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The ITU Conformity and Interoperability Programme: Status. TSAG-12 C&I Informative Session Geneva, 12 January 2012. Paolo Rosa & Riccardo Passerini, ITU. PP-10 Res. 177 on C&I. Endorsement Resolution 76, Resolution 47 and decisions of Council-09
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C&I Informative Session
Geneva, 12 January 2012
Paolo Rosa & Riccardo Passerini, ITU
Informative and voluntary databaseopen both to members and non-membersforconforming products
Adoption of international ISO/IECstandards and guidelines or self-assessment approach
On-lineinputs directly made by Companies
ITU Liability: ITU is not participating in any testing/certification activities
Products conforming to standards increase the probability of interoperability
Doc.:FCC – 00 – 171 Notice of proposed rulemaking and https://apps.fcc.gov/oetcf/eas/reports/GenericSearch.cfm
Conformity Assessment Testing Routes
ISO/IEC assessment and self assessment procedures.
Route 1: Accredited Testing Laboratories
Route 2: Accredited Certification Bodies
Route 3: Laboratories recognized by ITU A.5 qualified SDO or Forum or Consortium and other Organization signatory of an MoU with the ITU.
Route 4: for ITU members only. Any 1st, 2nd or 3rd party lab
Four routes to populate conformity DB
ISO/IEC Assessment Procedures
Self-assessment Procedures
Route 3
Route 4
Route 1
Route 2
& Certification
Tests performed in
a lab selected by an
ITU-T A.5 agreed SDO/Forum/MoUs
(Rec. ITU-T X.290)
ITU Members Only
Tests performed in
a 1st, 2nd or 3rd party lab.
Tests performed in
a lab agreed by an Accredited
Certification Body
(ISO/IEC guide 65)
(Rec. ITU-T X.290)
Tests performed by an accredited lab
(Rec. ITU-T X.290)
Self-Declaration of Compliance issued by the Supplier
Conformity Statement issued by the test Lab
Conformity Certificate issued by the Certification Body
Conformity Certificate issued by the test lab
Declaration of
Conformity (SDoC)
ITU C&I services
ITU Conformity
Guidelines to harmonize C&IStudyGroupstestdevelopmentactivities
SGsexperts to decide aboutRecommendationseligible for developmentofC&Itestsuitesand to establish a Clause/Appendix for a "minimum set ofinteroperability-relatedparameters" as needed
Missing test suites to be developed by ITU Study Groups experts even in coordination with other SDOs
Minimize as much as possible the need of external resources and relevant funding sources to develop test suites in case of unavailability for SGs' experts.
KPMG: an independent worldwide known consultancy, excellent credentials.
Business plan based on the 4 "Pillars" and on the current ITU activities and SGs' expertise on testing development, on capacity building opportunities and regional test centres
The Business Plan is also addressing the impact that the database on BGS and on the effect and potential liability that it may have on Member States, Sector Members and stakeholders such as other SDOs
Possible future ITU Mark programme
The ITU Global C&I Portal
The ITU
Conformity Database
ICT laboratories database
ITU Interoperability Events
The ITU C&I Programme
Concepts and Guidance
SDOs, Forums, Consortia, International Organizations
Accreditation, Certification, testing, MRAs
ITU Capacity Building on C&I and Regional Test Centres
Highlighted the kind of non interoperability problems and their impacts being experienced in practice
food for thought as to what areas the ITU, within its scope and mandate, can provide assistance and relief
capacity building and access to expertise is an essential ingredient
initiatives to promote the use of global testable standards for product implementations
compliance and interoperability test events welcome
Guidelines for Developing Countries for Interoperability of Equipment and Systems
Establishing Test Labs in Different Regions
Situation in the Regions
Needs in Developing Countries for Test Labs
Existing Test Labs and Scopes
Criteria to establish Accreditation Bodies and Test Labs
Steps to establish an ISO 17025 Compliant Test Lab
Potential role of MRAs and MRA Frameworks
Lessons Learned
Funding and Training Sources
Test Suite Development for C&I Testing
Role and Scope of International Telecommunicatuions Testing Centres (ITTCs)
Operational Procedures for ITTCs
Equipment needed for Type Approval Testing
Economics and Cost Implications for ITTCs
Roadmap for ITTC rollout
The Guidelines will have the following suggestions, among others:
Dedicated exclusively to C&I (http://www.itu.int/ITU-D/tech/events/index.html)
Workshop on NGN Conformity and Interoperability Testing Centre(s), Nairobi (Kenya), 2-4 August 2010
ITU Regional Seminar for the Africa Region on Conformance and Interoperability Testing Center(s), Accra (Ghana), 4-6 July 2011
ITU Regional Seminar for the CIS Countries on Conformance and Interoperability Testing Center(s), Moscow (Russian Federation, 9-11 November 2011
Thank You !
KPMG a service provider independent from any suppliers or products, ensuring an independent view and position.
KPMGs advisory services include a wide range of functional areas, such as financial planning and international benchmarking, public sector restructuring, human resource management and training, public financial management and many others.
KPMG's Advisory services span the private sector, UN entities, NGOs and other Civil Society Organizations, Governments and public sector entities as well as multilateral and bilateral Aid Agencies
KPMG is a global network of professional services providing audit, tax and advisory services through over 140"000 industry-focused and talented people in over 140 countries. .
USEFUL LINKS Interoperability of Equipment and Systems
Res. 76: addresses the needs of Developing Countries for conformance and interoperability.
Conformity is a first step to increase the probability of interoperability
Identification of Labs able to carry out tests according to the ITU-T Recommendations requirements, and training programs
Voluntary-based ITU program promoting compliance to ITU-T Recommendations and possible creation of an ITU-Mark
Enhancement of knowledge and effective application of ITU Recommendations in developing countries, including conformance and interoperability testing of systems manufactured on the basis of ITU Recommendations
Essentially supporting and endorsing WTSA 2008 Resolution 76
Reiterated essence of WTSA 2008 Res 76
Added: invites Sector Members to:
a. populate the pilot conformity database according to procedures and criteria adopted by ITU-T
b. participate in ITU-facilitated interoperability events;
Added : further invites Member States
to contribute to the next radiocommunication assembly in 2012 in order for it to consider and take appropriate actions as deemed necessary
Another example…the Interoperability of Equipment and SystemsGCF DB
The ITU Global C&I Portal Interoperability of Equipment and Systems
(one-stop shop)
Basic C&I Concepts
The ITU C&I Governing Rules
Terminology and definitions (Accreditation, certification, inspection, calibration)
National Accreditation Bodies, MRAs and MLAs concepts
Test only what is needed for interoperability with any recognized test procedures
The ITU-T C&I Programme
The ITU approach to C&I and to ITU Conformity Database
The ITU Interop activities
Capacity Building opportunities and Regional Test centres
ITU Study Groups test suites development
Worldwide Testing Labs database
Cooperation with ITU-T A.5 SDOs, International Institutions and Organizations
ISO, IEC, (CASCO), ILAC/IAF, BIPM, UNIDO, WTO, Accreditation Bodies, Regulators, ITU Laboratories repository, best practices for conformity testing schemes and market surveillance

subset: commoncrawl


text:
Patricia Meden, 75
TEMECULA -- Patricia Josephine Meden, 75, died Monday, Jan. 23, 2006, in Murrieta.
Born June 18, 1930, in Alpena, Mich., she lived in Temecula forsix years. She was valedictorian of Alpena High School in 1948. Shegraduated with honors from Michigan State University. She receiveda master's degree in medical technology science from Wayne StateUniversity. She was a member of the ECW-Episcopal Church Women, theTray Club, Zonta and Community Concert Association.
Mrs. Meden was preceded in death by her husband, Richard Ernest Meden, April 17, 2001. She is survived by her son, Thomas Richard Meden of Temecula; daughter and son-in-law, Christine Grace and Steve Margulies of Aliso Viejo; brothers Jack Gillard and Donald "Buzz" Gillard; and grandchildren Kameron and Nicholas.
A funeral service is scheduled for 1 p.m. Saturday, Jan. 28, at St. Thomas of Cantebury Episcopal Church in Temecula. Private inurnment is planned.
Stout Family Funeral Home is handling arrangements.
Robert Bowie, 76
LAKE ELSINORE -- Robert H. Bowie, 76, died of natural causes Sunday, Jan. 22, 2006, at Inland Valley Medical Center.
Born April 24, 1929, in Northboro, Mass., he lived in Lake Elsinore for 15 years. He retired in 1990 from Weber Air Craft. He was a master pattern maker for an areospace manufacturer. He was a member of the National Bowling Association.
Mr. Bowie is survived by his wife, Eileen Bowie of Lake Elsinore; daughter, Sharron Broeland of Porterville; brothers Aaron Bowie of Northboro, Stanley Bowie of Palmdale and Steven Bowie of Ardmore, Okla.; sister, Gladys Hodgerney of Millburn, Mass.; 11 grandchildren; and eight great-grandchildren.
Visitation is scheduled from 8:30 to the start of the funeral service at 10:30 a.m. Thursday, Jan. 26, at Evans-Brown Mortuary in Lake Elsinore with Stanley Browland officiating. Burial will follow at 11:45 a.m. at Riverside National Cemetery, staging area No. 4, with Stanley Browland officiating.
Evans-Brown Mortuary in Lake Elsinore is handling arrangements.
Kathryn Fisher, 72
FALLBROOK -- Kathryn L. Fisher, 72, died Saturday, Jan. 21, 2006, at her home.
She was born Feb. 5, 1933, in Los Angeles.
Mrs. Fisher is survived by her husband of 51 years, Robert Fisher of Fallbrook; son, Steven Fisher of San Jose; daughters Susan C. Moore of Menifee and Lori L. Whitehead of Temecula; sister, Patricia LaGuardia of Northridge; and grandchildren Jennifer, Christopher, Kathryn, Kimberly, Aubrey, Parker and Jake.
No services are planned.
Eternal Hills Mortuary is handling arrangements.
Jean O'Hara, 83
MURRIETA -- Jean Louise O'Hara, 83, died Saturday, Jan. 21, 2006, at Inland Valley Medical Center.
Born March 14, 1922, in Los Angeles, she lived in Murrieta for 11 years. She was a member of PEO and the Ping Pong Club at The Colony in Murrieta.
Mrs. O'Hara is survived by her husband of 48 years, William Allen O'Hara of Murrieta; daughter and son-in-law, Donna Jean and Seth O'Hara of Murrieta; brothers and sisters-in-law Jack and Jill Schutte of Murrieta and Jerald and Cynthia Schutte of Northridge; sister and brother-in-law, Jill Brown and James Mason of Pasadena; and grandson, Andrew.
A funeral service is scheduled for 10 a.m. Friday, Jan. 27, at Stout Family Funeral Home in Temecula. Interment will follow at 1 p.m. at Riverside National Cemetery.
The family suggests donations to a local Alzheimer'sorganization, www.alzheimers.org.
Stout Family Funeral Home in Temecula is handling arrangements.
Robert Ashley, 83
ESCONDIDO - Robert Hasley Ashley, 83, died Thursday, Jan. 18, 2006.
Born Feb. 25, 1922, in Escondido, he lived in Escondido for 75 years. He worked in retail sales at Sears department store for 38 years.
He served in the U.S. Navy during World War II as an aviation machinist's mate. He was a commander at the local Veterans of Foreign Wars post. He enjoyed jigsaw puzzles, crossword puzzles, games, golfing and traveling.
Mr. Ashley was preceded in death by his first wife, Miriam C. Ashley; son Robert P. Ashley; brother Aubrey Ashley Jr.; and sister Margaret Buttemer.
He is survived by his wife of 20 years, Phyllis Ashley of Escondido; daughter and son-in-law Susan and Ralph Dirks of Dallas, Ore.; sons and daughters-in-law Brian Scott and Vicki Ashley of Valley Center, Stephen Curtis Ashley of Escondido and Steven and Margie Day of Torrance; sisters Mary Lou Fish of Concord and Ruby Lee Clauson of Arroyo Grande; grandchildren Christopher Ashley, Lynette Dunn and Emily Day; and five great-grandchildren.
A graveside service is scheduled for 1 p.m. Friday, Feb. 10, at Oak Hill Memorial Park in Escondido.
California Funeral Alternatives is handling arrangements.
Maria Rodriguez, 51
CARLSBAD - Maria C. Rodriguez, 51, died Sunday, Jan. 22, 2006, in La Jolla.
She was born Dec. 8, 1954, in Mexico. She worked for Dr. Stephen L. Wheeler, D.D.S. She was a member of St. John the Evangelist Church.
Ms. Rodriguez was preceded in death by her brothers, Blas and Silvano; and parents Jose and Hilaria Villa Sanchez.
She is survived by her daughters, Estrellita M. Rodriguez, Elizabeth M. Rodriguez and Esmeralda M. Rodriguez, all of Carlsbad; brothers Guillermo, Vicente, Francisco, Jose, Pedro and Severo Villa; and sisters and brother-in-law Alejandra de Roman and Maria Dolores de Calzada, Eustaquia Villa, Emilia Villa, Angela Lopez, Epifania Jacquez, Concepcion Garcia and Clara Betamen.
Visitation is scheduled from 4 to 8 p.m. Thursday, Jan. 26, at Eternal Hills Mortuary, 1999 El Camino Real in Oceanside.
A Mass will be celebrated at 11 a.m. Friday, Jan. 27, at St. John the Evangelist, 1001 Encinitas Blvd. in Encinitas.
Interment will follow at Eternal Hills Memorial Park.
Eternal Hills Mortuary is handling arrangements.
Beth Irvin, 77
VISTA - Beth Irvin, 77, died of lung cancer Saturday, Jan. 14,2006.
Born Dec. 24, 1928, in Norcatur, Kan., she lived in Vista for eight years. She enjoyed gardening.
Mrs. Irvin was preceded in death by her parents, Ed and Zora Temple.
She is survived by her husband of six years, Bryce Irvin of Vista; son and daughter-in-law Scott and Susie Prestie of Oceanside; sisters and brother-in-law Nila Winchell of Dayton, Ohio, and Kaye and Jack Fruin of Mesa, Ariz.; and grandchildren Jack, Dennis and Michael.
A private memorial is planned.
The family suggests donations to the American Cancer Society, P.O. Box 22718, Oklahoma City, OK 73123-1718.
Monico Robles, 63
ESCONDIDO - Monico Robles, 63, died Friday, Jan. 20, 2006.
He was born Nov. 8, 1942, in Mexico. He was a construction worker. He enjoyed vegetable gardening.
Mr. Robles is survived by his stepson, Jose Velazquez.
Private cremation and services are planned.
California Funeral Alternatives is handling arrangements.
Carol Feltes, 75
RANCHO BERNARDO - Carol O'Bryan Feltes, 75, died of cancer Wednesday, Jan. 18, 2006, in South San Francisco.
Born May 17, 1930, in El Paso, Texas, she lived in Rancho Bernardo for 18 years. She worked at Harris Trust Bank in Chicago. She was a member of Kappa Alpha Theta sorority.
Mrs. Feltes was preceded in death by her husband, Robert Edward Feltes, in 1987.
She is survived by her sons and daughter-in-law, Robert Nicholas of San Diego, and Thomas Ewell and Katherine Feltes of Wethersfield, Conn.; daughter and son-in-law Anne and William Redmond of San Francisco; and grandchildren Nicholas, Noah and Luke Feltes.
A Mass will be celebrated at 10 a.m. Saturday, Jan. 28, at San Rafael Catholic Church in Rancho Bernardo with Monsignor Dennis Mikulanis officiating.
A reception will follow at the Radisson Suites Hotel, 11520 W. Bernardo Road.
Private inurnment will take place Monday, Jan. 30, at Dearborn Memorial Park in Poway.
The family suggests donations to the Scripps Health Foundation, Cancer Research, 10666 N. Torrey Pines Road, Suite 109, La Jolla, CA 92037, or Hospice by the Bay, 1540 Market St., San Francisco, CA 94102.
Poway-Bernardo Mortuary is handling arrangements.
Kathryn Fisher, 72
FALLBROOK - Kathryn L. Fisher, 72, died Saturday, Jan. 21, 2006, at her home.
She was born Feb. 5, 1933, in Los Angeles.
Mrs. Fisher is survived by her husband of 51 years, Robert Fisher of Fallbrook; son Steven Fisher of San Jose; daughters Susan C. Moore of Menifee and Lori L. Whitehead of Temecula; sister Patricia LaGuardia of Northridge; and grandchildren Jennifer, Christopher, Kathryn, Kimberly, Aubrey, Parker and Jake.
No services are planned.
Eternal Hills Mortuary is handling arrangements.
Frank Timmons, 82
OCEANSIDE - Frank Raymond Timmons, 82, died of heart failure Wednesday, Jan. 18, 2006.
Born June 22, 1923, in St. Vincent's Hospital, he lived in Oceanside for 21 years.
He retired in 1983 from the Bridgeport Board of Education.
He was a barbershop quartet singer.
He was a member of BPOE 36 in Bridgeport and a member of the Knights of Columbus.
Mr. Timmons was preceded in death by his wife, Claire A. Timmons.
He is survived by his daughters, Lynne Timmons of Bridgeport, Diane McBain of Palo Alto and Jessica Cotton of Oceanside; grandchild Gretchen Saso, and one great-grandchild.
A service will be held today, Jan. 25, at St. Michael's by the Sea Church in Carlsbad.
Eternal Hills Mortuary in Oceanside is handling arrangements.
Ruth Wayman, 90
FALLBROOK - Ruth Courington Wayman, 90, died Sunday, Jan. 22, 2006.
Born Feb. 25, 1915, in Heavner, Okla., she lived in Fallbrook for 40 years. She was in real estate development at Wayman Realty. She was on the building committee of the Fallbrook Presbyterian Church.
Mrs. Wayman was preceded in death by her first husband, William A. Thorn, in 1969; and second husband Raymond "Jim" Wayman in 1993.
She is survived by her son and daughter-in-law, Bill and Terry Thorn of Fallbrook; daughter Elaine Morgan of Fallbrook; and grandchildren Christi Ahl, Lisa Thorn, Lauren Thorn, Billy Thorn and Broc Thorn.
Visitation and viewing are scheduled from 12:30 to 3:30 p.m. and funeral service at 4 p.m. Friday, Jan. 27, at Eternal Hills Mortuary, 1999 El Camino Real in Oceanside.
Interment will be at 10:30 a.m. Saturday, Jan. 28, at Eternal Hills Memorial Park.
Eternal Hills Mortuary is handling arrangements.
Edna R. Holder
Edna R. Holder, age 83, passed away Dec. 31, 2005, at Manor Care, Hemet.
She was born on Feb. 28, 1922, in Alabama, to Gerald and Maggie (Weiss) Evans. She was married to Howard Holder who preceded her in death. Edna had an H&R Block tax preparation business in Sun City for many years. She was a member of St. Vincent's Church.
Mrs. Holder is survived by her companion of five years, Donald Wohlt of Sun City.
Funeral services were held Jan. 20, 2006, at Miller-Jones Chapel with Reverend Antonio das Neves officiating. Interment will be at Riverside National Cemetery.
Miller-Jones Mortuary and Crematory in Sun City handled arrangements.
Blake Crawford
NORTHRIDGE - Blake Anthony Crawford, 20, a victim of a homicide, died Monday, Jan. 16, 2006, in Northridge.
Born Feb. 27, 1985, in Stockton, he lived in Northridge forthree years. He was a proud junior at California State Universityin Northridge. He graduated from Lincoln High School in Stockton.He was a member of Phi Delta Theta fraternity at CSUN.
Mr. Crawford was preceded in death by his grandfather, John Michael Tenny, in 2003.
He is survived by his mother, Tanya Gover of Oceanside; fathers Gary Gover and Alonzo Crawford of Oceanside and Stockton; brothers Ryun Crawford, Alonzo Crawford II of Stockton and Kyle Gover of Sandy, Utah; sisters Chantell Colvard of San Francisco, Alondra Crawford of Stockton and Courtney Gover of Sandy, Utah.
A funeral service is scheduled for 11 a.m. today, Jan. 25, at God's Throne Missionary Baptist Church in Stockton.
Burial will be at noon Friday, Jan. 27, at Mission San Luis Rey Cemetery in Oceanside.
Thompson Memorial Chapel in Stockton is handling arrangements.
George D. Pesacreta
CARLSBAD, California - George D. Pesacreta, age 61, died on January 18, 2006, after a courageous battle against ALS.
Born May 19, 1944, in Poughkeepsie, New York.
George spent his early childhood in New York. His family moved to Southern California, where he graduated from San Dieguito High School in Encinitas in 1962.
He graduated from the University of San Francisco and went directly into the Peace Corps in Peru, where his lifelong love of Latin America and world travel began.
George earned his master's degree from San Diego State in Latin American Studies in 1978. After becoming a professor at Palomar College, he served as chairman of the foreign languages department for nine years.
George was instrumental in the development of the Palomar College Study Abroad Program. He introduced many American students to worlds they did not know in Spain, Mexico and Costa Rica. George retired in 2003 and his battle with ALS began.
Preceding him in death were his parents, Mike and Josephine Pesacreta. He is survived by his brother, Michael Pesacreta and sisters Carolann Hayes, Jean Smith, Dianne Nichols and Marilyn Rutherford; nieces and nephews Lauren, Brooke, Zach, Alex, Johnnie, Michael and Nathaniel.
A private memorial service will be held for family and close friends on February 4, 2006.
A scholarship is being established in George's name at Palomar College.
Contributions can be made to: George Pesacreta Travel Abroad Scholarship Fund, Palomar College Foundation, 1140 W. Mission Road, San Marcos, CA 92069, (760) 744-1150 ext. 2664.
Dorotha Balding, 89
ONTARIO - Dorotha M. Balding, 89, died Friday, Sept. 2, 2005, in Chino.
Born May 26, 1916, in Duncan, Okla., she lived in Ontario for 83 years. She was a member of the First Christian Church in Ontario.
Mrs. Balding was preceded in death by her husband, Charles R. Balding, in 2003.
She is survived by her son and daughter-in-law, Gary O. and Dolores Balding of Sun City, Ariz.; daughter and son-in-law Roberta and Bill Wetzell of Ramona; brothers Wallace Waters and M.C. "Bud" Waters, both of Ontario; sisters Alta Fearn, Georgia Smith and Mildred Thornton, all of Ontario; grandchildren Eric Wetzell and Lisa Dinsdale; and three great-grandchildren.
A memorial service was held at 2 p.m. Saturday, Jan. 21, at the First Christian Church in Ontario with the Rev. Frank Hamilton officiating. Burial will be at Bellevue Cemetery in Ontario.
The family suggests donations to Pacific Hospice, 1998 N. Arrowhead Ave., San Bernardino, CA 92045.
Richardson-Peterson Mortuary in Ontario is handling arrangements.
Doyle Eaton, 72
ESCONDIDO - Doyle Eaton, 72, died of cancer, Monday, Dec. 26, 2005.
He was born Feb. 9, 1933, in Hartville, Mo. He served in the U.S. Navy from 1951 to 1954, and then six years in the Navy Reserves. He was a minister for the Church of Christ for many churches, including the North County Church of Christ in Escondido. He was a horse rancher in Estes Park, Colo.
Mr. Eaton is survived by his wife, Bea Eaton of Escondido; daughter and son-in-law Vicki and Randy Hartman of Escondido; son and daughter-in-law Charlie and Linda Eaton of Escondido; sister Betty Ablin of Springfield, Mo.; brother and sister-in-law Don and Esther Eaton of St. Louis; and grandchildren Micah Cummings, Lynnae Hartman, Bryce, Adam and Shelby Eaton; and two great-grandchildren.
A celebration of life was held at 3 p.m. Sunday, Jan. 22, at the North County Church of Christ, 130 Woodward Ave. in Escondido.
In lieu of flowers, the family suggests donations to the North County Church of Christ Missions Fund.


text:
Reporting of greenhouse gas emissions provides data that is important for developing emission reduction targets and plans, and for measuring progress toward goals.
The Global Warming Solutions Act (GWSA) required the Department of Environmental Protection (MassDEP) to promulgate mandatory greenhouse gas reporting regulations. (See Sections 2 and 10 of the Act, found at M.G.L. Chapter 21N).
MassDEP responded by issuing a regulation that:
- Identified the types of facilities that are required to report;
- Required those facilities to register with MassDEP by April 15, 2009;
- Establishes the methodologies that must be used to calculate emissions (published in The Climate Registry General Reporting Protocol);
- Establishes requirements for verification of emission calculations;
- Allows voluntary reporting by facilities that are not required to report; and
- Establishes specific requirements for retail sellers of electricity.
Please see Massachusetts Greenhouse Gas Emissions Reporting Program or contact Will Space (firstname.lastname@example.com) if you have questions or need additional information.


text:
Risk Management and Mitigation for Extended Orientation and Orientation Programs
Presented By: Donna Lee Sullins, Primary Advisor to Fish Camp, Texas A&M University
Date and time: April 12, 2016 1:00 pm - 2:00 pm CST / 2:00 pm - 3:00 pm EST
After over 60 years of existence and with over 6,000 annual attendees, Fish Camp has had many opportunities to prepare for and respond to crises, including student death. We will discuss preparation for physical, reputational, emotional, financial, and facilities risks as well as training opportunities for our student leaders.
As a result of participation in this webinar, OTR professionals will be able to:
Brief Breakdown of Program Agenda:
Who Should Attend: Professionals in Orientation, Transition, and Retention
About the Presenter: At Texas A&M University, Donna Lee Sullins serves as the Primary Advisor to Fish Camp, one of the largest student-run extended orientation programs in the country. She is a doctoral candidate in Student Affairs Leadership at the University of Georgia, having also earned a M.Ed. in College Student Affairs Administration from UGA. In her first professional position at a small institution, Donna Lee ran new student orientation, along with overseeing several other campus programs, before becoming the sole conduct officer on campus. Currently in her work at a very large institution, she works with students through the facilitator model to share responsibility of risk management and mitigation.
11/27/2017Indiana State Drive-In
12/8/2017New Jersey State Drive-In
12/13/2017Webinar: Writing for Publication as a Practitioner
12/15/2017Virginia State Drive-In at James Madison University
12/15/2017Pennsylvania State Drive-In
10/24/2017ACUI's Women's Leadership Institute
6/15/2017Where Respect Happens
2/10/20172015-2016 NODA Annual Report
1/19/20172016 Global Summit on Student Affairs and Services
1/4/2017NODA Annotated Orientation, Transition, and Retention Bibliography
2829 University Avenue, Suite 415 Minneapolis, MN 55414
Telephone: 612.301.6632 Toll free: 1.866.521.NODA (6632)
Fax: 612.624.2628 | Email Us >


text:
Listen to "Impatient," a sensual leak from Jeremih's album "Late Nights."
We get to hear the Ty Dolla Sign featured 'Impatient' which is track #3 on his album. The smooth banger follows the smoker's tune 'Pass Dat' which came out a couple of days ago. Press play below because you won't be disappointed.
Stream or Download Below.
DOWNLOAD Jeremih – Impatient Ft Ty Dolla Sign


text:
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"A yummy Recipe from the Canadian Diabetes Assoc. The recipe originally called for thighs and drumsticks, but I don't like dark meat, so I used boneless, skinless chicken breast instead. The coating is just a bit tangy. It's delicious!"
Crispy Baked Chicken
2 recipe photos
READY IN:45mins
Ingredients Nutrition
- 16 ounces boneless skinless chicken breasts (4 breasts total, 4 ounces each)
- 1⁄2 cup plain fat-free yogurt
- 1 tablespoon Dijon mustard
- 1 teaspoon gingerroot, grated
- 1⁄2 cup dried breadcrumbs (or crushed crackers)
- 1 teaspoon garlic powder
- 1⁄4 teaspoon pepper
- 1⁄4 teaspoon paprika
- Oven at 350°F.
- In a bowl, mix yogurt, mustard and ginger root.
- In a second bowl, mix breadcrumbs and seasonings.
- Dip the chicken in the yogurt mixture, then the breadcrumb mixture. Warning, this part is a bit messy --
- Place on a baking sheet sprayed with Pam, or lined with parchment paper.
- Bake for 35 minutes, till cooked through and golden brown.
- Exchanges: 1 starch, 4 protein.
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CEVDCUS06Contemporary English Version
23#Ex 13.2,12. just as the Law of the Lord says, "Each first-born#2.23 first-born: See the note at 2.7. baby boy belongs to the Lord."
Contemporary English Version® © 1995 American Bible Society. All rights reserved. Bible text from the Contemporary English Version (CEV) is not to be reproduced in copies or otherwise by any means except as permitted in writing by American Bible Society, 1865 Broadway, New York, NY 10023 (www.americanbible.org).


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Rooms, services Take a remarkable trip to Thailand and enjoy the hospitality of Baan Chorn Thong Krabi! The hotel is offering eight tasfefully furnished, nice rooms for those looking for a place to stay at in Krabi. You can find the exact list of services provided by Baan Chorn Thong Krabi (including those for extra fees) and the exact equipment of the rooms on the information sheet below.
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Jiddu Krishnamurti
|Jiddu Krishnamurti
J. Krishnamurti cir. 1920s
|May 12, 1895
Madanapalle, Andhra Pradesh, India
|February 17, 1986 (aged 90)
Ojai, California
|public speaker, author, philosopher-
|Joseph Campbell, David Bohm[1],Aldous Huxley [2], Bruce Lee[3],Pupul Jayakar [4], Achyut Patwardhan [5], Dada Dharmadhikari[6]
|Narianiah and Sanjeevamma Jiddu
Jiddu Krishnamurti (Telugu: జి- డ్డు కృష్ణ మూర్తి, Tamil:ஜ- ிட்டு கிருஷ்ணமூர- ்த்தி, May 12, 1895 – February 17, 1986) or J. Krishnamurti (Telugu: జే- కృష్ణ మూర్తి) was an Indian writer and speaker on philosophical and spiritual subjects.
His subject matter included: psychological revolution, the nature of the mind, meditation, human relationships, and bringing about positive change insociety. He constantly stressed the need for a revolution in the psyche of every human being and emphasized that such revolution cannot be brought about by any external entity, be it religious, political, or social.
Krishnamurti was born into a Telugu Brahmin family in what was then colonial India. In early adolescence, he had a chance encounter with prominent occultist and high-ranking theosophistCharles Webster Leadbeater in the grounds of theTheosophical Society headquarters at Adyar in Madras (now Chennai). He was subsequently raised under the tutelage of Annie Besant and Leadbeater, leaders of the Society at the time, who believed him to be a "vehicle" for an expectedWorld Teacher. As a young man, he disavowed this idea and dissolved the worldwide organization (theOrder of the Star) established to support it. He claimed allegiance to no nationality, caste, religion, or philosophy, and spent the rest of his life traveling the world, speaking to large and small groups and individuals. He authored many books, among themThe First and Last Freedom, The Only Revolution, and Krishnamurti's Notebook. Many of his talks and discussions have been published. His last public talk was in Madras, India, in January 1986, a month before his death at his home in Ojai, California.
His supporters, working through non-profit foundatio- ns in India, Great Britain and the United States, oversee several independent schools based on his views on education. They continue to transcribe and distribute his thousands of talks, group and individual discussions, and writings by use of a variety of media formats and languages.
[edit]Family background and childhood
Jiddu[7] Krishnamurt- i was born on 12 May 1895[8] in the small town of Madanapalle in Madras Presidency (modern-day Chitt- oor District in Andhra Pradesh). He came from a family of Telugu-speaking Brahmins.- [9] In accordance with common Hindu practice, as the eighth child who happened to be male, he was named after the Hindu deity Krishna.[10] Krishnamu- rti's father, Jiddu Narayaniah, was employed as an official of the then colonial British administration. Krishnamurti was fond of his mother Sanjeevamma, who died when he was ten.[11] His parents had a total of eleven children, of whom six survived childhood.[12] As was common among pious high-caste Hindus, the family was keenly observant of traditional customs and religious practices.[13]
In 1903 the family settled in Cudappah, where Krishnamurti had contracted malaria during a previous stay. He would suffer recurrent bouts of the disease over many years.[14] A sensitive and sickly child, "vague and dreamy," he was often taken to be mentally retarded, and was beaten regularly at school by his teachers and at home by his father.[15] In memoirs written when he was eighteen years old, Krishnamurti described psychic experience- s, such as "seeing" his sister, who had died in 1904, and his mother, who had died in 1905.[16] During his childhood he developed a bond with nature that was to stay with him for the rest of his life.[17]
Krishnamurti's father retired at the end of 1907, and, being of limited means, sought employment at the Headquarters of the Theosophical Society at Adyar. In addition to being an observant orthodox Brahmin, Narayaniah had been a Theosophist since 1882. He was eventually hired by the Society as a clerk, moving there with his family in January 1909.[18]
In April 1909, Krishnamurti first met Charles Webster Leadbeater, who claimed clairvoyance. Leadbeater had noticed Krishnamurti, who frequented the same beach on the Adyar river, and was amazed by the "most wonderful aura he had ever seen, without a particle of selfishness in it."[19]This impression contrasted with Krishnamurti's outward appearance, which, according to eyewitnesses, was common, unimpressive, and unkempt. He was also considered "particularly dim-witted"; he often had "a vacant expression" that gave him an almost moronic look. Leadbeater was convinced that the boy would become a spiritual teacher and a great orator; the likely "vehicle for the Lord Maitreya"—in Theosophical doctrine, an advanced spiritual entity periodically appearing on Earth as a World Teacher to guide the evolution of humankind.[20]
In her biography of Krishnamurti, Pupul Jayakar quotes him speaking of that period in his life some 75 years later: "The boy had always said, 'I will do whatever you want'. There was an element of subservience, obedience. The boy was vague, uncertain, woolly; he didn't seem to care what was happening. He was like a vessel, with a large hole in it, whatever was put in, went through, nothing remained."[21]
Following his "discovery," Krishnamurti was nurtured by members of the Theosophical Society in Adyar. Leadbeater and a small number of trusted associates undertook the task of educating, protecting, and generally preparing Krishnamurti as the "vehicle" of the expected World Teacher. Krishnamurti (often later called Krishnaji)[22] and his younger brother Nityananda (Nitya) were privately tutored at the Theosophical compound in Madras, and later exposed to a comparatively opulent life among a segment of European high society, as they continued their education abroad. Despite his history of problems with schoolwork and concerns about his capacities and physical condition, the fourteen-year-old Krishnamurti was able to speak and write competently in English within six months.[23] Lutyens says that later in life Krishnamurti came to view his "discovery" as a life-saving event. Often, he was "asked in later life what he thought would have happened to him if he had not been 'discovered' by Leadbeater. He would unhesitatingly reply, 'I would have died'."[24]
During this time, Krishnamurti had developed a strong bond with Annie Besant and came to view her as a surrogate mother. His father, who had initially assented to Besant's legal guardianship of Krishnamurti,[25] was pushed into the background by the swirl of attention around his son. In 1912 he sued Besant in order to annul the guardianship agreement. After a protracted legal battle, Besant took custody of Krishnamurti and Nitya.[26] As a result of this separation from family and home, Krishnamurti and his brother (whose relationship had always been very close) became more dependent on each other, and in the following years often traveled together.[27]
In 1911, the leadership of the Theosophical Society at Adyar established an organization called the Order of the Star in the East (OSE), to prepare the world for expected appearance of the World Teacher. Krishnamurti was named as its head, with senior Theosophists assigned various other positions. Membership was open to anybody who accepted the doctrine of the Coming of the World Teacher.[28] Controversy erupted soon after, both within the Theosophical Society and without, in Hindu circles and the Indian press.[29]
[edit]Growing up
Mary Lutyens, a biographer and friend of Krishnamurti, says that there was a time when he believed that he was to become the World Teacher after correct spiritual and secular guidance and education.[30] Another biographer describes the daily program imposed on him by Leadbeater and his associates, which included rigorous exercise and sports, tutoring in a variety of school subjects, Theosophical and religious lessons, yoga and meditation, as well as instruction in proper hygiene and in the ways of British society and culture.[31] At the same time, Leadbeater assumed the role of guide in a parallel, mystical instructi- on of Krishnamurti; the existence and progress of this instruction was at the time known only to a select few.[32]
While he showed a natural aptitude in sports, Krishnamurti always had problems with formal schooling and was not academically inclined. He eventually gave up university education after several attempts at admission. He did take to foreign languages, in time speaking several with some fluency.[33]
His public image, cultivated by the Theosophists, "was to be characterized by a well-polished exterior, a sobriety of purpose, a cosmopolitan outlook and an otherworldly, almost beatificdetachment in his demeanor."[34] Demonstrably, "all of these can be said to have characterized Krishnamurti's public image to the end of his life."[34] It was apparently clear early on that he "possessed an innate personal magnetism, not of a warm physical variety, but nonetheless emotive in its austerity, and inclined to inspire veneration."[35] However, as he was growing up, Krishnamurti showed signs of adolescent rebellion and emotional instability, chafing at the regimen imposed on him, visibly uncomfortable with the publicity surrounding him, and occasionally expressing doubts about the future prescribed for him.[36]
Krishnamurti and Nitya were taken to England in April 1911.[37] During this trip Krishnamurti gave his first public speech, to members of the OSE in London.[38] His first writings had also started to appear, published in booklets by the Theosophical Society and in Theosophical and OSE-affiliated magazines.[39] Between 1911 and the start of World War I in 1914, the brothers visited several other European countries, always accompanied by Theosophist chaperones.[40] - Meanwhile Krishnamurti had for the first time acquired a measure of personal financial independence, thanks to a wealthy benefactress.[41]
After the war, Krishnamurti (again accompanied by Nitya, by then the Organizing Secretary of theOrder)[42] embarked on a series of lectures, meetings and discussions around the world related to his duties as the Head of the OSE. He also continued writing.[43] The content of his talks and writings, revolved around the work of the Order and of its members in preparation for the Coming. He was described, initially, as a halting, hesitant, and repetitive speaker, but his delivery and confidence improved, and he gradually took command of the meetings.[44]
He also fell in love, in 1921, with Helen Knothe, a seventeen-year-old American whose family was associated with the Theosophists. The experience was tempered by the realization that his work and expected life-mission precluded what would otherwise be considered normal relationships and by the mid-1920s the two of them had drifted apart.[45]
[edit]Life-altering experiences
In 1922 Krishnamurti and Nitya travelled from Sydney to California. While in California, they stayed at a cottage in the Ojai Valley. It was thought that the area's climate would be beneficial to Nitya, who had been diagnosed with tuberculosis; Nitya's ailing health would become a concern for Krishnamurti.[46][47] At Ojai they met Rosalind Williams, a young American who became close to them both, and who was later to have a significant role in Krishnamurti's life.[48] For the first time the brothers were without immediate supervision by their Theosophical Society minders.[49] They found the Valley to be very agreeable, and eventually a trust formed, by supporters, purchased a cottage and surrounding property there for them. This became Krishnamurti's official place of residence.[50]
It was at Ojai in August and September 1922 that Krishnamurti went through an intense, "life-changing" experience.[51] This has been variously characterized as a spiritual awakening, a psychological transformation, and a physical conditioning. The initial events happened in two distinct phases: first a three-day spiritual experience followed, two weeks later, by a longer-lasting condition that Krishnamurti and those around him would refer to as the process; this condition would recur, at frequent intervals and with varying intensity, until his death.[52]
According to witnesses, it started on 17 August 1922, with Krishnamurti complaining of sharp pain at the nape of his neck. Over the next two days, the symptoms worsened, with increasing pain and sensitivity, a loss of appetite, and occasional delirious ramblings. He seemed to lapse into unconsciousness, but later recounted that he was very much aware of his surroundings, and that while in that state had an experience of mystical union. The following day the symptoms and the experience intensified, climaxing with a sense of "immense peace."[53] Following, and apparently related to, these events,[54] the condition which came to be known as the process started to affect him, in September and October of that year, as a regular, almost nightly occurrence. Later, theprocess would resume intermittently with varying degrees of pain, physical discomfort and sensitivity, occasionally a lapse into a childlike state, and sometimes an apparent fading out of consciousness explained as either his body giving in to pain, or as him "going off."[55][56]
These experiences were accompanied, or followed, by what was interchangeably described as, "the benediction," "the immensity," "the sacredness," "the vastness" and, most often, "the otherness" or "the other."[57] It was a state distinct from the process.[58] According to Lutyens, it is evident from his notebook that this experience of otherness was "with him almost continuously" during his life and gave him "a sense of being protected."[57] Krishnamurt- i describes it in his notebook as typically following an acute experience of the process, for example, on awakening the next day:
... woke up early with that strong feeling of otherness, of another world that is beyond all thought... there is a heightening of sensitivity. Sensitivity, not only to beauty but also to all other things. The blade of grass was astonishingly green; that one blade of grass contained the whole spectrum of colour; it was intense, dazzling and such a small thing, so easy to destroy...[59]
This experience of the otherness would be present with him during daily events:
It is strange how during one or two interviews that strength, that power filled the room. It seemed to be in one's eyes and breath. It comes into being, suddenly and most unexpectedly, with a force and intensity that is quite overpowering and at other times it's there, quietly and serenely. But it's there, whether one wants it or not. There is no possibility of getting used to it for it has never been nor will it ever be..."[59]
Since the initial occurrences of 1922, several explanations have been proposed for this experience of Krishnamurti's.[60] Leadbeate- r and other Theosophists expected the "vehicle" to have certainparanormal experiences- , but were nevertheless mystified by these developments.[61] During Krishnamurti's later years the nature and provenance of the continuing process often came up as a subject in private discussions between himself and associates; these discussions shed some light on the subject, but were ultimately inconclusive.[62] Whatever the case, the process, and the inability of Leadbeater to explain it satisfactorily, if at all, had other consequences according to biographer Roland Vernon:
The process at Ojai, whatever its cause or validity, was a cataclysmic milestone for Krishna. Up until this time his spiritual progress, chequered though it might have been, had been planned with solemn deliberation by Theosophy's grandees. ... Something new had now occurred for which Krishna's training had not entirely prepared him. ... A burden was lifted from his conscience and he took his first step towards becoming an individual. ... In terms of his future role as a teacher, the process was his bedrock. ... It had come to him alone and had not been planted in him by his mentors ... it provided Krishna with the soil in which his newfound spirit of confidence and independence could take root.[63]
As news of these mystical experiences spread, rumors concerning the messianic status of Krishnamurti reached fever pitch as the 1925 Theosophical Society Convention was planned, on the 50th anniversary of its founding. There were expectations of significant happenings.[64] Paralleling the increasing adulation was Krishnamurti's growing discomfort with it. In related developments, prominent Theosophists and their factions within the Society were trying to position themselves favorably relative to the Coming, which was widely rumored to be approaching. "Extraordinary" pronouncements of spiritual advancement were made by various parties, disputed by others, and the internal Theosophical politics further alienated Krishnamurti.[65]
Nitya's persistent health problems had periodically resurfaced throughout this time. On 13 November 1925, at age 27, he died in Ojai from complications of influenza and tuberculosis.[66] Despite Nitya's poor health, his death was unexpected, and it fundamentally shook Krishnamurti's belief in Theosophy and in the leaders of the Theosophical Society. He had received their assurances regarding Nitya's health, and had come to believe that "Nitya was essential for [his] life-mission and therefore he would not be allowed to die," a belief shared by Annie Besant and Krishnamurti's circle.[67] Jayakar wrote that "his belief in the Masters and the hierarchy had undergone a total revolution."[68] Moreover, Nitya had been the "last surviving link to his family and childhood. ... The only person to whom he could talk openly, his best friend and companion."[69] According to eyewitness accounts, the news "broke him completely."[70] but twelve days after Nitya's death he was "immensely quiet, radiant, and free of all sentiment and emotion";[68] "there was not a shadow ... to show what he had been through."[71] The experience of his brother's death seems to have shattered any remaining illusions, and a "new vision" was now "coming into being."[72]
[edit]Break with the past
Over the next few years, Krishnamurti's new vision and consciousness continued to develop. New concepts appeared in his talks, discussions, and correspondence, together with an evolving vocabulary that was progressively free of Theosophical terminology.[73] His new direction reached a climax in 1929, when he rebuffed attempts by Leadbeater and Besant to continue with the Order of the Star.
Krishnamurti dissolved the Order during the annual Star Camp at Ommen, the Netherlands, on 3 August 1929.[74] He stated that he had made his decision after "careful consideration" during the previous two years, and that:
I maintain that truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or coerce people along a particular path. ... This is no magnificent deed, because I do not want followers, and I mean this. The moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all fears, and not to found religions, new sects, nor to establish new theories and new philosophies.[75]
Following the dissolution prominent Theosophists turned against Krishnamurti, including Leadbeater who is said to have stated, "the Coming had gone wrong."[76][77] Krishnamurti had denounced all organized belief, the notion of gurus, and the whole teacher-follower relationship, vowing instead to work in setting people "absolutely, unconditionally free."[75] There is no record of him explicitly denying he was the World Teacher;[78] whenever he was asked to clarify his position, he either asserted that the matter was irrelevant,[79] or gave answers that, as he stated, were "purposely vague."[80]
In reflection of the ongoing changes in his outlook, he had started doing so before the dissolution of the Order of the Star.[81] The subtlety of the new distinctions on the World Teacher issue was lost on many of his admirers, who were already bewildered or distraught because of the changes in Krishnamurti's outlook, vocabulary and pronouncements–among them Besant and Mary Lutyens' mother Emily, who had a very close relationship with him.[82][83] He soon disassociated himself from the Theosophical Society and its teachings and practices,[84] yet he remained on cordial terms with some of its members and ex-members throughout his life.[citation needed]
Krishnamurti would often refer to the totality of his work as the teachings and not as myteachings.[85] His concern was always about "the teachings"; the teacher had no importance, and all authority, especially psychological authority, was denounced:
All authority of any kind, especially in the field of thought and understanding, is the most destructive, evil thing. Leaders destroy the followers and followers destroy the leaders. You have to be your own teacher and your own disciple. You have to question everything that man has accepted as valuable, as necessary.[86]
Krishnamurti resigned from the various trusts and other organizations that were affiliated with the defunct Order of the Star, including the Theosophical Society. He returned the monies and properties donated to the Order, among them a castle in the Netherlands and 5,000 acres (20 km2) of land, to their donors.[87][88] He spent the rest of his life holding dialogues and giving public talks around the world on the nature of belief, truth, sorrow, freedom, death, and the quest for a spiritually fulfilled life. He accepted neither followers nor worshippers, regarding the relationship between disciple and guru as encouraging dependency and exploitation. He accepted gifts and financial support freely offered to him by people inspired by his work, and continued with lecture tours and the publication of books and talk transcripts for more than half a century.[89] He constantly urged people to think independently, and he invited them to explore and discuss specific topics together with him.[90][91]
[edit]Middle years
From 1930 through 1944, Krishnamurti engaged in speaking tours and in the issue of publications under the auspice of the "Star Publishing Trust" (SPT), which he had founded with Desikacharya Rajagopal, a close associate and friend from the Order of the Star.[92] Ojai was the base of operations for the new enterprise, where Krishnamurti, Rajagopal, and Rosalind Williams (now the wife of Rajagopal), resided in the house known as Arya Vihara.[93] The business and organizational aspects of the SPT were administered chiefly by D. Rajagopal, as Krishnamurti devoted his time to speaking and meditation. The Rajagopals' marriage was not a happy one, and the two became physically estranged after the 1931 birth of their daughter, Radha.[94] In the relative seclusion ofArya Vihara, Krishnamurti's close friendship with Rosalind deepened into a love affair which was not made public until 1991.[95][96]
During the 1930s, Krishnamurti spoke in Europe, Latin America, India, Australia and the United States. In 1938, he met Aldous Huxley.[97] The two began a close friendship which endured for many years. They held common concerns about the imminent conflict in Europe which they viewed as the outcome of the pernicious influence of nationalism.[98] Krishnam- urti's stance on World War IIwas often construed as pacifism and even subversion during a time of patriotic fervor in the United States and for a time he came under the surveillance of the FBI.[99] He did not speak publicly for a period of about four years (between 1940 and 1944). During this time he lived and worked at Arya Vihara, which during the war operated as a largely self-sustaining farm, with its surplus goods donated for relief efforts in Europe.[100] Of the years spent in Ojai during the war, he later said: "I think it was a period of no challenge, no demand, no outgoing. I think it was a kind of everything held in; and when I left Ojai it all burst."[101]
Krishnamurti broke the hiatus from public speaking in May 1944 with a series of talks in Ojai. These talks, and subsequent material, were published by "Krishnamurti Writings Inc" (KWINC), the successor organization to the "Star Publishing Trust." This was to be the new central Krishnamurti-related entity worldwide, whose sole purpose was the dissemination of the teaching.[102] He had remained in contact with associates from India, and in the autumn of 1947 embarked upon a speaking tour there, attracting a new following of young intellectuals.[103] It was on this trip that he first encountered the Mehta sisters, Pupul and Nandini, who became lifelong associates and confidants. The sisters also attended to Krishnamurti throughout a 1948 recurrence of the "process"in Ootacamund.[- 104]
When in India after World War II, many prominent personalities came to meet with Krishnamurti, including Prime Minister Jawaharlal Nehru. In his meetings with Nehru, Krishnamurti elaborated at length on the teachings, saying in one instance, "Understanding of the self only arises in relationship, in watching yourself in relationship to people, ideas, and things; to trees, the earth, and the world around you and within you. Relationship is the mirror in which the self is revealed. Without self-knowledge there is no basis for right thought and action." Nehru asked, "How does one start?" to which Krishnamurti replied, "Begin where you are. Read every word, every phrase, every paragraph of the mind, as it operates through thought."[105]
[edit]Later years
Krishnamurti continued speaking in public lectures, group discussions and with concerned individuals around the world. In the early 1960s, he made the acquaintance of physicist David Bohm, whose philosophical and scientific concerns regarding the essence of the physical world, and the psychological and sociological state of mankind, found parallels in Krishnamurti's philosophy. The two men soon became close friends and started a common inquiry, in the form of personal dialogues–and occasionally in group discussions with other participants–that continued, periodically, over nearly two decades.[106][107] Several of these discussions were published in the form of books or as parts of books, and introduced a wider audience (among scientists) to Krishnamurti's ideas.[108]Although Krishnamurti's philosophy delved into fields as diverse as religious studies, education, psychology, physics, and consciousness studies, he was not then, nor since, well-known in academic circles. Nevertheless, Krishnamurti met and held discussions with, several prominent scientists, including physicists Fritjof Capra and George Sudarshan, biologistRupert Sheldrake, psychiatrist David Shainbert, as well as psychotherapists representing various theoretical orientations. [109] The long friendship between Bohm and Krishnamurti went through a rocky interval in later years, and although they overcame their differences and remained friends until Krishnamurti's death, the relationship did not reattain its previous intensity.[110][111][112]
Altho- ugh Krishnamurti's subject matter had evolved to encompass several new directions,[113] the fundamental teachings remained unchanged. In late 1980, he took the opportunity to reaffirm the basic elements of his message, originally made in 1929, in a written statement that came to be known as the "Core of the Teaching". An excerpt follows:
"'Truth is a pathless land'. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, nor through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation, and not through intellectual analysis or introspective dissection. Man has built in himself images as a sense of security—religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these dominates man's thinking, relationships and his daily life. These are the causes of our problems for they divide man from man in every relationship."[114][115]
In the 1970s, Krishnamurti met several times with then Indian prime minister Indira Gandhi, with whom he had far ranging, and in some cases, very serious discussions. His true impact on Indian political life is unknown. However Jayakar considers his message in meetings with Indira Gandhi as a possible influence in the lifting of certain emergency measures Mrs. Gandhi had imposed during periods of political turmoil.[116]
Meanwhile, Krishnamurti's once close relationship with the Rajagopals had deteriorated to the point where he took D. Rajagopal to court to recover donated property and funds as well as publication rights for his works, manuscripts, and personal correspondence, that were in Rajagopal's possession.[117] The litigation and ensuing cross complaints, which formally began in 1971, continued for many years. A substantial portion of materials and property was returned to Krishnamurti during his lifetime; the parties to this case finally settled all other matters in 1986, shortly after his death.[118][119]
In 1984 and 1985 he spoke to an invited audience at the United Nations in New York, under the auspices of the Pacem in Terris Society chapter at the UN.[120][121] In November 1985 he visited India for the last time, holding a number of what came to be known as "farewell" talks and discussions between then and January 1986. These last talks included the fundamental questions he had been asking through the years, as well as newer concerns related to then recent advances in science and technology, and their effect on humankind. Krishnamurti had commented to friends that he did not wish to invite death, but was not sure how long his body would last (he had already lost considerable weight), and once he could no longer talk, he would have "no further purpose." In his final talk, on January 4, 1986, in Madras, he again invited the audience to examine with him the nature of inquiry, the effect of technology, the nature of life and meditation, and the nature ofcreation.
Krishnamurti was also concerned about his legacy, about being unwittingly turned into some personage whose teachings had been handed down to special individuals, rather than the world at large. He did not want anybody to pose as an interpreter of the teaching.[122] He warned his associates on several occasions that they were not to present themselves as spokesmen on his behalf, or as his successors after his death.[123]
A few days before his death, in a final statement, he emphatically declared that "nobody"–among his associates, or the general public–had understood what had happened to him (as the conduit of the teaching), nor had they understood the teaching itself. He added that the "immense energy"operating in his lifetime would be gone with his death, again implying the impossibility of successors. However, he offered hope by stating that people could approach that energy and gain a measure of understanding "...if they live the teachings".[124] In prior discussions he had compared himself with Thomas Edison, implying that he did the hard work, and now all was needed by others was a flick of the switch.[125] In another instance he talked of Columbus going through an arduous journey to discover the New World, whereas now, it could easily be reached by jet; the ultimate implication being that even if Krishnamurti was in some way "special," in order to arrive at his level of understanding, others didn't need to be.[126]
Krishnamurti died of pancreatic cancer on February 17, 1986, at the age of 90. His remains were cremated and scattered by friends and former associates in the three countries where he had spent most of his life: India, England, and the United States of America.
[edit]Recurrent themes
Krishnamu- rti constantly emphasized the right place of thought in daily life. But he also pointed out the dangers of thought when it becomes knowledge that acts as a calcified projection of the past. According to Krishnamurti, such action distorts our perception and full understanding of the world we live in, and more specifically, the relationships that define it. He saw knowledge as a necessary, but mechanical, function of the mind. The capacity of mind to record can present barriers, however. For example, hurtful words spoken in a relationship may become memories that influence actions. Thus knowledge can present a division in a relationship and may be destructive.[127]
He posed the question: "Can the brain–with all its reactions and its immediate responses to every challenge and demand–can the brain be very still?"[128] His answer:
It is not a question of ending thought, but of whether the brain can be completely still? This stillness is not physical death. See what happens when the brain is completely still."[128]
The brain, trained as it is to record, provides safety and security, and "a sense of vitality." The recording creates an image of oneself, of loved ones, firm, politicians, priests, and of the ideal. If these images are fixed, one "will always be getting hurt, always living in a pattern in which there is no freedom." But if one is able to "listen to it completely without any reaction, then there is no centre which records."[129]
[edit]Fear and pleasure
Fear and pleasure were lifelong themes in his public talks. The following is an excerpt from his talk in San Diego in 1970:
"Fear is always in relation to something; it does not exist by itself. There is fear of what happened yesterday in relation to the possibility of its repetition tomorrow; there is always a fixed point from which relationship takes place. How does fear come into this? I had pain yesterday; there is the memory of it and I do not want it again tomorrow. Thinking about the pain of yesterday, thinking which involves the memory of yesterday's pain, projects the fear of having pain again tomorrow. So it is thought that brings about fear. Thought breeds fear; thought also cultivates pleasure. To understand fear you must also understand pleasure–they are interrelated; without understanding one you cannot understand the other. This means that one cannot say 'I must only have pleasure and no fear'; fear is the other side of the coin which is called pleasure.
Thinking with the images of yesterday's pleasure, thought imagines that you may not have that pleasure tomorrow; so thought engenders fear. Thought tries to sustain pleasure and thereby nourishes fear.
Thought has separated itself as the analyzer and the thing to be analyzed; they are both parts of thought playing tricks upon itself. In doing all this it is refusing to examine the unconscious fears; it brings in time as a means of escaping fear and yet at the same time sustains fear."[130]
K- rishnamurti used the term "meditation" to mean something entirely different from the practice of any system or method to control the mind, or to consciously achieve a specific goal or state. He dealt with the subject of meditation in numerous public talks and discussions:
"A mind that is in meditation is concerned only with meditation, not with the meditator. The meditator is the observer, the senser, the thinker, the experiencer, and when there is the experiencer, the thinker, then he is concerned with reaching out, gaining, achieving, experiencing. And that thing which is timeless cannot be experienced. There is no experience at all. There is only that which is not nameable."
"... There are various powers... You call them siddhis, don't you? Do you know that all these things are like candles in the sun? When there is no sun there is darkness, and then the candle and the light of the candle become very important. But when there is the sun, the light, the beauty, the clarity, then all these powers, these siddhis–developing various centres, chakras, kundalini, you know all that business–are like candlelight; they have no value at all. And when you have that light, you don't want anything else."[131]
Krishnamurti saw meditation as a great art, "perhaps the greatest." One must learn this art by practicing without technique—watching oneself: in daily activities (walking, eating), practices (speech, gossip), reactive emotions (hate, jealousy)—becoming aware of these things "without any choice."[132] Many forms of meditation have been invented to escape conflicts. These forms, according to Krishnamurti are "based on desire... the urge for achievement," implying conflict, and a "struggle to arrive." This striving, he saw as "within the limits of a conditioned mind, and in this there is no freedom." True meditation is "the ending of thought," leading to "a different dimension... beyond time."[133] Thought and feeling "dissipate energy." Their repetition is mechanical, and, while necessary, do not permit one to enter the "immensity of life." Meditation is the "emptying of the mind of the known." It is not thought, nor prayer, nor "the self-effacing hypnotism of words, images, hopes and vanities" all of which must "come to an end, easily, without effort and choice, in the flame of awareness."[134]
[edit]Educat- ion
Krishnamurti founded several schools around the world. When asked, he enumerated the following as his educational aims:
- Global outlook: A vision of the whole as distinct from the part; there should never be asectarian outlook, but always a holistic outlook free from all prejudice.
- Concern for man and the environment: Humanity is part of nature, and if nature is not cared for, it will boomerang on man. Only the right education, and deep affection between people everywhere, will resolve many problems including the environmental challenges.
- Religious spirit, which includes the scientific temper: The religious mind is alone, not lonely. It is in communion with people and nature.[135]
[edit]World crisis
According to Krishnamurti, many problems in the world such as poverty, war, the nuclear threat, and other unfortunate circumstances, have their roots in our thinking. In his view, as we live and behave according to our thinking so wars and governments are a result of that thinking. We each have our own beliefs, conclusions and experiences, to which we cling, thereby isolating ourselves from others. Self-centered activity is expressed outwardly as nationalism and religious intolerance, creating a divided world, in which we are willing to kill for the sake of belief. Understanding our relationship with the world crisis is necessary to understand ourselves.[136] He writes:
"If you are not at all concerned with the world but only with your personal salvation, following certain beliefs and superstitions, following gurus, then I am afraid it will be impossible for you and the speaker to communicate with each other. We are not concerned at all with private personal salvation but we are concerned, earnestly, seriously, with what the human mind has become, what humanity is facing. We are concerned at looking at this world and what a human being living in this world has to do, what is his role?"[137]
In Letters to Schools, first published in the early 1980s, Krishnamurti saw the crisis of that day as a crisis of the intellect. The emphasis on thought (ideas), allows one to justify evil–murder can be seen as "a means to achieve a noble result." The other aspect of this crisis, is the importance placed on sensate values, such as property, caste or country.[138]
Kr- ishnamurti's lasting influence is hard to gauge in an objective way; there is no organizational or other entity based on his philosophy, whose progress can be measured. Krishnamurti himself remarked in 1929, at the dissolution of the Order of the Star, that he was not interested in numbers, stating: "If there are only five people who will listen, who will live, who have their faces turned towards eternity, it will be sufficient."[139]
Interest in him and his work has persisted in the years since his death. Many books, as well as audio, video, and computer materials, remain in print and are carried by major online and traditional retailers. The four official Foundations continue with the maintenance of archives, dissemination of the teachings in an increasing number of languages, new conversions to digital and other media, development of websites, sponsoring of television programs, and with organizing meetings and dialogues of interested persons around the world.[140] According to communications and press releases from the Foundations, their mailing lists, and individuals' inquiries, continue to grow.[141][Full citation needed] The various schools and educational institutions also continue to grow, with new projects added alongside their declared goal of holistic education.[142][Full citation needed]
Krishnamurti has come to be seen as an exemplar of those spiritual teachers who disavow formal rituals and dogma. His conception of truth as a "pathless land," with the possibility of immediate liberation,[143] is mirrored in teachings as diverse as those of est, Bruce Lee,[144] Barry Long,[145]and the Dalai Lama.
Krishnamurti was acquainted with, and (by their admission) influenced the works of, the mythologistJoseph Campbell, artists Jackson Pollock and Beatrice Wood, educator Terrence Webster-Doyleand counter-cult- ure author Alan Watts. Eckhart Tolle, author and speaker on spiritual subjects, and well-known self-help lecturer/author Deepak Chopra, both claimed Krishnamurti as one of their influences.[146] Writer/philo- sopher Iris Murdoch also met with Krishnamurti,[147]
In India, with its long tradition of wandering "holy" men, hermits, and independent religious teachers, Krishnamurti attracted the attention (and occasionally the unwanted admiration) of large numbers of people in public lectures and personal interviews. He was, and is presently, considered a "great teacher" by such diverse religious figures as the respected mystic Ramana Maharshi,[148] the spiritual teacher Anandamayi Ma,[149] as well as figures more well-known to the West such asOsho. Spiritual teacher Vimala Thakar also met with Krishnamurti in 1960. Although Krishnamurti had a special tenderness for the true sannyasi or Buddhist monk, his criticism of their rituals, disciplines, and practices was devastating.[150]
As was also often the case elsewhere, Krishnamurti additionally attracted the interest of the mainstream religious establishment in India. He was friendly, and had a number of discussions with, well known Hindu and Buddhist scholars and leaders, including the Dalai Lama.[151] Several of these discussions were later published as chapters in various Krishnamurti books.
Twentieth-century gnostic philosopher and occultist Samael Aun Weor praised Krishnamurti's teachings, stating that his "inner spirit" was a "highly realized Buddha," although he questioned his handling by the theosophists and its effect on his spiritual development.[152]
Any discussion of influence, however expansive, deserves to be weighed against Krishnamurti's own measure of success i.e., whether individuals really understand, and therefore "live and breathe", the teaching.[153] Regarding this measure of influence or success, the last, and only, definitive public statement belongs to Krishnamurti himself. In a dismal prognosis, delivered 10 days prior his death in 1986, his words were simple, and emphatic: "nobody" – among his associates or the world at large – had understood Krishnamurti, his life, or the teaching.
Helen Nearing, who had known Krishnamurti in the 1920s, stated, in Loving and Leaving the Good Life, that Krishnamurti's attitudes were conditioned by privilege. This was due, in her view, to his being supported, even pampered, by devoted followers starting as far back as his "discovery" by the theosophists. She also said that he was at such an "elevated" level that he was incapable of forming normal personal relationships.[154]
In her 1991 book, Lives in the Shadow with J. Krishnamurti [155], Radha Rajagopal Sloss, the daughter of estranged Krishnamurti associates Rosalind and Desikacharya Rajagopal, wrote of Krishnamurti's relationship with her parents, including a secret affair between Krishnamurti and Rosalind which lasted for many years. The public revelation was received with surprise and consternation by many, and was also dealt with in a rebuttal volume of biography by Mary Lutyens (Krishnamurti and the Rajagopals).[156]


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DELHI is one of the metropolitan cities in the India where economical and commercial activities are performed.\nlatest exhibitions in DELHI intend to increase cost effectiveness and process efficiency of the\n manufacturing companies by offering fast performing and less expensive technologies.\n We are waiting to welcome you in the exhibition. \nPlease come, take the opportunities and expend your business.
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AMTEX 2016 is the glittering event of the year where the convergence of exciting business opportunities, world - class technologies and enthusiastic participants from across the globe is transpiring on a single platform. Commencing from 08th - 11th July 2016 at Pragati Maidan, it will undoubtedly be a gateway to the world of opportunities, a show of runtime for the seasoned houses and a prospect for the new entries. The requisition is persisting, the pressure is to buck up. Standing at this doorstep will it be able to meet the sustainability on the trade issue?
AMTEX exhibition holds tremendous significance for all levels in manufacturing organizations – be it CEO's & entrepreneurs, senior executives, corporate planners & strategists, manufacturing managers & executives, shop-floor engineers & technicians, agents & dealers spanning Industries such as:
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For the first time, local residents will have a chance to 'Love Oakdale' on Saturday.
What is now a 25 acre neighborhood city park with meandering sidewalks and benches with views of the Stanislaus River and the Sierra Nevada Mountain Range was at one time a municipal dump and trash burn site.
Tough times call for innovative thinking and that's exactly what's happening with the Oakdale Youth Sports Association fundraiser blitz as they attempt to raise the funds necessary to spruce up one of Oakdale's hidden gems: Kerr Park.
Police are investigating a Saturday night burglary at the Oakdale Yogurt Station on West F Street where the premises was ransacked and had equipment damaged, goods scattered, and items taken, including the business safe.
The Oakdale Chamber of Commerce is hosting a City of Oakdale candidate forum on Wednesday, Sept. 26 at 6p.m. in the Oakdale City Council Chambers, 277 N. Second Ave.
Police are investigating an overnight burglary at the Oakdale Yogurt Station on West F Street where the premises was ransacked and had equipment damaged, goods scattered, and items taken, including the business safe.
Caltrans and the California Department of Fish and Game (DFG) remind motorists during "Watch Out for Wildlife (WOW) Awareness Week" (Sept. 16-22) to remain alert while driving to improve safety for travelers and wildlife alike.
More than 30 residents of the Stearns Road area affected by the proposed North County Corridor project showed in force at the Oakdale City Council Chambers on Wednesday, Sept. 12. The Stearns Road route for the corridor is one of three alternatives developed since June of 2011 and would impact approximately 120 land parcels.
In an area known for good soil and a climate for premiere farming, there lays a plot of thriving and meticulously tended to plants just off one of Oakdale's main thoroughfares. The crop of choice for this urban gardener: medicinal marijuana and his own blend of "purple lush" and "cherry pie" varietals for a high-potency cannabis.
Anyone who has anxiously awaited the local newspaper to scan the classified listings knows that the rental market in most areas can be as brutal as an MMA match with opponents wearing brass knuckles. Generally speaking, it's not a walk in the park to find a quality, affordable rental that fits all the criteria you're searching for.
By a vote of 3-1 on Monday, Sept. 17, the Oakdale City Council moved forward to explore the privatization of the public works department by accepting requests for proposals for city park maintenance.
A discussion item relating to a potential water transfer to the City of Brisbane in the San Francisco Bay Area brought several community members to the podium to provide public comments to the Oakdale Irrigation District Board of Directors at the Sept. 18 regular meeting.
The falling out between the Oak Valley Foundation and Oak Valley Hospital continues as former Executive Director Amy Thompson filed suit against the hospital and its former CEO John Friel claiming wrongful termination, breach of contract, and interference with protected civil rights.
Military veterans in and around Modesto, Stockton and neighboring areas are invited for a special service session from Thursday, Sept. 20 through Saturday, Sept. 22 at the following locations: Modesto American Legion Post 74, 1001 S. Santa Cruz Ave., Modesto and American Legion Post 16, 2020 Plymouth Road, Stockton. For the Modesto location, on Saturday, Sept. 22, the event will be moved to the Modesto Moose Family Center #1608, 821 Fifth St. Modesto.
The falling-out between the Oak Valley Foundation and Oak Valley Hospital continues as former Executive Director Amy Thompson filed suit against the hospital and its former CEO John Friel claiming wrongful termination, breach of contract, and interference with protected civil rights.
Page 194 of 253
Women's Club Luncheon
Oakdale High School Leadership and Central Catholic's Leadership Class team members have once again teamed up for "Operation Warmth." During the week of Oct ...
Even as local firefighters spread the message of fire prevention in area schools during the just completed Fire Prevention Week, more than 4,300 firefighters ...
Mark the calendar for Tuesday, October 31 – Halloween – and plan to join in the festivities as the community's annual Halloween Parade and Festival will ...
Kyle MacFarlane's childhood dreams were like most sports loving boys. His career aspiration simple – play professional baseball.
For the past 20 years, off and on, the local EAA (Experimental Aircraft Association) Chapter 90 has been participating in the national Young Eagles Day ...
The Oakdale Irrigation District race on the November ballot will feature two contested races – including one in OID Division 5 – an area which includes part ...
With one incumbent running for re-election, the Oakdale Irrigation District race in Division 2 on the November ballot will feature current Director Herman Doornenbal facing ...
The California Transportation Commission approved a significant investment in the health of communities and their residents, committing $117 million to 63 Active Transportation Projects (ATP ...
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There's bustling activity in an alcove off the main entrance of the retirement home, bright teenage faces, a clutter of musical instruments and someone is picking out the theme to "Gilligan's Island" on the piano - it's not a typical Tuesday afternoon at Arbor Terrace of Athens.
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Residents at the facility are filing chairs for a performance that will include tap-dancing, classical music, opera performances and the more homespun fare of Christmas carols and gospel songs, presented by students from Athens Academy as part of the school's annual service day. Arbor Terrace residents sing along with "Amazing Grace," clap for performances of "Nocturne" on the piano and "Think of Me" from "The Phantom of the Opera" and request songs such as "Jingle Bells" and "I'll Be Home For Christmas."
"I did this last year, and it's really rewarding because you can see the immediate effects," says 17-year-old senior Hadley Cronk, who'll participate in a performance of "Did I Take A Step Too Far" from "Aida" and lend her voice to harmonies in holiday songs and gospel favorites such as "Will The Circle Be Unbroken." "They really seem to enjoy it."
This is the fourth place the group has performed. Other students have spent the day sorting food at the Northeast Georgia Food Bank, helping to prepare pies, turkeys and side dishes at the Salvation Army in preparation for Thanksgiving Day, working at the Red Cross Blood Center and the Garnett Ridge Boys and Girls Club, painting at a Barber Street homeless shelter and coordinating Special Olympics events at Athens Academy.
The annual event, in which all Athens Academy Upper School students are released from classes to participate in a student-coordinated service project, was begun by a student Jessica Tarleton, who's since graduated from the University of Virginia but returned to speak to current students about what she's gained from service, including work in Bangladesh and India while she was in college.
Allen Sullivan/Staff
From left, Athens Academy students Ethan Denny, Adam Rea and Lawrence Li, along with other schoolmates, sort through boxes of food Tuesday at the Northeast Georgia Food Bank distribution center on Newton Bridge Road.
"We feel this is very much a part of what we want to accomplish with our students," said math teacher Andy Simmonds, the faculty chaperone for the group of students at the Northeast Georgia Food Bank. "We want them to learn that it's important, serving other people - and as you can hear from the kids, it has become important to help others."
Many of the group of five students working at the food bank say they chose that project because of the tangible, widespread effects they can see from their work.
"You can help the greatest number of people, I think, in this service," says senior John Keith, 18, never pausing in his work re-packaging bags of chips and boxes of energy bars from the salvaged donations the food bank has received.
"You must be the change you wish to see in the world," say the official T-shirts printed for the service day, a quote from Gandhi.
"It actually makes a difference in the community," says senior Adam Rea, 17, another of the students at the food bank.
Many of the students at the food bank, including student leader Lawrence Li, have been participating in service day at the food bank since their sophomore year - Lawrence returned after working side-by-side and talking with a man performing community service during his sophomore year. Others try different projects each year.
"I've done something different each year - I wanted to try something different each time," says senior Kendall Sherwood, 17, who worked with a group of students painting at the Oconee Cultural Arts Foundation Center last year and is performing this year with the group visiting retirement homes.
She'll perform "Great Light of the World," both singing it and signing in American Sign Language, fingers fluttering accompaniment to her a capella version.
"Oh, great light of the world, fill up my soul," she sings. "... Oh, great light of the world, come to impart the light of your grace to fill up my heart."
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