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Turner Bequest CIV
Pocket book, bound in calf with gold tooling on covers and spine and endpapers of green, black and buff marbled paper
89 leaves of white laid paper
Approximate page size, 98 x 162mm.
Made by T.W. and B. Botfield at Hopton Wafers Mill, Shropshire
Inscribed by Turner in ink '28. Tabley' (now removed)
Endorsed by the Executors of the Turner Bequest in ink 'No291. Contains 55 Leaves | Pencil sketches' and signed by Henry Scott Trimmer and Charles Turner in ink 'H.S. Trimmer' and 'C Turner' and by Charles Lock Eastlake and John Prescott Knight in pencil 'C.L.E.' and 'JPK' on folio 1 verso (D40805)
89 leaves of white laid paper
Approximate page size, 98 x 162mm.
Made by T.W. and B. Botfield at Hopton Wafers Mill, Shropshire
Inscribed by Turner in ink '28. Tabley' (now removed)
Endorsed by the Executors of the Turner Bequest in ink 'No291. Contains 55 Leaves | Pencil sketches' and signed by Henry Scott Trimmer and Charles Turner in ink 'H.S. Trimmer' and 'C Turner' and by Charles Lock Eastlake and John Prescott Knight in pencil 'C.L.E.' and 'JPK' on folio 1 verso (D40805)
Accepted by the nation as part of the Turner Bequest 1856
A.J. Finberg, A Complete Inventory of the Drawings of the Turner Bequest, London 1909, vol.I, pp.272–4, CIV.
Ann Livermore, 'Turner and Music', Music and Letters, no.38, 1957, pp.170–9.
Alexander J. Finberg, The Life of J.M.W. Turner, R.A. Second Edition, Revised, with a Supplement, by Hilda F. Finberg, revised ed., Oxford 1961, p.151.
Jack Lindsay, J.M.W. Turner: His Life and Work: A Critical Biography, London 1966, pp.103, 232 note 24.
Martin Butlin and Evelyn Joll, The Paintings of J.M.W. Turner, revised ed., New Haven and London 1984, pp.63, 68.
Gerald Wilkinson, The Sketches of Turner, R.A. 1802–20: Genius of the Romantic, London 1974, pp.94–5.
Selby Whittingham, 'A Most Liberal Patron: Sir John Fleming Leicester, Bart., 1st Baron de Tabley, 1762–1827', Turner Studies, vol.6, no.2, Winter 1986, p.29.
Peter Bower, Turner's Papers: A Study of the Manufacture, Selection and Use of his Drawing Papers 1787–1820, exhibition catalogue, Tate Gallery, London 1990, p.92 note 2.
Charles Sebag-Montefiore, 'Leicester, Sir John Fleming', in Evelyn Joll, Martin Butlin and Luke Herrmann eds., The Oxford Companion to J.M.W. Turner, Oxford 2001, p.165.
Khatchick I. Pilikian, 'Music', in Oxford Companion, p.196.
This is the second of three sketchbooks associated with Turner's visit to Sir John Leicester at Tabley House, Cheshire, in the summer of 1808. It was used on an expedition into North Wales, probably from Tabley. There are views of Llangollen, Corwen and further along the Dee Valley. Pictures were painted from sketches in this book.
The other sketchbooks used at Tabley are Tabley No.1 and Tabley No.3 (Tate D06830–D06857; D40065; D40720–D40721; Turner Bequest CIII and Tate D06984–D07126; D07128–D07131; D40628–D40630; D40638; Turner Bequest CV). Finberg commented that despite Turner's label 'Tabley', Tabley No.2 'does not appear to contain any sketches of Tabley House'. While this is strictly true, folios 87 and verso and 88 verso (D06979, D06980, D06982; Turner Bequest CIV 86, 86a, 87a) have what seem to be ideas for a bridge and tower in different styles, one tower being clearly that in the lake or Moat at Tabley which Turner painted in his two views of the house and estate.1 In these pictures, Turner shows a low bridge in the left distance which may be based on one leading to the island where Tabley Old Hall stood, but could also be an invention; perhaps Turner was indulging his fancy as an amateur architect. Finberg himself drew attention to a further drawing, on folio 71 verso (Turner Bequest CIV 70a), of wooded scenery and an inscription that he read as 'Up Tabley (?)'. Conceivably this could be the wooded road towards Tabley from Knutsford, while Turner's note might refer to Over Tabley nearby.
The majority of the identifiable subjects in the book are from Turner's trip to Wales. They are concentrated on the River Dee, the Vale of Llangollen and Corwen before continuing south-west towards Bala and Llyn Tegid where Sir Richard Colt Hoare had a summer residence. For Hoare's friendship with Sir John Leicester, his movements in 1808 and the possibility that these might have coincided in part with Turner's or with a visit by Sir John to Hoare, see Introduction to Tabley No.1. Folio 15 of the present book (D06876; Turner Bequest CIV 14) depicts a small coach-party halting; the vehicle seems lighter than a public mail or passenger coach. Painter and patrons were all keen fishermen and the attractions of river and lake are evident as early as folio 4 (D06860; Turner Bequest CIV 3) where a man (rather unfairly described by Finberg as a 'grotesque figure') is seen fly fishing. A list of items to take on tour, on folio 5 verso (D06862; Turner Bequest CIV 4a), includes a fishing rod and on folio 55 verso (D06930; Turner Bequest CIV 54a) Turner notes 'Large Eel Hooks' alongside a sketch of the same. Folio 29 verso (D06893; Turner Bequest CIV 28a) has a sketch that served as the basis of Trout Fishing in the Dee, Corwen Bridge and Cottage (Taft Museum, Cincinnati, Ohio).2 There are other related drawings of the Dee at Corwen on folios 45 verso and 46 verso–47 (D06914, D06916–D06917; Turner Bequest CIV 44a, 45a, 46). Trout Fishing may have been begun at Tabley after Turner returned from Wales; it is usually thought to have been the picture that Henry Thomson reported being started there, in addition to Turner's views of Tabley itself, even though he also claimed that Turner spent most of his time fishing. For another candidate for a picture painted at Tabley, see below.
Concentrated towards the back of the sketchbook are a number of views of Llangollen, which was popular with scenic tourists. Turner's drawings are made with the book inverted, suggesting that he was working from the back at this stage. Near the front, beginning on folio 5 (D06861; Turner Bequest CIV 4), are various sketches of figures and interiors, perhaps at an inn. Unless he made a circular tour, Turner would have passed through Llangollen twice, on his outward and return journeys, and the order in which he made his drawings is unclear. Views of Corwen are mainly in the middle of the book, preceded by a group made on the road between the town and Betws-y-Coed. This took him away from the Dee, but was a destination in itself. His drawings show that Turner was particularly struck by the road towards Ty-nant, where it zig-zagged between high projecting rocks and a steep drop; from here there were views over the gorge of the River Ceirw, Glyn Diffwys, and of a single-arched bridge, Pont-y-Glyn (Pont Glyn-Diffwys) which carried a track branching off from the main road. The area, then a celebrated beauty spot, is a kind of Switzerland-in-miniature and to judge from his drawings, Turner was reminded of the St Gotthard Pass and Devil's Bridge that he had seen in 1802. He clambered down to the river bed and made a sketch looking up at the bridge, rather exaggerating its height for effect (folio 14, D06875; Turner Bequest CIV 13). Today this stretch of the road, which was later improved by Thomas Telford as part of his London–Holyhead route, is by-passed by the A5 but it is still possible to walk along it, and drive across Pont-y-Glyn. However, Turner's views can no longer be fully appreciated as the gorge is overgrown with trees.
If Turner was on his way to Bala, this stretch of road would have been a diversion; he would have turned back to Corwen, probably rejoining the Dee and taking the road via Llandrillo, the most direct route to the east bank of the lake where Hoare's house stood. Unfortunately, there are still a number of unidentified subjects in this sketchbook and none to confirm this route. Whether the book contains drawings from the later stages of this 1808 tour, which extended to Lancashire and Yorkshire, also cannot be confirmed. Among the most tantalising drawings in the book are several depicting a wide river or estuary with a barge laden with cargo, and cattle and figures at the water's edge. Did Turner continue as far as the Welsh coast, perhaps from Bala to Dolgellau and towards the Mawddach Estuary and Barmouth? Folio 48 verso (D06920; Turner Bequest CIV 47a) especially was used for another picture, River Scene with Cattle (Tate N01857),3 thought to have been perhaps exhibited, as Trout Fishing certainly was, at Turner's Gallery in 1809. If the latter was begun at Tabley, it did not stay there and was bought, presumably from the 1809 exhibition, by the Earl of Essex. The River Scene, on the other hand, appears in a watercolour of the Picture Gallery at Tabley by John Chessell Buckler, dated 1809 (Tabley House). It is shown hanging to the left of the chimneypiece. Although the Tate picture has no known provenance outside the Turner Bequest and does not seem to be otherwise documented in Sir John Leicester's collection, Buckler cannot have invented its presence at Tabley in 1809 and his evidence makes its exhibition in London that year less likely. The most obvious explanation would be that this picture was painted or begun at Tabley and that Turner simply left it behind there. Sir John might have had it on approval or borrowed it to fill a temporary gap on his wall, before returning it later on.
Folios 53 verso, 54 and 86 verso (D06927, D06928, D06978; Turner Bequest 52a, 53, 85a) are ruled for music and connected with Turner's flute or recorder playing. Similar notations, of diatonic scales and four-bar melodies are in the Tabley No.3 sketchbook. Khatchick Pilikian identifies them as 'touch tables' or fingerings for flute or recorder. Perhaps Turner performed at Tabley; a flute in the plasterwork by Thomas Archer on the ceiling of the Octagon, formerly the Common Parlour, and a virginal and spinet still in the house indicate the Leicesters' musical interests.
Also of note is Turner's description on folio 89 (D06983; Turner Bequest CIV 88) of reflections on a 'white Body' floating past him in the Dee, presumably while he was fishing. A longer passage on reflections in water is in Tabley No.3 (D07114, D40630). Turner was now collecting material for his lectures as Professor of Perspective at the Royal Academy. Lecture 5, first given in 1811, was devoted to 'Reflexes' and included observations on reflections in water and objects in it.
Tabley, Cheshire, the Seat of Sir J.F. Leicester, Bart.: Calm Morning (Tate T03878; displayed at Petworth House); Butlin and Joll 1984, pp.70–1 no.99 (pl.107): Tabley, the Seat of Sir J.F. Leicester, Bart.: Windy Day (Tabley House Collection, University of Manchester ); ibid., p.70 no.98 (pl.106).
Butlin and Joll 1984, p.68 no.92 (pl.102).
Ibid., p.63 no.84 (pl.94).
Technical notes
The paper makers, T.W. and B. Botfield, are identified by Peter Bower.4
The marbling inside the covers extends over the recto of the first and the verso of the last leaves of the book, which thus form endpapers or flyleaves. On the verso of the first flyleaf, there is the ghost of the words '[?PARLIAM]ENT | [H]OUSE OF COMMONS | [SUN]DRY ARTICLES'. Finberg did not count the first flyleaf but included the last in his pagination. In this catalogue, the first flyleaf is treated as folio 1. Thus the numbering runs one ahead of Finberg throughout.
Bower 1990, p.92 note 2.
Joseph Mallord William TurnerA Stormy Sky 1808Tabley No.2 SketchbookD40805
Joseph Mallord William TurnerTabley No.2 SketchbookD06858
Joseph Mallord William TurnerA Stormy Sky 1808Tabley No.2 SketchbookD06859
Joseph Mallord William TurnerTabley No.2 SketchbookD06860
Joseph Mallord William TurnerTabley No.2 SketchbookD06861
Joseph Mallord William TurnerTabley No.2 SketchbookD06862
Joseph Mallord William TurnerTabley No.2 SketchbookD06863
Joseph Mallord William TurnerTabley No.2 SketchbookD06864
Joseph Mallord William TurnerTabley No.2 SketchbookD06865
Joseph Mallord William TurnerTabley No.2 SketchbookD06866
Joseph Mallord William TurnerTabley No.2 SketchbookD06867
Joseph Mallord William TurnerTabley No.2 SketchbookD06868
Joseph Mallord William TurnerTabley No.2 SketchbookD06869
Joseph Mallord William TurnerTabley No.2 SketchbookD06870
Joseph Mallord William TurnerTabley No.2 SketchbookD06871
Joseph Mallord William TurnerTabley No.2 SketchbookD06872
Joseph Mallord William TurnerTabley No.2 SketchbookD06873
Joseph Mallord William TurnerTabley No.2 SketchbookD06874
Joseph Mallord William TurnerTabley No.2 SketchbookD06875
Joseph Mallord William TurnerTabley No.2 SketchbookD06876
Joseph Mallord William TurnerTabley No.2 SketchbookD06877
Joseph Mallord William TurnerTabley No.2 SketchbookD06878
Joseph Mallord William TurnerTabley No.2 SketchbookD06879
Joseph Mallord William TurnerTabley No.2 SketchbookD06880
Joseph Mallord William TurnerTabley No.2 SketchbookD06881
Joseph Mallord William TurnerTabley No.2 SketchbookD06882
Joseph Mallord William TurnerTabley No.2 SketchbookD06883
Joseph Mallord William TurnerA Mountain Pass 1808Tabley No.2 SketchbookD06884
Joseph Mallord William TurnerTabley No.2 SketchbookD06885
Joseph Mallord William TurnerTabley No.2 SketchbookD06886
How to cite
David Blayney Brown, 'Tabley No.2 sketchbook c.1808', sketchbook, May 2010, in David Blayney Brown (ed.), J.M.W. Turner: Sketchbooks, Drawings and Watercolours, Tate Research Publication, December 2012, https://www


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|New World
|Russian River Valley
|Brisket, pulled pork
|now till 2022
|Harvest Date
|Harvest Brix
|Residual Sugar
Wild raspberry, fine white pepper and floral red fruit aromas.
Tasting Notes
Faint black pepper and dark blackberry aromas begin the journey. More black fruit, pepper and spice hit the palate with a juicy burst. There is a unique floral herb lingering on the long drawn out finish. The mere 10% new oak wears well without interfering with the gorgeous fruit core. Drink now until 2022.
Winemaker Notes
In 2013, the Russian River Valley experienced near perfect weather conditions. Above average temperatures during the day and slightly above average temperatures at night offer a fuller bodied, riper approach than a normal Harvest Moon Zinfandel. The fruit for this blend of Estate Zinfandel is grown at three tiny vineyards all located within 4 miles of the winery. These vineyards range from a baby 8 year old vineyard to an established 25 year old vineyard to an old vine block planted over 8 decades ago. Each component adds it's own personality to the overall blend. Lighter brighter fruit form the young vines, spice and the "punch" from the mature Pitts Home Ranch vineyard and the body and dark fruit from the deep-rooted, dry farmed old vine.
Carefully harvested from mid-September to the first of October, these lots were fermented in 3/4 ton open top t-bins. With an average fermentation lasting 12 days, the grapes had enough skin contact to release color and structure yet, yet allowed the elegance of Russian River Valley Zinfandel to shine. As evidence of the lighter hue, our fermentation management was one of a gentle yet consistent approach. Punchdowns occured every 8 hours beginning at 6am, then again at 2pm and finally again at 10pm. Keeping the cap wet is essential in preventing a film to build on the surface, detrimental to future aromas and fresh flavors.
This wine was blended in December of 2014 and bottled in May 2015 with very light filtration.
Cooperage Notes
20% UMX Radaux hybrid barrels.$36 · Add To Cart

subset: commoncrawl


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Association Cup 2017/18 Fixtures
The Association Cup draw took place on the evening of Wednesday, 1st November 2017, in the Alexander Hotel, Dublin 2. It was an open draw and we attach the Association Cup draw 2017_18 and Association Cup Fixtures 17_18 for your attention.
Please note the following:
To enter, all teams and players must be fully affiliated to Volleyball Ireland and carry the appropriate registration card.
At this stage you should have submitted a team list with your entry for the Association Cup. If not, team lists must be notified in writing, using the relevant page of the entry form, to the office no later than 5 working days before the first match (see Competitions Rule 9.2).
There are three ways of adding players to a team list and we would ask you to please circulate this information to the relevant coaches, team reps and anyone in your club who needs to be aware of this process.
1. There is a section on the right hand side of the Player League Entry form where you can tick the box to add them to your Association Cup list. Please ensure that you state the correct team on the form, particularly in the case of clubs with multiple teams entering the Cup, so that the VAI office knows which list to add the player to.
2. If #1 has not been done, the player can be added to the list in writing by the club secretary. This email should be sent to the office with clear instructions.
3. Entering a player for the Association Cup only by completing the Non-League Player form available on the website and indicating the Association Cup team on the form.
Additional players may be added to the team list no later than 3 working days before the next round of matches, and no later than the semi-final stage (for both Cup and Shield) per Rule 9.3. Ignorance of the rules is not an excuse for team lists being incorrect and players may be excluded from playing in cup matches if they have not been included on a team list.
Clubs/teams are responsible for ensuring that their team lists are up to date. The office maintains these lists, so if you are in any doubt, please contact the office.
The notification protocol is the same as for league fixtures and the same sanctions apply. A reminder of this protocol:
The scoresheets must be submitted by the winning teams by the 4th working day following the match, and the results notified within 24 hours to the Volleyball Ireland office (by phone or email). Failure to return the scoresheet on time will result in a fine being levied (Section 22.214.171.124 of the Competition Rules).
Home/away teams were assigned by drawing of lots. The team listed first in the draw is home team and is responsible for booking the venue for the cup fixture.
However where a team from Dublin/Kildare has been drawn home to play a team from outside this region, home advantage will be conceded to the non-Dublin/Kildare team for their first match in the competition where they play Dublin/Kildare opposition.
The womens competition contains 14 teams and is run as a knockout format, and reflects our commitment that all teams play at least two matches. The teams finishing highest in the Premier League last season were seeded in this season's competition.
The mens competition contains 11 teams and is also run as a knockout format, guaranteeing teams at least two matches. The teams finishing highest in the Premier League last season were seeded in this season's competition.
Please note that all matches must be played on the official dates set out in the VAI calendar and listed in the fixtures. If this is not possible then an official fixture change request must be made to the Competitions Commission. This request must be made by the designated home team via the club secretary with a copy to the opposition club secretary.
Designated home teams should arrange Round 1 matches with the opposition and confirm the fixture details to the Volleyball Ireland office (firstname.lastname@example.com) and the Competitions Commission (firstname.lastname@example.com) by close of business on 24th November.
We would encourage clubs and club secretaries to look through to draw to see where your teams may be drawn at home in future rounds of the Cup or Shield in order make hall bookings and agree the fixture details with your opposition as early as possible.
The deadline dates for confirmation/submission of the fixtures are as follows:
|Fixture Confirmation
|Fixture Weekend
|Not used
|2/3 December
|Round 1
|24 November 2016
|6/7 January 2018
|Round 2
|12 January 2016
|17/18 February 2018
|Shield QF
|23 February 2017
|10/11 March 2018
|Shld SF
|16 March 2017
|7/8 April 2018
|Cup SF
|Neutral venue TBA
|7/8 April 2018
|Shld F, Cup F
|Neutral venue TBA
|28 April 2018
Premier League refereeing fees of €55 apply to all matches, and are split 50/50 (i.e. €27.50 each) between the teams, except where the venue is fixed by Volleyball Ireland (i.e. at a neutral/central venue). The designated home team is responsible for providing referees and scorekeepers. Referees must be appropriately qualified and registered with the VAI.
Normal Volleyball Ireland Competition Rules apply and all teams should familiarise themselves with the rules relating to the Association Cup/Shield. These are available on the website.
CUP SEMI-FINALS - 7/8 April 2018
Following on from the Commissions Workshop in May, we have committed again to open up the hosting of the Cup SFs to give an opportunity to all clubs to host as a way of generating publicity and/or raising funds. We are also working with the Development Officer to promote this event to schools and other volleyball organisations who may be willing to host.
So if any club would like to host the Association Cup semi-finals due to take place on 7/8 April 2018, please contact the Competitions Commission as soon as possible. Please note that four Cup matches would be run on this date. Alternatively we may consider smaller venues and run the mens semi-finals on the Saturday and the womens semi-finals on the Sunday. We will be in touch again under separate cover on this. We will be putting together a pack to assist clubs in hosting official Volleyball Ireland events.
Please note: Shield semi-finals are played as home and away fixtures and the Shield and Cup finals will be held at a venue arranged by Volleyball Ireland.
Thank you for your continued support of this competition and we wish all teams the very best of luck.
Yours in sport,
Jennifer Fitzgerald
Competitions Commission


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As we head into election season proper, we're taking a look at the four contested races for seats on the Albemarle County Board of Supervisors. Yesterday, we introduced the two Scottsville District candidates. Today, we hear from the Rio candidates: Incumbent Republican Rodney Thomas and Democrat Brad Sheffield.
Rodney Thomas
- Party: Republican
- Age: 69
- Occupation: Charlottesville Press owner
- Government experience: Albemarle County Planning Commission, Albemarle County Board of Supervisors
Brad Sheffield
- Party: Democrat
- Age: 39
- Occupation: Assistant directof of JAUNT
- Government experience: No elected office
Q: What needs to be done to improve transportation in the increasingly dense core around the city? How does the planned Western Bypass play into that?
Thomas: As the area's getting denser, bus transit will be a more viable mode of transportation, as long as the stops are more frequent. We got Route 11 put on Rio Road—we needed that really badly for a long time, another bus on that route, and we finally got CAT to do it. I'm a big fan of the Meadow Creek Parkway, and of course I'm one of the bad boys on the Bypass. I ran on that. That's not anything new. I just think it needs to be done, not for Lynchburg, for Charlottesville-Albemarle.
Sheffield: There's a lot of deficiency in the road network in the area. Curbs and gutters, stormwater management issues—we just don't have a lot of those things in place. Look to areas like Commonwealth Drive, where stormwater systems are blocked up, destroyed by snow plows, and there's a lack of sidewalks. [As for] the Bypass, I don't know what can be done a Supervisor's level. I don't believe anything can be done at this point. As a planner…my frustration lies in that the county is not planning either way. If it's going to get built, what are the impacts of it on growth patterns, land uses? What's going to happen areas being bypassed, commercially and residentially? If it doesn't get built, what are we going to do to satisfy needs that residents have clearly identified? For me it's more about how we are preparing for either scenario, not about being for or against it.
Q: What do you think are the three most important issues facing Albemarle right now?
Thomas: Schools, transportation, and the county budget.
Sheffield: Finding transportation solutions—not just building new roads, but alternative transportation solutions for the growth area like expanding the transit system to make it more frequent and more reliable. The rural areas—focusing on reducing traffic and minimizing the impact of traffic, focusing on improvements that need to be made, continuing to grow, protecting what's already there. Third is infrastructure—it's important that as we're moving forward, we're paying attention to how to maintain everything we're developing.


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You would think the fact that we are heating up the world beyond habitability would be enough to make people stop and look at what's going down.
To be fair, some are.
Others have decided to simply reject that fact.
And most simply don't care. At least not enough to make it the existential priority it seems to be.
Which is weird. So I like this NY Times piece for breaking that down, rather than pointing fingers or shaking heads.
Why are most people seemingly indifferent to what could be the end of the line for most people?
By taking a fresh look at the data - not just the fact that temperatures are rising, but where people are experiencing it and how, they draw a startling insight: so far, for many, it's been like an upgrade. Warmer winters overall, and no big change in summers.
Freak storms? Sure. But those are freak events.
Truth is, those pleasant warm winters and no-change summers will give way to much less enjoyable seasons, punctuated with increasing frequency by extreme storms and events.
But arguing against no-coat Januaries is tough. Better to focus on the threat of flash floods, super-cell tornadoes and major hurricanes if we want people to get serious about what we are doing to the planet.
Record-breaking temperatures are occurring with alarming frequency in the United States, but Americans are reacting with a collective shrug. In a poll taken in January, after the country's warmest December on record, the Pew Research Center found that climate change ranked close to last on a list of the public's policy priorities. Why?


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Last week was a pretty busy week, hence this post going up so late as I am actually 33 weeks 3 days today! Actually I don't think any blog posts went up last week which I am so annoyed about but I was generally so busy I didn't get time. One thing I still suffered with was nose bleeds, in the mornings I would wake up and could taste blood in my mouth and when I got a tissue and blew my nose it would have blood on it. My acid reflux has also come back, its always when I lay down in bed so I have to slowly work my way into a laying position otherwise it triggers it.
I finally had my whooping cough injection done, it was fine and I didn't feel a thing but for 2 days afterwards it was pretty sore. I am starting to suffer with awful pregnancy brain, I am forgetting things and can never remember how many weeks I am, and then I have a huge shock when I do finally work it out and then I panic because nothing is ready for the little man as we are still waiting to move. My SPD is getting worse, its a lot more painful now and I cant even imagine how much worse it will get as the weeks go by, also my back is becoming really painful, its not my lower back its more around where the bra strap goes across your back.
My belly button is starting to stick out at the top now so I don't think it will be long before its out all the way, with Isla it only ever stuck out at the top so it will be interesting to see what happens this time. I have quite a few stretch marks on my legs, they cant be helped so I am not getting to upset about them, I have been using creams etc and they do help, they just won't 100% prevent them.
Midwife Appointment
I see the midwife last Thursday when I was 32+6, my blood pressure was fine, my urine was all good apart from a few ketones but that was because I hadn't eaten in a while, the babies heartbeat was all good up in the 140s, when she measured my bump it was measuring a week ahead, I remember with Isla at this point she was measuring around 3 weeks behind so it shows I am definitely bigger this time around. We talked a little bit about the birth but are going to go more into detail at my next appointment which is only in 2 weeks! So yep I am now seeing the midwife every 2 weeks which is just crazy to me its flying by now.


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ANNAPOLIS — A new survey finds nearly three-quarters of Marylanders support reintroducing elk in the state's western counties.
The rest were almost equally split among those opposing reintroduction and those who did not have an opinion. The Department of Natural Resources released the survey results on Tuesday.
Elk have already been successfully reintroduced in Kentucky and Pennsylvania, and the DNR is partnering with sportsmen's groups to study reintroduction in Maryland. However, the proposal has run into opposition from county officials in Garrett County, who said they were not included in preliminary talks.
The survey was conducted for the department, the Maryland Legislative Sportsmen's Foundation and the Rocky Mountain Elk Foundation, which formed a partnership last year to determine the viability of elk reintroduction. A feasibility study is expected by Oct. 31.


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Final Sale on Clearance, Sale and Markdown Items. Non-refundable, non-returnable, and non exchangeable.
- Desc
- Details
This turquoise hoodie features 2 pockets with contrast buttons in white. It is a stylish choice to wear every day. Not only does this hoodie look's cool but is also made with organic cotton to make it extra soft and comfortable.Material: Made with 60/40 Organic cotton modal french terry.
Wash Care: Wash inside out, gentle cycle, cold water. Lay flat to dry.
Pairs with: Karna Tee and Shorts.


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United Kingdom
i am painting the outside of my house with masonry paint and need to paint over my treasured Viginia Creeper. Will ordinary masonry paint kill it! Should I use an organic masonry paint??
Any feedback would be great
- 17 Feb, 2011
I dont think painting anything over it will do it any good organic or not. Granted its not in leaf but the buds will get covered and most likely be damaged come spring. Probably best to remove it and paint. It will soon grow back. Our neighbours painted there house where we have a creeper climbing up. They had to burn off the sticky pads left with a blow torch and then painted it. The creeper soon grew back, a few feet over the year.
17 Feb, 2011
I agree with Nicky definitely do not paint over the Virginia Creeper, cut it back, paint the wall and let it grow again.
17 Feb, 2011
paint these days is made to be very safe for the likes of children , animals etc . i would cut your creeper back as far as you can in the spring . you can be quit brutal as its a tuff plant and will be back to its former glory before you know it . be careful and paint round it or pull it out the way if you can . masonary paint is basicly emulsion with grit in it and is water based . it little bit here and there splashed on your creeper wont bother it at all but dont paint over it as nicky sais .
18 Feb, 2011
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Developing AEM Components (Classic UI)
The classic UI uses ExtJS to create widgets that provide the look-and-feel of the components. Due to the nature of these widgets there are some differences between how components interact with the classic UI and the touch-enabled UI .
Many aspects of component development are common to both the classic UI and the touch-enabled UI, so you must read AEM Components - The Basics before using this page, which deals with the specifics of the classic UI.
Although both the HTML Template Language (HTL) and JSP can be used for developing components for the classic UI, this page illustrates development with JSP. This is solely due to the history of using JSP within the classic UI.
HTL is now the recommended scripting language for AEM. See HTL and Developing AEM Components to compare methods.
The basic structure of a component is covered on the page AEM Components - The Basics , which applies both the touch-eanbeld and classic UIs. Een if you do not need to use the settings for the touch-enabled UI in your new component, it can help to be aware of them when inheriting from existing components.
JSP Scripts
JSP Scripts or Servlets can be used to render components. According to the request processing rules of Sling the name for the default script is:
The JSP script file global.jsp is used to provide quick access to specific objects (i.e. to access content) to any JSP script file used to render a component.
Therefore global.jsp should be included in every component rendering JSP script where one or more of the objects provided in global.jsp are used.
The location of the default global.jsp is:
The path /libs/wcm/global.jsp , which was used by the versions CQ 5.3 and earlier, is now obsolete.
Function of global.jsp, used APIs, and Taglibs
The following lists the most important objects provided from the default global.jsp :
- <cq:defineObjects />
- slingRequest - The wrapped Request Object ( SlingHttpServletRequest ).
- slingResponse - The wrapped Response Object ( SlingHttpServletResponse ).
- resource - The Sling Resource Object ( slingRequest.getResource(); ).
- resourceResolver - The Sling Resource Resolver Object ( slingRequest.getResoucreResolver(); ).
- currentNode - The resolved JCR node for the request.
- log - The Default logger ().
- sling - The Sling script helper.
- properties - The properties of the addressed resource ( resource.adaptTo(ValueMap.class); ).
- pageProperties - The properties of the page of the addressed resource.
- pageManager - The page manager for accessing AEM content pages ( resourceResolver.adaptTo(PageManager.class); ).
- component - The component object of the current AEM component..
- designer - The designer object for retrieving design information ( resourceResolver.adaptTo(Designer.class); ).
- currentDesign - The design of the addressed resource.
- currentStyle - The style of the addressed resource.
Accessing Content
There are three methods to access content in AEM WCM:
- Via the properties object introduced in global.jsp :The properties object is an instance of a ValueMap (see Sling API ) and contains all properties of the current resource.Example: String pageTitle = properties.get("jcr:title", "no title"); used in the rendering script of a page component.Example: String paragraphTitle = properties.get("jcr:title", "no title"); used in the rendering script of a standard paragraph component.
- Via the currentPage object introduced in global.jsp :The currentPage object is an instance of a page (see AEM API ). The page class provides some methods to access content.Example: String pageTitle = currentPage.getTitle();
- Via currentNode object introduced in global.jsp :The currentNode object is an instance of a node (see JCR API ). The properties of a node can be accessed by the getProperty() method.Example: String pageTitle = currentNode.getProperty("jcr:title");
JSP Tag Libraries
The CQ and Sling tag libraries give you access to specific functions for use in the JSP script of your templates and components.
For more information, see the document Tag Libraries .
Using Client-Side HTML Libraries
Modern websites rely heavily on client-side processing driven by complex JavaScript and CSS code. Organizing and optimizing the serving of this code can be a complicated issue.
To help deal with this issue, AEM provides Client-side Library Folders , which allow you to store your client-side code in the repository, organize it into categories and define when and how each category of code is to be served to the client. The client-side library system then takes care of producing the correct links in your final web page to load the correct code.
See the document Using Client-Side HTML Libraries for more information.
Your component will need a dialog for authors to add and configure the content.
See AEM Components - The Basics for further details.
Configuring the Edit Behavior
You can configure the edit behavir of a component. This includes attributes such as actions available for the component, characteristics of the inplace editor, and the listeners related to events on the component. The configuration is common to both the touch-enabled and classic UIs, albeit with certain, specific differences.
The edit behavior of a component is configured by adding a cq:editConfig node of type cq:EditConfig below the component node (of type cq:Component ) and by adding specific properties and child nodes.
Using and Extending ExtJS Widgets
See Using and Extending ExtJS Widgets for more details.
Using xtypes for ExtJS Widgets
See Using xtypes for more details.
Developing New Components
This section describes how to create your own components and add them to the paragraph system.
A quick way to get started is to copy an existing component and then make the changes you want.
An example of how to develop a component is described in detail in Extending the Text and Image Component - An Example.
Develop a New Component (Adapt Existing Component)
To develop new components for AEM based on existing component you can copy the component, create a javascript file for the new component and store it in a location accessible to AEM (see also Customizing Components and Other Elements ):
- Using CRXDE Lite, create a new component folder in:/ apps/<myProject>/components/<myComponent>Recreate the node structure as in libs, then copy the definition of an existing component, such as the Text component. For example, to customize the Text component copy:
- from /libs/foundation/components/text
- to /apps/myProject/components/text
- Modify the jcr:title to reflect its new name.
- Open the new component folder and make the changes you require. Also, delete any extraneous information in the folder.You can make changes such as:
For example, if you take a copy of the standard Text component, you can add an additional field to the dialog box, then update the .jsp to process the input made there.A component for the:
- adding a new field in the dialog box
- cq:dialog - dialog for the touch-enabled UI
- dialog - dialog for the classic UI
- replacing the .jsp file (name it after your new component)
- or completely reworking the entire component if you want
A dialog defined for the classic UI will operate within the touch-enabled UI.A dialog defined for the touch-enabled UI will not operate within the classic UI.Depending on your instance and author environment you might want to define both types of dialog for your component.
- Touch-enabled UI uses Granite components
- Classic UI uses ExtJS widgets
- One of the following nodes should be present and properly initialized for the new component to appear:
- cq:dialog - dialog for the touch-enabled UI
- dialog - dialog for the classic UI
- cq:editConfig - how components behave in the edit environment (e.g drag and drop)
- design_dialog - dialog for design mode (classic UI only)
- Activate the new component in your paragraph system by either:
- using CRXDE Lite to add the value <path-to-component> (for example, /apps/geometrixx/components/myComponent ) to the property components of the node /etc/designs/geometrixx/jcr:content/contentpage/par
- following the instructions in Adding new components to paragraph systems
- In AEM WCM, open a page in your web site and insert a new paragraph of the type you just created to make sure the component is working properly.
To see timing statistics for page loading, you can use Ctrl-Shift-U - with ?debugClientLibs=true set in the URL.
Adding a New Component to the Paragraph System (Design Mode)
After the component has been developed, you add it to the paragraph system, which enables authors to select and use the component when editing a page.
- Access a page within your authoring environment that uses the paragraph system, for example <contentPath>/Test.html .
- Switch to Design mode by either:
You are now in design mode and can edit the paragraph system.
- adding ?wcmmode=design to the end of the URL and accessing again, for example:<contextPath>/ Test.html?wcmmode=design
- clicking Design in Sidekick
- Click Edit.A list of components belonging to the paragraph system are shown. Your new component is also listed.The components can be activated (or deactivated) to determine which are offered to the author when editing a page.
- Activate your component, then return to normal edit mode to confirm that it is available for use.
Extending the Text and Image Component - An Example
This section provides an example on how to extend the widely used text and image standard component with a configurable image placement feature.
The extension to the text and image component allows editors to use all the existing functionality of the component plus have an extra option to specify the placement of the image either:
- On the left-hand side of the text (current behavior and the new default)
- As well as on the right-hand side
After extending this component, you can configure the image placement through the component's dialog box.
The following techniques are described in this exercise:
- Copying existing component node and modifying its metadata
- Modifying the component's dialog, including inheritance of widgets from parent dialog boxes
- Modifying the component's script to implement the new functionality
This example is targeted at the classic UI.
This example is based on the Geometrixx sample content, which is no longer shipped with AEM, having been replaced by We.Retail. See the document We.Retail Reference Implementation for how to download and install Geometrixx.
Extending the Existing textimage Component
To create the new component, we use the standard textimage component as a basis and modify it. We store the new component in the Geometrixx AEM WCM example application.
- Copy the standard textimage component from /libs/foundation/components/textimage into the Geometrixx component folder, /apps/geometrixx/components , using textimage as the target node name. (Copy the component by navigating to the component, right-clicking and selecting Copy and browsing to the target directory.)
- To keep this example simple, navigate to the component you copied and delete all the subnodes of the new textimage node except for the following ones:
The dialog definition is dependent on the UI:
- dialog definition: textimage/dialog
- component script: textimage/textimage.jsp
- edit configuration node (allowing drag-and-drop of assets): textimage/cq:editConfig
- Touch-enabled UI: textimage/cq:dialog
- Classic UI: textimage/dialog
- Edit the component metadata:
After this step, the component node looks like this:
- Component name
- Set jcr:description to Text Image Component (Extended)
- Set jcr:title to Text Image (Extended)
- Group, where the component is listed in the sidekick (leave as is)
- Leave componentGroup set to General
- Parent component for the new component (the standard textimage component)
- Set sling:resourceSuperType to foundation/components/textimage
- Change the sling:resourceType property of the edit configuration node of the image (property: textimage/cq:editConfig/cq:dropTargets/image/parameters/sling:resourceType ) to geometrixx/components/textimage.This way, when an image is dropped to the component on the page, the sling:resourceType property of the extended textimage component is set to: geometrixx/components/textimage.
- Modify the component's dialog box to include the new option. The new component inherits the parts of the dialog box that are the same as in the original. The only addition we make is to extend the Advanced tab, adding an Image Position dropdown list, with options Left and Right :
Note how textimage/dialog/items has four subnodes, tab1 to tab4, representing the four tabs of the textimage dialog box.
- Leave the textimage/dialog properties unchanged.
Image position is persisted in content as the imagePosition property of the node representing textimage paragraph. After these steps, the component dialog box looks like this:
- For the first two tabs (tab1 and tab2):
- Change xtype to cqinclude (to inherit from the standard component).
- Add a path property with values /libs/foundation/components/textimage/dialog/items/tab1.infinity.json and /libs/foundation/components/textimage/dialog/items/tab2.infinity.json , respectively.
- Remove all other properties or subnodes.
- For tab3:
- Leave the properties and subnodes without changes
- Add a new field definition to tab3/items , node position of type cq:Widget
- Set the following properties (of type String) for the new tab3/items/position node:
- name : ./imagePosition
- xtype : selection
- fieldLabel : Image Position
- type : select
- Add subnode position/options of type cq:WidgetCollection to represent the two choices for image placement, and under it create two nodes, o1 and o2 of type nt:unstructured .
- For node position/options/o1 set the properties: text to Left and value to left.
- For node position/options/o2 set the properties: text to Right and value to right .
- Delete tab4.
- Extend the component script, textimage.jsp , with extra handling of the new parameter:
Image image = new Image(resource, "image"); if (image.hasContent() || WCMMode.fromRequest(request) == WCMMode.EDIT) { image.loadStyleData(currentStyle);We are going to replace the emphasized code fragment %><div class="image"><% with new code generating a custom style for this tag.
// todo: add new CSS class for the 'right image' instead of using // the style attribute String style=""; if (properties.get("imagePosition", "left").equals("right")) { style = "style=\"float:right\""; } %><div <%= style %> class="image"><%
- Save the component to the repository. The component is ready to test.
Checking the New Component
After the component has been developed, you can add it to the paragraph system, which enables authors to select and use the component when editing a page. These steps allow you to test the component.
- Open a page in Geometrixx such as English / Company.
- Switch to design mode by clicking Design in Sidekick.
- Edit the paragraph system design by clicking Edit on the paragraph system in the middle of the page. A list of components, which can be placed in the paragraph system are shown, and it should include your newly developed component, Text Image (Extended) . Activate it for the paragraph system by selecting it and clicking OK .
- Switch back to the editing mode.
- Add the Text Image (Extended) paragraph to the paragraph system, initialize text and image with sample content. Save the changes.
- Open the dialog of the text and image paragraph, and change the Image Position on the Advanced tab to Right , and click OK to save the changes.
- The paragraph is rendered with the image on the right.
- The component is now ready to use.
The component stores its content in a paragraph on the Company page.
Disable Upload Capability of the Image Component
To disable this capability, we use the standard image component as a basis and modify it. We store the new component in the Geometrixx example application.
- Copy the standard image component from /libs/foundation/components/image into the Geometrixx component folder, /apps/geometrixx/components , using image as the target node name.
- Edit the component metadata:
- Set jcr:title to Image (Extended)
- Navigate to /apps/geometrixx/components/image/dialog/items/image .
- Add a new property:
- Name : allowUpload
- Type : String
- Value : false
- Click Save All . The component is ready to test.
- Open a page in Geometrixx such as English / Company.
- Switch to design mode and activate Image (Extended).
- Switch back to the editing mode and add it to the paragraph system. On the next pictures, you can see the differences between the original image component and the one you just created.Original image component:Your new image component:
- The component is now ready to use.


text:
Monte de Piedra is perfectly situated within the tranquil stretch of Polog, Consolacion, Cebu. Complementing the pristine surrounding and natural landscape are lifestyle amenities such as clubhouse, basketball court and playground.
This is a residential haven overlooking a well-appointed view of scenic mountains, grassy slopes and part of seascapes. Basic facilities and greenery define the convenience and decent for the residence especially for retirement homes. At Monte de Piedra, you can relax under the boundless blue skies, enjoy the cool breeze of the sea and mountain and life life to the fullest in a community like no other.
Polog, Consolacion, Central Visayas, 6001
is a land of 70 sqmt. This land has 0 bedrooms, and 0 baths. The 0 bed land at Polog in Consolacion is comparable and for sale for 280,000. This land is located in Consolacion in zipcode 6001.


text:
Utah Valley Rockers
from 1960's to present
|If you are Bob, please join here and update your profile!
Updates to Bob's profile since your last visit are highlighted in yellow.
Bob Loucks
Profile Updated: August 5, 2019
|Homepage or Facebook (if any):
Profile Questions: Show Bob's Profile Questions and Answers
Bob's Photo Gallery
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text:
Landscape architects - Shapers of the outdoorsMonday, September 27, 2010
Though landscape architecture as a profession was grossly misunderstood earlier, it is now seen in new light. The role of landscape architects in the design of open spaces and their role in creating sustainable environments has received widespread acceptance. What started as rudimentary garden design now involves site selection, site planning, environmental impact assessment, conservation, restoration of degraded land, and ensuring the most efficient use of natural resources like land, water, soil, and vegetation.
While the simplest assignments may involve designing parks, landscape architecture goes on to cover recreational areas, campuses, corporate building sites, residential districts, sports fields, golf courses, and water fronts, among others. It doesn't end there. Landscape architects' role extends to landscape planning for entire regions, taking into consideration physical, social and cultural contexts.
Rajesh Shukla, landscape architect, Quintessence, says he chose this career as it offers him great opportunities to work on large-scale projects.
"Each site offers potential and constraints in its development. Landscape architects are best suited to evaluate project requirements and site considerations. One gets to work on interesting sites like hilly regions, coastal areas, barren tracts, tea estates, riverside developments, historical sites – some of the most scenic areas. The range of projects may include golf courses, parks and recreational areas, conservation parks, botanical gardens, and zoological parks etc," says Shukla, who has worked on Sahara India's Aamby Valley near Pune, which boasts many celebrity residents.
Landscape architects now play such an important role that they are brought in right at the inception of projects. They now contribute to the development of the masterplan and formulating guidelines for development keeping the environmental impact in mind.
Shukla has also worked on Integrated Sports Academy at Jaypee Greens, Greater Noida and also on a green building commissioned by Wipro Technologies in Gurgaon. He states three reasons because of which this profession is going to gain a lot of importance in India. These are:
- Environmental laws are becoming stringent, thus expanding the scope and demand for landscape architects.
- The pace and scale of projects has recently grown while qualified professionals are few in number.
- Open spaces in larger cities are shrinking and their proper utilisation is important. The focus is also shifting from cities to smaller towns, which translates into greater demand for landscape architecture professionals.
Landscape architects draw demand from private developers, government organisations, corporates, industrial houses, and the hotel and tourism industry. Individuals also consult such professionals, especially if the site is larger than half an acre. Shukla says, "Some of the most rewarding experiences have been competitions where our firm was selected among the top three entries. This included August Kranti Udyan (in the area surrounding India Gate in C hexagon), Botanical Gardens (Noida on spread across 200 acres), the School of Planning and Architecture, Bhopal campus, spread across 70 acres, Sikh memorials in Punjab, and Ambedkar University in Lucknow."
How do I get there?
Landscape architecture is taught through diploma or degree courses in different schools of architecture throughout the country and abroad. Admission is on the basis of an admission test, which evaluates a candidate's aptitude for physics, chemistry and mathematics, as well as proficiency in drawing. The minimum educational qualification is successful completion of plus-two or equivalent.
Institutes & URLs
- American Society of Landscape Architects www.asla.org
- School of Planning and Architecture, www.spa.ac.in/dlandscapearch. aspx
- Architectural Association School of Architecture, London, UK; www.aaschool.ac.uk
- Centre for Environmental Planning and Technology, Ahmedabad, www.cept.ac.in
- Harvard University Graduate School of Design, www.gsd.harvard.edu
- Royal Melbourne Institute of Technology, www.rmit.edu.au
- Andhra University, www.andhrauniversity.info/eng g/arch/index.htm
Syed Amir Ali Hashmi
Source: www.hindustantimes.com


text:
This post continues directly from the last: Pinpointing Root Ignorance
By understanding the twelve links of interdependent origination we can better understand how the ignorance not knowing the ultimate nature of the "I" is the source of saṃsāric suffering.[1] This ignorance, which is the first of the twelve links, is likened to the cultivator, or farmer. Karma (the second link) is the action motivated by this ignorance, while the third link, consciousness, is likened to the field in which the crops grow.[2]
According to the Prāsaṅgika, the karmic imprint is left on the mere I.[3] In the other, lower, schools it is left on consciousness. For example, in the Mind-Only School it is left on the seventh consciousness, which is called the mind-basis-of-all.[4] But when the Prāsaṅgikas say it is left on the mere I, there is still a link with the aggregates, including consciousness, for how can we refer to the I without referring to the aggregates that are its base of labeling? So it amounts to the same thing.[5]
The imprint is left on the consciousness (the third link) in the manner of a seed that carries all the potentials for the development of sprouts, stems, branches, leaves and rice grains. This karmic seed[6] holds all the potentials for different experiences of life and different rebirths in the lower and upper realms. Its ripening determines whether we have a difficult or a happy life.
The analogy of a TV or telephone message transmission is helpful. The filmed person in the studio is invisibly transmitted as electronic signals, either through the air or through wires. At the other end there is a machine translating or manifesting these signals back into sound and pictures. In the same way, karma (the second link) is carried as an invisible imprint upon consciousness (the third link). When the seed in the soil meets the right conditions, such as water, minerals, nutrients and so forth, it germinates and ripens. In the same way, when this karmic seed deposited on consciousness is ripened by meeting with the minds of strong craving and grasping (the eighth and ninth links), it also manifests its result.[7] Craving and grasping here can be understood by comparison to the powerful craving that arises when we are shopping. We first have the intention to buy something. Craving is already manifesting. Then, by looking at the object we desire, its qualities appear more strongly and our sense of attraction, of wanting to have that object, intensifies until we reach the point where we actually make the decision to buy it: "I must have it!" So, this is like grasping.[8]
We can also liken the placing of consciousness onto the fertilized egg to the growth of a plant's stem. Conception is the eleventh link.[9] As a fetus develops we have the formation of feeling, cognition and compounding aggregates (or compositional factors) that are called "name" (pertaining to the fourth link, name and form).[10] The physical part of the fertilized egg that has color and shape is called form. Name refers to the feelings and other nonphysical aggregates. Together, name and form become the basis to be labeled "I," or "the person."[11]
Then the six sense bases (the fifth link) arise, followed by contact and feeling (the sixth and seventh links), followed by aging and death (the twelfth link).[12] Because the first moment of consciousness that takes place on the egg is immediately followed by the first moment of aging, they are considered together.
So, starting with being under the control of ignorance, this is how we are currently wandering in saṃsāra through the operation of the twelve links, and how we will continue to wander in the future unless we overcome the root ignorance of the first link.
Now you can get an idea of what saṃsāra might mean. There are two actions, those of karma motivated by ignorance and becoming. The tenth link of becoming, often called mature karma, which I didn't explain earlier, refers to the moment when the seed is ready to produce its stem, or the karmic seed is ready to throw the future rebirth.[13] Craving and grasping, which come first, increasingly ripen the seed until it is ready to actually bring its result—becoming. Ignorance, craving and grasping are the three delusions producing the situation that leads to becoming. In this way, the aggregates can be said to come from these three delusions and two actions.
So, why are our aggregates of the body and mind in the nature of suffering? Even now, while we're just sitting, simply pinching our skin can cause discomfort. If we pay attention to our feelings we can usually detect discomfort, pain or tiredness somewhere in our body. Or even if we're feeling comfortable, just sitting, walking or moving our body in a certain way can immediately cause pain to arise. In addition, we very easily experience hunger, thirst, heat, cold and other unpleasant sensations. Why is this? Why do our body and mind have to go through this? Why do we have to experience suffering? It is because our body and mind come from an impure cause—the karma and disturbing thoughts that are the cause of suffering. Because our aggregates come from the cause of suffering, they are in the nature of suffering; if they were not caused by delusion and karma we wouldn't have to experience the many sufferings we do.
All the sufferings sentient beings experience arise because their aggregates are under the control of delusion and karma. For example, people are born with terrible deformities, such as missing limbs or even the entire lower half of their body. Others have to live their whole lives with incurable diseases such as leprosy, no matter how much they hate their disease, no matter how much they wish they didn't have it. But nothing can be done until that particular karma finishes. Some people are always sick with one illness after another, or even two or three simultaneously, and have to live that way.
Others live being tortured by another more powerful person who beats, scolds or enslaves them or tortures them in other ways. We also see husbands tortured by wives and wives tortured by husbands, unable to separate, fighting from morning to night every day, one beating the other for their entire lives. And this is just the humans. Animals undergo even worse suffering: snakes, spiders, centipedes, sheep and especially creatures that live in the ocean, such as jellyfish, or on the rocks by the beach, such as anemones. Then there are the worms that live in the earth, the lizards that live on the rocks, with their long, pointy tails and thorny skins, and the birds that fly in the air, some of which suffer unbearably because of many insects biting their body.
Until the karma to experience a certain suffering finishes there is not that much that can be done to stop it. This is what we mean by pervasive compounding suffering.[14] Our aggregates are under the control of delusion and karma, which are pervasive. Our suffering is compounding in the sense that, because our aggregates are already contaminated by the seed of the disturbing thoughts, we carry their imprints and therefore, in the future, will meet with desirable and undesirable, beautiful and ugly objects.
It is also compounding in a second sense: because we have not generated the true path, whenever we encounter these conditions and objects they cause further disturbing thoughts of anger, desire and ignorance to arise. So our original mistake is not having generated the remedy of the path. Nor did we apply meditation to these contaminated objects and hence didn't oppose delusions arising and motivating more karma which, in turn, establishes more karmic imprints on the mind, which then results in the production of more future saṃsāra.
I've noticed that sometimes the translation of the Tibetan term for pervasive compounding suffering leaves out the "pervasive" bit. This means that readers don't gain the requisite idea of how suffering is compounding because it creates future saṃsāric suffering. The Tibetan term khyab pa 'du byed kyi sdug bsngal is packed with great meaning, but the conclusion is that our aggregates compound our future lives' saṃsāra and our suffering is pervasive because it's under the control of karma and delusion.
Many people think, "What is the point of practicing religion?" They also consider that the only people who need to practice Buddhism are those who are suffering. This implies that they don't consider themselves to have any problems. Such a belief indicates a lack of comprehension of what it means to suffer. It also indicates that there is no real comprehension of the extent of our suffering or its different levels.
Pervasive compounding suffering is the fundamental suffering. We understand the second kind of suffering, the suffering of change, in terms of the analogy of a bubble that, upon rising to the water's surface, bursts.[15]
Our aggregates experience three types of feeling: pleasant, unpleasant and neutral. Pleasant feelings are those we consider to be happiness. With respect to physical feelings, think of what happens with sitting and standing. When we're exhausted from standing for a long time, we sit down. Then, after a while, we start to experience discomfort, so we stand up again. At first we experience this as pleasant, as the suffering of sitting has temporarily abated, but actually, from the first moment we stood up, that pleasure of standing was already compounded by suffering; the greater suffering of sitting ceased but the subtle suffering of standing commenced. Although the suffering of standing starts off small, it also compounds and becomes great. At first we labeled standing as "pleasant," but now we label it as only "suffering." The longer we stand, the greater is the compounding of this suffering. When it becomes identified as suffering because it is so noticeable, it becomes the suffering of suffering, the first kind of suffering.[16]
That the pleasure that comes from sense objects doesn't last proves that such pleasure is actually the suffering of change. If such pleasure weren't labeled on a suffering base, it would be pure happiness and would increase more and more. Year after year we would experience unimaginable bliss. His Holiness Zong Rinpoche used to illustrate this with the example of swimming at the beach. If being in the water was pure happiness, we should experience increasing bliss the longer we stayed in.
Similarly, the pleasure of eating is also suffering. As the initial discomfort of hunger goes away when we start eating, we label that feeling pleasure, but actually, the suffering of being too full has just begun. This suffering increases spoonful by spoonful until the suffering of eating is more intense than that of not eating. It's the same when we're cold and try to get warm: our initial exposure to the sun feels pleasant but it immediately compounds into discomfort until we again crave the shade. In the same way, sleeping and not sleeping are suffering, as is the joy of accumulating material possessions—eventually it wanes and we become bored.
Indifferent suffering, or neutral feeling, is what is neither pleasant nor unpleasant. Why is it called suffering? It is because our aggregates are the result of the contaminated seed of disturbing thoughts. All three kinds of suffering—suffering of suffering, suffering of change and pervasive compounding suffering—come from karma and delusion and therefore bear only suffering results, which continuously attack us.[17]
With respect to the suffering of suffering of human beings, we can identify five types related to birth, five related to old age, five to sickness and five to death. There are also the suffering of encountering the unpleasant, the suffering of not getting what we desire and that of being separated from it.[18]
Full publication details of cited texts are found in the bibliography
[1] The twelve links of dependent origination (rten 'brel yan lag bcu gnyis, dvādaśāṅga-pratītyasamutpāda), sometimes also called the twelve limbs of dependent origination, are 1) ignorance, 2) immature karma, 3) consciousness, 4) name and form, 5) sense doors, 6) contact, 7) feeling, 8) initial desire [craving], 9) strong desire [grasping], 10) mature karma [becoming], 11) conception [birth] and 12) aging and death. See Tharchin, King Udrayana, 85–143, for a traditional account.
[2] Ignorance (ma rig pa, avidyā) in this context is defined as "that perishable view which motivates new immature karma." Immature (or throwing/projecting) karma ('phen byed kyi las) is defined as "that stained directing thought which is the type motivated anew by ignorance." Consciousness (rnam par shes pa, vijñāna) is defined as "that stained consciousness which occurs immediately after conception into a new existence through the power of karma and bad thoughts," ibid., 85–115, for comprehensive detail. The consciousness link can be seen in two parts: "The third link is called consciousness and refers to that moment when the action stops and the seed is implanted. This is consciousness at the time of the cause, or causal consciousness. Consciousness at the moment of conception in the rebirth resulting from this imprint is referred to as resultant consciousness" See Rinchen, How Karma Works, 66.
Further, regarding ignorance, Rinchen suggests that if we are speaking technically (which here, in the name of accuracy, we must), great precision is required:
There are forms of ignorance that act as the root of cyclic existence which do not constitute the first link of this twelve-part process. There is also ignorance which is the first link but does not act as a root of cyclic existence and there are forms of ignorance that are both, and others which are neither. An example of ignorance that acts as a root of cyclic existence but which is not the first link of this twelve-part process is the innate misconception of the aggregates that constitute body and mind as truly existent. An example of the second kind of ignorance mentioned is an intellectually formed conception of a truly existent self, namely one acquired through philosophical speculation, or through misleading instruction. The first of the twelve links, which also acts as a root of cyclic existence, is a misconception of the self that is present in all living beings and must therefore be the instinctive or innate kind. Ignorance accompanying desire, anger, and so forth is neither the first link nor does it act as the root of cyclic existence.
How Karma Works, 58.
Hopkins observes: "Here in the twelve links of dependent-arising, ignorance refers to the misconception of the person, specifically oneself, as inherently existent, and to the misconception that phenomena that are part of one's continuum, such as mind and body, inherently exist." The Meaning of Life 10.
In the same text, His Holiness the Dalai Lama stresses the need to distinguish innate from acquired forms as it is the former that is the root of all problems:
One type of ignorance is the mere non-knowing of how things actually exist, a factor of mental obscuration. However, here in the twelve links of dependent-arising, ignorance is explained as a wrong consciousness that conceives the opposite of how things actually do exist.
Ignorance is the chief of the afflictive emotions that we are seeking to abandon. Each afflictive emotion is of two types: innate and intellectually acquired. Intellectually acquired afflictive emotions are based on inadequate systems of tenets, such that the mind imputes or fosters new afflictive emotions through conceptuality. These are not afflictive emotions that all sentient beings have and cannot be the ones that are at the root of the ruination of beings. As Nāgārjuna says in his Seventy Stanzas on Emptiness:
That consciousness that conceive things
Which are produced in dependence upon
Causes and conditions
To ultimately exist
Was said by the Teacher to be ignorance.
From it the twelve links arise.
This is a consciousness that innately misapprehends, or misconceives phenomena as existing under their own power, as not dependent. Ibid.
Further, His Holiness notes that innate ignorance can be found in two forms:
Because this consciousness has different types of objects, ignorance is divided into two types: one that conceives inherent existence upon observing persons and another type that conceives inherent existence upon observing other phenomena. These are called consciousness that conceive, respectively, a self of persons and a self of phenomena. Ibid.
In its turn, the conception of a self of person is also subdivided:
[T]he first is to take cognizance of one's own person, one's own I, and consider oneself to be inherently existent. The second, courser type of conception of a self of persons is where one misapprehends other persons as being substantially existent in the sense of being self-sufficient. The former is called "the false view of the transitory collection." In the stanza cited above, Nāgārjuna indicates that the innate false view of the transitory collection, which is the root of cyclic existence, is the conception of one's own self as inherently existent and that it arises in dependence upon the conception of those mental and physical aggregates that are the bases of designation of oneself––one's mind, body and so forth––as inherently existent. In this way, the conception of a self of phenomena acts as a basis for the innate false view of the transitory collection that is a conception of the person as inherently existent, even though both types are ignorant consciousnesses that conceive inherent existence. Ibid, 44-5.
The above requires careful approach if we are not to become confused. For example, in the Precious Garland, Nāgārjuna famously writes:
As long as the aggregates are apprehended [as inherently established],
So long thereby does the apprehension of "I" [as inherently established] exist.
Further, when the apprehension of "I" exists,
There is action, and from it there also is birth.
Tsongkhapa however, points out that:
Chandrakīrti's Supplement to (Nāgārjuna's) "Treatise on the Middle Way" explains that the view of the transitory is the root of cyclic existence:
Seeing [through investigating] with their minds that all afflictive emotions [such as desire and so forth] and defects [birth, aging, sickness, death, and so on]
Arise from the view of the transitory collection [apprehending "I" and "mine" as inherently established]…
See Tsongkhapa, Tsong-Kha-Pa's Final Exposition, 49. Are we then to conclude that there is not one but two discordant innate roots of cyclic existence (i.e. one grasping to a self of phenomena and then, in dependence upon that, another grasping to a self of persons)? Tsongkhapa replies that the discordancy is only apparent (i.e.not actual) because:
although this Middle Way Consequentialist system differentiates the two apprehensions of self by way of object of observation, the two do not have different aspects in their mode of apprehension, since they both have the aspect of apprehending [their objects] to be establishing by way of its own characters, and because [a contradiction of two roots of cyclic existence] is taken to be positing two [consciousnesses] that have discordant modes of apprehension in their operation on an object as roots of cyclic existence. Ibid, 49-50.
Tsongkhapa then spells out the conclusion. "There is no fallacy" because:
–when it is taught that the apprehension of a self of phenomena is the cause of the view of the transitory, it is being shown that the two inner divisions of ignorance are cause and effect [the apprehension of the inherent existence of phenomena causing the apprehension of inherent existence of the person], and
–when it is taught that both of those are the root of the afflictive emotions, it is being shown that they are the root of all other afflictive emotions whose modes of apprehension are discordant with them.
And since this fact is so for both of them, there is no contradiction, just as there is no contradiction in both former and later [moments] of a similar type of ignorance being the root of cyclic existence.
Ibid, 50.
Understanding this will save the reader possible confusion when the ignorance that is the root of cyclic existence is being discussed. For example, we can appreciate the exact extent of what Kyabje Zopa Rinpoche intends when he says "[b]y understanding the twelve links of interdependent origination we can better understand how the ignorance not knowing the ultimate nature of the "I" is the source of saṃsāric suffering." See top of this post.
To further distinguish the ignorance that is the ignorance of the first link, Geshe Doga notes that we must also necessarily consider tenets:
The Prasangika say that this ignorance is the ignorance of both the grasping at a person and the grasping at other phenomena. But schools below the Prasangika (the Svatantrika Madhyamika school and down) say that the ignorance of the first of the twelve links must be the self-grasping at a person because, according to the Svatantrika Madhyamika for example, the self-grasping at other phenomena is not an afflictive obstruction. For them it is an obstruction to omniscient mind. So there is this difference between the Prasangika and all the schools below it with respect to the very meaning of the two types of self-grasping.
See Geshe Doga, The Twelve Links, forthcoming book from Tara Institute Publishing [currently in end-stage production].
As has just been noted, via Tsongkhapa, for the Prasangika, the apprehension of self of phenomena and the apprehension of the self of person are exactly alike [have the same aspect] in that both erroneously (mis)conceive their respective objects to exist inherently. Both apprehensions therefore are necessarily equal examples of afflictive ignorance which means that both must be successfully opposed by the (same) wisdom realizing emptiness if liberation is to be obtained. This is a unique Prasangika tenet. By way of contrast, for the Svatantrika following Sūtra (a sub-school of Svantantika), and to pursue Geshe Doga's point a little, the self grasping at a self of phenomena is an obstruction to omniscience and must be overcome if full enlightenment-–not just liberation from cyclic existence–is to be obtained. The implication: for them the ignorance grasping at a self of phenomena is more subtle and has a different aspect to the grasping at a self of person. Therefore, for them, it is therefore not just a matter of the base (whether person or phenomena other than person) being different; the actual objects to be negated by wisdom are also distinct.See Hopkins and Sopa, Cutting through Appearances, 298.
The implications for the meditator in what might appear initially as extremely refined and perhaps even finicky distinctions regarding the topic of "what is root ignorance" are now obvious: exactly what is the deepest obstruction to our happiness? How are we to determine it and how are we then, consequently, to oppose it? And, when are we mistaking an object of negation that is the fabricated product or elaboration of belief in false tenets for that which arises innately, having accompanied us from beginningless time?
[3] This is because, as Tegchok observes:
From the Prasangika viewpoint, the conventional I, the mere I, and the aggregates that are its basis of designation are one entity, although the aggregates are not the self, and the self is not findable within the aggregates. The aggregates of this life and the self of this life are one entity, but the aggregates of this life and the general I are not one entity, because if they were, when the aggregates of this life ceased when the body died, the self would also cease. However, this is not the case. The mere I—which is empty of inherent existence—continues to the next life."
Insight, 83. He also defines:
The mere I is the I that is merely imputed in dependence on the continuity of the mental consciousness because the mental consciousness is what goes from life to life and to enlightenment. The Prasangikas say that what the mere I refers to is the continuity of the mental consciousness. This is very different from the other schools that say that the continuity of the mental consciousness is the illustration of the person, because those systems also assert that when you search for the person in the aggregates, you find the continuity of the mental consciousness" (ibid., 80).
Further, according to Prāsaṅgika, the "I" (nga, ahaṃ) that exists is a "mere I" (nga tsam). It exists in dependence on being labeled by the mind and does not therefore exist as the aggregates, within the aggregates (considered either collectively or individually) or from the side of the aggregates. Rather, it is "imputed to" the aggregates. The qualifying "mere" (tsam, mātra) thus indicates how the mere I is none other than the dependently imputed self. Writes Tsongkhapa, "Consequently, you should differentiate between references to the 'mere "I",' called self, which exists in conventional terms, and the inherently existent person, called self, which does not exist even in conventional terms." See Hopkins, Final Exposition, 66.
For further detail on Tsongkhapa's presentation of a "mere I" as "the object of our instinctual thought 'I am,'" see Jinpa, Self, Reality and Reason, 123–24. On the same point regarding an innate I, Yeshey Tupden writes: "This 'mere I' [is an object of the] nonanalytical mind that thinks, 'I come,' and, 'I go, 'I eat,' 'I drink,' and so forth, This I goes to work, goes to shows, reads texts. It exists." But he immediately goes on to distinguish this from the I that is to be refuted:
When, thinking of this, one reflects, 'I saw a show,' there exists a great 'I' which exceeds the existential measure (yod tshad) of the conventionally existent I. This mind conceiving of this does so under its own power, without reflecting on reasons. This mind is a conceiver of true existence whose referent is 'I, I.' This is not something [purposely] made up by the mind; it is not acquired but innate, and [its object is] the inherently existent I. This I does not go to shows [that is, it does not exist]. One needs to identify the measure of apprehension ('dzin tshad) of this mind.
See Klein, Path, 104.
[4] Mind-basis-of-all/foundational consciousness (kun gzhi rnam shes, ālayavijñāna).
[5] The Dalai Lama explores this point in relation to how "oneself is a continuation of the mere I that performed the action….Since, for a person who performed an action and thereby accumulated the karma, the continuum of the mere I keeps going, one continues to be the I who accumulated that karma." He then relates this to the manner in which, to ensure a stable base of continuity, the I must be designated to the subtle level of consciousness that "has been together with oneself since beginningless time." The Meaning of Life (Boston: Wisdom, 2000), 69–70.
Regarding what criteria are required (according to Prāsaṅgika) to establish a base (or basis) of designation (gdags gzhi), Lamrimpa notes three factors: "There must necessarily be something that is cognized (Tib. dmigs pa) as well as a referent object of that cognition (Tib. dmigs yul). In addition, there must be an awareness that is the simple cognition of the basis of designation (Tib. dmigs mkhan)." Realizing Emptiness, 37. Lama Zopa Rinpoche (above) is therefore stressing the third, as he is discussing Mind-Only tenets, which don't accept external phenomena. This has obvious implications for any account of the labeling process, especially as the Mind-Only Followers of Scripture say that the object perceived and the consciousness perceiving that object arise simultaneously in dependence on a ripening karmic latency residing in the mind-basis-of-all. See Hopkins, Meditation, 383.
[6] Karmic seed: bag chags, vāsanā. Also translated as latency, predisposition or instinct. See Dhargyey, Tibetan Tradition, 103.
[7] Writes Rinchen, "Ignorance, formative action, and consciousness are the three projecting causes. The results they project are name and form, the six sources, contact, and feeling. Craving and grasping, like moisture and a fertile growing medium, activate the seed-like imprint so that it begins to grow." How Karma Works, 66.
[8] Craving, or initial desire (sred pa, tṛṣṅā), is defined as "that mental function which, due to the limb of feeling, wishes by its own power not to be separated from its object." Tharchin, King Udrayana, 127. Grasping, or strong desire (len pa, upādāna), is defined as "that desire which is the previous initial desire greatly increased" (ibid., 129).
[9] Birth, or conception (skye ba, jāti), is defined as "those heaps which are by nature the stained results of ripening which constitute the conception into a rebirth through the power of karma and bad thoughts" (ibid., 139).
[10] Compounding aggregates ('dus byas kyi phung po). Name and form (ming dang gzugs, nāmarūpa) is defined as "that name or form which is by nature a stained ripening of karma and which exists during the period of time when the branch of consciousness is already present but that of the sense doors has not yet appeared" (ibid., 117).
[11] Conventional person (tha snyad kyi bdag).
[12] The six sense bases, sense doors, or six sense entrances (skye mched drug, ṣaḍāyatana), are defined as "those sense doors which are by nature stained heaps which are a maturation of karma and which exist during the period after the branch of name and form has occurred but before the branch of contact has come about" (ibid., 119).
The definition of contact (reg pa, sparśa) is "that stained directing thought which experiences the quality of its object due to the convening of the three of object, power and consciousness, and which occurs during that period in which the branch of the sense doors has already occurred but that of feeling has yet to appear" (ibid., 121).
Feeling, or sensation (tshor ba, vedanā), is defined as "that stained directing thought which is caused by the branch of contact and which experiences, through its own power, its particular object—which can be pleasure, suffering, or that which is between these two" (ibid., 123).
The twelfth link, "aging and death" (rga shi, jarā-maraṇa), is defined as "the condition of the heaps' becoming older through the power of karma and bad thoughts" and "the condition of one's life force coming to an end due to the power of karma and bad thoughts" (ibid., 143).
[13] Becoming, or being (srid pa, bhava), is defined as "that directing thought which is by nature a stained, ripened result and has become extremely potent karma through development by initial and/or strong desire" (ibid., 133).
[14] Pervasive compounding suffering, all-pervasive suffering of conditioning (khyab pa 'du byed kyi sdug bsngal). See Dhargyey, Tibetan Tradition, 22. Regarding this suffering [which is also sometimes translated as the suffering of conditionality], Tsongkhapa writes:
Contaminated neutral feelings are like an inflamed boil which is in contact with neither soothing nor irritating substances. Because these feelings coexist with dysfunctional tendencies, they constitute the suffering of conditionality, which, as explained above, does not refer to the feelings alone. Insofar as the suffering of conditionality is affected by previous karma, as well as the afflictions, and coexists with seeds that will produce future suffering and affliction, it coexists with persistent dysfunctional tendencies.
See Tsong-kha-pa, The Great Treatise, Volume one, 290. To recognise this we need look no further than our current appropriated aggregates. Witness our body:
In the same way that someone bearing a heavy burden cannot be happy so long as the burden must be borne, you too will suffer so long as you carry the burden of the appropriated aggregates. Though you have occasional moments when painful feeling is absent, because the aggregates are firmly embedded in the dysfunctional tendencies of suffering and the afflictions, the suffering of conditionality is still present, and therefore myriad sufferings are just on the verge of arising in countless ways. Therefore, since the suffering of conditionality pervades all suffering and is the root of the other two types of suffering, meditate on it often in order to become disenchanted with it." Ibid. 291.
[15] The truth of suffering (sdug bsngal bden pa) is presented in the middle scope of the lamrim together with elaboration of the three kinds of suffering, including the suffering of change ('gyur ba'i sdug bsngal). See, for example, the Dalai Lama, Path to Enlightenment, 120–27; Tsongkhapa, The Great Treatise, Volume one, 265-95.
[16] Suffering of suffering (sdug bsngal gyi sdug bsngal).
[17] As detailed above, the three types of suffering (sdug bsngal gsum, triduḥkhatā) are the suffering of suffering, the suffering of change and pervasive compounding suffering.
[18] Lama Zopa Rinpoche is referring to the eight types of general suffering experienced by saṃsāric beings as well as the six types pertaining especially to human beings. For a detailed commentary on the first set, see Sopa, Steps, Volume 2, 199–224, and for the second, ibid., 225–42. See also Tsongkhapa, Middle Length Lam-Rim, 107–12; Tsongkhapa, The Great Treatise, Volume one, 265-87.


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– Below is a brief preview for new WWE Network Collections in November – Bret Hart vs. Shawn Michaels, Ric Flair: Forever The Man, AJ Styles: Beyond Phenomenal.
– WWE stock was down 0.91% today, closing at $26.26 per share. Today's high was $26.54 and the low was $25.92.
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I may not have beaten @TheRock but it was a match that will go down in history. its still one of my favorite matches of all time. HH pic.twitter.com/PanUXcOlcb
— Hulk Hogan (@HulkHogan) October 31, 2017
Thank you legend. And thanks for trust and fun that night. We broke records in Toronto so everyone wins. (I still have scars from the belt;) https://t.co/zArYle68ZX
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Yo Rock,your the best in the trenches with your instinct and your heart my brother respect/love4Life. HH
— Hulk Hogan (@HulkHogan) November 2, 2017