good friend or therapist can be of great help. While this is going on we consider the Buddha’s advice to let go, and make an effort to loosen our grip without trying to get rid of anything. When we hold something in a tightly closed fist it is painful and also hard to see. When we can open our hand the cause of our pain is now visible and we can begin to address not just the superficial story but our underlying feelings of fear or resentment. At this point a piece of scripture, a song, a poem, some spiritual advice, or even a casual remark by a stranger, might suddenly offer us a different perspective and some peace of mind.
Over time it becomes clear that the root cause of our suffering is always the same; meanwhile, the day to day story that gives form to our fears and desires changes endlessly. We can try to solve those stories endlessly on the superficial level of wanting it not to be painful, but there will always be another story to replace the previous one until we actually address the root of the problem. And even then, there will be more stories as long as we live; the difference, however, is that we no longer hold on to them so tightly. We can teach ourselves to be kind and patient with our familiar, painful thoughts and feelings. We can loosen our grip on our burning coals by seeing directly that we do, in fact, have the choice of opening our hand and allowing the coal to fall to the ground. This is how meditation practice works to relieve suffering.
The Four Noble Truths of the Buddha are not just a lofty-sounding philosophy of life, they are the mechanism by which we actually convert suffering into peace of mind. First we recognize that we are suffering; second we take responsibility for that pain, however it manifests, and decide to do something about it; third, we practice letting go of the painful thing we are holding on to so dearly, which is to realize for oneself that a reduction in suffering is possible; and fourth, having tasted for ourselves freedom from a familiar form of suffering, we resolve to continue practicing what we have learned. The Buddha gave voice to the ground rules for living; we can take his wisdom and put it into practice. There is an old saying: The secret of life is will; words are its key.
A Fistful of Frost
By Bill Wyatt
(This article appeared in Presence, Britain’s leading independent haiku journal, no 30. Bill Wyatt was one of Rev. Master Jiyu’s very early disciples and died in 2018.)
64 years old
Wide awake as any stone
I swallow the moon
I don’t know how long my Guest has been with me. Probably from birth, mixed in with my genes & DNA. Or karmic inheritance from a previous life. Genes, the scientific explanation for karma?
The train is late, electric power failure down the line. It means that I’ll be later, for that date with destiny.
I did not really know about my Guest, as of then. Though there were suspicions & premonitions. He’s the kind of Guest that creeps up on you, unawares.
The train arrives & I settle into the sweat, settle down within the calmness.
Old age creeping in –
Is it me, or the drifting moon
That’s slowing down?
Two scans so far. The first, as it happened, for a complaint that proved to be of minor significance. But it picked up on my Guest. “Mr. Wyatt, your scan shows that you have an enlarged prostate. We’d better do some tests.” Keep within the calmness. Blood & urine tests, followed up by a biopsy. “Yes, it’s prostate cancer, we’ll do another scan to see if it’s spread to the bones.” Keep within the calmness.
The third scan involved a radioactive injection, to pick up on any further intrusions. Does that mean I’ll glow in the dark?
A fistful of frost
Glowing in the dark, my bones
Light up the heavens
I do some research into phytonutrients, naturally occurring substances found in plants that help in the resistance of diseases. I check out those referring to prostate cancer, most of which have potent antioxidant properties. I make out a list. Isoflavones, found in soy & red clover & thought to be important cancer-preventing compounds. Substitute soya milk for cow’s milk, eat more tofu. Lycopene, which is the most abundant carotenoid found in the prostate gland, found in tomatoes, but more potent in fried toms & tomato sauce. Flaxseed, rich in omega-3 fatty acids, good for hormone balance & immune-supportive effects. Red pepper, cayenne (Capsicum genus). Calcium D-glurate, found in apples, broccoli, cherries & grapefruit, as hormone balancer that helps “burn up” toxins in the liver, especially carcinogens. Saw Palmetto, as it blocks DHT from binding to prostate cells. Armed with my list, I visit local health food shops, come up with all the goodies, except for D-glurate, which they have never heard of. Even a trip to Hastings proves fruitless.
Birth & Death
Like a spinning torch
Unless you wake up
You’ll spend your days
Like an old man in vain.
(Han Shan, the Cold Mountain Poet.)
Evening zazen, I mix up a prescription, portions from Zen Master Wu-chi’s Medicine to Cure the Deluded Heart. I stir up some humour, a slice of compassion, some gentleness, a bit of reasonableness, some enthusiasm, non-attachment, filial piety, forthright honesty, accumulated merit & skill in means. Roll it all up, then visualize the ingredients in the shape of a duck egg & place it on the top of my head. Then follow Zen Master Hakuin’s “soft butter” method. Visualize the egg slowly melting, oozing through my head, downwards, through the spine, lungs, heart, kidneys & liver, downwards into the pelvic region, circulating around & around through the prostate gland, bladder & bowels, slowly downwards, cleansing as it goes, down and through the legs & out via the soles of my feet. Hope my Guest approves of this gentle method, as a more aggressive regime will soon start to take over.
Midnight, & fall into a dreamless sleep. Does my Guest sleep & dream?
Old crow wakes me up –
Sun seeps through open window
Fall onto my lap
Barry writes me a terse note: “that’s rough you must be very yin?” Then goes on to say that “shaving foam has aluminum in it, everything’s toxic” & I recollect a poem written some 30 years ago:
How’s this for a diet:
Small grain brown rice,
Carrots, onions, celery
Now and then
Too much Yin
In that I like beer
& my potatoes served
With a large knob
Which also brings us
To the fact that I need
My teeth fixed
Then there would not be
So many holes in my head
The specialist, a lady doctor in her thirties, has my notes right in front of her. She askes the wrong questions, then glances at the notes. Keep within the calmness. “Your last scan shows that the cancer has not spread to the pelvic bones. We’ll put you on a course of daily hormone tablets, injections, to be followed up with radiotherapy. Any questions?” I ask her, “What’s your stance on phytonutrients?” She’s OK with them, but I suspect that she’s a bit suspicious. So I don’t tell her about my meditation practice, she might think I’m crazy.
So it looks like my Guest will remain with me for now, maybe for always, hanging on in the background. Still learning to stay within the calmness.
Stumbling through the grass
The great burden laid to rest–
fresh breeze arises.
January 2019, there are three articles this month.
The Offering We Call “Correction”
By Rev. Master Daizui MacPhillamy
[This article first appeared in the Winter 1998 issue of The Journal of the Order of Buddhist Contemplatives, pp. 4-20. At the time, Rev. Master Daizui was the head of the O.B.C. He died in 2003.]
This article represents my current perspective on one aspect of the teacher-student relationship. I do not consider it to be complete or definitive; this is a complex topic, and one which I find difficult to write about clearly. Indeed, I sometimes despair of being able to write anything helpful about it at all, because each statement one makes, when taken by itself, can be misleading. This being the case, I beg the reader to take what follows as a whole, and to see each point as part of an interwoven fabric whose meaning is greater than the sum of the parts. And, if questions should arise for you sometime about the teacher-student relationship, please do not rely upon this (or any other) written piece alone: given the matter the benefit of your meditation and wise discernment, and then discuss it with whomever you go to for sangha refuge. I would be, of course, also happy to discuss such things personally with anyone.
Let us start with two assumptions: first, Shakyamuni Buddha was right that the essential quandary posed by human life is the question of the cause of suffering, and second, the Second Noble Truth is true: that there is but one such cause and that is attachment. Then it follows that the work of Buddhist training is to give up our attachments by following the Noble Eightfold Path. In doing this work, it certainly helps if we have some awareness of what our particular attachments are: it is hard to let go of something that we do not even know we are holding onto. Over the millennia, many Buddhist traditions including our own have found that a teacher can be a great help in this regard, for the nature of the teacher-student relationship is such that, among many other things, it serves to point out our attachments. When I speak here of a teacher, I am speaking broadly, referring not only to one with whom we may have a disciple relationship, but also to our parish priest, abbot, preceptor, head monk, senior, or other qualified person whom we have asked for religious instruction. Of course, many of life’s other occurrences also serve to point out our attachments, and some of what is discussed below will also apply to these “natural teachers.”
From the point of view of the teacher, this pointing out of attachments is a pure offering, an offering of Dharma, to be placed in the “begging bowl” of the student’s training without expectation and without judgment. It is also to be done without contrivance: indeed, much of the time the teacher is not even aware of “pointing”; it simply happens naturally in the course of student and teacher training with one another. Now, sometimes “an offering” is just how the student perceives it, in which case things are relatively simple and straightforward: having become aware of an attachment, we have the ability to train with it. However, often the teacher’s pointing doesn’t feel like much of a gift: it feels more like a correction. And we all know what it means to be “corrected”: someone more powerful than us thinks there is something wrong with us, and we had better fix it fast or the next step is punishment—or something along those lines. And we feel hurt. Now by “feeling hurt”, I mean that we experience any of a wide variety of unpleasant thoughts, emotions, and sensations: anger, inadequacy, sick to our stomach, frustration, rejection, stiff neck, withdrawal of love, threat, fear dejection, inability to breathe, hopelessness, righteous indignation, confusion, worthlessness….; the list goes on and on. Another way of describing the common theme of these experiences is to say that we experience some form of suffering. And the natural response to suffering, at least among us vertebrates, is to do something to make it go away as soon as possible: the old “fight or flight” instinct.
But wait a minute. We know what it means when there is suffering: there cannot be suffering if there is not attachment. The Second Noble Truth. Now, this realization by itself will not make the suffering go away; indeed, I find it pretty cold comfort at the time. But it isn’t supposed to make me comfortable: as a Buddhist, I am seeking the End of Suffering, not just some temporary formula for feeling better. And, if for a moment we can suspend our instincts to react with fight of flight, we can do some really productive training here, because now we have the opportunity to be aware of, and thus work with, not just one attachment but two: the one originally pointed to by the teacher and the one implied by the fact that we have just felt hurt.
Of course, teachers point out other things besides our attachments, so sometimes the first pointing was not to an attachment after all: but, whatever it may have been, if we react with hurt, we know that there is at least one attachment present, and this is an invitation to Buddhist training. The same holds true if the “teacher” is the natural teaching of life experience: whatever the situation, and whatever other actions may be called for, if I am feeling hurt then I can make use of this fact to learn something about my own attachments. Here it may help to distinguish between feeling hurt and being harmed, and latter referring to actual damage being done to us, whether physical, mental, or spiritual. That natural assumption is that when we feel hurt it means that we have been harmed, for the one often does follow the other, but I would propose that the two are actually quite independent of each other. This is because, on the one hand the feeling of hurt can occur even when no harm has been done (or even when we have benefited, as for instance when an attachment has been pointed to), and on the other hand it is possible to have even grievous harm occur without feeling hurt (as, for instance, with the Buddha’s disciple, Ven. Moggallana, who is said to have maintained equanimity of mind even when being beaten to death by robbers). I find that making use of this distinction helps in discerning when it is appropriate to take corrective action, when to be still and reflect within, and when to do both.
As to the “feeling hurt” aspect, the best way I know of to suspend the urge to fight or run is to “sit still” within the hurt. This is yet another benefit of regular meditation: the more we learn to “just sit”, the easier it is to meditate within all manner of circumstances, including this one. Please note, however, that one does not sit still within the hurt as a “technique” to make the hurt go away (i.e. as a way to indulge our instinct to flee from it); we do it so as to be fully aware of, and one with, exactly what is going on. And that can sometimes make the sensation of hurt temporarily more painful, since we are not making use of the old strategies we have learned to dull our awareness of what is really there. But that temporary pain is the price of progress. Here, again, it may be of use to remind oneself that Buddhism does not promise that the trainee will feel better quickly: it promises the End of Suffering, and that takes awhile(!). Fortunately, the course of training is such that one does not jump directly from being a completely suffering-wracked mess to the arhat or Bodhisattva stage, so over the long haul we do indeed feel a whole lot better on average, which helps give us the courage to go further and face deeper attachments (during the facing of which, of course, we can temporarily feel quite as miserable as before). I should also mention that this sitting still within hurt does not imply a passive response to actual harm: one can have equanimity of mind and still take vigorous action. Indeed, the action is apt to be all the more effective because our mind is not clouded by the hurt. I am also not saying, by the way, that every emotion implies attachment nor that the fruit of Buddhist practice is a cold indifference; far from it (but that is a whole other topic).
Now, there is another alternative which I should mention besides those of sitting still within the hurt, fighting, or hiding: we can berate ourselves for feeling hurt. You know: “I’m stupid, bad, unworthy…. etc. to be feeling this way.” The fact that we feel hurt does not mean that we have made a mistake in training. Quite the contrary: we feel what we feel, and that is not a problem. The point of this article is that feeling hurt represents a positive opportunity. And if we berate ourselves for feeling hurt, that, too, is not a mistake; it simply represents yet another opportunity: now we have three attachments we can become aware of and work with.
Since this is just a little journal article and has no pretensions of being the world’s definite treatise on the teacher-student relationship, let alone all of Buddhist practice, I have no intention of discussing the various types of training that one might do after becoming aware of an attachment. It is quite complicated enough to just look at some of the aspects of the process of awareness and acceptance within the context of a teacher’s offering. One of these complexities is that we do not always “see” what the teacher is pointing at. Whether or not we feel hurt, we sometimes just don’t “get it”; what to do then? Well, it doesn’t seem to do any good to try to force oneself into an awareness: indeed, forcing seems to inhibit rather than encourage the process. It doesn’t work to try to force oneself to believe something about oneself that one simply doesn’t see. So about the only thing to do in this circumstance is to let the teacher know our state of uncertainty, ask honestly for clarification, and then put the issue in our mental “pending file”. One accepts that there may be something going on here that we don’t fully grasp; we neither obsess about it nor try to put it out of mind completely. And one is patient: time and training will clarify the matter. My own teacher, Rev. Master Jiyu-Kennett, used to call this “putting it on the back burner” and she continued with the cooking analogy: mostly just let it simmer quietly, stir occasionally and have a peek in the pot, and neither turn the fire up to full boil nor turn it off completely. The last time we talked about this, she still had one or two little pots simmering back there from her interactions with her own master, and he had died over twenty-five years earlier. What did I say about being in Buddhist training for the long haul?!?
This filing things in the “pending” drawer, by the way, is not at all the same as concluding that they are too unsafe to look at and hence must be locked away. While the former is productive, the latter is destructive, for a “lock” placed anywhere in our training (and particularly a lock that results in a collection of “thoughts that cannot be thought”) makes whole aspects of our life inaccessible to the benevolent effects of training, and hence tends to cause spiritual stagnation. From the teacher’s perspective, we have the responsibility to try to communicate with the student in such a way that he or she does get our point and is not unnecessarily tempted to fight, run, or lock anything away. Usually that means following the advice that Dogen Zenji gave to abbots in the thirteenth century that “when you admonish your disciples’ faults and remonstrate with them, you should not use abusive or critical words. Those who have aspiration will follow you even if you admonish and encourage them with gentle words.1 And, sometimes, the gentle approach is not what will get the point across, and then we must take a more forceful approach (while still refraining from being abusive or critical) and not worry about whether people like us. Being liked and avoiding conflict are nice, but not at the cost of dereliction of our duty as teachers.
All of this is hard enough, but suppose the teacher is wrong? Suppose he or she perceived an attachment in you that did not really exist, or perceived a different attachment from the one that was really there? It happens. As teachers, we are acutely aware that we are neither omniscient nor infallible, and yet compassion requires that we go ahead and do our best in this less than perfect state of affairs, since to withhold teaching is worse. And there is karma which accrues to us from our mistakes, even though they are made with pure intent. As students, the situation is actually simpler. If there is no attachment lurking nearby, we will not feel hurt by the teacher’s pointing: we simply won’t “get it”. In which case, we can do what was discussed above, and eventually either the teacher will realize that they were wrong and do something to rectify things, the student will recognize an attachment that actually was there all along (i.e. the teacher wasn’t wrong after all), or the whole thing will simply fade away because there was nothing of substance there in the first place. If there is attachment, and thus hurt is felt, then we have exactly the same opportunity to work on that attachment as we would have had were the teacher to have been right: in other words, the rightness or wrongness of the teacher doesn’t matter with regard to this second attachment, while the issue of the first one resides quietly in the “pending” drawer.
What doesn’t help, oddly enough, is to know with certainty that the teacher is wrong. First of all, in order to do this, we would have to have access to some universal, objective, Buddha’s-eye view of the universe. And we don’t. But we do have our honest best perceptions and discernments. If they indicate a discrepancy between what the teacher says and our experience of the world, then the valid inference is that there is a discrepancy, and that is all. Since one cannot ultimately know whether we are right or the teacher is right, conclusions about right and wrong can only be speculations, and ones based in the opposites at that. Now, we know what judgmental speculations are founded on: attachments. And since the whole point of Buddhist practice is to decrease our attachments, there is not much point in doing that which increases them, hence the futility of dwelling on who is right and who is wrong. On the other hand, one’s honest best perceptions and discernments are all we are ever going to have to work with, so it is also futile to ignore or suppress them (more on this later), for then we cannot learn how to refine and make use of them. Hence the conclusion drawn above: when there is a discrepancy, there is simply a discrepancy.The productive thing is to honor both your discernment and the teacher’s, tolerate the ambiguity, and put the whole thing in the “pending file’ to ripen.
Of course, the teacher doesn’t have access to a universal, objective, Buddha’s-eye view either. “So how come he or she gets to point out when I’m wrong but I don’t get to point out when they’re wrong?”, you may well ask. First of all, he isn’t: pointing to an attachment isn’t the same as judging you to be wrong (it may feel like it, but we have seen where that comes from). Secondly, unless you were pretty undiscerning in your choice of teachers, she is benevolent of heart and has more experience that you in this business of recognizing attachments, so you can afford to give the teacher the benefit of the doubt. Finally, you asked him or her to teach you, not the other way around. The teacher has their own teacher to teach them (and if their personal teacher is dead, they still have teachers in the form of sangha aunts and uncles, elder brothers and sisters, bishops, heads of orders, councils, boards of trustee, Buddhist association ethics committees, etc.).
Ah, but suppose the teacher is not only wrong in some ultimate sense but is also acting out of his or her own attachments? That, too, happens. Another thing we are acutely aware of as teachers is that we are not fully-perfected saints. And we have been asked to teach anyway, even while we are still training with our own attachments (and I used to think that being a student was risky!). From the teacher’s point of view, acting upon one’s attachments can be a real problem, for it means that I have allowed my attachments to cause me to harm a fellow being, and not just any being but one who has placed in me the trust of asking that I be their teacher. That is a very unpleasant place to be, karmically speaking.
But it doesn’t have to be a problem for the student. We each make our own karma, and the teacher’s karma is theirs alone to make and to reap the fruits of. If there is no attachment on the part of the student, once again there will be no feeling of hurt, and one can proceed just as discussed above, with one exception. The exception is that, if the student does respond without attachment, and hence responds with the natural compassion, love and wisdom that exist whenever attachment is not in the forefront, this will have a beneficial effect on the teacher.This is a totally normal, spontaneous, compassionate, and beautiful aspect of the teacher-student relationship, and it happens more often than you might think. And if the student then thinks, “Right, now I’m teaching my teacher”, then at that very thought-moment the roles have reverted back, and…..yet another attachment has surfaced.
Let us push this one step further. Next suppose that the teacher is not only wrong and acting from attachment, but has told you to do something which you cannot, in good conscience, do (e.g. engage in a serious breakage of the Precepts). Fortunately these situations are rare and you probably will not encounter one, but when they do occur they can be very serious; hence I offer the following discussion even though it will be largely irrelevant for most of us. First of all, remember that we cannot be sure of the part about the teacher “being wrong” and “acting from attachment”, since we aren’t omniscient. Nor can we be sure in some ultimate sense that we would, for instance, actually be breaking a Precept. But what we can be certain of is that our conscience is emphatically telling us that we must not do what we have been asked. To the best of my ability to discern, I have seen four types of approach to this sort of situation, and all of them are risky. This is a complex matter, so what follows is an oversimplification. Furthermore, the strong and contradictory feelings which such situations produce can make it very hard both to recognize just what the situation is and to gain clarity on how to respond. Fortunately, the student generally need not face this situation alone: he or she can go for refuge not only to the teacher himself (which, granted, may be hard to do at the moment, yet may be very productive) but also to the teacher’s teachers and the seniors of one’s sangha family mentioned above. This taking refuge not only helps the student but the teacher as well, as it brings the matter to the attention of those whose responsibility it is both to advise the teacher and to act so as to prevent serious harm from being done.
The first approach is to decline to do what one has been asked and to, as it were, draw a mental “line”: if the teacher steps over it, one ceases to accept further teaching from them; usually one then departs. The advantage to this approach is that one maintains ones integrity, prevents oneself from being abused by unscrupulous or deluded teachers, and does not willfully delude oneself. It takes courage to do this, and I respect it while not generally agreeing with it. I do not generally agree with it because there seem to be other alternatives and the cost of this one is usually the end of the teacher-student relationship. And the longer and deeper the relationship has been, the higher this cost becomes. In the case of one who has not yet established a strong teacher-student relationship, or of one whose primary teacher is deceased and the fundamental disagreement is with a secondary teacher, this termination of the relationship is not always detrimental to training. This is particularly true if one has found a way to disagree respectfully, bow, and quietly take ones leave.2 If, on the other hand, one has a full master-disciple relationship with the teacher, then the severing of that relationship appears to result in spiritual confusion and/or personal pain that can be enduring and severe, particularly if the student has publicly confronted the master in a hostile way. And, of course, there is always the possibility that one could be wrong. If one finds out later that one was wrong, it is never too late to repair the damage, but a hostile departure by the student may increase inner impediments which make this a whole lot harder to do.
The second approach is to go ahead and do what is asked while stifling the biddings of ones conscience (thus creating another category of “thoughts which are not allowed to arise”) and brainwashing oneself into the belief that the teacher is always right (and maybe also into the equally misleading belief that any bad karma from the act itself will accrue only to the teacher). The advantage to this is that one does not get into trouble with ones teacher or fellow students, and that can be a powerful incentive. Another apparent advantage is that one preserves the teacher-student relationship, but in reality the relationship has undergone a profound and crippling change: there is now an area of things “off limits” to the relationship. This, plus the consequences of the suppression of conscience and the self-brainwashing, appears to result over the long term in either a stagnation of training (until such time as this approach is abandoned) or an explosion in which everything shifts to the opposite extreme and the teacher-student relationship is abruptly ended. While taking this approach is understandable, and may be the easiest thing to do in the short run, it does not have much to recommend it.
Now, it may seem that these first two options exhaust all of the possibilities: after all, one either does what has been asked or does not. Indeed, much of what I have read about problems in teacher-student relationships seems to assume that this is the case. Yet, I believe that other options exist, and I think that I have observed both a third and a fourth one.
The third approach is the one of perfect faith. On the surface this may look like the second approach, but in reality they are vastly different. They look the same because here the student also does what has been asked, but not for the same reasons. There is a faith, not a simplistic “blind” faith that the teacher must always be right, but a pure faith in Something Greater than the pain of this situation which, unknown to the student (and perhaps to the teacher as well) is at work3. It is to this Something, which is at once within both the teacher and student and at the same time far greater than either of these frail, fallible human beings, that the student bows as he or she goes ahead into the darkness, knowing not what will come of it, neither suppressing nor clinging to their conscience but suspending it in the service of Something greater, and at the same time being fully willing to take the karma of their actions. By “suspending” instead of “suppressing”, I mean that the painful promptings of the conscience are most definitely still heard, and one accepts this continuing pain (and the uncertainty of not knowing where this is all leading) while going ahead in the faith that by so doing a greater good will manifest. While this may be the loftiest way of handling these situations, it is by no means easy to do, for if the faith fails or there is any element of self-deception, it can degenerate into the second approach. And, of course, when conscience suggests that really serious harm may be about to be done, the risks are astoundingly high: it leaves one open to being abused or manipulated by a truly unscrupulous or deluded teacher into doing horrendous things, or allowing them to be done to oneself. Yet even in this extremity, if the faith be strong enough, the purity of the student’s offering is sometimes sufficient to influence the course of others’ behavior in a way which leads them all away from harm and leads to the conversion of the teacher. And, sad to say, sometimes no amount of faith will accomplish this, and then sometimes we read about the consequences in the morning newspaper. Always both teacher and student will live with the karma of their actions. Now, when the harm that is risked is not great, there is a much more mundane version of this approach that is sometimes useful: the student consciously decides to go ahead and do what appears to be a small harm because he or she discerns that a greater harm will thereby be averted. This can be viewed as a special case of the principle of breaking one Precept in order to keep a greater one; and still one will reap the karma of one’s actions.
There is also a fourth way, and this one relies not so much on faith as on experience of the teacher-student relationship. If one knows deep in ones guts that it is impossible for the spiritual heart of the teacher and student really to be in conflict, and impossible for the teacher to truly wish the student to violate the Precepts or do similar harm, the one will know that any appearance to the contrary must be illusory. In other words, one will know that the situation as described above cannot be the true one: there has got to be a “piece missing”, at the least. From this position it is possible to refrain from doing what was required of one and at the same time truly ask for the teacher’s help. While this may look from the outside somewhat like option one, and the student may get into all sorts of “trouble” with the teacher (and with his or her fellow students), it differs in that no limitation is placed upon the teacher-student relationship. This, too, is not easy to do, for the certainty of the indestructible unity of heart between teacher and student must be strong enough to withstand the severe pain which the apparent opposition between them may create in the student (and sometimes in the teacher as well). If this approach cannot be maintained throughout this pain, then one is apt to fall into way number one or number two. But if it is maintained, and one keeps to the resolve to never give up on the teacher-student relationship no matter how painful it gets, then the “missing piece” will be found and not only will the situation be resolved but the relationship of trust between student and teacher will be deepened significantly. Of course, one cannot wish such an understanding to resolve into being, so this option is only open to those who have had considerable experience in their relationship with that teacher and who know firsthand his or her benevolent spiritual heart.
As with many important aspects of training, I can offer no simple formulas here: all four options carry substantial risks for unintended negative consequences, and not all seem accessible to everyone at all times. There also may be additional good options which I have not encountered as yet; indeed, I hope there are. I present these four because my experience to date suggests that numbers one and two tend (with the exceptions noted in the discussion) to be more likely to produce unfavorable results, yet they are the most often thought of. I suppose my “bottom line” advice to students in this situation is to proceed with all the care, awareness, endurance, wisdom and compassion you can muster, and not limit yourself to the obvious choices. And for teachers, the difficulty of such situations for students is all the more reason for us to keep open the lines of communication with our students, to endeavor not to place them in these dilemmas, and to take refuge in another in problematic circumstances.
Most of us never encounter these extreme tests of the teacher-student relationship, but we all face the lesser challenges described in the first part of this article. Lesser they may be, but they are quiet hard enough. And we face them, and learn from them and gradually, as attachment lessens, so do the painful aspects of receiving “correction”. Then something positively unnerving sometimes happens: the teacher turns around and asks our advice, or asks us to decide something that has important implications for more than simply our own training. After all these years of teaching us how to give up attachment to our ideas and opinions, has the teacher now done a complete flip-flop? On the contrary, she or he has discerned that the student is now mature enough in training that they are capable of making an offering from their own store of information, compassion and wise discernment without getting ensnared by attachments. Put another way, the teacher is inviting the student to move from the compassionate but passive Heart of Avalokiteshvara to the active, loving Heart of Samantabhadra and beyond4. Of course, being capable of doing something and knowing how to actually do it are two different things, so there are bound to be some mistakes made in the learning process. And here, by “mistakes”, what do I mean? The arising of attachments. And when attachments arise, what is the teacher’s duty? To make the offering of pointing them out. This is one of the things that can make this stage of training so unnerving: it looks like the teacher is two-faced: giving with one hand and taking away with the other. “First he asks me for my opinions, then he blasts me for giving it to him!” No, he didn’t ask for your speculative opinions, he asked for your information and/or wise discernment. No, he didn’t “blast” you for giving this to him, he did his duty and pointed to attachment when it arose in the process.
We speak in our tradition of the relationship between teacher and student as being both vertical (the one of lesser experience deferring to and learning from the one of greater experience) and horizontal (a partnership of spiritual equals on the level of Buddha Mind). In the beginning the emphasis is on the vertical, so that we may learn suffering’s cause and what to do about it; later the horizontal opens forth, so that we may learn to share what we have learned. In the beginning we usually long for more of the horizontal, because attachments chafe at the vertical; later we usually long for more of that familiar and safe old vertical, because the horizontal requires us to walk into parts unknown without always seeing the teacher’s footprints in front of us. But just as we cannot rush the horizontal, so too we cannot cling forever to the safety of the vertical. There is always, and only, “going, going, going one beyond, and always going on beyond—always becoming Buddha.”5
In conclusion, I would like to observe that the teacher-student relationship is not easy on any of us, and a little compassionate understanding goes a long way in this area. Here I am thinking not only of the compassion of teacher for student and student for teacher, but also of students for other students and teachers for other teachers. And, while it is not easy, it is worth every bit of the trouble we put ourselves through. At this point in an article such as this, where the head of an order concerns himself with the “troubles and difficulties” side of training and then calls for compassion, the reader may well wonder where this article is “aimed” and what is going wrong. Actually, it isn’t aimed anywhere, and, from my perspective, not only are things not going wrong in our little corner of the world, but rather they seem to be going along rather well. I write this simply because I have been around a while and have seen, heard, and read many things in this area, and I feel that I may perhaps be able to make a contribution. As for my own experiences on this topic, it is no secret that Rev. Master Jiyu and I occasionally had some hard times together, once or twice excruciatingly so. And neither of us gave up on the other. And I wouldn’t have been anywhere else in the whole wide world than at her side! I am unspeakably grateful to have been, and to be, her disciple. Perhaps she summed all this up best with that innocent little statement of hers, “You know, Buddhism is a religion for spiritual adults.”
- Eihei Dogen Zenji, Sobogenzo-Zuimonki, trans. Shohaku Okumura, (Kyoto, Japan: Kyoto Soto-Zen Center, 1987) p. 121.
- There are, of course, other reasons why senior monks whose master is deceased may choose to move from one temple to another, such as following a positive calling or joining a community with which they have a natural spiritual affinity. Undertaken with wise discernment and consultation, this can be a favorable development not only for the monk but also for the sangha family, for it enables that family to offer a diversity of training experiences within their underlying spiritual unity.
- For more information on the difference between blind faith and pure faith, see Rev. Master Jiyu-Kennett, “Perfect Faith” in An Introduction to the Tradition of Serene Reflection Meditation (Mt. Shasta, CA: Shasta Abbey Press, 1997), pp. 37 – 40.
- See Rev. Master Jiyu-Kennett, Zen Is Eternal Life (Mt. Shasta, CA: Shasta Abbey Press, 1987 edition), pp. 33 – 60.
- “The Scripture of Great Wisdom” (Heart Sutra), in The Monastic Office, trans. Revs. Hubert Nearman and Jiyu-Kennett, (Mt. Shasta, CA: Shasta Abbey Press, 1993), p 35.
The Empress Of Compassion
By Ilana Breger
“OK, so I wanted to be the poster child for Kwan Yin, the Bodhisattva of Compassion. And found out, not a big surprise, that I’m a beginner, not an advanced student in the kindness and compassion game.
“Evidently, I misunderstood a few things along the way. I didn’t get that I didn’t get the point. I wanted to demonstrate to myself that I’m very, very good at showing compassion. Turns out that that’s not exactly the best reason to show compassion. And once I realized what I was up to, I recognized my desire, my hope, my wish, my very deep-down wish, my very wish of wishes. I wanted to be, to become, the Empress of Compassion.” ©2018 Ilana Breger
By Steve Murray
I’ve got a mind in which habits easily take hold. This is good for remembering taking medication or paying bills but not so good for adapting to changes. I’m a bit better at adapting my physical habits to changes in my body, loss of strength and energy along with arthritis and diabetes. I walk shorter distances, take afternoon naps, do flexibility exercises, and watch what I eat. Sometimes my adaptation is reluctant. I have to get exhausted before I realize I don’t have the energy of Steve at thirty, but I do change.
More difficult for me is habits of my mind. Habits of worry or doubt about my worth, habits of reaction to criticism, habits of reaction to hurtful behavior. These habits can weigh me down. They create a barrier that protects the small self.
Years ago Reverend Master Daizui suggested that I was trying to control that which cannot be controlled. He counseled, “Take every opportunity, large or small, to relinquish control. Learn at every opportunity how you can survive and thrive without control.” More recently, Reverend Master Seikai suggested that I remain within discomfort for a time. Just stay there with stillness, no fight, no goal. While stuck, learn about your mind, probe into it, experiment with how it works.
It takes me a while and quite a bit of suffering, but eventually the teaching gets deep enough for me to start to let go of mind habits. Recently a worry arose while trying to sleep. So I decided to try an experiment with my mind. I recall experiments in science: the scientist would set up an experiment in a controlled situation limiting the danger to him. Several things would be tried not knowing what would happen. The scientist was disinterested because whatever happened, something would be learned.
The next time worry arose, my experiment was to hold off on the usual habit of fighting the worry, trying to make it go away or trying to fix it. Instead I would be still, follow the breaths in and out, repeat the mantra “There is no disaster” for at least thirty minutes. I promised my worried self that the experiment was temporary and I would not keep up the whole night worrying. Even if the worry remained, I would count the experiment a partial success because I waited.
On this night, I lost track of time because I fell asleep. The sleep was not that deep and I woke again after about two hours. I repeated the experiment when needed and slept off and on through the night. The effort of waiting in stillness, using a mantra, following the breaths, giving credit for partial success has been helpful for dealing with criticism and reactions to hurtful actions. Each time I experiment with nonreaction and enter the stillness, I learn about how my mind functions. It’s a door to the Buddha within suggested by teaching offered by mentors in the Sangha.
The Road Less Traveled By Rev. Master Seikai
The famous American poet Robert Frost wrote the following poem entitled “The Road Not Taken”, which has given birth to various similar expressions, such as “the path not taken” or “the road less traveled.” Mistakenly, I have always assumed that the expression referred to the religious life, or at the very least, a difficult path in life that few would dare to undertake. My mistake is understandable given that from an early age I devoted myself to celibate monastic life, which is perhaps the quintessential less traveled road. Here is Frost’s poem:
Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.
Quoting from Wikipedia, the on-line dictionary: “Metaphorically speaking, someone who takes ‘the road less traveled’ is acting independently, freeing themselves from the conformity of others (who choose to take ‘the road more often traveled’), generally making their own choices, and perhaps leaving a new trail that will become the road more often traveled (until, of course, someone takes the road less traveled from there, and happens upon something even better than the first improvement; in that way, the cycle always repeats itself…..)”
Meanwhile, there is a story behind Frost’s writing of this poem, which was intended for an English poet and friend of his, Edward Thomas. Apparently Thomas didn’t quite grasp Frost’s intended meaning, and apparently the same is true for just about everyone who has read the poem in the century which has passed since it was written.
Quoting this time from The New York Post (online): The poem is praised as an ode of individuality, to not follow the pack even though the path may be more difficult. Except Frost notes early in the poem that the two roads were “worn…really about the same.” There is no difference. It’s only later when the narrator recounts this moment, that he says he took the road less traveled. “This is the kind of claim we make when we want to comfort or blame ourselves by assuming that our current position is the product of our own choices (as opposed to what was chosen for us, or allotted to us by chance),” Orr writes. “The poem isn’t a salute to can-do individualism,” he continues. “It’s a commentary on the self-deception we practice when constructing the story of our own lives.” [The writer being referred to, David Orr, produced a book entitled “The Road Less Taken” on the subject of Robert Frost’s poem.]
I’ll put aside the meaning of “the road less traveled” as a reference to religious or monastic life. Granted, my path in life is rarely taken by anyone, as it involves a high level of self-sacrifice and renunciation. Even in so-called Buddhist countries, Thailand for example, the rate of entrants into monastic life as a percentage of the whole population has plunged in recent decades. The world simply offers too many enticing choices, too many paths to take, any one of which might be that golden road which leads to human happiness.
So let’s start with the idea of the road less traveled as referring to a choice to act independently, to not follow the crowd, or to avoid what others expect of us. It may not be what Frost was writing about, but it nevertheless strikes a nerve in many people who do, in fact, act independently, or question authority and go their own way in life. I suspect that human beings to some extent inherit a predisposition to be either conformist or nonconformist. This would imply that for the natural-born nonconformist, it doesn’t take a great act of courage to go against the crowd; and similarly for the conformist, most likely it wouldn’t ever occur to them to do something different or buck the system. Many people are somewhere in the middle, however, and for them life’s decisions regarding which path to take might be fraught with worry, uncertainty, indecision, and second-guessing.
Those who do act independently, questioning authority along the way, face an uphill climb. The collective weight of conformity pulls against them. I have felt this my whole life, since I am one of those born nonconformists. The common reading of Frost’s poem is that for the person who takes the road less traveled there is ultimately a reward in spite of the difficulty, that the less traveled path “has made all the difference” in the end. This points to a basic truth about human life: most people are inclined to take the easy road, which leads to mediocrity; the wise will take the road less traveled because they know that, in order to find true fulfillment in their lives, it is what they must do—there is no question about it.
There are different levels on which this principle operates. There is the level of what direction to take in life, what sort of career to pursue, who to marry, and so on. On this level the pressure to conform to expectations of us is probably the highest. Our family, our friends, our social environment all encourage us to take the safe road. The next level is the emotional and psychological one. What kind of person am I going to be? Beyond the broad outline of the work you do, where you live, who you are married to, etc., we make all sorts of choices in life about what things we find interesting, satisfying, fulfilling: food, sports, art, music, entertainment and—here’s the edge of the next watershed—religion all enter into it. Then we enter the spiritual level. Up to now the roads we take and the decisions we make have been in the realm of tangible things, measurable things, but on the spiritual level we are dealing entirely with values and our very basic motivations as human beings. I’m not suggesting that values haven’t already played a role on the previous levels—that would be far too simple. But this is a watershed that many people simply don’t want to cross into; religion and spirituality go down into the heart and soul, and the critical choice here is whether to just stick with a belief system or to actively follow a spiritual path and attempt to change yourself. That is a hard choice to make. Every person has a belief system; even if they are not religious ones, we still have core values that may be largely subliminal, but they operate nevertheless.
Entering into the spiritual level of what road to take involves a degree of risk. Because it’s all invisible and has to do with matters of the mind and heart, we can easily get hurt. Knowing who you can trust for guidance is hard to arrive at, and there are plenty of people with less-than-pure motives posing as spiritual teachers. Just having a belief system which informs your life but doesn’t make any demands on you as a human being is the road more often traveled.
In my experience, to take the road less traveled on the spiritual level is to decide to seek the truth no matter what, and to practice meditation on a daily basis. At first meditation is difficult because the mind is so unruly, and truth can be painful, it can be inconvenient and disruptive; it can be the last thing that people want to hear. Most people, in order to arrive at the place in which they decide to seek the truth no matter what the cost, have to get pretty well fed up with the road more commonly traveled. By nature, that road tends to have all the most common human failings paved into it, and it rests on a foundation of covering up the truth. Deceit: in the Buddhist precepts, not to deceive or speak untruthfully is one of the Five Precepts that all Buddhists take, whether lay adherents or monastics. This is because it causes so much misery in human affairs, and is the source of so much suffering to the individual.
To get to this place of facing the truth no matter what the cost, we have to give up the three D’s: denial, deceit and despair. If life is hard, if we suffer or are facing a crisis, usually our first recourse is to blame someone or something, which is to deny personal responsibility for our own happiness. Even if we have been victimized in some way, it doesn’t help to continue to blame the perpetrator. We have to learn to put down the stories we repeat to ourselves about how much we’ve been wronged, or how life just isn’t fair. Meditation is the practice which gives us the strength to do so.
Climate change denial is a perfect example of how all this operates, and at root it is a spiritual problem. We have a looming crisis in the world: global warming and dramatic climate change; human overpopulation and species extinction. Rather than take this information on board and try to stave it off before it’s too late, what people on the easy road do is to deny that there is a problem in the first place, or at the very least deny that it is attributable to human activity (i.e. burning fossil fuels). Intuitively they recognize that it is a serious problem, an existential problem for humankind, so then the next step is to engage in deceit: twist scientific knowledge to an angle that somehow supports their denial. Or use religious beliefs to support it. It’s a delay tactic; it puts off the day of reckoning. Finally, when the evidence becomes so overwhelming that there isn’t really any way to deny it and still be taken seriously, you enter into despair. Despair, the conclusion that it’s no use, the game is over, nothing can be done, is to hit bottom. You stay there until you choose to face the truth fully and endeavor to put effort into changing what you can change—doing something positive.
To give up clinging to deceit, denial and despair is not the same as giving up, period. It is to give up clinging to a false reality and to decide repeatedly to face the truth. It is to climb uphill and look honestly at things, and above all, to look honestly as oneself. Whatever is happening in the world is one thing, but we can always look honestly at ourselves, and if we see deceit, denial, avoidance of truth, avoidance of life, choose to accept the truth. That is really the essence of meditation: to withdraw within and reflect upon oneself, as Zen Master Dogen put it.
The writer quoted above, David Orr, hasn’t quite figured out all the subtleties of what is going on here. He wants his readers to believe that in reflecting back on a path we have chosen, and deciding that it was the less traveled path, “is the kind of claim we make when we want to comfort or blame ourselves by assuming that our current position is the product of our own choices (as opposed to what was chosen for us, or allotted to us by chance)…” Not so fast. The desire to either comfort or blame ourselves is a normal human desire, and can either be indulged or let go of, depending on our level of self-awareness. Our current position, meanwhile, is both the result of our own choices and of circumstances into which we were born and raised—it is not an either/or situation. And the truth, if we’re willing to face it, is that the older we are, the more this equation is weighed in favor of our current situation being the result of our own choices. If we cannot face this truth, then we are engaged in denial, telling ourselves a story that our difficulties are due to being dealt a crummy hand, bad luck, or someone else’s fault.
Orr goes on to say that Frost’s poem “isn’t a salute to can-do individualism. It’s a commentary on the self-deception we practice when constructing the story of our own lives.” That may be true, but it seems to me that there is a strong human tendency to imbue meaning into a poem, song or play, regardless of what the author may have been trying to say. And similarly, we assign meaning to the events of our lives and construct a story around those meanings. To do so is, again, perfectly human, but if we are going to construct as honest a story as possible then we need to face the truth about our lives, the choices we have made, and the results that have followed. Everyone is capable of deceiving themselves no matter how honest we are, which is why it’s so helpful to get a second—or third—opinion when constructing such a story.
I have stood at several crossroads in my life and chosen a road to take, leaving behind the other possible routes. In retrospect, I can’t ever say that I’m 100% certain that I chose the best route or that I chose the road less taken—even though on the face of it, that’s typically the route I take. Had I taken a different route, let’s say 25 years ago, I’d still be in exactly the same situation now, looking back. Which is to say that such conjecture is fairly useless. I believe that this is just the nature of life; we make choices and we take the consequences. Whether or not we are learning anything in the process or continuing to deepen our spiritual path is the real question, the one that matters.
A week ago I completed a nine-day backpacking trip in the Sierra Nevada. It was an arduous trip into one of the highest altitude areas of the Sierra, let alone the continental United States. We climbed three very high mountain passes, all of them in the area of 12- to 13,000’ above sea level. Early on in such a trip it is normal to ask yourself why you are doing this, given that it is a difficult challenge….and when I did I quickly remembered that this is why I signed up and why I do it every year: it takes me out of my comfort zone. I want to be pushed to my limit; I want to explore new territory both externally and internally. It helps to put everything else in life into perspective, as if the majestic view from a mountain at 13,000’, looking into the distance, has the same effect on life generally.
There is no value in lamenting a road we have taken if it turns out to have been a “mistake” or a source of regret. As Robert Frost says in his poem, way leads on to way, and we won’t ever be back at that same moment of decision. On the other hand, life is cyclical and tends to present us with whatever opportunity is perfectly suitable to our current situation. Then we decide on a course of action. Learning to listen with the heart is the best we can do. Strife and struggle diminish in direct proportion to your ability to listen with the heart, but to do it you need to get the striving ego out of the way and just be still. Every day and every opportunity are new moments; we do not have to repeat old mistakes out of the force of habit. The story of our lives will take care of itself if we keep seeking the truth, acting on it even if that goes against the grain, accepting the consequences, and then taking the next step.
Flexible Mind By Rev. Oriana LaChance
[The following is reprinted from the Eugene Buddhist Priory website, 2018. Since the article appeared, Rev. Oriana was seriously injured in an automobile accident, and is now undergoing rehab treatment for several broken bones and concussion. We offer merit to her for a full recovery—ed.]
The more years of meditation and Buddhist practice I experience, the more I am aware of the essential nature of flexible mind. Is there acceptance without flexible mind? Can we act with compassion and wisdom without flexible mind? Can we actually listen without flexible mind? In the end, the lack of flexible mind appears to be a large stumbling block to giving up the idea of separation of self and other and to spiritual awakening.
In studying how we learn, scientists sometimes use the term “cognitive flexibility,” which has been broadly described as “the ability to adjust one’s thinking from old situations to new situations, as well as the ability to overcome responses or thinking that have become habitual and adapt to new situations.” We do not need to carry old habits and old stories and old views on right and wrong, good and bad, intelligent and stupid around with us. These habits and views are not who we are.
In Zen, cognitive flexibility is akin to shoshin, original mind or beginner’s mind, or the mind that doesn’t already have everything figured out, as in “That’s my story and I’m going to stick to it.” What I see here is rigid mind and the truth of impermanence working at cross purposes. All things are in flux all the time, and our rigid mind wants things to be like this. Since we cannot control like this, frustration and unhappiness result. We have a choice: we can be immovable (and unhappy) or we can accept the transience of all things and move along with everything else.
A key difference I have experienced between flexible mind and rigid mind is that rigid mind tends toward resistance and “no,” while flexible mind is curious and open. Rigid mind says “I know what I know.” Because we won’t let anything into our world that may challenge us, the world where we “know what we know” becomes smaller and smaller.
If having a flexible mind is one of the key elements in moving toward the end of suffering, then why is it so difficult to come by? Self is entrenched in self. When we talk about letting go or dropping something that comes up in meditation or in our daily practice, it occurs to me that it isn’t the thought or feeling so much that we are letting go—it is the self. Over and over again. And that is hard work. Self wants its own way and is most comfortable going along as it always has even though this only heightens our sense of separation.
In being aware of my own “entrenched self,” I have found that the following help me to encourage flexible mind:
- See the rigidity, the hardening, the tightness when it arises. Watch what it does to your body, your heart. Let your body teach you.
- Don’t act or shut down. Slow down,be still and turn inward rather than reacting. When you have the option, wait at least 24 hrs. until rigid mind has softened a bit before speaking or acting. (Hold off on those instantaneous, reactive texts and emails.)
- Turn toward the feeling or thought that has triggered rigid mind and observe it. What is this feeling or thought? What is it doing for me? My personal favorite: Is any good going to come from this? (If not, do your best to cease and desist.)
- Understand that what has arisen is only a feeling or thought. It’s not you and it’s not “the truth.” It is a cloud passing through a clear sky. No big deal.
- Give rigid mind some space and compassion. Reside in it but don’t beit.
- Relax and loosen your grip. Rigid mind generally comes from wanting something or someone to be a certain way. Relax and look around rather than being lost in your story. What is actually going on? What are we covering over or hiding from when we invite in rigid mind? Do we believe/act as if rigid mind will protect us, keep us from harm? Will it? Study that.
- Say, “I don’t know.” I don’t know how things are now; I don’t know how things should be. What would it be like to allow the future to unfold without knowing? When our mind is empty—flexible mind, beginners mind—we are ready to be aware, to observe, to learn, to invite and to not-know. This is where separate self begins to dissolve and where awakening arises.
July 2018 Vows By Rev. Master Phoebe
During the past few weeks I had the honor to officiate at two weddings, and also to witness and bless the renewal of marriage vows by a couple on their ninth anniversary. This last couple had been to the temple three years ago, also on their anniversary. They told me that every year they would visit a different holy place for the day to spend time together in meditation and renew their commitment. This year they were going through a difficult period and remembered how meaningful they had found the blessings I had given them three years ago, so they asked if they could come again. At the time I had given them a written version of what I had said, and the woman had kept that in her lap top case. Recently her computer was stolen with the paper in it and, she said, the loss of the blessings was worse than the loss of the lap top.
Of course a paper is only a paper, and blessings do not ever get lost, but as human beings we need physical reminders from time to time, so I was only too pleased to offer a new version.
As monks we make and renew our Vows daily at the time we put on our Kesa in the morning: “How great and wondrous are the clothes of Enlightenment, formless and embracing every treasure, I wish to enfold the Buddha’s Teaching that I may help all living things.” Then once a week when we shave our heads we remind ourselves again: “Now as we are being shaved, let us pray that we may leave behind worldly desires for eternity, after all, neither birth nor death exists.” And then once or sometimes twice a month the Reading of the Precepts reiterates our wish to study ourselves and refine our understanding of living the Precepts.
Marriage Vows are no different in that they express the intentions of a couple of individual mature people to dedicate their lives to each other and help each other be successful each in their own way. In a Buddhist ceremony this will be inspired by the Precepts as they apply not only to each person but in particular to the relationship: “Keeping in mind that all life is intertwined, we will do our best to protect all life and hurt no one on purpose; to only take what has been freely offered and to be generous with all we have; to cultivate friendliness and honestly in all our dealings with others and ourselves; to use our sexuality wisely as a deep expression of love; and to make our decisions and interactions with each other as clearly, as openly and with as much sympathy as we possibly can.”
This is a deep commitment and as all vows benefits much from being revisited regularly. Things change, we change and the relationships we build change too, and in order to understand ourselves and each other more fully it is important to not get stuck in habitual behavior. Once vows have been made something interesting happens. On the one hand they open our eyes to better see “how things truly are”, and therefor are always new to the present situation, and at the same time by repeating our vows regularly we build a momentum of our intentions that will carry us through difficult periods. Each person in a marriage will have to do this for themselves, and by benefitting the relationship they of course also benefit themselves.
The blessings I offer after people have expressed their vows are intended to encourage them to see the importance of their vows and to use those vows actively in their daily lives—not to have them simply become a lovely and vague memory of the one special day. Vows are too precious and potentially powerful for that. As you can see, keeping these vows looks like work, and it is. No magic here, and no wishful thinking. The initial intention that is given form on the wedding day with lovely decorations, celebrations and beautiful words, witnessed by family and friends or simply privately, has its own momentum but needs to be kept alive over time and continue to be relevant. So it is a good idea to keep that paper handy, or celebrate an anniversary with more than a delicious dinner or bunch of roses. And to keep in mind that a continued life together needs to include the intention to recognize and let go of preconceived ideas of one another that arise so naturally, and can be very hard to see, but are deeply damaging to the way of clarity and love. To recognize and let go of behavior that arises from selfish desires, attachments, and fears. To cultivate compassion for each other and for all beings, not just as a feeling but in real live words and actions. To support each other in creating a loving and compassionate home and finding good livelihood, and to promote harmony in our specific sphere of influence, be that our family, work place or society as a whole. In other words, try always to be mindful of each other, hold ideas and beliefs lightly, and remain open to the possible. Then your walking together will be a manifestation of the Bodhisattva Way and bring blessings to all beings, beginning with yourselves, and radiating out in all directions.
July 2018 All You Need is Love—Right?
By Rev. Master Seikai
In the 1960s, one of the many hit songs recorded by The Beatles was this iconic single: All You Need is Love. The song gave expression to a popular sentiment of the time, which stood in stark contrast to the strife that goes on in the world, and in particular the Vietnam War which was raging at that time. Not a lot has actually changed since then. There is still strife, competition, wars, hunger, and on top of it all a new wave of fascism in the world. Just what we needed.
Let’s look at the lyrics of All You Need is Love:
Love, love, love
Love, love, love
Love, love, love
There’s nothing you can do that can’t be done
Nothing you can sing that can’t be sung
Nothing you can say, but you can learn how to play the game—it’s easy
Nothing you can make that can’t be made
No one you can save that can’t be saved
Nothing you can do, but you can learn how to be you in time—it’s easy
All you need is love, all you need is love
All you need is love, love, love is all you need
All you need is love
All you need is love, love, love is all you need
There’s nothing you can know that isn’t known
Nothing you can see that isn’t shown
There’s nowhere you can be that isn’t where you’re meant to be—it’s easy
All you need is love, all you need is love
All you need is love, love, love is all you need.
I love the Beatles and their music, but at the same time this song epitomizes what my spiritual teacher called the love and light heresy. Heresy is kind of a strong term, but we do need to focus in on what the problem is with saying that all you need is love; or, in Buddhist terminology, all you need is metta—loving kindness.
What makes the idea so appealing is that is seems to offer a very simple solution to all the world’s problems. And, on one level of human existence, it’s also true. People say that “God is Love” and that what we need to do, first and foremost, is love each other. Jesus of Nazareth said: “A new commandment I give unto you: that you love one another.” It’s basically a true statement and unarguable. If it were the whole truth, that would be the whole of religious teaching, we could all go home and just love each other, and that would be the end of it. And of course, people have tried to do just that and it hasn’t worked out real well, in the end. This points to one underlying problem: human life is complicated.
There isn’t a one-size-fits-all solution to life’s difficulties. Some situations call for loving kindness,
some for remaining silent, some for getting out of the situation altogether, and many for drawing on the wisdom that comes from having tried various things and then witnessing the results. An underlying attitude of love is certainly helpful in all situations, but its outward expression is variable depending on what is happening.
In Buddhism we emphasize the practice of compassion, which is to have good will for all beings and to be willing to act in ways which are beneficial to them; sometimes we have to put our own selfish interests out of the way for that to happen. Compassion without wisdom is where we get into all sorts of trouble. For example in America we have introduced lots of alien species of plants and animals—usually by accident—and then had some of them multiply out of control because they do not have the natural predators to keep their numbers in check. So in response to that we introduce another alien species to control the first one, and then witness all the unintended side effects of that. And on it goes. We’ve all tried, at some time or another, to help another person only to have it all go terribly awry. Love and good intentions are the foundation of being compassionate; wisdom is the key ingredient which brings good intentions to fruition.
Learning how to talk about politics with a person from the opposite end of the values spectrum is one big challenge that most people face today, thanks to the extreme polarization of the political realm. It is a matter of learning not to be provocative, learning to listen and not make quick judgments, and above all learning to be at least a little bit still within yourself—enough so as not to take the bait of an emotional temptation. And, as I mentioned, sometimes getting out of such situations altogether is the wisest path to take. In this case, wisdom is the knowledge that most people have their minds already made up and that your efforts to convince them otherwise are likely not going to succeed. You may succeed, on the other hand, by giving an example of someone who can rise about the fray and stay still within themselves.
So, human life is complicated, and love isn’t quite all you need. Even if you have the best of intentions—both for yourself and for others—acting out of compassion can go awry if it is not accompanied by sufficient wisdom to know what will actually help someone or do good for a situation. Further, sometimes we can’t know what will help a situation unless we try something and see what happens: trial and error. Recently, I heard an old saying which goes: good judgment is the result of experience; and experience is the result of poor judgment.
Another recent event was that Rev. Phoebe was invited to participate in a panel of three “enlightened” women, for an evening talk and Q & A. The theme was universal oneness, and the panel included a minister of the church where the event was being held. The central message of the church is: ‘Love everyone—be a light unto the world’. Before the panel started we were talking with her and the other speaker about how hard it is for most people to really own up to their own suffering; to fully admit that they have lots of problems, that they suffer, that they fall short of religious ideals. She said that people in her congregation often feel weighed down by guilt that they aren’t loving all the time—sometimes they are angry, and have trouble controlling it. So a struggle ensues because there is an internal conflict between the ideal—to be a loving human being—and the actual—that being human involves having anger and learning how to deal with it.
Now we have a spiritual problem which can be stated as: Being human we all have anger, and being angry at your own anger doesn’t work. It ties you up in a knot. The solution is to have loving kindness for your own anger. Since we are so steeped in the dualities of right and wrong, good and evil, love and hate, it doesn’t occur to us to accept anger just as it is, and learn to work with it, be still with it, and patiently convert it into compassion or loving kindness. None of this is possible, really, without an internal discipline of contemplative prayer or meditation. So this is another challenge which underlies the one on top of it: In order to be loving human beings, we have to become familiar with our own capacity for anger; and in order to become familiar with our own anger, we have to meditate, and allow it to come to the surface of the mind. This means we have to stop trying to escape from our own anger, or stop suppressing it, and instead let it show its face and accept it.
The day following the panel of enlightened women, I said to Rev. Phoebe that it seemed to me that one problem with the love and light philosophy is that it seems to want to jump over just accepting people, and make a big leap to loving them. And similarly, on an internal level of being an ordinary human being who has anger to deal with, you can’t really make a big leap to loving your own anger until first you learn to just accept it for what it is and learn to be a little bit still with it. Or put another way, you need to first make friends with your anger before you can really love it. But if you can do that, then you are well on your way to learning how to love everyone, because you are aware that before that can happen, you need to start with just accepting people as they are—with their annoying habits, their crazy belief systems, their addictions, with everything that makes them human. Same as me.
I’d like to be a more loving person, too. But the reality is that I don’t have a very outgoing personality; I don’t often feel love as an emotion. I do feel emotional love at times but I generally don’t feel like I want to go around hugging people. Hugging my dog is different. Nevertheless, my own experience points to another thing we need to clarify, which is that there are many kinds of love, and not all of them are emotionally based. It is one of the deficiencies of the English language that we use the same word for so many different subtle shades of meaning.
You do not need to feel love as a strong emotion in order to be a loving person. I think that the words acceptance and respect probably do a better job of describing what it means to be a loving human being, or a compassionate human being, just on a practical level. You do not need to love someone to accept them or show them respect, and your own experience can readily show you that even if you actually have a strong dislike for someone—even bordering on hate, let’s say—you can still act in a respectful manner. This is probably one of the key ingredients to living in a civil society. People need to develop the capacity to put aside their emotional feelings for others, negative ones in particular, and be kind and respectful. In the modern world, this simple dynamic seems to be eroding steadily, especially in a culture which has facilitated selfish behavior and a lack of self-discipline. I have confidence that one day this will change, but for now it is a mess.
People often get the impression from reading Buddhist literature that in an effort to rid oneself of “attachment”, it is necessary not to have strong emotional bonds with other people, which would include having love relationships, or exhibiting loving behavior towards others. I think this is a misunderstanding of what the Buddha was actually trying to teach people. Having strong emotional bonds with another person—ones parents, for instance, or siblings, or children or close friends—is one thing, but within those human ties we can choose to have clinging or not. Clinging is probably a better word because it suggests that the problem lies more with holding onto, demanding things, being controlling, etc. than with having love for another person.
There is a different set of standards for Buddhist monks, in that personal, intimate love relationships are not allowed. It is regarded as too much of a distraction in the life of a religious renunciate, but that is different from saying that love relationships in and of themselves are wrong. A marriage or some other sort of love relationship can actually be a wonderful path for learning how to love another person without clinging, by giving ones partner the freedom to be themselves, not to make lots of demands on them, but to love and respect them without clinging. We recently had a wedding ceremony here in the temple in which the couple wrote their own marriage vows and then each in turn read them during the ceremony. I found it quite moving to see how basic Buddhist principles can be incorporated into married life and used as the North Star for making the relationship a vehicle for practicing Buddhism in the world.
All of us need to both love and be loved by other human beings. Even in the monastic environment it has been my experience that this is true, and to pretend that one is above and beyond the need for basic human love in that environment is a mistake. And again, I believe that a careful reading of what the Buddha taught in this regard supports this. To have good friends in the Dharma is the best of relationships, Ananda; in fact it is the whole of the Dharma is an often quoted saying of the Buddha. If you want to you can go looking for examples of the Buddha exhorting monks to go live alone in the forest, as he did for periods of time in his life, and find them. But all this proves is that it is easy to take any teaching out of its original context and superimpose a meaning that you’d like it to have. The Buddha recognized that for most people, most of the time, living with others in some sort of communal situation is just how it is in the human realm. What we need to do is learn how to be a success within that, and help others to do the same.
What I would view as the common denominator in having human relationships which are based on love in its aspect of respect and loving kindness, whether living the householder life as a lay person or living the life of a renunciate as a monk, is self-discipline. Love combined with self-discipline is what elevates human beings spiritually. It gives us the capacity to practice wise discernment—to combine wisdom with basic compassion and loving kindness—and free ourselves from the suffering which comes about as a result of unwise entanglements with others. Entanglements, i.e. relationships which have clinging, or anger, or revenge, or the attempt to establish superiority, happen across the board in both intimate love relationships and any other kind of relationship. Just having adversaries or enemies is to have an unwise entanglement with another person, based on anger rather than love and/or respect.
So going back for a moment to the Beatles’ song All You Need is Love, what we need is love combined with self-discipline. I still wouldn’t go as far as saying that this is all you need. I stay away from coming up with simple, very appealing solutions to life’s problems. Human life is complicated. Because the human realm is a realm of anger—anger being what lies at the root of the majority of conflicts, civil strife, domestic violence, gun violence, you name it—it instinctively strikes a chord in us to think that love is all we need to address the problem of anger. If only it were that simple.
The human realm is also a realm of trial-and-error. We try different things and it takes however long it takes to learn life’s basic lessons. Wisdom is based on experience, and experience is based on poor judgment—the lack of wisdom. Life gives us endless opportunities to learn its basic lessons; it is up to each of us to step up to the plate (to use a metaphor from baseball) and hit the ball of opportunity with the bat of a desire to learn and to grow wiser spiritually.
July 2018 The First Moment
By Judy Walters
The great question for Buddhists concerns birth and death, and the understanding of impermanence. Death is often difficult for people to consider, especially in our often- disconnected western culture. In our minds we know it is everywhere. We know of the existence of war, famine, tragedy, illness and every sort of circumstance that leads to the end of life. Until it arrives at our own door it remains a sad and tragic state of affairs.…for someone else. Many of you who are reading this may already know this in a deeply personal way.
When I was in high school, three friends of mine died separately during junior year. I experienced great sadness and grief, because I knew them personally. I remember being confused and having no way to comprehend the possibility that this could happen. It didn’t make sense because my friends were not old….only old people died, except for people on the news. My parents did their best to console me but it was difficult to process such a deeply spiritual matter.
In 2005, my husband and I had been meditating and practicing for some years. The day I got the news that my 14 year old nephew suffered a tragic accident was the day that death hit home for me. In the very first moment I was able to say the Three Homages, and to have a deep understanding that life would never be the same. I consider that to be a tremendous moment – a moment where I was not confused, and there was no judgment. There was of course tremendous grief to follow in the months and years ahead, but the first moment was one of clarity. To this day I can remember how my body felt grounded. Perhaps it was shock – but I believe the practice had held me, and it allowed me to be of greater help to my family members who were in a state of great suffering.
There was more to come. My sister, whose only child was now gone, was not healthy enough to continue living, and she died in her sleep of unknown causes a few months later. I am not writing this to cause sadness or disbelief that such a thing can happen, but to share how our pre-conceived notions of birth and death do not always align with what actually does happen. I don’t believe that any human being is prepared for this situation, and it was and is sometimes still difficult.
This was a turning point, and it changed how I experience my own family and life in general. I was able to be with each of my grandchildren in their first hours and days of life. I held them in their tiny just-born form, keenly aware of how precious and fleeting human life is, and how one moment can change everything. It is a reminder to practice gratitude for everything that is happening, and to just practice.…diligently and wholeheartedly. To me, it is a reminder to cultivate joy and kindness in the time that we are alive. It is also a reminder to seek the spiritual friendships and guidance of those who will help you be successful in, and understand, your practice, and who will be able to offer you great loving kindness in a time of great need. For the loving kindness shown to me I am forever grateful.
The teaching of Impermanence, which is at the heart of the question of birth and death, is now in my bones.
April 2018 Zen Poetry In this issue we will explore a little bit of Zen poetry, which is of course, a very large body of literature. Our teacher, Rev. Master Jiyu-Kennett, did not write poetry apart from some song lyrics, which were part of her effort to create a Buddhist liturgy for use in the monastery, Shasta Abbey. So as her disciples we have not put very much emphasis on poetry, even though it has always been an important part of Zen teaching and practice over the centuries.
Dogen We start with a passage from Great Master Dogen, founder of the Japanese Soto Zen sect, who lived in the 13th century. This passage is prose poetry, taken from a large essay entitled Gakudoyojinshu.
When you contemplate impermanence genuinely, the ordinary selfish mind does not arise and you do not seek fame or fortune because you realize that nothing prevents the swift flow of time. You must practice the Way as though you were tryin g to keep your head from being consumed by fire……. If you hear the flattering call of the god Kimnara or the kalavinka bird, regard them as merely the breeze blowing in your ears. Even though you see the beautiful face of Mao-ch’ing or Hsi-shih, consider that they are the morning dew obstructing your vision. (Taken from The Zen Poetry of Dogen by Steven Heine, 1997, p. 46.)
Fukakusa “On returning home from China, Dogen, eager to establish the Chinese style of Zen monasticism in Japan, at first stayed at Kenninji for three years and wrote Fukanzazengi, his manifesto on the priority of zazen-only practice. Because of the social and political problems plaguing Kyoto, as well as the decline of monastic standards at Kenninji and disputes over doctrine there, Dogen moved to Fukakusa in 1230, where he stayed for over a dozen years before taking up residence in Echizen. He first occupied the abandoned temple An’yoin, where he wrote “Bendowa,” which remains the leading introduction to his thought. In 1233 he took over a former Pure Land temple of the Fujiwara clan, Kannon dori-in, and composed “Genjokoan,” [the problem of everyday life] , the opening and in many ways the most innovative fascicle of the Shobogenzo [“Eye and Treasury of the True Dharma”], which uses the image of the unmarked pathways of birds and fish as a metaphor for traceless enlightenment. Three years later, Dogen built a new monks hall and reopened the temple as Koshoji, the first independent Zen center in Japan…… This verse, one of a series of six kanshi on the “time of my retreat,” suggests an atmosphere of profound mystery or yugen as the loneliness of a rainy night is transformed into a moment of religio-aesthetic solitude transcending the deceptions of ignorance and attachment and the polarity of life and death.
Drifting painfully in the whirwind of birth and death,
As if wandering in a dream,
In the midst of illusion I awaken to the true path;
There is one more matter I must not neglect,
But I need not bother now,
As I listen to the sound of the evening rain
Falling on the roof of my temple retreat
In the deep grass of Fukakusa. (From The Zen Poetry of Dogen, pp. 76-78.)
Here is another kanshi poem by Dogen, written whilst staying in a mountain retreat cabin, or hut. This has always been a common practice for monks in the Zen tradition: a period of time spent in solitary retreat away from the intensity of life in a religious community of (usually) many members.
Transmitting to the east the way the ancestors brought from the west,
My daily activities illuminated by the moon and shadowed by the clouds,
Because I revere the ancient way of the patriarchs,
The secular dust of worldly customs does not reach
When I remain secluded in my grass-thatched hut,
On a snowy evening deep in the mountain recesses.
Finally, as Dogen was nearing the end of his life—he is thought to have died from cancer of one of the internal organs—he has a wistful moment remembering the capital city of Kyoto and its beauty:
Just when my longing to see
The moon over Kyoto
One last time grows deepest,
The image I behold this autumn night
Leaves me sleepless for its beauty. (The last two poems are found in The Zen Poetry of Dogen, pp. 83-84 and p. 95.)
“As modernity dawned in colonial Korea, during the Japanese occupation, Kim Ilyop (1896-1971) found her voice as a feminist, radical writer, and poet. Born as Kim Won-joo and educated as a Christian, she was converted to Buddhism in her twenties through association with the Buddhist publishing company Pulgyosa. Won-joo was given the pen name Ilyop (also spelled Ilyob and Iryop), [meaning] “One Leaf,” by her “one true love,” Yi Kwangsu, who is called the father of modern Korean literature. He ended their affair by becoming a Buddhist monk. Before her conversion, she was an advocate for women’s rights through her magazine Sinyoja (New Woman).” This passage is somewhat redolent of Great Master Dogen:
Only when one finds the original spirit of human beings, which is non-existence, and is able to use it at one’s disposal, [does] the life of a human being open up. When that happens, one becomes an independent being who is not being swindled by environments, and thus whenever, wherever, and whatever kind of life with whatever shape of a body, one leads one’s life, one finds nirvana.
“This life of “nonexistence “ is described by Ilyop as the “unified I.” This unified I manifests only through courageous effort and strong intention and enables us to experience nirvana, freedom from suffering. Ilyop also stated that “the Buddha is another name for this ‘I.’” In other words, the unified I is our buddha-nature, in includes our entire personal existence interacting in a harmonious relationship with all that we encounter in our life. Ilyop challenged conventional roles for women, and she encouraged women to find their own moral standards to free themselves from conventional thinking.
I’d like to sing a song free of even the beautiful musical
melodies and beats….
It’s not a song of love, it’s not a song of sorrow, it’s not
even a song of inspiration.
I would simply like to sing the mysterious verse of com-
Then even the decomposed soil and dried by tree barks
would be moved. (All of the above is quoted from Zen Women: Beyond Tea Ladies, Iron Maidens and Macho Masters, by Grace Schireson, Wisdom Publications, 2009, pp.198-202.)
Ilana is a poet who carries on a regular telephone correspondence with Rev. Phoebe. She lives in the Mojave Desert.
The Only Moment You Really Have Is Now.
Whatever happened, happened. And it’s over.
Whatever happened then is gone. The now,
This moment, now, is what you have today.
The now, this moment, the now, is all you have.
You may imagine that you have tomorrow.
You may hold onto troubles from the past.
You may believe that love can conquer all.
You may believe that hope will solve all problems.
Believe what you wish. Cling to the faith of your fathers.
Feel what you feel. Honor the ways of your mothers.
Be who you are, do what you do, remembering
The only moment you really have is now.
Rev. Master Seikai
Rev. Master Seikai wrote poetry as a young man, both before and after being ordained into the monastic Sangha. This first poem was written in 1976 while working and living in a Washington apple and pear orchard.
The broom stands in the corner
Dust lies upon the floor
The moon wanes and waxes
Emptiness is at my door.
The following poems are from the 1990s, when Rev. Seikai experienced prolonged hardship—which was inspiration for his poetry from that decade. After moving to Pine Mountain Temple in 2000, he continued writing, but that didn’t include poetry.
How should I live my life?
This is the ever-present question
Despite what others say or think
There is no guarantee
There is no best way to live.
I put on the robes of a Buddhist monk
For fifteen years I immersed myself
In physical and spiritual work
To purify this mass of karma;
Where has it gotten me?
Life is one long journey
For those who question everything
Looking deeply into what they’re doing
Looking deeply into why
Not accepting stock answers.
Thus far I have found one good answer
The unparalleled practice—zazen.
Sitting within all questions
Letting go of the defilements
Teaching me how to live.
What did I do today?
What will I do tomorrow?
Giving up my life—
It is like jumping off a cliff
I do not know where I’ll land.
I had a dream in which a beautiful woman
Took me down to the edge of the ocean
She said, “Listen to the sound of the ocean.”
In my dream I cried
I said I longed to hear that sound again.
I told her it was so hard to hear it because I lived
in such a noisy monastery;
She told me I must listen for it within the noise.
Frogs sing from their pond
The chorus swells up in response
To intermittent rain showers
They lapse into periodic silence—
The voice resting, introspection time of frogs.
Down in the red alder cathedral
A million windows made of new leaves
Filter shafts of lime-green light
With a hundred voices the creek sings praises
To eternal life—loudy and softly
Surely this is heaven.
Cutting a swath through impenetrable brush
Suddenly we could look down
Onto the roof of the cathedral
An emerald see folded in the hills
Spring rain has filled the rushing brook.
(Written at the Fugen Forest Hermitage.)
When the species are half gone, the rest on the brink
When there are ten billion people, out of control
When carbon dioxide has doubled, the weather terrible
When the rain forests are burned, erosion, cattle and termites
When people are always fighting, over resources, to survive
Then will we be proud of our achievement
Science over nature, lordship over the earth
When standard of living will seem a hallucination?
Economic growth—stop making sense
Who can see cancer for what it is today?
Who wants to walk instead of taking their car?
Who is realistic in the Age of Madness?
Who wants truth in the Age of Deception?
Who can truly call themselves a conservative
In an age where words have lost meaning
In an age where consumption is a virtue?
At one time there was nowhere to go except in tight circles
Now there is just nowhere to go.
Leaving the still center, all circles are weary journeys
On the Wheel of Becoming, birth and death.
All births and rebirths put one in nirvana
Samsara and weary journeys are enlightenment.
Oh to awaken fully to the truth of things.
This great karmic burden must be dealt with
If it can be seen for what it truly is—
Waves in a calm sea; holes in the clear sky;
Enlightenment from the beginning, nothing lost
The still center with nowhere to go.
The only thing in existence is the Mind.
“A master calligrapher, a writer of unusual and highly personal poetry in Japanese and Chinese, an eccentric holed up in a tiny mountain hut, a lanky beak-nosed cleric begging for food or playing crazy games with the village children—those are some of the images summoned up by the name Ryokan (1758-1831), a monk of the Soto branch of the Zen sect who lived in Japan in the late eighteenth and early nineteenth century. His works have long been loved and admired by his countrymen, one of whom predicted that the time would come when they would be appreciated in China and the West as well.”
Deep in the mountains
an old man
holed up for winter—
who’d come to see me?
who but you, friend!
Though frosts come down
night after night
what does it matter?
they melt in the morning sun.
Though the snow falls
each passing year,
what does it matter?
with spring days it thaws.
Yet once let them settle
on a man’s head
fall and pile up,
go on piling up—
then the new year
may come and go,
but never you’ll see them fade away
In the still night by the vacant window,
wrapped in monk’s robe I sit in meditation,
navel and nostrils lined up straight,
ears paired to the slope of shoulders.
Window whitens—the moon comes up;
rain’s stopped, but drips go on dripping.
Wonderful—the mood of this moment—
distant, vast, known to me only!
I remember when I was young
reading alone in the empty hall,
again and again refilling the lamp with oil,
never minding then how long the winter night was.
All of the above is quoted from Ryokan: Zen Monk-Poet of Japan, translated by Burton Watson; Columbia University Press, NY, NY; pp. 1; 21; 42; 82; 92. In the third poem, at the bottom of p. 11, Ryokan makes an unmistakable reference to Dogen’s Fukanzazengi (Rules for Meditation) as the correct way to practice zazen, or sitting meditation.
The Boat Moves.
The mind knows clearly
while standing on a boat
that is was the boat moving,
not the shore.
In the midst of a tide of loneliness
upset about coldness, unfairness –
it became clear that my mind was moving,
not the world.
Later a glimpse of diminished self:
realizing “it’s the boast that moves”
and feeling joy at this awareness.
Criticism would be heard for
what is being said – no more.
Feelings of fear and anger would
arise and pass on a still background.
Chronic physical pain would
be felt without a fighter or victim.
It is good news, joyful news;
The boat moves, not the shore.
The shore takes care of itself.
(Steve has been a lay minister of the O.B.C. and a member of Pine Mountain Buddhist Temple for many years.)
On Meeting Death
Tonight, Pluto, with the crescent moon as my witness,
I welcome you as my lover.
If you have come to break down my door,
See, I have opened it,
And wait here for you at its threshold.
If you have come to tear off my clothes,
I have flung them aside already,
And stand naked, shivering gladly.
If you have come to hurl me into the abyss,
Watch now, as I release all false supports, one by one,
And fall toward you in ecstasy.
Hear this, Pluto, lord of transformative fire:
What you have come to take from me, I offer you.
© Jennifer Welwood
By Steve Murray
In “The Most Excellent Mirror Samadhi” there is the line,
“Preserve well for you now have, this is all.”
I’ve recited this scripture many times. I was reading an article by Reverend Master Hakuun Barnhard (Spring 2008 Journal). Rev. Master Hakuun writes:
“We make no effort to replace whatever we have got with something better because there IS nothing better. We are content, and do not need to confirm our worth, neither to others nor to ourselves.” [Emphasis in text]
To me this means all of us, with our karma, hardwired tendencies to anger or fear or greed, and all manner of foibles, are perfect as we are. When I catch myself wishing to change my tendency to fear, I remember that this is just what I need to understand my body and mind and to lead a full life. There IS nothing better for me. Challenges become teachings when I find the Buddha within them.
Expectations A recent exchange in the January 2018 on-line group began with a quote from Reverend Master Jiyu:
“Gradually, as the trainer’s meditation deepens, he will discover that it is a joy to be alive, Another member of the group replied that she had been practicing for decades and can only remember a few occasions when she’d felt anything approaching joy and those times were more like an absence of fear and anxiety. I recalled Reverend Master Jiyu being told when entering Sojiji to expect very little at first and then to expect nothing. At first I didn’t relate to this because I came to practice expecting several things, mainly to get my life on track. Expect nothing seemed counter to the great effort it took to practice. After many years of practice my understanding of this teaching has changed. “Expect nothing” now means to me “Expect no specific thing.”
That is, if I have specific expectations about being calm or wise, for example, these expectations limit the wide openness of meditation. The strength of meditation practice is that it is different for every individual and to fully know this it seems best to “Expect no specific thing.” It seems best for me not to expect or worry about joy or peace or enlightenment states because each person’s meditation practice fits their unique body and mind. This is the “All is different.” It follows that Buddhist practice is not dogmatic.
That said it is wonderful to learn from other’s experiences, to offer sympathetic joy for the positive experiences of others, and to offer compassion for challenges faced by others. This is to take Refuge in and be enriched by the Sangha because “All is One.”
Reservoir of Stillness
I have come to see my daily meditation periods as times that add to the reservoir of stillness within me. During those times there is a strengthening of that which IS, the perfect stillness that lives beneath the fear, anger and greed. Meditation is enlightenment because it is opening up to the source of peace, the stillness beneath thoughts and emotions. Meditation is the realization that “I now have” and the awareness that “there IS nothing better” than the body and mind I have been given.
Rev. Phoebe’s Dharma Talk in NY, Feb. 22 in NY
On Silent Retreat.
These days there are many places that offer spiritual “vacations”, a time to be away from the daily stresses and recuperate in a nice environment with delicious healthy food and yoga, hiking and even some meditation. There is obviously a need for these and they can be a blessing for those people who can afford it. We have been approached by a few networking organizations who wanted Pine Mountain Temple to be on their mailing list for such sites. We have so far declined, because our retreats are definitely not a vacation, even though they do offer you a time away from your day to day routine. Our retreats are a time for people to develop and deepen their meditation practice, and to learn how to integrate the meditation mind into all daily activities, – so we do walking meditation, eating meditation, working meditation, chanting meditation and yes, resting meditation. This last one seems to be the hardest one, and most people fill resting or relaxation time with reading or napping or watching tv or a movie. Retreat weekends are a good time to experiment with different ways to practice relaxation meditation.
Recently we have been putting more emphasis on the practice of Noble Silence during retreat weekends and even a few longer retreats, and having had good feed back we are planning several more in the coming year. (See the Upcoming Events page on the website).
Noble Silence is more than not talking, it is a means to bring our attention back from being “in your head” to the direct physical experience of having a body/mind. Many people are so much occupied with the intellectual part of their minds that there is little room left to pay attention to the rest of the body and how that is situated in it’s surroundings, let alone experiencing the still, small voice of the Heart-Mind. So in order to be truly silent we have to also allow the intellect to be quiet for a bit. That means not using words as best we can, no thinking, no commenting, no analyzing and … no reading. For a day, or a few days, while on retreat. This is not something we should be doing all the time, just as we do not follow a retreat schedule all the time, or eat in silence all the time.
Reading, even spiritual reading, is a very helpful part of our practice: it provides information, inspiration and enjoyment, but it can also be a great distraction. Zen Master Dogen warns us not to be too involved in reading what other people wrote because while we do that we are “counting another’s treasure” and not finding our own. (And then he proceeded to write a lot, so his advice is certainly not an absolute ban on reading!) But while on retreat it might be good to refrain from reading for a period of time and see what effect that has. For many people the initial reaction is one of resistance and worry – “what am I going to do, will I be bored, will I be able to sleep?” – and for some it is immediately appealing. It helps to start with being mindful of the senses and we give guidance in focusing on feeling, seeing and hearing. And in order to make it a little easier we have been offering alternative ways to spend the time that is “free” from scheduled activities, and encouraged people to go for slow walks on the grounds, sit outdoors on one of our many benches, or do non-verbal activities like drawing, coloring or even a jig saw puzzle. Anything except getting into work mode and generating a lot of job satisfaction by giving in to the need to be useful. Or escaping into the world of the internet.
There are many things to learn about ourselves and life in general that are hidden behind or beneath the layer of words and thoughts that many of us are caught up in most of the time. It also fosters trust in our own ability to meditate and begin to see our innate wisdom without relying all the time on the wisdom of others. When we then go back to spiritual reading we may find some good advice, encouragement or even confirmation of our own insights.
Our Silent Retreats are not for people who are here for the very first time; even if you have previous meditation experience it is better to come for a regular weekend or day visit so you will know the basics of being at the temple and can really let go of the need for questions and directions. But anyone who has been here once before is very welcome to join us in the Silent Retreats and find out for yourself if this practice is for you.
By Rev. Master Seikai
For a brief moment in time, raising consciousness was a turn of phrase that you might hear or read about in popular magazines, newspapers and the like. This was in the late 1960s and 1970s. Since then it seems that such interest as there was then fell away and the general public returned to its preoccupation with more mundane aspects of life. One of my favorite songs from that era was a soul/funk hit by the group Tower of Power, What is Hip? One verse of that song went:
You went and found you a guru
In an effort to find you a new you
And maybe even raise your conscious level.
But while you’re trying to find the right road,
There’s something that you should know:
What is hip today might become passé.
The song issues a warning about a phenomenon that was pretty common back then: getting involved in some sort of religious cult or movement because all your friends were doing it and, well, it was hip. Pretty soon people found out just how difficult it is to actually raise your conscious level, that no one else can actually do it for you by some sort of spiritual magic, and so this popular movement—if can fairly be said to have been one—did what all popular fads do: it faded away.
Of course there are always a few people who take raising consciousness as a serious matter of human existence, including me. I made it the central aspect of my life, putting it ahead of everything else, like making a living, having a family, saving for retirement, traveling, etc. etc. But even for us, the question remains, what exactly is consciousness, and how exactly do you go about raising it? Is it a matter of becoming more aware of social issues, so that you can then get involved in trying to help the less privileged, help the world? Or is it a purely spiritual endeavor, of transforming your basic capacity for awareness, awakeness, or spiritual understanding?
A simple on-line search yields the following: “Consciousness raising (also called awareness raising) is a form of activism, popularized by United States feminists in the late 1960s. It often takes the form of a group of people attempting to focus the attention of a wider group of people on some cause or condition. Common issues include diseases (e.g. breast cancer, AIDS), conflicts (e.g. the Darfur genocide, global warming), movements (e.g. Greenpeace, PETA, Earth Hour), and political parties or politicians. Since informing the populace of a public concern is often regarded as the first step to changing how the institutions handle it, raising awareness is often the first activity in which any advocacy group engages.
“However, in practice, raising awareness is often combined with other activities, such as fundraising, membership drives, or advocacy, in order to harness and/or sustain the motivation of new supporters, which may be at its highest just after they have learned and digested the new information.
“The term awareness raising is used in the Yogyakarta Principles against discriminatory attitudes and LGBTstereotypes as well as the Convention on the Rights of Persons with Disabilities to combat stereotypes, prejudices and harmful practices toward people with disabilities.” [Wikipedia]
Although I think we are very much in need of the worldly side of consciousness raising, it falls within the realm of social action and responsibility. A debate goes on within Buddhist circles as to whether this kind of endeavor is actually spiritual practice or not; I think it is mostly a matter of personal choice. For many people, it is the best way for them to help put compassion into action in the world which, in its essence, has a spiritual origin and center. It does not need to be viewed as part and parcel of a religious belief system or practice, and many people deliberately stay away from a religious orientation to their work in order to avoid any such connotation or association with it. Working to help raise the public’s consciousness with regard to social injustice or inequality is a way to devote ones energies in life to helping beings, while putting self-interest aside in the process. At its purest level that would be true, but we all know that selfish interests always get mixed together with altruistic ones, meaning that we all are in need of some means of separating the two, or at least seeing that when we strayed too far into self-interest—which usually manifests in the form of insistence that things be done my way—we can step back from it.
The purely spiritual side of consciousness raising is harder to talk about and explain, but I think that if one is going to practice Buddhism with any real commitment, it is also necessary. An online search of “consciousness raising” also instantly produces: 11 Important Tips For Raising Your Consciousness; 18 Tips….; The Four Levels of Consciousness; 9 Ways to Raise Your Consciousness; and 20 Signs That You Have Raised Your Consciousness—Forever. I’m happy for my master, Rev. Jiyu-Kennett, that she didn’t live to see the day when 30 seconds in front of a computer would produce all that and a lot more. She had an intense dislike for the “spiritual smorgasbord”, as she called it—people taking in way too much information and then having a low level of commitment to putting any of it into practice, at least in part owing to the fact of it coming from so many different sources, and the inevitable lack of cohesion resulting therefrom. It could be that consciousness raising wasn’t so much a fad as it was a new entry into the vast stream of information which being human now seems to require we take in. It didn’t actually fade away so much as it was drowned out by the sheer volume of so much information available in the computer age.
The Buddha began his teaching career by talking about the Four Noble Truths, which contain the Eightfold Path as the fourth truth, and the Twelve Steps of Dependent Origination. A couple years ago I wrote the following as part of a ceremony to celebrate the Buddha’s Enlightenment. It describes that part of his awakening in which he contemplated those twelve steps and later described them to his followers:
“Shakyamuni, the Sage of the Shakya Clan, discovered the three transcendent kinds of knowledge during the first, second and third watches of the night. As dawn approached, the morning star, Venus, rose in the east. Light had dispelled darkness, and now he turned his mind to dependent arising, a sequence of twelve steps, each one arising as a direct result of the previous. What is the source of dependent arising? Ignorance. We humans do not see clearly, and the truth is often obscured. Why is it obscured? Karmic formations obscure the truth. Actions done out of ignorance, intentions which are impure bring about unwholesome karma. And out of karmic formations, consciousness arises.
“Thus have I heard: Shakyamuni continued his contemplation as follows:
‘“I thought: ‘With consciousness as a pre-condition, body and mind come to be; with body and mind as condition, the six-fold sense base; with the six-fold sense base as condition, sense impressions; with sense impressions as condition, feelings; with feelings as condition, craving; with cravings as condition, clinging; with clinging as condition, the process of becoming; with the process of becoming as condition, rebirth; with rebirth as condition, ageing and death come to be, and sorrow and lamentation, pain, grief and despair; that is how there is an origin to this whole aggregate mass of suffering.’ The origin, the origin: such was the insight, the knowledge, the understanding, the vision, the light that arose in me about things not heard before.”’
“Shakyamuni then retraced the steps of dependent arising back in the opposite direction, the cessation of the whole aggregate mass of suffering. When there is cessation of ignorance, there is cessation of all the other conditions, one to the next, in order, leading back to the cessation of rebirth. This is the cutting of the endless chain of birth and death. But how is this cessation achieved? Shakyamuni then contemplated the Eightfold Path of liberation.”
In the Buddhist way of understanding, which evolved out of the Buddha’s enlightenment and early discourses, consciousness plays a key role in simply becoming a human being in the first place, and is based on karmic formations which have been set in motion in the lives of previous beings. The undertaking here is not so much to raise consciousness in the modern sense of becoming aware of social issues, but rather to purify it as a part of practicing meditation and living a morally sound life according to the basic ethical guidelines, or precepts, of Buddhism. The Eightfold Path is exactly that: how to live and how to think about the world, how to engage in a good livelihood and make wise choices that lead away from suffering and unhappiness towards enlightenment.
We come into human existence as a result of pre-existing consciousness, and then from the moment we are born, the values of the human community around us begin to be programmed into us. What we experience as infants and children, in particular, have a profound influence on how our consciousness as adults is shaped: whether we have a basic awareness of the needs of others or are simply focused on our own survival; whether we experience the world as a fight for survival, a dog-eat-dog world, or whether we know that those around us love and care for us, and that we are part of a supportive family and community.
A critical moment in life is mid- to late adolescence, when a person must take on full responsibility for their own well-being as an adult, make their own decisions, learn how to relate to others on their own and not simply as an extension of whomever has raised them up to that point. Up to that point, consciousness has pretty much been served to us on a platter, but now we get to decide what we choose to do with it. It is interesting to watch the development of young adults and see to what extent they decide to simply continue with the level of consciousness that they’ve been given, or whether they choose to improve on it—or purify it, in the Buddhist view of these things. Some people decide to think for themselves and others do not. Some people, if anything, go downhill from the consciousness of their childhood—sometimes due to deteriorating social and economic circumstances around them. That is a situation that we see in many parts of the United States today.
On this level, consciousness is a set of values and attitudes. That set of values is malleable and can be changed: the human mind is plastic, changeable, and can be vastly improved if a human being wants that to happen. It won’t necessarily be easy, and it will depend in large measure on whether a person has a supportive group of some kind to guide them in that process. That is why, in the Buddhist world, the Sangha exists—the community of practitioners, those who can help and guide us in the not-easy process of developing higher consciousness.
I believe that whole societies have a collective consciousness. Humankind probably has a collective consciousness, too, but that is much harder to gauge than a smaller subset, such as a local community, state or nation—which is hard enough. One thing that I find fascinating about American society at the moment is that it seems to have split in two, with one half trying to continue to raise its overall level of consciousness, while the other half seems intent on remaining static, or even going back to a more primitive level—as if that were, in some way, more desirable than higher consciousness. Why people actively choose to revert to a lower level of consciousness is a truly difficult question to answer. I think that, if it can be answered simply, the one word which comes closest is fear.
Deeply programmed in fear of the sort I am speaking of here is probably traceable back to childhood experiences, or even to the pre-existing consciousness of being born human. Either way, it’s a bucking bronco, not easily tamed. As the Buddha said: “the mind is flighty, rushing whichever way it leans, from side to side.” Just to even become fully aware of the fear that we carry with us, we have to practice self-awareness, or raise our consciousness through meditation.
I’m always impressed when young adults decide not to simply continue the momentum of their pre-existing consciousness, but choose to embrace something higher, or more real. Many young people sense the hypocrisy in the way adults think and the way society at large functions—its inequalities, its patent falsehoods, its outright stupidities. It’s a challenge not to simply become cynical or despairing about it all as a young adult—I remember that struggle as a teenager. But at 18 I started meditating and set myself on a course of raising my conscious level from which I have never deviated through thick and thin. For me it wasn’t simply a hip or cool thing to do; it was the purpose of human life.
Following the herd, not thinking for oneself, being unwilling or unable to mold your own consciousness is what ultra-conservative religious and political organizations require: they cannot exist without it. Many people have pointed out how frighteningly similar the world of today is, or seems to be becoming, to George Orwell’s 1984, the famous novel depicting a time in the future when humankind would be blindly subservient to Big Brother, the overarching ruling force of totalitarian government. I can’t predict if that is where we will end up, but I do know this: if we want to make a better world we need better human beings; and if we want better human beings, we need many more people to work on and raise their consciousness. There will be no positive change or revolutionary change in the world without it.
Let’s have a look and see what those 11 Steps to Raise Your Consciousness actually are:
- Be you in every moment.
- Let go of the fear of feeling.
- Identify with nothing (not even a spiritual identity).
- Don’t be so hard on yourself.
- Don’t make personal growth into a means to “get what you want.”
- Be more interested in your reaction than in who/what triggered it.
- Make friends with the unknown.
- Don’t over-analyze.
- Be in the body.
- Love freely.
- Look at a picture of Planet Earth.
There are a few paragraphs of explanation accompanying each of these 11 steps. Obviously I don’t have the space to include them here, and I wonder how many people would actually go to the trouble to read through all of it word for word. Nevertheless, I think it is actually a pretty good list, and it is apparent that much of it expresses ideas which have been extracted from Buddhism: letting go of the fear of feeling; not being hard on or hating yourself; being aware of your reactions to external events; being in your body: all of these are basic Buddhist practices.
For me the question is whether this information can really be absorbed and made use of without the larger background context of Buddhism, or some other religious path. For better or for worse, it is what our society does; it extracts things out of their original context and presents them in some kind of new packaging. Unless you were to make a firm resolve to read only Buddhist books, or perhaps even authentic Buddhist texts and scriptures, there really isn’t any way around this fact in a world which has the internet available to anyone with a computer. I’ve had to conclude that most people have to start somewhere. That the universe is forever teaching all of us, and making insight available to us when we are able to make use of it. Maybe, given enough time, it will tip the balance in favor of higher consciousness.
To Read or Not to Read
By Sally Brown
Last fall I attended a four-day silent retreat at Pine Mountain Temple. It was quite wonderful: the weather was perfect, the people attending were nice, and, of course, the food was good.
I had been on retreats before and was looking forward to the silence. In the beginning it was explained that this would be a silent retreat—all well and good. But then Reverend Phoebe added—without too much explanation—“No reading, no writing”. This was a bit of a surprise, and honestly, I wondered how I was going to fall asleep at night. I have always read myself to sleep. I suppose I could just lay there until overtaken by exhaustion and boredom!
The first night I cheated and played a game of solitaire on my phone under the covers. Yes, just like a kid. I’m glad I did because it didn’t feel right and I got to experience that—to listen to the small voice in the back of my head, to choose to make an adjustment over a small matter and to consciously experience making a good training choice. My choice was to not do that again. It didn’t feel right and I wanted to avoid that feeling.
What I did instead was given to me in an afternoon dharma talk. It consisted of breathing and being aware of the breath in the body and letting everything else go. Then using the eyes to see with no judgment, no chatter in the mind about what was being seen, just seeing and receiving the sites, nothing else. The third area was hearing. Listening with no mind, no thought of what it might be, no looking for the source of the sound. These techniques opened a whole new world of meditation for me.
I no longer needed words, I had the entire universe to experience and be a part of. I found that my mind fell into a state of relaxation, I saw more with less stress of looking, and the sounds were wonderful. Who needs music when there are birds?! I slept well.
The retreat ended with a feeling of connectedness among the participants – all without words.
Back home I continued to ‘not read’. My pattern had been to make a cup of tea in the morning, read an article from the Newsletter or the OBC Journal, and then sit and meditate. I also tried not going back to reading during the day or before bed. But this proved too much. I missed my down time. I had been used to taking a nap during the day; now I didn’t need to, but I did need to sit down and not do much. Reading was it—and so I went back to interest reading. A good novel can get me through a lot. And puzzles actually fulfill this need also—another gem I took away from Pine Mountain. But I wasn’t sure where meditative study-reading came in.
I found the place. Some months after the retreat, and after the gray of winter had set in, I fell into a funk. My meditation time was flat. I had a problem and couldn’t see through it. I turned to reading a randomly picked Journal article and as if given a gift, it hit the spot. Not only did I get a hand-up from the hole I was in, but I discovered there is a time and place for spiritual reading.
I still meditate in the morning, usually without reading first, but I will read when I need a bit of encouragement, or feel stuck, or can’t quiet my mind for a few days in a row. I often breathe and scan my body, or just look or listen. It’s difficult to find that peace of mind in everyday life. I bombard myself with information and thoughts, but I now know there is something else available.
I hope reading this article was helpful to you and not just a distraction.
Chapter 7: The Age of Desire
An old Taoist monk, living in a mountainous and remote area of China, said to Bill Porter, a translator and author of Buddhist books: “We live in the Age of Desire.”
Particularly since the advent of the industrial revolution about 200 years ago, we have exponentially increased the number of things that can be desired and the number of people alive to desire all those things. We have created a world dominated by one species, Homo sapiens sapiens, to the detriment of all other plant and animal species except perhaps domesticated ones. And our species seems intent on obtaining more and more consumable stuff. Obviously, as many people before me have pointed out, the earth, being a limited entity, cannot continue to accommodate our species indefinitely because natural resources and the space necessary for so many people and stuff simply runs out. Here in the 21st century we have already expanded to the point of having exceeded the carrying capacity of the earth, and so the key matter in all of the myriad problems concerning environmentalism, is whether or not the human species will find a way to control and ultimately reduce its own numbers. In a word: overpopulation.
Having said that, one place we might start is by looking at desire itself. The Buddha pointed out that desire and suffering are very interconnected, that they have a cause-effect relationship. In fact, the more we desire, the more we suffer. So, is there anything that can be done to reduce desire down to a minimum, to reduce it to what a human being actually needs to be alive, to flourish and to be happy? Well, actually, plenty. Right now, the carbon footprint of a human being is a topic that is widely discussed, and the many ways in which one can reduce one’s carbon footprint are put forward. We can consume less and we can recycle things. Once we really start looking, we can find solutions to the problem of desire and consumerism all around us.
Environmentalism, a bad word among those of consumer aspirations, is often where people who sense that things are really out of whack in this world start. Including me. I started recycling bottles, cans and paper as a teenager. I rode my bicycle wherever I needed to go around town and put off getting a driver’s license until I was 17, a year after the customary 16, because I thought cars were evil and were consuming the world’s resources at an unsustainable clip. That was in the 1970s. Then, as time passed and the 1980s came, with its culture of me-first, sensory gratification, the glorification of supply-side economics and the benefits to the economy of sheer consumption, the tide seemed to sweep dramatically in the direction of flat-out consumerism. Communism was defeated, and Capitalism, the paradigm that was left standing, seemed to have triumphed in the world at large. Federal funding for research in alternative sources of energy was slashed, tax credits discontinued, oil exploration was given new life, and the rich got richer. Triumphalism.
I was a monk throughout that decade and eventually formed the idea that Consumerism, and not the Judeo-Christian paradigm, was the true religion of the Western world, or at least of America. Taking Henry David Thoreau’s quote, “Most men lead lives of quiet desperation”—which is a restatement of the Buddha’s First Noble Truth of the existence of suffering, I was inclined to update it as, Most men lead lives of consumer aspirations. Saltiness aside, I am not really an environmentalist. I am a Buddhist monk. I try to practice concern for and care of the earth and its resources, but that is not my main motivation in life. My true motivation is to find the root causes of suffering and bring them to a close. My focus is always to look more deeply at the underlying causes of human problems, to look at why we get tripped up so easily in our quest for meaning, or if not that, then our quest for ordinary comfort and happiness, or if that is still not enough, our quest for more and more consumer stuff.
This brings me back to the matter of desire, whether we can even recognize it, as the Buddha did, as key to understanding human problems, and if we can get that far, to look at how to rein it in. So to my mind, the essence of the matter is whether we can learn to chip away at the momentum of desire, eventually learning to stop it when it arises. Desire is a sneaky thing in the mind, because obviously we have basic human needs that have to be attended to: we need to eat, sleep, find shelter, wear clothes, and treat illnesses. And maybe take a few recreational drugs, and take a nice vacation every year, and have a wide screen television, and drive a nice car, and….there’s no end to it! That’s what I mean about sneaky: with our high standard of living, we have difficulty knowing where to draw the line and say, “that’s enough”.
Greed, or human desire that is unrestrained, contains within it the seeds of anger and, eventually, delusion. In Buddhism, greed, anger and delusion are another tripod, in this case the tripod of suffering—how it originates, how it expands, and eventually snowballs out of control. Right now we live in the Age of Desire, an age in which desire has been given free rein to become greed. Greed seems to have become the American ideal, replacing liberty and justice for all, or equal opportunity for advancement, or “the pursuit of happiness”, that powerful turn of phrase penned by Thomas Jefferson in 1776 when he authored the Declaration of Independence. We really do not know how to arrive at the ideal of happiness as a society, and so we are fairly lost in our greed and consumer aspirations. Some individuals know how to arrive at the ideal of happiness, but they are a small minority.
As greed slowly builds up within unrestrained people, so it builds up in a society, such as ours, as a whole. As greed mounts, anger will similarly accumulate and follow upon greed, if for no other reason than that greed, when it goes unsatisfied, quickly turns to frustration, and frustration is anger waiting to happen. As a Buddhist monk, it has been interesting to watch, over a period of three decades in this Age of Desire, how the steadily rising American standard of living has given birth to steadily rising expectations, which in turn gives rise to frustration when those expectations are not met, and finally, when frustrated, greed boils up, into anger over everything. The national news tends to focus on disasters and problems, of which we seem to have so many, and then the frustration, disagreement and anger about what to do in response. At some point, hopefully, we can begin to see—in the light of the Buddha’s teaching on the three root causes of suffering: greed, anger, and delusion—that all of what happens, even on a national scale, is an expression of the truth of how things work for us as human beings
A phenomenon that I have observed since being in my teens is that problems generally don’t get solved; rather, they change, and sometimes transform into a different problem or are eclipsed by bigger and more immediate ones. During the 19th century, a century featuring a major religious revival in America, sentiments were such that there was a large movement against the sale and consumption of alcohol—the temperance movement. This culminated in the passage of the 14th Amendment to the Constitution in 1920. Nine years later came the financial collapse and the Great Depression that followed on its heels; President Roosevelt signed legislation repealing the 14th Amendment in 1933, as the nation struggled with sheer poverty and joblessness and needed the anesthetic of alcohol to help with the pain of that time. Today, no one suggests that we bring back prohibition, even though alcohol continues to be probably as great a social ill in terms of spousal abuse, health problems and highway deaths as it ever was. But now we have a whole host of other intoxicants, which make alcohol seem kind of tame. Methamphetamines, designer drugs of every description, crack cocaine—we can now add computer games and the Smart Phone—but the common denominator here is addiction, and addiction seems to be almost taken for granted in our society. It is as if we have collectively become numbed to the ubiquitousness of addictive behaviors.
We can begin to break down the whole vicious cycle of greed and addictive behavior by means of simple observation. The first observation to be made is that the cycle is, in and of itself, painful. It is suffering. Anyone who has ever worked with recovering alcoholics knows that unless a person recognizes his or her own suffering, caused by alcohol consumption, and wants to stop, there is really no hope for change. If there is willingness to move in the direction of stopping the cause of suffering, in this case alcohol, then the first step in the direction of freedom from suffering can be taken.
The 12-step program of Alcoholics Anonymous was founded as a systematized approach to taking that step, and using a support group of people who are in the same boat to provide the constant encouragement that we humans need to stay away from addictive behaviors. There is a strong religious tone to Alcoholics Anonymous, and the belief in a higher power, or a compassionate entity far greater than oneself, is an indispensable part of it. I have known many Buddhists who have traveled to Buddhism via the intermediate vehicle of AA; they tend to be people of significant humility, who have seen what an utter mess they can make of their own lives, and that they need a daily practice to maintain their equilibrium as human beings and stay away from their addiction. In the long run, Buddhism appeals to people who can see that it is very comprehensive in its approach to human suffering, its causes and effects, and also provides some very powerful cures for suffering.
The path that any one individual walks to find their own way out of the cycle of addiction or out of whatever quiet desperation they may be suffering from, is going to be a matter of seeking, trying different strategies, and above all, of not giving up. I have heard of Christian preachers whose main message is, Don’t give up; no matter how many times you fall down, keep picking yourself up off the ground and don’t give up! This is a simple message of hope from one human being to another and is not the exclusive teaching of any religion. It is most certainly contained in Buddhism. And in Buddhism, and particularly in the Zen tradition, there is a strong emphasis placed on meditation practice as the means by which we develop this ability to pick ourselves up off the ground and keep going.
Many people try to meditate and decide that it is too difficult because, no matter how hard they try, they just simply cannot stop their minds from wandering all over the place. That would be a reasonable conclusion to draw if the goal of meditation was to arrive at a place in which the mind does not wander—but that is not the goal of meditation. Meditation actually has no goal whatsoever. It is simply a practice of observation: observing what the mind does, observing the coming in and going out of the breath, observing that, if we have ears and hearing, there are sounds. The noise of the next-door guy’s sound system. If you have a nose that works, you ought to be able to smell things—perhaps the burning of a stick of incense, or someone cooking food next door. But just coming back to observing things as they are, rather than thinking and speculating about how we want things to be, or what we do not like about this, that and the other thing, is the essence of meditation. Everyone can do it. I often tell people that if they can watch themselves breathe in and out one breath, they can meditate.
When I say that meditation practice is a great asset in learning to pick oneself up off the ground of addictive behaviors, or of making the same damn mistake that we’ve made a hundred or a thousand times before, it is because meditation is the practice of waking up to this moment of being alive and doing that over and over and over, thousands of times. Doing it every day. And just as, if you want to be a physically strong human being you would go to a gym and lift weights every day to build up the muscle mass it takes to be strong, meditation is the practice that you engage in if you want to train your mind. The mind is not an easy thing to train. For example, having trained dogs, I can tell you that the human mind is far more difficult to train than a dog. But just because that training doesn’t come naturally or easily, it doesn’t follow that we shouldn’t try. It also doesn’t mean that, if we have tried several times to meditate and have given it up as too difficult, that we shouldn’t try again and stick with it. Don’t give up, pick yourself up off the ground and just observe things as they are.
In getting to the heart of the matter of how to slow down desire and ultimately stop it right at the point of its arising, meditation is the powerful tool which makes it possible to accomplish this, because it is the practice of observing one’s own mind, just as it is. It might take a while, a period of just learning to observe the chaos of one’s own mind, before recognizing and clarifying the arising of desire, and that is to be expected. But it is via the practice of just quietly observing the chaos of the mind, the relentless chatter of it, all the many justifications, the legal battles, and so on that go on in the human mind, that we can slowly gain our bearings and just sit still with it all. Eventually it starts to quiet down just a little, in the same way that when a storm has blown what seems to be all its fury, the winds die down a bit and the driving rains cease.
We humans have desire wired into our brains. It is unreasonably idealistic to think that you can ever get to a constant state of no mental desire whatsoever; the mere fact of having sexual hormones virtually guarantees that the human brain will desire sex on a fairly regular basis, no matter what one does to train the mind. But fortunately, we always have the choice of what to do in response to thinking. Learning to create that small gap between the having of a thought and the decision to act upon it is actually what Buddhist meditation empowers a human being to do. So rather than having a mind full of thoughts, including a fair percentage of desirous ones, and being a virtual slave to that thinking because there is no reflective space wherein consideration can be made as to the wisdom of it, the fruit of meditation is the gradual opening up of a wide space in which all thinking is reflected upon, and slavery to the mind of desires is ended. It is the gateway to liberation from suffering.
All addictions have a common denominator, which is that desire arises in the mind. It may have the most innocent of beginnings; it may simply be the desire to dampen down the feeling of pain, which is so very pervasive in human life. The desire to not feel pain, to reduce pain to a manageable level, or to get rid of it altogether, seems to be the most common of motivations for people; but where we go from there is the crucial matter. Turning to look right at pain as opposed to running away from it is the most effective strategy for dealing with it. I am not speaking, for instance, of the sort of acute pain that one might feel when having a tooth drilled while sitting in a dentist’s chair—although the same principle applies here as well. What I am saying is that the dull ache of being human, the constant nagging desires we have that things should be better than they are, or the dull, almost subliminal but nevertheless constant fear we experience, is what I am speaking of. Learning to simply be aware of this wired-in aspect of being human and to look it straight in the eye is to stop the advance of dukkha, of suffering.
The human realm will always be a tough place in which to live in some respects, but what a human being can do to lighten it up, to make it a better place both for oneself and for other people, is to “grab the bull by the horns” by means of a sharp self-awareness. This is not the exclusive province of Eastern religions, because even in the Western world there is the old dictum, “know thyself”. It’s actually there in our culture already if we look for it. It does not help to pin the blame for our suffering on our parents, our environment growing up, or any other external condition that seems to have contributed to our current state of unhappiness. In other words, we simply have to stop blaming. Not to blame is to take full responsibility, and so now we have come full circle to our starting point, which is that suffering isn’t simply going to go away—unless we make up our minds to do something positive about it. And that is where Buddhism enters the picture. To give up being cynical, to give up blaming everyone else for ones unhappiness, and to undertake a spiritual practice is to set foot on the road of liberation from suffering, and that is the crux of the matter for us humans.
People have an innate longing to do good. Most people want to do good for the world, they want to reduce suffering in the world, and help in some way to make it a better place. We can consume less; we can recycle things; we can sponsor people who alleviate hunger and disease in the world; we can reduce our carbon footprint, and all of these things help the world. But what helps the world the most in the age of desire is if we work on ourselves.
River of Change
By Rev. Master Seikai
Zen Master Dogen (1200-1253), founder of the Soto Zen tradition in Japan, wrote a treatise entitled Uji, which my teacher translated as Existence, Time, Flow. The word Uji is the name of a beautiful river in Kyoto Prefecture in Japan, an area where Dogen lived before moving to the back woods of Fukui Prefecture, where he founded Eiheiji Temple. Dogen used the name of a river to talk about the nature of human existence, principally that our lives are forever in motion, changing, and that we are unable to keep things static for any length of time, no matter how hard we might try.
800 years after Dogen’s time, what remains unchanged is that change is constant. Just in my own life of 60 years, things have changed so much that I have to push down a feeling of disorientation which I experience, living in America. I have read that human beings are simply not designed to have to accommodate so much change in the space of their brief lives, and yet the reality is that none of us have any control over the changes occurring all around us, and we have no choice but to respond as best we can.
One of Dogen’s recurrent themes is his urging to let go of the little self, the self-oriented ego which all of us have and constitutes our main perspective as humans. This is always a challenge, and represents the internal aspect of dealing with change, which is to embrace our intrinsic insubstantiality. Meanwhile, to embrace the flow of changes that are going on around us is the external aspect of dealing with change. In both cases, we have to examine our inbred human resistance to change and look for ways to accept everything as it is.
A month ago we had a winter storm which dumped over five inches of rain on our temple and the surrounding mountains. Some of that water is absorbed into the earth, but there comes a point when much of it starts to run off, forming streams of water everywhere. A mile from the temple is a point where three small streams, which are typically dry, come together to form the Cuyama River. This river runs to the Pacific Ocean, but for most of the year has no surface water, the water flow being below the surface. During big storms like this last one, the dry river wash turns into a roaring flood, sweeping trees, bushes, debris and huge quantities of rocks and sand down its course towards the sea. The transformation is awe-inspiring. All you can do is stay well back from the raging torrent.
Recently Rev. Phoebe and I took our two dogs for a walk downriver to a place where a small lake was created as part of a gravel mining operation some years ago. The gravel business is gone but the lake remains, and typically has geese, ducks and cormorants on its surface. As we approached the lake we were brought up short because the road suddenly ended: water had washed it away leaving a small cliff. We looked over towards the lake and realized that the Cuyama River had eaten a gaping hole through a dike which formed one whole side of the lake, gone right into the lake, made a full meander and exited out the same side. It was a dramatic exhibit of the power of water to transform the landscape, moving vast quantities of earth materials in the process. A few days later we approached the lake from the other side where we could inspect the changes nature had wrought.
I couldn’t help but think that this scene was metaphorical for the sweeping changes which are happening in the world today, and affecting all of our lives. Climate change has created conditions favorable to mega-storms which dump larger-than-normal quantities of water on a given area in a short span of time. We’ve had two such storms in the past two years, and I have had to accept that this is a new normal. I have to think in terms of how to manage the flow of water across the temple grounds, where it comes from and where it is going. Fortunately, after the flash flood we had in the summer of 2015, most of the work of directing water away from buildings and into ditches was already accomplished, so this last storm had little effect on the temple. Still, it made me aware of a number of modifications that need to be made.
There are vast changes sweeping over the physical environment of the earth—mega-storms, desertification, climbing temperatures, rising sea levels—and there are vast changes sweeping over the sociopolitical climate as well, threatening to upend many of our social institutions in the process. More and more I am seeing this flood of change not so much in light of it being threatening to an established way of life, or being a bad turn of events, or an unwelcome sea change, as a fascinating saga being played out on a huge scale of just how insubstantial all things human really are. We get used to things being a certain way, which we then label as normal, or right or good, and expect that normal state to continue indefinitely. At some point we may all have to face an inescapable reality, which is that our social and political norms are being swept away as if by the Cuyama River.
In walking up and down the Cuyama River wash, Rev. Phoebe and I immediately noticed that the old features had been wiped out; gravel and sand bars removed; banks gouged out; the edges of farm fields eaten away; river channels moved over and rearranged. Is this not the Uji River that Dogen was talking about?—in fact, probably more dramatic than anything in that part of Japan? Sometimes we may not really notice change for several years, as it is happening at a slow rate, and then at other times there is a flood of change, and the landscape is completely rearranged. This seems to be the nature of life both for the physical environment and for the human social and political environment. How we respond, in essence, creates our own, immediate spiritual environment.
Insubstantiality, a word which suggests change over the course of time, when manifested on the external level, is known as anicca in Buddhism; the insubstantiality of a human being, our changing thoughts, moods, habits, likes and dislikes, and our changing bodies, is known as anatta. If we can see, even for a moment, that insubstantiality is the nature of our existence, then why do we fight it? That is a Zen koan, one might say—a question to be pondered. The more you can sit with that question, of why do I fight it?, the answer will at some point emerge that I want things to be a certain way, and the reality of the way things are is something else. Another way of putting this is a law of the universe according to Buddhism: The Universe is not answerable to my personal will.
It sounds pretty nice on one level—sure, the universe doesn’t answer to me; I’m not in control of much, after all. But this is really what lies at the root of virtually all human suffering and struggles: we want things to be one way, which they are not, and fight conditions to make them conform to the way we want them to be. This is the essence of all political struggle, all wars, all fighting. No two people see things exactly the same way, let alone two groups of broadly diverse people, as in a nation.
What is the point of being alive if it is not to accomplish some cherished dream of things being the way we want them to be? The human saga of overcoming all obstacles en route to achieving something great, something which will make a person admired or even famous. From a Buddhist perspective, even if those things happen, change might still sweep it all away, and at some point death is going to sweep us away anyway, the ultimate manifestation of change and insubstantiality. It is said, however, that the human realm is the best place for the working out of karma, for the learning of important spiritual lessons, for the realization of the truths of existence—to see things as they truly are.
Whenever I am confronted with a set of circumstances which I find difficult, or am confronted with yet another wave of some kind of mental suffering, I generally take the whole thing with me into my meditation practice. Life keeps changing; I may seem to have solved my problems one day, only to find the next day that they have returned in altered form. Meditation practice, meanwhile, is how I cut adrift, letting go of the seeming solidity of having an answer or solutions, and just riding the current. In other words, to meditate is to embrace insubstantiality on a moment-to-moment basis. My thoughts are of no consequence; they are like birdsong coming through my window. The flow of the river of change, the internal Uji, is my true dwelling place. In that place, change and insubstantiality ARE the true reality, not just characterizations imposed on reality as experienced through the senses.
So there is internal work and there is external work. Internal work is the work of letting go—of thinking, of expectations, of hope and fear. Just letting things be as they are, even if on an emotional level I may not like the way things are. It is, after all, far easier to let go of my own internal preferences than it is to somehow make reality conform to the way I want things to be. That struggle is, generally speaking, an exercise in futility. Sitting still with things as they are, on the other hand, is something we can do and is, in and of itself, satisfying and liberating. Internal work is the job of letting go of trying to be in charge of everything and learning to just observe, learning to just see what needs to be done, if anything.
In order for external work—whatever we do to make a living, of engaging with the world—to not be an unending struggle, it has to come from a deeper place than trying to impose our own will on other people and the world around us. For external work to be a kind of active meditation, it means entering into harmony with the conditions in which we find ourselves, and working within them. To be truly effective, external work needs to spring forth from internal work, the willingness to be still enough to see what, if anything, we can do to help a situation. It is usually not particularly dramatic. If we enter situations with a desire to gain praise, fame and attention, more than likely we will not, in the end, actually help anyone. But in getting the self that wants praise out of the way, we can at least glimpse what will actually help people around us. You may or may not be praised as a result; it’s just possible that someone might resent you for acting from your meditation. But to not get involved in the whole blame game which goes on constantly in the world is the beginning of real wisdom. Praise and blame are the twins which blind people to being compassionate. We can see this being acted out on a huge scale in how government operates in this country.
Trying to change other people is probably the most futile of exercises in futility. Children learn primarily from example, and it is really the same with adults: usually we can only adopt a new way of being if we’re able to witness it in another person. This doesn’t mean that we are unable to hear something of value, or read it, and then try to put it into practice; it’s just that we find that harder to accomplish than imitation of a role model. By implication, if we want to have a positive impact on the people around us, then the best thing to do is act in a way which serves as a good example. Realistically, we can change ourselves but we have to leave it at that and not expect that anyone else will do so. Other people are, in fact, changing and growing spiritually; it’s just that it happens in its own way in its own time, nobody is in control of it, and we need to practice patience or we will forever be unhappy with the way things are.
I’m aware that I’ve been immersed in a flow of change my entire life. Whether that change was the natural result of growing up, learning from experience, aging and making mistakes, or the result of spiritual practice is often hard to say. There is no clear boundary. But I also became aware, years ago, that meditation practice, combined with the effort to live a morally sound life, is a powerful life-changer. To this day I cannot explain exactly why or how this works, but it is observable in oneself. I have read that the human mind remains changeable for as long as we are alive—it has a malleable, plastic quality to it which transcends aging. This should give us all hope that it is never too late to change ourselves, or that to engage in practice late in life is a futile exercise. It also underscores the mantra of the Heart Sutra: “O Buddha, going, going, going on, and always going on beyond, always becoming Buddha!”
Welcoming the Unwelcome
By Rev. Oriana LaChance
[The following article, written in two parts, first appeared in the Eugene Buddhist Priory Newsletter, published on-line, Autumn and Winter, 2016 issues. Rev. Oriana is the Prior of the Eugene Priory.]
An ancient koan that speaks to us today:
A student asked, “When times of great difficulty visit us, how should we meet them?”
The Zen Master answered, “Welcome.”
It is helpful to begin addressing any difficulty from the ground of our meditation, as it encourages us not to amplify our delusions or aversions, but rather to be open-hearted.
How do we practice welcoming?
First, know that “welcome” doesn’t come from good intentions; it doesn’t come from wishing to impress anyone; it doesn’t even come from the belief that welcome will end the pain. Welcome has always been there. It is for us to find it in our hearts, to learn that even when we think we are not okay, we’re okay.
We can also practice welcoming through understanding that the bodhisattva path is the path of welcome. Finding openness toward our difficulties and empathy for the difficulties of others can change most things, including the difficulties. Welcome is to see, to feel, to know the flavor of connection, and to align ourselves with a deeper truth than our individual lives spinning around the eight worldly conditions: pleasure and pain; praise and blame; gain and loss; fame and disgrace.
There are a lot of things we cannot change, but we can accompany each other, walk together in the difficulty. A bodhisattva doesn’t abandon themselves or others–any others, not just those who agree with you.
We can practice welcoming by understanding that we don’t need to know how things work out. Welcome means not reaching a verdict about our lives or the lives of others, not needing to know. Each step is true and of value.
We can further practice welcome bay understanding the nature of delusion. We can see that our beliefs, even our beliefs about the difficulty in our life, or our beliefs about keeping true to any ideal, or our beliefs about Buddhist practice, are delusions. It is good to be aware when our beliefs imprison rather than guide us. Welcome can aid here by breaking down prejudices and habitual ways of thinking and behaving. Even difficulties can have welcome as part of their understanding. In this way we are not in opposition to our own lives. There is just: this is what is here now.
Poet Wendell Berry expresses it like this:
“The Real Work
It may be that when we no longer know what to do,
we have come to our real work,
and that when we no longer know which way to go,
we have come to our real journey.
The mind that is not baffled is not employed.
The impeded stream is the one that sings.”
A Bit More About “Welcome”
You may recall that in our last newsletter I talked about welcoming what comes to us each day. Finding openness in our hearts to our difficulties and empathy for the difficulties of others, are we able to say “this is what is here now” without complaint or judgment? Yes, we have preferences. Can we lay our preferences aside and do what needs to be done?
This has been on my mind the last few months because of the ice storm that occurred in Eugene in mid-December—on-the-ground training in “welcome.” Due to several drought years, trees competing for limited light and then an ice storm that put great strain and weight on trees and branches that were already growing “sideways,” we lost many, many trees in the storm. This requires a major cleanup—figuring out what needs doing and in what order, hiring people, looking at the financial side.
So the question I asked myself was, “Am I able to welcome this demand, coming in from left field, on my time and energy and on the priory’s finances?” Too, there is a grief at losing so many fine trees and the wild life they helped to support. This has been difficult for me to do. I will gain and then lose equilibrium, gain and lose perspective—I want to say gain and lose control, but I never had control.
And yet, and yet, as I watch the process in me and am aware of how I respond as each thing comes up, I have learned that welcoming comes more easily in bits. Not can I welcome the whole mess, but how about what is happening today: can I welcome the insurance adjuster, the estimate for stump grinding, the various and often conflicting suggestions on how to proceed? So I am doing my best to welcome in bits—moment to moment—and some days I do better than others. And that’s okay. If I am feeling overwhelmed, I try to back up and take smaller bites.
I can put a great deal of effort in trying to make things happen now, when they just are not going to happen now. The sense of always pushing, chasing after and not accomplishing a lot—that is what wears me out. Can I drop all that? What is it good to do today, or even right now? Maybe it is good to make lots of arrangements, and maybe it is good to take a day off from the mess, step away.
What tires me, what is stressful is not trusting that everything is okay, and everything will be okay. Learning that “even when I’m not okay, I’m okay.” Yes, I can see that. There is something below the whole process that hums along, that is okay. Be quiet enough to recognize that place, act from that place.
A congregation member recently remarked that it is difficult enough to accept some things, particularly difficulties, let alone to actually welcome them. Yet what a load off if we can just open the door every day and say welcome, regardless of what is knocking. That can certainly lead to an end of suffering. At the same time, it doesn’t work to use welcome as an exercise or strategy because we think then life will be easier. (A begrudging, “Hey, I don’t like you, but welcome, since welcome will help to reduce the stress.”)
My teacher recently said to me that acceptance is much deeper than resignation or accommodation. That keeps floating through my mind. I can almost reach it. I tend to look at things in a practical way, acceptance as a way to “manage my life,” to convince myself that everything is fine. I understand this is not what is meant. A deep acceptance or welcome arises from a ground of sufficiency, a trust that we already have what we seek. It is not as if we need to “find” welcome; it is always with us, we are just asked to open the door.
So perhaps at this moment I cannot welcome and I just want to stay in bed and listen to the rain, comfort myself. Good. See that desire and bow to it. I don’t need to follow. And perhaps tomorrow, bit-by-bit, I can welcome with a lightness. Hello, what’s up today? Good. See that and be thankful for the teaching. I have learned more about suffering and the cessation of suffering by watching the consequences of being batted around by circumstances like a ping pong ball. It’s the “mess” in our lives that teaches us, when we are ready to listen.
The Great Grief and The Serenity Prayer
by Rev. M. Seikai, December 2016
In Japanese Buddhism there is a term, kororo kanashiku, which is usually translated as ‘grief of the heart’; Rev. Master Jiyu-Kennett, my teacher, rendered it as “great grief”.
The Serenity Prayer is the common name for a prayer authored by the American theologian Reinhold Niebuhr, (1892–1971). The best-known form is:
God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference.
The Serenity Prayer, as many people are aware, has been popularized by Alcoholics Anonymous as part of its 12-step program of rehabilitation from alcohol addiction. But of course, it’s a prayer which lends itself to a multitude of circumstances, and as a home base to which all of us intuitively know that we need to return to frequently. Life, after all, throws us all sorts of curve balls which by nature we find difficult to accept.
Grief of the heart also has a wide spectrum of contexts in which it might be applied, but for my purposes here I’m using it to refer to a condition of mind and heart which recognizes that, as a whole, humankind is profoundly ignorant on a spiritual level. At times conditions in some part of the world flame up to illustrate the painful reality of this, often in the form of wars between nations, or civil wars, or enduring strife which can be traced to conflicting religious beliefs. Right now, at the end of 2016, there are as usual numerous such conflicts going on in the world, the worst one being in the nation of Syria. That particular conflict boldly illustrates the depths to which people can plunge when extreme religious, ethnic or nationalistic views clash amongst a diverse group of peoples confined to a relatively small region.
This kind of grief of the heart arises naturally for anyone who has trained themselves deeply; I assume it would be known in other religious paths, but I can only speak as a Buddhist. It comes about as a result of reaching a place spiritually of seeing clearly. The Buddha was quoted as saying that “Only a few people in this world see clearly, those who have little dust in their eyes.” Inherent in that clarity of vision is a wish for the well-being of all people and sentient beings, i.e. compassion. To be Buddhist is to vow to not cause harm to other beings, to do only good, and to do good for others—which is the definition of compassion, and the foundation on which we build our lives.
Without that foundation, what do you have? Probably competitiveness, trying to get ahead, trying to be on top; winning and domination—control. All the usual impure human motivations. To the extent that we can spot these motivations at work in our own lives, we can see the dust in our own eyes, and take steps to wash it out. To the extent that we wash it out, we can see the world as it truly is: void, unstained and pure, and, simultaneously, tragic, marked by ignorance and suffering, a place where human beings are born, given the opportunity to do good, to advance spiritually, and along the way make every possible kind of mistake.
At the moment I have a sense, which won’t go away, that the tide of making mistakes and causing harm is rising. Certainly there are many, many good people in the world doing their utmost to make the world better, to alleviate suffering for those around them. Then there are those who have so much dust that they are blind to causality, and leave a karmic wake wherever they go. I don’t pretend to understand how this all balances out, what makes the tide turn one way or another, or who, if anyone, decides these things. Be that as it may, in my life I’ve observed in American societal norms a gradual, steady increase in the ambient level of narcissism, negativity, greediness, and anger when things go wrong. I have a sense of the deterioration of society at large, and that it has an inexorable quality about it, meaning that in spite of all the good that so many people do, society is nevertheless slowly falling apart. On one level, this simply reflects the teaching of Buddhism that all component things ultimately reach their zenith and then begin to fall apart and disintegrate, and that this is a law of the universe. On another, more emotionally oriented level, it is the cause of great grief.
It is a teaching of Buddhism that the world we occupy is perfect as it is; it needs nothing added or taken away; its natural laws function perfectly at all times. It is, in the words of the Heart Sutra, which we chant every day, “void, unstained and pure.” If the world needs no improvement or saving, then what is all the fuss about? And if we can see things from that perspective, does that mean that we then will thereafter be apathetic with regard to human suffering in the world, and make no attempt to alleviate it? Are we just in it for ourselves, however lofty and noble our aspiration may be, or do we have an obligation, a duty, to do all that we can to help other beings? If the latter is true, then we have to somehow reconcile that we live in a world which, on the most essential spiritual level, is fine just as it is, but which on the level of causality working itself out everywhere at all times, is marked by suffering, unhappiness, unsatisfactoriness and often despair.
The challenge in this is to be able to hold the two vastly different perspectives and keep them somewhat balanced, one in one hand, so to speak, and the other in the other hand. And perhaps this is where the Serenity Prayer can be of real value. Accepting what we cannot change, which is just about everything, and being willing to change for the better what we can change, which is relatively little, and the wisdom of knowing the difference. It seems so simple and yet it is a very tall order. In the midst of it all, we have to surrender something—our insistence that things be a particular way, or even our desire for things to be better according to our particular set of values. And then again, maybe that is one form of desire that we shouldn’t give up altogether, lest we become too docile about the erosion of values or the decline of society. It is a tightrope; it is not easy. For me it is a conundrum at the best of times.
On the level of causality, of cause and effect, good and evil working themselves out, I have come to realize that I am grieving for America. At least to me, it seems that what it used to represent—an open society which welcomed immigrants; a nation which was not, on the whole, corrupt, in which democracy, however imperfect a system of government it might be, was viable and working—is gone. Not completely gone, but very stressed and fading. On a wide scale the three poisons which Buddhism recognizes as the major causes of suffering—greed, hatred and delusional thinking—have not just taken root but taken over our entire political culture. Through my eyes, we live in a corrupt nation. I have felt this since the American invasion of Iraq in 2003, long before the election of November, 2016 put an exclamation point on it. So now I have to ask myself how I can live and work with great grief since it looks like it has become a fairly static component of my mental landscape.
Webster’s Dictionary defines grief as: deep and poignant distress caused by or as if by bereavement. In this case, what we are dealing with is poignant distress caused as if by bereavement, i.e. the death of the spirit of a nation in which one has spent ones entire life. To get anywhere in dealing with great grief, my first question is to ask what good grief is: why do we experience it in the first place? I found the following in an on-line search:
Grief responses are natural reactions when you experience loss and separation from those you love. They express three things:
1. Your feelings about the loss.
2. Your protest at the loss and your wish to undo it and have it not be true.
3. The effects you experience from the assault on you caused by the loss.
However, the ultimate goal of grief and mourning is to take you beyond these reactions to the loss. It requires your working actively on adapting to it. If you fail to adapt following a major loss, if you don’t accommodate to the change but persist as if the world is the same when it isn’t, then you are not responding to reality, and this is quite unhealthy. The therapeutic purpose of grief and mourning is to get you to the point where you can live with the loss healthily, after having made the necessary changes to do so. What must you do to get to this point? You must:
1. Change your relationship with your loved one—recognizing he now is dead and developing new ways of relating to him.
2. Develop a new sense of yourself to reflect the many changes that occurred when you lost your loved one.
3. Take on healthy new ways of being in the world without your loved one.
4 . Find new people, objects or pursuits in which to put the emotional investment that you once placed in your relationship with the deceased.
The bottom line of this active work of grief and mourning, therefore, is to help you recognize that your loved one is gone and then to make the necessary internal (psychological) and external (social) changes to accommodate this reality.
Taken from Therese A. Rando, How To Go on Living When Someone You Love Dies. New York: Bantam Books, 1991, pp 18-19. [From Legacy Connect, an on-line grief counseling service].
This is talking about grief as bereavement, the loss of a loved one, but maybe it has some application to kokoro kanashiku, the grief of the heart in a broader context when looking at the world. The key sentence is this one: “If you fail to adapt following a major loss, if you don’t accommodate to the change but persist as if the world is the same when it isn’t, then you are not responding to reality, and this is quite unhealthy.” What is tricky to untangle here is that, in the first place, you are already responding to reality on a deeper level than most of humankind normally does, and that is why you are feeling the great grief. It comes from seeing with clarity of vision how things actually are in the world, what the actual spiritual causes of human suffering are, and that to move beyond superficial remedies towards actually reducing suffering, one has to do the necessary spiritual work. Most people do not want to come face to face with this basic truth, and spend their entire lives avoiding it.
But meanwhile the above sentence is also saying that if we persist as if the world is the same when in fact it isn’t—that is unhealthy. This must also be true on a spiritual level, just as it is true on an emotional level of being. Then we need to move on to living with grief and mourning healthily, which implies that we cannot simply get rid of it, but accept that it is a part of what we feel, at least for the time being, and that what we feel has some sort of meaning. In this case, the grief I’m experiencing is connected to a sense of loss, within society at large, of a set of deeply held values which are based on compassion for all life. I’m not about to give up my set of values, but something has to shift somewhere in this picture. In other words, now it’s necessary to live in a world in which those with the most power and influence, and who control many aspects of public life, have a set of values diametrically opposite to mine. To a degree this has always been true, but suddenly the contrast has become all the greater.
The Serenity Prayer is addressed to God, which might present a problem for an atheist. If a person were comfortable praying to the compassion of the universe, as opposed to an idea of a personal God, then it might not matter. I pray to the compassion of the universe every day; in Buddhism that compassion is given a name: Avalokiteswara, Quan Shi Yin, or Kanzeon. I pray because I suffer, and I’d prefer to suffer less if at all possible. So, because the great grief that I’ve been describing is a form of suffering—or at least melancholy, unsatisfactoriness or unhappiness—prayer works for me. I pray as much because the very act of prayer is in itself comforting and healing, as I do in hopes of getting any sort of response. But actually, I do always get a response. It may not be what I might hope it to be, but it is nevertheless a response. Three days ago, in the midst of a plumbing problem, I was praying to Quan Yin for help. I did actually harbor a small hope that I might succeed in plugging up this particular water leak. In the end what happened was that the leak became dramatically worse, and I had to shut off the water to the entire temple. It was as if Quan Yin, who is associated with water, was saying “You want water? OK, here’s more water!” The next day I drove to get the necessary plumbing part and fixed it right. That was the real solution to the problem.
A lot of things in life seem to work out this way. I suspect the great grief is beckoning to us to look a little deeper, and perhaps reflect on the nature of human life, seeing some nuance that we might have missed before. For one thing, if grief becomes the impetus to pray more deeply, or meditate more deeply, then that would be a very worthwhile function of grief. That actually did happen to me for a few weeks recently following the election. A combination of circumstances forced me to draw on all my resources spiritually, and go to a deeper place—it was hard, but it was also good. And on another level, grief might be pointing us to look carefully at whether we are holding on too tightly to a cherished ideal. My teacher used to say that idealism is actually a form of delusion. In the years since then I’ve come to my own conclusion, which is that idealism is more like a necessary evil in life as opposed to a flat-out delusion: if we live with it, we suffer, but if we live without it, we are without direction or aspiration.
It always helps me to take as many steps back as possible, in the sense of gaining a broad perspective on what is happening at any given time. Human beings are spiritually ignorant and deluded in their thinking—nothing new there. All component things have their time of coming into being, of being young, then middle-aged and strong, but then declining and ultimately falling apart—nothing new there, either. Humankind advances slowly, if at all, and for every two steps forward we probably take one back, sometimes one and a half. Transience and impermanence are laws of the universe; what do we really expect, in the first place?
To view human life from a Buddhist perspective entails seeing that things come and go, but also that there is a lot of suffering going on in the human realm. The sensitivity that comes about as a result of practicing meditation and making a sincere effort to do as little harm as possible, to keep the Precepts, makes us feel suffering all the more acutely than if we continued to stumble our way through life without paying much attention to the harm we cause. That sensitivity to suffering is what I believe lies at the root of the great grief. And when we see things taking a turn in the direction of more suffering, it hurts just to witness it. So this is a kind of paradox in which, in our efforts to help reduce suffering in the world, we open ourselves up to feeling it that much more immediately. I do not have an answer for this paradox, other than to continue to do the best I can in my practice, continue to listen to my own heart and what it is pointing towards, and pray a lot.
Right now humankind is mired in victim-perpetrator karma. Individuals, groups of people, nations and whole races of people become entangled in alternately being the perpetrator and then the victim in the struggles and the fighting that go on all the time. I inherited a very large load of perpetrator karma from the life of someone who was a sexual predator and committed atrocities which are horrifying to contemplate. So I understand in a sort of first-hand way the kind of suffering that comes about from people who ardently pursue some sort of noble but delusional political and social agenda, which takes an enormous toll on individual human beings who are pawns in the giant chess game which perpetrators play. We seem to be entering another round of this in the tumultuous human realm, and because I know what’s coming, it’s simply painful to think about.
One hopeful sign is that people seem to be coming together, more and more, when these violent victim-perpetrator episodes play out, holding candle-light vigils, etc. I would like to think that there is a slowly increasing awareness that to react with anger or with a big backlash to the harm, violence and death which perpetrators create, then that creates more even harm and nothing much ever gets resolved. To break the vicious cycle of perpetrator and victim, someone has to stop and sit still. All of us need to “be the change we want to see in the world” by behaving in a way that doesn’t perpetuate the karma that otherwise bounces back and forth forever.
Generosity of spirit turns the mind from complaining and looking for fault in the direction of gratitude for what we have. Most people, when they disapprove of the government or some other group of people, spend their energy blaming and knocking down the other side. It’s a difficult habit to give up, but worth the effort. It isn’t that you turn a blind eye to the failings of government or society at large, but that you decide to be a force for positivity in the realm of negativity. This goes against the current, and you will always be in a minority, but such is life.
I created an acronym to help myself in this endeavor, CALM: Compassion, acceptance, loving kindness, merit. One could substitute meditation for merit, but either way it is a useful mantra to use at times when the brain is complaining about the world. I repeat the mantra to myself and offer it to those in positions of leadership. For me it takes the Serenity Prayer once step further, because knowing how little I can change the world, it is still something positive that I can do any day, any time. It helps me stay in the Divine Abodes of compassion and equanimity. Combined with the knowledge that everything which arises also passes away, that everything runs its course, makes it possible to ride the waves of karma and maintain a peaceful heart.
At the Root of the Problem There is Fear
By Rev. Master Seikai
The presidential election of 2016 is upon us. Certainly it has been the ugliest one in my lifetime; my memory extends back to the election of 1964. There has been quite a bit of commentary in the various types of print and on-line media about why the political climate in America has deteriorated to the extent that it has, why facts and truth no longer seem particularly relevant to political discourse, and why the presidential candidate of one of the two major political parties is a bombastic, narcissistic, shameless speaker of ridicule, insults and untruth. We can peel away the layers of why this is so, going from the most superficial, obvious reasons, to the less apparent but more causative forces which are at work, down to the core issues of why people behave as they do, the realm of psychology. That is usually where the analysis stops—just short of the spiritual, which is the essence of who we are.
I’m not a journalist and cannot write with any authority about the political theories and forces at work in America and the western world in the 21st century. By nature, I look at the core reasons why things are the way they are—my realm is the spiritual. Rarely does the world produce a person who is both engaged in politics and social causes on the one hand, and is rooted in a deeply spiritual view of human affairs on the other. Mahatma Gandhi (1869-1948) was one of those rare human beings. Of the hundreds of Gandhi quotes which were recorded during his life, this is the one which seems to have the most bearing on what is happening today: “The enemy is fear. We think it is hate, but really it is fear.”
Gandhi was addressing the political situation of his day in India. India was beginning to work for independence from Great Britain, and was going through the difficult transition of throwing off colonial rule and all the many forms of oppression and subjugation of its people which came with it. One of the key elements in India’s independence movement was breaking the salt monopoly which the British held at that time. Salt is one of life’s indispensable commodities: we cannot live without it. If a political power can monopolize salt, they then wield considerable power over the people dependent upon it. Gandhi himself showed people how to make salt in defiance of British authority, and was jailed for it. He went on a hunger strike in prison. Eventually he was released and the movement continued. Due to the efficacy of the non-violent resistance to subjugation which he advocated, the independence movement slowly gained momentum and force, and finally succeeded in 1947.
So putting Gandhi’s quote into context, he was in the midst of a struggle on the part of a vast portion of humanity, the Indian people, against a colonial power, Great Britain—a classic us and them situation. Under such circumstances there is always hate, and it usually works in both directions, from the victim towards the perpetrator and vice versa. As we all know, hatred is an intensified form of anger, and it usually ends in violence. Actually it doesn’t end, it continues, given that the victimized party seeks revenge in the form of another act or wave of violence, thus reversing the roles and becoming the perpetrator. Unless someone stops the endless cycle with understanding, self-control and non-violence, it goes on forever. What Gandhi perceived was that there was a powerful force operating underneath the hatred: fear.
Conservative and Liberal
Take any group of people, any society no matter how large or small, and people will naturally divide into two camps, conservative and liberal. I’ve wondered for a long time why this is; perhaps because there are so many dualities in ordinary life: night and day, left and right, up and down, past and future. Whatever the case, we can’t seem to get away from it in the human realm. This phenomenon has been subjected to scientific analysis in recent years, and the general conclusion is that conservatives and liberals think differently. They make completely different assumptions about what is ultimately good for their society. Since the foundations of thought are different, everything that follows is shaped by the basic frame of reference, the assumptions, and even the meanings of words.
Rev. Phoebe and I have been reading a book entitled Moral Politics, by George Lakoff*, who is a cognitive scientist. Lakoff studied why conservatives and liberals have such a difficult time talking with each other, let alone coming to any sort of agreement on government policy, or the best course to chart for the future of the country. He discovered that the two groups have two distinct meanings for the same words. He also discovered that everyone uses metaphorical language to describe the world, and that one group uses their own specific set of metaphors, while the other uses theirs. So it should come as no surprise that meaningful communication has effectively ceased—because everyone has different meanings in the first place. It is as if we speak a common language, English, but we still are in need of interpreters. It would be an interesting experiment to see if, let’s say in the deliberations of the Congress, or a presidential debate, an interpreter was present, who had no particular stake in the outcome, to decipher exactly what a speaker was trying to convey, and the assumptions they are making in the process.
Marriage counseling works the same way. The marriage counselor is acting as a go-between and interpreter to get to the bottom of why the two parties feel and experience the same events so differently. In this case, the underlying differences are less likely to be the result of a different set of word meanings, although that might be a factor, but that one person is male and the other female. Men and women simply have different motivations and feelings. In order for any marriage to be a success, they have to communicate effectively, learn to be empathetic, patient, and willing to resolve the inevitable differences in perception and values when they arise.
I’ve spent my whole adult life in the monastic environment, which can be viewed as an idealized environment in which everyone, hopefully, is working on themselves spiritually. But even here, politics exist and have to be reckoned with. My teacher idealized spiritual endeavor at the expense of the political, which was pushed to the side. This created a dichotomy in which the spiritual was good, and valued, while the mundane, the political, was given reduced value. The net result was that the monks were not trained in matters of politics, and it showed whenever there were group decisions to be made. If you have a system in which there is an authoritarian, powerful central figure who customarily makes decisions for everyone, then this system kind of works, at least for a while. But the minute you adopt a more democratic system of government, then you have dysfunction.
As it happens, George Lakoff uncovered two basic family models which he proposes serve as the underlying template for the conservative and liberal political philosophies. The conservative template is the family with a strong, central, authoritarian figure: the father. Father knows best, and everyone else needs to respect that authority. Children should be obedient. Eventually, when they reach adulthood, they should stand on their own two feet as autonomous adults, responsible for their own welfare. They are being prepared for life in a tough, unsympathetic world. The liberal template is that of the family with parents who, together, nurture the children. Although children should respect their parents’ authority and experience, parents’ actions are nevertheless subject to questioning and evaluation by the children. In order for children to grow up into being responsible adults, they need to witness nurturing and compassion in action. They need to understand the whys and wherefores. Both templates have discipline and respect for authority in them, and both have nurturing in them, but the preeminence of the two is reversed.
I think Lakoff’s model has validity. Like any theory, it can’t explain everything about the differences between strikingly different political philosophies, but it goes a long way to help explain why things are as they are now, politically, and serves as a very useful springboard to finding ways to bridge the communication gap. If the hypothetical debate moderator, or interpreter, was conversant with Lakoff’s basic thesis, they might have some success in helping the two sides develop some understanding, and perhaps even sympathy each for the other.
If we look at how societies in the first world have been evolving over the past few generations, it seems pretty clear that they are moving slowly from the conservative template in the direction of the liberal one. You couldn’t possibly broadcast a television program called Father Knows Best and have a wide audience take it seriously. It would probably be ridiculed as hopelessly passé. But I can imagine that, for people who still think in conservative metaphors, their underlying belief that this is how things really should be has come under attack over the past 50+ years since that show was aired. They feel beset by eroding societal mores, and lament the loss of a time when there was more discipline in the home. Conservative pundits have said as much. The rise of feminism and the Equal Rights Amendment, the AIDS epidemic and the eventual acceptance of gay marriage, and the constantly shifting social relationships of the computer age all say to the conservative mind: our values are under attack and we need to fight back.
The liberal set of metaphors, meanwhile, includes Darwin’s Theory of Evolution, a widely accepted scientific theory. Applied to the realm of human civilization—the very term suggests a movement from wild or untamed towards domestic and civilized—one can very easily make the assumption that society, on the whole, is moving towards reduced racism, elevated human rights and greater social justice; equal opportunity in education and employment; the labor movement; gender equality; and benevolent governance. A march of progress. These after all have been the great social causes in the American experience, things for which people have fought long and hard, and continue to do so. And it is very easy to assume that this set of values is right or more advanced than a conservative set of values, which may not see things this way at all. So the experience of the past few decades, in which that set of values seems to be eroding, says to the liberal mind: our values are under attack and we need to fight to retain them.
Is there one political philosophy which is right and one which is wrong? Both sides assume their side is right, or more just, or more ideal. As in Gandhi’s India, there is an other, an opponent to be fought. The American political system, the two-party system, in fact sets the stage for an adversarial method of governance, in which the tide of battle inevitably swings back and forth as one side advances and the other retreats. Sometimes the bitterness of it swells up and you have a situation such as our current one, featuring anger, misunderstanding, condemnation at every opportunity, and precious little cooperation. And as Gandhi said, we think the problem is anger, but really it is fear. We fear, then despise the Other.
Desire and Fear
Fear has a partner in crime: desire. Lots of things in life are desirable, and when they slip away or become unobtainable, we become afraid. It is pretty much a natural progression in the way the human mind works. I believe this hard wiring of the brain comes from our natural instinct for survival; we want to live, we want security, we want enough food, we want our family members and friends around us—and then when those things are threatened, we become afraid. We also become angry, but the anger is a beat behind the fear, as Gandhi pointed out.
In the political world, people desire all kinds of things, but they are all based on values—wanting America to be strong and lead the world; wanting to go back to a former time when life was simpler, there was more respect and discipline and morality; wanting to simply save the planet from becoming inhospitable as a result of a rapidly rising level of carbon dioxide in the atmosphere; wanting to extend universal health care coverage to everyone, regardless of social standing or income; wanting to rev up the economy so that times are good once again, and everyone has money, preferably lots of it. The list goes on. But now, in 2016, it looks like no one is going to actually succeed in getting any of it. The frustration and bitterness of a dysfunctional system of government is boiling over. We simply cannot get what we want anymore, and that impotence has given rise to an empty slogan: Make America Great Again.
I also think that the subliminal level of fear in America increased by an exponential factor after 9/11. I’m writing this on the 15th anniversary of that infamous event, so there are many retrospectives being put forward in popular news media. They all serve to remind us that we no longer can rest easy in the knowledge and comfort that we live in a safe world—never mind that statistics supposedly paint a somewhat more nuanced picture, and that the world actually is safer than it used to be. The fear of Islamic fundamentalism and its associated terrorism has created a new Public Enemy #1, the new Other. An entity which you are entitled to hate, and vent whatever anger and rage you have about it. All of this proceeds from a primal fear that it could happen again, that we’re not really safe—just look at mass shootings perpetrated by Islamic extremists—and that the only really effective response is to fight back.
On the other hand, we could try not being afraid. Unfortunately, there is no government program for reducing fear. There is no anti-fear propaganda, propaganda by definition being a tool in the hands of those who master the art of using fear to manipulate human beings. We have to turn elsewhere for a solution to the problem of fear—ideally, you’d think, to religion. Or at least some sort of methodology—psychology, self-improvement, martial arts, whatever. And before that we must acknowledge and become aware that we are, in fact, afraid.
Having devoted my life to Buddhism and meditation practice, I don’t know any other way to accomplish this. There might be other ways, but I’m not familiar with them. Fear is something that tends to lie hidden in the mind, and acts as a silent motivator. Just to see it requires learning to sit still. If you can sit still enough to allow fear to actually come to the surface of the mind, then you can begin the painstaking process of letting its energy dissipate, but it isn’t an easy thing to do. Fear is a bully, and its energy is a chasing, demanding energy, forcing us to do things we are dimly aware we shouldn’t be doing. Sitting still with anger energy can be like riding a bull, actually. The good thing is that even a bull eventually gets tired. And even a bull can be tamed.
The experience of the past 15 years should have long since shown us that no external agency can actually make our lives safe and make fear go away. No politician has any business promising that they can achieve this, no matter how much money is spent in the process. I recently read a magazine article in The Atlantic, which asked the question: Since 9/11 we have spent a trillion dollars to defend against terrorism, but are we any safer as a result? The result of the writer’s research was that, in some ways, yes, we’re safer; but on the whole, there’s only so much anyone, or any agency, can do about it. In the end, we are all vulnerable.* To this conclusion I would add: so there’s nothing for it but to learn not to be afraid.
In my monastic life I spent years learning this. I had to watch my fear come to the surface of my mind, look it right in the eye and stare it down. It is an essentially lonely, individual process of spiritual growth and unfolding. It helps to have someone you can look to as an example of one who has let go of fear, and learned to live without it. There aren’t many such people, but they do exist. If there were (or are) group activities which can help people cultivate fearlessness, I’d be all for them. Ultimately, we are afraid of harm to our physical selves, and death. This means that, at the root of it, we have to learn to go into situations not caring if we come out alive.
There is harm to our physical selves, and then there is harm to our emotional, “me” selves. They aren’t fundamentally separate, and usually the me self is the one which makes the most noise. It is enormously liberating to reach a point within yourself where you don’t care whether the me self lives or dies. However much noise it makes in the mind about its own supposed self-preservation, if you can say to it that you don’t care whether it lives or dies, and that you’re simply plumb tired of it, you can, in that moment, transcend the self. It isn’t a matter of defeating or conquering it so much as a matter of letting its noise, self-pity, and attempts at self-preservation die out from a lack of energy being put into it.
An Aside on the Nature of Politics
Most Buddhists seem to stay away from politics. It might be different in Asia, where Buddhism is the predominant religion in several Southeast Asian nations, but meanwhile in America it seems that virtually all Buddhists are liberals politically. This is not surprising given that Buddhism puts primary emphasis on compassion for all life, and as George Lakoff asserts, the compassionate, nurturing family model is the basis of liberal thinking. But there is a conundrum embedded in this. Buddhist morality suggests refraining from criticizing others or speaking ill of others—which is virtually impossible to do in the realm of politics. So, how can you be engaged politically and still live as morally pure a life as possible? On the face of it, it doesn’t look possible, and hence the reluctance of Buddhists to even try.
It is also virtually impossible to write about politics for the same reason. I started out this article calling Donald Trump, the Republican candidate for president, bombastic, narcissistic, etc. It’s a true statement, given the meanings normally assigned to those words. But where does calling a spade a spade end, and speaking ill of others begin? There is no clear boundary as such, only a gray area. Politics is very subjective; it doesn’t lend itself to hard and fast rules like physics, for instance, or accounting. In other words, it is a morass where morality is concerned. This gives a natural advantage to those who are less restrained in their offensive, intentionally damaging remarks. The only way a more disciplined, morally circumspect politician can gain the approval of the general public versus a loudmouth is if the general public has a relatively high moral awareness and sensitivity in the first place. That very thing has been deteriorating in America for some time, making it possible for the aforementioned candidate to win the primary slugfest and emerge as his party’s candidate.
I could easily write an article taking apart conservative political concepts as absurd, and promoting liberal ones, but that would completely miss the point. The point is that it is very difficult not to be part of the problem of pervasive negativity if you are engaged in angry speech—or even more analytical, objective speech (or writing) which takes apart one of the two main political paradigms and exposes it as absurd, backward, unenlightened, or any set of characteristics which will appear to be negative. It will just be one more political opinion piece. My main purpose is to talk about fear as an underlying force which skews our ability to see clearly, and everyone suffers from this to some degree, left and right. On this level, the bedrock level of being human, we are all basically the same: fear is a wrecking ball.
Given the nature of the Trump campaign, there has been a wide ranging discussion in news media of its similarities to the rise of Nazism in Germany in the 1930s. It has been a criticism leveled at the German people that, during the decades of the 30s, they were far too passive about the rise of Adolph Hitler, and should have spoken out against him. If that is true, it suggests that under certain circumstances, the morally right thing to do is speak out as loudly as possible against a potentially great evil. Some people in America are trying to do this today. Part of the problem is that we have the benefit of hindsight where Nazi Germany is concerned, and it may have not been apparent, or seemed likely, during much of the 30s that Adolph Hitler was about to start of war of aggression and attempt to exterminate an entire race of people in the German homeland. On the other hand, perhaps, if the German people had not been afraid of the Nazis in the first place, it wouldn’t have happened. Whatever the case, there are a lot of people in America right now who are very worried that there are enough similarities that we, as a nation, are in deep trouble.
My teacher said repeatedly that there is no absolutely karma-free way to live. You have to have the courage of your convictions and act accordingly, and be mature enough to accept the karmic consequences of those actions, whatever they may be. She would say that Buddhism is not a religion for children, using that word metaphorically. It’s no easy matter to navigate the world, as it is today, with a high level of moral awareness and sensitivity. I often think that my only ambition for the rest of my life is to stay sane in a world gone mad. It’s just possible that none of us can really aspire to much more than this, given that the forces at play are so great. Even the Buddha himself was unable to stop a war between his homeland of Kapilavastu and a neighboring kingdom, in which most of his kinsmen were wiped out—and he did try. This underscores another point which the Buddha often made, which is that the world is a rough place, and life is fleeting. However high our ideals may be, it is likely that the ill-natured aspect of human existence will subject them to a beating. That does not mean we should not have high ideals, only that we should hold them lightly, and lovingly, and not expect anyone else to live by them. Buddhism is a religion for spiritual adults, my teacher used to say.
The future of our world may be bleak. We might elect a crazed narcissist president, and then again we might not, but either way, there are forces which have been unleashed which will play out their energy and have their due effect. The Buddhist law of karma dictates that, whenever there is willful action, there are inescapable consequences. The cumulative effect of, for instance, a century of fossil fuel burning, is beginning to play out in the form of climate change, violent weather episodes, drought, and a rising sea level. The best we could hope for at this point is to mitigate the severity of those consequences. The world also appears to be spoiling for a fight, and it may or may not be avoidable; but the thing we can do which is of the most benefit to humankind is to not be afraid. If you are not afraid, it means that you do not really care whether you live or die. It means that you are willing to work for the good of the world and of all living creatures within it, knowing full well that it might make no difference on the larger scale. But on the smaller scale of our own lives and the people we come into contact with, we can make a difference.
Some years ago I had a vivid spiritual experience of seeing that fear and desire exist as a mutually reinforcing pair of forces—forces of the mind. They do a little dance together, a little chase, actually. It is like the merry chase of the pig, the cock and the snake depicted in the very center of the Tibetan Wheel of Life genre of painting. And having seen that this is how things work, I can come back to the place of fearlessness, knowing that external security is an illusion, and that the only true security lies within ones own Buddha Nature. There is no real peace to be found outside of the mind, and we should let go of the idea that any politician, political philosophy or political system can provide it. We cannot avoid politics, but neither should we place any hope in them. Without hope and expectation, we will not be disappointed; the only true peace is found within yourself, at the center of your being.
By Sally Brown
I’m tired. Not all the time, but enough so that I can not depend on not being tired. There are days when it seems relentless, and other hours where I think it is all in my head.
The strange thing is, I have never been happier. Happier because of all that I am learning about myself and Buddhist practice.
The other day I woke up with the mantra ‘I’m tired’ as the first thought of the morning. I opened my eyes and decided to lay there for a few moments. I usually get right up and get going – tea, reading, meditation, and on to the day. But this morning I lay there and looked out the window. Really taking a good deep look. It was beautiful. About four different colors with many shades of each blending together in a stormy sky, broken by the morning sun. It was so beautiful. If I hadn’t been tired, I would have missed it.
I remember when I first went to Shasta Abbey, before coming to Pine Mountain, we would have meditation periods, work periods, eating times, resting time, tea with talks, and more meditation. There was a schedule that had to be kept. At first I wanted to accomplish the task at hand, finishing perfectly to the end. Show everyone how good I was because I could accomplish. (It has taken me years to understand that this is a habit, not a necessity of life.) A bell would ring, or someone would look at a clock and whatever we were working on had to be stopped, finished or not, tools put away, and on to the next item on the schedule. It sent shock waves through my system to Not Finish The Task. Finally I learned the wisdom behind the training and I use it now with tiredness. When I start to sink, when my body says enough, when the interior bell rings – I stop. It isn’t always comfortable or convenient; sometimes I fight it, but I ask myself, is what I’m doing that important? How quickly can I get out of where I am and get to a resting place? Isn’t tending to my life force more important than finishing the task? Well, yes. Aren’t we here to listen to our Buddha Nature?
I was swamped with visitors this year. All were welcomed and wanted, and nobody overlapped. Where I live we have what feels like three months of summer and everyone wants to come then. So I was fortunate to have the proper spacing, but it did take a toll. One set of visitors were family members with whom I have things to work out. Each year I want more from them – more time, more conversation, more signs of affection – you name it. This year, because I was going slow, I thought I would try to do things differently. What if I was very pleased and happy with whatever was offered? Enjoy the moments I had? Forget about what I wanted, deserved, craved? It occurred to me then, that this is one of the basic principles of Buddhist teaching – giving up wants and desires to find true happiness. Because, believe me, there were few enough pleasurable moments and I was out to enjoy each and every nanosecond of them all! Wow, did that feel good! Pure loving happiness. It was difficult, for sure, to ask for nothing, to find ways to give joy (freshly made pesto!), and not fall back on the old wants and desires routine. I did it because I was too tired to beg for more. I took a step forward with the edgy relationships – going slower helped that come about.
I am not suggesting that anyone ‘get tired’ as a way to enlightenment. I am working to find out what is causing this state and get out of it. It is difficult on my mind. Now I try not to be involved in the community. I don’t volunteer to do fun things. Say no nicely. Tell friends I’ve had enough and need to go home. But I can do what I can do and that has turned out to be something I’ve wanted to do for years – sorting out and finding new homes for stuff that has accumulated in the house for the last 40 years. This is a huge task – right? Looks immense. So big I haven’t been able to touch it in all those 40 years. So, in keeping with the theme of going slow, I take an item, or a category (e.g. embroidery supplies) and find someone who wants or needs it. One item at a time. I am very slowly making space. I am cleaning out not only material objects that clutter my life, but psychic clutter as well. Once all those things that are not used or are held for memory value only are gone, what will come in? What will be left? Who can I be? I’m excited by the wonder. It feels like becoming a kid again. Emptying out and letting my Buddha Nature fill the space. I would never have started on a journey of this depth if it hadn’t been for the depth of the tiredness.
I am tired, and I am grateful for it. | <urn:uuid:781c63cc-9e09-450c-b0a9-bf5d1606bdf3> | CC-MAIN-2022-33 | https://pinemtnbuddhisttemple.org/recent-articles/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.968346 | 64,337 | 1.65625 | 2 |
What is the effect of coffee on the urinary tract?
Coffee is one of the most popular and widely loved beverages in the world. Its stimulating effects on the central nervous system, and its flavor and scent make it a favorite for many. But what exactly is coffee? It’s a complex combination of about 800 chemicals, the most prevalent of which are caffeine and chlorogenic acids.
Related: 10 Ways to Keep Your Bladder Healthy
Caffeine is the most popular stimulant in the world. For many, it is the only thing that gets them out of bed in the morning. But have you ever considered what happens to the rest of your body after having it? Besides the pick-me-up it can give you in the morning, caffeine has a diuretic impact and affects the bladder by raising bladder pressure and increasing bladder muscle activity. If you are having bladder and urinary system difficulties, it may very well be that caffeine is the culprit.
How does caffeine impact the bladder?
Caffeine is a diuretic, which means that it can affect the frequency that you urinate. If drunk in large quantities, it might also increase the urge to urinate. Caffeine likely has a direct impact on the smooth muscle of the bladder, creating a potential to irritate the tissues of the bladder and produce involuntary bladder contractions. Caffeine can causes the body to lose water by increasing the volume of urine, making you dehydrated. In addition, caffeine makes you need to urinate because of increased pressure in the capillaries of the kidney, which also results in increased urine.
All of the dehydration from the frequent need to urinate can deplete some of some nutrients, such as calcium, magnesium, and sodium.
*Antidiuretic hormone (ADH) is a hormone that regulates urine output in your body. Your body produces this hormone to retain fluids in your body and reduce the need to urinate, depending on the level of dehydration in your body. Coffee suppresses ADH, resulting in highly dilute urine output.
Is decaf coffee better for the urinary tract?
Decaffeinated coffee is made from coffee beans that have had at least 97% of its caffeine removed. Many assume that drinking decaffeinated coffee does not expose them to caffeine. However, the reality is that even though a significant amount of caffeine has been removed, it is still not free of caffeine. Coffee is deemed to be decaffeinated if it contains less than 3% caffeine. Because of this, even a cup of decaffeinated coffee has some caffeine.
Although reducing the amount of caffeine you have may help to alleviate bladder troubles, consuming decaffeinated coffee may still stimulate the urinary system. Looking at findings from research on persons who drink caffeinated and decaffeinated coffee, it is possible to conclude that:
- The frequency and urgency to urinate are high among both people who drink caffeinated and decaffeinated coffee.
- No changes in urinary symptoms were seen among people who drank decaffeinated coffee.
- Drinking coffee before test trials was a significant determinant in how caffeine intake altered urine symptoms during the investigation.
- People with a history of ‘low coffee consumption’ (less than half a cup per day) saw a more severe rise in urinary symptoms when they had more caffeine.
- Those who had a history of “frequent coffee drinking” (more than one cup per day) were less influenced by drinking coffee during the trial.
- Frequent coffee drinkers had a considerable reduction in urinary symptoms after drinking decaffeinated coffee. | <urn:uuid:6dbd090f-e8f2-4783-9827-1c4d83da246c> | CC-MAIN-2022-33 | https://vivoo.io/urinary-tract/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.965051 | 738 | 3.015625 | 3 |
ELLEN C. SCOTT
Associate Dean, Equity, Diversity and Inclusion; Associate Professor
Professor Ellen C. Scott, Ph.D., specializes in media history, African American cultural history, film and media theory, American film history, sound theory, the history of censorship and cultural studies. Her research focuses on the cultural meanings and reverberations of film in African American communities and, more broadly, the relationship of media to the struggle for racial justice and equality. Her first book, Cinema Civil Rights (Rutgers University Press, 2015) exposes the Classical Hollywood-era studio system's careful repression of civil rights but also the stuttered appearance of these issues through latent, symptomatic signifiers. After tracing these films from their first conception through restrictions imposed on them by industry and state censors, the study ends by assessing how Black political figures and journalists turned Hollywood's repressed racial imaginary into fodder for their own resistant spectatorship and full-blown civil rights demands.
She is currently working on two projects, one examining the history of slavery on the American screen and another on the history of Classical Hollywood-era Black women film critics.
Scott is passionate about teaching and mentorship. Before arriving at the UCLA School of Theater, Film and Television, she was an assistant professor of media history at CUNY-Queen's College in New York where she served as chair of the Undergraduate Studies Committee. She was also a standing selection committee member and mentor for Queens College's Mellon Mays Undergraduate Fellowship; and the co-chair of the Black Caucus of the Society for Cinema and Media Studies (2007-08).
Scott has taught a range of courses including "African Americans in Television and Film," "Race and Ethnicity in American Media," "Media Censorship," "Media Criticism," "The Peopling of New York," "The Social Problem Film" and "The History of Broadcasting."
She is the recipient of a number of awards and fellowships, including the Mellon Mays Undergraduate Fellowship, the Ford Foundation Fellowship, the Mellon Post-Doctoral Teaching Fellowship and the Mellon Career Enhancement Fellowship. In 2016, she was awarded the Academy Film Scholars grant for her project "Cinema's Peculiar Institution," which investigates the history of slavery on screen.
Scott received her B.A. in history from the University of Pennsylvania. She received her M.A. and Ph.D. from the Program in American Culture at the University of Michigan. She also received a graduate certificate in Screen Arts and Cultures from the University of Michigan in 2007.
Cinema Civil Rights Rutgers University Press (2015)
"Sounding Black: Cultural Identification, Sound, and the Films of Spike Lee," in J. D. Hamlet and R. M. Coleman, editors, Fight the Power! The Spike Lee Reader (Peter Lang, 2008) | <urn:uuid:45b90e91-c75a-40df-900b-abe7ba77148d> | CC-MAIN-2022-33 | https://www.tft.ucla.edu/blog/2015/08/24/ellen-c-scott/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.95585 | 589 | 1.65625 | 2 |
Tikal Mosaic Mask
This is a beautiful replica of one of the most iconic Jade pieces of Guatemala. The original was found in the eighth century tomb of one of the most important rulers of Tikal, and it is currently housed in the National Museum of Archaeology and Etnology at Guatemala City.
- Dimensions: H: 13”, W: 8”
- Weight: 1.9 kg.
- Original Period: Late Classic, 800 - 900 A.D.
- Original Location: Burial 160, Tikal, Petén, Guatemala.
- All the masks are certified reproductions. | <urn:uuid:ac29fb23-8dec-49d2-8ede-e1dbc3bbbc7a> | CC-MAIN-2022-33 | https://jademaya.com/products/tikal-mosaic-mask | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.890957 | 129 | 2.1875 | 2 |
The global watchdog Human Rights Watch has urged Zimbabwe to take urgent steps to stem child labour and other rights abuses on the country’s tobacco farms.
In a report titled “Bitter Harvest”, the HRW revealed on Friday that children as young as 11 were working on tobacco farms, often in hazardous conditions, to earn school fees or supplement the family income.
Workers were exposed to nicotine and toxic pesticides and suffer symptoms consistent with poisoning such as nausea and vomiting, it said.
“Zimbabwe’s government needs to take urgent steps to protect tobacco workers,” said Margaret Wurth, co-author of the Human Rights Watch report.
Of the 125 people interviewed, one 12-year-old girl described how she fell ill after handling an unnamed pesticide. “We carry the knapsack and start to spray,” the girl, named Mercy, is quoted as saying. “I feel like vomiting because the chemical smells very bad.”
A schoolteacher said his pupils sometimes missed class as they went to work on the tobacco farms. “From the onset of the tobacco growing season, these children start being absent,” said the teacher, named only as Joseph, from the northern Mashonaland West province. “You find out of 63 days of the term, a child is coming 15 to 24 days only,” he said.
Seasonal workers on some large-scale farms said they were pushed to work excessive hours without overtime and forced to go weeks or months without pay.
Tobacco is the largest foreign currency earner after gold. Last year the country realised $900m from tobacco exports, mainly to China and Indonesia, according to the tobacco industry’s marketing board.
President Emmerson Mnangagwa, who took charge after the long-time ruler Robert Mugabe was forced to step down, has pledged to prioritise agriculture as he looks to revive Zimbabwe’s moribund economy. | <urn:uuid:84155249-ad8b-4d72-a8dc-480ca79ef34a> | CC-MAIN-2022-33 | https://www.zimbabwesituation.com/news/zimbabwe-urged-to-take-action-against-child-labour-on-tobacco-farms/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.971493 | 410 | 2.21875 | 2 |
'Many of them died alone': Most overdoses at home in B.C.'s deadliest month
VANCOUVER -- The province’s top doctor is pleading for compassion as she warns British Columbians they could have loved ones using drugs in secret.
B.C. once again saw a record number of overdose deaths, due in part to the pandemic.
The latest statistics from the BC Coroners Service found 175 people died from drug overdoses in B.C. in June, while the first six months of the year saw 176 deaths due to COVID-19.
"About 80 per cent of people who died are men between the ages of 19 and two-thirds of people died in their own home," said Dr. Bonnie Henry. "We know from the conversations we've had with family, with friends, that most of their family and friends did not know that they were using drugs and many of them died alone."
Analysis by the coroners service concludes the COVID-19 pandemic is making the overdose crisis, which has claimed thousands of lives in the province in the past five years, even deadlier.
"The one thing we know from our data is the people who are dying, many of them are dying alone and so the complications with the dual health emergency, with the COVID-19 pandemic and the illicit drug crisis -- we know that people have been isolated and we know there's been unintended consequences, too, for people who use drugs during COVID," said spokesperson Andy Watson. “We continue to advocate for people to buddy up, don’t use without somebody there to help you if you come across a toxic dose."
When asked about the billions of dollars being spent on the pandemic in the past few months, compared to millions on the fentanyl crisis declared a public health emergency years ago despite many more deaths, Premier John Horgan insisted it’s not constructive to compare the two crises.
"These are two separate things. We have an insidious virus that affects anyone at any time and we have an opioid crisis that involves people using drugs. Those are choices initially, and then they become dependencies," he said. "My first meeting with Bonnie (Henry) when she was first hired was about safe drugs supply, so we've been working on bringing these numbers down. We've seen a spike in the past couple of months -- it's very disturbing, particularly for those families affected. I want British Columbians to know we're not abandoning them. We're going to redouble our efforts to bring more resources, to bring more actions across the country working with the federal government so we can wrestle this to the ground just the way we have all collectively wrestled COVID-19 to the ground."
Horgan also reiterated his support for a call by the nation’s police chiefs to decriminalize the personal possession of drugs, and treat illicit substances as a public health concern rather than a criminal matter. He also emphasized his support for a safe, clean drug supply – which he called particularly important since closed borders are widely blamed for the increased presence of fentanyl in street drugs, making them even deadlier.
The Liberal critic for mental health and addictions called the NDP approach a failure for not providing enough resources for those looking for help.
“There's waiting lists they can't get in, so there’s a very disjointed system in British Columbia that does not help people get into recovery -- even when they're ready to get into recovery,” said Jane Thornthwaite. "You'd think after three years they could've come up with a comprehensive mental health and addictions strategy that would help prevent these tragic deaths."
The coroners service, meanwhile, is emphasizing the need to destigmatize drug use so that no one is using alone behind closed doors, as well as medical-grade drugs.
"We need to create more access to safe supply and remove the barriers for people that are looking for help," insisted Watson.
The soft hands, long-term approach to battling drug dependency was the focus of Henry’s comments on the new overdose numbers, comments she made while visibly moved by the death toll.
"It's not a drug problem, it's a pain problem…whether it's physical pain, whether it's emotional pain, psycho-social pain, the pain of family drama and trauma you’ve gone through, those are things that lead people to use drugs. Nobody grows up thinking I want to be addicted to substances, I want to have a substance use disorder, I want to have this controlling my life," said Henry.
"This ongoing crisis reminds us we need to put as much time and effort and kindness and compassion into caring for people who use drugs as we have been successful in responding to the COVID19 crises." | <urn:uuid:73d559cf-ce16-43be-89ce-92e9a78fa162> | CC-MAIN-2022-33 | https://bc.ctvnews.ca/many-of-them-died-alone-most-overdoses-at-home-in-b-c-s-deadliest-month-1.5027897?cache=yes%3FclipId%3D375756%3FautoPlay%3Dtrue%3FautoPlay%3Dtrue%3FautoPlay%3Dtrue%3FcontactForm%3Dtrue%2Fdon-martin-1.816488%3FcontactForm%3Dtrue&src=sdkpreparse | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.979615 | 989 | 1.734375 | 2 |
For the Fall 2021 semester, TLC is pleased to announce that Academic Coaching is available to support students in this new learning environment. Coaching is continuing through the Microsoft Teams platform, so you are automatically able to link to your coach through the Teams invite you will receive. MS Teams supports audio, video and phone calls. If you have connectivity challenges, please indicate that in your email.
If you would like to be connected to a coach, please email Natalie Ford, firstname.lastname@example.org and include this information:
Your full Name, Student ID, best Phone number, and what Services you are seeking.
Also include the best day of the week and a few times, so that we can try to return your email with an appointment time. Natalie will be responding to your request via email.
Academic coaching is a unique, specialized service, geared towards helping individuals reach their academic potential. Academic coaches provide students with new study strategies, better organization and time management skills, general moral support, and create a supportive learning environment in which students are held accountable for their own success. Students meet with a coach on a one-on-one basis, setting short and long term goals, while developing the skills needed to achieve those goals.
Academic coaching is FREE and available for ALL CCSU students! Take advantage of this helpful service!
How can academic coaching help you?
If, you would like to...
- work one-on-one to find a personalized approach to your academics
- find ways to raise your GPA
- get organized and stay motivated
- check in with someone periodically to stay on track with your schoolwork
- learn about other academic support services that will enhance your success
- learn better study strategies
...then academic coaching is for you!
Academic coaching explores, inspires, encourages, and facilitates the most effective approach to successful learning and academic success. | <urn:uuid:4fb530e2-f3ae-4130-bc2a-bb2d617973b6> | CC-MAIN-2022-33 | https://web.ccsu.edu/tlc/academicCoaching/default.asp | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.959395 | 398 | 1.570313 | 2 |
Essential oils, containing potent properties, are a versatile part of a natural medicine cabinet. When used correctly, they may be a great, natural option in our healthcare to support our body’s systems.
Essential oils have a very small molecular size, which means that their healing properties are easily absorbed by the skin. Their potency ensures that only a few drops are needed at a time, so a small bottle can last a few years when used sparingly. When purchasing essential oils, keep in mind that they are not the same as fragrance oils, which are synthetic and may not be safe to use on the skin.
Many oils also need to be diluted with a “carrier oil” which serves as a base to add a few drops of essential oils to. Some good carrier oils are sweet almond, sesame and coconut oil.
Always use a carrier oil when using essential oils on babies and children since their skin is much more sensitive to the effects. Check with your doctor before using essential oils on yourself or your children.
Here are a dozen essential oil remedies you should try…
- Alleviate Occasional Upset Stomach – Smelling Ginger essential oil eases queasiness. Peppermint and Lavender may also help.
- Soothe Skin Irritations – One of Lavender’s many uses is that it is good for your skin. It can also help to to reduce the appearance of skin imperfections.
- Protect Against Seasonal Threats – The scent of Eucalyptus reduces stuffy noses and head pressure and it is known for it’s powerful ability to protect against Winter season “bugs” and open airways. Add a few drops to steaming water, drape a towel over your head and breathe it in to clear nasal passage. You can also add a few drops to a diffuser.
- Improve Concentration – Inhale Bergamot, Grapefruit or Peppermint to help increase concentration throughout the day.
- Quell Anxious Feelings – Inhale Wild Orange essential oil to handle pressure with less anxious feelings. Bergamot may also help you keep your cool.
- Focus Better at Work – The scent of Rosemary essential oil may improve concentration, speed and accuracy during mental tasks. It may also boost memory.
- Sore Feet Soak – Mix 8 drops of Peppermint essential oil with a Tablespoon of Epsom Salt and add to a warm-water foot bath..
- Soothe Occasional Bites – Use Lavender essential oil for itchy bug bites and stings.
- Achy Joint Relief – Mix 2 drops of Wintergreen, Cypress and Lemongrass essential oils into an unscented lotion. Massage into affected areas.
- Energize Your Workout – Inhale Peppermint essential oil before a workout to reduce fatigue.
- Head Tension Relief – Combine a few drops of Lavender and Peppermint essential oils and apply to temples to help with mild and severe head tension.
- Reduce Teeth Grinding – Massage 1-3 drops of Lavender essential oil on the bottom of the feet and along the jawbone before going to sleep.
Contact me if you have questions or would like to purchase these essential oils! | <urn:uuid:de9e6ee3-8776-47e4-819a-2987dba0fb69> | CC-MAIN-2022-33 | http://home.essential-oils.me/12-essential-oil-remedies-you-should-try/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.927925 | 679 | 2.34375 | 2 |
What Recovery Looks Like After Mental Health Care Treatment
Mental health care is an ongoing journey on the road to recovery and healing. Note that 1 in 5 Americans will experience a mental health illness, and according to the CDC, it “affects how we think, feel, and act.”
We must note that starting treatment and understanding the conditions that influence one’s life are only the first and hardest steps towards making the changes needed for long-term recovery. Because it is possible.
When a person learns about their conditions and triggers during treatment, they can create an action plan with the help of professionals to address stressful situations and follow a new lifestyle.
You can learn how to create an action plan that starts with small and measurable changes in life, including eating habits, exercise, self-care, volunteering, peer support, and hobbies. These behavior changes will give you the best chance to achieve long-term recovery and mental well-being. The information below will help you learn and implement some ideas for your life after continued mental health care treatment.
What to Do After Receiving Mental Health Care Treatment
The American Psychological Association states that there are ten core principles of recovery. Understanding these principles will help you develop an action plan for your continued mental health care after treatment. Knowing what to do is the first step.
The ten core principles include the following:
- Self-direction – it is when a person determines their own path to recovery.
- Individualized and person-centered – create a recovery plan based on a person’s “unique strengths, needs, preferences, experiences, and cultural backgrounds.”
- Empowerment – is a proactive approach giving a person the power to choose among different options and involves them in the decision-making process.
- Holistic – overall focus on a person’s mind, body, spirit, and community.
- Nonlinear – focus on a person’s continued growth, including the ups and downs they face along the way to recovery.
- Strengths-based – is recovery based on a person’s physical, mental, and character strengths.
- Peer support – receiving and providing support to people facing similar conditions and at different stages of their recovery journey.
- Respect – respect oneself and provide and receive it from others.
- Responsibility – taking responsibility for one’s own self-care and recovery journey.
- Hope – knowing it takes time and patience to overcome any condition and that it is possible.
All of these core principles have something in common; you serve as the main character in your story by taking a proactive approach to your mental health care after treatment.
Note that you may need to make some behavior changes or create new lifestyle routines to ensure you stay on the path to long-term recovery.
How to Ensure Continued Success in Recovery After Treatment
After receiving mental health care treatment, the recovery journey doesn’t stop there. Instead, a person goes into a transition period between departing a treatment facility and returning home.
During treatment, a person goes through individual or group sessions, peer support meetings, completes different activities, and maybe even creates new hobbies. All of these play a role in providing a person with the tools they need to ensure a smooth transition to a new daily life.
You have the power to create a new life for yourself by incorporating some positive lifestyle changes using the ten core principles of recovery in your action plan.
Below we provide you with some examples you can use to incorporate:
Improve Eating Habits
Food gives you sustenance and the nutrients your body needs to perform daily tasks. Nutrition plays an important role in your life, and it is also the key to ensuring your continued success in your mental health recovery journey.
As food and nutrients can influence your mental health, creating healthy eating habits and preparing daily meal plans will help you take better care of yourself. All you need to do is ensure a balance between an intake of fruits and vegetables. A helpful trick is to pick a variety of colors in the food. Different colors mean different nutrients.
Don’t forget that drinking water is just as important. Water and food are your body's fuel. These will give you a boost during exercise routines.
Exercise has a powerful impact on mental health. During exercise routines, the body produces different chemicals that affect your mental state. Note that you don’t necessarily need to join a gym to get the benefits of exercise. There are many activities to enjoy, such as walking, hiking, swimming, yoga, or playing sports.
What is important is to move the body to elevate the heart rate. As an added benefit, exercise will help manage mood swings, develop stronger muscles, and improve heart and lung health.
Practicing self-care does not only include eating and exercise habits, but also the minuscule routines added at certain times during the day. Examples of self-care can include a morning and evening routine.
For example, your morning routine can include waking up at a self-appointed time, brushing your teeth, doing skincare, drinking water, making the bed, and eating breakfast. The key is knowing what you want and need to do to help set the tone for the rest of the day.
The same principle applies to the evenings. The body needs a routine to remind yourself to wind down and get ready to sleep. An evening routine can include eating an early dinner, taking a shower or bath, and reading a book. The key is to find something you love that will aid in recovery.
Helping others, whether they are people or animals, can help provide a person with a great sense of fulfillment. There are many local organizations where a person can volunteer some of their time.
According to the Mayo Clinic Health System, volunteer work reduces stress and increases positive and relaxed feelings thanks to the release of dopamine. Volunteer work will also provide you with a sense of purpose and help create new relationships.
Volunteer work will keep the mind busy and help you avoid entering into red flag situations that can trigger a poor mental state.
Peer support is an important part of your continued success in recovery after treatment. Support groups can meet in-person or virtually. Know that you are not alone in your journey to recovery. You will meet with people at different stages of their own recovery, which will provide you with hope for your future and inspire you to continue helping yourself and others.
A hobby is one or several activities you can do for the simple joy of doing them. It can be a sport or something on the creative side such as writing, painting, or music.
Completing hobbies also teaches you new skills while improving your mental well-being. It helps you manage stress and triggers.
The team at Jackson House understands treatment doesn’t end when a person finishes in-house treatment. They provide continued support and aftercare during the first month to assist and identify any red flags to ensure your continued success in recovery after treatment.
Remember that you learned the tools you needed during your residential treatment. Using those tools with an action plan involving one or more of the ten core principles of recovery and applying some behavior changes will help you ensure your continued success in recovery after treatment.
It's time to feel better
We are here to help and we are in-network with most insurance providers. Call us for a free and confidential consultation.
If you’re a provider and need to send us information on a client, please feel free to fax us at 619-303-7044. If you need help immediately, call our 24-hour crisis line at 1-800-766-4274. If you have a medical emergency, call 911. Jackson House is licensed by the State of California Community Care Licensing Division and certified by the Department of Health Care Services. We are also CARF Accredited. If you have any client or quality of care concerns, please reach out to us at (888) 255-9280. If your concerns need further attention, you can contact the Department of Public Health at 619-278-3700 or the Community Care Licensing Division at 1-844-538-8766. | <urn:uuid:e155e190-7c61-4dbf-a8b4-4bedec7357b7> | CC-MAIN-2022-33 | https://jacksonhousecares.com/blog/posts/2022/may/what-recovery-looks-like-after-mental-health-care-treatment/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.946383 | 1,698 | 2.578125 | 3 |
Length: 17.9km / 11.1 miles
Duration: 4-5 hours
This circular route Pembrokeshire Coast National Park is an absolute treat thanks to its hattrick of sights to see along the way. Beginning with the Bosherston Lily Ponds that were created between 1780 and 1860 as a part of the Stackpole Court estate. Nowadays they are recognised as a National Nature Reserve known for their treasure trove of wildlife including their famous lilies. The designed landscape here is now managed by the National Trust so parking is easy and visiting the ponds is accessible to most.
If you don't fancy following our somewhat challenging route around the coast path, you might like to walk around the lily ponds and visit Mere Pool Valley, or the sand dunes at Broad Haven South Beach. This shorter circular trail should only take half an hour and it is maintained by the National Trust so the paths are family friendly.
Just north of the Bosherston Lily Ponds is Stackpole. Here you can visit the Stackpole Walled Gardens, or for the beach lovers there is Stackpole Quay and Barafundle Bay Beach to explore.
On our route, after the Bosherston Lily Ponds, you will then join the Pembrokeshire Coast Path and head towards Saint Govan's Chapel. When you arrive at St Govan's Head make your way down the steps to the tiny 800 year old chapel that used to be home to St Govan.
Further along the Pembrokshire Coast Path, you can visit the spectacular Elegug Stacks, The Cauldron, and Green Bridge. This group of rock formations on the south Pembrokeshire coastline will surely be a highlight of your trip, and don't worry if you're visiting on a day with low visibility, the nearby car park means that you can return when the sun is shining.
Preparing to walk this trail along Pembrokeshire's coast
If the sun is shining when you try this route, make sure to remember your sun-cream and water as there is no shade along most of this walk. Other than the tree cover near the Bosherston Lily Ponds, you will spend the entire walk exposed to the elements. Be aware of the changing rain and winds during the colder months, and take comfortable, quick drying clothing.
The terrain on this route is mostly flat, but as you will be walking on the Pembrokeshire Coast Path the ground underfoot tends to be loose dirt or gravel. When you head back in land you will be walking on a mixture of tarmac roads and dirt tracks. This route is just over eleven miles so make sure that you wear appropriate footwear.
Before setting off on this route, make sure that you check the Castlemartin Firing Range closures that often mean this extraordinary part of Wales is closed to visitors. While it is less likely to be closed in peak holiday season, double check the times you can visit so that you don't ruin your day.
- READ NEXT: The Best Waterproof Jackets
Part 1 - Bosherston Lily Ponds to St Govan's Chapel
4km / 2.5 miles
Starting at the car park at the Bosherston Lily Ponds, head towards the pond and turn left to cross the Bosherston Causeway over the Western Arm and continue to follow the path around the pond, keeping it on your right hand side. You will need to cross two more bridges over the Central and Eastern Arms of the pond, walking towards Mere Pool and Broad Haven South Beach.
Once you reach the end of the pond, you might like to visit Mere Pool Valley before making your way to Broad Haven South Beach and the Pembrokeshire Coast Path that you will need to follow for this route.
When you arrive at Broad Haven South Beach, take your time to admire the view across the beach and the roughly 200 metres of sea to Church Rock.
Then, walk up towards the car park that overlooks the beach where you will find the coast path. Now, keeping the cliffs and sea to your left, follow the signposts along the footpath for a mile towards St Govan's Head. At St Govan's head enjoy the views across the flat clifftops back towards where you were only a few minutes ago, and then look ahead to where you will be trekking.
Continue on the coast path to St Govan's Chapel. You'll find another car park here at the top of the steps down to the wondrous little chapel set into the cliffs.
Part 2 - St Govan's Chapel to Elegug Stacks
5km / 3.1 miles
As with most of the Pembrokeshire Coast National Park, it doesn't take long for the second part of this walk to offer yet another landmark in its landscape. Just ten minutes of walking from St Govan's Chapel and you'll find Huntsman's Leap.
Huntsman's Leap is a very narrow, dramatic, gorge set into the cliffs. You might spot a brave climber or two scaling its sides, but do not attempt it yourself as even an experienced climber can struggle on Huntsman's Leap.
From Huntsman's Leap, you continue on the Pembrokeshire Coast Path for another hour, taking in the views across the sea to the distant horizon. To your left, watch out for the sudden cliffs, not forgetting to take in their stunning beauty.
In front of you, you should be able to The Cauldron, Elegug Stacks and Green Bridge rising out of the crashing waves. They may not have looked like much when you first left St Govan's Chapel, but do not arrive there without a camera. The ever-changing cliffs and rock formations here are spectacular now, but are being eroded. Most recently, in 2017 a chunk fell off Green Bridge during a storm.
Part 3 - Elegug Stacks to Merrion
3.4km / 2.1 miles
As much as you won't want to, it is time to leave the Elegug Stacks behind you. Walk in-land through the car park and continue as the crow flies along Emigate Lane until you reach Merrion Cross. Turn left and follow signs to Bosherston.
Merrion is well signposted, and the Castlemartin Army Training Area, which is easily identifiable as a military base, will let you know that you are in the right place.
Part 4 - Merrion to Bosherston Lily Ponds
5.5km / 3.4 miles
After passing the Castlemartin Army Training Area, look out for a sign to Thorne Chapel. Take the road towards this lovely little countryside hideaway. Walk past it until you reach a fork in the road, take the left.
Continue along this road and - apologies for sounding like a satnav - take the second right. When you reach a crossroads turn left towards Bosherston Lily Ponds. You might like to explore Bosherston, perhaps stop for some food before leaving this corner of the Pembrokeshire Coast National Park.
We're sure you'll want to return.
Want more? Take a look at our pick of the the five best walking routes in the Pembrokeshire Coast National Park | <urn:uuid:4ba3bb02-e576-45f9-964f-94bd8b898c4f> | CC-MAIN-2022-33 | https://www.active-traveller.com/walking-routes/bosherston-lily-ponds-elegug-stacks-and-st-govans-chapel-circular-pembrokeshire-walks | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.940548 | 1,556 | 1.648438 | 2 |
[Podcast] New Yorker Bryan Bowden describes what’s happening in his city with a face validity update; the intersection of privacy and government surveillance of its citizens; debt forgiveness; self-sufficient mindsets; liberation and innovation; and monitoring the encroachment of social credit scores for Americans.
DIRECT LINK to MP3 of this Episode: https://tinyurl.com/SDP128-AUDIO
ABOUT BRYAN BOWDEN
Born and raised in New York City, Bryan set on a path of architectural engineering, but succumbed to the reality that business was his future (even though he had a love for the sciences). He worked with the International Monetary Fund (IMF) and World Bank designing models to remedy Third World debt and expanded into the brokerage aspects of major finance. Bryan is the creator, producer and cohost of the critically acclaimed “Beyond The Realm” Radio Show; a published author, producer of television content, musician and artist.
POSTAL CARRIERS WITHOUT PPE
Bryan and David note they are observing mail carriers without PPE or any visible demonstration of a sanitizing practice, such as spraying mail or wiping down a package. As a face validity observation, this “business as usual” practice seems out-of-step with the various federal and state health department recommendations to wear masks and frequently wash hands. A month into coronavirus shutdowns and our mail delivery is unchanged. Why? Bryan noted that some commercial parcel transit services have systems to disinfect parcels and vehicles via heat, UV light or disinfectants. Similar to a restaurant, there might be a lot of activity behind the scenes.
PROTECTING PERSONAL PRIVACY
Government tracking of personal cell phones is happening and more openly acknowledged by public health officials and law enforcement during the coronavirus event. Bryan and David step through probable reasons why this practice will be pitched as “necessary” for keeping people safe as well as the Orwellian consequences of a government being able to precisely monitor people. What happens to the data?
TIME FOR DEBT FORGIVENESS?
Bryan’s macro-fiscal acumen frames core questions about forgiveness of personal debts and universal basic income. As the entire world has been pummeled by COVID19, a global “leveling of the playing field” might power up economies. Is now the time to wipe away the myriad of government aid programs to install a $65,000 per year annual income for each American adult? Bryan points out that personal debt more than a year old has likely been written off the books anyway.
ARE YOU ESSENTIAL?
In the past month, Americans have been assigned to two groups: Essential or Non-Essential. As people derive agency and purpose from their careers or activities, how do we deal with millions of people that have told their work is non-essential and that they also must suspend it and their income? Bryan and David believe those ramifications will resonate for years.
WILL YOUR DNA BECOME YOUR PRISON?
A novelty as recent as two months ago, sharing your DNA with a company to learn about your ancestors was something happily done by thousands of people. What if that DNA sample is sought by the government and added to a database? What if your DNA places you at an elevated risk for the next flu – and what if the government ordered you to self-quarantine for months? Would employers need to maintain your job if it couldn’t be done from home? Bryan adds that the argument for implanting identification chips in people has been given momentum by the virus event – and some, or even many, people will consider “chipping” as a new expansion of the social contract between the state and the citizens. Imagine walking through public with various inconspicuous sensors reading your temperature and the oxygen level in your exhaled breath?
SOCIAL CREDIT SCORE
China implemented a social credit score in 2019. The top score a person can receive is 1000. It’s subjective per the government. Higher scores enable individuals to access perks such as better transportation options, better tickets, etc. The concept involves maintaining or creating a “coveted” reputation – but to do so, you might be expected to spy and report on other people. As counties and cities across the US have rolled out “Report Gatherings” webpages, Bryan and David unpack the possibility of the social credit score concept emerging in the United States.
- PodBean MP3 https://tinyurl.com/SDP128-AUDIO
- Apple Podcasts http://tinyurl.com/SafetyDocApplePodcasts
- SUBSCRIBE to “The Safety Doc” YouTube channel https://tinyurl.com/SDP128-VIDEO
- The 405 Media http://the405media.com/the-safety-doc/
- SAFETY DOC WEBSITE & BLOG safetyphd.com
- Follow David & The Safety Doc Podcast on Twitter @SafetyPhD
- Email Dr. Perrodin email@example.com
Learn more about this show’s guest: Visit Bryan Bowden’s website
Purchase Dr. Perrodin’s Book: Schools of Errors – Rethinking School Safety in America | <urn:uuid:7adf4fa9-2ca9-4eac-929b-06a108b97474> | CC-MAIN-2022-33 | http://safetyphd.com/sir-bryan-bowden-nyc-pandemic-epicenter-face-validity-protecting-your-right-to-privacy-safety-doc-podcast-128/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.937092 | 1,104 | 1.679688 | 2 |
Town of Grand Junction is taken into account as the biggest metropolis in western Colorado. It’s located at 247 miles west-southwest of the state capital and regarded as probably the most crowded city in Colorado. It also capabilities as a principal transportation and industrial heart within the large space between the Continental Divide and the Inexperienced River. The town is situated along the river of Colorado, while on the south, it receives the Gunnison River.
A tiny hamlet within the province of Himachal Pradesh, Kasauli is said to have come into existence when Lord Hanuman positioned his ft here whereas advancing in the direction of Sanjeevani hill. A hidden gem Kasauli represents the purest type of natural magnificence which has seldom been touched by the curious travellers. A cool and peaceable ambiance surrounding the hill station and the spell-bounding magnificence compelled even the British colonizers to visit it in an effort to keep away from the scorching heats of summers. With the arrival of touristy within the region an incredible growth has been seen within the number of accommodations in Kasuali out of which those belonging to luxury class remains the very best guess. Oozing out old world appeal these Kasauli hotels are spectacular specimen of sophisticated classic architecture. Wake up to a picturesque surroundings with Himalayan oaks swaying, blended forests of chir-pines spreading emerald hues and the golden rays of the sun enlivening the whole panorama.
What do you want? European Inns 1. Seasonal presents
Before you lose hope, have in mind, ‘Packages usually are not restricted to travel and hotel packages’. The fundamental concept of ‘Resort Packages’ is to create a notion of worth within the thoughts of the guest. Downtown: Stuffed with restaurants, bars, and more, downtown Atlanta may be very busy through the day and is a major financial region. Right here you will additionally discover the Georgia Aquarium and the CNN Center.
Laced with advanced know-how and modern design Chennai motels are top-notch properties. These hotels match as much as the worldwide requirements of hospitality by providing environment friendly services and different selections for dining, recreation and business functions. Thus befitting every kind of types, budgets and preferences these properties in Chennai supply snug lodging choice for travelers of all kinds.
2.The place is the visitor from i.e. nation or state?
Tea Valley Resort: A singular property Tea Valley Resort is perched in the middle of tea plantations and gives a mesmerizing sight of verdant vistas around. 25 semi-indifferent cottages offer seclusion and privacy to delight honeymooners and all of the peace-lovers. The resort carries a refreshing vibe and a partially colonial really feel to the structure makes this hilltop resort much more charming and endearing. To further add elements of pleasure to the experience the resort makes arrangements for several sorts of adventure sports activities.
A variety of effectively preserved antebellum homes and delightful gardens planted with azaleas give this city its particular ambiance. Apart from this, the town also features spectacular historic and fashionable architecture, museums, various arts and culture, and famous seafood creations. It is extremely a lot a holiday destination, providing virtually every thing that you may all the time wish for an ideal vacation.
Most of us reside in world through which we are not really accustomed to negotiating we often simply pay no matter we’re told the value is. In lots of conditions negotiating actually is not an option, you wouldn’t haggle with the cashier at the grocery store over the worth of milk. | <urn:uuid:8d6ecb46-27bd-4074-9964-ad5b9625b76a> | CC-MAIN-2022-33 | https://southbynorth.net/the-close-guarded-strategies-of-the-best-theme-park-hotels-found.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.936632 | 756 | 1.617188 | 2 |
What can be done about a problem rooted in structures and cultures? We can begin by understanding its conditions. So says Bontu Lucie Guschke, who is a PhD student at CBS. Back in November, she won the Fonnesbæk PhD Prize for her research on harassment and discrimination in organisations.
In our digital age, companies need more than just a digital footprint to get ahead of the game. Increasingly, many companies – both large and small, established or start-ups – are implementing digital strategies.
Public trust in the Danish authorities is strong – can the digital transformation sustain that trust? What effects will a digital government have on citizen engagement, and will we still be able to hold the authorities accountable?
Alongside the many advances and benefits that digitalisation has brought along, there have also been fake news, addictive apps and the polluting of our social discourse. Associate Professor Attila Márton from the Department of Digitalization at CBS gives his view on how we can deal with what he calls digital trash.
Understanding the mechanisms of value creation from an ever-increasing number of multicultural employees in the global workforce is crucial. Yet competitive advantages cannot be derived from simply employing multicultural personnel argues a new study from Copenhagen Business School. | <urn:uuid:69ec628e-648d-4e91-8403-4cd8fd062c03> | CC-MAIN-2022-33 | https://www.cbs.dk/en/cbs-agenda/areas/research-stories?page=4 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.943124 | 256 | 2 | 2 |
Why do people rush into burning buildings, dive into dangerous river rapids and confront violent criminals in a bid to save a fellow human being? We often hear stories about would-be rescuers who put their own safety at risk without hesitation.
A couple of years ago, while writing a Reader’s Digest story on the science of niceness, I interviewed a B.C. woman who almost got herself killed when she ran to save a mugging victim. (The thugs beat her viciously with a shopping bag full of soup cans.) Benita told me: “I didn’t think at all about what danger I was putting myself in. It was an automatic reaction. You just do it, and you don’t think about what the outcome could be to yourself.” The woman added, “Maybe that’s human nature.”
She may have been on to something. A group of researchers at Harvard University recently collected fresh evidence that when people make a quick decision to act, they tend to be altruistic. Only when they stop and think carefully about their choice are they less likely to behave unselfishly.
We have a natural instinct to cooperate because it has served our species well. So what’s the point of taking time over decisions, if it may make us meaner? The Harvard scientists point out that slow deliberation can be a good thing when we don’t all happen to have the same political or moral views. “When intuitions clash – when it’s the values of ‘us’ versus ‘them’ – reasoning and reflection may be our best hope for reconciling our differences,” says social sciences professor Joshua Greene in a statement.
So there’s a place for careful thought, and there’s a place for knee-jerk reaction. If I’m ever trapped in quicksand, though, I hope the people within earshot don’t spend too much time dithering. | <urn:uuid:bce0ec77-30d9-4a13-8d86-313c206b608e> | CC-MAIN-2022-33 | https://50gooddeeds.wordpress.com/2012/09/25/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.945407 | 416 | 2.40625 | 2 |
With the Etherpad all course participants can work collaboratively on one text page at the same time. The text is synchronized during writing.
Possible scenarios are: joint writing of a protocol, brainstorming, collaborative creation and development of documents.
A video tutorial on this topic can be found on our media platform
(currently just in German).
Providing an Etherpad in the course room
You switch to the edit mode
in the course area in which you want to set the Etherpad and select the Etherpad via Add material or activity
. After configuration, the pad is ready for use.
This is the working area of the etherpad:
Each writer in the pad is assigned a color. By clicking on the crossed out eye you can remove all assigned colors for the pad.
These icons can be used to edit the text (similar to Moodle Editor).
Import and Export.
Shows the entire history.
Click this icon to save the current version of the pad.
Settings and shortcut.
Here you can see who is currently working with which color in the Pad. | <urn:uuid:8a3a7bb2-cc56-4252-b763-88935b6d6834> | CC-MAIN-2022-33 | https://wiki.hwr-berlin.de/foswiki/ELearning/TheEtherpad?cover=print; | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.8909 | 229 | 2.125 | 2 |
Call for Nominations: Gwangju Prize for Human Rights 2021 (up to $50,000 USD)
Deadline: September 30, 2020
The May 18 Memorial Foundation is pleased to announce the call for 2021 nominations for the following Prizes: The Gwangju Prize for Human Rights (GPHR) and The Special Prize of the GPHR (SPGPHR).
To promote the spirit of the May 18 Democratization Movement, in which the people of Gwangju resisted against brutal military forces for the sake of democracy and human rights in 1980, the May 18 Memorial Foundation recognizes the exemplary efforts of individuals and organizations aspiring to the restoration of justice and human rights in their respective countries through the Gwangju Prize for Human Rights Prize.
Since 2000, the Foundation has been bestowing the ‘Gwangju Prize for Human Rights’ to individuals, groups and institutions in Korea and abroad that have contributed in promoting and advancing human rights, democracy and peace in their work.
SPGPHR is for an individual or an organization that has contributed to the promotion of democracy and human rights through cultural activities, journalism, and in academic fields. These prizes are awarded by the citizens of Gwangju in the spirit of solidarity and gratitude to those who have helped them in their struggle for democratization and their search for truth. It is hoped that through this award, the spirit and message of May 18 will be immortalized in the hearts and minds of humankind.
- The Gwangju Prize for Human Rights (GPHR): It carries a cash award of $50,000 USD.
- The Special Prize of the GPHR (SPGPHR): It carries a cash award of $10,000 USD.
A nomination for the GPHR can be submitted by any individual or organization who meets the nomination criteria. Any nomination is considered valid if it is submitted by a person or an organization that falls within one of the following categories:
- Individuals or organizations who won the May 18 Citizens Award and/or YunSang-won Award;
- Laureates of Gwangju Prize for Human Rights;
- Organizations in Korea or overseas working for human rights, peace, and the reunification of Korea that have been active three years or more and that the May 18 Memorial Foundation Directorate decides to request their nomination;
- Any individual or organization in Korea or overseas that agrees on the purpose of the GPHR.
Required Submission Documents include:
- Nomination Form
- Two ID Photos (paste them on the designated spots)
- Other materials that can substantiate activities and eligibility for the award
Send all documents via E-mail to [email protected]
For more information, visit Gwangju Prize for Human Rights. | <urn:uuid:68eefe59-7f64-42c7-a39a-d0675929756b> | CC-MAIN-2022-33 | https://opportunitydesk.org/2020/08/12/gwangju-prize-for-human-rights-2021/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.945867 | 573 | 1.5625 | 2 |
Term plans offer high cover at a low price. While taking a term insurance, you should consider factors like age, health, income, liabilities etc. Read on to know about a few things that you should keep in mind while buying a term insurance.
Death is the only certain thing in life but what is uncertain is the time of death. This uncertainty can cause a lot of upheaval and financial hardship for near and dear ones of the deceased. If the deceased is the breadwinner then it means more hardships for the entire family. An easy and cost-effective way of avoiding these hardships is to take a Term Insurance plan.
But with the plethora of term insurance options available in the market, it becomes difficult for anyone to choose the best term plan. One must understand that there is no best term plan. A plan that suits A is not necessarily right for B. To get the best deal, keep in mind the following points.
This holds importance as your choice of a Term Insurance should be the one that gives you an optimum cover, which can take care of your family’s long-term money needs. There are various techniques to calculate this like the Human Life Value method, Income Replacement Method, and Annual Income Method. The size of the cover depends on a number of factors like the age, earning, number of dependents, family expenditure etc. You should go for a term plan which provides an adequate cover. While deciding on the cover you should also factor in the impact of inflation on the real value of money.
The term insurance you choose should have an extent of coverage that your loved ones would need to maintain a lifestyle in your absence. It should be for a tenure till the time your dependents are depended on you for money and will be greatly affected by your demise. You must look for an insurance tenure that can cover your dependents for that longer period. However, do remember that you will have to pay higher premiums for longer tenures.
Advantage of Riders
One way to ensure that all your angles are covered and you are getting the best plan is to take appropriate riders. While opting for a term insurance plan you can opt for various riders like accelerated sum assured, loss of employment, critical illness, waiver of premium, partial and permanent disability, accidental death and dismemberment etc. It is not necessary for everyone to take each and every rider and therefore a selection should be based on your family requirements and individual needs.
Claim Settlement Ratio
As with any insurance plan, a term plan should also be taken after carefully studying the Claim Settlement Ratio (CSR) of that particular plan for your preferred insurer. The CSR is the ratio of claims settled by the company against the total number of claims raised in that year. A higher CSR means better chances of your family’s claim being honoured. Ideally, you should go for an insurance company with a CSR of 95% or more.
Compare Various Plans
Before taking the final call for the right term insurance, it is best to compare all the plans based on their terms and conditions along with benefits they offer.
Cost Of The Plan
Go for a plan that costs reasonable. But while weighing various Term plans according to their cost also ensure that low cost does not translate into fewer benefits.
Two Plans Instead of one
You can also consider splitting your need for term insurance. It is advisable to go in for two-term plans instead of one so that if there is a need you can stop one plan and continue with the other as this will give you the flexibility of discontinuing one policy if you feel that one policy is enough to meet your needs. This arrangement will ensure that you will at least get 50% cover and your family will get at least some financial assistance instead of nothing.
Therefore while choosing a term insurance plan exercise due diligence and take a plan which works as a strong financial cushion for your family in your absence.
BankBazaarInsurance.com, India’s premier online marketplace to compare and apply for the best personal finance products including Health Insurance, Car Insurance, Life Insurance and two wheeler insurance. | <urn:uuid:1a614434-1303-41a7-93e4-732288eb6d94> | CC-MAIN-2022-33 | https://blog.bankbazaar.com/how-to-choose-the-best-term-plan/?WT_mc_id=BLOG%7Creinsurance-101%7CTX&utm_source=BLOG&utm_medium=social&utm_campaign=reinsurance-101_TX | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.958351 | 840 | 1.609375 | 2 |
Today Good Reads With Ronna is excited to introduce a new weekly educational products review. We’re all over these great games, toys, books, DVDs and CDs that NAPPA(National Parenting Publications Awards) has agreed for us to use. If you’d like to learn more about NAPPA, visit their website, like their Facebook page and keep stopping by here on Wednesdays for more interesting new products for your children and the entire family. Today’s product reviews comes courtesy of Julie Kertes, NAPPA General Manager.
Master Kitz®; $29; Ages 4 to 12; www.kidzaw.com
Give your children an early appreciation of art with Master Kitz® by Kidzaw. These kits include everything needed to re-create masterpieces such as Vincent Van Gogh’s The Starry Night or Sunflowers, Gustav Klimt’s The Tree of Life, Monet’s Water Lilies and Hokusai’s The Great Wave of Kanagwa. The re-usable art toolbox contains paints, a specially designed roller, re-usable stencil, art paper, educational materials and easy-to-follow step-by-step instructions. Children will learn about each painting and its history and be encouraged to create their own interpretation of each masterpiece. | <urn:uuid:977a87fa-00c2-4241-bff6-258514371462> | CC-MAIN-2022-33 | https://www.goodreadswithronna.com/tag/van-gogh/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.920914 | 281 | 1.546875 | 2 |
President Bush sent his condolences to Chabad-Lubavitch for the loss of Rabbi Gavriel and Rivkah Holtzberg.
The Holtzbergs, the young couple who ran the Mumbai Chabad center, and four other Jews were killed in last week’s terrorist attacks in the Indian city.
“Through countless acts of love and kindness, the lost members of the Chabad-Lubavitch community in Mumbai represented the best of the human spirit, and their memories will live on in the hearts and souls of those they touched,” Bush wrote in a letter sent Tuesday to the Holtzberg funeral in Israel and posted on the Chabad Web site. “It is impossible for us to make sense of the violence of the Mumbai terrorist attack, yet we offer our deepest sympathy to the Chabad-Lubavitch community during this difficult time. We pray that you will be comforted by your fond memories of those lost, encouraged by their noble legacy, sustained by your faith, and lifted by the support of your loved ones.”
A separate personal letter was sent to the Holtzbergs’ parents via Rabbi Levi Shemtov, the Washington director of American Friends of Lubavitch.
The Archive of the Jewish Telegraphic Agency includes articles published from 1923 to 2008. Archive stories reflect the journalistic standards and practices of the time they were published. | <urn:uuid:fb29dea7-6aca-4a8f-9c7e-c4d70ed8e1f0> | CC-MAIN-2022-33 | https://www.jta.org/archive/bush-consoles-chabad-2 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.955202 | 287 | 1.671875 | 2 |
The O’Connor House Provides Shelter for Homeless, Pregnant Women & Their Children
Writer: Christy Heitger-Ewing
Photographer: Amy Payne
Originally conceived by Colleen Dulac and Kris Bussick, The O’Connor House was started in 2005 to provide a Christian home to help single, pregnant homeless women improve life for themselves and their children.
Because the organization helps to reduce homelessness, in 2010 they received a $500,000 grant, which enabled them to construct a multi-family living space. Since its grand opening in December 2011, The O’Connor House has helped more than 350 women and children.
“Moms often tell us that they expected this place would feel like a shelter but instead it feels like a home,” says Nancy Imhoff, Development Director for The O’Connor House. “That’s our intent.”
The house can accommodate up to eight women at a time, and they are one of the few maternity homes in the country that also take a pregnant mother’s toddler. Most of the moms who come to The O’Connor House are between 19 and 26. They’re allowed to stay for up to 18 months. During their stay, they’re supplied with food, clothing and transportation. They also receive educational support, life skills training and healing through counseling. In addition, the organization offers a formal mentoring program where mentors help the women set personal and career goals and develop specific steps to achieve those goals.
“We also focus on developing positive parenting skills and healthy lifestyle habits,” says Kristi Lammers, who helps with Community Engagement.
Research shows that 80 percent of single moms live in poverty.
“We’re not a band-aid. We invest deeply in each of these young moms to get them on a path out of poverty,” Imhoff says. “That takes a lot of resources and wraparound support.”
Education is key (many moms are working toward a high school diploma, trade school certifications or various levels of higher education). So is learning how to set a regular schedule to achieve productivity.
“When these women start becoming productive, their self-esteem increases,” Imhoff says. “They’re also met with greater freedom and opportunity.”
Located between Carmel and Westfield, the organization uses more than 80 volunteers a week who provide transportation for the moms, do yard work and daily chores, perform maintenance duties and teach moms how to cook.
“We have local mothers and grandmothers who come in to hold babies, so the moms can take time to focus on an online class or work on another goal,” Lammers says.
Many individuals, families and groups volunteer at The O’Connor House from all of the north suburban communities, including Westfield, Fishers, Zionsville and Carmel. They are supporting our neighbors who primarily come from downtown Indianapolis and need assistance at a time of crisis in their lives. The volunteers support the mission in so many ways by giving of their time, knowledge and abilities.
Some groups do a one-time project. For example, the members of the Knights of Columbus from the Zionsville area worked together to do the work involved in completing a full bathroom in the basement of The O’Connor House. This has been a wonderful blessing to the moms and children because the playroom is in the basement.
Though it’s a Christian organization, they accept women from anywhere in the U.S. and from any faith. Women do, however, need to be over 18, pregnant and homeless to stay.
“The O’Connor House transforms lives and impacts generations,” says Imhoff, who shares the story of a woman who had been in the prison system for a number of years. Once released, she became pregnant and was living on a park bench before finding The O’Connor House.
“When she got here, it was the first time she felt unconditional love,” says Imhoff, who notes that through the support and healing she received from the house and the community, this woman went on to earn her college degree and now lives in an apartment with her son.
“Her son’s choices, his life, his impact, his opportunities are completely different than his mom’s, and that’s all because she got this second chance,” Imhoff says.
Fresh starts and second chances are what it’s all about.
For more information, visit theoconnorhouse.org. | <urn:uuid:598ec44b-327e-42fc-9999-ca7a31b39b74> | CC-MAIN-2022-33 | https://townepost.com/indiana/noblesville/a-mothers-hope-3/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.962948 | 962 | 1.835938 | 2 |
Steven A. Bush - August 14, 2016
Kids These Days!
Mark 10:13-16 tells about Jesus' love for children: "And they were bringing children to Him that He might touch them, and the disciples rebuked them. But when Jesus saw it, He was indignant and said to them, “Let the children come to Me; do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” And He took them in His arms and blessed them, laying His hands on them." (ESV) Oh to have Jesus' attitude and heart towards kids! Even the loud and messy ones! Are there ways we may actually be hindering children from wanting to know about Jesus--maybe with a harsh look, a snarl, or scolding tone? But if children naturally are at a stage where they're receptive to the Good News, shouldn't we emulate Jesus by blessing them to hear it? Is it even possible to be Christlike without loving children? And don't we love children best by telling them about the One who loves them most?! That question is so easy even a child could answer it! | <urn:uuid:17697b6b-c20f-46bc-be15-44ddfdd10dde> | CC-MAIN-2022-33 | https://millersportcc.com/messages/kids-these-days/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.969751 | 255 | 1.796875 | 2 |
|Minimum B.Sc. in meteorology|
|Research, teaching and operational|
A meteorologist is a scientist who studies and works in the field of meteorology aiming to understand or predict Earth's atmospheric phenomena including the weather. Those who study meteorological phenomena are meteorologists in research, while those using mathematical models and knowledge to prepare daily weather forecasts are called weather forecasters or operational meteorologists.
Meteorologists work in government agencies, private consulting and research services, industrial enterprises, utilities, radio and television stations, and in education. They are not to be confused with weather presenters, who present the weather forecast in the media and range in training from journalists having just minimal training in meteorology to full fledged meteorologists.
Meteorologists study the Earth's atmosphere and its interactions with the Earth's surface, the oceans and the biosphere. Their knowledge of applied mathematics and physics allows them to understand the full range of atmospheric phenomena, from snowflake formation to the Earth's general climate.
Research meteorologists are specialized in areas like:
- Climatology to estimate the various components of the climate and their variability to determine, for example, the wind potential of a given region or global warming.
- Air quality where they are interested in the phenomena of transport, transformation and dispersion of atmospheric pollutants and may be called upon to design scenarios for the reduction of polluting emissions.
- Atmospheric convection to refine knowledge of the structure and forces involved in tropical cyclones, thunderstorms and mid-latitude storms;
- The modeling of the atmosphere and the development of numerical weather prediction.
- Collect weather data in some country, but it is mostly done by technicians elsewhere.
- Analyze data and numerical weather prediction model outputs to prepare daily weather forecasts.
- Provide weather advice and guidance to private or governmental users.
- Collaborate with the researchers for integrating science and technology into the forecast process, in particular for indices and model outputs, for weather-dependent users such as farming, forestry, aviation, maritime shipping and fisheries, etc.
Meteorologists can also be consultants for private firms in studies for projects involving weather phenomena such as windfarms, tornado protection, etc. They finally can be weather presenters in the media (radio, TV, internet).
To become a meteorologist, a person must take at least one undergraduate university degree in meteorology. For researchers, this training continues with higher education, while for forecasters, each country has its own way of training. For example, the Meteorological Service of Canada and UK Met Office have their own training course after the university, while Météo-France takes charge of all the training once the person has passed the entrance examination at the National School of Meteorology after high school. In United States, forecasters are hired by the National Weather Service or private firms after university, and receive on-the-job training, while researchers are hired according to their expertise.
In some countries there is a third way for weather presenters, such as in United States, where a graduate in meteorology and communication at the college or university level can be hired by media.
Some notable meteorologists
- Francis Beaufort, inventor of the wind scale that bears his name.
- Vilhelm Bjerknes, founder of modern meteorology who created the Bergen School of Meteorology, where researchers defined the frontal theory and cyclogenesis of mid-latitudes storms.
- Jacob Bjerknes, son of the former, who attended the Norwegian school and who studied the El Niño phenomenon. He linked the latter to the Southern Oscillation.
- George Hadley, first to introduce the effect of the rotation of the Earth in the explanation of the trade winds and atmospheric circulation.
- Sverre Petterssen, member of the Norwegian School of Meteorology and later one of the three team leaders of James Stagg for the Normandy landings.
- James Stagg, RAF meteorologist who was responsible for three teams of meteorologists predicting a lull for June 6, 1944, which allowed the landings in Normandy.
- Carl-Gustaf Rossby, was a Swedish meteorologist foremost known for identifying and characterizing the waves seen in jet streams as well as in the westerlies in the earth's atmosphere, known as Rossby waves, or planetary waves. Rossby was featured on the cover of Time magazine on December 17, 1956, for his contributions to the field. The highest award of the American Meteorological Society, of which Rossby was also a recipient in 1953, is named after him (Carl-Gustaf Rossby Research Medal).
- Josh Wurman, is a researcher in meteorology, for instance as a lead scientist of the VORTEX2 project. He is also a key meteorologist on the Discovery Channel's Storm Chasers series.
- Weather forecasting
- National Weather Service
- Certified Consulting Meteorologist
- List of meteorologists
- Glickman, Todd S. (June 2009). Meteorologist (electronic). Meteorology Glossary (2nd ed.). Cambridge, Massachusetts: American Meteorological Society. Retrieved November 12, 2019.
- Glickman, Todd S. (June 2009). Weather forecaster (electronic). Meteorology Glossary (2nd ed.). Cambridge, Massachusetts: American Meteorological Society. Retrieved November 12, 2019.
- "Meteorologist: Job Description". targetjobs.co.uk. 2020. Retrieved November 9, 2019.
- National Weather Service (2019). NOAA (ed.). "Careers in Meteorology". Retrieved November 9, 2019.
- "Admission et concours" (in French). Météo-France. 2016. Retrieved November 9, 2019.
Ce concours peut se passer après le lycée, pour le grade de technicien ou après une licence ou des classes préparatoires pour devenir ingénieur. Le candidat qui a réussi le concours peut même être payé pendant ses études s'il travaille à terme pour Météo-France pendant 10 ans. Il a le statut de fonctionnaire.
- "Careers in the National Weather Service". NWS JetStream. NOAA. 2019. Retrieved November 9, 2019.
- Raymond, Reding. Beaufort: l'amiral du vent: une vie de Sir Francis Beaufort (1774-1857) (in French). ISBN 9782361995591. OCLC 1013596077.
- Robert Marc, Friedman (1993). Appropriating the weather : Vilhelm Bjerknes and the construction of a modern meteorology. Cornell University Press. ISBN 9780801481604. OCLC 30264429.
- "Time Magazine Cover: Carl-Gustaf Rossby". December 17, 1956. Retrieved March 5, 2020. | <urn:uuid:57045901-10bf-443d-8d69-9d06727d37db> | CC-MAIN-2022-33 | https://wiki.alquds.edu/?query=Meteorologist | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.860364 | 1,526 | 3.296875 | 3 |
Fact checked for accuracy by Billie Anne Grigg, a bookkeeper and Mastery Level Certified Profit First Professional.
When you’re starting your business, there are a few things you need to do to get it off the ground. One of these is forming a legal entity for your business. This will protect your business from liability and help you manage your finances and taxes more effectively. In Montana, one of the most common legal entities for businesses is the LLC or limited liability company.
An LLC is a business structure that offers limited liability protection to its owners. This means that if your LLC is sued or incurs debts, the owners’ assets will not be at risk.
Forming an LLC is a relatively simple process, and you can do it entirely online. If you are still apprehensive, this detailed step-by-step guide on forming an LLC in Montana will help you get started.
Step 1: Choose a business name for your LLC
Your business name should reflect what your LLC does and be easy for customers to remember. It’s a good idea to do a quick search online to make sure the name you want is available. Make sure to check with the Montana Secretary of State’s office to see if your desired name is available and not already in use.
Essential guidelines to follow when naming your LLC
- Your business name must include “Limited Liability Company,” “L.L.C.,” “LLC,” or “LC”.
- Your business name cannot be the same as any other business name already registered with the state of Montana.
- Your business name cannot include any restricted words or phrases that would require a special license or permit to use.
Step 2: Appoint a registered agent for your LLC
A registered agent is someone who will receive official legal and tax documents on behalf of your LLC. This person can be you, another member of your LLC, or a professional service. The registered agent must have a physical address in Montana and be available during business hours.
Step 3: File the Articles of Organization with the Montana Secretary of State
The Articles of Organization is a simple document that must be filed with the state to form your LLC. The filing fee is $70, and it must be filed online. You must include the following information:
- The name and address of your LLC
- The name and address of your registered agent
- The date you plan to dissolve your LLC, if applicable
- Whether your LLC will be managed by its members or by managers
Step 4: Create an operating agreement for your LLC
An operating agreement is a document that outlines your LLC’s ownership and management structure. It’s not required by the state of Montana, but it’s a good idea to have one in place. You can work on drafting an LLC agreement with your fellow LLC members.
Step 5: Get an Employer Identification Number (EIN) from the IRS
The EIN is a distinctive nine-digit number that is issued by the IRS to identify your LLC for tax purposes. You will require this number when you file your taxes and open a business bank account. You can apply for an EIN online, by fax, or by mail. An EIN benefits you because it:
- Helps you open a business bank account
- Allows you to hire employees
- Protects the LLC member’s SSN
Step 6: Open a business bank account
Once you have your LLC formed, you’ll need to open a business bank account. With an EIN, you can open a business account in the name of your LLC. This will help you keep your personal and business finances separate. It’s a good idea to bring your Articles of Organization and your operating agreement when you open your account.
Step 7: File an annual report with the state of Montana
All LLCs in Montana must file an annual report with the state. The report is due on the first day of the LLC’s fiscal year. The report must include the following information:
- The LLC’s name and address
- The name and address of the LLC’s registered agent
- The LLC’s principal place of business
- The names and addresses of the LLC’s governors
- The LLC’s federal tax identification number
Step 8: Comply with Montana’s business licenses and permit requirements
Depending on the type of business you’re running, you may need to obtain special licenses and permits. The best way to find out is to contact your local county clerk or the Montana Department of Labor and Industry.
Step 9: Understand Montana’s taxation requirements
All LLCs in Montana are required to pay state and federal taxes. You will also need to pay taxes on any income you earn from your LLC. Contact the Montana Department of Revenue for more information on Montana’s taxation requirements.
Step 10: Stay up to date on Montana’s business laws
The state of Montana may make changes to its business laws from time to time. It’s vital to stay corrected on these changes, as they may affect your LLC. The best way to do this is to contact the Montana Secretary of State or the Small Business Development Center.
Congratulations! You’ve successfully formed your LLC in Montana. Now you can get to work on starting and running your business.
Cost to Start an LLC in Montana
The cost to start an LLC in Montana is $70. This fee is for filing the Articles of Organization with the state, which you can do online. If you expedite, you will need to pay an extra $20 for 24-hour processing, or $100 for 1-hour processing. You will also need to pay an annual report fee of $20. You can submit this report online to the Montana Secretary of State.
If you are hiring a registered agent, you will need to pay their annual fee, typically around $100. You may also need to pay for a business license, depending on the type of business you have.
What To Do After Forming Your LLC in Montana
Now that you’ve successfully formed your LLC in Montana, make sure to follow these steps to keep your business running smoothly.
Set up a business plan
A business plan outlines your business goals and how you plan on achieving them. It’s a good idea to have a business plan in place before you start operating your LLC. This will help you stay on track and ensure your business is successful. You can create a business plan on your own or hire a professional to help you.
Get a professional accountant
It’s a good idea to get a professional accountant to help you with the financial side of your business. They can help you keep track of your finances and make sure you are compliant with all the tax laws. This will save you a lot of time and stress in the long run. You can either hire a third-party accountant or put one on your payroll.
Get professional liability insurance
Professional liability insurance, also known as errors and omissions insurance, protects your business from lawsuits alleging that you made a mistake or were negligent in your work. If you’re providing a service, it’s a good idea to get this type of insurance. You can get a quote from an insurance agent or broker.
Stay up-to-date on changes to Montana’s business laws
The business laws in Montana can change from time to time. It’s important to stay updated on these changes, as they can impact how you operate your business. You can do this by subscribing to the Montana Secretary of State’s email updates or following them on the internet.
Comply with regulations
All businesses in Montana must comply with state and federal business regulations. These regulations can include things like:
- Occupational safety and health regulations
- Environmental regulations
- Labor laws
- Immigration laws
Renew your business license every year
If your LLC is required to have a business license, you must take care to renew the license every year by paying a variable renewal fee. You can renew your license online, by mail, or in person.
Forming an LLC in Montana is a relatively simple process. By following these steps, you’ll be on your way to running a successful LLC in Montana.
How to Keep Your LLC Compliant in Montana
Once you’ve formed your LLC in Montana, it’s important to keep it in good standing with the state. This means complying with all the state’s rules and regulations. Following are some points to consider in order to keep your LLC compliant in Montana:
- File an annual report with the state.
- Pay your annual report fee.
- Renew your business license every year, if applicable.
- Comply with Montana’s business regulations.
- Stay up to date on changes to the state of Montana’s business laws.
By following these steps, you can ensure that your LLC remains in good standing with the state of Montana.
Tax Filing Requirements for LLCs in Montana
All LLCs in Montana are mandated to file an annual report with the state. You can file the report online, by mail, or in person. In addition to the annual report, some LLCs in Montana are also required to file a tax return with the state.
The tax return is due quarterly. Most LLCs are pass-through entities, which means that the LLC itself is not taxed. Instead, the taxes are passed through to the LLC’s members. However, there are some LLCs that are taxed as corporations. If your LLC is taxed as a corporation, you will need to file a corporate tax return.
Frequently Asked Questions
How Long Does it Take to Register an LLC in Montana?
Registering an LLC in Montana usually takes about 7 to 10 business days, but you can pay extra to have everything processed sooner. You can get your LLC registered within 24 hours or even 1 hour, depending on how much extra you pay for the expedited service.
What Tax Structure Should I Choose for an LLC in Montana?
The most common tax structure for an LLC in Montana is the pass-through entity meaning that the taxes are passed through to the members of the LLC. The members will then report the income on their tax returns. In some cases, LLCs may be taxed as corporations. LLCs that are taxed as corporations need to file corporate tax returns. To decide what tax structure you should choose for your particular business, consult your attorney or accountant.
Should You Hire an LLC Formation Service in Montana?
While you are not required to hire an LLC formation service in Montana, it can be helpful. An LLC formation service can help you with the paperwork and filing requirements. They can also answer any questions you may have about forming an LLC in Montana. | <urn:uuid:bffb871c-4a6f-4bcd-bc4f-1b00781f1e8a> | CC-MAIN-2022-33 | https://corpstructures.com/montana/form-llc/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.948913 | 2,257 | 1.757813 | 2 |
What country flag is green and yellow?
flag of Gabon
The flag of Gabon (French: drapeau du Gabon) is a tricolour consisting of three horizontal green, yellow and blue bands….Flag of Gabon.
|Adopted||17 August 1960|
|Design||A horizontal triband of green, gold and blue|
|Standard of the President of Gabon|
What does the green and yellow flag mean?
Green Flag: Low hazard- calm conditions, exercise caution. Yellow Flag: Medium hazard- moderate surf and or currents.
What flag is green and gold?
Ireland’s flag, the banner representing the Irish nation state, is green with a golden harp on it. Or at least it was until the 19th century. Admittedly, there wasn’t an Irish nation state before that time.
Which flag has an AK 47?
flag of Mozambique
Stealing the first place in our list of weird flags is naturally the one featuring an AK47: the flag of Mozambique! The flag of Mozambique dates back to 1983 and is iconic for its incorporation of a bayonet wielding AK-47 assault rifle crossed with an agricultural symbol of a hoe.
What does green mean in flags?
Green in the flags can symbolize agriculture, earth, fertility or a Muslim religion. Another common color that you will find in most flags is blue. In most cases, it is used to represent freedom, justice, perseverance, vigilance, peace, prosperity or patriotism.
What do colors mean in flags?
Question: What do the colors of the flag mean? Answer: According to custom and tradition, white signifies purity and innocence; red, hardiness and valor; and blue signifies vigilance, perseverance, and justice.
What color green is the Jamaican flag?
The legislative committee responsible agreed that the flag should have the colours black, yellow, and green. These stood for the difficulties faced by the nation (black), its natural wealth and the beauty of its sunlight (yellow), and agriculture and hope (green).
Which country has most AK-47?
While more than 20 countries currently produce the AK-47, China is the world’s largest producer of them. Russia no longer makes the weapon — but has large stockpiles. | <urn:uuid:3b4b0271-5e7a-4f2c-8976-1abfecdd868c> | CC-MAIN-2022-33 | https://ici2016.org/what-country-flag-is-green-and-yellow/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.889321 | 497 | 2.546875 | 3 |
A Step-by-Step Guide to Writing a Rhetorical Analysis Essay In 2022
A rhetorical analysis essay is written to show how an essay writer has constructed their writing. It does not focus on what the story or paper says. Perhaps it investigates how it is put together.
Rhetorical Analysis Tools
If you need to direct a rhetorical analysis, there are a few procedures you can use to examine how the writer has written any piece of writing. The expert essay writer you know employs a similar strategy. You can learn more about these procedures by clicking on the links below:
You should first dissect the type of appeal made by the author in the text. Writers typically use one of the three types of appeals listed below:
Logos: The word logos implies a logical appeal. The author tries to persuade the audience by using logic and facts.
Pathos: Pathos denotes a heartfelt appeal. The writers' enthusiastic articulations attempt to elicit the audience's emotions.
Ethos: Ethos is a term that refers to moral appeal. The author makes an attempt to make an ethical case for why something should happen.
Audience and Setting
The setting of the text is the next thing you must dissect for a rhetorical analysis. The text alludes to whatever type of writing you are studying. It could be a speech, a story, a sonnet, an essay, or something else.
You should first try to figure out why the writer wrote the text and under what circumstances. A conflict sonnet, for example, will be written differently than a story about summer vacations.
Furthermore, you should understand who the text's target audience is. Individuals of what age group or calling is the writer speaking with? This information will help you better understand the writer's demeanor.
You can investigate the writing previously if you are using a "Essay Writer For Me" service to compose your essay.
Have you ever read a story that didn't have a message? Or, on the other hand, a discourse devoid of an argument? Is that correct? This is due to the fact that each piece of writing is intended to convey a message or make a point. As a result, you must now conduct a survey of just that. Examine the list below.
Claim: The claim is the writer's main argument or message that he has attempted to convey through his writing. In this case, you must first determine what the claim is.
Support: Every writer provides some clarification or supporting subtlety to their argument. Discover these nuances in the text and observe how the author tries to clarify their point. It could be through ethos, logos, or pathos.
Warrant: The warrant is the more detailed or secret message hidden behind the message. The writers usually state claims and support them, and they expect you to understand the warrant.
Consider an example. Consider the writer's statement that an unnatural weather change is a global catastrophe. This will be the claim. However, at that point, he will defend it by claiming that an increase in global temperatures is causing environmental change. As a result, the author wants you to understand that we as a whole must effectively stop an unnatural weather change. This is the reasonable warrant or the focus point message.
If you hire essay writers service, the writer should have written an essay based on the previously mentioned logical gadgets. A good analysis will guarantee a good essay.
How to Write a Rhetorical Analysis Essay?
This is an excellent opportunity to record your findings on paper. Then, following the structure beneath, you can frame it into a rhetorical analysis essay.
Begin your essay with a strong introduction. Write a good attention grabber first, and then proceed leisurely to the outline of the writing you are breaking down. Finish this paragraph with a strong and convincing thesis statement. It is better to write a thesis statement and then give it to a free essay writer if you hire one.
Body - Evaluation
The body of the essay is where you will write your analysis. Expound on the text's setting. Express the author's point of view. Attempt to clarify how the writer passed on the argument or what type of allure was used. You can also support your analysis by expressing models from the first draft.
The lengthy process of analysis and writing will soon come to an end. Your essay will be finished with a conclusion section. This section should serve as a summary of the entire essay. Taking everything into consideration, it is simply rewriting your analysis in a single passage.
What are you waiting for?
Start writing your rhetorical analysis essay right away. If you don't have time, you can also consult with professional essay writers online. | <urn:uuid:620790b5-e17e-4e42-90eb-8cbdfd809275> | CC-MAIN-2022-33 | https://www.caffedarte.com/profile/troygibson/profile | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.939618 | 974 | 3.03125 | 3 |
Technology is advancing very rapidly. There is a good chance that one such advancement is going to make humanity as amazed as did in the past. It is a fact that these advancements have numerous merits, and have made our life easier but they curry some demerits also.
Different content management systems (CMSs) are being used for the development of public platforms which have made them an easy target for cybercriminals. Phishing and hacking are the most common cybercrimes faced by the owners of websites very frequently.
You can not be safe from cybercrimes unless you have a properly formed defence mechanism against them.
All the PHP development companies in the world use some security solutions to protect their websites from the attacks of cybercriminals. Some of the security solutions for PHP-based websites are:
HTTPS (HyperText Transfer Protocol)
The HyperText Transfer Protocol (HTTPS) has always been the easiest and most reliable way of securing the website. It is a trusted protocol that secures the websites from the attack of outsiders. Including HTTPS in the domain addresses, add-on layers of security and keeps it safe from hackers.
It is recommended that a PHP website should get a HyperText Transfer Protocol- Strict Transport Security (HTTP-STS) for the websites. HTTP-STS blocks all the vulnerable HTTP requests and blocks it for the complete website, making it even more secure.
Sounds confusing? Hire Dedicated PHP Developer to help make your PHP website more secure through HTTP-STS. Type a message
A proper address is while saving the code files in PHP. What is the value of a first name without the last name? So you have to add a . PHP extension. No one can access the website if you get a . PHP extension. So, add a . PHP extension for making the website more secure.
You must update the website regularly. No need to add more plugins to the website but you should always update the PHP software. The website will be prone to hackers if the PHP software is not updated regularly.
There is a reason why most of the website development companies show importance to the PHP updation. If you have a self-hosting solution, then it is mandatory to update the PHP extension regularly.
Rooting the Document
You should always root the PHP application through var, www or HTML. By rooting the website, you can use it via any browser very safely. If you have developed the website using Laravel or Symfony or any other platform that uses API frameworks, then you have to root it to the public folder. You can hide all the sensitive files using var, www, HTTP or public folder.
Cross-Site Request Forgery
Cross-Site Request Forgery (CSRF) is a type of cybercrime on websites. If any hacker becomes successful in CSRF then he can access and modify the website without your authentication. You can only undo the changes made after the CSRF attack, by sending an altered link in the HTML tag as the request can not be read under such attacks.
Protection against Hijacking Session
Session Hijacking is a type of cyber attack through which the hacker can get access to the user Id of the website owners. The hacker gets the approval to access the storage of the $_Session as a report is sent to the hacker from the server. You can be safe from such attacks by adding a $IP=getenv (“remote_addr”) and binding the IP address to be secure from the session attacks.
It is best for the PHP apps to be stored on a cloud. In general, PHP apps are stored on the PHP servers only, but you can save them on a cloud or any other server that shares hosting. The changes in cyberattacks are reduced as they are protected by SSL.
Storing the PHP apps in the cloud reduces the chances of phishing at any layer. You will need a good Linux operator to create web stacks of LAMP or LEMP.
SQL Injection Invasion
The SQL (Structured Query Language) Injection attacks are also a very common form of cybercrime in PHP scripting as any single query can damage the whole application. You can save your website from such attacks by manipulating the login data of the user as most of the websites can not defend themselves on their own.
Safely Uploading the Files
It is very easy to upload files on the website but it can create a problem sometimes. XSS attacks make the website and the files prone to more cyber attacks. The end-user can access the website without any authentication from the user.
But you can secure the website from such attacks by using a POST request form to validate the command in the tag <FORM>. You, as a developer, can also craft your own rules for validity by making them ultra-secure.
Other Security Tools
You need to check and test the website at regular intervals to maintain its security. You can do so by using the mimic hacking tools on the website and testing the security mechanism of the module. You can use the following tools to test the security of the website:
- io- A free online tool to determine the functioning of the website
- NetSparkler- A free online tool to test XSS invasion and SQL working
- OpenVAS- A free online tool to test various security features
There are numerous other ways through which you can secure your website perfectly. All the developers around the globe use different ways to upgrade and modify PHP-based websites. Further advancements are being introduced regularly to improve the security of websites and apps of all kinds.
It is very important to find the weaknesses and loopholes in the development of the website and work for their treatment. Only a professional developer can edit the website and make it more secure by indulging various security methods.
If you want to get a website developed or get your existing website even more secure then you should contact the professionals at SAG IPL. SAG IPL has decades of Hire experience Web development services.
Being one of the leading developers, SAG IPL can provide you with services according to your needs. You can hire us by contacting us at 0141-4072000 or [email protected] or Whatsapp on +91 7023472073.We are happy to help you ! | <urn:uuid:489c9a21-e421-490c-a929-c065e81a3ddf> | CC-MAIN-2022-33 | https://blog.sagipl.com/protect-php-websites/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.925807 | 1,357 | 2.734375 | 3 |
Marktfees is hosting a BOTANICS market aimed at the home gardener, the avid plant collector, and everyone who shares a desire for botanical inspiration in all its dynamic facets. From botanical décor, houseplants, specimen plants, gins, teas and beer to name a few, join us for the first of its kind market for Port Elizabeth.
Did you know? Just like we release water vapour through our mouths as we breathe, so do plants through their stomata - tiny, pore-like structures on the surfaces of leaves. Plants use their roots to absorb water and nutrients from the soil, drawing it upwards into their stems and leaves. Some of this water is then returned to the atmosphere by the process known as transpiration.
Why do plants need to transpire?
The loss of water (or transpiration) plays a vital role in maintaining healthy plant growth, water balance, and overall longevity. More specifically, plants transpire for 3 main reasons:
Clearly, transpiration is a big deal. Get the kids involved and let’s bring this invisible miracle to light.
You will need
Try this: Compare transpiration rates and see how the environment affects plants by conducting separate experiments on both sunny and cloudy days.
Step 1: Find a plant in the garden with a nice leafy branch where your bag will fit over.
Step 2: Cover the section of the branch with the ziplock bag and then seal it tightly with some string around the stem. Ensure there is a downward slant so that the water can be collected for you to see.
Step 3: Leave the experiment for 15 minutes, after which you will notice some water has collected in the corner of the bag. This is transpiration – a remarkable process that would be otherwise invisible. By trapping the transpiration, all vapours at work are unable to escape into the atmosphere and are instead collected for us to see and appreciate.
Fun fact: Transpiration is an important component of the global water cycle and accounts for 10-15% of the entire global evaporation. The amount of water released by plants is great enough to influence the atmosphere!
The water collected from the experiment is clean and can be drunk by humans and animals (providing that the plant was non-toxic) - a pretty nifty island-survival hack we would say! Life is a Garden, and plant sweat can save your life! | <urn:uuid:266a113e-d354-468d-a363-82408c067f59> | CC-MAIN-2022-33 | https://www.lifeisagarden.co.za/tag/fun/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00272.warc.gz | en | 0.938204 | 505 | 3.359375 | 3 |
Context and Key Issues
In recent years, offshore oil and gas activities in West Africa have been growing significantly and at a rapid pace. While they represent an economic development opportunity, poor management of such activities will lead to heavy environmental, social and economic impacts.
The project aims to improve the management of environmental risks related to the offshore oil and gas industry in West Africa. It will address the various challenges (environmental, social, and economic in particular) of the offshore extraction industry and contribute to the creation of an offshore community within the region.
All public and private actors concerned by the challenges of the offshore industry are thus invited to take part in the project, and to contribute to the reduction of environmental risks.
The project is organised around 4 main strategies:
- Strengthening scientific knowledge and environmental monitoring.
>> Improving and sharing scientific data is essential for the management of environmental risks related to offshore activities;
Coordinated by BirdLife International.
- Raising awareness and improving management capacities.
>> The complexity of the extractive industry requires that stakeholders (national and regional administrations, NGOs, researchers, parliamentarian networks, etc.) be provided with the necessary tools to take part in the development and supervision of offshore activities. Awareness-raising initiatives will require proactive engagement and reflection;
Coordinated by Partenariat régional pour la conservation de la zone côtière et marine en Afrique de l’ouest (PRCM)
- Developing and reinforcing response plans in case of marine pollution due to oil spills.
>> This strategy will ensure that quick and effective responses are available in case of oil pollution ;
Coordinated by Secretariat of the Abidjan Convention
- Strengthening the regulation and supervision of offshore extraction activities.
>> Special attention will be paid to both the legal supervision of the offshore industry (implementing the relevant international and regional agreements, developing national standards, etc.) and to fostering CSR
IDDRI is responsible for ensuring the overall coordination of the project and for implementing Strategy 4.
Regional research institutes, NGOs and oil companies. | <urn:uuid:499c62ec-b3f9-4b52-81d9-e0aec48ad95b> | CC-MAIN-2022-33 | https://www.iddri.org/en/project/offshore-oil-and-gas-activities-west-africa | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.890209 | 441 | 2.4375 | 2 |
Purpose of this report
San Francisco’s proposed living wage ordinance would require covered employers to pay their workers a minimum of $11 per hour plus health benefits or a cash equivalent. The covered employers are basically those who have more than five employees and who either have contracts with the city or lease property from the city.
This report constitutes the second of two installments of a comprehensive analysis of the proposed ordinance. The first part, released in June 1999 (and available on the web at http://socrates.berkeley.edu/~iir/) discussed the needs of San Francisco’s workers and examined the costs and benefits of raising pay for employees of service contractors and home care workers. This second part discusses the costs and benefits of raising pay for employees of property contractors.
Most Living Wage ordinances that are in effect in the U.S. cover only employees who work for municipal service contractors. San Francisco’s ordinance is more expansive in that it would also cover employees of private employers who are located on cityowned property. These employers are themselves tenants who have a rent or lease contract with the city or are subcontractors of such tenants. City agencies refer to these contracts as property contracts, as opposed to the service contracts that we analyzed in our first report.
The main purpose of this report is to estimate the costs and benefits of the proposed Living Wage Ordinance to the tenants of the City of San Francisco. Almost all the workers who are covered by the property contract sections of the living wage ordinance are employed at two sites: San Francisco International Airport and Port of San Francisco. For this reason we focus our analysis entirely on these two properties.
San Francisco is only the second city, after Los Angeles’ additions in 1998, to include property contracts in a living wage ordinance. The San Francisco ordinance calls for workers to be paid a minimum of $11 per hour, plus health benefits or a cash equivalent. The present report is the first comprehensive study of living wage impacts on a municipality’s property contracts | <urn:uuid:d8d5748e-f84e-4e52-a505-b7a2d023aa1b> | CC-MAIN-2022-33 | https://irle.berkeley.edu/living-wages-at-the-airport-and-port-of-san-francisco-the-benefits-and-the-costs/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.952384 | 408 | 2 | 2 |
missing cover art
DescriptionAmanda Goodenough's childhood adventure games starring her cat Inigo, were some of, if not the first HyperCard adventure games written, predating even Cyan's titles for the program. Inspired by the stories of her grandmother, Goodenough created "Inigo Goes Out" in 1987 as a way for children to tell the story themselves by allowing them to explore undirected. She went on to create a number of other stacks starring Inigo, as well as "Your Faithful Camel". Her work eventually caught the eye of Bob Stein at Voyager, who offered to publish the stacks as a CD collection.
Each stack consists of a series of moments and scenes in a simple point-and-click interface, where clicking on different things or characters advances the story or shows details within the scene.
The stacks included in this collection are as follows:
- Inigo Gets Out
- Inigo Takes A Bath
- Inigo's Dream
- Inigo's Snack
- Inigo At Home
- I Miss You, Inigo
- Your Faithful Camel
- Your Faithful Camel Goes To The North Pole
- Your Faithful Camel Goes Underground
- Your Faithful Camel Goes Home
There are no Macintosh user screenshots for this game.
There are no promo images for this game
Part of the Following Groups
There are no reviews for this game.
There are no critic reviews for this game.
There are currently no topics for this game.
There is no trivia on file for this game.
There are no game credits on file for this release of the game. Everything in MobyGames is contributable by users. | <urn:uuid:2087ad87-6f29-4453-95a3-099a78887286> | CC-MAIN-2022-33 | https://www.mobygames.com/game/macintosh/amandastories | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.929581 | 366 | 1.648438 | 2 |
What are you looking for?
Summer – a season mostly associated with trips to the seaside and building sandcastles.
June is the perfect month when it comes to weddings. Many have their hearts set on the month of June as it is considered lucky.
Their large blooms and overlapping petals have rightfully placed them as a favorite in many households
Now that the flowers are blooming and the sky is bright blue we like to enjoy our time with friends and family, and what better way to add color to your space.
After a long winter all we want is some sunshine and some bright colors.
Flowers play an important role as self-expression in our lives. Here are 4 reasons to make use of special festive centerpieces this Thanksgiving.
The excess of dirt or dust on the leaves of the plants or flowers could end up hindering the photosynthetic process.
With the decrease in temperature, the needs of indoor plants tend to change. Here are some tips on how to adjust to the new season.
Did you know that plants in the office help boost productivity and at the same time result in lowering stress levels?
Summer is upon us and there is no better time to fill your home with beautiful flower arrangements to spread the bright summer spirit.
From April through June, we are graced with beautiful Peonies, grown all over the U.S.
Succulents are able to survive with limited water and tend to thrive in warm environments because they can retain water.
Taking care of your orchid plants might sound difficult at first but it is really easy once you learn how to grow the properly.
From tulips to roses and lilies, a Mother’s Day arrangement should include colorful petals to create a beautiful harmony of colors and aroma.
Most would argue that February is the most romantic month of year but here at Ariston, every spring we fall deeper in love with flowers. | <urn:uuid:a62aaf4b-d35f-4b67-b7e5-86eb559a7aaa> | CC-MAIN-2022-33 | https://aristonflowers.com/news/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.955444 | 394 | 1.625 | 2 |
Ukrainian identity, explained
Who are Ukrainians? What is their identity, what is their political culture? In which way are they different from Russians? What is Ukrainian political tradition? UkraineWorld continues its “Explaining Ukraine” podcast by sharing its analysis of the Russian invasion and Ukrainian resistance. Hosts: Volodymyr Yermolenko, analytics director at Internews Ukraine, and Tetyana Ogarkova, in charge of international outreach at the Ukraine Crisis Media Centre. The “Explaining Ukraine” podcast is a product by UkraineWorld.org. | <urn:uuid:414ac210-d99b-4c53-95a0-1cb44e305887> | CC-MAIN-2022-33 | https://ukraine-office.eu/en/ukrainian-identity-explained/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.942302 | 118 | 1.703125 | 2 |
Relationships in the modern era are anything but simple. Because of social media and other ways that society sets standards, it can be hard to know what love is today. In his new video for “Listenin’”, Reggie Becton gives his perspective on what it is like to be a male navigating love in today’s culture while also confronting toxic masculinity and toxic relationships in general. With influences from past and present R&B artists, it is easy to be taken back to previous eras while also appreciating where music has gone since then.
The stunning visual illustrates the difficulties of being in love with someone when it isn’t easy to be with them for one reason or another. The two love interests appear to be physically separated by a wall, perhaps as a metaphor for how it feels to be in such a situation. This is likely to be the result of something much more complicated than one would initially be led to believe. The lyrics demonstrate that Becton struggles with conflicting thoughts about his emotions. It is evident from this and moments in the video, like the scene where he appears to be trying to work out a science experiment, that he is unsure which path to take when it comes to romance. Becton remains vulnerable when expressing his feelings about love and he does it in a stunning way throughout the entirety of the video. Perhaps many people his age identify with this very struggle. | <urn:uuid:3b1d2d8a-dba4-4864-8343-06e15494b508> | CC-MAIN-2022-33 | http://imperfectfifth.com/tag/reggie-becton/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.97614 | 287 | 1.65625 | 2 |
Being aware of your genre can help you contextualize your story but remember—just because you may have been writing towards a certain kind of genre, it may not mean that’s what your story actually is.
Common Genres include:
- Thriller –built around the fast-paced pursuit of a life-or-death goal.
- Fantasy – typified by fantastic aspects, such as magic.
- Sci-fi – Sometimes called ‘speculative’ fiction. Fiction typified by scientific aspects, such as nonexistent technology or alternative realities.
- Horror – instilling dread or fear in the reader. Sometimes but not always featuring supernatural aspects.
- Mystery – solving of a mysterious set of circumstances.
- Crime – typified by a focus on criminal activities.
- Historical – set within a defined time period but drawing context from the cultural understanding of that time.
- Western – typified by aspects of the American frontier.
- Romance –focuses on a romantic relationship as the source of its drama.
- Erotica – primarily intended to instill arousal in the reader.
- Literary – focuses on realistic, weighty issues, typified by character-focused writing and a lack of other genre features.
- Adventure Story
A genre of fiction in which action is the key element, overshadowing characters, theme and setting. … The conflict in an adventure story is often man against nature. A secondary plot that reinforces this kind of conflict is sometimes included.
- Biographical Novel
A life story documented in history and transformed into fiction through the insight and imagination of the writer. This type of novel melds the elements of biographical research and historical truth into the framework of a novel, complete with dialogue, drama and mood. A biographical novel resembles historical fiction, save for one aspect: Characters in a historical novel may be fabricated and then placed into an authentic setting; characters in a biographical novel have actually lived.
- Ethnic Fiction
Stories and novels whose central characters are black, Native American, Italian American, Jewish, Appalachian or members of some other specific cultural group. Ethnic fiction usually deals with a protagonist caught between two conflicting ways of life: mainstream American culture and his ethnic heritage.
- Fictional Biography
The biography of a real person that goes beyond the events of a person’s life by being fleshed out with imagined scenes and dialogue. The writer of fictional biographies strives to make it clear that the story is, indeed, fiction and not history.
This type of category fiction dates back to the late eighteenth and early nineteenth centuries. Contemporary gothic novels are characterized by atmospheric, historical settings and feature young, beautiful women who win the favor of handsome, brooding heroes—simultaneously dealing successfully with some life-threatening menace, either natural or supernatural. Gothics rely on mystery, peril, romantic relationships and a sense of foreboding for their strong, emotional effect on the reader.
- Historical Fiction – story set in a recognizable period of history. As well as telling the stories of ordinary people’s lives, historical fiction may involve political or social events of the time.
- Horror – includes certain atmospheric breathless and unexplainable dread of outer, unknown forces.
- Juvenile – intended for an audience usually between the ages of two and sixteen. The language must be appropriate for the age of the reader, the subject matter must be of interest to the target age group, the opening of the work must be vivid enough to capture the reader’s attention and the writing throughout must be action-oriented enough to keep it with the use of suspense and the interplay of human relationships. Categories are usually divided in this way: (1) picture and storybooks (ages two to nine)… ; (2) easy-to-read books (ages seven to nine)… ; (3) “middle-age” [also called “middle grade”] children’s books (ages eight to twelve)… ; (4) young adult books (ages twelve to sixteen.
- Literary Fiction vs. Commercial Fiction
Literary, or serious, fiction, style and technique are often as important as subject matter. Commercial fiction is written with the intent of reaching as wide an audience as possible. It is sometimes called genre fiction because books of this type often fall into categories, such as western, gothic, romance, historical, mystery and horror.
- Mainstream Fiction – transcends popular novel categories—mystery, romance or science fiction, [etc.] and is called mainstream fiction. Using conventional methods, this kind of fiction tells stories about people and their conflicts but with greater depth of characterization, background, etc. than the more narrowly focused genre novels.
- Nonfiction Novel – real events and people are written [about] in novel form but are not camouflaged and written in a novelistic structure.
- Popular Fiction
Generally, a synonym for category or genre fiction; i.e., fiction intended to appeal to audiences for certain kinds of novels. … Popular, or category, fiction is defined as such primarily for the convenience of publishers, editors, reviewers and booksellers who must identify novels of different areas of interest for potential readers.
- Psychological Novel
A narrative that emphasizes the mental and emotional aspects of its characters, focusing on motivations and mental activities rather than on exterior events.
- Roman a Clef
The French term for “novel with a key.” This type of novel incorporates real people and events into the story under the guise of fiction.
- Romance Novel – the romance novel is a type of category fiction in which the love relationship between a man and a woman pervades the plot.
- Romantic Suspense Novel – romantic suspense novel is a modern emergence of early gothic writing and differs from traditional suspense novels because it moves more slowly and has more character interplay and psychological conflict than the fast-paced violence of [most] suspense thrillers.
- Science Fiction [vs. Fantasy]
Science fiction can be defined as literature involving elements of science and technology as a basis for conflict, or as the setting for a story.
- Techno-Thriller – utilizes many of the same elements as the thriller, with one major difference. In techno-thrillers, technology becomes a major character.
- Thriller – intended to arouse feelings of excitement or suspense focusing on illegal activities, international espionage, sex and violence.
- Young Adult – refers to books published for young people between the ages of twelve and seventeen.
Do real research, describe aesthetic/tone/vibe over content, and be open to adjusting your decision down the line as you grow more accustomed to working with genres.
Genre is different from age group
Genre isn’t the age group you’re writing for. Age group and genre are often said together, so it’s easy to think they’re the same, but they’re not. For example: Young adult is the age group – Spy and thriller are the genres.
The primary age groups are:
– Board books: Newborn to age 3
– Picture books: Ages 3–8
– Colouring and activity books: Ages 3–8
– Novelty books: Ages 3 and up, depending on content
– Early, levelled readers: Ages 5–9
– First chapter books: Ages 6–9 or 7–10
– Middle-grade books: Ages 8–12
– Young adult (YA) novels: Ages 12 and up or 14 and up
Choose a primary genre
When you pick your primary genre, you’re identifying the most prominent elements of your book. Ask the following questions.
You may have a handful of these elements in your book but when picking a primary genre focus on the most dominant aspects of your novel.
Is there magic?
If the answer is yes, then your book is most likely a fantasy. Is it set it in a fictional world that you created from scratch (like Lord of the Rings)? Then you probably have a high fantasy. Or is it built into our own world? If so it is most likely an urban fantasy.
Is it a fairy tale or a fairy tale retelling then you might want to classify your book as such.
Are there paranormal creatures (such as vampires, zombies, etc.)?
If there are, then it could be a fantasy, or it could be a supernatural/paranormal. Fantasy and paranormal are closely related and share some overlap, so it comes down to what is the more dominant element. If the magic is the more dominant element, then you have a fantasy. If the creatures are the more dominant element, then it’s supernatural.
When is it set?
If it’s set in the past, it’s probably a historical fiction. If it’s set in the present, you’ve got a contemporary and if it’s set in the future, it’s probably science fiction.
Where is it set?
If it’s set in this world, it might be a historical or contemporary. If it’s set in a world you made up, it might be some kind of fantasy or science fiction.
Is there manipulated science/technology?
If you are using significant manipulation of the science, we know today it’s likely to be science fiction. If you have time travel, then you could consider it science fiction.
Is there an element of mystery/crime to solve?
If the main purpose of your plot is mystery, then this is the genre you will use.
Is it laugh-out-loud funny?
If it is, then you’ve got a comedy
Is it a tear-jerker or a book with a lot of interpersonal conflicts?
Then it’s probably some form of drama.
Is there a romance?
Use the romance genre when the central plot of the book is a romantic relationship.
Is it intended to scare?
Then you’ve got a horror.
Is it “literary”?
If it’s a deep book, rich with symbolism and deeper meaning that’s meant to be dissected an analyzed than you most likely have written a work of literary fiction.
Is it action packed?
If your book is littered with action scenes like fights and car chases, then you have an action or thriller on your hands.
Is it about a terrible version of this world?
Then you’re looking at a dystopian.
Now decide which elements you think are the strongest/most prominent. That’s your primary genre.
Do your research
Make sure you do your research and have a good understanding of genre conventions. Readers of each genre have certain expectations. While you can most definitely take some liberties, you want to make sure you’re giving your readers what they’re looking for.
Note*** I did a series of posts throughout 2018 detailing every genre if you want to scroll through put ‘genres’ in the search box.***
More Toolbox Blogs here: https://raimeygallant.com/ | <urn:uuid:db0e21ed-4684-4cef-9265-8b5ba6d6caec> | CC-MAIN-2022-33 | https://mandyevebarnett.com/2020/02/20/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.922537 | 2,329 | 3.40625 | 3 |
Looking for a diverse podcast serving up petri dishes of facts and specimen slides covering wide ranges of subjects including storytelling, politics, science, and philosophy? WNYC’s “Radiolab” is for you! Blended with meticulous sound arrangements, “Radiolab’s” journalism and narration will make you want to put on your figurative lab coat and take a virtual visit to a research hub through the speakers of your listening device.
Since 2002, host Jad Abumrad has driven the show to tackle scientific questions and study the planet. Latif Nasser and Lulu Miller co-host with other guests to bring each story to life.
The show will inspire new ideas by challenging listeners and their defined understandings of the world at large. Episodes will take you on a journey, learning about topics like the color spectrum to memory to cataclysmic destruction. Most episodes are under 60 minutes in length.
We’ve gathered some of the best episodes if you’re just getting into the series and would like to venture further into Radiolab’s stellar archive:
The Vanishing of Harry Pace
At the height of his career in the music industry, innovator Harry Pace disappeared without a trace. Responsible for launching the music careers of artists like Ethel Waters and Louis Armstrong, Harry Pace changed the music landscape forever with his record label, Black Swan Records. This miniseries explores his legacy by speaking with family and friends in an attempt to unearth secrets lurking beneath the face value of this story to grasp what happened. “The Vanishing of Harry Pace” is by the creators of the podcast “Dolly Parton’s America.”
Have you wondered how breathing works? How do babies receive oxygen before they’re born? Does musician Kenny G breathe while sustaining the sound of his saxophone? Can we learn circular breathing? This episode takes a scientific approach to explain what happens during respiration and how it’s fundamental to the brain’s functioning.
This episode studies the power of expression. How can words succeed or fail to convey their meanings in both spoken and written formats? Can words and texts get lost in translation when switching between languages? Is it possible to bridge the gap? Professor of cognitive science Doug Hofstadter appears on the show to illuminate these concepts.
Hosts Lulu and Latif review some of their past favorite episodes on “Deep Cuts.” The past episode on memory is reviewed. Why do some people have memories from when they’re young and others do not? Another favorite topic involved music for grieving families. The hosts interviewed French composer David Lang, who was commissioned to write background music for a morgue in France. The project, “Salle Des Departs,” captured moments of the person’s life in song to pay tribute to them and their families.
Enemy of Mankind
America’s Supreme Court is analyzed. Should it be a superseding enforcer around the globe? Guests debate whether or not it should preside as the overruling court of the world. The Alien Tort Statute is discussed and cites the Jesner v. Arab Bank case as an example of how America’s response and liability can impact human rights issues overseas. Global consideration and autonomy are studied.
Why do people lie? How can we know if someone is telling the truth? “Deception” investigates liars, lies, and self-deceivers. This episode wonders if it’s possible for anyone to lead a completely honest life. This episode attempted to answer these questions and recruited a psychologist, compulsive liars, and people who attempt to catch liars in the act. Researchers sought a group of individuals who were sorted into two groups; pathological liars and non-liars. Brain scans of both groups were performed and results were compared. And yes, liars’ brains look differently! Liars have 25% more connections in their brains than non-liars.
What is insomnia, and why did so many people report they suffered from disrupted sleeping schedules in times of COVID-19? “Radiolab” opened a phone line to speak with self-proclaimed Coronasomnia sufferers to see what was keeping them awake at night.
This episode offers a new way of looking at the Periodic Table of Elements, especially if the last time you reviewed the chart was in your high school chemistry class. Musicians, poets, journalists, and a physician were recruited to reimagine our understanding of chemical elements. This episode was inspired by poetry performances by Emotive Fruition and the band Sylvan Esso’s composition, “Jamie’s Song.”
A short episode about Beethoven and the emphasis of time and timing in his compositions. Beethoven was one of the first composers to work with the metronome. The episode entertains theories of why tempos were notated so fast. There are rumors that Beethoven’s metronome was defective, that his assistants lost his sheet music and re-notated them, and that he was perhaps already deaf by that time which changed his relationship to music. The episode explains the notion of human time through the lens of Vierordt’s law, a principle discovered in the 1860s by Austrian doctor Karl von Vierordt. It states that people’s perception of time is skewed. People will overestimate short periods of time and underestimate long periods. This idea can be applied to composing music.
G: Relative Genius
“Radiolab’s” “G” series is supported by Science Sandbox. This episode describes Albert Einstein’s death wishes. He wanted to be cremated and have his ashes scattered in a secret location. But the pathologist who performed his autopsy didn’t follow his wishes. A strange scavenger hunt ensued for his stolen brain. | <urn:uuid:9500d8fa-0645-4d91-baf0-2d08967f0898> | CC-MAIN-2022-33 | https://podsauce.com/articles/must-listen-episodes-of-radiolab/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.960443 | 1,260 | 2.140625 | 2 |
ERP Will Never Die but It Could Get a Rebrand
A customer said to me the other day “I hate TLA’s,” we all did the usual giggle and sadly reflected that TLA’s were part of our life in the ERP industry. “To think”, said someone else in the room, “ERP isn’t even really ERP.” It got me thinking: what is the future for ERP, a piece of software whose name doesn’t even describe what it does?
ERP was born from MRP and MRPII; the original concept of needing huge computing power to calculate the required inputs to the manufacturing process based on a given demand. ERP isn’t about that now; we shouldn’t focus on the software or its capabilities, but on what it needs to deliver to businesses. Why does ERP in its current format exist? It exists for two primary reasons:
- To facilitate efficient business processes
- To provide the business with performance information
If software vendors forget these drivers, then they risk becoming extinct, in the same way the railways suffered because they viewed themselves as providers of trains, rather than the ability to get from A to B.
A Hub of Information
In today’s interconnected world, ERP needs to become the hub of information within the business. It needs to meet a new generation of expectations that have been developed since the dawn of the technological revolution. These expectations affect every aspect of what ERP can provide, including how it integrates with third party systems and apps, how it gathers information and how it presents information in an up-to-date accessible way.
In today’s interconnected world, ERP needs to become the hub of information within the business.
ERP needs to use third party systems and best of breed applications to provide a seamless business process and generate the required reporting output. It needs to be able to connect together different organisations within the supply chain and automate transactions between business partners.
As businesses strive to improve, seek out new markets, establish business strategies, report on performance, they need management information they can rely on. To do this, they need systems that can pull together information from different sources, including external sources. Businesses need to be able to see information and run analytic tools over the database to translate the information into something meaningful. That means ensuring the right tools can be integrated. These tools are crucial in providing customers with insights that can change their perception of their business, illuminating the margin they make on different products, profitable customers, where they can reduce stock to free up working capital and so on.
As the nature of our working lives change, so our business processes need to adapt. We now need access to information wherever we are and whenever we want. That means ERP needs to adapt to demands for BYOD programs and offer ERP solutions on mobile platforms.
But it’s not just the platform which is important. The way the information is delivered is also pivotal. The interfaces we are familiar with are informed by social trends and ERP needs to keep up with this. We’re used to streams of live updates rather than static reports and ERP needs to integrate data feeds so that live triggers can be set up of exactly what is going on in real time.
So, will ERP ever die? As long as businesses have complex processes and need large amounts of information analyzed, ERP will be around, but vendors have to recognise that they aren’t in business to supply ERP software, we are in business to facilitate business processes and supply management information. As for the re-brand and change of name, I am open to suggestions, but please, no more TLA’s!
Written by Cathie Hall from K3 Syspro
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Why a food specific ERP system is a must-have
Key features and requirements food companies should consider when searching for an ERP
How to stay competitive with cutting-edge ERP
A guest blog from Inecta discussing how ERP helps companies stay competitive | <urn:uuid:8c4db7b0-1a87-4b14-b038-038ba134c21b> | CC-MAIN-2022-33 | https://www.erpfocus.com/erp-will-never-die-but-it-could-get-a-rebrand-1946.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.934041 | 989 | 1.828125 | 2 |
Purpose: Based on the success of hematopoietic stem-cell transplantation (HSCT) for multiple myeloma, HSCT is being used to treat patients with primary systemic amyloidosis (AL). This article addresses the extent to which eligibility to undergo HSCT is a favorable prognostic feature and explores prognostic factors within the subset of eligible patients. Patients and Methods: The Mayo Clinic amyloid database was queried for all patients with AL seen at the Mayo Clinic from 1983 through 1997 who would have been eligible for peripheral-blood stem-cell transplantation. Inclusion criteria included biopsy-proven amyloid, symptomatic disease, absence of a clinical diagnosis of multiple myeloma, age ≤ 70 years, cardiac interventricular septal thickness ≤ 15 mm, cardiac ejection fraction more than 55%, serum creatinine ≤ 2 mg/dL, and direct bilirubin ≤ 2.0 mg/dL. Results: Median age was 56 years (range, 25 to 70) with 79 (34%) older than 60 years. One hundred patients had early cardiac involvement; 41, hepatic involvement; 167, renal involvement; and 39, nerve involvement. The 229 patients have had a median follow-up of 52 months, and 151 have died. The median survival was 42 months with 5- and 10-year survival rates of 36% and 15%, respectively. Important predictors of survival were size of M-component in 24-hour urine, number of involved organs, alkaline phosphatase, performance score, and weight loss. Conclusion: The same patients who are eligible for HSCT are a good-risk population who do relatively well with chemotherapy (median survival, 42 months), substantially better than the expected median survival of 18 months for all patients with AL. A randomized trial is needed to assess the true effect of HSCT.
ASJC Scopus subject areas
- Cancer Research | <urn:uuid:a1306409-c5a3-45f5-a7b3-d98eb7022e6c> | CC-MAIN-2022-33 | https://mayoclinic.pure.elsevier.com/en/publications/eligibility-for-hematopoietic-stem-cell-transplantation-for-prima | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.933213 | 401 | 1.515625 | 2 |
placento-, placent-, placenta-
(Latin: flat cake; cakelike mass, especially the uterine organ that connects the mother to the child by way of the umbilical cord)
fetoplacental (adjective), more fetoplacental, most fetoplacental
A reference to the fetus and the placenta: The fetoplacental circulation involves the umbilical cord and the blood vessels inside the placenta.
incarcerated placenta, retained placenta (s) (noun), incarcerated placentas, retained placentas (pl)
The incomplete separation of the placenta and its failure to be expelled at the usual time after the delivery of a child.
Treatment with the use of an extract of placental tissue.
Now considered an obsolete method for determination of placental position by detection of infrared rays from the large amounts of blood flowing through the placenta.
Having a zonary placenta; that is, placenta with villi arranged in a band or girdle. Villi refers to a tiny finger-like or vascular (blood-vessel) projections.
<img src="/img/left_arrow_sm.gif" alt="" /> <img src="/img/right_arrow_sm.gif" alt="" />
Showing 1 page of 5 main-word entries or main-word-entry groups. | <urn:uuid:41f71949-48f6-45b5-bd38-1123ac25c33d> | CC-MAIN-2022-33 | https://wordinfo.info/unit/1683 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.803992 | 315 | 3.21875 | 3 |
Indian food. We have seen through an interesting article in the Washington Post this week, entitled – “Scientists have understood what makes Indian food so delicious” which speaks of the Indian subcontinent which is home to over 1 billion people who have a rich culinary tradition that relies heavily on the use of spices and strong flavors.
Western dishes often use less ingredients than Indian dishes. In many cases, the ingredients used in a dish share the same aromatic compounds. As a result, many Indian dishes make it feel like there’s a party going on in the mouth. Although this can create a sensory overload for some people.
There are several advantages to incorporate Indian cuisine into your kitchen:
1 – Indian food is really good. Even if you do not like spicy food, in many cases it is possible to request the less spicy versions of a dish in a restaurant.
2 – Indian cuisine is generally healthy. There is a great emphasis on plant ingredients, which make it a paradise for vegans and vegetarians. For example, have a lentil instead of a veggie burger. The use of spices drastically reduces the need for salt in fact many of the spices have health benefits.
3 – Ingredients for Indian food are cheap. A pound of lentils costs a fraction of the price of a pound of red meat.
While preparing Indian dishes at home may seem daunting at first, but once you get the hand of it, it’s pretty quick. Most curries can be made in advance for a week before and leave in the fridge.
Why eat Indian food
While preparing Indian dishes at home may seem daunting at first, but once you get the hand out of it, it’s pretty quick. Most curries can be made in advance for a week before and leave in the fridge.
Characteristics of Indian food
Why eat Indian food
When you are about to discover the recipes of as many cultures it might be very difficult to learn what are the most important steps that can make the perfect and super tasty dishes. Indian food is characterized by fairly strong flavors and smells which may make the preparation process not very easy. Getting the right amount of spice might take a lot of skill. The risk could be to prepare dishes too tasty or salty ruining the absence.
But let’s see what are the characteristics of Indian food and in particular what are the fundamental elements of these preparations. Mainly it is a vegetarian diet consisting of legumes and cereals.
Many fruits and vegetables are present in the preparations of Indian food, but not only, also many spices and many condiments characterize these preparations.
As it is known Indian food is very tasty, for this reason there are many types of condiments that make these preparations so delicious. One of the main ingredients is ghee, or typical Indian clarified butter that is often used to complete many recipes. Chutney is one of the most famous Indian recipes along with curry recipes. The chutney however turns out to be ideal for the fact that it is simply made from fruit and vegetable compounds. In short, it is clear that this type of food is ideal for all those who want to try something new by following absolutely light and healthy diets.
We’ve made it clear that Indian food, while particularly tasty and rich in spices, tends to be perfect for pretty healthy diets. This is one of the reasons why, regularly consuming typical Indian recipes can be really functional. The fact that Indian recipes are mainly made with ingredients such as fruits and vegetables means that those who want to lose weight or follow a quality diet can opt for different recipes than usual. In this way you can enrich the vegetarian diet with original preparations.
Why eat Indian food?
In Indian preparations it is very common to use mango which can be consumed both unripe and ripe with the addition of salt. This fruit can be used both for the preparation of sweet recipes, both for the preparation of salty recipes, a pinch of inventiveness will not help. Also coconut is presented as one of the main ingredients for these types of preparations. This food can be used both dried and fresh and can enrich many preparations.
So, do you try to lose weight or follow a healthier diet without animal derivatives? The choice could fall on the Indian food allowing you not to lose at all the taste of good food.
When you think about healthy food, quite sterile preparations made of cereals and legumes with little flavor can often come to mind. Instead, discovering the taste of Indian preparations could open up a world to you. All you have to do is follow certain steps of certain recipes. If you want to taste the flavors of the Indian tradition you can follow many nice recipes. Below we will propose a very interesting one. | <urn:uuid:b208917e-48a3-4b96-9e78-cf2eb20a1378> | CC-MAIN-2022-33 | https://ristomanager.net/blog/why-eat-indian-food-3-good-reasons/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.961684 | 979 | 2.578125 | 3 |
Here is the full transcript of Curtis “Wall Street” Carroll’s Talk: How I Learned to Read – and Trade Stocks – in Prison at TED conference.
I was 14 years old inside of a bowling alley, burglarizing an arcade game, and upon exiting the building a security guard grabbed my arm, so I ran. I ran down the street, and I jumped on top of a fence.
And when I got to the top, the weight of 3,000 quarters in my book bag pulled me back down to the ground. So when I came to, the security guard was standing on top of me, and he said, “Next time you little punks steal something you can carry.”
I was taken to juvenile hall and when I was released into the custody of my mother, the first words my uncle said was, “How’d you get caught?”
I said, “Man, the book bag was too heavy.”
He said, “Man, you weren’t supposed to take all the quarters.”
I said, “Man, they were small. What am I supposed to do?”
And 10 minutes later, he took me to burglarize another arcade game. We needed gas money to get home. That was my life.
I grew up in Oakland, California, with my mother and members of my immediate family addicted to crack cocaine.
My environment consisted of living with family, friends, and homeless shelters. Oftentimes, dinner was served in breadlines and soup kitchens. The big homey told me this: money rules the world and everything in it. And in these streets, money is king. And if you follow the money, it’ll lead you to the bad guy or the good guy.
Soon after, I committed my first crime, and it was the first time that I was told that I had potential and felt like somebody believed in me. Nobody ever told me that I could be a lawyer, doctor or engineer I mean, how was I supposed to do that? I couldn’t read, write or spell; I was illiterate.
So I always thought crime was my way to go. And then one day I was talking to somebody and he was telling me about this robbery that we could do. And we did it.
The reality was that I was growing up in the strongest financial nation in the world, the United States of America, while I watched my mother stand in line at a blood bank to sell her blood for 40 dollars just to try to feed her kids. She still has the needle marks on her arms to day to show for that. So I never cared about my community. They didn’t care about my life.
Everybody there was doing what they were doing to take what they wanted, the drug dealers, the robbers, the blood bank. Everybody was taking blood money. So I got mine by any means necessary; I got mine.
Financial literacy really did rule the world, and I was a child slave to it following the bad guy.
At 17 years old, I was arrested for robbery and murder and I soon learned that finances in prison rule more than they did on the streets, so I wanted in.
One day, I rushed to grab the sports page of the newspaper so my cellie could read it to me, and I accidentally picked up the business section. And this old man said, “Hey youngster, you pick stocks?”
And I said, “What’s that?”
He said, “That’s the place where white folks keep all their money”
And it was the first time that I saw a glimpse of hope, a future. He gave me this brief description of what stocks were, but it was just a glimpse. I mean, how was I supposed to do it? I couldn’t read, write or spell. The skills that I had developed to hide my illiteracy no longer worked in this environment. I was trapped in a cage, prey among predators, fighting for freedom I never had. I was lost, tired, and I was out of options.
So at 20 years old, I did the hardest thing I’d ever done in my life. I picked up a book, and it was the most agonizing time of my life, trying to learn how to read, the ostracizing from my family, the homeys. It was rough, man. It was a struggle. But little did I know I was receiving the greatest gifts I had ever dreamed of: self-worth, knowledge, discipline. I was so excited to be reading that I read everything I could get my hands on: candy wrappers, clothing logos, street signs, everything.
I was just reading stuff! Just reading stuff. I was so excited to know how to read and know how to spell. The homey came up, said, “Man, what you eating?”
I said, “C-A-N-D-Y, candy.”
He said, “Let me get some.”
I said, “N-O No.”
It was awesome. I mean, I can actually now for the first time in my life read. The feeling that I got from it was amazing. And then at 22, feeling myself, feeling confident, I remembered what the OG told me.
So I picked up the business section of the newspaper. I wanted to find these rich white folks. So I looked for that glimpse. As I furthered my career in teaching others how to financially manage money and invest, I soon learned that I had to take responsibility for my own actions. True, I grew up in a very complex environment, but I chose to commit crimes, and I had to own up to that.
I had to take responsibility for that, and I did. I was building a curriculum that could teach incarcerated men how to manage money through prison employments. Properly managing our lifestyle would provide transferrable tools that we can use to manage money when we reenter society, like the majority of people did who didn’t commit crimes.
Then I discovered that according to MarketWatch, over 60 percent of the American population has under 1,000 dollars in savings. Sports Illustrated said that over 60 percent of NBA players and NFL players go broke. 40 percent of marital problems derive from financial issues. What the hell?
You mean to tell me that people worked their whole lives, buying cars, clothes, homes and material stuff but were living check to check? How in the world were members of society going to help incarcerated individuals back into society if they couldn’t manage their own stuff? We screwed. I needed a better plan. This is not going to work out too well.
So I thought I now had an obligation to meet those on the path and help, and it was crazy because I now cared about my community. Wow, imagine that I cared about my community. Financial illiteracy is a disease that has crippled minorities and the lower class in our society for generations and generations, and we should be furious about that.
Ask yourselves this: How can 50 percent of the American population be financially illiterate in a nation driven by financial prosperity? Our access to justice, our social status, living conditions, transportation and food are all dependent on money that most people can’t manage. It’s crazy! It’s an epidemic and a bigger danger to public safety than any other issue.
According to the California Department of Corrections, over 70 percent of those incarcerated have committed or have been charged with money-related crimes: robberies, burglaries, fraud, larceny, extortion — and the list goes on.
Check this out: a typical incarcerated person would enter the California prison system with no financial education, earn 30 cents an hour, over 800 dollars a year, with no real expenses and save no money.
Upon his parole, he will be given 200 dollars gate money and told, “Hey, good luck, stay out of trouble. Don’t come back to prison.” With no meaningful preparation or long-term financial plan, what does he do ? At 60? Get a good job, or go back to the very criminal behavior that led him to prison in the first place? You taxpayers, you choose. | <urn:uuid:ac600ca0-bc3f-4d42-a5fe-494885179598> | CC-MAIN-2022-33 | https://singjupost.com/how-i-learned-to-read-and-trade-stocks-in-prison-curtis-wall-street-carroll-transcript/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.982548 | 1,751 | 1.851563 | 2 |
Margin Level Required to Open Locked or Hedged Positions
The hedged margin is the funds which are required to open and support an open locked (hedged) position. They are open positions on the same instrument in different directions.
The calculation of the margin hedge has several steps:
For uncovered volume
For covered volume (if the hedged margin size is specified)
The resulting margin value is calculated as the sum of the margins calculated at each step.
The size of the hedged margin for locked positions can be found on our site and our trading platform in the contract specifications for each instrument. | <urn:uuid:25fdaa9e-5206-4423-9bce-eddc0b27fcd7> | CC-MAIN-2022-33 | https://kb.myfxchoice.com/6766/kb/article/104874/margin-level-required-to-open-locked-or-hedged-positions | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.932909 | 124 | 1.601563 | 2 |
Nurture and grow your horticultural for forestry skills in our Land-based department. Students have access to our own 12-acre forest allowing you to get hands on with your future working environment.
Our Land-based students also assist in growing produce sold at our on-site shop, The College Cooperative.
In our Land-based department you’ll get to grips with a range of different tools and machinery all used within the industry. Such as saws, sheers, hedge trimmers, chainsaws and more. As well as different hand tools like towels and spades to name a few.
As part of the course, students will be spending time cultivating their horticultural skills in our polytunnels.
Students will have the opportunity to learn and develop a number of different skills including communication and team building skills. Students will also learn how to properly care for and grow a range of different plants and vegetables throughout their course. All of which will aid students with an interest in future employment in the Land-based sector.
The Land-based department is a safe and clean environment, where every student and member of staff undertakes continuous health and safety training. This includes a health and safety induction and training before using any equipment, tools or machinery. Staff and students will be required to wear PPE when using the equipment. | <urn:uuid:3e3fbd08-8b2d-4daf-8762-061a500a6cd4> | CC-MAIN-2022-33 | https://www.dearne-coll.ac.uk/about/our-facilities/land-based-industries/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571198.57/warc/CC-MAIN-20220810161541-20220810191541-00272.warc.gz | en | 0.962839 | 273 | 2.84375 | 3 |
Lesson Pilot Workshops
Teaching a lesson for the first time is very rewarding, but the experience of the Instructors and learners also identifies opportunities to address and further clarify parts of the content. This makes these early runs through a lesson, which we refer to as lesson pilots, crucial milestones in the development of a high-quality lesson. As well as teaching new and exciting skills to learners, the additional purpose of pilot workshops is to collect information and feedback that can be used to polish content and make the lesson more reusable by other Instructors (e.g. by recording accurate timings for episodes and exercises, expanding Instructor Notes, etc.).
Alpha and Beta Pilots
The lesson development process includes pilot workshops at two different stages, which we refer to as alpha and beta pilots. Alpha pilots are the first workshops where the lesson is taught, almost always by some or all of the original developers of the lesson.
After the feedback from these alpha pilots has been used to improve the lesson, it can enter the beta stage, where other Instructors - who did not have a major part in the previous development of the lesson - teach it and provide feedback.
For more information about these pilots, and the requirements for piloting official Carpentries lessons, see the Lesson Life Cycle chapter of The Carpentries Curriculum Development Handbook.
Information for Lesson Developers
Finding Hosts for Beta Pilots
If you are developing a new official Carpentries lesson - a lesson developed based on prior agreement with The Carpentries, and which is intended to become another lesson/curriculum offered in centrally-organised workshops - the Curriculum Team will help you find hosts and Instructors for pilot workshops.
If you are developing a lesson in The Carpentries Incubator, you can recruit pilot hosts by putting out a call via the discuss TopicBox list, the general channel on The Carpentries Slack workspace, by publishing a post on our blog, and/or by any other communications channel that you think appropriate (e.g. the mailing list of a specific community likely to be interested in the lesson topic). You may find this template blog post and/or this template email message helpful starting points. If after taking these steps, you find that you need help finding hosts to pilot your lesson, or if you have any questions about the lesson pilot process for lessons in The Carpentries Incubator, you can contact email@example.com.
Collecting Feedback on the Lesson
Feedback from learners will be a valuable source of information about and suggestions for how your lesson could be further improved after the pilot. The standard Carpentries pre- and post-workshop surveys do not support lesson pilots so you will need to create your own surveys to send out before/after a pilot workshop. Although surveys for pilot workshops will frequently include questions that are specific to the particular lesson being piloted, there are some standard feedback questions that can be asked after a pilot to assess the design and flow of the lesson. This template post-pilot workshop survey can be copied and adapted to suit the needs of your lesson, and shared with learners in place of the standard post-workshop survey.
It is also important to gather information about the lesson while it is being taught. Check the Lesson Life Cycle chapter of The Carpentries Curriculum Development Handbook for a list of things to take note of during the pilot workshop. We recommend assigning a specific person or people to keep track of these points (e.g. an Instructor or Helper). You may find it helpful to make a copy of the pilot observation notes template to use during the workshop.
Information for Hosts
Recruiting Instructors for Beta Pilots
If you are hosting a pilot of a new official Carpentries lesson - a lesson developed based on prior agreement with The Carpentries, and which is intended to become another lesson/curriculum offered in centrally-organised workshops - the Curriculum Team will help you find Instructors for pilot workshops.
The Carpentries is also keen to support the development and piloting of lessons in The Carpentries Incubator. If you are hosting a pilot of a lesson in the Incubator, we ask that you first try to find Instructors for pilot workshops yourself. Often, hosts are able to recruit certified Instructors from their local community with relevant knowledge of the lesson topic, but in some cases this will not be possible. If you wish to recruit Instructors for a pilot workshop, try putting a call out on local/regional community mailing lists, any relevant channels on The Carpentries Slack workspace (the lesson authors may be able to direct you to these), and/or by publishing a post on our blog. Please do not post calls for Instructors to the general or instructors channel on Slack, or the discuss and instructors lists on TopicBox. Any messages to recruit Instructors will be removed from those channels. If after taking these steps, you find that you need help finding Instructors for your lesson pilot, you can contact firstname.lastname@example.org for assistance.
Creating a Pilot Workshop Webpage
The Carpentries workshop webpage template supports the creation of webpages for pilot workshops. See the Customisation page of the template documentation for instructions on how to configure the webpage for a pilot workshop.
If you are piloting a new official Carpentries lesson - a lesson developed based on prior agreement with The Carpentries, and which is intended to become another lesson/curriculum offered in centrally-organised workshops - please register your pilot as a Self-Organised Workshop. If you do not see the lesson/curriculum being piloted listed as one of the choices on that form, please contact The Carpentries Core Team.
For workshops teaching lessons in The Carpentries Incubator, you should create a workshop webpage but should not submit the workshop details to The Carpentries team via the form linked above. Instead, if you want to tell the community about your event you can do so by filling in the form under Workshops on The Incubator homepage. Workshops submitted there will be processed by the Curriculum Team and will be listed in the table on that page. | <urn:uuid:a2d07865-a0ea-43eb-bdf3-b5ff5b271e71> | CC-MAIN-2022-33 | https://docs.carpentries.org/topic_folders/lesson_development/lesson_pilots.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.927469 | 1,287 | 2.59375 | 3 |
Showing 1–9 of 30 results
Create an AI-enabled calculator to do quick calculations.
In this project use speech recognition to build an AI Calculator and do quick calculations at the command of your voice.
Build an interactive voice-based “Conversational Agent” program that can be trained to respond to the input provided by the user.
In this program, learners will create a basic chatbot that will respond to user queries regarding the weather of a particular city.
Automate messages on WhatsApp for a defined time.
Let’s play a balloon game virtually by moving around.
Model a diary entry based on speech recognition with a voice password lock.
Make your own E-book using images of the pages using Phiro Code.
Create a dizzy effect through this project. | <urn:uuid:da443c47-c46a-4ddc-93e5-bfa9f08cedac> | CC-MAIN-2022-33 | https://aiworldschool.com/product-category/projects/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00272.warc.gz | en | 0.859775 | 166 | 2.15625 | 2 |
Plume: Global Nibbler
This is a new book. Condition: Brand New.
Join the most adorable penguin world explorer on a gastronomic jaunt around the planet in Plume: Global Nibbler, the second book in Tania McCartney's series for little ones, celebrating the cultures and diversity of the world around us!
Plume loves to cook - and to eat. He loves a bit of spice and he's on a mission to fire up the tastebuds of his fussy-eater penguin friends. With the help of his dear friend Ava (of the Albatross Express), he leaves Antarctica in search of the world's most delicious local dishes and treats.
From Iranian kebabs and Swedish cinnamon pastries, to Ethiopian injera flatbread and the chewy crispiness of Italian pizza ... can these delightful dishes tempt Plume's friends away from krill in favour of a truly global smorgasbord?
This delightful picture book is perfect for introducing children (ages 4 and up) to new foods as Plume seeks out tasty dishes, tempting snacks and truly authentic local fare from countries around the world.
Book details and technical specifications
Published: May 2022
Number of pages: 48
Width: 230 mm
Height: 280 mm
Depth: not specified
Publisher: Explore Australia
This item is only on the shelf at the following Berkelouw bookshops. Please contact them directly to hold your copy.
Availability and price subject to change at any time. | <urn:uuid:1c7ecb5e-0580-41d6-97db-73e1f5fe83bf> | CC-MAIN-2022-33 | http://berkelouw.com.au/new-book/plume-global-nibbler/9781741177671/buy-online | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.8957 | 327 | 1.71875 | 2 |
The Reconciliation Tree
We are inviting Indigenous and non-Indigenous people across the province to share their hopes for reconciliation through our Reconciliation Tree. You can share your hopes online and in person as the tree travels to different communities across Ontario.
On this page Skip this page navigation
The Truth and Reconciliation Commission of Canada raised awareness of the brutalities committed for generations at residential schools and the continued harm this abuse has caused to Indigenous cultures, communities, families and individuals.
As part of Ontario’s journey of reconciliation with Indigenous peoples, we are collecting hopes and ideas from people across the province about what reconciliation looks like to them. You can share your ideas on a Reconciliation Tree that will travel to different communities across the province. You can also participate online.
How to participate
- Complete the sentence, “My hope for reconciliation is…”
- Submit your hopes
You can also share your hopes and photos of the tree on social media. Join the conversation by using #ReconciliationTree
- 113 digital hopes
- 605 in-person hopes
The Reconciliation Tree was created by Donald Chretien, an Ojibwe artist from Nipissing First Nation. The sculpture is inspired by Chretien’s original painting, the Tree of Life, which was selected with the artist’s permission to illustrate The Journey Together: Ontario's Commitment to Reconciliation with Indigenous Peoples.
In many Indigenous cultures, trees are important symbols of values, spiritual beliefs, traditions and hope for the future. For example:
- a cedar tree can represent cleansing
- a birch can represent truth
- an elm can represent wisdom
- a white pine can represent unity and peace among leaders, peoples and nations
Learn more at Ontario.ca/reconciliatiON.
Just as the Elder Tree of Life struggled to surpass its obstacles, so shall we grow and prosper despite adversity. Donald Chretien, artist and sculptor
Donald Chretien, of the Ojibwe Nation, is originally from Nipissing First Nation. His career as an artist has spanned 30 years. He began his work in commercial illustration, but in 2004 he became interested in learning about his Ojibwa heritage. The result of this awakening is a deep commitment to his community and spirituality. He travels to schools as part of the Aboriginal Artists in Schools project that is sponsored by the Ontario Arts Council.
Chretian’s installations include a massive 80-foot installation piece for the Vancouver Olympics titled ‘Mother, Friend, Small Bird,’ which is on permanent display in Vancouver’s Pacific Coliseum. In March 2016, ten of his original pieces were purchased by the Archives of Ontario and his work is also exhibited on several sites across Turtle Island.
Chretien’s original painting, Tree of Life, was selected with the artist’s permission to illustrate The Journey Together: Ontario's Commitment to Reconciliation with Indigenous Peoples outlining Ontario’s response to the Truth and Reconciliation Commission’s Final Report and its journey of healing and reconciliation with Indigenous peoples.
Follow the tree
To follow the tree online visit Facebook.com/IndigenousON. | <urn:uuid:21c56c08-6a27-420a-84cb-5e984bb6a2ce> | CC-MAIN-2022-33 | https://www.ontario.ca/page/reconciliation-tree | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.947848 | 684 | 2.578125 | 3 |
MADISON — What does it take to be healthy and happy? The people at the Hartland Wellness Center in Madison County believe they know the answer.
Their philosophy sounds like something your mother might have told you: Get a good night's sleep. Eat unprocessed foods, such as fruits, vegetables and grains. Drink plenty of water. Get some sun. Take a long walk. Work in the garden. Nurture your spiritual life.
Since 1983, the center, which is owned and operated by the Seventh-day Adventist Church, has brought paying clients to its retreat near the Robinson River about 35 miles west of Fredericksburg to learn a new lifestyle.
''We're not able to predict what the outcome will be, but we know that when you live a healthy life, you become healthier,'' said Will Evert, the center's director. Sessions of 10 or 18 days are held throughout the year, and cost $1,500 and $2,500, respectively, for first-time guests.
At each session, about a dozen or so guests live in the center's hotel-like main building and undergo a daily regimen that is tailored to their particular needs. The staff of about a dozen people includes a doctor, nurse and nutritionists, along with lecturers on topics such as stress management and nutrition.
Some people go to Hartland to deal with obesity, high blood pressure or high cholesterol levels and diabetes. Some have more serious conditions, such as cancer, and have tried conventional medical treatments that have either failed or on which they've given up.
At a recent 18-day session, nine people arrived on a Sunday afternoon and gathered that evening in the center's kitchen, a wide room with two of every appliance and long tables for meals.
Chef Barbara Baily described the food they'd be eating. No meat, no dairy products and no processed foods. Just whole foods, like fruits and vegetables and grains. ''It's what our bodies really want,'' she said, though she acknowledged that sometimes, ''It's not what our taste buds want.''
The idea is to give the guests' digestive systems a chance to rest, Baily said. The center's goal is breaking bad habits, and bad eating habits are the hardest to break, Baily said.
The center's nutritionists teach seemingly odd rules about food. No mixing fruits and vegetables at a meal. No fluids when eating, because it would dilute the digestive juices.
The guests are encouraged to eat a hearty breakfast, a modest lunch and a very light dinner. Some guests try eating no dinner at all. The days begin early. Breakfast is at 6:45 a.m., and by 8:10 a.m. they're together for a group warm-up and stretch.
Each guest has an individual schedule. There are step tests to gauge cardiovascular fitness, and sessions in the swimming pool, warm baths and daily walks.
One of the guests, Dean Huber of Weaverville, N.C., said he came here because ''I had some real lifestyle problems that I was not going to be able to break without some help.'' Huber's cholesterol levels were hovering above 250. At 6 feet tall, Huber weighed about 190. That's not especially serious, but he couldn't reverse the trend. ''I'd always tell my doctor, `Give me more time,' but I was only fooling him and myself,'' he said.
After about 10 days of the center's diet and exercise regimen, Huber said his weight was down 7 pounds and his cholesterol levels were about 160.
Spirituality is key to the center's philosophy. Time is set aside each morning for prayer and meditation, and group sessions often start or finish with a prayer.
On the session's last day, guests and a few of their family members gathered for a final meal.
After the meal, some of the guests talked about the session's results. Thyonna Rapozo, who flew to the center from her home in Hawaii, spoke through tears, saying she'd gained more than 70 pounds in the past 14 years. She became desperate and prayed for help, she said, and a Hartland brochure showed up in the mail a few days later. ''The reason I'm hopeful today is that Hartlandhas helped me connect,'' she said.
One of the guests, Ken Gardner, was completing his third consecutive session. Gardner, of Capitol Heights, Md., has cancer. ''This place is as close to heaven on Earth as you can be,'' he said. ''I guarantee you, this is what God wants us to do.''
As the dinner ended, Evert asked the group to kneel for a final prayer, one about having the strength to keep up their new lifestyle. ''Give us courage, Lord. Give us strength. Give us determination,'' he said softly. | <urn:uuid:e65789a5-cf71-4716-8173-ee7e770ee8f4> | CC-MAIN-2022-33 | https://www.dailypress.com/news/dp-xpm-19960131-1996-01-31-9601310083-story.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.974735 | 996 | 1.851563 | 2 |
(Updated as of 08.07.2022)
1. General Introduction
Transportly, as the Controller under the GDPR and the Data protection act, headed by its statutory body, is responsible for the overall supervision of the system of protection and processing of Personal Data within Transportly, especially for the adoption and approval of the appropriate technical and organizational measures that correspond to the method of processing of the Personal Data, taking into account, in particular, the applicable technical means, the confidentiality and importance of the Personal Data processed, as well as the extent of possible risks that are capable of compromising the security of the Personal Data processing.
For the purposes hereof, Transportly is considered to be the Controller.
Terms used in the text hereof have the meanings as defined below:
• Data Subject is any natural person, to whom the Personal Data relate;
• Supervisory Authority is an independent public authority set up by a Member State under Article 51 of the GDPR. In the Slovak Republic, the Office for Personal Data Protection of the Slovak Republic is considered as the Supervisory Authority;
• Processing Restriction is an identification of the retained Personal Data in order to limit the processing thereof in the future;
• Personal Data are any information relating to an identified or identifiable natural person, who is in any case the Data Subject. An identifiable natural person is a person, who can be identified directly or indirectly, in particular by reference to an identifier, such as the name, identification number, location data, and, online identifier, or by reference to one or more elements specific to the physical, physiological, genetic, mental, the economic, cultural or social identity of that natural person;
• Location data are any data processed in an electronic communications network or by an electronic communications service indicating the geographical position of Data Subject, including data relating to:
(a) latitude, longitude or altitude in relation to location of Data Subject;
(b) the direction of transport; or
(c) the time the location information was recorded
• Controller is Transportly as a legal entity that determines the purposes and means of Personal Data processing;
• Recipient is a natural or legal person, public authority, agency or other entity, to which Personal Data are provided, regardless of whether or not it is a third party. Public authorities, which may receive Personal Data for the purpose of the particular collection pursuant to the law of the EU or a Member State, shall not be considered Recipients;
• Profiling is any form of automated Personal Data processing, which consists of the use of such Personal Data to evaluate certain personal aspects relating to a natural person, in particular to analyze or anticipate aspects of the Data Subjects related to their work performance, assets, health, personal preferences, interests, reliability, behavior, positions or movements;
• Pseudonymization is the Personal Data processing in such a way that the Personal Data can no longer be assigned to a specific Data Subject without the use of additional information provided that such additional information is kept separate and is subject to the technical and organizational measures to ensure that the Personal Data cannot be assigned to an identified or an identifiable natural person;
• Processor is a natural or legal person, public authority, agency, or other entity that processes Personal Data on behalf of the Controller. Based on a special agreement with the Controller, the Processor may also be any of the Partners, as well as the persons, who provide services to Transportly upon special contractual relationships;
• Data Subject’s Consent is any freely given, specific, informed and unambiguous expression of the Data Subject’s will, by which he/she expresses his/her consent to the Personal Data processing concerning him/her in the form of a declaration or unambiguous confirmatory act;
• Third Country is a country, which is not a Member State of the European Union or a party to the Agreement on the European Economic Area;
• Transportly Driver App means the Transportly’s software application “Transportly Driver” designed to run on a mobile device such as a phone, tablet, or watch, available via official distribution storefront Google Play and App store;
• Transportly Website means the Transportly’s website www.transportly.eu
• Contract means, in particular, but not exclusively, any agreement that Transportly has entered into with any legal or natural person, and from which Transportly derives certain rights and obligations.
3. Process Management Strategy within Personal Data Processing and the Personal Data Processing Principles
The system of monitoring, management and control of activities within the Personal Data processing is an integral part of the system of effective governance and functioning of Transportly as such.
To ensure a comprehensive and detailed fulfillment of Transportly’s obligations as an Controller arising from the GDPR and the Data protection act, Transportly has defined the main principles in the Personal Data processing (hereinafter referred to as the “Personal Data Processing Principles”). These are the following Personal Data Processing Principles:
• Legality, Fairness and Transparency: The Personal Data processing is legal and transparent in relation to the Data Subject;
• Restriction of the Purpose: Personal Data are collected for the specific, explicit and legitimate purposes and may not be further processed in a way incompatible with those purposes;
• Data Minimization: Personal Data processed shall be adequate, relevant and restricted to the extent necessary for the purposes, for which they are processed;
• Accuracy: Personal Data shall be correct and, where necessary, kept up to date, and any and all necessary measures must be taken to ensure that Personal Data, which are incorrect in view of their purposes, are deleted or rectified without delay;
• Minimization of Storage: Personal Data shall be kept in a form, which permits identification of the Data Subject for no longer than is necessary for the purposes, for which the Personal Data are processed;
• Integrity and Confidentiality: Personal Data are processed in a way that guarantees adequate security thereof, including protection against any unauthorized or illegal processing and accidental loss, destruction or damage thereof, through the appropriate technical or organizational measures. Within Transportly, only representatives and agents, who necessarily need Personal Data within the scope of their job classification, have access thereto;
• Responsibility: Transportly, as the Controller, is responsible for compliance with the referred Personal Data Processing Principles in Transportly.
4. Scope of Personal Data Processed
Transportly processes only such Personal Data that it necessarily needs primarily for the purpose of fulfilling the Contract, as well as for the fulfillment of its legal and contractual obligations, and for the protection of its legitimate interests.
Transportly ensures that it processes only the scope of Personal Data about/of the Data Subject that is necessary for the fulfillment of the purpose of the respective processing.
Transportly also applies the principle of minimizing the Personal Data processing in connection with the Personal Data provided to Transportly upon the Consent of the Data Subject.
The processed Personal Data of the Data Subjects may include, but are not limited to, the following categories of Personal Data:
Data you submit to us in direct connection with the service provided by Transportly or in connection with the competition organized by Transportly, namely:
• data required to register and create an account in the Transportly Driver App - registration data such as name, surname, e-mail address or telephone contact;
• data needed to create an order and use the Transportly Driver App features - for example, name, surname, delivery address, payment details, e-mail address, telephone contact and Location data. Depending on the chosen feature, it may also be necessary for its proper functioning to process the data listed on identity document, photo, data from the criminal record or financial data, if these are considered personal data;
• data you provide when using the selected service - for example, photos, posts, comments;
• data necessary to participate in the competition, manage it and evaluate the competition we organize, if you choose to participate in them - for example, name, surname, address of permanent residency, photo;
• data necessary to participate in promoting events, if you choose to participate in them for example, name, surname, address of permanent residency, photo;
• data related to your inquiries resolved by our customer support - e.g. complaints, suggestions, notices;
Data we receive from other sources, namely:
• information about you from other users – we may collect information about you from other users, for example, when they contact us about you, e.g. when they alert us to certain actions of yours or recommend you as a possible user of the services we provide or provide;
• analytical data on traffic and use of our services;
Data obtained in connection with the use of our services, namely:
• information about the interaction with Transportly, for example, how the services were used, how to log in, where you are from our company and how long you used them, reaction times, download errors, how to access the services and stop using them, etc.
The specification of the categories of Personal Data per Data Subject is always only a subset of the above list.
If the consent of the Data Subject is required for the processing of certain categories of Personal Data, the Data Subject is notified of this fact; the relevant Consent of the Data Subject shall indicate all Personal Data that will be processed upon such Consent of the Data Subject, including the purpose, for which such Personal Data will be processed.
5. Sources of Personal Data
In most cases, Transportly processes Personal Data provided to it in connection with the performance of the Contract, or directly by the Data Subjects.
The Personal Data of the Data Subjects may also be obtained from the publicly available sources, which have been disclosed under the applicable legislation.
6. Purposes and Legal Bases of Personal Data Processing
It is in the interest of Transportly to process the Personal Data of the Data Subjects only for a specific and current purpose.
Transportly primarily processes Personal Data, as this is necessary for the purpose of fulfilling the Contract.
Transportly also processes certain Personal Data of the Data Subjects, as such processing is necessary for the purposes of legitimate interests, which Transportly pursues as the Controller.
Transportly requires the consent of the Data Subjects with the Personal Data processing in adequate cases, if the nature of the Personal Data processing so requires.
6.1. Contractual Relations
The purpose of the Personal Data Processing is to conclude, and fulfill the subject of, the Contract.
To use the Transportly Driver App and its features, it is necessary to register in the Transportly Driver App and create a user account. In most cases, the legal reason for processing your personal data is the fulfillment of a contract.
The legal basis for the processing is the performance of the Contract, as well as the legitimate interests of Transportly as the Controller, by which Transportly monitors effective communication with the Data Subjects. Consent to the Personal Data Processing is not required in this case. The provision of Personal Data of the Data Subject is a legal and contractual requirement; if these are not provided, Transportly cannot fulfill its legal obligations arising from the relevant legislation, or the Contract cannot be fulfilled. The Data Subjects is obliged to provide his/her Personal Data or, pursuant to the GDPR and the Data protection act, tolerate the provision of his/her Personal Data because, if the Personal Data had not been provided, Transportly would be unable to communicate effectively with the other party or with Data Subjects.
In this case, we will work with the contact information you provide us while using Transportly Driver App, especially through the registration form.
Through the Transportly Driver App’s user account, you are able to:
place your own transport order;
match vehicles and drivers;
monitor transport in real time;
use the invoicing module of the Transportly Driver App;
store the history of transports and documents.
For this purpose, we obtain your personal data because we provide you with our service (use of the Transportly Driver App), freely chosen by you in accordance with our terms and conditions of the chosen service. By accepting terms and conditions of your chosen service, a contract is concluded between you and Transportly.
6.2. Legitimate Interests of Transportly
The purpose of Personal Data Processing is the legitimate interests of Transportly. The legitimate interests of Transportly include:
Protection of the security and interests of the Data Subjects;
Protection of the Transportly’s assets;
Prudent business of the Transportly;
Promotion of goods, services, reputation, and image of Transportly. The legal basis of the processing includes the legitimate interests of Transportly, which, however, must not prevail over the interests or fundamental rights of the Data Subjects. Consent to the Personal Data Processing is not required in this case.
6.3. Fulfillment of Legal Obligations
The purpose of Personal Data Processing is to fulfill the legal obligations, which the relevant legal regulations or other legislation do/may impose on Transportly.
The legal basis of the processing is the fulfillment of the legal obligations of Transportly, which do/may result for it from the relevant legal regulations or other legislation. Consent to the Personal Data Processing is not required in this case.
6.4. Direct Marketing − Market Research and Distribution of General Business Information
The purpose of Personal Data processing is the implementation of direct marketing, i.e. a market research and distribution of commercial communications by all means, including the electronic means of communication. The market research includes an evaluation of the Transportly’s activities in connection with the operation of the Transportly Website or Transportly Driver App, data on the use of the distributed business announcements and subsequent outputs.
The legal basis for the processing is the Consent of the Data Subject. For the Data Subjects to make a choice, segmentation may be performed based on the data obtained (e.g. by age, areas of interest, identified preferences, etc.).
This processing is optional and voluntary for the Data Subjects and may be terminated at any time at the request of the Data Subject.
6.5. Legal Disputes and Other Legal Proceedings
The purpose of Personal Data processing is to keep records and handle legal disputes and other legal proceedings, by which Transportly monitors, in particular, proving, asserting, or defending its legal claims.
The legal basis for the Personal Data processing is the legitimate interests of Transportly as the Controller, by which it monitors the proving, asserting, or defending its legal claims.
Consent to the Personal Data Processing is not required in this case.
6.6. Registry of Postal Communication
The purpose of Personal Data processing is to keep records of incoming and outgoing mail.
The legal basis for processing is the legitimate interest of Transportly as the Controller, by which it monitors the initial and general registry of mail for the purpose of keeping a clear list thereof provided that the principle of minimization is observed.
Data Subjects are obliged to provide their Personal Data; otherwise, there may be no full- fledged postal communication and its registry. The Personal Data of the Data Subjects are not provided to other Recipients.
Consent to the Personal Data processing is not required.
6.7. Registry Management
The purpose of Personal Data processing is the proper management and administration of registers. The legal basis for the Personal Data processing is the fulfillment of a legal obligation pursuant to the Act No. 395/2002 Coll. on Archives and Registries, and on amendments to certain acts, as amended, and/or other related specific legislation.
The provision of Personal Data of the Data Subject is a legal requirement; in case of non- provision thereof, Transportly cannot fulfill its legal obligations arising out of the relevant legislation.
Consent to the Personal Data Processing is not required in this case.
6.8. Providing of value-added service
Value-added service is any service which requires the processing of Personal data including Location data beyond that which is necessary for fulfilling the Contract, transmission of necessary communication or the billing in respect of that communication. This may include, for example, a call service that locates the driver of a broken-down vehicle, or using location data to target location-specific content.
This processing is optional and voluntary for the Data Subjects and may be terminated at any time at the request of the Data Subject.
7. Recipients of Personal Data
Transportly processes Personal Data of Data Subjects through its professionally trained employees, persons, with whom Transportly cooperates upon other contractual relationships, or through external service providers.
In addition to the Transportly, the Personal Data of the Data Subjects may also be processed by the Recipients, i.e. the categories of Recipients, which may include, in particular:
Contractual partners of Transportly, who provide administrative services and other related activities for Transportly upon the special contractual relationships;
Payroll and financial accounting companies;
Companies providing the intellectual property protection agenda and performing Due
Diligence of Transportly;
Investors and advisers of Transportly;
Providers of IT services, or companies providing security within Transportly’s premises.
In the event that the Personal Data of the Data Subjects are processed by a contractual partner of Transportly in the name and on behalf of Transportly, Transportly enters into a contract with such contractual partner on the Personal Data processing pursuant to the applicable legislation in the field of Personal Data protection, and such a contractual partner becomes entitled to process Personal Data exclusively on the basis of the documented instructions of Transportly and such a partner alone, as well as its employees, are bound by the duty of confidentiality in relation to the Personal Data of the Data Subjects to be processed.
8. Security of Personal Data Processing
In the interest of protecting the rights and freedoms of natural persons in the Personal Data processing, Transportly has taken appropriate technical and organizational measures in order to ensure compliance with the requirements of the GDPR and the Data protection act.
Transportly emphasizes the security of the Personal Data processing and makes constant efforts to prevent any security incidents that could lead to a risk of threat to the rights and freedoms of the Data Subjects. The security of the Personal Data processing is regularly assessed with regard to the latest knowledge and the nature of the Personal Data processing.
All Personal Data obtained from the Data Subjects by Transportly are processed with a high level of organizational and technological security. Transportly regularly reviews and, where possible, applies reasonable safeguards for, the security of Personal Data, which may include encryption or Pseudonymization.
The compliance of the Personal Data processing by Transportly with the GDPR and the Data protection act, as well as with any other applicable legal regulations of the European Union and the internal rules of the Transportly, is monitored by the relevant persons authorized by Transportly as the Controller to supervise the protection of Personal Data.
9. Rights of Data Subjects
It is important for Transportly that Data Subjects have control over their Personal Data and that the Personal Data of each Data Subject are processed lawfully.
It is in the interest of Transportly to enable any Data Subject to exercise their rights in connection with the protection of their Personal Data as easily as possible. If the Data Subjects wish to exercise any of their rights granted to them by the GDPR and the Data protection act, they may do so electronically to the e-mail address firstname.lastname@example.org, by post by sending a written request to Transportly’s address: Transportly s. r. o., Tolstého 22, Košice 040 01, Slovak Republic, by telephone at the telephone number +421 911 271 969, or in person at the registered office of Transportly, by demanding a meeting with a person authorized to handle the Personal Data processing.
The Data Subjects have the right to request access to their Personal Data from Transportly. The Data Subjects have the right to correct, delete, or restrict the Personal Data processing, as well as the right to object to the Personal Data processing, and the right to the portability of Personal Data. The Data Subjects also have the right to withdraw their consent to the Personal Data processing, as well as the right to lodge a complaint with the Supervisory Authority.
Transportly shall, without undue delay, provide the Data Subject with the information on the measures taken on upon the Data Subject’s request under this Article hereof, no later than one (1) month from the receipt of the request. That period may be extended by further two (2) months, if necessary. Transportly shall inform the Data Subject of any such extension within one (1) month of receipt of the request, by stating the reasons for the delay. If the Data Subjects have submitted the request by electronic means, the information shall be provided, as far as possible, by electronic means, unless the Data Subjects have requested otherwise.
If Transportly does not take action at the request of the Data Subject, it shall inform the Data Subject, without delay and at the latest within one (1) month from the receipt of the request, of the reasons for the failure to act and of the possibility to lodge a complaint with the Supervisory Authority and apply a judicial remedy.
9.1. The Right of the Data Subject to Access the Personal Data
The Data Subjects have the right to obtain confirmation from Transportly as to whether Personal Data relating to the Data Subject are being processed. If such data are processed, they have the right to access them. In this connection, the Data Subject also has the right to obtain information on the purposes of Personal Data processing, the categories of Personal Data concerned, Recipients or categories of Recipients, the expected storage period of Personal Data, the existence of the Data Subject’s rights in connection with Personal Data processing, the information on the source of Personal Data, if these have not been obtained from the Data Subject, and/or the existence of automated decision-making, including Profiling.
Information on the Personal Data processing is adequately supplemented and updated whenever the facts listed above change.
9.2. The Right of the Data Subject to Correct Personal Data
Transportly is interested in processing only the current and accurate Personal Data of/about the Data Subject. In this connection, the Data Subjects have the right to have Transportly, without undue delay, correct any incorrect Personal Data of/about the Data Subject processed, or to supplement incomplete Personal Data. In this context, the Data Subjects shall be adequately informed of the right of rectification at each contact and shall be invited to make active use of it.
9.3. Right of the Data Subject to Delete Personal Data
The Data Subjects have the right to demand that their Personal Data processed by Transportly be immediately deleted, if any of the following reasons has been met:
a) Personal Data are no longer needed for the purposes, for which they were obtained or otherwise processed;
b) The Data Subject withdraws his/her consent, on the basis of which the Personal Data have been processed;
c) The Data Subject objects to the Personal Data processing;
d) Personal Data are processed illegally;
e) Personal Data must be deleted in order to comply with legal obligation.
In connection with the fulfillment of obligations related to the Data Subject’s right to deletion, Transportly is able to identify relevant Personal Data within its systems and ensure their subsequent deletion to meet the requirements of the GDPR and the Data protection act.
However, the Personal Data of the Data Subject will not be deleted if the processing is necessary to:
a) Exercise the right to freedom of expression and information;
b) Fulfill a legal obligation;
c) Fulfill a task carried out in the public interest or in the exercise of public authority entrusted to Transportly;
d) To archive in the public interest, for the scientific or historical research purposes or for statistical purposes;
e) Prove, assert or defend the legal claims of Transportly.
If Personal Data are deleted, each Recipient will be duly informed by Transportly.
9.4. The Right of the Data Subject to Restrict the Personal Data Processing
The Data Subject has the right to demand from Transportly to restrict the processing of the Personal Data about/of the Data Subject in cases, where:
a) The Data Subject challenges the accuracy of the Personal Data;
b) The Personal Data processing is illegal and the Data Subject objects to their deletion and requests their processing to be restricted;
c) Transportly no longer needs Personal Data for the processing purposes, but the Data Subject does need them to prove, assert or defend legal claims;
d) The Data Subject objects to the Personal Data processing. In this case, Transportly will limit the Personal Data processing until the end of the proportionality test, i.e. until it is verified whether the legitimate reasons on the part of Transportly outweigh the legitimate reasons of the Data Subject.
If there is a Restriction on the Personal Data processing, Transportly will adequately inform each Recipient.
Methods for restricting the Personal Data processing may include, depending on the specific situation, inter alia, any temporarily transfer of the selected data to another processing system, preventing the users from accessing selected Personal Data, or temporarily deleting of the published data from the Transportly Website or Transportly Driver App.
Any further Personal Data processing should be ensured in such a way that the Personal Data are not the subject to any further processing operations and cannot be changed.
9.5. The Right of the Data Subject to the Portability of Personal Data
If the Personal Data processing is performed by any automated means and the legal basis for the Personal Data processing is the Consent of the Data Subject or the performance of the Contract, the Data Subjects have the right to obtain their Personal Data provided to Transportly in a structured, commonly used and machine-readable format, and the right to transfer these data to another Controller. In the interest of the Data Subject and as far as technically possible, Transportly will transfer the relevant Personal Data directly to another Controller.
9.6. The Right of the Data Subject to object to the Personal Data Processing and Automated Individual Decision-Making
The Data Subjects have the right to object to the Personal Data processing, which is necessary for the performance of a task carried out in the public interest, or in the exercise of public power entrusted to Transportly, or which is necessary for the purposes of the legitimate interests of Transportly, and which concerns them. The Data Subjects also have the right at any time to object to the Personal Data processing for the direct marketing purposes. In connection with the Personal Data processing pursuant to the first and second sentence above, the Data Subjects may also object to the Profiling based on such processing.
If exercising the right to object, Transportly will not further process the Personal Data of the Data Subjects, unless it demonstrates the legitimate reasons necessary for processing the Personal Data, which outweigh the interests, rights and freedoms of the Data Subjects or the reasons for proving, asserting or defending legal claims.
The Data Subjects have the right not to be subject to a decision of Transportly, which is based exclusively on automated processing, including Profiling, and which has legal effects concerning, or similarly significantly affecting, them.
9.7. The Right of the Data Subjects to Lodge a Complaint with the Supervisory Authority
If the Data Subjects suspect that Transportly processes their Personal Data illegally, they are entitled to file a complaint with the Supervisory Authority. The Supervisory Body competent in the territory of the Slovak Republic is the Office for Personal Data Protection of the Slovak Republic. If a complaint was lodged by the Data Subject, the relevant representatives and agents of Transportly involved in the processing of the Personal Data concerned shall provide the cooperation necessary to settle the proceedings in question.
9.8. The Right to Revoke the Consent of the Data Subject
If Personal Data are processed, for which the Consent of the Data Subject is required pursuant to the GDPR and the Data protection act, Transportly requires the Data Subjects to grant consent for the relevant purpose of Personal Data processing to the processing of their Personal Data, which is a clear expression of will and a free, specific, informed and unambiguous expression of consent to the processing of their Personal Data. If the Data Subjects have consented to the processing of their Personal Data for a specific purpose, they have the right to revoke their consent at any time, without prejudice to the lawfulness of the processing based on the consent given prior to its revocation.
10. Storage Period of Personal Data
Transportly stores the Personal Data of the Data Subjects for the duration of their processing, i.e. for various lengths of time, depending on the reason and purpose of their processing. In general, Transportly processes Personal Data of Data Subjects:
For a period required by the relevant generally binding legal regulation, if Transportly processes Personal Data for the purpose of fulfilling its legal obligations;
For a duration of the contractual relationship established by the Contract, or the duration of the pre-contractual relationships, if it processes Personal Data due to the performance of the Contract;
For the duration of the legitimate interest pursued by Transportly, if the Personal Data processing is necessary for this purpose;
For a period expressly stated in the Consent of the Data Subject, or until the revocation thereof, if it processes Personal Data upon the Consent of the Data Subject.
In order to ensure that Personal Data are not kept longer than necessary, Transportly sets deadlines for the deletion or regular review of Personal Data. Personal Data may only be processed for as long as the purpose of the processing persists. After this period, the Personal Data shall be disposed of without delay in accordance with the principle of minimized storage of Personal Data and, after the purpose of processing the Personal Data ended, these shall be destroyed in all forms, in which they were processed. The Data Subjects may, at any time, ask Transportly to indicate, how long their Personal Data will be kept by Transportly.
Upon expiration of the relevant storage periods, Transportly is entitled to process the Personal Data of the Data Subject only for compatible purposes or for special purposes, such as archiving or statistics.
11. Transfer of Personal Data to Third Countries
Personal Data of the Data Subjects may be the subject of cross-border transfers to Third Countries, which guarantee adequate protection of Personal Data.
In the event of a possible transfer of Personal Data to Third Countries, Transportly always undertakes to ensure that a sufficient level of protection of the Personal Data of the Data Subjects is ensured during the transfer of Personal Data to Third Countries.
Transportly does not transfer Personal Data to any Third Countries that do not guarantee adequate protection of Personal Data.
In the event that Transportly will carry out the transfer of Personal Data to Third Countries in the future, which do not guarantee an adequate level of protection, it undertakes to comply with the GDPR and the Data protection act, as well as other generally binding legal regulations.
Transportly may also use Processors to process Personal Data. In such a case, the relationship between the Processors and Transportly is governed by a contractual relationship.
In connection with the performance of the Contract, the Processors are mainly persons, who provide services to Transportly upon a special contractual relationship.
Transportly undertakes to cooperate only with such Processors, who contractually undertake to take appropriate technical and organizational measures so that the Personal Data processing meets the requirements of the GDPR and the Data protection act, and to ensure the protection of the rights of the Data Subjects. In addition to Partners, Processors can also include:
Providers of cloud solutions and services and other suppliers of technology and support for the functionality of the Transportly Website or Transportly Driver App;
Contractual partners providing various administrative services and other activities for Transportly;
Contractual partners providing archiving services for Transportly;
Marketing companies and operators of marketing tools providing data-analytical activities for Transportly statistical and reporting purposes for needs of Transportly;
Companies providing legal, accounting and tax advice to Transportly.
13. Automated Personal Data Processing, Individual Decision-Making, Including Profiling
The performance of the Contract may also include automated Personal Data processing. In the automated Personal Data processing, the automatic information systems are used, e.g. software, IT applications, and other support systems. The goal of the automated Personal Data processing is the effective fulfillment of the Contract.
In connection with the processing of the Personal Data of the Data Subjects, Transportly does not apply decision-making, which is based exclusively on automated processing, including Profiling, and which has legal effects concerning or similarly significantly affecting the Data Subjects.
14. Processing of Personal Data Through Cloud Solutions
Transportly also uses cloud solutions for the internal communication or communication with business partners. In order to protect the Personal Data shared within such cloud solutions, Transportly uses the state-of-the-art technical and software tools to encrypt data so that the protection and integrity of the shared data, which may also be Personal Data, is maintained.
15. Cookies and Web Beacons
The Transportly Websit emay also contain Web Beacons (internet tools that help detect interactions with the Transportly Website, set cookies, track a traffic on the Transportly Website, detect the number of open messages out of the total number sent, etc.). Web beacons or specially coded links may be incorporated in the Transportly’s flyers and marketing e-mails to determine, whether these messages have been read and whether the links containing these messages have been clicked on.
IP addresses are in no case provided to third parties and Transportly uses all necessary security measures to secure them. The Data Subjects have the right to receive the information about the use of their IP address.
16. Transportly WebsiteTraffic Analytics through Google Universal Analytics
In case Data Subjects have any questions related to the protection of Personal Data, Transportly hereby invites them to contact Transportly in any form according to the preference of each Data Subject. | <urn:uuid:64a29e76-7054-4647-9a0d-57f1aba22dab> | CC-MAIN-2022-33 | https://transportly.eu/hu/oldal/privacy-policy/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.918936 | 8,459 | 1.585938 | 2 |
TMS High School
Our high school meets twice weekly, and classes are characterized by rigorous coursework, discussion-based learning with an emphasis on the Socratic style, and small classes that allow for strong relationships to form between teacher-tutors and students. Our curriculum sequence is carefully crafted so that students are first taught to think soundly, then instilled with a strong theological foundation for their beliefs so that they can discern what is truth, and finally are given the tools to masterfully share truth with others. Outside of the classroom, students are involved in a variety of activities and traditions together.
All high school students are required to take a core selection of humanities courses. Taught in the morning, these classes cover literature, composition, history, speech, logic, rhetoric, worldview, and more. In the senior Dialectic year (9th grade), students are trained to think soundly and independently. In the Rhetoric years (grades 10th-12th), we seek to instill a strong Christian worldview in students and then teach them to skillfully, eloquently, and thoughtfully convey and proliferate that worldview to others so that they are lights for Truth, Goodness, and Beauty. For the complete list of courses, please look at our HS Scope & Sequence.
In the afternoon, we offer a variety of additional opportunities that many students elect to take. While course offerings are dependent on enrollment each year, typical offerings include multiple classes in math (Pre-Algebra, Geometry, Algebra I & II, Trig/Pre-Calculus), science (Chemistry, Biology, Physics, Cell Biology), language (Latin II-V), Yearbook, Drama, Government, and Economics. These classes are only available to students who are enrolled in the humanities core.
The TMS High School is marked by a number of traditions, events, and community activities. The Drama Club performs an annual play, and students love signing yearbooks created by our yearbook team. A coalition of our Latin students attends and competes at the Indiana Junior Classical League convention every March, where we have a consistent record of laughing as we tie on bed-sheet togas! Students also perform very well, having won second place in 2018 in the large schools category. Third Thursday morning devotional times see our seniors serving as small group leaders throughout the year. Our fun also includes an opening high school retreat, a trip to King's Island, spirit days, and our Signature Night, where students display their end-of-year projects. High school years culminate with a full graduation ceremony and senior thesis presentation breakfast each May.
Being a TMS high school student is more than just coming to class every Monday and Thursday. It means joining a rich, tight-knit community full of opportunities and fun!
To listen to what some of our graduates have to say about their time at TMS, click here!
The capstone of the TMS high school experience is the Senior Thesis experience, wherein seniors choose a topic to explore, conduct extensive research, and write a 15-page essay presenting their conclusions in argument form. This year-long process teaches students project management, time management, valuable research skills, and the nuances of writing to inform and persuade.
To read TMS Senior Thesis essays, click here!
Want to know more?
If you're interested in having your family join the TMS community, click here for more details about our application process. | <urn:uuid:7bb6def2-a7bf-4bba-befc-84f4b38f2045> | CC-MAIN-2022-33 | https://themastersstudy.org/high-school/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.95714 | 717 | 1.875 | 2 |
Frozomon is a Machine Digimon. Take a look below for 4 crazy and fun facts about Frozomon from Digimon.
1. It is a Digimon that inhabits areas with heavy snowfall and removes snow vigorously.
2. Contrary to its reliable side that rescues those who get lost in snowstorms and the like, it is also a troublesome Digimon who uses all its strength to eliminate those that get in the way of its rescues, even if they are Babies.
3. It is a specialist when it comes to cold regions who is capable of not only removing snow, but also melting ice with its red-hot sword.
4. Frozomon digivolves from Paledramon and Hyogamon and can digivolve to AncientMegatheriummon and Hexeblaumon. It can also DNA digivolve to FrosVelgrmon with a Vaccine or Free Ultimate Digimon and to SkullMammothmon with a Data Ultimate Digimon, or to various other Mega Digimon by acting as the Virus Ultimate Digimon requirement. | <urn:uuid:58383be9-a1bc-4664-bd92-035c00800341> | CC-MAIN-2022-33 | http://tonsoffacts.com/4-crazy-and-fun-facts-about-frozomon-from-digimon/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.925988 | 225 | 1.65625 | 2 |
Everyone adores a holiday! There are really holidays for each and every company and character. Furthermore, the interesting issue is that you will not just be in a position to pinpoint the holidays in a glance but also watch all the months on a single page.
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Free Yearly Calendar Planner Page Printables | Planner/binder – 3005
Academic School Year Calendar 2018-2019 Printable Instant | Etsy – 3012
There is yet another specific aspect of our calendars. If you are organized and can easily accomplish tasks in a timely fashion, look at becoming a digital assistant. Wanting 2020 yearly calendar printable back over ones appointments, you may be shocked about every one the tasks you will have advanced only in two month so you will start to now have non-meat choices from other matters you would want to create improvements to yourself. Your everyday goals don’t need to relate to your yearly goals. | <urn:uuid:bc69be97-2b87-4c25-9d90-8216acd01247> | CC-MAIN-2022-33 | https://tenfreeprintablecalendar.com/2019/02/10/8-5-x-11-year-calendar/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.900221 | 838 | 1.515625 | 2 |
Chapter Plodding (No. 12): Cultural Prejudice and Being One in Christ
Before I give you some key takeaways for chapter 11 of Coekin's book, I'd like to refer you to an article of mine called "Who is My Neighbor" published by Dave and the good folks over at Servants of Grace because I think it pairs well with today's chapter.
In chapter 12, Coekin deals naturally with prejudice. This entire book is to be read alongside of the book of Jonah. If you're familiar with the book of Jonah you know that the reluctant evangelist has a particular worldview regarding who he believes God should and shouldn't forgive.
Dear Christ, the gospel is far reaching and it does not discriminate against folks of a certain nationality or a particular sin. And we should praise God for this, we are in fact the chief of sinners. In chapter 12, Coekin makes several statements worth noting;
Jonah 4 brutally exposes the prejudice of our hearts in the self-righteous vindictiveness of Jonah. (117)
God the Creator and Governor of all desires to save all nations. (117)
Cross-cultural evangelism is hard because it requires a love for unbelievers that will change our cultural prejudices. (116)
Christians [should] rejoice that in Christ, we are 'all one in Christ Jesus (Galatians 3:28)". (116)
We're not told if Jonah's disgust was primarily a self-righteous religious scorn for pagan idolaters, a racist hostility towards the violent enemies of Israel, or despair at how soft the Lord was proving to be. Most probably a toxic cocktail of all three. But he'd clearly forgotten the role of Israel as God's priesthood for introducing God to the nations (Exodus 19:5-6) and his own role as a prophet of God to proclaim God's word. Perhaps we too easily forget that we're saved from sin for God's evangelistic, church-planting and cross-cultural mission to all nations. (122) | <urn:uuid:05997d41-a305-411b-9956-ebb52b95b716> | CC-MAIN-2022-33 | https://www.broadoakpiety.org/p/chapter-plodding-no-12-cultural-prejudice-and-being-one-in-christ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.936043 | 420 | 1.828125 | 2 |
Sample this Sunday School lesson on Prayer from our Prayer Warriors 4-Week Children's Ministry Curriculum!
Prayer Warriors 4-Week Children's Ministry Curriculum teaches kids that prayer is a conversation with God. It is not about saying the right words; it's about speaking from your heart then listening to what God has to say.
Prayer Sample Lesson Overview:
Memory Verse: “Devote yourselves to prayer, being watchful and thankful.” Colossians 4:2 (NIV)
Pray Thankfully: At the end of his life, King David praised God in the presence of the people. Kids will learn that when they talk to God they should praise him for who he is and thank him for all he has done. 1 Chronicles 29:3-13, 20-28, David's Prayer
Click HERE to view the entire Prayer Warriors series.
Payment & Security
Your payment information is processed securely. We do not store credit card details nor have access to your credit card information. | <urn:uuid:bd145d48-4f6b-4850-8974-74566a66ba02> | CC-MAIN-2022-33 | https://www.childrens-ministry-deals.com/collections/kids-church-curriculum/products/free-prayer-warriors-childrens-ministry-lesson | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.950168 | 215 | 2.75 | 3 |
David Llewellyn wrote:
> BUT! Please tell me this, if you know, as it's something I have long
> wondered about. Is any inaccuracy with a digital thermometer a 'constant'
> inaccuracy, which you can calibrate for, and therefore correct for when
> taking readings? Or is it a 'variable' inaccuracy e.g. you measure boiling
> water one day and get 100.5 C, and another day and you get 99.4 C (assuming
> constant atmospheric pressure)?
In all instrumental measurements, the total uncertainty has many parts
- a constant bias from the instrument - this is the part that would be
cancelled when taking a difference of measurements as is the case
- a linearity error - a bias such as described above may have a
constant value at a certain point of the scale, and a totally
different value at another point of the scale. Important linearity
errors are often seen in hydrometers for example. The better part of
this would also be compensated for in a differential measurement
because the 2 temperatures are quite close. It could become important
if you took the difference in temperature between boiling and freeing
temperatures for example.
- a random error, which comes from the intrinsic resolution of the
sensor and related electronics, and on how this may be affected by
external conditions - this part is unpredictable...
These are what is called the instrumental error. To this you should
add another element:
- the manipulation error, which is caused by the person who may use
the instrument in an inappropriate way. For example in this case, the
sensor could be inserted too low or too high in the ebuillometer, or
there could be a leak of steam, or some other factor caused by the
user could lead to an additional error.
The problem with low cost instruments is that it is pretty difficult
to evaluate these different elements. Only when you buy
instrumentation for laboratory and high precision applications will
you get this sort of information - but you pay quite a bit for this!
So the question really is - what is the random error of such a
thermometer? You might get a feeling for this as you use it, but you
may probably assume in first approximation that the quoted uncertainty
(+/- 1C) may be divided in 3 equal parts for the constant bias, the
linearity, and the random error, which would give you approximately
+/- 0.3C of possible random error. Does this make sense to you? | <urn:uuid:fcfc58aa-3bf0-46b5-9a67-3ec15c1f7f8e> | CC-MAIN-2022-33 | https://groups.google.com/g/cider-workshop/c/YD4DzAiU7ME | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.942825 | 550 | 2.875 | 3 |
A Plus: From Middle School To The Polls - Girl Power Politics Urges Girls To Run For Office
READ THE SCRIPT:
Now, I’m sure many of you want to become scientists just like these great women someday… but how about going into politics?
For this week’s NewsDepth A Plus, we’re honoring an organization called Girl Power Politics. Girl Power Politics aims to encourage young women and girls to run for office and learn how to become involved in politics.
The organization was created by Anderson High School junior Anna MacLennan. She organized an event at Nagel Middle School in Cincinnati for girls grades 6 through 8 back in December.
The 30 attendees heard speeches from female activists and politicians and had breakout sessions to learn about petitions, protests and other ways to become engaged in politics.
Then, the girls picked issues they cared about, such as mental health and changes to the bell schedule at their school. They worked with mentors at the event to develop what actions they could take to create change for those issues.
Anna says, “I was truly blown away by the sophistication of the issues they picked and how well spoken the girls were. It was really inspiring to watch all these young girls get up there and talk about their passions and plans.”
Anna also says the event taught her that many young people are interested in making a difference - they just need the tools to learn how.
Anna hopes to plan more events for Girl Power Politics in the future, such as activist training or a job shadow program. She’d love to see the organization become part of middle and elementary schools.
Way to go, Anna, and all of the girls who attended Girl Power Politics! We’re proud to award you this week’s NewsDepth A Plus. | <urn:uuid:1df72bea-1d5c-4d3e-844a-2c7e73956cd7> | CC-MAIN-2022-33 | https://www.ideastream.org/programs/newsdepth/a-plus-from-middle-school-to-the-polls-girl-power-politics-urges-girls-to-run-for-office | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.971019 | 372 | 2.28125 | 2 |
How many games were released for the Atari Lynx?
Commercially released games Listed here are all 76 officially released Atari Lynx games. North America and other NTSC territories.
Was the Atari Lynx 16 bit?
Not only did the Lynx have a backlit color display, it came with 16-bit graphics and scaling and rotation, a feature usually reserved for arcade boards of the time. That might not sound that crazy today, but this was over a year before the Super Nintendo would launch, with its conceptually similar “Mode 7” feature.
What was the first handheld console?
Milton Bradley Microvision
The first handheld game console with interchangeable cartridges is the Milton Bradley Microvision in 1979. Nintendo is credited with popularizing the handheld console concept with the release of the Game Boy in 1989 and continues to dominate the handheld console market.
Is PlayStation 5 region locked?
PlayStation 5 has no region locks (for games) Region-locked games are only available to users living in a specific part of the world. For example, if a PS2 game is region-locked to Asia and you attempt to play it on an American PS2 console, the game won’t work.
When did the Atari Lynx come out in the US?
Atari Lynx. The Atari Lynx is a 16-bit handheld game console that was released by Atari Corporation in September 1989 in North America, and in Europe and Japan in 1990. It was the world’s first handheld electronic game with a color LCD. It was also notable for its advanced graphics and ambidextrous layout.
How many games can a Atari Lynx 2 play?
Atari Lynx II Launch Edition Black Handheld System Tested working with 2 games! 5 out of 5 stars (7)7 product ratings – Atari Lynx II Launch Edition Black Handheld System Tested working with 2 games!
What’s the difference between the Sega Game Gear and the Atari Lynx?
In May 1991, Sega launched its Game Gear portable gaming handheld. Also a color handheld, in comparison to the Lynx it had a higher cost and shorter battery life (3–4 hours as opposed to 4-5 for the Lynx), but it was slightly smaller and was backed up by significantly more games.
What’s the difference between a lynx and a Lynx 2?
The new system (referred to within Atari as the “Lynx II”) featured rubber hand grips and a clearer backlit color screen with a power save option (which turned off the LCD panel’s backlighting). It also replaced the monaural headphone jack of the original Lynx with one wired for stereo. | <urn:uuid:30fd0d63-9545-4c29-8d6c-b057fa029bda> | CC-MAIN-2022-33 | https://pvillage.org/archives/5015 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.948053 | 563 | 2.09375 | 2 |
E3S Web Conf.
Volume 195, 20204th European Conference on Unsaturated Soils (E-UNSAT 2020)
|Number of page(s)||6|
|Section||Special Session on Energy Geotechnics|
|Published online||16 October 2020|
Modelling of oedometer tests on pellet-powder bentonite mixtures to support mock-up test analysis
1 Universitat Politècnica de Catalunya, 08034 Barcelona, Spain
2 2 Institut de Radioprotection et de Sûreté Nucléaire (IRSN), 92260 Fontenay-aux-Roses, France
* Corresponding author: email@example.com
Bentonite mixtures of MX-80 (80% of high-density pellets and 20% of bentonite powder on a mass basis) have been recently proposed as a candidate material for sealing deep geological disposals of high-level radioactive waste. A loading/unloading oedometer test at constant water content has been performed on this mixture, which has been modelled using the finite element Code_Bright. The constitutive model used to represent the mechanical response is the Barcelona Expansive Model (BExM), since a multi-modal pore size distribution characterises the pore network of the mixture. During compression at constant water content, an increase in the degree of saturation and a consequent reduction of suction is induced. Consequently, two competing effects occur at different pore-size scales: (a) compression due to mean net stress increase; and (b) expansion on induced suction reduction that mainly affects the micro-porosity level inside aggregates. A sensitivity analysis has been performed to explore these effects, in which the elastic compressibility parameter at the micro-porosity scale for changes in mean effective stress plays an important role.
© The Authors, published by EDP Sciences 2020
This is an Open Access article distributed under the terms of the Creative Commons Attribution License 4.0, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
Current usage metrics show cumulative count of Article Views (full-text article views including HTML views, PDF and ePub downloads, according to the available data) and Abstracts Views on Vision4Press platform.
Data correspond to usage on the plateform after 2015. The current usage metrics is available 48-96 hours after online publication and is updated daily on week days.
Initial download of the metrics may take a while. | <urn:uuid:8e1665f3-e9e7-492d-8eda-5d42f553d45c> | CC-MAIN-2022-33 | https://www.e3s-conferences.org/articles/e3sconf/abs/2020/55/e3sconf_e-unsat2020_04004/e3sconf_e-unsat2020_04004.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.847449 | 575 | 1.710938 | 2 |
What Is a CEREC Crown?
Chairside Economical Restoration of Esthetic Ceramics, or, CEREC for short, is a type of tooth restoration that we make right here in the office. CEREC crowns are carved from a solid block of dental ceramic that looks and behaves similarly to your natural enamel. These restorations, which also include inlays, onlays, and veneers, are made with extraordinary accuracy because we do not rely on manual impressions. Instead, we put the fabrication of your restoration into a sophisticated software and milling program.
The accuracy of the CEREC process results in rarely needing adjustments before the restoration is bonded to the tooth. This is because there are far fewer steps involved than in the manufacturing of a traditional crown.
How Long Does It Take A CEREC Restoration to Be Fabricated?
The CEREC process was developed for impressive efficiency. Once we send your digital impressions to the machine, your new restoration is ready in approximately 20 minutes. In very little time, your natural-looking tooth covering is ready for placement. Your entire appointment may take two hours or less, after which you can go about your day with a radiant, healthy smile.
What Are the Benefits of Same-Day Crowns?
When you hear the term “same-day crown,” you expect the benefit of convenience. This is often listed as the primary advantage of the CEREC process. While we cannot downplay this, there are many more benefits that make CEREC an appealing technology.
To create a CEREC crown, we take digital impressions. This is not only more comfortable than standard impressions, especially if you have a strong gag reflex, but it is also more precise. Your impressions are the very foundation of your new restoration, so accuracy is imperative. Using these impressions, we then turn to CAD/CAM software to design a crown that will fit perfectly. The crown is then carved from a block of ceramic in the ideal shade to blend seamlessly into your smile.
The convenience of the CEREC process is advantageous, yes. However, we think that having a well-made crown that looks like a natural tooth and that is made to last for many years is an even bigger benefit.
Is Aesthetic Dentistry of Georgetown the Only Dentist in the Area That Offers CEREC?
CEREC dentistry has become more popular over time, so it can be found at many dental offices. We believe that our practice is a great place for Dentistry Powered by CEREC because our team of dentists has many years of clinical experience in the greater Williamson County, TX. We’ve trained continually to advance our skills with newer dental technologies like CEREC, and we combine our expertise with a great deal of compassion for your smile. We want you to love the results of your treatment with us so, whether we’re creating a CEREC crown, inlay, onlay, or veneer, you can expect us to do so with the utmost care for the best possible outcome. | <urn:uuid:90b1c925-069d-4809-be53-dce6bbc39ffa> | CC-MAIN-2022-33 | https://www.aestheticdentistrygt.com/cerec-device/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.954525 | 637 | 1.6875 | 2 |
The two creative and critical pondering are important. A lot of also group both in to the same group of critical thinking, although www.maisonsimon.fr there are some variances between the two.
Creative work is more by what you feel or perhaps what you imagine rather than an analytical process. The main difference between imaginative and synthetic thinking is that analytical thinking requires information and facts in order to make an informed decision and that is not possible with creative believed. However , industry professionals do consent that equally innovative and deductive thinking are essential.
A second significant facet of thinking that is important is imagination. There is a big difference between the two; it is even though creativity consists of using your creativeness, a creative person may think of many ideas that they can execute and that is very different through the analytical thinking that relies on details.
A 3rd and maybe most important factor is a method of thinking that is used. Several psychologists assume that tfhere is an inner part of the brain with a conscious role in the way you think, however , not necessarily fully realized. It is thought by analysts that there is a grouping of neurons which can be responsible for realistic thinking and a separate group that have a more creative function. This is depending on the theory the fact that the creative portion of the brain is in fact a different area of the brain.
There is continue to much issue as to whether creativeness is really unlike critical thinking or not. According to numerous researchers and psychologists, creativity and critical thinking do not at all times go in concert. Therefore , it is far from clear if creativity and critical reasoning are really diverse.
Creativeness comes from your mind and not externally world. You are able to create whatever you really want and it is your choice to decide what that is or not. Nevertheless , if you want to create a thing that is meaningful then it will be better if you apply your creativity to the project than to simply copying what somebody else has created.
However , each types of thinking usually are not mutually exclusive and the way that you just think is dependant upon your degree of critical reasoning skills. If you feel critically and use the imagination then you certainly will probably be in a position to come up with crafting ideas and be creative. However , if you don’t have this skill then you will have to rely on other people’s ideas or just copy what others have done. In either case, your creative thoughts will be a reduced amount of original. But the point is usually, both imaginative and crucial reasoning are equally important.
There is no right way or wrong method to be creative or critical, it is approximately each individual to determine which method is best for these people. However , both equally types of thinking are necessary if you want to have a contribution towards the society.
In order to be creative you need to think critically, usually you will find that very hard to develop anything that is certainly meaningful. In case you are creative although critical then you will not be able to begin to see the big picture and you will end up producing a lot of mistakes. You will have trouble developing any good creative ideas or alternatives, as well.
The most important component of the two thinking is that they both entail thinking. To be able to think properly you need to have both equally critical and creative reasoning skills. In order to to improve your creative thinking is to practice both at the same time.
Whilst you may not believe you are thinking correctly during these methods, in the event that you where to practice them daily in that case your creative thinking will be better and your essential thinking may even improve. You will learn to develop an improved analytical capacity so that you can figure out where you gone wrong as well as how to correct that.
Many methods are essential to hit your objectives at this creative process. That they help you to end up being creative yet without them you are not as fruitful as you ought to be. | <urn:uuid:5fc7552c-cb6e-4e37-9f07-f23ffbb14269> | CC-MAIN-2022-33 | https://www.krazycupmunchiesbar.com/are-creative-imagination-and-crucial-thinking-always-opposite/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00272.warc.gz | en | 0.972261 | 798 | 2.875 | 3 |
- In an Instagram video, Kat Von D says she was "kidnapped and locked up" at Provo Canyon School in Utah at the age of 15.
- She said that while there, she was strip-searched, made to shave her head, and was led to believe that she had contracted HIV from tattooing.
- Von D said that the experience led her to have PTSD, and was the root of her future alcoholism and drug use.
- Paris Hilton recently opened up about abuse she says she experienced at the same institution and thanked Von D for sharing her story.
- Visit Insider's homepage for more stories.
Celebrity tattoo artist Kat Von D is opening up about what she describes as the "most traumatic six months" of her life.
In an Instagram post shared on Monday, Von D said that she had recently watched Paris Hilton's documentary "This is Paris," which details the celebrity's experience at Provo Canyon School in Utah, where she says she was physically and mentally abused as a teenager. Von D said in her nearly 24-minute-long video that the documentary triggered memories of her own experience at the "torturous" institution.
"Thank you, @parishilton for giving me the courage to share about being locked up for half a year, without ever seeing the sun, at Provo Canyon School in Utah," Von D wrote in her Instagram caption.
She added: "I spent those six traumatic months of my teenage years, only to leave with major PTSD and other traumas due to the unregulated, unethical, and abusive protocols of this 'school' — and cannot believe this place is STILL OPERATING."
Thank you, @parishilton for giving me the courage to share about being locked up for half a year, without ever seeing the sun, at Provo Canyon School in Utah. I spent those 6 traumatic months of my teenage years, only to leave with major PTSD and other traumas due to the unregulated, unethical and abusive protocols of this “school” — and cannot believe this place is STILL OPERATING. Please take a moment to watch @parishilton ‘s documentary #ThisIsParis and follow @breakingcodesilence to see other survivors testimonials and better understand the horrors of the “Troubled Teen” industry, and the damage it causes to not just the kids, but the families. 🖤 #breakingcodesilence
Von D also urged others to watch Hilton's documentary and follow Breaking Code Silence — a movement working to end institutional child abuse — on Instagram.
Kat Von D says she was sent to Provo Canyon School at the age of 15
At the start of her Instagram video, Von D said that she doesn't like to describe institutions like the one she attended as "schools." Instead, she called Provo Canyon School a "f---ing lockdown facility."
"I was 15 when I was sent, and I spent my 16th birthday in there," Von D said. "So I was there for a total of six months, and they were definitely the most traumatic six months of my life."
According to Von D, a family therapist recommended the school to her parents once Von D began "listening to punk-rock music" and dressing "a little bit different than all of the other kids at school or church." She said she also had dropped out of high school to begin her tattoo career at the time.
Von D later said in the video that she does not blame her parents for her experience.
She went on to say that while sleeping one night, two "big dudes" and one "athletic-built woman" entered her room, told her to get dressed, and advised her to calmly go with them. Von D said they threatened to handcuff her if she didn't do as she was told.
To reach the school, Von D said she boarded a plane with the three strangers and was later blindfolded in a car. From there, Von D said she endured a "completely degrading" strip search in front of another stranger, and was forced to shave her head.
Von D said that after giving blood, stool, and urine samples, she was told by a counselor that she had contracted HIV from her tattoo work — which she said she believed as a 15-year-old. She said she later felt that the diagnosis was a "lie" and "scare tactic" to get her to stop tattooing.
Von D later said in her video that while she "was spared of the sexual abuse and the physical abuse" reported by other previous members of the school, she "definitely saw" others being punished, force-fed medication, and enduring other types of abuse.
Overall, the tattoo artist said that her experience at the institution led her to experience PTSD, and was "the root" of her future alcoholism and drug use; Von D says that she's now 13 years sober.
Paris Hilton also attended Provo Canyon School as a teenager and said she endured physical and mental abuse while there
In an August interview with The Times, "The Simple Life" star said she was beaten, strangled, and forced to take pills that made her feel "foggy." According to Hilton, people at the institution "love to break you down as much as possible."
"It was just terrifying to be in a place every day where people who work there were sadistic and wanted to torture and hurt children," Hilton told The Times about her experience, which she discussed further in her new documentary. "I don't wish that on anyone."
I am so proud that I told my story. The real story of my life and what I have been through. It was very difficult to finally be so open but I'm grateful that I did. So proud to be a part of the #BreakingCodeSilence Movement and put an end to the child abuse that is still happening today. Thank you to all the survivors for reaching out. I am so touched by all your letters and kind messages. Thank you 🙏❤️ Love you all! 🤗 To learn more about this movement and why I am so passionate about it please go to my @YouTube Channel to watch my new documentary #ThisIsParis 🎥
On Monday, Hilton reposted Von D's video on her own Instagram page and said she wanted to "send a huge thank you" to the tattoo artist "for being so courageous, open, and honest" while telling her story.
"In tears watching and listening to what you went through," Hilton wrote in response to Von D. "Bringing back even more of the horrible memories I have blocked out for so many years. I can relate to you in so many ways."
"Like you, I have always felt so ashamed to tell anyone about this," she continued. "But it's not us who should be ashamed. We were only children. The people who work at and run these places are the ones who should be ashamed. Thank you for helping shine a light with me on this very important movement."
On behalf of all the survivors and myself, I want to send a huge thank you to @TheKatVonD for being so courageous, open and honest telling your story. In tears watching and listening to what you went through. 💔😢 Bringing back even more of the horrible memories I have blocked out for so many years. I can relate to you in so many ways. Like you, I have always felt so ashamed to tell anyone about this. But it's not us who should be ashamed. We were only children. The people who work at and run these places are the ones who should be ashamed. Thank you for helping shine a light with me on this very important movement. No child should have to ever experience anything like this. 💔 And I am going to do everything in my power to shut down Provo and all the other places like it. Thank you for #BreakingCodeSilence 🙌 This is going to empower so many other survivors to let them know they are not alone and also expose these evil people. You are so brave, inspiring, strong and beautiful. I am so proud of you and so happy to have connected with you. I know that by you, myself and all the other survivors coming forward with their stories is going to make an impact and stop this from happening to other children. Sending you so much love and gratitude. 🙌 Love you #SurvivorWarrior! And to anyone reading this please help support our movement and go sign the petition at www.changedotorg/shutdownprovo 🙏 #UnitedWithOneVoice #iSeeYouSurvivor #BreakingCodeSilence 🙌
Hilton added that "no child should have to ever experience anything like this," and said that she will continue to work toward "shutting down Provo and all the other places like it."
Representatives for Kat Von D, Provo Canyon School, and Paris Hilton did not immediately respond to Insider's request for comment. | <urn:uuid:32720fda-4249-4429-a860-0d2f8b06fc9e> | CC-MAIN-2022-33 | https://www.insider.com/kat-von-d-alleges-abuse-boarding-school-provo-canyon-paris-hilton-2020-10?utm_medium=referral&utm_source=yahoo.com | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.983554 | 1,870 | 1.617188 | 2 |
Credit: Grant Blankenship/GPB
Georgia, In Last Place For Distribution, Has Vaccine Sitting In Freezers
Updated at 4:42 p.m. ET
Georgia is in last place among U.S. states in the pace of vaccination. Only Puerto Rico and Federated Micronesia are slower than Georgia at distributing COVID-19 vaccines.
As of noon Tuesday, 3,067,745 vaccine doses have been delivered to the state of Georgia and 2,085,047 have been administered, according to the Centers for Disease Control and Prevention. That is 68% of the state's inventory.
That leaves 982,698 unused, many of which are sitting in a freezer, Dr. Amber Schmidtke said. There is no need to hold back anything for second doses.
Schmidtke is a former Mercer University professor and one-time Centers for Disease Control and Prevention expert in microbiology and immunology.
- Georgia's Slow COVID Vaccine Rollout Exposes Broad Public Health Shortfall
- 'I Know You're Tired,' But Don't Let Guard Down, Scientist Says Of Pandemic
- How To Start Talking With The 'Vaccine Hesitant'
Gov. Brian Kemp said previously that "providers and public health districts continue to see higher demand than we have and supply," but that is no longer the case.
Rather, inefficient logistics are to blame, Schmidtke said.
"With 900,000-plus doses on hand, the issue is NOT a lack of supply and that excuse is simply that — an excuse for poor execution," Schmidtke said. "It’s an issue of not efficiently matching up the dose to a person who needs it."
In her updated Wednesday COVID-19 newsletter, she added, "So the question is, what are we waiting for? Who are these vaccines being saved for? Vaccines don’t save lives when they’re in a freezer."
On average, Georgia has been administering 41,517 doses per day since Feb. 19 and the current supply on hand is enough for 23 days of administration at Georgia's current pace.
Meanwhile, only 9.2% of the adult population in Georgia has been fully vaccinated.
In a Wednesday afternoon press conference, Kemp was defensive when asked about Georgia’s last place slot in the CDC rankings.
“Well, we’re doing very well for who we're targeting,” Kemp said before claiming success at stemming coronavirus infections among the elderly. “You don't see on that website where Georgia is at 60% of vaccinating people over 65 years of age and the national average is 49%.”
Kemp also announced additional mass vaccine sites in Chatham, Ware, Washington, Bartow, and Muscogee counties.
This does not take into account Georgians without access to a car.
"A lot of seniors don’t have transportation," Schmidtke said in her newsletter. "We need to consider mobile vaccine strategies (think Red Cross blood donation buses but administering vaccines instead of collecting blood) to reach those who can’t come to the mass vaccine sites."
The CDC vaccine tracker page that has been in the news only lists vaccinations among those over 18.
The governor also touted his role in the vaccine rollout: "I believe that we have done more than most any state to protect those who are most vulnerable to COVID-19 with the limited supply that has been given to us by the federal government."
He also said that the state is "starting to see the light at the end of the tunnel," as the vaccine supply continues to increase.
Grant Blankenship contributed to this reporting. | <urn:uuid:c8ee51e1-fd22-4d85-bcc5-3a5c1f811fef> | CC-MAIN-2022-33 | https://www.gpb.org/news/2021/03/03/georgia-in-last-place-for-distribution-has-vaccine-sitting-in-freezers | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.946492 | 776 | 2.078125 | 2 |
Information and discussion on all aspects of British photographic history
The V&A is holding a major exhibition to explore the contribution of Julia Margaret Cameron's contributions to the art of photography. Cameron (1815-1879) was one of the most important photographers of the nineteenth century. Criticised in her lifetime for her unconventional technical approach, she is now celebrated as a pioneering portraitist. 2015 will mark the bicentenary of Cameron’s birth and 150 years since her first museum exhibition – the only one in her lifetime – held at the South Kensington Museum (now the V&A) in 1865. Drawing on the V&A’s significant holdings, which include photographs acquired directly from Cameron and letters she wrote to Henry Cole, the museum’s founding director, this exhibition will explore Cameron’s innovative contributions to the art of photography.
The exhibition will tour internationally before and after its presentation at the V&A November 2015-February 2016 to the following venues:
The accompanying catalogue will be published by MACK in association with V&A Publishing.
Marta Weiss, Curator
Erika Lederman, Factory Project Cataloguer
Add a Comment | <urn:uuid:2263362e-647c-489a-9b87-2fef7ea39c31> | CC-MAIN-2022-33 | https://britishphotohistory.ning.com/profiles/blogs/exhibition-julia-margaret-cameron-a-bicentenary-exhibition | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.939022 | 245 | 2.234375 | 2 |
Cyber security company CyberX has raised $2 million in initial funding led by Glilot Capital Partners together with Swarth Group led by Shaul Shani, GlenRock founded and owned by Leon Recanati, and angel investor Gigi Levy-Weiss.
The funds will be used to further develop CyberX's innovative technology, which protects industrial Internet networks in such sectors as energy, gas and oil, manufacturing, healthcare, and others.
CyberX CEO and co-founder Omer Schneider said, "Unfortunately, every digital system is susceptible to attacks. The outcome of a cyber-attack in the case of infrastructure and energy manufacturers doesn’t just add up to financial and reputational damages. The consequence is destructive, for example, hackers can now take down an entire power grid. It is already happening. In the energy sector, it ranges from ordinary attacks that occur daily, to the most sophisticated attacks, such as Stuxnet on Iran's Nuclear Plant".
Glilot Capital Partners managing partner and co-founder and CyberX board member Kobi Samboursky said, "Protection of industrial Internet networks is the next step of cyber innovation. CyberX is a great example of a new breed of cyber innovation in this emerging space. The combination of a truly basic need of the emerging Industrial Internet, and exceptional technology created by talented founders with a unique background in cyber-security, is what makes this company a real game-changer."
Glilot Capital Partners managing partner and co-founder and CyberX board member Arik Kleinstein said, "We believe that Israel has been and will continue to be a valuable source of innovative cyber security companies and that the technical expertise and background of CyberX's founders will help the company face the complex challenges in this new domain"
CyberX aims to be a key player in the protection of the Industrial Internet. CyberX seamlessly collects data from all around the network and passes it to its backend servers, where Big Data and Machine Learning are utilized to create real understanding of the operational behavior of the network. "The deeper you understand the behavior of a power grid for example, the better the odds that you will detect something is wrong" said Schneider.
CyberX is a graduate of UpWest Labs the Silicon Valley based accelerator for Israeli start-ups. The company was founded in 2013 by Schneider and CTO Nir Giller.
Published by Globes [online], Israel business news - www.globes-online.com - on June 5, 2014
© Copyright of Globes Publisher Itonut (1983) Ltd. 2014 | <urn:uuid:d1cc23b9-1444-47e3-9e70-78806d3809be> | CC-MAIN-2022-33 | https://en.globes.co.il/en/article-cyber-security-co-cyberx-raises-2m-1000943854 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.935134 | 527 | 1.664063 | 2 |
Steam mop function introduction
By admin / Date Dec 08,2021
The steam mop has a super powerful function of removing oil stains, dirt and stubborn stains. The most troublesome aspect of home life is the range hood
Clean kitchen utensils, clean kitchen utensils oil stains, toilet stains, urine stains, stains on leather sofas, and old stubborn stains left by places such as refrigerators and microwave oven doors that are often touched by hands. Whether it is using a brush, steel wire ball or cleaning agent, some even use sulfuric acid, hydrochloric acid and other chemical corrosive products that are strictly prohibited to use can not achieve the desired effect. The steam mop uses a special high-performance brush head made by a multi-functional cleaning machine, and the stains are nowhere to escape while washing.
The steam mop has the function of cleaning edges, gaps and corners. Floors, edges, corners, door frames, windows, refrigerator drawers, partitions, sinks, cabinets, sofa edges, bottoms and other places that cannot be cleaned with a rag or mop on the floor, edges, corners, door frames, windows, and bottoms of rooms and offices. The steam can easily make these stubborn stains adhered to these blind spots fall off on their own, and the originally dirty places are immediately renewed. This is the power of the steam mop.
The steam mop has the function of efficiently cleaning glass products. | <urn:uuid:88aed1fc-6a21-4753-a26d-63e37deda026> | CC-MAIN-2022-33 | https://www.steamcleanerfactory.com/news/industry-news/steam-mop-function-introduction.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882571536.89/warc/CC-MAIN-20220811224716-20220812014716-00272.warc.gz | en | 0.934746 | 301 | 1.617188 | 2 |
Is 80 the new 60? A world-leading trendsetter thinks so
A futurist made a whopping prediction, that in 2019, 80 will be the new 60.
Marian Salzman says her reasons for the prediction come down to an increase in financial wealth, improved health and the fact that we’re all living longer.
Former Australian of the Year and a woman with her eye on the pulse, Ita Buttrose says people in their 80s feel they have a lot of living left to do.
“We’d all be fibbing if we suggest we all felt like we did we were 60.
“Whether we like it or not, the body takes its own little path as you get older.”
Click PLAY below to hear the full interview | <urn:uuid:21fb8a97-fd62-47e4-85db-b48a682d1121> | CC-MAIN-2022-33 | https://www.4bc.com.au/is-80-the-new-60-a-world-leading-trendsetter-thinks-so/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572033.91/warc/CC-MAIN-20220814113403-20220814143403-00272.warc.gz | en | 0.957191 | 164 | 1.570313 | 2 |
Babsence buyers have extended been underrepresented in the stock marketplace only 33.5% of Black American homes owned stocks in 2019, according to Federal Reserve data. But that is commencing to modify. Across the place, a new era of youthful Black wealth administrators are launching corporations that intention to make investing available within just the Black group – and in the approach, to assistance near the racial prosperity hole throughout generations.
“We all require schooling, entry, and applications to be successful, and these ended up points that weren’t usually available to us,” suggests Calvin Williams, founder of Freeman Capital. The Charlotte, North Carolina company is the only Black-owned automatic expenditure platform presently registered by the SEC.
Named by Financial investment News as one particular of “40 Less than 40” market leaders to observe in 2021, Williams launched his firm with Black traders exclusively in head. He hopes to force back towards a legacy of “systemic and institutional obstacles that created investing inaccessible and uncomfortable” for Black People in america.
The tides are turning for the superior, a change that’s particularly obvious among Williams’ fellow Black millennial investors. The 2020 Ariel-Schwab Black Investor Survey, produced before this calendar year, located “evidence of increasing engagement” in inventory financial investment by Black Us residents underneath 40. In truth, 63% of Black respondents in this age team claimed keeping investments, a price equivalent to that of their white counterparts. 29% of these younger, Black buyers reported they started investing in 2020, compared with just 16% of their white respondents.
Williams characteristics the improve in inventory sector participation to both equally the social justice resurgence of last yr and the circumstances of the pandemic. As a byproduct of the lockdowns and social distancing mandates from Covid, people spent significantly less time and money on leisure pursuits. Suddenly, young adults in certain observed by themselves with more assets to spend, along with the time to take into account their possibilities.
Decreased boundaries to entry have not hurt, either. Williams’ customers spend a month-to-month membership rate that is considerably reduced than the typical $4,000 yearly retainer for an account with a regular firm. He suggests that this form of overall flexibility is important for expanding range between traders.
“While constructing my possess wealth, I acquired that if you did not carry prosperity to the wealth administration market, they [often did] not want to serve you,” Williams suggests. “There was no agency established up with our certain needs” – the requirements of Black buyers – “and ambitions in intellect.”
Most corporations, in other words and phrases, are sick equipped to meet up with the requirements of Black consumers. “If you are heading to build a company, you have to do it in a distinctive way with a deep knowing of our neighborhood and the remedies they require to assistance them build wealth,” Williams states.
The race disparity in the financial solutions sector is profound. 2019 info from the US Department of Labor details indicated that only 5% of US wealth management specialists are Black.
But with increased need from Black investors arrives greater option for Black-owned corporations. William Huston and Ekenna Anya-Gafu– respectively, the CCO and CFO of Bay Avenue Capital Holdings, an financial commitment firm based in Palo Alto, California – imagine that Black-owned wealth management companies are poised to grow at a drastically a lot quicker amount than in prior yrs.
Some of this possibility stems from wider sector alterations, like the rise of beginner-helpful stock-buying and selling applications that make investing seem to be inside arrive at.
“[In 2020] we heard about Robinhood all over the place, and now folks know you really don’t have to have thousands of dollars to get started investing,” suggests Anya-Gafu. He experiences that, in between March and December of very last 12 months, Bay Road Capital noticed a extra than 50% increase in Black traders.
Bay Road Cash will take a in the same way inclusive solution with its holdings. Whilst other firms aim on maximizing returns, Huston and Anya-Gafu spot a greater precedence on overall possibility management. They opt to commit in businesses with a beneficial dollars stream, which shields Bay Street’s traders by avoiding complete loss across any allocation.
This solution places the business in a position to get the job done with Black-owned firms that are fantastic investments but have been advised “no” by the financial institutions simply because they are small organizations or not scalable.
“I’m heading to give them the time of day,” claims Huston. “Right there I’m generating a subset of selections that an additional organization is not going to make. And if there is a income selection, we can build all over it, as a substitute of just injecting income.” It’s a earn for absolutely everyone involved.
As Williams sees it, the battle for racial justice contains the battle for financial fairness. “I think what we uncovered by the social justice movement is that the ability of the community cannot be contained,” he says. “We are hunting at the holistic impression we want to make on developing wealth in this state.” | <urn:uuid:ce53d130-b86f-4220-8e34-61a0b238ab9b> | CC-MAIN-2022-33 | https://hobartloans.com/spreading-the-wealth-black-owned-investment-firms-tackle-the-racial-finance-gap-small-business.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.95219 | 1,101 | 1.6875 | 2 |
The metals and their alloys are because of their diversity and recyclability today and in the future one of the main groups of substances. Thus, in all technical applications the examination of the macro- and microstructure of metallic materials plays an important role. Different problems require a study and interpretation of the process, which has led to the formation or change in the structure and thus the properties. Through complex metallographic preparation methods, it is possible to make almost all structural constituents visible and microscopically appraisable. From primary gains from production through heat treatment conditions to the finest precipitates at the grain boundaries. Because of the longtime observation and evaluation of metallic materials, there is a variety of standardized procedures for assessing the structure with a direct connection to the mechanical-technical properties of the material.
Engineer standards: SEP 1520, SEP 1572, SEP 1615, SEP 1614, SEP 1580, SEP 1584, DIN 50192, DIN 50601, DIN 50602, ASTM E45, ASTM E112, DIN EN ISO 642, DIN EN ISO 643, DIN EN ISO 3887, DIN 50600, DIN EN 2950, DIN EN 3114, DIN EN ISO 3785, DIN EN ISO 4499 | <urn:uuid:ff425614-a9b3-4c36-b6ea-e34ecf97f6f5> | CC-MAIN-2022-33 | https://gwp.eu/en/menue/expert-services/expertise-fields/metallic-structures | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.844947 | 270 | 3.234375 | 3 |
2.6 An inclusive teacher acknowledges the contribution of each child
Developing (or restoring) self-confidence and self-esteem in children also entails recognising their contributions, however small they may be. How can the teacher do this? Have a look at the exercise Mr Attikou gave his class.
Case study 2: When mistakes give the best grades
At the Safo School in Niger, Mr Attikou asked his pupils to take a piece of paper for a spelling test. He specified that they should not write their names on the piece of paper. After the test, Mr Attikou gathered the papers and distributed them again making sure that no child received her/his own work. Then, he wrote the correct spellings on the board and asked the children to mark the test they had received. He also asked them to write their names on the paper they were correcting. If they found all the mistakes, they would score 10 out of 10. If a mistake was left out, they would earn 9 out of 10 and so forth. That day, all of Mr Attikou’s pupils got 10 out of 10 in the spelling test. It was a great success and never had Mr Attikou’s class been so joyful.
This way to carry out the exercise allowed Mr Attikou to give a good grade to all pupils in class even to those who were weaker in spelling, while putting them all to work, in a relaxed atmosphere. It is important that all children are winners occasionally. This helps them to build their confidence in their ability and motivates them to strive to do better. A while later, Mr Attikou gave the same test to the whole class and the weaker pupils did better.
Collect your ideas:
Consider changing the usual way in which you present class activities in order to have all pupils experience success once in a while.
Write down your ideas on a sheet of paper and add them to your lesson plans. | <urn:uuid:35f7fe20-b130-4f59-9874-115bdd0b10bb> | CC-MAIN-2022-33 | https://www.open.edu/openlearncreate/mod/oucontent/view.php?id=153822§ion=3.6 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572198.93/warc/CC-MAIN-20220815175725-20220815205725-00272.warc.gz | en | 0.984384 | 401 | 3.8125 | 4 |
Could Taking Vitamins Help My Psoriasis?
A number of studies have suggested that vitamins can help with psoriasis symptoms. The following are some vitamins and supplements many psoriasis say have positively helped their condition:
Omega-3 Fatty Acids
Omega-3 fatty acids are known to be great for the heart, but they also help to reduce inflammation and support a healthy immune system. Since psoriasis involves inflammation and a faulty immune system, omega-3s may help improve both.
Many of the topical medications for psoriasis have vitamin D as the main ingredient. It is believed that vitamin D may slow the growth of skin cells, especially the ones that come about with psoriasis.
Glucosamine can be purchased over the counter. It naturally occurs in and around cells of cartilage in the body and is thought to help with inhibiting inflammation brought about by psoriasis plaques. NOTE: People with allergies to shellfish should avoid glucosamine, as should pregnant women and children.
Vitamin A is a good vitamin to boost immunity and helps improve the condition of skin and scalp while lowering the risk of psoriasis outbreaks. It also reduces inflammation and rids of the skin dryness and itchiness.
Vitamin B-6 is known to facilitate the reproduction of the cells and protects the skin from permanent damage from psoriasis. It also aids in reducing outbreaks of the skin condition and prevents the excessive skin cell buildup that is characteristic of psoriasis. It can also lower the risk of psoriasis-related arthritis and decrease the itchy, flaky, red plaques of the scalp.
Vitamin C is an excellent antioxidant that is known to strengthen the body’s immune system. It protects the body from infections, toxins, viruses, and other diseases that trigger scalp psoriasis. Additionally, it aids in collagen production in the skin and helps support skin health. Since it strengthens the blood vessels, it helps to accelerate the healing process, hydrate skin, and lowers the risk for psoriasis-related joint pain and inflammation. Vitamin C can also alleviate itchiness and scalp bleeding.
Vitamin E is another powerful antioxidant that supports a healthy immune system and protects the body from the free radicals that worsen psoriasis. It can be taken by mouth or applied topically on lesions. Vitamin E helps to strengthen blood vessels, reduce inflammation, improve blood circulation, ease pain and discomfort from psoriatic lesions, and heal psoriasis sores. It can also prevent future outbreaks of psoriasis and lower the risk for psoriasis-related arthritis.
These vitamins and supplements may help you to better manage your psoriasis, but you should not stop taking the medication your doctor has prescribed for your psoriasis. because you have started taking vitamins. Try some of these vitamins and see if you notice any difference in your condition. Vitamins are great as part of your daily health regimen regardless of your psoriasis so it can't hurt to include them and see what happens. | <urn:uuid:c1c52d45-fd16-4238-92a8-215d1a6db3a5> | CC-MAIN-2022-33 | https://psoriasis.newlifeoutlook.com/vitamins-psoriasis/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.932872 | 654 | 2.390625 | 2 |
Take a walk out to your chicken coop. Get ready to take some notes.
What do you see? What do you hear?
And probably most importantly, what do you smell?If it’s anything less than the beautiful aroma of fresh afternoon air, your chickens are probably overdue for a move.
Most people keep their chickens in a classic coop, perhaps with a run, or may even allow them to free-range. However, the chicken coop is outdated and needs to be replaced.
So how can you house your chickens in a sustainable – yet pragmatic and affordable – manner?
By building a chicken tractor.
What is a chicken tractor, you might ask? It’s simply a mobile chicken coop with either an attached or built-in run. These facilities are used to pasture birds that are being raised for meat or eggs, allowing the birds to have ample access to all the grass and bugs and other delicious items they want to eat.
What makes them different from a chicken coop is that they are designed to be moved on a daily basis. Some chicken tractors have wheels, while others require a two-person lift method while the chickens are still sleeping.
Here are some reasons as to why a chicken tractor is a feature that every small farm or homestead should have.
1. They are cleaner
Chickens are messy. They’ll poop everywhere – including in their own food and water supply! Keeping chickens confined to the same area, day after day, can lead to a buildup of manure that leads to awful smells, pests, insect problems, and disease.
Chicken coops need regular deep cleaning, but not chicken tractors. Since you move them every day (or at least at regular intervals), you never have to worry about the manure becoming too much for you to manage.
Moving your chickens every day also helps keep them clean and healthy, too. When you leave your chickens to forage on the same ground, day after day, they are at increased risk of developing worms or parasites. Moving the birds provides them with fresh grass so they aren’t always foraging in their own poop.
When you have a chicken tractor, the manure only goes where you need it. You can put a chicken tractor in an area of the lawn, pasture, or garden that you need fertilized, and the chickens will drop the manure exactly where it is needed. No shoveling or coop cleaning required.
2. They reduce your feeding expenses
Feeding chickens definitely isn’t cheap, especially if you are feeding only organic feed. Moving your chickens out to pasture not only improves the quality and nutritional value of your meat and eggs, but it also dramatically drops your feeding costs.
Chickens will have the opportunity to find their own food all day as they forage on pasture and bugs – and since they’ll get new room to forage every day, you’ll find that you spend significantly less money on grain.
3. They keep your landscaping safe
If you’re like most people, you probably pride yourself on the condition of your lawn. You might have ornamental flowers, shrubs, or trees that you are trying to maintain.
If you have chickens, this can become somewhat difficult. Chickens are indiscriminate foragers, and will go after anything they can find. True story – I once came home to find half the bottom layer of insulation of our house missing. The chickens pecked it all off out of boredom!
Therefore, free ranging your birds isn’t always the best option if you want to maintain a gorgeous looking lawn – or even any lawn at all!
If you have your chickens confined to a chicken tractor, they still have access to fresh grass and sunshine, but they won’t munch on your expensive plants (or your house, in our case!).
Chicken tractors also help give your grass time to regrow. Overgrazing results from pasture not being given enough time to regenerate between grazing cycles.
This can cause erosion and soil depletion. If you give your grass time to rest – by moving your tractor every day – you will be rewarded with a much healthier lawn or pasture.
4. They are less expensive than traditional chicken coops
Chicken tractors are much less expensive to build than traditional, immobile chicken coops. If you’re on a budget, you can find thousands of wallet-0friendly chicken tractor plans online.
Plus, since you move this kind of housing every day, you don’t have to worry about building coops with expensive insulation, permanent feeders, or lots of bedding (which may seem cheap, but can really add up over time).
They are also more versatile, allowing you to use them in your yard, garden, and pasture in a single season. These facilities are small and easy to move, so you can place them wherever they need to be.
In the summer, if it’s a particularly hot day, you can put them under a tree to give them natural shade. Or, if it’s cold and windy, you can put them on the Southside of the barn to shelter them from the wind.
Your options are limitless.
5. They allow you to maintain your garden
Chicken tractors allow your chickens to forage without causing you to worry about whether they are destroying certain crops.
A free range chicken will get into just about anything, but if you want your chickens to forage in certain areas of your garden, you can allow them to do that, too – but in a more controlled way.
Chickens naturally scratch in the ground for bugs and other food, so if you move your chicken tractor to a certain area of the garden, you can use them to help aerate compost or till up the soil.
They can remove unwanted pests around plants that they won’t eat, like potatoes, and they can even help keep your garden fertilized. While they can do this while free-ranging, housing them in a tractor ensures that they won’t get themselves into trouble.
6. They are easy to maintain
If you have a traditional coop, it might be too large for you to keep track of the daily wear and tear that your chickens will inflict upon it.
With a chicken tractor, you will notice small dings and dents more quickly, and since this kind of housing is smaller and easier to move, you’ll also be able to fix it with less hassle.
Plus, since you won’t need bedding, you’ll have less cleaning to do. Even if you house your chickens in a tractor over the winter months and utilize the deep litter method of bedding, you’ll have fewer overall chores on your hand.
7. They help fight boredom
A bored chicken is an unhappy chicken, and an unhappy chicken is a destructive chicken. A chicken who has too much time on its hands (talons?) will quickly begin to engage in negative behaviors like feather pecking and cannibalism.
If chickens are confined to a small space all day, they will begin to fight. Once they have fresh scenery and are allowed to move around on fresh grass all day, they will have plenty to do and won’t need to bully each other to fill their time.
8. They help provide your chickens with a more natural, well-rounded diet
When your chickens are housed in a chicken tractor, they will have the time and space to forage for bugs and grubs that overwinter in the soil.
Every day, or whenever you move your chicken tractor, if less often than that, your chickens will have access to a new, fresh source of nutrients.
This will mimic the diet of the original chicken, helping them to be healthier and more well-fed overall. You’ll likely find that your dependency on vitamin-packed feeds or supplements are drastically reduced.
Plus, you’ll be rewarded with eggs that are much tastier and more nutritious than traditional fresh eggs!
Chicken tractors also give your chickens direct access to the soil. This may not sound important, but what you need to remember is that chickens, by nature, need to scratch in the soil.
They do this to find weed seeds, grass, bugs, and even small rocks. These rocks help chickens digest what they eat. Ever heard of feeding your chickens grit? This is why.
9. They protect your birds from predators
This was our biggest reason for building a chicken tractor. We were struggling to keep our flock afloat after multiple predator attacks, including those from hawks, raccoons, foxes, and even weasels.
Our chicken tractor is fully enclosed on the tops and sides, with chicken wire surrounding the birds from all angles. Although they have a covered area to duck under when it rains or gets cold, they also have access to consistent fresh air and sunlight.
However, they are completely covered and predators are unable to get into the tractor, despite how hard they try.
We actually found fox tracks and small droplets of blood around the bottom of our chicken tractor where an ambitious animal once tried to dig under – yet it was unable to get inside.
Chicken tractors offer a method of securely housing your chickens without having to worry about the threat of predators.
If you have particularly clever or tenacious predators stalking your chickens, you can even line the base of your tractor with rocks, boards, or wire to help further reduce this risk.
You won’t have to worry about rats getting into your chicken tractor, either. Because the tractor moves so often, rats won’t have enough time to figure out what’s going on.
10. They tie in to several important permaculture principles
When you think about permaculture, you need to think about how you and your livestock can interact more naturally with the environment.
Chicken tractors allow your birds to interact directly with the environment, harnessing the energy of the sun, grass, soil, and bugs and returning that energy back to the environment in the form of eggs and manure (nutrients).
They operate on a continuous loop, producing minimal waste and allowing you, as the facilitator of the tractor, to respond to changes and adjust accordingly – think of how you change the location for your tricot every day to meet the demands of the environment (soil quality) and your chickens (weather patterns and feeding requirements).
If you are ready to slow down and respect the importance of the environment on your farm’s daily functioning, a chicken tractor is a definite must-have item. It will allow you to return to a sense of balance as you raise your chickens, and will save you time, money, and stress in the meantime.
Anywhere you look online, you are likely to find building plans for a whole host of chicken tractor designs. You can build a chicken tractor out of just about nay old material, and with the engineering you need to suit your lifestyle.
On our farm, we have two chicken tractors – one designed for our egg production flock, and the other for our broiler birds. The egg tractor has built-in nest boxes and is slightly larger than the broiler tractor (since that one needs to house more birds).
Nevertheless, these tractors have been a lifesaver on our farm, helping to keep our fields fertilized and our chickens safe from predators – all the while raising birds in a permaculture-friendly, environmentally safe fashion that promotes their health and wellbeing.
Oh, and we get some pretty delicious eggs and meat out of the deal, too.
So what are you waiting for? Start building a chicken tractor this spring, and you’ll be rewarded with a happier, more robust flock in just a short amount of time. | <urn:uuid:f0b5cd8b-ba60-47c2-ae0a-b58a95164ebf> | CC-MAIN-2022-33 | https://permaresilience.com/permaculture-articles/10-reasons-chicken-tractor/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.957886 | 2,452 | 2.328125 | 2 |
Source: Contemporary Issues in Technology and Teacher Education, 9(4). (2009).
(Reviewed by the Portal Team)
This study presents Colonial Williamsburg’s Electronic Field Trip program as an instrumental case for generating a conceptual model for authentic VFTs that can be used to support the creation and utilization of additional VFTs in the social studies.
This study addressed three main questions:
What would a model social studies VFT look like?
How can teachers, teacher educators, and instructional media developers better utilize VFTs to engage their students in authentic experiences?
How does Colonial Williamsburg’s Electronic Field Trip Program inform the conceptualization of a model VFT?
In this article, key elements of a model field trip are induced from the body of research on authentic learning and pedagogy, field trips, virtual field trips, and other hybrid distance learning models. These elements are then utilized as a framework to analyze one of the most popular, robust, and longstanding VFT programs, Colonial Williamsburg’s Electronic Field Trip (EFT).
The initial EFTs were essentially interactive educational television programs that combined video transmitted via satellite and public television stations with students phoning in with questions for a panel of costumed historical interpreters and historians during live segments. The current EFT model includes multiple ways for students to participate, but at the center is the original live video broadcast with call-in segments.
Implications and Conceptual VFT Model
The findings from this case provide important information for developing successful virtual field trips.
1. In order to be used successfully with a larger audience of upper elementary, middle school, and high school classrooms, a model VFT module should be designed for use at various times over the course of the year, and at multiple times during the day
2. Students and teachers benefit from scaffolding (students) and professional development (teachers) for VFT success. The VFT could include activities that will scaffold students into the VFT and training (either virtual or in person) and help sites for teachers to best take advantage of the VFT and related activities.
3. Interactions with experts are important, but interactions between students and between students and experts are even better. Student-to-student substantive conversation, facilitated by experts and teachers is the best course to an authentic field trip experience (Newmann & Wehlage, 1995).
4. Field trips need to be issue or problem based, and students need to be engaged actively in disciplinary (and disciplined) inquiry. Structuring the activity around a problem or issue and engaging students in using disciplined inquiry to investigate it is key to any authentic learning (Newmann & Wehlage, 1993; Shaffer & Resnick, 1999).
The most important implication of this study for teacher educators and professional development personnel is to emphasize lifelong learning and to instill a desire to continue developing media literacy skills.
This case study of VFTs and the resulting model for designing and implementing VFTs highlights the need for teacher development, knowledge of media, and ability to actively engage students in higher order thinking and substantive conversation as part of these naturally motivating and technology rich activities.
One major finding from this study is the need for more teacher education around the use of VFTs to help make student learning more authentic and aligned with the disciplines of the social sciences. VFT developers need to work more closely with teachers to develop resources such as tutorials or training modules that deal with how to take advantage of field trip components to engage their students in authentic learning.
Newmann, F. M., & Wehlage, G. G. (1993). Five standards for authentic instruction. Educational Leadership, 50(7), 8-12.
Shaffer, D., & Resnick, M. (1999). “Thick” authenticity: New media and authentic learning. Journal of Interactive Learning Research, 10(2), 195-215. | <urn:uuid:2b3f6a8a-f7b0-44c4-90ff-066488582ac5> | CC-MAIN-2022-33 | http://education.eng.macam.ac.il/article/2483 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.928444 | 810 | 3.484375 | 3 |
The Ethiopian Community Development Council, Inc. (ECDC) invites our web neighbors to celebrate refugees with us on June 18th, 19th, and 20th. ECDC is hosting a series of virtual events. Join us for a live panel discussion to hear about the refugee experience, take some time to learn about how to advocate for refugees during COVID-19, and come together virtually to imagine our collective future during this year’s 19th annual WORLD REFUGEE DAY.
Events are free and donations are welcome. Online sign-up is available at:
World Refugee Day was first celebrated on June 20, 2001, which marked the 50th Anniversary of the 1951 Convention relating to the status and protection of refugees. ECDC’s three-day virtual celebration will honor refugees, raise awareness about refugees and how members of the public can help them, and encourage participants to donate financial support for refugees who are among so many other people adversely affected since the COVID-19 pandemic began. | <urn:uuid:3460ab5e-1f78-405d-b2eb-8d04d95582ee> | CC-MAIN-2022-33 | https://www.washingtoninformer.com/now-is-the-time-to-celebrate-refugees/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.955355 | 204 | 1.804688 | 2 |
An event every week that begins at 6:30 pm on Wednesday, repeating until November 10, 2021
Two class workshop. Using color, line, composition, texture and form, students will learn how to use chalk pastels to complete an Autumn scene. Open to first time and experienced artists. Students can follow along with Tif or use their own photo reference. Everyone will leave with a finished pastel drawing. Pastels and basic materials will be provided, including instructional handouts and tips. You may bring your own pastel set.
Ages teen and up
Wednesdays November 3 & 10 6:30-8:30pm
BYOB or your favorite beverage and snacks | <urn:uuid:92fc8419-95e8-432d-b59b-ec3a17c5d86d> | CC-MAIN-2022-33 | https://seacoastartspot.com/class/the-art-of-chalk-pastels-capturing-autumn/2021-11-03/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.92983 | 151 | 1.710938 | 2 |
When explaining scenic spots in scenic spots, what audio guide system should we grasp?
1. The purpose of the scenic spot, that is, what is it built for? Is it to commemorate celebrities or to enjoy the scenery?Was it the palace of the day, or the mansion of the great man?To protect cultural relics, or to educate future generations?How to wait.In the actual tour guide service project, the tour guide may use the historical facts to point out the scenic spot, the scenery true, guides the visitor to approach the Chinese ancient culture the rich, the deep, seeks the historical mystery, the hair to think the ancient secret feeling.Hefei Humantek Co.,Ltd. is a leading manufacturer of audio guide system in China, established in 2007.
2. Historical background, that is, when the scenic spot was built, what were the historical conditions at that time, and what are the social conditions.A large number of tourism resources in China have their own special historical background, and these backgrounds help people to understand the scenic spots.
3. Status of scenic spots, that is, whether scenic spots belong to the "common cultural heritage of mankind" in the world, what's the status of scenic spots in the international, domestic, provincial and urban areas, and what kind of protection units and scenic spots rank, etc.
4. Features of scenic spots, i.e. unique features of scenic spots, features of architectural structure and layout, and wonders of scenic landscapes.For example, in the Summer Palace in Beijing, "garden within garden" -- there are water interest, bridge interest and other "eight interests" in the garden.To understand these, it is convenient to explore the connotation of beauty.
5, celebrity comment, that is to understand historical celebrities, world celebrities, national leaders, a guide, a writer, celebrities after the visit of what comments, from these comments, we can get what inspiration, in order to deepen the understanding of scenic spots.Our products can be widely used in Scenic spot, museums, companies , factories, government agencies and technology center. The audio guide system passed ISO9001:2000 ,CE and Rohs .
The team audio guide system is suitable for the group travel, company visit.
6, scenic spot value, that is, historical value, text 1 value, tourism value, appreciation value, if you know the number of scenic spot reception, it would be better.
Yingmi audio guide system , Make The Audio More Wonderful. Welcome to visit our company. | <urn:uuid:60e862df-5895-46d6-95d4-40baf8004a29> | CC-MAIN-2022-33 | https://www.tour-guide-device.com/News/Audio-Guide-System-210.html.html | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882572833.78/warc/CC-MAIN-20220817001643-20220817031643-00272.warc.gz | en | 0.893578 | 522 | 2.1875 | 2 |
Cancer vaccines harness the immune system to identify and destroy cancer cells, and are a promising new approach to fighting cancer.
In contrast to preventative vaccines, cancer vaccines identify antigens from cancer cells and immunize cancer patients against those antigens to stimulate the body's immune cells to attack and kill the cancer cells. The National Cancer Institute (NCI) has developed investigational cancer vaccines that induce a specific, targeted immune response against cancer cells expressing the brachyury protein.
The discovery may be the first medical treatment for chordoma, a rare cancer with no alternative medical therapy.
Brachyury is a type of genetic on-switch, also known as a transcription factor. It is a driver of a process associated with cancer progression and resistance to therapy. Brachyury is an attractive vaccine target because it is not generally found in normal tissues, but is abnormally found in many cancers and chordoma, a difficult-to-treat bone cancer. When brachyury is expressed in tumor cells, it enhances their invasiveness and induces resistance to chemotherapy and radiation.
Before NCI's discovery, brachyury was deemed "undruggable" because of challenges associated with developing therapies targeting transcription factors. The first NIH patent application covering brachyury as a cancer vaccine was filed in 2007. Since then, the invention has attracted significant commercial interest.
NCI is currently developing brachyury vaccines through Cooperative Research and Development Agreements (CRADAs) and license partnerships with GlobeImmune, Inc.; Bavarian Nordic; and Etubics Corporation, respectively. These collaborations led to the rapid translation of investigational therapeutic vaccines with the potential to revolutionize how researchers and physicians treat many cancers.
NCI's collaborations led to the creation of new intellectual property and licensing activities. Currently, there are several issued patents and pending patent applications. NCI's commitment to collaborate with multiple partners is helping to exploit the discovery's full potential. The rapid translation and clinical development of brachyury vaccines has been well-served by careful management of a complex technology transfer process.
Contact: Dr. Michael Pollack, 240-276-5519, [email protected] | <urn:uuid:883171fe-cbd0-4c00-a123-b699b7d76a10> | CC-MAIN-2022-33 | https://federallabs.org/flc-highlights/awards/2016-development-of-first-immunotherapy-to-treat-chordoma-mid-atlantic-28d38310172f7796104624c95f1ec788 | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.939121 | 442 | 2.96875 | 3 |
If you walked into room 343 in the science building on the right day, you would find a lot of brains. And not all of them would be inside skulls.
Science at Calvin tries to be hands-on, even when it means taking a firsthand peek inside the most sophisticated biological organ known to humans. Calvin’s new neuroscience concentration (an area of study within a major) gives students the opportunity to examine the brain inside and out and discover astonishing answers to some of the most basic aspects of being a human person: How do we store our experiences as memories? Why are some people shy and others outgoing? Why is it so hard to rub my tummy and pat my head at the same time?
Calvin’s new neuroscience concentration takes a combined approach from a number of disciplines in order to get at difficult questions like the relationship between mind and brain, or brain and behavior, or the sometimes surreal and dramatic symptoms of brain trauma.
Biology professor Ryan Bebej said that even before this opportunity arose, he was noticing increased interest from students in this way of doing research. “More and more, things are becoming interdisciplinary,” said Bebej, “and now we’re making it easier for students to figure out how to do that well.”
That’s why this program splits up into three unique neuroscience concentrations in three different departments, each with its own approach: psychology, biology and chemistry/biochemistry, with course options in philosophy, computer science, mathematics and physics, too. According to Stan Haan, academic dean and professor of physics, the program is about investigating the brain from all angles. “How does the brain as a physical instrument fit into the entire person?” Haan asks. That is the question animating the new concentration.
It was actually interest from Calvin students that drove this effort forward. After noticing growing interest and enrollment in courses related to the brain, Calvin’s faculty decided to investigate the possibility of a new program. A 2013 survey showed 76 percent of students agreeing or strongly agreeing that a neuroscience concentration was a good idea. Perhaps even more telling, 140 students strongly agreed that they would be interested in taking neuroscience courses as electives even if Calvin did not add the concentration itself.
The science of hilarity
Students taking part in the neuroscience concentration have the opportunity to work with Calvin’s faculty on exciting and groundbreaking brain research.
Psychology professor Paul Moes is one of the originators of Calvin’s neuroscience concentration. Moes researches how the left and right hemispheres of the brain communicate when it comes to language and emotion. The bridge between these hemispheres is called the corpus callosum, and Moes has been investigating how this interaction contributes to nonliteral language like metaphors, proverbs and jokes.
To gather data, test subjects are hooked up to an EEG machine with electrodes placed at intervals all around the head. Then they’re shown a quick, one-sentence joke (“The mechanic couldn’t fix the man’s brakes so he fixed his horn.”), and a computer records the reaction time from each hemisphere, allowing the researcher to time the communication between them. Moes has hopes that data gathered here could have applications for understanding autism, agenesis or severance of the corpus callosum, and emotional regulation.
A lasting imprint
Another of the program’s progenitors is psychology professor Emily Helder. Helder’s main research focus has been the development of children who have been adopted internationally, usually after spending time in an orphanage. Along with her student assistants, Helder has been filling in gaps in the literature and discovering some remarkable things.
For example, children who have experienced deprivations and neglect in their early experiences are at increased risk for displaying challenges in behavioral and neurological development. While there can be significant hurdles for any adoptive family, Helder’s research examines how time in a stable family can actually improve and normalize brain functioning. In her recent article, published in the journal Child Neuropsychology, Helder’s research team found evidence of different practices and environments that could help or hinder a child’s progress. For example, when parents encouraged age-appropriate behaviors for their child (as opposed to taking an approach that encouraged regression), it led to improvements in the child’s cognitive abilities.
Participating in this kind of research as a student can be an asset for medical school, and the program is certainly meant to benefit and prepare students for vocations related to brain research and medicine. But in an environment of Christian faith, the questions can go still deeper.
Neuroscience at Calvin
The new program expands the current course on brain and behavior into two new courses, splitting the behavioral from the cognitive and clinical aspects of neuroscience. This doubles the amount of time professors would have to lay the foundations for the study of neuroscience. It provides core requirements for each of the three departmental versions of the concentration. It also adds a capstone philosophy course (available to all three departments) called “Minds, Brains and Persons.”
Kevin Corcoran, who teaches “Minds, Brains and Persons,” says the idea of the capstone course is to try to do a more global reflection. When you’re studying behavioral psychology, brain chemistry and anatomy, you find yourself “swimming in detail,” as Corcoran put it. The capstone course brings all of this together by relating it to the human person—the person who listens to music, laughs at jokes, stays up too late, can’t think of a word, prays.
In Corcoran’s course, students ask profound questionsow does my conscious experience relate to my pinkish, wrinkly gray matter? How do you think about it in reductive or non-reductive ways? What are materialist and non-materialist ways of talking about minds? By facing these questions head-on, students are able to articulate a peculiarly Christian perspective on these fundamental problems while doing justice to their complexity.
The course also addresses questions that have to do with neuroscience as a Christian vocation—for students entering psychology, psychiatry, neurology or any number of fields in academics and medicine. There are always theological bridges to cross in any vocation, but, according to Corcoran, in work involving experimentation, there are unique moral responsibilities. The question is how you think about the subjects’ brains. “You’re not experimenting on a brain, you’re experimenting on a person with a brain,” said Corcoran. By finishing their study with this course, neuroscience students at Calvin will leave better equipped to handle the real-world ethical issues that arise in their line of work, he said.
Calvin has already graduated a number of students working in neuroscience and related fields. By responding to student interest and stepping up the academic offerings related to this vocation, Calvin is sending Christians into a growing and increasingly relevant field of study—Christians who are equipped to think deeply and ethically, for the common good and to the glory of God.
Jacob Thielman is Calvin’s web coordinator for the academic division. | <urn:uuid:ae7d5494-cde7-4224-b74a-664fc3a0cdf3> | CC-MAIN-2022-33 | https://calvin.edu/publication/spark/2015/12/01/thinking-about-thinking/ | s3://commoncrawl/crawl-data/CC-MAIN-2022-33/segments/1659882573172.64/warc/CC-MAIN-20220818063910-20220818093910-00272.warc.gz | en | 0.94513 | 1,506 | 2.59375 | 3 |
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