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The city of Lemon Grove will discuss purchasing a used fire engine from the city of El Cajon to replace a balky reserve engine.
City Manager Graham Mitchell has put the recommendation to adopt a budget amendment on the agenda for today's council meeting.
The city's two main fire engines are in good shape but the city's reserve engine has required several repairs in the last few years and a recent assessment showed that the vehicle is "no longer fit to function as a reserve fire engine," according to a staff report from Mitchell to the council.
The engine recently had its radiator replaced, had its transmission rebuilt and then went through removal and rebuilding of the engine heads. There was a fear that the vehicle could have "catastrophic engine failure" during a previously planned pump testing.
Mitchell is asking the council to approve purchasing the engine, a 1990 Pierce, from El Cajon at a cost of $9,412. The money would come from the city's general reserve fund. He has also given the council the option to function without a reserve fire engine or to buy a new fire engine (at an estimated cost of $500,000 and $600,000) and designate one of the other primary engines as the reserve.
El Cajon recently bought a new fire engine and made its old engine available for purchase. The city typically sells surplus fire engines by auction and has previously sold other eingines for prices between $8,000 and $10,000.
If Lemon Grove buys the used engine from El Cajon, the two cities will sign a hold-harmless agreement.


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It appears that a British arbitration panel has shattered any hopes of seeing a small diesel Mahindra pickup truck in the States. According to PickupTrucks.com, the panel ruled in favor of the Indian automaker in Global Vehicles' lawsuit against the company, saying the contract between the two companies had expired. Furthermore, Mahindra was not found to have violated any U.S. laws. The ruling is the final chapter in a saga that began six years ago when the companies announced that Global Vehicl
Mahindra T20
Global Vehicles' plans for Mahindra in the U.S. officially toast
- Zach Bowman
- Mar 13, 2012
Mahindra pickups to be assembled in Alabama beginning next year
- Jonathon Ramsey
- Dec 16, 2011
Never before has such a little truck had to haul so much baggage. It's been years that we've waited for Mahindra's T20 and T40 pickups to finally make it to America, and with a dispute between Mahindra & Mahindra's erstwhile U.S. Importer, GV USA, taking a long time to be settled by arbitrators in London, and dealers filing suits against both Mahindra and GV USA. With GV USA having gone out of business in September, it might be years before we ever see the T20 and T40.
Mahindra still embroiled in legal dispute, U.S. pickup hopes not looking good
- Zach Bowman
- Dec 12, 2011
PickupTrucks.com reports that – surprise, surprise – it may be a very, very long time before we seen the Mahindra T20 and T40 pickup truck on our shores. The Indian automaker has found itself at the center of a legal tempest after its U.S. distributor, Global Vehicles USA, filed suit alleging breach of contract. An arbitration panel in the UK then claimed sole jurisdiction over any dispute against the two, and Global Vehicles agreed to drop the lawsuit to take its case to the arbiter
- Jeep Wrangler Rubicon two-door soft top spied
- 2018 Nissan Leaf First Drive Review
- Updated Crossover Buying Guides
- Juan Pablo Montoya in Chiron sets speed record
- Audi S5 Coupe Drivers' Notes | Athletic luxury
- Find and compare 2018 models

subset: commoncrawl


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In reply to: Pellini out at Nebraska... posted by wiNDycityfan
One of the dumbest moves in college football history. That AD proclaimed, "I refuse to allow Nebraska football to become irrelevant" and then made them irrelevant.
Always be weary of idiots with strong personalities who are in charge.
I guess some schools take football serious.
If you think Kelly is going to drastically improve over the next 2 years I have some ocean front property in Arizona you may want to take a look at.


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Main line clogged or venting issue
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I have an anniversary party to go to today and was asked to bring cake. I thought the red velvet cake in the heart pan from RHC would be cute and one of the cakes I'd make (the other cake will be the Upside Down Apple-apples macerating as I type this-and a chocolate chip date cake from another author) So yesterday I went to Michael's to buy a 9" heart shape pan. The only pans they carried were the Wilton and they aren't the "preferred". They don't look sturdy at all.
I still have time to get the pan and bake it this afternoon but it's not imperative.
Amazon has a 9" non-stick heart shaped pan which looks a little sturdier.
Can someone recommend a heart pan for me to use in the future?
Thank you!


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7Japanese 2-tier Bento Lunch Box Red Riding Hood
This is a two-tiered bento box with featuring the cute and famous Shinzi Katoh Red Riding Hood, made in Japan, great for young kids and smaller portion control. This Bento Box is unique as there are not two of the same as the design, each design is cut from a master design cloth, then by hand the cloth is placed onto the lid, then lackered togather to create a seal to protect the design and smooth feature for easy cleaning. -- so, the design (print) on the top may be different from the picture, depending on the placement of the cloth. --
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Le 27/04/2011 09:41, Timon a écrit : > tested with latest git version. still crashes :( Yeah, well, that didn't bring me anywhere to reproduce it. Could you describe in more details what you did? -- Guillaume http://www.postgresql.fr http://dalibo.com
Next: From: Guillaume Lelarge Date: 2011-04-27 21:42:47 Subject: Re: Beta 1 tomorrow? Previous: From: Dave Page Date: 2011-04-27 18:07:53 Subject: Beta 1 tomorrow?


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Certain very good actors have an excellent eye for trash. Laura Linney might have 20/20 vision, based on her parts in ''Congo," ''The Mothman Prophecies," and, most outrageously, ''The Life of David Gale," in which she played a homely yet extreme political activist. The fun of these movies is that Linney often seems too refined for such greasy junk, but there she is anyway, hamming it down as it were.
Linney is more or less the star of ''The Exorcism of Emily Rose," a perfectly sorry excuse for a horror film that casts her as Erin Bruner, an uptight, top-flight lawyer who's defending a priest (Tom Wilkinson) accused of killing a young woman (Jennifer Carpenter) in a bid to rid her of unholiness.
Most of the movie is set in a courtroom, so Linney has very little to do with the tasteless flashbacks to Emily's affliction. But the movie is a tale of double possession. Erin is crazed about her career. Yes, this is one of those movies about a woman whose only ambition is making partner. She goes to bed alone, in a sterile home, has no friends, and eats, sleeps, and breathes her case, which plays like an extra devilish episode of ''Law & Order."
The archdiocese specifically requested Erin to defend Wilkinson's Father Moore. She recently got an accused murderer acquitted, and her star is on the rise. But the Catholics don't know -- she's agnostic. In a sense, this is ideal for her line of defense: I can't prove Emily was possessed, but, hey, I can't prove she wasn't.
Of course the movie, which claims to be based on a true story, seems to believe she was. We see poor Emily, a recent college freshman from a rural town, pinned back in her bed, an invisible force atop her body, strangling her. She flips out in class, much the way the teen paranoids did in those ''Nightmare on Elm Street" films, and runs across campus shrieking in the rain in a nightgown. She sees ghoulish faces on her classmates, and hears heavy breathing. She eats bugs, speaks in tongues, and contorts her body into a satanic yoga pose best described as downward demon. Look for the Emily Rose training regimen at your local Healthworks.
The district attorney -- a starchy Campbell Scott, in what appears to be a stunt mustache -- claims Emily was suffering from a psychotic bout with epilepsy. She died of malnutrition and nasty physical trauma, he says. As a rebuttal, Erin later calls to the stand an expert in the ''science of possession" who is played by the regal Oscar nominee Shohreh Aghdashloo. The actress answers a few questions and then is free to cash her check.
Scott Derrickson directed and, with Paul Harris Boardman, wrote ''The Exorcism of Emily Rose." He and Boardman also wrote the cheeky 2000 sequel to the teen slasher flick ''Urban Legends." The horror impulse that grips the filmmaking -- full moons, ''gotcha" editing, pigeons that act like bats, things going bump in the night -- is mostly just cheap tricks.
''There are dark forces surrounding this trial," Father Moore tells Erin. ''Demons exist whether you believe in them or not." But the movie never makes good on his promise.
The material cries out for the craftsmanship of ''The Exorcist," which this movie is desperate to evoke. Linney has never looked foxier, and she uses good diction and her Ivy League carriage as weapons against some of the more laughable scenes. (See her face after a car hits her star witness!)
The preposterousness of the trial, which is never lost on Scott's lawyer, has its pleasures, too. At one point, Scott objects to a line of questioning. ''On what grounds?" asks the judge. ''Silliness."
Wesley Morris can be reached at firstname.lastname@example.com.


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London, September 10 : Amy Winehouse's turbulent life has inspired a new online computer game called 'Escape From Rehab'.
The game requires a player to follow the beleaguered singer as she tries to get out of a rehabilitation centre to rescue her husband Blake-Fielder Civil from prison.
She also appears using syringes and crack pipes as weapons to fight superheroes like Batman, The Hulk, and Carrie Bradshaw from 'Sex and the City'
Dressed in a mini-skirt and high heels, the singer even head buts her enemies with her trademark beehive at the height of her anger.
According to the Telegraph, the multiple Grammy-winner can also be heard shouting expletives and lyrics from her songs, such as the "No, No, No" part from her hit single Rehab.
Winehouse is planning to undergo a course of treatment at a drug rehabilitation centre in Suffolk, so that she can be close to her husband who is in prison nearby.
The small Focus 12 clinic in Bury St Edmunds is only 15 miles from Category C Highpoint Prison, near Newmarket, where Fielder-Civil was sent after being moved from Pentonville Prison in London earlier this month.


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A woman places her suggestions about images of renovated libraries shown during a public forum directed by Cleveland-based HBM architectural firm Thursday, Feb. 6, 2014, at the Sylvania Branch Library near downtown Sylvania.
The Blade/Katie Rausch
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The Sylvania Branch Library hosted a brainstorming design session on Thursday, prompting residents to give their likes and dislikes for the future upgrade of the library building.
"It's not about what's here. It's about what could be here," said Dan Meehan of Cleveland-based HBM Architects, a library planning and design firm.
He and his colleague Kevin Kennedy flashed images of different libraries around the country, showcasing designs in different library areas, such as the entrance or study area. Those in attendance were asked to give feedback on what they liked or disliked about a room, decor, or design.
PHOTO GALLERY: Click here to view photos of the forum
About 10 citizens attended the Renew, Upgrade, Refresh! planning session, a precursor to a library redesign project that will accommodate modern reading habits and update furniture, fixtures, layout, and also expand and improve the vestibule. Also in attendance were library employees and Sylvania Mayor Craig Stough for Stough and Stough Architects. The Sylvania firm will work jointly with HBM on the project.
Each person was given a colorful Post-it pad to write a thumbs up or down on fireplaces, a gaming room, an interactive child's area, rooms with writable walls, a tech bar, a cafe area, and so on. The architects even fielded opinions on the types of chairs to be used including, bean bags for the teen section, stools for the children's section, and cafe-style seating in a reading area.
Decor, color, and use were all discussed. Ideas were also sought on the future use of a small patio.
Sylvania Mayor Craig Stough, of Stough and Stough Architects, takes notes.
The Blade/Katie Rausch
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"The porch could be developed into a miniature garden with tables and chairs to accommodate," said Toledo resident Magdalena Skiles, who volunteers in the area and uses the library almost daily. "How exciting to read a story with fresh air and sunshine."
David Scanlan, library employee who also uses the facility, asked that the meeting room, which now seats 100, was improved with soundproof walls.
"You can hear a hand dryer every time they run it," he said about the bathrooms that adjoin the room. Just as he spoke a low hum from a dryer was heard in the room.
One resident, who did not give her name, said she liked the library the way it was and was unsure why the change was needed.
"Libraries have changed a lot and so have the needs of our customers, which were not thought of in 1989," said Susan Skitowski, administrator of branch services for Toledo-Lucas County Public Library. She noted that, along with the need to accommodate new technology, the library equipment was "reaching end of life."
The architects said the building's character sets the tone for the surrounding city and school buildings, and they would keep the integrity of the facade as is. However, officials are considering adding 1,500 square feet to the building entrance. In 1989, the building underwent an expansion to its current 18,500 square feet.
The architects said that books would not be diminished because of changes in space or emphasis on technology, but rather, rearranged for easier use and browsing.
"We think this is a [Bring Your Own Device] community, so more charging stations, a tech bar where the staff can work one-on-one with computer issues, more developed children's area, Maplewood Elementary School is across the street. And we have Northview High School down the street. We should also take advantage of the views," Mr. Meehan explained of the main design objectives.
About $2.5 million to $3 million of state public library funds are earmarked for the project.
Ms. Skitowski said she was disappointed with the low turnout, considering postcards were sent to thousands of Sylvania households inviting them to the planning session. She understood that cold weather may have kept many away. Another planning session may be scheduled before solidifying the architectural plans, she said.
For now residents and library visitors can call in for comment; a book of suggestions will be kept at the checkout counters, she said.
The aim is to have an architectural plan by summer, officials said. The overhaul would require the library operating out of a temporary location.
Contact Natalie Trusso Cafarello at: 419-206-0356, or email@example.com, or on Twitter @natalietrusso.
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The Flower Raj Articles
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SPIRIT/SOUL Articles - The Flower Raj Articles1: In the mirror
the image was there in the mirror this morning when I got out of bed
2: 'My introduction to North Indian sadhus via the Prayagraj Magha Mela etc.'
'My introduction to North Indian sadhus via the Prayagraj Magha Mela etc.'
As recalled by 'sadhu' George, aka., Ram Avatar Das, Hari/Hara-ananda Giri etc., etc.
'He who performs funerary rites for his ancestors at the junction of the three rivers gains salvation for his ancestors... Shiva samhita 5.135.
I was raised in the UK., had a loving family and thanks to the efforts of my parents I received a good education. Also allied with all these advantages I was born and brought up in the freest era of human social history etc. But thanks to the rise of the fascist US., Empire that era is now finished. Apart from the normal interests of youth etc., I was interested in literature, psychics, history, jazz, art as well as travel and even eastern philosophy etc.
Since the '60's I had the opportunity to travel in North Africa, the Middle East as well as South and Southeast Asia. I first traveled overland to India in '70 and made further visits there etc., in order to explore South Asian 'applied' yoga doctrines and the various sectarian systems of emanation and yoga. I went to India in order to make further sense of my personal explorations of consciousness aimed towards the 'now moment' and the innate 'one' nature of consciousness.
Once in India I had the opportunity to enjoy modern South Asian social/religious culture etc., at first hand. This happened as a result of my initial and subsequent stays in India and in Nepal. This contact with South Asian social/religious culture occurred with my exposure to Indian street life as well as exposure to the daily round of Indian village life. Further exposure to Indian religious culture occurred within the context of the numerous annual and periodic religious festivals as well at the various small and great religious fairs. In addition I was gradually exposed to North Indian classical Indian music; to South Indian classical dance and to the more or less simple style of the Sanskrit language used in composing classic yoga texts.
I was exposed to and enjoyed Hindu festivals included Diwali, the late autumnal, new year festival of Lights; the emotionally charged ten days and nights of the Bengali Durga festival; Shiva Ratri, Shiva's early spring Night of vigil as well as to the marvelous chariot festivals of the Kathmandu Valley etc.
The great fairs included the Magha Mela and the Kumbha Mela-s. The Magha Mela is annually held outside of the northern city of Allahabad on the sandy river banks of Prayagraj at the confluence of the Jumuna and Ganges rivers. A Kumbha Mela festivals is also held at Prayagraj, as well as being held in the cities of Harıw›r, Ujjain and Nasik. These major, month-long festivals occur within separate cycles of twelve years.
Via these degrees of social/cultural contact, especially at the colorful religious fairs, the author also came into contact with Indian and western devotees and significantly with ascetics/yogı-s from Hindu Vaisnava, Shaiva and Shakta sects. Elsewhere, in Nepal, the author first came into contact with monks from exiled Tibetan sects. These Tibetan monks and yogi-s follow the Vajray›na/Mantray›na yogı lineage tradition founded during the 1st., millennium AD., by the Indian lineage of the maha-siddha-s, Great Adepts.
I was subsequently certainly fortunate to come into personal contact with accomplished masters of these various sectarian traditions. These masters included Neem Karoli Baba, the then two hundred year old, yogiraj Deoria Baba, Mustram Baba, Baba Ram Sevak Das, Ganesha Baba, Dr. yogiraj Ram Nath Aghori Baba, Bhairava Baba, Vasudev Baba, Tarrig Rinpoche, Trungu Rinpoche and Lama Sanjur.
My initial introduction to contemporary South Asian ascetic traditions initially came about by way of following the time-honored avenue of making pilgrimages to some of the great religious fairs/meetings held in the ancient tırtha-s, bathing/pilgrimage locations. As mentioned the most renowned and famous of these fairs and gatherings are the great Kumbha Mela-s. The most renowned of these is the fair/gathering held at Prayagraj near the modern city of Allahabad.
According to the Purana tradition the origins of the Kumbha Mela-s are linked to the myth of the churning of the cosmic ocean by the deities and the anti-deities. As a consequence of this churning, a jar of deluding liquor and then a pot of the nectar of immortality emerged from the depths of the cosmic ocean. The anti-deities greedily grabbed the jar of liquor and deities gladly received the pot of nectar. According to one account the jealous anti-deities upon realizing their folly of choosing delusion over immortality, stole the deities' pot of nectar and in the aerial chase to regain the pot of nectar, four drops of nectar were spilled.
The four locations where the drops of nectar fell to the earth became the melapaka-s, the 'meeting places' where the four Kumbha Mela-s are historically held. Sanctified by drops of the nectar of immortality these locations became recognized in popular Hindu tradition as the locations where pilgrims and devotees can meet adept yogi-s and are further understood to be able to overcome their cycles of delusion and sin and thereby can attain direct knowledge of the intrinsic state of liberation.
The locations of the Kumbha Mela-s are at Prayagraj as well as at Hariwar, near where the Ganges exits the foot hills of the Himalayan Mountains. The other two locations are at Ujjain on the Shipra River and Nasik. The Nasik Kumbha Mela is held at a confined bathing area in close proximity to the Godavari River. Certainly in the contemporary context the Kumbha Mela held at Prayagrag is the most significant of the annual and periodic north India religious fairs/gatherings where modern day ascetics and yogi-s gather. Prayagrag is followed closely in significance by Haridw›r and then by Ujjain and Nasik.
The confluence point of the Jumuna and Ganges Rivers at Prayagraj is known as the triveni, the Triple Confluence. Modern city of Allahabad is sited on the ancient site of the city of Pratishthana. This city was also famed as the location containing the aksya-bat or Tree of Immortality. In c.640 AD., this tree was visited and reputedly viewed by the Chinese pilgrim Hiuen-Tsang during his pilgrimage of the eastern Middle Country of Northern region.
The historic date of the first Kumbha Mela at Prayagraj is unknown. But although not mentioning the Kumbha Mela specifically, the early Buddhist textural tradition does mention that large religious fairs were held in the Middle Country of the greater Northern region of the Indian sub-continent during that era. Therefore great religious fairs, such as the fair/gathering at Prayagraj, potentially date back at least two thousand five hundred years. But the origins of these major religious fairs go back to the era of pre-history probably pre-dating the late Vedic era and even the Indo-Dravidian era of the Indus Valley Civilization.
The late Vedic textural tradition indicates that the sandy riverside shores of Prayagraj, annually washed by the monsoon flood, was the location where Brahma performed a great fire sacrifice to re-discover the lost Veda-s. Here the suggestion that the hitherto orally transmitted Veda-s had been lost is quite misleading. Since the Indo-Aryan's entry into the Indian sub-continent and from their protracted contact with other indigenous religious systems the 'losing' of the Veda-s should rather be interpreted as a diminution of the utility, meaning and cultural relevance of the Vedic sacrificial science in the face of more sophisticated yoga-based approaches.
Therefore the traditional myth that Brahma performed sacrifices to regain this loss of utility, of meaning etc., could equally refer to the historical era when the Veda-s and the Brahmana-s of the hitherto orally transmitted Vedic/Brahminic tradition were in fact edited, re-ordered or 'updated' and recorded for the first time. This occurred during the 5th., or 4th., centuries BC.
This process transformed the Vedic tradition from an orally-handed down tradition into an 'updated', ordered, recorded tradition. This was necessary to restore the relevance and prestige of the sacrificial Vedic tradition and was probably performed during this era by several generations of Brahmin scholars. However given the Brahminic tendency to avoid bringing their pristine 'divinely inspired' tradition into contact with historic trends this whole process is characterized in myth as solely being the product of the superhuman labors of the sage Vyasa. On occasion Vyasa was aided in his labors by the deity Ganesha.
Certainly from these mythic connections Prayagraj is popularly known in the Brahminic tradition as the tirtha-raja, 'king of bathing places' and also as the 'navel of the earth' or the 'navel of [or the connection to] the universe' etc. The latter characterization evokes the iconography of the deity Visnu where he is seen reclining on the Shesha-naga, the king of snakes, while floating on the cosmic ocean. Here the deity Brahma, the creator within the Hindu trinity of cosmic deities, is seated on a red lotus flower emanating from Visnu's navel.
The Chinese pilgrim Hiuen-Tsang recorded a remarkable account of his pilgrimage to India during the years c.630-644 AD. Hiuen-Tsang mentions that after meeting the patron of Mahayana Buddhism, the Emperor Harsa, c.606-648 AD., of the Vadana dynasty both he and this monarch proceeded together in c.640 AD., to observe the great fair held at Prayagraj. Subsequently Hiuen-Tsang continued his pilgrimage through the eastern Middle Country visiting the great Buddhist Monastery /University of Nalanda as well as the Vajrasana, where the Buddha attained enlightment etc.
In his account of his visit to Prayagraj in the company of the Emperor Harsha Vadana, Hiuen-Tsang mentions that 'to the east of the capital between the confluence of the rivers is pleasant and upland [the bluff now known as Joshi]'. As can still be seen today, Hiuen Tsiang describes the 'whole [area of the banks beside the Ganges and Jumuna Rivers as being] covered with a fine sand'.
Hiuen-Tsang mentions that at the confluence of the two mighty rivers a high stone column had been raised in the midst of the merged rivers. There, in the afternoon dozens of ascetics climbed up the column. While clinging to the column only with one hand and one foot they stretched out, all the while gazing at the setting sun. They were reported to have only descended once the sun had gone down.
Hiuen Tsiang also records that a part of this area beside the Ganges and Jumuna Rivers was a 'great charity enclosure'. The 'great charity enclosure' area was so named on account of the custom of kings of that region to distribute the wealth accumulated over the past years to charity. He relates the tradition of how pious Buddhist rulers would gather 'in the space of the charity enclosure immense piles of wealth and jewels'. Here initially a ruler would ' adorned in a very sumptuous manner the statue of the Buddha...[and] afterwards offers charity...to the residing priests...other priests...men of distinguished talent...[ascetic] heretics who live in the place and lastly to widows and the bereaved, orphans...the poor and mendicants'.
All this and more charity was performed while showing 'no regret'. Upon completion a ruler is recorded as saying " [It is] well done! Now all that I have, has [through the merit of charity] entered into incorruptible and imperishable treasuries."
According to Hiuen Tsiang 'to the east of the enclosure of charity at the confluence of the two rivers every day there are many hundreds of men who bathe themselves and [then] die'. Here he indicates that after fasting for seven days and following the then popular notion that bathing in the confluence of these rivers absolves the pilgrim from all sin some of the pilgrims did not simply depart but preferred to die 'pure'. Such pilgrims drown themselves after throwing themselves into the river with a heavy stone slung on a rope placed around their neck.
According to the popular Brahminic traditional view among his numerous labors, the 9th., century AD., great Hindu reformer Shankara also thoroughly reformed and re-ordered the great fairs held at the four locations. From the post Shankara era there are references in 13th., and 14th., century AD., vernacular records to large scale pilgrimages being made to the locations of the Kumbha Mela-s, especially to Haridwar and Prayagraj.
As a member of the Bharatı section of the Dasanami Order, the great Vaisava ecstatic mystic Caitanya, the original lineage founder of the modern Krsna Consciousness movement, is recorded as attending the Kumbha Mela at Prayagraj in 1514 AD. Muslim records from 16th., century AD., and even early European accounts from the 17th., century AD., offer descriptions of the great fairs held in these locations similar to the kind of fairs held in the modern era.
As mentioned at Prayagraj there is an annual mela in addition to the Kumbha Mela. Devotees and ascetic yogi-s etc., come worship at the point where the Ganges and Jumuna rivers meet the hidden river, the Saraswati. As mentioned this is known as the triveni, the Triple Confluence. The Triple Confluence is bound up with the basic symbolism relating to the Shaiva and Vaisnava traditions of 'eight-limbed' yoga. Within the context of the ritual bathing rites, that are the center-piece for ritual performance at these gatherings, the term kumbha, 'pot' is an apt title for this kind of fair by referring to the water pot used in daily and ritual ablutions.
Within the yoga system this term is also metaphorically related to the shape of the body when the breath is gathered and retained by the principle mode of breath regulation, kumbhaka-pranayama, Pot Breath Regulation. Further the emptiness of an unfilled 'water pot' can symbolize the nature of undifferentiated mind attained by those yogı-s accomplished in breath regulation in conjunction with the yoga bandha-s, Bonds and mudr›-s, Seals.
A section of the fourth chapter of the Nath› yoga manual the shiva-sa˙hi˛a (SS.) is dedicated to the significance of the sacred tirtha, bathing place of Prayagraj. Here the significance of Prayagraj is discussed from the point of view of both householders and yogı-s as well as in terms of outer and inner utility.
From the point of view of a householder's family lineage SS.4.136-137., discusses the benefits accruing from worship at the confluence of the three rivers at Prayagraj during a pilgrimage and by a technique of visualization during daily devotions.
These verses state:
'He [the householder] who [annually] performs [post]-funeral rites [offerings made to absolve ancestors of cycles of sin] at the confluence of these three rivers procures liberation for his ancestors and he himself attains the supreme state.
' He [the householder] who daily performs the three modes of duty while mentally visualizing this place receives [divine] fruits from performing these acts.'
SS.4.133-135 discusses both the external and internal significance of the sacred bathing place where the three rivers and the three yoga nerves meet:
'[At Prayagraj, near Allahabad] between the Ganges and Jumuna rivers flows the [hidden] S›raswatı River.
'From bathing at their confluence the fortunate one attains liberation.
'Previously we [Shiva] have stated that [internally] the ida [moon yoga nerve] is the Ganges and the pingala is the daughter of the sun [the Jumuna River].
'In the middle [of these two] the susumna, [the yoga nerve known as] the Saraswati.
'The [inner] place where these three meet is inaccessible [to all except skillful yogı-s].
'The [skillful] one [the yogı] who mentally bathes [his consciousness] at the confluence of the white [the pingala nerve] and the black [the ida nerve in the central nerve] is freed from all sin and attains the eternal brahma, [the essence of] the Body of the Expanding Universe.'
SS.4.138-140., further discuss both the utility and benefits of worship of the internal confluence of the three rivers/nerves, stating:
' He [the householder/yogı] who [even] once bathes [his mind] at this sacred location enjoys heavenly pleasure, all his manifold sins are consumed and he becomes pure minded.
'Whether pure or impure, in whatever condition the individual may be, from [mentally] bathing [in this very inaccessible inner location] he [the skillful yogi] undoubtedly becomes purified.
' [If] the yogi is able to [mentally] bathe in the waters of the triveni, the Triple Confluence of the three [inner] nerves, at the moment of his last breath [immediately prior to death and dies concentrating on this] he instantly attains liberation.'
Certainly as suggested by the quotations from the SS., the deeper significance of Prayagraj can be measured. Prayagraj, as a pilgrimage/bathing destination and as the bathing area located in the midst of this wedge-shaped confluence, is bound up with the applied symbolism of the Shaiva and Vaisnava traditions of 'eight-limbed' yoga. The symbolism of the merging of two visible rivers with a hidden, 'concealed' river, created by this wedge-shaped geographical formation also suggests the three pronged configuration of a trishula, a trident carried by Shaiva ascetics.
Internally the trident symbolizes the unification of the three principal inner yoga nerves within the bhaga, literally 'womb'. But here 'womb' means the 'auspicious source' or the heart of the purified and energized spinal centers. Therefore the two vast visible rivers symbolize the two principal outer relative nerves that upon yoga purification etc., can be merged into the 'concealed' principal nerve, the central nerve. The central nerve running upwards within the danda, the spinal column, links the 'auspicious sources' within the spinal centers.
Thereby in the external context the utility of the 'concealed' Saraswatı River 'braided' or merged with the two seen rivers is to symbolically indicate a fundamental goal of yoga. For yogi-s/devotees the internal symbolic significance of bathing at the location where the three rivers are said to merge can evoke the applied yoga task of bathing consciousness at the point where three nerves merge within the central nerve as well as the potential to manifest undifferentiated consciousness etc., etc.
However despite their positive social/religious side and the potential for offering applied symbolism, historically the Kumbha Mela-s held at Prayagraj and elsewhere also possesses a darker, notorious and even dangerous side. Because of an outpouring of religious hysteria generated among pilgrims and ascetics, even during the modern era, simple participation at the Kumbha Mela-s can be dangerous. Even today religious hysteria is certainly still generated over the place, timing and precedence of the purifying dip on the most auspicious bathing days.
At the Kumbha Mela held at Prayagraj in 1954 AD., the first after Indian independence, hundreds, possibly thousands died during a stampede by pilgrims to bath at the appointed place, time etc. Crushes leading to deaths have occurred to a lesser degree at later Kumbha Mela-s, mostly during attempts to bath in the very confined bathing areas in Haridwar and Nasik.
Further during the pre-Independence era and even the pre-British era, long before electrification, railways, modern roads, modern policing etc., making pilgrimages to the great religious fairs was a dangerous affair not only for the reason of possible encounters with large crowds of pilgrims driven frantic by religious hysteria. Historically, as well as today, the great fairs were magnets for every kind of religious fanatic, impostor, crank and rogue etc., who prey upon the superstitions, the pockets even the lives of the pilgrims.
There are historic reports of kidnappings by members of the notorious Thug-gee cult; of human sacrifice and ritual suicide, of theft, murder and rape etc., as well as huge camp fires, epidemics of cholera and the plague etc. There were even full scale battles between opposing groups of sectarian devotees and ascetics. Apparently pilgrimages could only be performed with any safety by companies of armed villagers/devotees or organized groups of Brahmin Shaiva sanyasin-s, Vaisnava mahatyagi-s and householder gosains. These were accompanied by their regiments of lower caste, martial naga sanyasin-s and naga bairagi-s.
The emergence of martial naga Shaiva sanyasin-s and martial Vaisnava bairagi-s began from the 13th., and 16-17th., centuries AD., respectively. From the 13th., century AD., 'twice born' vaisya-s and even low born shudra-s were allowed to enter the martial so-called naga akara-s, 'snake gymnasium/schools' within the overall Dasanami, the Ten Names Order. The Ten Names Order was founded by Shankara in the 9th., century AD. A majority of sections within the Ten Names Order had originally been reserved solely for Brahmin sanyasin-s, the remainder for warrior caste ascetics.
The martial regiments of atıt-s, 'low caste ascetics' were formed to protect the hermitages and monasteries of Brahmin sanyasin-s, their related temple sites, their village grants and the other privileges of the Dasan›mi Order. During the era of alien Islamic rule the unusual step of entering lower castes into the Dasanami fold was deemed necessary because of the rise and free rein given to militant Islamic Fakir groups.
Steps leading to the creation of fighting, ascetic regiments were also necessary because of deep-seated sectarian conflicts and the regular incidence of violent confrontations with other independent and unorthodox Shaiva yogı groups. These included the Kapalika-s, the Kalamukha-s, Natha-s and also later with Vaisnava bairagi-s. For the same reasons as the Dasnam sanyasin-s, the first well organized regiments of Vaisnava bairagi-s were actually only formed in the 17th., century AD., by Madhusudana Saraswati of Varanasi (died 1623 AD.,).
There are recorded incidences of both naga Shaiva sanyasin-s and naga Vaisnava bairagi-s refusing to take food until they had accomplished a daily vow to kill an ascetic from the opposing camp etc. Therefore in general these criminally inclined Shaiva and Vaisnava naga martial groups have historically possessed a dubious and sometimes notorious reputation within the orthodox community and within the lineage circles of adept yogi-s.
The deep-seated sectarian conflicts and rivalries often came to a head at the Kumbha Mela-s leading to violent confrontations among rival sectarian ascetic groups. These violent confrontations occurred over precedence in the bathing parades; for patronage and donations. Although it is generally agreed that the Shaiva naga have precedence in these parades nevertheless heated arguments even among naga sanyasin themselves over precedence still regularly occur at contemporary Kumbha Mela-s.
According to a probably unreliable account offered by Jadunath Sakar, naga Shaiva sanyasin-s led by Bhavan›nanda, Sur›nanda and Kamal›nanda are understood to have inflicted a severe defeat upon the Vaisnava, bairagi ascetics at a Kumbha Mela held in Haridwar in c.1266 AD. Further the Mugul Timur is certainly known to have massacred a large number of pilgrims at a fair held in Haridwar in 1398 AD.
Later in 1760 AD., a battle was fought at Haridwar between Shaiva naga sanyasin-s and Vaisnava naga bairagi-s. This battle is recorded to have left as many as eighteen thousand dead. Their defeat in this battle led to the exclusion of Vaisnava participation in the Haridwar Kumbha Mela until the period of British control of this region from the mid-19th., century AD.
A further battle in 1796 AD., fought between armed Sikh pilgrims and Shaiva naga-s led to the deaths of five hundred or according to another account the deaths of five thousand of the latter. Smaller battles between naga sanyasin-s and naga bairagi-s also occurred in Ujjain and Nasik.
Despite their lower caste origins and the unsavory reputation of the various kinds of naga martial ascetics they were and are proud of the prestige afforded by being members of major sectarian ascetic orders. However, many members of these regiments are in reality not dedicated ascetic practitioners of devotion, austerity or yoga etc., but are rather footloose members of society who are recruited to find socially acceptable avenues for their peculiar talents.
The inclusion of criminal elements within major ascetic/yogı orders certainly contributed over the generations to a decline in the overall lineage's ability to produce the obviously very small number of fully adept yogı-s every generation. In turn this has also led to a steady dilution of the quality of lineage instruction and intuitive transmission.
From the author's own observations, the dubious reputation of Shaiva n›ga sanyasin-s and Vaisnava naga bairagi-s continues in the contemporary context with an often superstition-ridden and simplistic popular approach to doctrine. This is aided by the ascendancy of tendencies towards anti-intellectualism; to foregoing study and even forgoing the dedicated approach required to apply yoga precepts. In some schools the dubious reputation of nag› sanyasin-s etc., is clear by the absence of dedicated application to even the initial mantra-yoga stage of the four stages of yoga.
Many naga sanyasin-s and also naga bairagi-s have apparently forgotten the instructions of their guru-s or never even paid heed to the most basic of injunctions emphasized in all sectarian yoga lineages and in all yoga manuals. All adept guru-s from any yoga lineage empathize that only by application, detachment and even more application can accomplishment in yoga or devotion be attained.
But many naga sa˚yasin-s etc., simply state that having become naga sa˚yasin-s etc., is sufficient because they have thereby severed the chains of householder cause and effect etc. Such types prefer to be on continuous pilgrimage, where their brand of bravura and empty boasting find a ready audience among villagers and others looking for a ready show.
Many others simply wile away their time with the daily use of drugs, such as smoking ganja or hashish filled chillums and even resort to the use of opiates. Open drug use can be frequently observed among ascetics and yogi-s from all sectarian traditions at the great fairs and elsewhere where s›dhu-s gather. The often notorious reputation of the various naga schools etc., also continues by way of scandals involving incidences of moral laxity with female devotees or even of homosexuality or other even more vile perversions within a school's temple compound etc.
During the Indian month of M›gha or January recent Kumbha Mela-s held at Prayagraj have attracted upwards of forty million plus or more pilgrims wishing to take a purifying dip at the confluence point of the Ganges and Jumuna Rivers. Some pilgrims stay for the full month. However most other pilgrims stay for only a short while and after shaving their heads, taking their purifying dip, perform the rites and rituals marking their devotions to their chosen deity and to their ancestors.
Additionally during the festivals held a Prayagraj 'twice-born' families of the various upper castes and sub-castes from the surrounding regions register marriages, births and deaths with their gotra, 'clan' records. Also they commence the task of finding suitable girls for their sons from equivalent caste families in unrelated caste clans.
The author's visits to Marg Mela held at Prayagraj occurred mainly during the early 1970's when limited electrification of the vast campsite on the Ganges bank allowed this fair to retain a much more peaceful and traditional feel. Later with complete electrification of the campsite together with the influence of the commercialization of Indian sects in the West, the atmosphere previously experienced by the author was all but lost in a cacophony of hours of competing, poorly amplified discourses and often maddening, dirge-like devotional songs. This cacophony commenced even during the hitherto pristine pre-dawn hours, the hours most suited to devotion and silent contemplation.
Nevertheless at Prayagraj and other great fairs the author had the opportunity to closely observe modern Vedic rituals and hear the rhythmic, charged chanting of mantra forming the rites of fire sacrifice. Here the author initially had encounters and subsequently in some cases close contact with north Indian sadhu-s, holy men and ash covered sometimes even naked, yogı/ascetics from a variety of sectarian traditions.
The term sadhu, holy man can among definitions such as 'virtuous', 'efficient' can also literally mean men 'unentangled' with the delusions of conventional world. The various sadhu-s encountered at Prayagraj by the author included ascetic devotees and yogi-s from Vaisnava, Shaiva and Shakta sects.
Prior to his first visit to Prayagraj in January '72 the author had already met in Varanasi a sadhu/guide Baba Kaushlesh Das of the Vaisnava, Ayudhya Sect. The late Baba Kaushlesh Das was not a renowned lineage master or a yoga adept but was an honest and sincere sadhu, devoted to Lord R›ma. Baba Kaushlesh Das resided beside the Ganges River in a small shrine on the principal bathing ghat.
Here the author first enjoyed the company of this sadhu and other sadhu-s. Also near Baba Kaushlesh Das' 'seat' I met the compassionate yogini known as Mataji, the Dear Mother, who always called western hippies her 'love children'. With these different sadhu-s the author enjoyed many early mornings and evenings taking in the colorful and chaotic spectacle offered on the bathing ghat-s of this bustling pilgrimage city.
Following the legend that Shiva liberates devotees who die in Varanası I learned that many elderly pilgrims actually came to Varanası to die. As initially pointed out by Kaushlesh Das these and other ordinary pilgrims, because of their beliefs and their superstitions, were constantly at the mercy of and were preyed upon by opportunistic Brahmin priests, by beggars and a majority of grasping fraudulent fakir-s, so-called holy men. The author was thereby introduced to the classic Indian maxim regarding Varanası that pilgrims should beware the bad habits of 'Brahmin pundit-s, fakir-s, prostitutes and cows' when walking in the narrow lanes of the old city near the Ganges River.
In order to take in and understand all these contradictions as well as to gain a greater insight into an initial, startling realization of the impermanence of existence, I also spent time in the legendary Manikarnika crematory ground of Varanası. Here Shiva is said to have successfully performed penance for cutting off one of Brahm›'s heads. From the effect of meditating in the Manikarnika crematory ground I was initially spurred to begin a more systematic approach to understanding the doctrines of the modern Vaisnava and Shaiva traditions.
In the popular modern householder context the north Indian Vaisnava sectarian tradition is essentially based upon cultivating bhaktı, deep devotional love for a personally chosen form of Visnu by reciting sectarian mantra-s and performing daily ritual. In addition devotion is offered to the initiating lineage master by way of service. Vaisnava ascetics apply the yoga system of 'eight-limbs' or a regime of austerities. The Shaiva approach applied by yogi/ascetics is based upon the classic yoga system of 'eight-limbs', as well as the 'five' stages of Shaiva devotion and/or even application to regimes of austerities.
Subsequently the author also had the opportunity to visit the home village of Baba Kaushlesh Das located in the countryside not far from Allahabad. I met his former wife and his adult children who belonged to the warrior caste. Here the author was further schooled and learned basic Indian social/caste customs.
These included the proper modes of ablution, of bathing/ purification, of eating, drinking liquids, preparing food as well as cleaning cooking utensils and metal dishes etc. For a while the author adopted the modest mode of dress that then governed the simple daily life of north Indian villagers.
Such basic knowledge of social/caste etiquette and basic ritual convention later allowed the author to be accepted and move quite freely in village life and also among s›dhu-s. The honest kindness, cheerfulness and the simple lessons on contentment in daily life that were offered by the example of numerous hard working North Indian villagers; by rural and urban artisans, by rickshaw drivers etc., left a lasting impression on the author that remains to this day.
Despite the contradiction of returning to his family village Kaushlesh Das was certainly honored by his family and wider clan because he had accepted the Stages of Life and had continued to perform his duty by taking up the life of renunciation. While in the village he organized rituals and ceremonies offered to the deity Visnu. On an occasion in early December '71 Baba also organized a party of villagers who had vowed to attend the Magha Mela held nearby at Prayagraj. This party had saved up sufficient money and vowed to reside in the pilgrimage grounds of Prayagraj for the full duration of the up-coming lunar month.
January is the height of the cold season in northern India and most North Indians are susceptible to the cold. Part of the vow of pilgrims entails ritualized dips at dawn and dusk in the Ganges etc., in order to fulfill the popularly held belief that ritual baths in sacred rivers purifies sins. Because it is chilly in January and because of mists and sometimes even early morning frost, this regime of dips is considered to be a real penance by villagers and to be an actual foretaste of the ascetic life.
With just basic baggage and cooking utensils our party traveled on unpaved roads in hired, open, antique jeeps. We passed through fields of yellow flowered mustard and winter wheat inter-spaced with groves of Mango trees etc., eventually arriving on the southern, Jumuna side of the great confluence. Even in January, long after the fall of the rivers from their fullest level during the height of the monsoon season, the breadth of the two co-joined rivers was more than just a couple of kilometers from shore to shore.
After the men in our party had their heads shaved we boarded large rowboats and proceeded to the middle, to the place where the lighter colored Jumuna and the darker colored Ganges merge. Remarkably in the midst of the merged rivers, many hundreds of yards from either shore an incongruous square bamboo structure had been erected in the riverbed. The author understood from Kaushlesh Das that we were fortunate because this year the normally sand covered, kunda, stone enclosed 'bathing place', built on a reef, was uncovered.
He suggested that this spot, rather than an underground kunda at a temple on the Ganges shore, was the actual place where the third river, the mythical Saraswatı River merged with the other two great rivers, forming the Triple Confluence. Certainly the great Jumuna and Ganges Rivers physically merge at this point but the third river the Saraswatı was not physically seen other than in the waters appearing within this particular kunda that was already awash with the co-joined rivers.
Historically in the early Vedic tradition the now geographically unknown Saraswatı River was located further to the northwest. The name Saraswatı is linked to a Punjabi river that in the ancient era was thought to actually disappear into the northern Rajastan desert. Having later visited the underground kunda of the temple on the Ganges shore, that was filled with stagnant water, the author was certainly happy to have bathed at this other more appropriate location where Kaushlesh Das said the Saraswatı River merged with the other great rivers.
While our party's village priest made appropriate offerings and prayers and after waiting for other pilgrims we were also able to mount the bamboo structure and to bathe in this water covered, but visible square stone enclosure filled to a depth of some ten feet. Although the author returned to Prayagraj on a number of other occasions he was never been able to see or again bathe in this particular and symbolically significant 'kunda' located midstream at the confluence of the two mighty rivers.
After this bath and the receipt of ritually charged sipping water, marigold flowers and a ritual mark on the forehead with sandal paste our boats proceeded to the Ganges bank. Here we sought out the tents that had previously been reserved for our party within the campsite of the Ayudhya Sect in the quarter reserved for the other Vaisnava sects such as the dominant Ramanandı Sect.
Within this camp householders were generally separated from the lineage circles of ascetics and yogı-s but nevertheless there was free if respectful interplay between villagers and ascetics. Often older villagers already knew many of the leading masters of the yogı/ascetic circles and sought out these masters to offer respect and offerings, smoke chillums and to listen to discourses or tales of the year's ups and downs etc.
In the extensive campsite located on the sandy Ganges shore of the confluence the author initially observed at first hand the demanding life-styles of yogı-s and ascetics. At Prayagraj the author came into contact with the classic yogi/ascetic milieu individually centered upon the deer skin or meditation blanket and in the daily routine centered on the lineage master and his initiated circle; the chosen deity's portable alter and the sacred fire, the dhuni.
From this initial contact the author became accustomed to the ritualized manner required for daily service offered to the master; service offered for worship of the deity and required to service the constantly burning sacred fire of the dhuni. Subsequently, under the tutelage of the mahatyagı, 'great renunciate', Baba Ram Sevak Das, I came into comprehensive contact with the daily routine of Vaisnava ascetics and yogi-s. Here I met the two hundred year old, Ramanandı yoga adept, yogiraj Deoria Baba. Deoria Baba gave me the name Ram Avatar Das and initiated me into a particular Vaisnava mantra.
At the junctures of the day, dawn etc., when rituals are offered to the deity's portable alter the author became familiar with the sounds of chanting, of ringing bells, of the conch shell and the smell of incense. The author became familiar with the use of the cimpta, fire tongs, the kamandalu, the water pot and to handling gai-gobha, fresh cow dung that is smeared around the shallow fire pit, the dhuni at least twice a day.
Ritualized attention paid to the sacred fire stems not only from the utility of fire to cook pure, ritually charged food but also because simple rites of fire sacrifice are daily offered by Vaisnava ascetics to the deity Visnu and his consort into this log fire. Sadhu-s preferred Mango wood logs for the dhunı because they burn slowly and evenly like a cigarette, with very little smoke. The sacred fire provides the ashes used to daily dust the ascetic/yogi's body after their ritual bath.
Ash covered Vaisnava yogi-s certainly apply the 'eight-limbed' system of yoga as described in the shandilya-upanisad, the Instruction [of] Shandilya [on yoga]. Therefore for some Vaisvava yogi-s the sacred fire also acts as the symbol of the normally dormant 'secret fire', or the kundalini-shakti, the coiled-up energy/capability that can be aroused and awakened by application to the sectarian Vaisnava system of 'eight-limbed' yoga.
Vaisnava ascetics, who simply apply austerities, are known as tyagi-s, 'unbound' renunciates or as bairagi-s, 'ones that are detached'. These ascetics apply devotion by way of rituals and by way of mantra recitation offered at dawn, midday and dusk. Here tyagı-s apply cycles of austerities within three distinct seasons of the year.
The devotional mode includes chanting devotional tracts, singing devotional songs as well as applying visualization techniques and reciting sectarian mantra-s with the distinctive rosary of Vaisnava sects. This rosary is formed with 108 beads plus the guru bead that are fashioned from tulsi wood taken from mature Holy Basil bushes.
At Prayagraj I first observed ascetic/yogi-s' ritualized, early morning bathing regimes noting that many wore girdles made of thick rough hemp rope or even of chain upon which their loin-cloth is slung. Sometimes inadequate girdles and even loin coverings are made from dried twisted plantain leaves and lengths of dried plantain leaf. In line with the view that prolonged sleep is an obstruction to concentration/devotion and that deep meditation should only be performed at night in the pre-dawn hour,s these various kinds of girdles had large knots on the right side that stop comfortable and prolonged sleep.
As Vaisnava ascetics are considered to be in the third stage of life, the stage of the 'Forest Dweller' those ascetic/yogı-s from the 'twice born' castes still wear their sacred thread. During bathing rituals they offered further prayers and short rituals before donning the sacred thread.
The author observed that after their bath, yogı-s dusted off and smeared their bodies with ash from porous cloths filled with sifted ashes, before donning the Vaisnava devotees's distinctive white cloth often worn from above the breast. From donning the white cotton cloth above the breast Vaisnava yogi-s/bairagi-s are sometimes known as sita-padri-s, Followers of the Goddess Sıta.
The Ayudhya Sect and the Ramanandi Sect apply the vertical lines of a trident shaped sectarian mark known as the triphala, the Triple Fruit or the urdhva-pundra, the Upwards Mark. The formers' three lined, trident shaped sectarian mark is applied with cream colored clay whereas the latter's sectarian mark has a red streak between two outer prongs formed of white clay.
The author observed the ritual mode of applying these distinctive tilak-s, sectarian 'marks'. The mark of the Triple Fruit is applied first on the bridge of the nose and then across the eyebrows, then on either side of and in the middle of the forehead. Similar 'marks' are also placed on the arms and on the locations of throat and heart spinal centers. A 'mark' is simultaneously offered to the sacred tulsi, Holy Basil, bead worn on a string around the neck that was given on initiation by the lineage master.
After these basic rituals and after saluting and offering homage, respect to their masters the author also observed some yogıs applying basic asa˚a-s, postures and other limbs of hatha-yoga on a prepared ground already smeared with red clay and cow dung. Hatha-yoga is said to be the second stage of the four stages of yoga applied by ascetic/yogı-s possessing medium sensibility. Other ascetics simply performed japa, 'recitation' of a sectarian mantra. Mantra-yoga is considered as the first stage within the four stages of the yoga system, applied by ascetic/yogı-s possessing mild sensibility.
Significantly for Vaisnava ascetics the month of Magha commences the three cycles of austerity performed annually by those ascetics who aspire to graduate from the simple grade of tyagı, 'renunciate' to mahatyagı, an accomplished 'great renunciate'. This cycle must be performed for twelve years in order to attain this higher grade. Under the classic outlook of the yoga tradition these various forms of austerity do not form part of the yoga regime.
The cycle of asceticism commences with the regime of the panca-agni-tapas, the 'austerity of the five fires'. This austerity is performed while being surrounded by four, often smoky cow dung fires with the sun as the fifth fire. Or sometimes this austerity is performed while being enclosed by a single horseshoe shaped fire. At Prayagraj and elsewhere the author initially observed ascetics performing this morning/midday ascetic regime while reciting mantra-s.
The other two basic cycles of asceticism include camping out during the hot season and reciting mantra-s in dry riverbeds, rocky outcrops in the full glare of the sun. During the rainy season Vaisnava ascetics remain outside without cover or sit for a fixed number of hours in cold mountain streams.
Within these regimes Vaisnava ascetics also sometimes apply extreme forms of vegetarianism, only eating wild red rice; unleavened bread made from the flour of dried lotus flower nuts also jungle plants and vegetables. On other occasions these ascetics apply vows of silence and even the extreme austerity of remaining standing while awake or sleeping for a period of twelve years.
The last time I visited Prayagraj was at time of the Kumbha Mela held there in January '78. According to modern sadhu folk lore Indira Gandhi's State of Emergency was lifted in late 1977 by the combined power of the adept Babas in order that the next Kumbha Mela then to be held at Prayagraj, could go ahead. Among that mass of devotees many western devotees and sadhu-s also attended the Prayagraj Kumbha Mela. These included Jasper Newsome, aka., Ramgiri, Ira Cohen and many others including myself etc.
At first I stayed within a old Vaisnava guru's camp until I got thrown out for smoking chillums at my 'dhuni' with some invited Shaiva n›ga babas. Historically as mentioned there has been bad blood between the Vaisnava naga bairagi-s and the Shaiva naga babas since the bairagi-s suffered a defeat at a battle between the Shaiva naga-s held at Hardwar in 1760. Then I went to stayed at Ganesha Baba's 'dhuni' set within the Shaiva, Ananda school's naga camp. I was already introduced to Ganesha Baba by Ramgiri/Jasper and I had met Ganesha Baba in Varanasi as well as in Kathmandu in c.'75/76.
At the Kumbha Mela Ganesha Baba subsequently gave me the name gosain Hari/Hara-ananda Giri. The term 'gosain' indicates a non-celibate householder practitioner closely associated with the Dasnam Order. I was contented to receive this name and title as I did not want to enter and possibly break a vow of total celibacy.
Also during this Kumbha Mela Ramgiri/Jasper took me to meet his main n›ga guru Dutt Giri. Also during this Kumbha Mela, along with Ramgiri/Jasper, I met my future Shakta guru Basudev Baba. Dutt Giri, who had already given up smoking chillums, also noted the presence of the non-smoking, Bengali Basudev Baba. Dutt Giri remarked to Ramgiri/Jasper that Vasudev was an upright devotee/practitioner of the Devi, the Goddess, who had awakened the inner 'energy'.
After the Kumbha Mela during the early spring of '78 I met Vasudev Baba again. This occurred during the festival of Shiva Ratri when Vasudev Baba was staying at the 'seat' of Ramnath Aghori Baba. His 'seat' was set within the burning ghats of Pashupatin›th the premier Shaiva temple of Kathmandu, Nepal etc., etc.
(This essay is copyrighted by George W. Farrow).
3: The Gurukula Experience
It is not easy to write about the Gurukula experience, it is like trying to describe a river - you can describe the banks, the rocks, the falls, but the river, it, flows on, ever the same, ever different. So, in order to convey the experience, one has to talk about the experiencer. Or, should we call it 'imperience'?
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Sydney has a number of luxury and mid-budget apartments scattered throughout the city. Most apartment complexes have self contained rooms, swimming pools, spas, gyms, parking and some of them offer spetacular views accross the Harbour and the city. To find self contained accommodation that suits you, browse through our guide below.
Note: The listings are in alphabetical order, view our Disclaimer for further information.


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Miami Makes It With Freshmen 'D' Quartet
by Adam Wodon/Managing Editor (@CHN_AdamWodon)
Perhaps no greater demonstration of Miami's evolution as a major Division I college hockey program, is finally making the Frozen Four one year after losing the most talented and accomplished group in the program's history.
"Small-market" programs might have the opportunity to build up towards a Frozen Four, and, make it or not, then spend years trying to re-tool back to that point.
Programs like Michigan, Denver and Boston College, are able to shake off previous season's disappontments, and make the Frozen Four anyway.
To do so, however, the talent that's lost has to be replaced with just as good talent, even if it's raw and unknown at that point. And that's exactly what Miami did.
Ryan Jones and Nathan Davis graduated, and defenseman Alec Martinez decided to leave after three seasons. So Miami brought in — among others — a pair of freshmen goaltenders, and four freshmen defensemen.
Supporting two freshmen goaltenders with four freshmen defensemen is not often a recipe for success. But — along with veterans like Kevin Roeder, Vincent Loverde and Ray Eichenlaub — Miami didn't just succeed, but thrived, this season with that formula.
"We recruited them to upgrade our team's skill level on the back end, but you never know in a season how much they'll progress," Miami coach Enrico Blasi said.
Leading the way was the youngest and most unheralded of the foursome, Chris Wideman, a 5-foot-10 19-year old. He has 26 points this year, all assists, and is second on the team in plus-minus (plus-8). The St. Louis native was named to CHN's All-Rookie team, but was actually the last of the foursome to be recruited — coming only after Blasi found out that Martinez wasn't returning.
Then there's a Will Weber, an imposing figure at 6-foot-4, 205 pounds, from Michigan, and a second-round NHL Draft pick.
"To see his growth over the course of the year, defensively and making decisions, is remarkable," Blasi said. "And credit goes to Will. Credit goes to all the players. We can only provide an environment for them to learn, they have to do it."
Cameron Schilling, a walk-on from Indiana, has played the fewest games of the group, but still has played 23 and was in there last weekend for the regionals in place of Eichenlaub. He has seven assists.
"He continues to improve. He plays with energy and passion."
Matt Tomassoni, a 20-year old from Illinois, leads Miami with a plus-10.
"He's not the biggest guy, but he plays well with the puck, he has good feet, and he gets himself out of jams just by skating," Blasi said.
The pedigree of these four players also symbolizes Miami's rise on the national scene. On big factor for Miami has been the quality of players available to it in nearby recruiting areas, and its ability to land those players. All four of these freshmen defensemen are from the American Midwest. Likewise, goaltender Cody Reichard is from Ohio.
Meanwhile, Roeder and LoVerde are both from Illinois, and they lead by example — helping anchor the other four.
"They're not necessarily guys that would stay after practice and work on things, but the way they prepare and practice every day, it's hard not to follow their lead," Blasi said. "They're physical players, so that helps. It really brings the best out of the rest of the guys, especially the younger guys."
For young defensemen, the physical aspect is often the biggest hurdle. But it hasn't been a problem for the Miami quartet.
"In regards to Weber and Schilling, they are physical specimens — there's no reason for them to even worry about the physical play," Blasi said. "They came in stronger than most freshmen would. ... The others, strength is an issue at times, but they have good feet and are able to make plays to get themselves out of jams."


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"The availability of a quality test kit authorized by FDA for use during the pandemic emergency will contribute to the nation's capacity for accurate testing for the 2009 H1N1 influenza virus," said John Hurrell, Ph.D., vice president and general manager, Focus Diagnostics. "Expanded testing for this new virus could be critically important in aiding clinicians in determining which influenza A virus is causing a patient's illness should there be a surge in testing demand during the fall and winter flu season."
On July 24, the U.S. Food and Drug Administration ("FDA") announced it had granted emergency use authorization ("EUA") to the Focus Diagnostics test, the first granted to a commercial test for detecting the 2009 H1N1 influenza virus. On August 17, FDA informed Focus Diagnostics that it had issued an amended EUA for the company's test to reflect labeling clarifications regarding the contents of the test kit. According to the EUA, the test may be performed in laboratories certified under the U.S. Clinical Laboratory Improvement Amendments ("CLIA") to perform high-complexity tests and operating certain equipment.
In April 2009, the FDA granted two EUAs in connection with the CDC's RT-PCR diagnostic panel used by public health labs in the U.S. to detect the 2009 H1N1 influenza virus infection. In its EUA application to the FDA, Focus Diagnostics presented data involving more than 100 clinical specimens indicating that the Focus Diagnostics test agreed 100% with the CDC's RT-PCR test in identifying specimens as positive or negative for the pandemic virus.
For more information about Quest Diagnostics and influenza testing options, please visit www.FocusDx.com or www.QuestDiagnostics.com/2009H1N1.
About the Influenza A H1N1 (2009) Real Time RT-PCR test
The Focus Diagnostics test uses reverse transcriptase polymerase chain reaction, or RT-PCR, to amplify viral RNA to make it detectable in a specimen. It targets two separate regions of the hemagglutinin ("H1") gene of the 2009 H1N1 influenza virus to differentiate the presence of the pandemic virus from seasonal human influenza A virus. If RNA of Influenza A virus and the 2009 Influenza H1 gene are detected, the specimen is reported as positive for 2009 H1N1 influenza infection. The expected turnaround time for reporting a result is within approximately 24 hours of receipt of a specimen by the Focus Diagnostics laboratory in Cypress, California.
About the FDA's Emergency Use Authorization
The FDA has not cleared or approved any tests for the identification of the 2009 H1N1 influenza virus. The EUA authority allows the FDA, based on the evaluation of available data, to authorize the use of unapproved or uncleared medical products or unapproved or uncleared uses of approved or cleared medical products following a determination and declaration of emergency, provided certain criteria are met. In the case of the Influenza A H1N1 (2009) Real Time RT-PCR, the FDA has only authorized its use for the duration of the declaration of emergency, which is currently set to expire on April 26, 2010, unless it is terminated, revoked sooner or renewed. Only CLIA high-complexity laboratories operating certain equipment are permitted to perform the test under the EUA.
About Focus Diagnostics
Focus Diagnostics, Inc. is an infectious disease diagnostics company, providing infectious disease reference laboratory services to hospitals and laboratories nationwide, and manufacturing and distributing diagnostic products worldwide. Focus Diagnostics develops innovative tests and products to assist physicians in diagnosing infectious diseases, and often provides the first diagnostic tests in the U.S. for emerging diseases, such as West Nile Virus and SARS. HerpeSelect type-specific HSV serology and West Nile Virus DxSelect(TM) are top-selling Focus Diagnostics products used in laboratories worldwide. Focus Diagnostics is a wholly owned subsidiary of Quest Diagnostics.
Focus Diagnostics has collaborated with the U.S. Centers for Disease Control and Prevention, the World Health Organization and other public health agencies to help identify and develop diagnostic tests for emerging infectious diseases. Focus Diagnostics was instrumental in developing the first laboratory developed test for West Nile virus after it was identified in New York in 1999. Focus Diagnostics also introduced the first laboratory developed test for SARS and one of the first FDA-cleared serological test kits for Lyme disease. Visit www.focusdx.com for additional information.
About Quest Diagnostics
Quest Diagnostics is the world's leading provider of diagnostic testing, information and services that patients and doctors need to make better healthcare decisions. The company offers the broadest access to diagnostic testing services through its network of laboratories and patient service centers, and provides interpretive consultation through its extensive medical and scientific staff. Quest Diagnostics is a pioneer in developing innovative diagnostic tests and advanced healthcare information technology solutions that help improve patient care. Additional company information is available at www.QuestDiagnostics.com.
SOURCE Quest Diagnostics; Focus Diagnostics


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'Claudine' Coat
Details & Care
Contrast textures define the zebra-like stripes covering a voluminous coat with a slight funnel collar and three-quarter sleeves.
- Approx. length from shoulder: 35 1/2".
- Measurements taken from size 8 and may vary slightly by size.
- Hidden front-button closure.
- On-seam pockets.
- Fully lined.
- Cotton/polyester/elastane; dry clean.
- By Milly; made in the USA of imported fabric.
- Individualist.
- Item #615713


text: The Heelys X2 Fresh in Black and Pink is a new version of last years best selling Heelys Pure. The shoe is made from a light weight canvas material with a reinforced toe to stop scuffs and the design is sleek and simple. The Heelys Fresh comes with two wheels in the heel making it perfect for beginners and younger kids.


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This well sized luxury yacht FIFER is a motor yacht. This 32 metre (105 foot) luxury yacht was manufactured by Burrard Drydock in 1939.
The yacht's wider design collaboration came from R Allan. The technical naval architecture drawings are the products of R Allan. Canada is the country that Burrard Drydock built their new build motor yacht in. After the formal launch in 1939 in Vancouver Bc she was released to the proud new owner after sea trials and testing. A reasonable proportion is achieved with a maximum beam (width) of 6.1 metres or 20 feet. With a 2.44m (8ft) draught (maximum depth) she is reasonably shallow. The material steel was used in the building of the hull of the motor yacht. Her superstructure above deck is fashioned out of steelandwood.
This ship utilises twin WAUKESHA main engine(s) and can attain a prudent top end speed of around 12 knots. The engine of the yacht generates 335 horse power (or 247 kilowatts). Her total HP is 670 HP and her total Kilowatts are 493. She is driven by twin screw propellers.
The propulsion comes from two 335 Horse Power or 247 kW Waukesha. The Model type is LRD-6 diesel. - Giving the combined power of 670 HP /493 KW. - Approximate Cruise Speed is 11 knots. - Top Speed: 12 nautical miles per hour. - Fuel tanks: 22710 L. - Water: 14005.00. - Yacht Beam: 6.1m/20ft. - Waterline Length (LWL): 30.33m/99.5ft. - Draught Maximum: 2.44m/8ft.
She has a teak deck.
The luxury yacht FIFER displayed on this page is merely informational and she is not necessarily available for yacht charter or for sale, nor is she represented or marketed in anyway by CharterWorld. This web page and the superyacht information contained herein is not contractual. All yacht specifications and informations are displayed in good faith but CharterWorld does not warrant or assume any legal liability or responsibility for the current accuracy, completeness, validity, or usefulness of any superyacht information and/or images displayed. All boat information is subject to change without prior notice and may not be current.
31.85m (104.5'), 1939, Canada, Burrard Drydock Co , R Allan
FARIBANA V, Sanlorenzo superyacht PETRUS 2007, NAHAR, MEA CULPA, PACO RABANNE


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AllSands Home
> How do fish hear?
How Do Fish Hear?
Do fish have ears? How do they know when you're coming toward them? How do they hear sounds that can mean danger?
Fish don't really have external ears, yet they can hear. How can this possibly be?
Fish in the wild often know exactly where fishermen are at any given moment. That's because they hear the anglers. When they hear fishermen walking on the shore or hear their boats nearing the places they like to swim, they can dart away to a safe place in no time at all.
Vibrations in the ground and water rattle the nerves of fish. Experience has shown these fish that different vibrations mean different things. They know the difference between the vibration of one of the other fish in their school and the vibration of a predator. Once the vibrations reach the bones of the fish, the sound travels into their skulls, where ear stones (tiny stones in a fish's nerve hairs) tell the fish that there's a sound they need to be made aware of.
These ear stones behave much in the same way human ears behave. Humans have inner ears made up of tiny grains of calcium carbonate. These substances are called otoconia. Humans also have bones in their inner ears. These bones are to humans as the ear stones are to fish.
You can, in effect, talk to fish, and they do have the capacity to learn. As long as they can hear the vibrations rattle through their bones, they know that you are communicating with them.
Many anglers know fish can hear. That's why they like to go out into the middle of a stream or lake when fishing and stand there or sit there for hours on end in hopes the fish will rise. As long as you don't make a sound, the fish may not see you (as long as the water is cloudy enough). Your goal is to not ruffle the water at all, talk or move above the water much, so you won't create any vibrations and alert the fish that you are in the area.
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text:
Rays fall in extras on walk-off homer
Rays fall in extras on walk-off homer
And Pirates left fielder Jason Bay made him pay for it, with a deep blast to left-center field in the 13th inning to give the Pirates a 4-3 win over the Rays in front of a rain-soaked 17,970 at PNC Park.
"[I was] aggressive and I got hurt," Hammel said. "Ballgame over."
The hit ended a game that lasted three hours and 53 minutes. As if the game wasn't long enough, Saturday's 7:05 p.m. ET matchup was delayed 42 minutes because of a pregame rain delay.
"When you win a game like that, it's a tough win," Rays manager Joe Maddon said. "When you lose a game like that, it's a tough loss."
The Rays were facing a Triple-A pitcher, making his 2008 Major League debut, for the second night in a row in Ty Taubenheim. The way the game began, it looked like it would play out much like Friday's game, when the Rays pounded rookie Jimmy Barthmaier for seven runs in 2 1/3 innings.
Tampa Bay scored on four pitches into the first frame. B.J. Upton, making his first appearance in the leadoff spot in 2008, led off with a single and moved to third on the next pitch, courtesy of Carl Crawford's single. Upton then scored on Evan Longoria's sacrifice fly.
But that's all the runs the Rays would get until the sixth inning, as Taubenheim settled down and shut down the Rays in his remaining five innings.
"He pitched really well," Maddon said. "After that first inning, we could have gotten two runs there. Then, he settled in. His ball was moving well. He pitched with a lot of poise."
The 13-inning battle overshadowed a strong performance from Rays starter Edwin Jackson, who threw a solid 6 2/3 innings, surrendering only three runs on six hits. He struck out three and walked two.
The Pirates evened it up in the second when first baseman Adam LaRoche brought in catcher Ryan Doumit with a groundout. The Bucs then took a 2-1 lead in the fifth on Taubenheim's unlikely RBI double.
"[Apparently], he's a pretty good hitter as well," Maddon said of Taubenheim.
But the Rays managed to tie it up at 2 when Dioner Navarro singled in Eric Hinske. Pirates pinch-hitter Doug Mientkiewicz answered Navarro's hit with an RBI double in the seventh.
Maddon then played the percentage game with Pirates left-handed specialist Damaso Marte on the mound in the eighth. Maddon pinch-hit right-hander Jonny Gomes for lefty Eric Hinske, and the move paid off.
After 14 pitches, Gomes sent Marte's 15th offering over the fence to tie the game at 3. Maddon called the at-bat Gomes' best of the year.
"I truly thought it was eight or nine [pitches]," Gomes said. "I kept battling. [I was the] leadoff hitter late in the game. I was just trying to get on base."
Both bullpens proceeded to play a game of chess through the next four innings before Bay's blast in the bottom of the 13th.
"It was a weird game," Gomes said.
The game ended the Rays' four-game road winning streak. They'll go for their 12th Interleague win of the year on Sunday.
Todd Krise is an associate reporter for MLB.com. This story was not subject to the approval of Major League Baseball or its clubs.


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August 25 2013
Woods' back injury flares up on 13th
JERSEY CITY, N.J. -- Tiger Woods has just hit his approach at Liberty National's 13th hole and the problematic back injury flared up with a vengence.
As soon as Woods finished his swing, he leaned heavily on his golf club, then sank down to his knees and eventually ended up on all fours, his palms resting on the ground. The ball, meanwhile, went well left into the water.
Woods conferred with Slugger White, the vice president of rules and competitions for the PGA TOUR, to determine where his ball crossed the hazard. He hit his fourth shot to 34 feet and two-putted from 34 feet for what is just his third bogey in 172 career par 5s.


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Originally posted by NinerG94:
I really hope this kid turns out as good as we all think he will because its the Jersey I really want!!!!! I'm definitely taking a wait and see approach though. Our track record with WR's is horrible at best since Jerry Rice. No I didn't forget TO but he was a huge disaster too with the only difference being he could ball.
i got an alex smith jersey u can buy off me and change the name plate


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BLACK FRANCIS Announces July Acoustic Tour
Black Francis will be doing a special set of solo acoustic shows this July. Mr. Francis will be performing a very unique and memorable selection of songs from his twenty year career.
Black Francis is an American singer, songwriter and guitarist. He is best known as the frontman of the influential alternative rock band Pixies, with whom he performs under the stage name Black Francis. Following the band's breakup in 1993, he embarked on a solo career under the name Frank Black. After releasing two albums with 4AD, he left the label and formed a backing band, Frank Black and the Catholics. He reformed the Pixies in 2004 and continues to release solo records and tour as a solo artist, having re-adopted his current stage name in 2007.
BLACK FRANCIS US Acoustic Tour Dates
7/12 - Neurolux - Boise, ID
7/15 - The State Room - Salt Lake City, UT
7/18 - Knuckleheads - Kansas City, KS
7/19 - The Old Rock House - St Louis, MO
7/20 - Radio Radio - Indianapolis, IN
7/21 - Outland Live - Columbus, OH
7/22 - Club Cafe - Pittsburgh, PA
7/24 - Le Poisson Rouge - New York City, NY
7/28 - Beachcomber - Wellfleet, MA
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I hate this. I am opposed to purging historical monuments, but "alt-right" and "white nationalist" do not apply to me. Apparently only zealots can have a say... on either side. Where is there room for sane, rational people to stand?
Click Here if you Like this Comment 58 persons like this.
AN LDOTTER WRITES:I believe the Charlottesville riot was staged because I live north of there and local people were warned there would be violence ahead of time. We were told to stay away. As soon as it happened, all the media had stories ready to go and progressive politicians were ready to speak out.
Click Here if you Like this Comment 94 persons like this.
May the two officers rest in peace, and may level heads prevail in this ugly situation.
Click Here if you Like this Comment 37 persons like this.
Prayers for the officers and their families. We must honor them and their dedication to duty that too often exposes them to risk.RE #1: I notice that all networks - including FNC - are pushing the "white nationalist" label. Do not let it stick.I am white, and I am a nationalist. I support President Trump. However I do not support the actions of the Klansmen, nor did I or do I support what ?Timothy McVeigh and ?Terry Nichols did in Oklahoma City 22 years ago. My ancestors never owned slaves. It goes without saying that I abhor the activities of the Soros-funded Antifas and other alt=left activist groups.Do not let the left smear all whites who are sick and tired of being the target. And "believe me", they are trying. We know what they are really up to, and it is nothing short of treason.
Click Here if you Like this Comment 69 persons like this.
The left is stepping up their violence.
Click Here if you Like this Comment 44 persons like this.
I certainly don´t support any race based "nationalism" or Klan groups. I also know that conservatives/Trump supporters cannot meet in any public place for a pro-Trump rally without drawing the fascist "anti-fas" who come in and violently attack peaceful Trump supporters. Therefore, when I hear violence, based on past experiences, I blame the leftists. As for supporting the Confederate statues, isn´t this a free speech matter?For eight years we watched very racist individuals (e.g. Al Sharpton) making hundreds of visits to the Obama White House, and the leaders of Black Lives Matter (a movement that led to the assassination of 12 police officers) being welcomed by Obama. The media condoned and cheered these visits. In my mind, all racism is poisonous (and the far more frequent and vociferous racism voiced in America is minority against whites).
Click Here if you Like this Comment 36 persons like this.
I´m very sorry about the police officers being killed but people have a right to protest what they don´t like. Whites are fed up with what the liberals have been shoving down our throats and it´s getting worse even with trump trying to push back. I´ll bet most of the violence was induced by paid liberal thugs so Trump gets the blame for it. Already that maggot from CNN is blaming Trump.If these morons try to take Trump out on trumped up charges,there will be hell to pay coast to coast.
Click Here if you Like this Comment 42 persons like this.
Stark contrast to all of the propaganda media and these disgusting politicians racing out to "condemn the hate and violence" now that it can be partially blamed on idiot white radical groups but when the Antifata and Black Lives matter looted, burned, and killed in cities across our country nary a peep of condemnation was heard from the media and the democrat communists. This is all staged.By the way I am totally against removing the statues of confederate generals which is just another grab for power by the democrat communists by rewriting History. Does this make me a racist? No, but it does make me sick and angry.
Click Here if you Like this Comment 57 persons like this.
Three people are dead because the left-wing Progressives don´t want anyone else to protest. If they had left well enough alone, those people would be alive. Blood is again on their hands. I am outraged and disgusted with the Progressive movement or Party whatever they call themselves.
Click Here if you Like this Comment 58 persons like this.
The KKK were -- are -- leftists.RIP gentlemen.
Click Here if you Like this Comment 18 persons like this.
The coverage I´ve seen, talks about white nationalist. I also saw that they in fact had a permit to hold a rally. Did the other side that came in to cause trouble, have a permit? If not, they and only they are responsible for what has happened. The city was not rocked by white nationalist rally. It was rocked by instigators probably paid by the usual suspects coming in to cause trouble. And the lame stream is doing their best to make sure the white nationalist´s are responsible for these deaths. Sorry I don´t agree with the white nationalist, BUT, they were not at fault for what happened.
Click Here if you Like this Comment 28 persons like this.
There´s something twisted about this whole thing. First, it happens in Terry McAwful´s State, second, there are reports Idi Obama is back into his community agitation mode in between golf games and bathhouse visits. Next this whole meme of taking down the "War Between the States" monuments is taking on a fervor never seen EVER, as if they´re trying to stoke a civil war anew. And finally, we hear calls from the Liberalatti for "open revolt" against the sitting President and there´s a witch hunt underway outside the Oval Office.I do suspect this has $0R0$ written all over it.
Click Here if you Like this Comment 27 persons like this.
#9- Indeed, blood on the hands of the Left due to its incessant fanning flames of hateful intolerance, employing outright lies and innuendo, made spectacular by the mainstream media to destroy President Trump and Conservatives.
Click Here if you Like this Comment 11 persons like this.
VA has some of the toughest troopers in the nation. Ask anyone stopped on I-95.Condolences to their families and coworkers.I blame all of it on Obola who set this nation back 50 years. He and the Soros money.
Click Here if you Like this Comment 10 persons like this.
Oh, I see, the whites were responsible for the violence. Just ignore the fact that the Antifa crowd with Black Lives Matter showed up covering their faces and causing bodily injury.
Click Here if you Like this Comment 9 persons like this.
I bet some Antifa´s drone flew into it.
Click Here if you Like this Comment 8 persons like this.


text:
Free Case Evaluation by a Local Lawyer!
Ask a Local Attorney. 100% Anonymous. Free Answers.Free Case Evaluation by a Local Lawyer: Click here
Mercado & Hartung, PLLC | Christopher J. Mercado
No, you need to be able to afford the plan. Contact a local attorney for specifics.
Answer Applies to: Washington
Replied: 3/5/2012
Bankruptcy Law office of Bill Rubendall | William M. Rubendall
You do not need to be employed to file chapter 13, as long as you have regular income.
Answer Applies to: California
Replied: 2/17/2012
Eranthe Law Firm | Cate Eranthe
Why do you want to file a chapter 13? Do you have a mortgage that you are behind on? Is there income tax debt to pay back? If you don't have a good reason to file a chapter 13, you should consider filing a chapter 7. If you have a reason to file a chapter 13, you can use your spousal support payment to fund a plan assuming you have enough left over after paying your expenses.
Answer Applies to: California
Replied: 2/16/2012
Ashman Law Office | Glen Edward Ashman
Depending on the amount and your other expenses, maybe. Non-work income can fund a 13 plan. Such cases are more complex than wage earner Chapter 13s and you definitely need legal counsel.
Answer Applies to: Georgia
Replied: 2/14/2012
Ipson Law Firm, PLLC | Michael Ipson
You can depending on if you are receiving enough to cover a Ch 13 plan. I would talk to an attorney to see if this would work in your situation.
Answer Applies to: Utah
Replied: 2/14/2012
Ross Smith, Attorney at Law | Charles Ross Smith III
It is possible to file for a 13 if you have steady income from any source. Unemployment Compensation and spousal support would work. Of course, you do need to show the ability to pay something into the 13 plan each month. I find myself wondering why you would need the shelter of Bankruptcy Court. If you have no assets to attach, why file? Simply wait 'til you find a job. Perhaps you are being foreclosed upon or a car repo is threatened. Good luck.
Answer Applies to: Ohio
Replied: 2/14/2012
The Law Office of Darren Aronow, PC | Darren Aronow
If your support will last at least the 3 years of the bankruptcy and if your support payments is enough to pay your living expenses and part of your debt.
Answer Applies to: New York
Replied: 2/14/2012
Law Office of Lynnmarie A. Johnson | Lynnmarie Johnson
If the spousal support is high enough to support your ch 13 payments, then yes it can generally be counted as your income and allow you to file Ch 13. Good luck!
Answer Applies to: Michigan
Replied: 2/14/2012
Bereliani Law Firm | Sanaz Sarah Bereliani
You can file as long as you can show that your total income can support the payment. The income can be from sources like rental income, spousal support, family support, etc... You definitely need an attorney to set this up for you so that you do not have any problems. Chapter 13 can be tricky. Good luck!
Answer Applies to: California
Replied: 2/14/2012
Guardian Law Group PLLC | C. David Hester
Is there a reason you want to do Chapter 13 instead of 7? Without more information I would think that you would be looking at a Chapter 7 instead.
Answer Applies to: Utah
Replied: 2/14/2012
The Orantes Law Firm | Giovanni Orantes
I have filed cases under Chapter 13 based on that type of regular income.
Answer Applies to: California
Replied: 2/14/2012
Carballo Law Offices | Tony E. Carballo
Yes, you can file a Chapter 13 case since you have a regular source of income. The question is whether you have enough income based on your budget and the required plan payments and can make those payments.
Answer Applies to: California
Replied: 2/14/2012
Janet A. Lawson Bankruptcy Attorney | Janet Lawson
You could file ch13 based on spousal support. But if you can file a CH7 why wouldn't you? You should check with a lawyer before you do anything.
Answer Applies to: California
Replied: 2/14/2012
Weber Law Firm, P.C. | William Weber
A job is not required so long as you have regular / steady income) that will not be interrupted in the future.
Answer Applies to: Texas
Replied: 2/14/2012
The Law Offices of Kristy Qiu | Mengjun Qiu
You don't need a job as long as you can prove that you have a source to provide for your monthly plan payment.
Answer Applies to: Florida
Replied: 2/14/2012
Law Office of Louis S. Haskell | Louis Haskell
Here in Massachusetts the Trustees are not so concerned about the source of income. That might not be true in other states. I would not have a problem filing such a petition here if it otherwise seemed appropriate.
Answer Applies to: Massachusetts
Replied: 2/14/2012
The Schreiber Law Firm | Jeffrey D. Schreiber
If it is a regular source of income, it does not have to come from a job. The issue is whether it is enough to make the payments required in a Chapter 13 plan. You should be aware that most Chapter 13 plans filed without an attorney fail as the debtors who file themselves do not understand how to put together a confirmable Chapter 13 plan.
Answer Applies to: California
Replied: 2/14/2012
Diefer Law Group, P.C. | Abel Fernandez
Spousal support is income and you could file a Chapter 13 using this as proof of income.
Answer Applies to: California
Replied: 2/14/2012


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December 11, 2009, 11:44 AM
I hope this is the correct place for this post. I recently purchased at an antique store a supposed WWII mortar round. Story is that a local judge is a war collector and opening a war museum in Vincennes Indiana and had some overstock and consigned some for sale. Had a lot of helmets and daggers and bayonets also. The mortar is the typical torpedo shaped with the fins on the end. Appears to have been painted the olive drab green or possible came that way. There is no tip on it and appears to have a hard black porus material on the inside. I will post some pics later. I was wondering if someone could point me to a website to research it. I couldn't find any writing on it although it may be covered by the paint. I only gave 30 dollars for it so not really worried about the value as it was worth that for the uniqueness and fact it looks cool sitting on my cabinet in my gun room. I assume there is no laws regarding this since it is not live. Thanks for any info and again I will post some pics later.