text:
1. The Iraqi Federation and the Kurdistan Regional Government: the conflict between communal and oil and gas policies
(Adriano Dirri/Essay)
(Adriano Dirri/Essay)
... in their interplay, which permeates the whole Iraqi constitutional experience. The 2005 Iraqi Constitution embodies specific but vague dispositions related to the ownership and the 'management' of oil ...
2. Federalism in post-conflict states: Assessing Somalia's challenges and the way forward
(A.Y.S. Ali, A.H. Dahir and Z.D. Hersi/Essay)
(A.Y.S. Ali, A.H. Dahir and Z.D. Hersi/Essay)
The prime objectives of this study are to examine the perceptions and attitudes of Somalis toward federalism, as well as the challenges related to its adoption. The study gathered data via a self-administered ...
3. Subnational constitutions between asymmetry in fundamental rights protection and the principle of non-discrimination: a comparison between Belgium (Charter for Flanders) and Switzerland
(Matteo Monti/Essay)
(Matteo Monti/Essay)
... rights related to (sub)national identities. The paper analyses how cantonal constitutions in the Swiss Confederation protect cultural fundamental rights and how the project of the Flemish Charter promotes ...
4. Environmental subsidiarity in the EU: or halfway to green federalism?
(Tiago de Melo Cartaxo/Essay)
(Tiago de Melo Cartaxo/Essay)
... are still a reality, as a margin of discretion persists for Member States, aimed at maintaining a high level of decentralisation, particularly where issues related to national policies and more (nation) ...
5. Extra-legislative Functions of Second Chambers in Federal Systems
(Esther Happacher/Essay)
(Esther Happacher/Essay)
Discussions regarding the functional design of second chambers in federal or quasi-federal systems seem to focus mainly on legislative functions. Thus, extra- or non-legislative functions related to the ...
6. Socialisation and legitimacy intermediation in the Council of the European Union
(Kamil Ławniczak/Essay)
(Kamil Ławniczak/Essay)
... disturb the relaying of positions from the national to the supranational level, as the former approach implies. This paper aims to explore these issues, in particular related to representation and consensus. ...
7. The role of the Capital Markets Union: towards regulatory harmonisation and supervisory convergence
(Sérgio Coimbra Henriques/Essay)
(Sérgio Coimbra Henriques/Essay)
... disturb the relaying of positions from the national to the supranational level, as the former approach implies. This paper aims to explore these issues, in particular related to representation and consensus. ...
8. Women's rights and minorities' rights in Canada. The challenges of intersectionality in Supreme Court jurisprudence
(Valentina Rita Scotti/Essay)
(Valentina Rita Scotti/Essay)
After a discussion of the impact of the principle of equality, entrenched in the Charters approved in Canada since the 1867 British North American Act, this essay then focuses on the related Supreme Court's ...
9. Can the EU's constitutional framework accommodate democratic politics?
(Nicole Scicluna/Essay)
(Nicole Scicluna/Essay)
... electorate have not been effectively translated into policy.This article uses the Greek crisis to analyse the EU's democratic deficit, and the related issue of the locus of legal and political sovereignty ...
10. Implication of Federalism in 'Federal' Related Political Institutions: A Conceptual Analysis
(John O. Kalu and Dov Bing/Essay)
(John O. Kalu and Dov Bing/Essay)
... of federalism in federal related political institutions, by exploring the conceptual distinctions between related terms such as federalism, federation, federal government, federal political systems, confederation, ...
11. Reforming the financing of the EU budget: Outlook
(Alessandro D'Alfonso/Essay)
(Alessandro D'Alfonso/Essay)
... their possible advantages and drawbacks: 1) a simplified system based only on a resource related to gross national income; and 2) the introduction of new genuine own resources and the possible elimination ...
12. Solidarity in the European Union in Times of Economic Crisis
(Jerónimo Maillo and Justo Corti/Editorial)
(Jerónimo Maillo and Justo Corti/Editorial)
... crisis but tackles other related fields such as its impact on services of general economic interest or the European budget, as well as other areas where solidarity is also discussed such as the free movement ...
13. The European Council after Lisbon: A review article
(Giacomo Delledonne/Essay)
(Giacomo Delledonne/Essay)
... beyond the wording of the Treaty, and the increasing criticism stimulated by this evolution. In reviewing the main relevant issues and critical viewpoints related to the European Council, some aspects ...
14. The "Arab Spring" and the EU's "Democracy Promotion" in Egypt: A Missed Appointment?
(Tommaso Virgili/Essay)
(Tommaso Virgili/Essay)
... solemnly proclaimed. This failure is due to a mix of factors, partly related to the way the EEAS was conceived, and partly to wrong political choices. In my analysis, I will rely mostly on official documents ...
15. Thinking ahead of disasters. The role of risk regulation in the European Union
(Marta Simoncini/Essay)
(Marta Simoncini/Essay)
... a specific issue of disaster management: given the low probability of high impact disasters, it is difficult to assess related risks, so their regulation involves balancing different rights and interests ...
16. EU Citizenship before the CJEU: On the importance of the application of the proportionality principle
(Carmen Román Vaca/Essay)
(Carmen Román Vaca/Essay)
... is related to public policy issues are particularly sensitive due to their constitutional identity concerns. The approach for the comparison in this paper consists in finding and measuring 'pathologies' ...
17. Constitutional Interpretation in Federations and its Impact on the Federal Balance
(Arun Sagar/Essay)
(Arun Sagar/Essay)
... in federalism-related issues than they do in other areas of constitutional law, such as fundamental rights ...
18. Redefining a Nation: The Conflict of Identity and Federalism in Iraq
(Harith Al-Qarawee/note)
(Harith Al-Qarawee/note)
The debate on federalism in Iraq is interrelated with the identity conflict which has dominated Iraqi politics since the regime change in 2003. Federalism was proposed and became constitutional in 2005 ...
19. Policy
(Nocomment/no comment)
(Nocomment/no comment)
... Italy. DATA PROCESSING VENUE The processes related to the web services of this website take place at the Centre for Studies on Federalism and are carried out exclusively by the technical personnel ...
20. Accessibility
(Nocomment/no comment)
(Nocomment/no comment)
... Links open in the same window. Images Every non-textual item is given a textual alternative (ALT attribute) related to the ...


text:
The Fast Money traders game earnings from Nike, oil inventories and other events that are likely to move the market on Wednesday.
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subset: commoncrawl


text:
Schools Delivery
What is it?
We provide a variety of support and delivery to schools, including referrals into our Chance:2:Be and Families programmes, extra-curricular coaching, accredited training, and support for transitions to high school.
Who is it for?
We deliver across various local authorities, to children and young people aged 8 – 18.


text:
[This piece is work in progress. I may come back to it at a later date. I post it now for anybody who is interested. Feedback welcome :: here]
This essay tackles the tricky question of dualism. On the one hand, this is an abstruse philosophical issue. On the other hand, it has a lot of practical and attitudinal implications. The question of dvaita and advaita has been important in the history of Indian thought and the more or less corresponding issue of dualism and nondualism played an important part in the evolution of European theistic religion in the Middle Ages. We are still living with - almost haunted by - these templates of thought. Nowadays, it is not uncommon for Buddhism to be presented as a nondualistic philosophy, but this is a questionable assertion. Nondualism comes very close to being the eternalism and nihilism that Buddha categorically stated was not his teaching.
However, the subject is full of paradoxes. Linguistically speaking, we can immediately see that the term nondual or advaita is defined negatively. It is designated in terms of what it is not. Unless there is a duality to deny, nonduality is a nonsense word. Not-X is only meaningful if X. Thus, a thorough-going nondual position would actually have nothing to say. It could not even use its own name. This tends to lead us to the kind of philosophy that asserts that nothing exists, which is nihilism, or that nothing really changes, which is eternalism. There are certainly people who say that this is the core of Buddhism, but are they right? Such an approach implies that terms such as nirvana indicate an absolute non-existence. We could call this Extinction Buddhism. It appears to me that such an approach, though it has quite a following, contradicts the teaching of Shakyamuni.
Aside from philosophy and words, some people who have had profound spiritual experiences report that such terms as oneness and nonduality make sense to them as a way of describing the experience. In such an experience one may well have a compelling sense that all is well, that conflicts dissolve and troubling worries of mundane life melt away. One may experience a universal beneficence which is deeply reassuring. One can easily understand how the language of oneness can make sense when one is in the flow of such a profound transcendence. However, others have expressed their experience in other terms, for instance, as meeting with the divine or talking to an angel, in which there is a clear subject object distinction, or as being taken on a spiritual journey. Are people who use these contrasting styles of description talking about essentially similar experiences in different languages or are they describing different experiences? I am inclined to the former view, but there is no way to clinch the issue.
Nondualism generally refers to an absolutist and idealist system of thought. Buddhism does not deny the idea of absolute truth and it certainly has some ideals, but, arguably, it is also, for the most part, a practical, liberationist approach directed to the person living in a non-ideal world.
Such paradox has led, in theology, to the distinction between apophatic and kataphatic approaches. The former is the negative path of approaching the divine by discerning what is not-god. The kataphatic is the approach by positive means. The former asserts that one can say nothing positive about the divine, whereas the latter will retort that if you try to assert that there is anything that is not-god, you err, as whatever exists cannot be apart from god, and, therefore, is not not-god, that since god is all, there cannot be anything that is not-god, so the apophatic approach is completely empty. The apophatic will then say, Yes! That's right, complete emptiness is what we seek and the kataphatic will then say "But how?" There is no end to this kind of dialectic between pure abstraction and practicality.
Undoubtedly, some people like an apophatic approach because they fear to ever get anything wrong and so prefer not to have to assert anything. This might seem like a risk free approach, but this is surely self-delusion. In this world, even doing nothing is doing something. We can all sit in a room in complete silence and there will be a kind of harmony and it may be wonderful to experience this for a period of retreat, but as soon as the silence is broken we may find that the supposed harmony was only a surface phenomenon that cannot be relied upon in the world of action. Many people feign spiritual advancement in this way.
I hope that, by now, you can grasp that, even if we were to assert the superiority of a nondualistic ultimate of some kind, there would still be practical usefulness in continuing to admit the duality between that nondual realm and the multiplicity that we encounter all around us and that makes up "real life" as we know it. We exist in a position in which even if everything is nondual, we have to deal with it in a dualistic way. We might occasionally have mystical experiences that we might like to describe as oneness, and the memory of these might be inspiring, but we still have to live in the world of diversity. We thus arrive at the seeming paradox of spirituality being about the duality of duality and nonduality, this world and an other realm that works according to a different set of rules.
This asymmetry between domains seems to be a ubiquitous feature of actual experience. Everything that happens in life is an encounter of some kind. However, it is not just an encounter between entities that exist on the same plane - one person with another person, one force with another force, one idea with another idea - there is always also a meeting of domains that are completely incommensurable - mind with matter, finite and infinite, conscious and unconscious, meaning and substance. Traditionally this has been talked about as the interaction of the material, visible world with the unseen spiritual world. Modernist thinking has tried to discredit the spiritual dimension and this has made many things more difficult to talk about. It is difficult, however, to see how we can have a complete understanding of Buddhism without it, and to do so we have to admit that Buddha's practical teaching is necessarily framed in dualistic terms.
The two wings of Buddhism are wisdom and compassion. Wisdom is called prajña. The word is cognate with the Greek word diagnosis. It refers to seeing into things and not being taken in by surface appearance. Compassion is karuna. It is a wish that spiritual obstacles be removed from people's path. These are called wings on the analogy of the two wings of a bird. A bird with only one wing cannot fly. In the same way, prajña and karuna need each other. Prajña without karuna can be distant and clinical. Karuna without prajña can be counter-productive. Just giving people what they want is not always the wisest thing to do.
So prajña and karuna operate together. We can think of this as like the blades of scissors. However, really, prajña and karuna belong to incommensurable realms. It is not just one wing meeting another wing. Prajña penetrates the spirit of things, whereas karuna is very definitely grounded in the world of conditions. Thus, from the perspective of compassion, things matter whereas from that of wisdom nothing matters. These assertions do not negate each other because they belong to incommensurable planes. There is a dynamic and creative tension between them precisely because neither can be reduced to the other. However, neither can be complete without the other. In order to do things, one always implicitly invokes such interaction of realms.
To take another instance, Buddha called his teaching dharma-vinaya. Here too we have an important contrast. Vinaya is a system of case law based on lived examples. Dharma is the meaning and principles that animate such lives. Vinaya is concrete action and dharma is the spirit and meaning.
From these basic examples we can see that it is not enough to say that Buddhism is nondualistic and stop there. Whatever it has of nondualism always exists in a dualistic relationship with the world of conditions. To assert one without the other is to pretend to live only in the absolute and this is a self-deluding pose. Wisdom and compassion exist in a dynamic dualistic relationship. Buddhism is overflowing with examples of this type.
Even at the simplest level, Buddha makes distinctions. In his dialogues, he never shows any reluctance to distinguish what is dharma from what is not, what is wise from what is foolish. The prajña that he demonstrates and advocates itself consists essentially in an ability to distinguish the true from the false, the surface appearance from the deeper reality, and the things of the spiritual world from the mundane. It is not difficult to present his teaching as a thorough-going dualism, or set of interlocking dualisms, in which each presentation of the teaching rests upon a distinction between two incommensurable domains.
To repeat, in such pairings, the components are not parallel or symmetrical. Spirit and matter are not subject to the same laws. It is not like adding two quantities, it is a matter of bridging two completely different kinds of domain.
In the West, dualism once referred to those faiths that conceptualised the world as a battle ground between forces of good and evil. This conceptualisation is then easily extended to a distinction between domains or worlds, one benign and one diabolic. Such ideas can be quite pernicious and it is probably the fear of them that motivates our modern wariness of dualism
However, there are other less black and white notions of dualism that can be more useful. Thus, in psychology we talk about the conscious mind and the unconscious mind. Here again, it is an asymmetric situation. The rules that apply to the unconscious are quite different from those that apply to the conscious. The conscious is temporal, rational and conceptual. The unconscious operates quite differently. One has a sense that things emerge from the unconscious and then get shaped by the conscious mind that repackages them according to its ideas of what makes sense. Sometimes, as when one remembers a dream, one gets a direct view of the unconscious and it may seem quite bizarre. In fact, even when we remember a dream, the very act of remembering has probably already tidied up the original somewhat. Thus the conscious acts as a kind of filter.
In olden times, much of what we today think of as psychology was conceptualised differently. Rather than imagining an unconscious mind inside of ourselves, they were more likely to think in terms of the actions of spirits. People of the Buddha's day had a highly developed idea of the spirit world and the existence of a hierarchy of spiritual beings who helped or hindered people's lives. The mundane and spiritual worlds were in continual commerce with one another. The notion of these two worlds pervades Buddhism.
There is the world of appearances (rupakaya) and the world of truth (dharmakaya). One can take this more literally or less literally and there is no great consistency between texts in this regard. Sometimes the Buddha seems to be quite literally relating to an unseen world. Sometimes the texts seem only to be talking about the difference between substance and meaning. When we try to tie the matter down in a rational manner we are likely to end up in a terrible muddle and conclude that the texts are so mutually and even self contradictory as to be nonsensical.
Let's take a famous example. When the Buddha talks about his own experience of enlightenment, he tells his audience that he was, at first, reluctant to teach. It took divine intervention to make him go forth. The god Brahma Sahampati appeared and told him that there were some in the world who have but little dust in their eyes who were wasting for want of the dharma. There would be some who would understand. The Buddha was thus persuaded. This is all fascinating. The verses are some of the most beautiful yet the content, if we take it straightforwardly, tells us that the first real decision that the newly enlightened Buddha made was a mistake, a misjudgement - so much for omnipotence - and that it took an intervention from the unseen world to put things right. Furthermore, the Buddha recounted this story himself more than once, so evidently he meant to teach something by this example.
Now, of course, one can take passages of this kind literally or metaphorically. As modern people we might see the unseen world as referring to the unconscious mind. I am reminded of the passage in Jonathan Reggio's book, One Day the Shadow Passed, where he says, "Some people say that when you lose you way you do so for a reason. Your deeper mind, which is better attuned to the truth of the world than your conscious mind, has decided that your life is heading in the wrong direction and that something must finally be done. Unconstrained by time and space your deeper mind works out a new plan that will take you back to the source of all truth, for it views your conscious mind as a wayward younger sibling who sometimes needs to be guided back on track. More often than not it neglects to explain its plan, knowing from bitter experience that the conscious mind will ignore and overrule its seemingly irrelevant advice." (p.19. Reggio 2012, Hay House, London). Now we might be reluctant to think that the just-enlightened Buddha had already gone off track or lost his way, but perhaps that is a function of us misunderstanding what exactly it was that he was enlightened to. After all, in this case, the deeper mind, if that is what Brahma Sahampati is, does explain its plan to Buddha and Buddha listens. Could it be that that is the key difference between being enlightened and not: to heed rather than to ignore and overrule?
We can also pause for a minute and reflect upon the fact that conscious mind versus deeper mind is another dualism and that we actually have no greater knowledge of what the deeper mind is than we have of the gods of the unseen world. We might prefer to see one of these descriptions as a metaphor for the other simply because one of these descriptions is more in keeping with our culture than the other one, but there is not much basis for this beyond cultural preference. In Buddha's day they thought differently and talked in terms of gods when we might talk of complexes or unconscious processes, but as C.G.Jung says, talking about gods is a lot more positive than talking about complexes and sometimes there is something to be said for having a positive language. Either way, we are talking about a mysterious world or other dimension of experience that the ordinary person does not understand and tends to "ignore and overrule". Perhaps spiritual enlightenment has something to do with ceasing to ignore and overrule it. In fact, it could be that such ignoring and overruling was what Shakyamuni was referring to when he coined the term avidya, the blindness that is the root of all our ego building projects.
If this line of speculation is correct, then the practical import of ideas like non-dualism should be something to do with opening up the gate between these two domains. It should not be a matter of trying to raise the barrier higher and denying the existence of the other side. In this conception, Buddha becomes a kind of shaman who travels easily from one side to the other and back again. There is plenty of support for this idea in the Buddhist literature. Buddha frequently converses with deities.
It could well be that much contemporary Buddhist teaching has been hijacked by a misreading of references in the texts to consciousness. Buddhism is surely not really about learning to be more and more conscious and alert all the time in a manner that excludes the deeper mind. Rather, it seems to me, the Buddha encouraged and demonstrated a remarkable ability to heed the deeper mind. To do this does not require sharp here and now awareness so much as free-floating consciousness and a willingness to allow the mind to wander. Many contemporary forms of Buddhist practice seem to consist of exercises designed to cultivate the dominance of the conscious mind at the expense of the deeper. In the modern world, mankind is trying to be in control of nature and this extends to trying to be in control of our own natures. This may be a great folly. It may also be a misunderstanding of Buddhism.
Let's go back to the distinction that we started with, the two wings of Buddhism, prajña and karuna. In this context karuna, compassion, is closely connected to skilful means (upaya). We can say that karuna is the wish to save beings from their spiritual obstacles and upaya is action to carry that wish into effect. Upaya refers to the ways in which a Buddha helps beings toward enlightenment. It rests upon the idea that all the teachings of Buddha are provisional, in the sense that they are adapted to the capacity of the listener. There is no point in giving a teaching that the listener cannot understand. Implicit here is the idea that each person is necessarily upon his or her spiritual path, but that each path is unique.
We can use the analogy of people travelling to a destination from many different starting points. If a person at the destination were in telephone communication with each of the people who were coming she might have to advise one of them to go further north while advising another that the way forward was to the south or east or west. If the travellers were to consult each other, they might become confused by learning that another traveller had been given a different instruction to the one they themselves had received. "First she tells Mary to go west and then she tells me to go east - well, which direction is it?" From the perspective of the person at the destination it is all clear and makes sense, but for the travellers it can be confusing. Hence there are many schools of Buddhism, each catering to different groups of people. Whether everybody is in the right party, however, is less easy to determine.
If we extend this analogy, we can readily identify a major pitfall. Those who are too far to the west of the destination should be instructed to go east and those too far to the east to go west. However, those who are too far to the west are there, presumably, in some degree, by choice. In other words, they have a preference for going west. Similarly, those too far east have a preference for going east. If, therefore, instead of the instructions being issued directly to individuals, all the instructions are made available to everyone, then people will naturally tend to pick the wrong instructions. Those in the east will prefer the instructions meant for people in the west and vice versa. Just following one's immediate inclination may not be the optimum strategy.
This is one reason why so many pieces of Buddhist advice are in the negative form or speak of restraint or of not taking things at face value. In fact, not taking things at face value is a good rough definition of prajña. We all know that Buddhism talks about restraining desire. Desires get low marks in Buddhism. This is saying that what you desire may well not be what is good for you. It may well not advance you upon the path and might even be an obstacle. From this we can see that compassionate help, in the Buddhist sense, is not always straight-forward. In the ordinary worldly sense we think that we are helping somebody if we assist them in getting what they want. If we had more penetrating wisdom we might sometimes realise that this was not the best way forward.
One has to ask, therefore, what kind of "path" we are talking about. What do we mean by labelling it a "spiritual" path? The Buddha likens it to crossing a river. He speaks of the teachings as a raft to get one to the other shore. When one gets to the other shore one will no longer need the raft, but for now the raft or something equivalent is necessary. The idea of this shore and the other shore gives us a metaphor for skilful means. The raft is a skilful means for crossing an expanse of water. This analogy implies that there is a "this shore" and an "other shore" and a journey in between. This shore refers to a purely worldly life. The other shore refers to a spiritual destination. The journey is the spiritual life. The Buddha does not say so in the sutra, but we can think of the Buddha himself as a kind of ferryman taking us across. The idea of two shores, of course, is another dualism. It is not difficult to map the other shore, the deeper mind and the unseen god realm onto one another, even if the fit is not perfect.
The ferryman is quite at ease with the journey. He has done it many times and he is familiar with both shores. This is the Buddha. He knows the other shore, the param-ita. He also knows the worldly shore. Buddha is worldly wise as well as spiritually wise. He understands the two truths (another dualism), absolute and relative. It was by transcending the relative truth that he discovered the ultimate. Buddha is, therefore, a knower of both worlds (lokavid). The ferryman is happy to take us across. However, not many people actually get onto the raft. There are many people who try to swim by their own effort and there are many more who try to build replicas of Buddha's raft.
The idea of two levels of activity - prajña and karuna - alludes to the distinction between the two worlds, the world of fame and gain and the spiritual domain. Buddha was revered as a sage who saw the other world, the param-ita, clearly, and so can take us across.
Buddha lived in this world in close relation to the other world. In many texts he is presented either as a kind of emissary from the other world or as in close communication with it. Thus, we hear that when he was born he descended from the Tushita heaven or, in the early part of the Larger Pure Land Sutra, Ananda asks if he was communing with the other Buddhas.
Buddhism is not just a secular philosophy. In his classic book Buddhist Logic (originally published 1930), Tscherbatsky asserts that in its first five hundred years Buddhism was an austere philosophy practised only by ascetic monks who had a completely apophatic philosophy. This idea is still quite widely held, but it is not true. To have even a small number of monks, you need to have a much larger lay congregation and the latter will be inspired by a more positive spiritual vision. What is true is that such records as we have were mostly those produced by the monks. However, if we look at the Parinirvana Sutra, we see that the Buddha's funeral was largely taken over by the lay congregation and his relics were then put into reliquaries where the devotees could go to worship. Buddha clearly had a large scale lay movement of people who were so inspired.
Buddha's Buddhism was a religion from the very beginning. His authority to teach came, as far as most ordinary people were concerned, from his knowledge of the other world, his communion with gods, his ability to recount previous lives and tell the destinies of those who died and other abilities that modern people pay no attention to or dismiss as mythical. We ignore and overrule it.
We want to be in charge, masters of our soul, but the soul world is beyond our grasp. We think, for instance, that in order to do something in life a person has to become conscious of the issue, deliberately choose a goal and then consciously select means toward the chosen end. Real life just isn't like that. Even when it is, the person really has little idea why they prefer what they do. Deeper forces are always at work, or, we could say, the gods always have a hand in it. However we conceptualise it, it rather appears that what was distinctive about Buddha was not so much that he was right about everything, always conscious and supremely clever, but rather than he was open to the other world and its guidance. He paid heed to it.
The two wings of prajna and karuna-upaya refer to the way that a Buddha is a bridge between the two domains. Prajña is the penetrating wisdom that sees beyond this world and karuna-upaya is the action within this world that results from having such knowledge of the beyond. Prajña is a movement into the other world and compassion is the return journey.
In my own case, I can readily relate to this. As a child and at various points in my life I have had religious experiences. My Western education suggests to me that these are psychological phenomena, projections of my own mind, and so on. However, we do not really know what the mind is any more than we know about the realm of the gods and angels. There is a mystery implicit in life and people in different ages have sometimes thought of this as being a world beyond this one and sometimes, when they have not been willing to credit the existence of such a world, have talked about it as being "in the mind". The actual experience is more suggestive of the traditional view than the modern one. After all, people do sometimes see angels, but nobody ever experiences a mind and certainly in regard to the so-called contents of the mind, one never experiences nor perceives the container.
If one goes to an art gallery accompanied by an art expert who has some skill in teaching and explaining, one may learn a lot and actually come to see the pictures in a new way. One starts to see meaning in details that one had not previously noticed. One comes to understand something of how the picture came to be as it is, the conditions that the artist worked within and that led him or her to create the work. After such education, one no longer just sees pretty pictures, one sees a world of meaning; one could say that one appreciates a heart-mind world beyond the rational world of surface appearance. However, this awakening to a new way of perceiving is not just a function of having received extra knowledge. The conscious mind has been fed with information and arguments about the art, but, at the same time, one has been infected by the attitude, enthusiasm and inspiration of the connoisseur. Even if one only retains a fraction of the information, one has been infected and changed by the spirit of what one has newly experienced. Perhaps we can understand the Buddha in an analogous way. He takes us around the art gallery of life where we have all hung our works and he helps us to understand the great spiritual depth behind or implicit in each picture.
Prajña is perception that goes beyond surface appearance. In Buddhist language, it is to see dharma, not merely rupa. It might be a matter of seeing a spiritual reality, more real than the empirical, or it might be a matter of understanding the psychology of a situation in greater depth, and these two might actually turn out to be different ways of describing the same thing. In any case, the spiritual reality is taken as more real than what first appears to us. Rupa is form that has some effect upon us. Behind it lies a reality. Fundamental reality is called dharma. However, we need to be careful how we understand this. The Buddha rupa is the statue on the altar. What appears is a physical form that has a name. The reality behind this is the true nature of Buddha, which, for we ordinary beings, is the most profound mystery. When we say that we see the reality behind the form, we do not mean that we see what looks like a sitting person but perceive the reality of it being just a piece of stone. Buddhism is not materialism. In Buddhism, what is most real, what is dharma, is a non-material world of profound meaning.
Karuna-upaya is the wish and action involved in helping others to move toward such an awakened perspective and make it real in their lives. This is what Buddhas do. Appreciating it involves us in cultivating a special sensitivity rather than ignoring and overruling it as we have all been educated to do. The person who has seen may be able to open the eyes of those who have not yet seen.
When we ignore and overrule the hidden world, we do so in an attempt to live a coherent, rational life in what we designate as "the real world". However, our attempts to live a loving and wholesome life in such a way inevitably lead to disappointment (dukkha). This disappointment can be a cause of despair and cynicism, or it can be the gateway to a new life. People make spiritual progress through some combination of disillusionment and inspiration. It is the world of conditions that disillusions us and it is the influence of the other world, coming to us through those who are already awake, that inspires.
The two wings of Buddhism refer first and foremost to the action of Buddhas themselves. We are beneficiaries of their wisdom and compassion. Although we might take the Buddhist teachings as personal advice, our capacity is limited. Buddhism is not so much saying, "You should exercise wisdom and compassion," and more pointing out how Buddha exercises wisdom and compassion that benefits us. If one happens to have wisdom and compassion, one will surely deploy it, and will need no further injunction to do so. It will take care of itself. However, to cross the stream we rely upon the ferryman.
In actuality, the influence of the Buddhas mostly comes to us second or third hand. We are inspired by those who have been inspired by the Buddhas, or by those who have been inspired by those who have been inspired, and so on. It is a transmission. To use a different metaphor, the current that we receive comes from a far away generator. We do not often plug into the power station directly.
Buddhism is non-dualistic in the sense that it establishes a bridge between two poles of real life, the here and the beyond. It is, however, very easy to misunderstand this line of teaching. Buddhism has a well established sense of the here and the beyond and without it it is very difficult to make sense of the teaching. The teaching has to be understood dualistically before non-dualism makes any sense. Buddhist wisdom is to stop ignoring and overruling the beyond but is it not a matter of asserting that only the absolute realm exists, except in a purely formal academic sense, because Buddhism is a practical path of liberation, not just an abstract philosophy. Conversely, Buddhist compassion is not merely being helpful in practical ways, it is the skilful means of the awakened in helping the unawakened to see and experience the mundane in a manner that is illuminated by an awareness of what is beyond. One is only ripe to do so insofar as one has experienced some disillusionment with skating on the surface of life. Asserting that there is no real difference between enlightened and unenlightened beings may make sense from an ultimate perspective, but that is a perspective that none of us have more than very occasional access to, so there is a grave danger here of self-deception and false aggrandisement. Not only that, but clinging to the idea of non-duality in an exclusive way may simply impede our ability to seriously consider real issues, and may encourage us in exactly the kind of ignoring and overruling that Buddhism seeks to carry us beyond.


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Thomson Reuters to Track Sentiment Data of Top 100 Cryptocurrencies
In a partnership with MarketPsych Data LLC, the Canadian news and information company Thomson Reuters has expanded its sentiment data to cover the top 100 cryptocurrencies.
According to Thomson Reuters, sentiment analysis of the cryptocurrency market "often requires understanding the top cryptocurrencies at any given time, where individuals get their information, which digital platforms are used for communication, and how specific language or terms used may signify future trends."
Noting that market insights for cryptocurrencies are "unique," Thomson Reuters will be using the new TRMI Cryptocurrency Sentiment (TRMI 3.1) system that will monitor over …
Get latest cryptocurrency news on bitcoin, ethereum, initial coin offerings, ICOs, ethereum and all other cryptocurrencies. Learn How to trade on cryptocurrency exchanges.
All content provided by Crypto Currency News is subject to our Terms Of Use and Disclaimer.


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Jennifer Sauer
Six members of the staff of Alpine Bank in Western Colorado have graduated from the University of Colorado Graduate School of Banking.
Noel Hansen, Kjerstin Hill, Garret Jammaron, David Miller, Allison Nadel and Jenny Sauer completed the 25-month program for community banking professionals.
"Completing the coursework and projects associated with the Graduate School of Banking at Colorado is a great accomplishment for community bankers around the country," said Tim Koch, president of the school.
Hansen joined Alpine Bank in 2001 after graduating from Luther College with a communications degree. She's since earned a graduate degree in marketing and management.
Hill manages the Internet banking and treasury services departments for Alpine Bank. She joined the bank in 1996.
Jammaron specializes in loan portfolio management and stress testing for the central loans department. He joined the management training program in 2009 after graduating from the University of Colorado with a bachelor's degree in economics.
Miller serves as chairman of the Alpine Bank Green Team in implementing business practices to save energy, water and other resources. He joined Alpine Bank in 2004, bringing with him more than 25 years of experience in business, consulting and information technology. He holds a master's degree from Bryn Mawr College and a bachelor's degree from Cornell University.
Nadel joined Alpine Bank in 2002 and has worked in Durango and Montrose. She holds a bachelor's degree from Fort Lewis College.
Sauer joined Alpine Bank in 2007 and the management training program in 2010. She holds a bachelor's degree from California Polytechnic State University.
Headquartered in Glenwood Springs, Alpine Bank operates 36 locations in Western Colorado. For more information, visit www.alpinebank.com.


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Lot 37 Pine Lake Road, Summertown, Tennessee, 38483
2.6 Acres
Lot 37 PINE LAKE ROAD, SUMMERTOWN, TN - MLS#1788287
2.63 ACRES IN WHISPERING PINES SUBDIVISION - Zoned Residential - Land Only - 565 Feet County Road Frontage - Rolling Terrain - Paved Road Surface
2.63 Acres in the area of Whispering Pines. This is like a Big Resort with a Private Lake, Covered Bridge, White Sand Beach in front of the Club House. This land is not Lake Front Property but you will have access to all the amenities on the property, swimming, boating(no out board motors) hiking, picnics and access to the Club House. Underground Utilities to property(electric, Water, Telephone).
What do you think is the perfect location for your Dream Home, Vacation Home or where you would love to retire? Come for a Tour and see what is available for you. If you love peaceful, quiet mornings, nature, fishing, swimming, visits with friends and family, hiking, picnics, Whispering Pines is your answer. When you arrive at Whispering Pines, you will hear the silent whisper letting you know you are HOME?
Give Melissa Potts a Call Today at 931-698-5452 or email her at firstname.lastname@example.com. It would be a pleasure for her to give you a Personal Tour!
Melissa Potts


text: Job Title: Senior Developer (C++, GUI, TDD) Location: Osterley Day Rate: Up to £500 based on relevant experience Contract Length: 26 weeksDescription: As a C++/Qt Developer, you'll be drawing on your know-how to deliver high quality features quickly. You will be encouraged to help solve the problems faced in this domain with the potential of bringing new solutions or technologies to the platform. You'll be knowledgeable and passionate about technology, enjoy pairing with other smart people and use agile to ensure your projects succeed. The EPG needs to allow the customer to discover and present large amounts of programming in an easy to use and digest fashion.Key Responsibilities:Develop excellent quality software using agile techniques such as Test Driven Development and Pair ProgrammingTake an active role in Story definition, assisting QA's and business stakeholders with Acceptance criteriaDrive best technology and software development practices into the team with passion and enthusiasmParticipate in regular showcases of new work to the product owners and business stakeholdersStrive for continuous improvement within the teamRequirements/ Skills:Strong C++ development background and comfortable working in a Linux environmentStrong unit testing and Agile background is essentialStrong GUI experience using UI frameworksExposure to Qt is highly beneficialRegular use of agile and XP practices such as pairing and TDD are highly beneficialExperience of development on embedded devices, graphics stacks would be a bonusWorking alongside creative colleagues, and bringing their work to life as faithfully as possibleKnowledge and experience of a wide range of best of breed open source and commercial technologiesBachelors' degree or equivalent industry experienceGood communication skills - comfortable communicating at all levelsBehaviours sought:A track record of getting the job doneAn enthusiasm and aptitude for learning new skills and practicesAn enthusiasm for new technologyTake pride and ownership in your workGood team player and communication skillsDemonstrate an agile mindset If you would like to discuss this role further please submit your CV.


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The Brookwood experience is one where children learn to live with others, develop new skills and have fun. This is accomplished each summer in a safe and caring environment. The results are children that leave camp with a good self-image, high confidence level and friendships to last a lifetime.
Give us your most precious possession your child. In turn, we will give them a fun-filled summer which will enrich their development athletically and socially, and create memories they will cherish forever. We go to great lengths to secure world class athletic instructors in a variety of sports and compliment them with a professional educator led staff that oversees the daily program. Their insight, expertise and warmth are visible as the campers freely take advantage of this great source of knowledge and kindness.
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By meWATCH Published: 14 Oct 2019 Audio: English
Deemed the new 'Cold War', the US and China are in a race for technological dominance, amid Donald Trump's trade war. Huawei Telecommunications equipment company has been banned from buying or acquiring American parts and technologies With China already operating on a different system, this technological break-up could split the world further along two sides of a digital iron curtain.
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Tripawds is a user-supported community. Thank you for your support!
Ok, so I'm not pondering the meaning of life, but it is almost vacation time! I cannot wait for everyone to be around the house relaxing… oh, the warm laps to curl up in! My boy gets out of school Friday and doesn't go back until Jan 7th. Dad will be off work till after Christmas, and mom is already planning a few pajama days. I love the vacations where my family stays home! I think everyone needs to rest. My boy cracked his sternum in tae kwon do last week and one of the young cats gave us a scare with a GI obstruction. With Christmas day being my year and a half mark cancer-free, we are more thankful than ever for our health and just being together. Hmm… I guess that's a big part of the meaning of life. I was pondering after all!
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September 21st, 2010
Once during the early days at my first company me and two other engineers spent an entire Sunday getting ready for a Monday morning customer visit. We had been working long hours for weeks and were spending the weekend trying to get a fully functional demo ready. The two engineers working with me were the DSP software engineer and the systems engineer. My bit was mainly the outer loop microcontroller software but I also was the catch-all resource for the main controller board, outside of the DSP.
The unit we were working on was a 2MW hard switched inverter with a static bypass switch.The unit's function was to spend most of its time idling, bypassing the incoming utility line to the load via the static switch. When the input voltage dropped below a set level the inverter would kick on and support the two million Watt load (enough to power over 1000 residential homes). My company had a full product line of similar units but this particular design was a one of a kind custom system.
To test the operation of the unit we connected it to what we called the "sag generator". The sag generator was built out of some very large contactors and a three phase auto transformer. One set of contactors would connect in nominal 480VAC and a second set of contactors would apply the lower auto transformer voltage as long as you held the sag button. We had a remote pendant operator panel we used to control it. There were three buttons: one to pre-charge the system, one to produced the temporary "sag voltage", and an emergency off button.
I would like to say we were putting the finishing touches on the unit that afternoon but in reality we were still actively working on the design. Even with that, the day had gone rather well and we were on track to get out of there before dinner. It was going so well that one of the other engineers was feeling rather punchy and had gotten into quoting Buckaroo Banzai, complete with impersonations of John Lithgow's Lord John Whorfin character.
During the morning and early afternoon we had been powering the controls of the unit with a line cord instead of deriving the power from the main 480V input. Like I said we were still actively developing. The unit seemed to be hanging together so we decided to cut the line cord and switch the controls power supply to the bootstrap 480V transformer. Doing that can be a tricky step in the development of power electronics. The power switch gate drivers need to be designed to maintain a known safe state while their power supplies are coming up. The different timing between a bench supply, line cord, and line powered controls transformer can produce glitches that inadvertently pulse on the power switches, even when you intentionally design the circuit to handle it.
When we first turned on the unit with the line cord removed something odd happened. All the overhead lights in the building momentarily dimmed for about a half second before recovering. We all sat there in silence for a second or two then I was the first to say something. I offered up "maybe it was just the pre-charge transformer inrush." Since we had been there all day I think we were all suffering from hopeless optimism and we mutually agreed to pretend everything was probably fine.
We turned the unit off then took a quick look at all the controls to see if there was anything obviously broken. We didn't find anything out of the ordinary so we buttoned the cabinet back up and re-energized the unit. The second power up of the unit without the line cord seemed completely normal.
Everybody gave me the thumbs up to attempt the first inverter operation since we had switched over the controls from the line cord to the bootstrap transformer. If this test worked we could all go home in time to watch the new episode of The Simpsons. The punchy engineer shouted one last "Oscillation Overthruster, NOW!" then I hit the sag button.
Looking back, me hitting the sag button reminded me of Wile E. Coyote depressing the dynamite plunger on his latest trap for the Road Runner followed by the swift, inevitable backfire. The inverter, with its several Farads of capacitance (not a typo to those EEs reading), erupted into a fireball of plasma and smoke. To this day it was the most powerful electrical explosion I have ever personally witnessed. The arc blast sent out a shock-wave large enough that twenty feet away I could feel the concussion in my chest. It felt like somebody had hurled a basket ball at ribs at point blank range.
The doors to the unit near the other engineers were shut but the explosion was still loud enough that our ears were ringing for about ten minutes. "Buckaroo" was the closest to the unit when it blew up and after the explosion he stumbled about ten feet way and lurched to a stop on a table. The system engineer ran over to him to make sure he wasn't hurt. Other than being disoriented and temporarily deaf he was ok. While all that was going on I was busy shutting down the power.
Looking back it was a very good thing we were following the basic common sense safety rules when working on that type of equipment. Rule one is don't work alone. Rule two is keep a solid piece of iron (i.e. the closed door) and a safe distance between you and any potential arc blast that might occur.
During the first power up of the unit when the lights had dimmed the controls had been damaged. Several of the gate driver circuits had been put in a half-powered, brown-out state. We had tested similar operating points during bench testing but not that exact condition. Half the power switches were glitched on and it took just a few milliseconds of inverter switching for a shoot-thru to occur and the devices became a dead short across the DC link caps. In that contest the capacitors always win over the silicon devices. The result is a molten power module followed by an arc explosion which gets feed by the input source until the upstream breaker blows.
To say we were demoralized after the explosion would be quite the understatement. We had already put in about 60 hours that week and the unit was shrouded in smoke with the customer showing up in less than16 hours. We briefly discussed calling off the demo but decided it was worth an attempt to repair the unit. We took apart the cabinet and discovered that only one of the three phase modules had failed. A partial demo was better than nothing. After ripping out the blown phase we started retesting the remaining two modules. It was all back together and two thirds functional by 11:00PM and we called it a night.
The next day all three us had to sit there and listen to sarcastic comments from the customer all morning long and well into the afternoon. We deserved it as the project was already late and we only had a partially operation unit to show for our efforts. The system engineer got the worst of it but we all had to sit there and take it, laughing as much as we could bear at the customers disparaging jokes and comments.
Engineering > Stories >


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El Capitan on Latitude 7370
offficial_florin posted a topic in The ArchiveJust out of curiosity: Has anyone of you ever tried to install Mac OS on a Dell Latitude 7370? I want to buy it and replace my E7450 with it but before I want to be sure if macOS works on it because on my E7450 it works better than on a MacBook Pro!


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Groovy script not working in Response Tab
I am trying to validate one of the field from request.
Using Groovy script in the response tab for the validation of the request.
import com.parasoft.api.CorrelationScriptingHookConstants.
def correlateOperation( context) {
requestUrl = context.get(CorrelationScriptingHookConstants.REQUEST.URL)
return requestUrl;
With the above code in the response tab, not getting any output displayed when I access the URL. I get the return value when I add something in the dobble quotes.
Once I get the requestUrl value, I can build the validation logic.
Do I need to add any jars files in the path?. Please help me to fix the issue.
You should not need to add any jar files. From the sample script you provided is this being used in the responder correlation? You mention in the response tab so I wonder if the script is in the wrong location for doing correlation. Could you attach your sample pva?0
I am trying to use the above given Groovy script in the RESPONSE tab, not in the responder correlation. The reason I am using in response tab is because I want to validate the request url value and based on that I want to respond with different results.
Can I do this validation in responder correlation and based on that result can I respond with different responders.0
Yes, the responder correlation is meant to be used to determine if a request "matches" the correlation and if so then the value from the responder tab is sent. If a request does not match the responder correlation the server looks to see if the next responder matches. You could configure your first responder to match when the request URL matches your condition and have a second responder after it without a responder correlation that would response to any requests that failed to match to the first.
Here a link to the documentation about responder correlations


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The Bahco sliding Combination Square has both metric and imperial markings on its ruler. It can mark 90° and 45° with an adjustable depth for repetition marking and scribing. The built-in level bubble provides approximate marking and the square has a metal scriber contained in the end. CS400 Combination Square 400mm
Open end angle 15º with a slimmer head for more accessibility. Large and one-directional size marking for easy identification.
Better accessibility with the slim 15* angled open end jaw. Less wear of fastener due to the 12 point Dynamic drive profile ring end.
Ergo handles provide maximum gripping comfort On/off return spring for higher comfort and higher frequency cutting may be turned off when tool is kept in belt or pocket High-leverage joint placement to reduce the cutting force. Joint design ensures a smooth joint action Heavy-duty design - high performance tool steel construction adds extra strength Comfortable ergonomic two-component handles whic [read more]
SBS20 series combination spanners manufactured from high grade chrome-vanadium steel for strength and tolerance.The small, flat heads and dynamic drive profile are designed for easy access in confined spaces.Open-end angle 15° , ring end 15° offset,DIN 3113 / ISO 3318 / ISO 7738.Size 13mmLength 160mm. Combination Spanner 13mm
Bahco set of metric combination spanners in a plastic holder. This set of 12 comprises the following sizes: 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18 and 19mm. Combination Spanner Set of 12 Metric S20/SH12 8 to 19mm
Today, it is still a symbol of quality. Discover the history that goes into every Bahco product. In 1886, our iconic brand was born.
These professional quality combination wrench are made in the U.S.A. - High strength alloy steel construction assures long life even under the toughest conditions. - Lobular box end design contacts the fastener along its flats, rather than just at the corners. - Long handled pattern gives better reach and transmits greater applied Torque. - Protective plating provides wear and corrosion resistance [read more]
Extra-wide opening jaws with shorter handle for maximum access in confined areas. Slim head with tapered jaws combine easy accessibility with extra turning strength. This Product is manufactured in Spain.
Extra thick grip handles with thumb stops, provides protection up to 1000 volts. High-leverage joint placement to reduce the cutting force. Joint design ensures a smooth joint action. Heavy-duty design - high performance tool steel construction adds extra strength.
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Conflict is the #1 cause of hunger and we're working on the front lines.
Yemen's people have been hit hardest, and they urgently need YOUR help to keep from starving.
Driving through rural Zimbabwe in December 2019, the country doesn't look like it should at this time of the year. Dried up rivers that should be flowing, cultivated land with no visible signs of a promising harvest and cattle scraping the ground with their hooves for food.
In 2019, for the third consecutive year, Zimbabwe experienced drought — the worst the country has seen in 40 years. Forecasts do not suggest there will be much more rain in coming weeks — and rains are critical for the planting season.
Elias Shamba, 53, is a small-scale farmer in Munyuki village in Mazambara, southwestern Zimbabwe. He and his brother Nicholas, 35, are growing cotton, corn and sorghum. Last year's harvest only lasted them from February until May. "It's supposed to last until the next year's harvest," says Elias — but for the past seven months they've relied on food assistance from WFP.
Elias is currently on his third round of planting after the first two failed —it's the first time this has happened in a single planting season.
"We started planting cotton on Nov. 1 with the first rains, but with the drought and the heat, it all died. So we tried planting cotton again, and small grains — sorghum," he says. "We are waiting and praying for the rains."
Elias and his brother receive food as part of a WFP program designed to help farmers deal with drought and climate change.
When food assistance runs out, Elias and his family will be forced to take extraordinary measures to feed themselves, including eating insects and wild foods.
Elias says: "When we don't have food we go and catch the insects that you hear making noise in the background, we eat them as relish."
Through the WFP project, small-scale farmers such as him work to rehabilitate or build agricultural infrastructure in exchange for food. Elias carries rocks and gravel to build a nearby dam and receives WFP food for his family in return. Every month, each participant receives 120 pounds of sorghum, 24 pounds of cowpeas and 1 gallon of vegetable oil.
Compound shock
Zimbabwe's hunger crisis is part of an unprecedented drought gripping southern Africa and has been exacerbated by the worst economic downturn the country has seen in a decade.
Inflation rates are among the highest in the world, putting food beyond the reach of increasing numbers of people. Zimbabwe's newly introduced Zimbabwean dollar lost about 85 percent against the dollar between February and December 2019.
At Sukubva, the second largest market in Zimbabwe, Gladys Chikukwa, 37, sells tomatoes. A member of the market committee, she says food prices are affecting her too.
"Just because we are selling tomatoes in this market doesn't mean that we have enough food for ourselves. We are seriously struggling," she says. "Our produce is rotting in this market because of prices. Today, tomatoes will go for 250 Zimbabwe dollars (ZWL), tomorrow 300 dollars, the next day 400 dollars and people don't have that money."
Bread now costs 20 times what it cost six months ago. High food prices are forcing families to eat less, skip meals, take children out of school, sell off precious assets and fall into a vicious cycle of debt.
Inflation and consequent cash shortage and rising prices have forced WFP to switch its predominantly cash assistance in rural areas to providing staple food rations.
WFP's scale-up to reach more than 4 million people across the country hinges on receiving adequate funding for this major logistical undertaking. It can take up to three months for funding commitments to become food on people's tables.
Conflict is the #1 cause of hunger and we're working on the front lines.
Yemen's people have been hit hardest, and they urgently need YOUR help to keep from starving.
The UN World Food Programme is the 2020 Nobel Peace Prize laureate


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text: ce7 7 Posted January 3, 2013 Hi, I really need someone there help me please. I found something wrong with my website today (the addons I installed, it disappear and it went back to old version.....), and I click on the who's online, i found 00:00:33 0 Guest 22.214.171.124 19:06:07 19:06:07 /mg/index.php?cPath=73&page=1&sort=3a I google online, and found 220.127.116.11 This IP addresses has been seen by at least one Honey Pot. However, none of its visits have resulted in any bad events yet. It's possible that this IP is just a harmless web spider or Internet user. If you know something about this IP, please leave a comment. how do I check if they had change my files? and these two days I got a lot of warnings (I installed PHP intrusion detection), what should I do for those warning? Many thanks in advance. Lyn Share this post Link to post Share on other sites


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Repurpose is a Rustenburg company that makes backpacks for schoolkids that include a solar panel and batteries designed to give them electricity to study at night. And the remarkable thing is that that's the least interesting thing there is to know about the company.
In the video below, the awesome Danine Naidoo from EDGE takes a tour of the Repurpose factory which provides jobs for local people by taking supermarket packets and turning them into schoolbags. The process involves bleaching the bags, melting them down then pressing them into a canvas which – if we're honest – looks so remarkably high quality that it has to be messed up a bit with patchwork designs to look recycled.
The solar lighting system is simple – just the lid from a Consol jar lamp which charges during the day and can be used to read by at night. Ingenious.
This clip is from episode one of EDGE, which was shown last week on Channel ED (DStv 192 and GOtv 65 for the rest of Africa) for which htxt.africa acts as an exclusive editorial advisor. Episode two of the weekly show airs tonight at 7pm. Watch it. It's really good.


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AminoGo Back Location: Boston, MA, United States Industry: Software and Data
Our mobile-first platform enables people to come together with others who share a common interest or background. You can express what you're passionate about with others and have rich and in-depth conversations with people you wouldn't be able to meet in the real world. Our loyal early adopters love our prototype and describe it as a unique experience they can't get anywhere else. Our daily active users spend over twenty minutes per day on average. We imagine hundreds of these communities each for a niche market. Our platform will also enable organizations, celebrities, brands and hobby groups to create their own native mobile communities. For community owners, they maintain full control and ownership of their user data and as a result are introduced to new opportunities for monetizing their customers/user base. User reviews: "I found amazing friends who share my interest" "You can share with people who get you..." "... and now I have friends from like 10 different countries!"
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Ask: Why do I have sudden thoughts about perceived attacks in the past?
"Let's say I'm going about my business feeling no stress, conflict or pain and suddenly, "out of the blue" comes some disturbing thought about a person/incident from the past which feels like I'm under attack, requiring me to defend and counterattack etc. I haven't seen this person for years, they're not in my life but there they are. While I believe that circumstances and people don't create feelings in us but rather we project our feelings onto them (it's entirely my movie), what I don't get is the suddenness, and absence of current context for these thoughts. Why now?..." – ES
What you describe is when something of which you are not conscious, or not fully conscious, triggers a memory of a person or circumstance. It may be some object your eyes light upon, a snatch of music or another sound, a body memory, or a train of thought that you had not been consciously following. It may also be that if the ego (personal thought system) in your mind feels threatened by your spiritual practice and experiences it recalls people and incidents to distract you. It may use the "rewards" of feeling a victim as soon as you, often unconsciously, glance its way. Sometimes these memories come up because of a chemical change in the body that induces feelings that cause you to recall when you had those feelings before.So there is a current cause for the thoughts. You are just not consciously aware of it. In any case the cause is not important. What's important is these memories still evoke a strong emotional reaction in you. This indicates that you still have unconscious beliefs in guilt and fear to undo. So these memories, no matter how they are evoked, give you an opportunity to undo your obstacles to peace.
Learn about the books The ACIM Mentor Articles, The Plain Language A Course in Miracles, 4 Habits for Inner Peace, and Releasing Guilt for Inner Peace at www.acimmentor.com.


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Tahoe parking lot rampager gets suspended sentence
A former Lake Tahoe man who terrorized the Zephyr Cove Safeway parking lot received a suspended prison sentence after he proved he was participating in a treatment program.
Cameron G. Pellow, 21, was sentenced to 12-36 months on one count of attempting to elude officers in connection with a March 30 incident at Lake Tahoe.
Pellow was shoplifting drunk and when deputies tried to detain him he drove around the parking lot, nearly hitting several people and a patrol car. He made his way on Highway 50, pulling into the parking lot of a bar where deputies pulled him out of the vehicle at gunpoint.
"My actions were inexcusable," he told District Judge Tod Young.
"If you didn't have proof you were in treatment, you wouldn't have been leaving here today," Young said. "I think you know that. You could have taken people's lives."
Young told Pellow, who now lives in Auburn, Calif., that any time he hears the sound of a beer opening, he should think of a cell door slamming shut since that's what will happen to him.
He was ordered to pay $46.35 in restitution and to stay out of Safeways.
■ A warrant was issued for the arrest of a former Gardnerville Ranchos man who failed to pay restitution in connection with the burglary of his employer.
Logan Schwartz, 30, was last in Douglas County District Court in December.
He was supposed to pay $1,228, which is the amount Judge Tod Young ordered the nationwide warrant be issued for.
Schwartz was sentenced to 12-48 months in prison after he broke a window at Neighborhood Burger in Stateline in June 2016. It was the second time he'd been convicted of a Douglas County burglary.
■ A warrant was issued for the arrest of a man who failed to show up in court
Terent D. Remington, 30, was ordered to do six months in jail back in March.
He was supposed to appear in district court on Tuesday to make arrangements to pay $238.
Young said that Remington would be responsible for any extradition costs.
■ A 37-year-old man is denying charges of possession of a stolen vehicle and heroin and is scheduled to go to trial next year.
Charles Vincentamante Villa, 37, was arrested in November 2017 after he was spotted in a red Jeep that had been reported stolen the night before. While taking him into custody, deputies reportedly found black tar heroin.
Villa's trial was set for May 6-8, 2020, on Tuesday. He was released on his own recognizance. He is currently under supervision of the Department of Parole and Probation in connection with a conviction in Washoe County for credit card fraud, attorney Melissa Rosenthal said.
He is also on a hold for failing to appear in court in South Lake Tahoe.
Villa was arrested on a warrant issued after he failed to appear in court in 2018.


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Posts Tagged 'Tahiti'
Andy Irons gets back to winning ways
September 4th, 2010
TEAHUPOO, Taiarapu/Tahiti (Friday, September 3, 2010) – Andy Irons (HAW), 32, past three-time ASP World Champion, has won the Billabong Pro Tahiti, besting C.J. Hobgood (USA), 31, in an explosive Final clash in three-to-four foot (1.5 metre) waves at Teahupoo.
The fifth stop on the 2010 ASP World Tour, the Billabong Pro Tahiti culminated in climactic fashion today, on the final day of the waiting period.
The emphatic victory marks Irons' 20th at the elite level of competition, and the Hawaiian was emotional when regarding his first win in over three years (won Rip Curl Pro Search Chile 2007).
"I did it!" Irons exclaimed. "I surf because I have to put my jersey on some time. I took a lot of losses, but I put in the hard work too. I dedicate this win 100% to my wife, Lindy, she is everything to me and without her, I'd be nothing. I really, really like competing because I love to win and I feel on top of the world today. I surf because I love to win. I love this feeling."
Irons, who bested reigning ASP World Champion Mick Fanning (AUS), 29, lethal rookie Patrick Gudauskas (USA), 24, and past nine-time ASP World Champion Kelly Slater (USA), 38, en route to the Final, opened up with a massive, freefall wipeout before utilizing his unparalleled backhand tube-riding skills to net a 14.67 out of a possible 20 and collect the win.
"He (Hobgood) paddled me inside and caught the first wave," Irons said. "The next wave was better and I just fell out of the sky. I thought my board was going to break. It has two buckles on it already. I just went after it out there. C.J. is so dangerous here. I knew he would be getting tens or twos, and I was lucky it was twos today."
With today's victory, Irons moves from No. 18 to No. 7 on the ASP World Title Race rankings, a monumental feat that sees the powerful Hawaiian well inside the ASP Top 10.
"I feel like I'm back," Irons said. "I have to thank ASP for giving me the wildcard back here. My whole dream was to come back and just win one contest, and I've done that now. I want more. And to win at Teahupoo, it's my favourite wave in the world. It's a very special win.
Hobgood, one of the premiere tuberiders in the world, was unable to find his way out of multiple barrels in the Final bout against Irons and was reflective in terms Runner-Up finish in Tahiti.
"I had good waves that I could have got the score on and I tried a little harder than I had to," Hobgood said. "My highest score was only an 8 through every heat leading up to this one and I hadn't had a breakout performance. No one to blame but myself. I'm stoked all the same though. After the heat, I told Andy 'there's a lot of people pulling for you, including myself.' It's emotional and you take what you can from it."
Today's finish at the Billabong Pro Tahiti vaults the past ASP World Champion (2001) from No. 22 to No. 15 in the hunt for the 2010 ASP World Title heading into the next tour stop in Southern California.
"I've been in four finals out here and I don't remember the years I got second," Hobgood said. "Still, it's a huge result for me, and I had the opportunity out there. I finally got the monkey off my back this season and I hope I can build on this moving forward."
Jeremy Flores (FRA), 22, posted the best result of his young career, finishing Equal 3rd at the Billabong Pro Tahiti before going down to Hobgood in the Semifinals. The result jumps the young natural-footer from 24th to 19th on the ASP World Title Race rankings, an excellent position heading into Lower Trestles and home to Europe.
"I had priority the last five minutes and a set came that was my chance, but it wasn't the wave I needed," Flores said. "The barrel was really small inside. C.J. (Hobgood) is an excellent surfer and he's very smart. He surfed a smart heat. Still though, it's great for me, and I'm excited for the next event."
Kelly Slater (USA), 38, past nine-time ASP World Champion, looked the form surfer of the day, scoring the event's first and only Perfect 10 in the Quarterfinals for an incredible freefall layback barrel.
"It's been a while (since getting a 10)," Slater said. "That was probably the best wave of the day. I looked at the first one, and I was surprised Ace (Adrian Buchan) went on the first one. The second one usually sucks out more and is more hollow. I was a little bit far back when I was paddling, and when I turned around to go, the wind was pushing me back. So I really had to overcompensate once I got to the bottom and finally set my edge. It was a good one though."
Despite the Semifinal loss to Irons, Slater moves from 3rd to 2nd on the ASP World Title Race rankings, a mere 250 points behind frontrunner Jordy Smith (ZAF), 22.
"I'm up there pretty close," Slater said. "Going all the way to J-Bay and getting 17th makes me wish I had stayed home. You lose confidence and waste time on planes. That's the way it goes – you have good events and bad events. This one has been pretty good though. The waves haven't been good, but we've seen a lot of cool things. We've seen the young guys really step up and we've seen Andy (Irons) come back and put one together."
Highlights from the Billabong Pro Tahiti will be available via http://www.billabongpro.com/tahiti10/
The next stop on the 2010 ASP World Tour will be the Hurley Pro Trestles in Southern California from September 12 – 18, 2010.
For more information, log onto www.aspworldtour.com
Getting ready for Teahupoo
August 23rd, 2010
With the Billabong Pro Tahiti about to get under way in Teahupoo in a few hours, we thought it would be a good idea to enjoy a little recap from last year's event, won by Bobby Martinez. Should keep you going until the webcast goes live:
Trials at Teahupoo
August 17th, 2010
(Billabong Pro, Teahupo'o, Tahiti): Mother Nature has flicked the switch at Tahiti's famed surf break, Teahupo'o, turning on a magical day of surfing for contestants in the Air Tahiti Nui VonZipper Trials. Invitees from more than 10 nations battled it out in solid eight-to-ten foot waves one Day 1, hoping for one of just two wildcard spots into the upcoming Billabong Pro, Tahiti (Aug 23rd – Sept 3rd).
Laurie Towner (NSW, AUS) was the day's top scorer, his two-wave combined heat score of 16.97 seeing the natural foot advance comfortably ahead of Shimpei Hirogushi (JAP) on 9.93, and forcing the elimination of Sion Miloski (HAW) and Dale Staples (ZAF).
Towner took a horrifying wipeout during practice yesterday, yet despite the worst fears of onlookers, surfaced unscathed to regather himself and register today's impressive effort.
Kamalei Alexander (HAW) was another standout on Day 1. The Hawaiian showed he was in perfect synch with the Teahupo'o lineup, easily winning both his Round 1 and Round 2 heats with an absolutely committed display of backhand tube riding. Onlookers erupted when Alexander emerged from one of the most critical tube rides of the day, skimming past support boats and fans as they cheered him on.
Anthony Walsh (NSW, AUS) registered the event's first perfect-10 point ride with just ten seconds remaining in his Round 2 clash versus Hawaii's Hank Gaskell (HAW) and locals Tuhiti HAUMANI and David DANDOIS (PFY). The score catapulted Walsh from last place to first in the dying moments and secured the Australian a place in Round 3.
Not all competitors were so fortunate, many suffering the wrath of Teahupo'o has they unsuccessfully attempted to negotiate the hi-speed tubes. Among those to be eliminated today were Billy Kempur (HAW), Ryan Hipwood (Gold Coast, AUS), Makua Rothman (HAW) and Nick Vasicek (AUS).
With the excellent surf expected to continue, organisers are confident of crowning the Air Tahiti Nui VonZipper Trials wildcards tomorrow (Tuesday Aug 17 – Tahiti time).
The Air Tahiti Nui VonZipper Trails waiting period is 16th – 19th August and decides the remaining two wildcard spots into the upcoming Billabong Pro, Tahiti, stop 5 of 10 on the 2010 ASP Men's World Tour. The Billabong Pro, Tahiti waiting period begins August 23rd and runs to Sept 3rd, with just four full days of competition required to crown a champion. Local hero Manoa Drollet, a two-time Air Tahiti Nui trials winner, is the recipient of the third Billabong Pro, Tahiti wildcard and has already been allocated a main event seed.
Perfect Tens at Teahupoo
August 13th, 2010
In the run up to the Billabong Pro Tahiti here's Websiode #3 celebrating some of the 10 point rides that have happened over the years, including Kelly Slater's sick ride from 2005 against Bruce Irons.
Teahupoo – Billabong Pro Tahiti trials preview
August 11th, 2010
Start of the Billabong Pro out in Tahiti is less than two weeks away and we're already getting pumped at the prospect of seeing the world's top surfers tackle Teahupoo. Here's Webisode 2, featuring a preview of the trials for you:
Billabong Pro Tahiti – Webisode 2, The Trials from Billabong on Vimeo.
"Teahupo'o" (pron: chee-yow-po) has been considered among the world's most intimidating surf spots since its 'outing' a little over a decade ago. Male professional surfers have withdrawn from the competition in fear for their lives. In 2006 a decision was made that the women's ASP event would be scrapped from the schedule all together and just a handful of surfing's chargers are considered true Teahupo'o specialists.
Pro tips: coming back from surfing injury
July 15th, 2010
Joel Parkinson's world title hopes were pretty much extinguished last week after he suffered a horrific gash to his foot. Requiring over 30 stitches, Andy Irons described the injury, suffered in a wipeout at Snapper Rocks, as the "worst fin chop I've ever seen".
Parko will be out of action for a good few weeks as the deep cut heals, forcing him to withdraw from the Billabong Pro J-Bay. According to Jim Kempton in Surfing The Manual: Advanced, coming back from a debilitating injury can be a long process, requiring both mental and physical strength:
Dr Warren Kramer, long time healer of surf stars, says normal soft tissue injuries generally take about four to six weeks to heal with a good six to eight weeks of disciplined rehab on top of that. Kramer breaks the basic rehab process down with the acronym PRICE, which stands for protection, rest, ice, compression and elevation. Protecting the injury while it heals will help minimize further damage. Rest gives it the opportunity to heal. Icing and elevating will help keep the swelling down. Compression assists in maintaining stabilization. This basic recipe should work for the average sprain or strain. It's when tendons are torn and ligaments frayed that the rehab process becomes complicated.


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