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Squat Briefs
Squat Briefs
Hey guys,
I just recently ordered my first pair of squat briefs, they are Inzer HB Groove Briefs, and they are a bitch to get on. However, the main problem that I have is that when I squat down with them, they cause EXTREME pain in my hip flexors area. I know they are supposed to be tight and all, but are they not supposed to let me get down to parallel or lower without feeling like my legs will be ripped off??
Any thoughts and/or advice are taken with extreme thanks.
Alderslodge =)
That's pretty much par for the course with those things. In my opinion, the groove briefs suck because they give almost no support and they're extremely uncomfortable. I've tried many of the briefs on the market, so if you tell me why you are wearing the briefs and what you are trying to accomplish, I can give you some better options than the groove briefs.
Ok, I'm looking to getting into competitions within the next 6 months, but I won't do so unless iI feel that all my lifts are good for my weight/age.
As of now I'm 17, 18 in March, weigh about 185ish, and my max lifts thus far are approximately 435lb squat, 325lb bench, and 485 deadlift. All done raw.
I realize now that it was a stupid to get briefs without additional leg support, but I don't know what good and what is complete trash.
I would like to have a 500 squat, 405 bench, and a 535 deadlift, if all done equipped.
What's the best way to get your lifts up to that level? Westside.
There is no better way to train than the conjugate method.
Former Marine, UT-BSN, NSCA-CPT, NASM-CPT, CSCS
Are you planning on competing in multi-ply organizations or doing a single ply meet? Most single ply federations don't allow regular briefs, so if you are going to do that then you might as well get a SQ suit and start getting used to it.
If you plan on doing multi-ply you could start with Metal Pro briefs or get a Metal pro squatter for a suit. Both are relatively easy to use (compared to other multi-ply equipment). You may want to do your first meet in just a SQ suit and then add briefs at some point later. It's takes some time to get used to squatting in briefs and a suit so you may want to phase into that gradually.
Also, don't wait on some imaginary numbers to go and compete. You're ready right now. At your first meet, just go and get a total in. Then you have something to try and beat the next time out.
Edit: Overall the Metal equipment is all generally good. The titan equipment is also good, just get the newest generation of material. The only inzer stuff I really like are the predator briefs and canvas squat suit.
I love the Metal Ace Briefs. I started with the Metal Pro Briefs and then switched to the Ace. I tried Titan's brief, and I prefer the Metal Ace much more. I'm a big fan of the canvas squat suit by Franz. The support it gives is incredible. Like SRS suggested, start out with the Metal Pro Briefs and work your way into heavier/stronger gear. And don't wait for x-squat, x-bench, and x-deadlift. Just go do it. You have to start somewhere. Sure you are always lifting against other guys in your weight class, but your main competition is yourself. This will give you something to strive to beat at your next meet, and will help motivate you during your training. What I've done at a meet has always motivated me much more than what I've ever lifted in the gym.
Edit: And as far as comfort goes, if gear fits as it should, there is nothing pleasant or comfortable about it. I have scars on my legs from my briefs and squat suit. If you can get it on, it isn't too tight.
Thanks for the help and advice guys, I know that I can;t wait for the numbers that I listed, but I just set those as guide doable guideline for the future. I'll look into the Metal Pro briefs!
And to kingk0ng; I'm doing a Westside type method. =) lol
Thanks a lot guys!
Your hip flexors are probably weak and you likely are letting the briefs control you instead of the other way around.
Ultra wide sumo Dl sets of no less than 5 for aux.
using bands to work out the hip joint ( see Scott yards article on Elite Fts)
Stretch the hip flexors prior to training
deep warm up squats before putting on the briefs
if this is your first time in gear, then i would go with Titan single ply gear. Metal gear is good, but imo Titan makes the best 1 ply squat gear on the market, especialy the Centurion squat suit.
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DUBLIN, Ireland — I'll tell you about the pints in smoky pubs and gray-satin skies over Georgian streets. I'll tell you about solitude in St. Stephen's Green, the sound of horse hooves on cobblestone, the smell of coal and turf fires on the outskirts of town hastening you toward the comfort of stew, brown bread and tea.
I will tell you about all those things people imagine when they imagine Dublin. But chances are, you'd find those things anyway. First, a little detour.
There I was last September, wandering around Dublin on my own, feeling conspicuously alone. It was what the Irish call a "soft day." That means carry an umbrella. I had none, and the drops had already started to fall. Where to duck?
Well, I happened to be near the Four Courts, Dublin's grand old halls of justice on the River Liffey. I figured I'd go in for a few minutes, browse. You know, be anonymous. What I was forgetting, as I eased myself into a trial in progress, was that this was Dublin.

subset: commoncrawl


text:
Amy Carlson
Natural SelectionSD
IMDb: 5.1
1h 41min
Natural Selection is a story of triumph and absolution. It explores both sides of human nature, where love as well as hate are separated by ...
Genre: Drama
Actor: Anthony Michael Hall, Katherine McNamara, Catherine Missal, Amy Carlson, Mason Dye, Esther Zynn, Ryan Munzert, Anthony Del Negro, Tyler Elliot Burke, Susannah Hart Jones, Anna Friedman, Chad L. Scheifele, Noura Jost, Ryan Boudreau, Michael Nikolich
IMDb: 5.5
107 min
Stan is a quiet, solitary detective in New York City. A few months ago, he solved a gruesome case of serial murders, although an undercover ...
Actor: Willem Dafoe, Scott Speedman, Don Harvey, James Rebhorn, Peter Stormare, Amy Carlson, Yul Vazquez, Clea DuVall, Samantha MacIvor, Billy Wheelan, Paz de la Huerta, Desiree Casado, Robert C. Kirk, Robin Goldsmith, Marcia Haufrecht
Blue Bloods - S08Eps22
IMDb: 7.5
43 min
Blue Bloods follows the lives of the NYPD's First Family of Law Enforcement: the Reagans. Frank, the Police Comissioner and son of former PC Henry ...
Actor: Donnie Wahlberg, Bridget Moynahan, Tom Selleck, Will Estes, Len Cariou, Amy Carlson, Tony Terraciano, Andrew Terraciano, Sami Gayle, Abigail Hawk, Gregory Jbara, Marisa Ramirez, Robert Clohessy, Vanessa Ray, Alex Ziwak


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text:
SHIRLEY — A killer accused in the slaying of a newlywed couple in Washington state shortly after he was released from prison in Massachusetts should have been held behind bars for almost a year longer, but the Romney administration failed to file paperwork in time to take away his "good time" credits.
SHIRLEY — A killer accused in the slaying of a newlywed couple in Washington state shortly after he was released from prison in Massachusetts should have been held behind bars for almost a year longer, but the Romney administration failed to file paperwork in time to take away his "good time" credits.
A Department of Correction superintendent, under then-Gov. Mitt Romney, did not act on a disciplinary recommendation to strip 300 days of credit from Daniel Tavares after he was accused of threats to prison staff in 2003, state officials announced Friday in releasing results of a probe into the Tavares case.
Because of the paperwork error, Tavares was allowed to keep nearly a year's worth of "good days" to complete his sentence June 14. Five months later, newlyweds Brian and Beverly Mauck were killed in Graham, Wash., allegedly by Tavares.
"He would have still been incarcerated. We are very dismayed. He was violent," Correction Commissioner Harold Clarke said at a news conference Friday. "This is an individual who should not have been released any earlier than required."
Clarke, whose first day was Nov. 26, called the failure unacceptable. He said the record-keeping and release date computation is "a basic function of any correctional agency."
In total, hearing officers recommended 780 days of "good time" be taken away from Tavares for six different violent incidents spanning 1993 to 2005, but authorities say there is no paperwork to explain why action was not taken by correction officials on five of those cases spanning 1993 to 2005. The only case with records showed a prison superintendent under Romney failed to meet a 60-day deadline to file the paperwork to take away 300 days in 2003. As a result, top correction officials who make the final decision to strip good days were required to reject the 300-day request, officials said.
"All of us were appalled that an inmate like Daniel Tavares, who was tracked as a very dangerous inmate from the time he entered the system, wasn't carefully monitored and have his records as precise as possible," Public Safety Secretary Kevin Burke said.
Burke said the state was moving to get rid of the 60-day policy to ensure prison officials have the time they need to file paperwork. The superintendent who failed to file the Tavares paperwork no longer works for the agency, but officials would not discuss the circumstances of his departure.
The failure of correction officials to act on recommendations stretched over the administrations of Republican Govs. William Weld, Paul Cellucci, Jane Swift and Romney.
Tavares lost 1,600 other days of credit for 11 other incidents during the 15 years he spent in prison for killing his mother. He originally was sentenced to serve 17-to-20 years for manslaughter.
In 1994, the automatic granting of statutory "good time" to prisoners was eliminated under truth-in-sentencing laws, but Tavares began his sentence in June 1992 and was still able to legally claim 3,000 days given to him upon incarceration. "Earned" good time of up to 10 days per month for participation in work and education programs is still available.
The state now is examining the records of 750 prisoners locked up before 1994 to determine if their good time has been accurately recorded. The 60-day regulation, however, cannot be changed immediately, so it's unlikely many sentences can be extended. The administration has hired an outside consultant to assist with the effort.
In the wake of the slayings, Romney had called for the resignation of Judge Kathe Tuttman, who released Tavares from prison about a month after he finished his manslaughter term, even though correction officials sought to keep him locked up on a charge he assaulted a guard two years earlier.
Romney, who is seeking the Republican presidential nomination, said the judge, whom he appointed, "showed an inexplicable lack of good judgment," though she and her superiors have said she followed the law.
Romney spokesman Eric Fehrnstrom declined to comment to the AP. He told the Boston Herald, which first reported the results of the probe Friday: "The governor's office does not keep track of internal disciplinary reports filed against individual inmates, nor does it have specific knowledge of the circumstances surrounding the sentences or terms of release for each of the thousands of prisoners in the state penal system."
Burke said there was no political motivation in releasing the results of the probe shortly before the Iowa caucus.
"We are not so much concerned with the caucuses as we are concerned with the public safety," he said. "We're not looking to blame any particular administration."
Bristol County Sheriff Thomas Hodgson, a Romney supporter who was asked to comment on his behalf, said it's not fair to blame this on the former governor.
"This is a systemic problem within corrections, not at the governor's level," he said. "If Mitt Romney knew that there was a systemic problem in that regard, he would be the first one to jump on it and take care of it."
Hodgson also faulted the officials who were on duty in July.
"What did the people who were in charge know about this background at the time he was released?" he said.


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Happy Monday friends! It's a rainy rainy day here so my original plan to blog about our freshly planted flowers had to be put on hold (sad!). Lucky for you, I somehow forgot to blog about my newly acquired antiques, even though I took these photos weeks ago. At least, I think I forgot. If you've already seen these, I apologize, but I couldn't find them in my archives, so I'm fairly certain I didn't post them. Anywho, enough about my forgetfulness!
For St. Patrick's Day, me and Steven and a few friends headed up to Pigeon Forge, TN. We ended up spending most of the day Saturday antiquing and even went to an auction (where we bid on an awesome gum ball machine with a stand but sadly got outbid).
I picked up this antique crock for $53 (which is actually a really good deal, as I've seen similar crocks for $70-$80).
I love the little birdy!
While I loved it here in the living room, I've since moved it down to the basement, beside our TV stand, where I think it looks more at home.
I also got a new (not antique) table runner at this cool little pottery store that we always stop at on our way out of town.
I got the two itty bitty blue ball jars for $11 total, and I think they're just about the cutest thing EVER.
I love the pattern and the colors of this table runner so much.
Do you guys love antiques stores as much as I do? You just never know what goodness you'll find!


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Sanghamittâ Day is particularly appropriate one to reflect on this question. This day, which falls on the full-moon day in the moth of Unduwap of the Sinhalese calendar (November-December in the Western one), is particularly important for Sri Lanka Buddhists. It marks the anniversary of the arrival of the Bhikkhuni Sanghamittâ, reputedly a daughter of the Emperor Asoka of ancient India, in Sri Lanka on a historic mission. Sanghamittâ brought with her two treasures. The first of these was the establishment of the Bhikkhuni Order in Sri Lanka, thus complementing the work of her brother Mahinda Thera who not only introduced the Order Bhikkhus into Sri Lanka but is also credited with the introduction of Buddhism itself to Sri Lanka. The second of the treasures brought by Sanghamittâ was a sapling from the Bodhi tree under which the Buddha had attained enlightenment. It is ironic that whereas the Bhikkhuni Order (which because of its self- sustaining nature could have continued indefinitely) has disappeared in Sri Lanka, the Bodhi tree (a much more transient entity subject to the law of anicca) still flourishes in Sri Lanka. There is perhaps a lesson here on the difficulty of perpetuating a Buddhist institution which has to be based on human endeavour of a high quality, than in looking after and venerating a non-human object, which is unfortunately all too common with many Buddhists.
The role of women in Buddhism could be considered in several ways. We can, for instance, compare the position accorded to women in both the religious and the secular life in India before the Buddha's time with that after the establishment of Buddhism, and consider whether the Buddha's teaching resulted in a change radical or otherwise. We can see whether the Buddha's teaching accords to women a position different to that accorded to men, as is the case in many other religious. We may consider whether the accident of the sex of one's birth helps or retards progress on the Buddha's path, and indeed whether gender is itself a chance event or caused by pre-existing factors. The part played by women in the early history of Buddhism, notably during the Buddha's own time, could be considered as providing a clue to the place accorded to women in Buddhism. In this connection the events surrounding the establishment of the Bhikkhuni Order need to be re-examined, as there is a measure of misunderstanding on this question. The influence of Buddhism on the position of women in the countries where Buddhism became a living presence could be highlighted. In this connection the significant facts pertaining to the mission of Sanghamittâ to Sri Lanka deserves notice. Finally the position of women in Buddhism could be contrasted with that accorded to women in the other great religious traditions of the modern world.
While the attitude of the Buddha to the role of women was an enlightened one, even when judged by the standards of the modern age, it must not be thought that everything that is said on this subject in Buddhist writing, even in the Pali Canon itself, measures up to the high standard expected of a Buddha. There are many explanations to this, not least of which is the fact that most of these works were written down several centuries after the Parinibbâna of the Buddha, and that during this time the teachings were sustained by monks, some of whom might not have been entirely free from the prejudices of the age. It is interesting to note that such "backsliding" occurs most commonly in the later works, e.g. in the prose sections of the Jataka (which incidentally are non-Canonical). And popular Buddhism took liberties of its own with this aspect of Buddhist teaching as it did with several others.
It is not possible to consider all these issues in a talk of this length. Only a few comments can be made on each of these questions. In particular it is not possible to comb the Buddhist texts to collect all the relevant issues relating to the position of women ill Buddhism. Fortunately this is not necessary as a small literature on this subject has accumulated since the late Ms I. B. Horner wrote her book Women under Primitive Buddhism well over 50 years ago. This book presents a comprehensive account of this question, and is still in may ways the best source on this question.
But no apology is needed to revive this question at a time when the
position of women in religious life is undergoing a critical re-examination
in many places.
The position of women under Hinduism is well-known. Some idea of this position could be gleaned from the classic Hindu Dharmashâstras of which the Manu-smirthi, popularly knows as the "Laws of Manu", is the best known. This work describes the duties of women as follows"
"By a girl, by a young woman, or even by an aged one, nothing must be done independently, even in her own house. In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent". (Laws of Manu, V, 147-8).Women were prevented from performing religious rites, and even the knowledge of the Vedas was to be kept away from them (IX, 18). The question for historians is how far these laws were in force in the time of the Buddha. The Hindus claim a divine origin for the laws of Manu but they were probably complied later when Hinduism had assumed its rigid form centuries after the Buddha's time. However the Brahmanical religion of the Buddha's day, though somewhat better in this respect, did not accord spiritual parity to women. The primodal principle in the Vedic-Upanishadic philosophy which was dominant in the Buddha's time was the male principle (purusha), and this provided justification for the exclusion of women generally from social and spiritual activity.
It was in contrast to this attitude which reserved spiritual achievement for males that the Buddha proclainied a message that was to be universal, one designed for the good of humanity as a whole without exception as to race, caste or sex. One of the classic titles given to the Buddha is "sattâ devamanussana.m" or "teacher of gods and humans". If the Buddha had been regarded as a teacher of men as opposed to women the term "purisa" (which is the Pali counterpart of "itti", woman) would have been used in this classic description, rather than the generic term manussa. More generally the teaching of the Buddha is referred to as one that could lead all beings (sattâ) to liberation, in whatever realm they lived and whatever form they assumed. However another of the classic description of the Buddha describes him as "Purisadammasârathi", or "charioteer of men to be tamed". Some might see in this sexist language, but what it probably means is precisely what it says, viz that men a subject to more violent misdeeds and have to be "tamed" to a greater extent than women.[1]
While the change in attitude towards women brought about by the Buddha
has to be appreciated it must be remembered that he was not alone in this
regard. The Jains too took a more enlightened attitude towards women when
compared to the dominant Brâmanical religion. But Jainism unlike
Buddhism did not concede the possibility of ultimate spiritual liberation
to a woman, although a woman could become a man. Some, but not all, Jain
sects extended their religious orders to women.
Later academic speculation has raised the question whether a female could become a Buddha or a Bodhisattva. Mahayanists have taken an affirmative position (e.g. the cult of Kwan Yin as Bodlihisattva who heeds the pleas of those in distress), but the Theravada position is less clear. Some have claimed that the Buddhas have to be males, others have taken a more ambiguous position. The correct way to approach this question is to regard it as another of those profitless questions which the Buddha left unresolved (avyâkata) as it is irrelevant to the question of release from sa.msâra. There can be only one Buddha in a given Buddha-era (despite what some of the Jâtakas may imply), and the present era happened to have been inaugurated whether by necessity or coincidence, by a male, Siddhatta Gotama.
Another way to regard this question is that even though the male-female identity is set at birth this is only true of a particular birth. The Buddhists doctrine of rebirth asserts that gender can change over successive transmigrations. Thus in the samsaric sense there is no male or female, but only a single karmic stream. This is hardly surprising given that the anattâ doctrine ensures that there is not even a personal identity over the samsaric stream. This is another reason why the Dhamma for the most part ignores the sexual identity of persons.
Unfortunately a contrary view has gained some popularity in Buddhist countries mainly due to the influence of the Jataka stories. In these stories men tend to be men and women tend to be women (e.g. Siddatta and Yasodarâ are said to have been consorts over countless births) [2] as mentioned earlier, are later accretions to the Buddhist tradition meant for popular consumption, and as we have them the essence of the stories seem to run counter to the fundamental Buddhist principle of anattâ. Only the stanzas in the Jatakas, which are bereft of narrative material, are considered canonical in the Theravada tradition. Another popular misunderstanding in many Buddhist countries is that negative ("unskilful") karma results in a male being reborn as a woman, and positive ("skilful") karma has the opposite effect. There does not seem to be any authoritative basis for the belief. In fact the workings of the law of kamma is one of the unknowable questions for those who had not reached enlightenment. What factors result in a person becoming a male or a female were not discussed by the Buddha. Thus popular beliefs with regard to this are without foundation in the Buddha-dhamma.
On his deathbed the Buddha exhorted his followers to abide by the teaching, the Dhamma, which was to be the supreme guide. The Dhamma, of course, has no gender; the question is whether gender has anything to do with making the pursuit of the Path easy or difficult. The answer to this again is clear - the Buddha's path could be practised by anyone, male or female. The eight components of the Noble Eightfold Path are usually collected into three groups - Sila or Morality, Bhâvanâ or spiritual growth, and paññâ or wisdom. The practice of morality may in some minor respects involve different kinds of conduct for the two sexes, but in the practice of the path gender has no relevance. The highest achievement of Buddhism, supreme enlightenment, is available to both men and women. This was stated categorically by the Buddha, well before there were any female Arahants, when he answered Ananda's question as to whether women could reach enlightenment in the affirmative. The point made here is so self- evident that it would not justify any more elaboration.
Buddhist practice, in its purest form, has no place for ritual. It is in the conduct of rituals in most religions that sex-typing becomes important and questions of precedence, ritual purity and the like arise. Later developments in some Buddhist countries has seen the emergence of some ritual, but even this kind of siniple ritual has not involved any typing by the sex of the devotee. Buddhist ritual usually involves simple forms of worship or chanting or symbolic offerings, and all these are available for men and women on equal terms.
In this connection it must also be mentioned that Buddhism has no place for a priestly class. Buddhist monks are sometinies mistakenly referred to as "Buddhist priests", but this is wrong use of terminology and should be avoided by all Buddhists. The role of the priest in religious life is to officiate between the faithful and the God , aud Buddhism being essentially atheistic has no place for God or priest. Thus Buddhism has been spared the problem now all too evident ill theistic religions of women protesting their exclusion from the priestly circle. The position of monks and nuns in Buddhism will be considered in a later section.
The disciples of the Buddha, especially the more perceptive of the female
followers, appear to have grasped very well the principle that the Dhamma
was neutral with respect to the gender of the person following its dictates.
There are not many direct references to this question, but an incident
reported twice in the Sutta Pitaka is very relevant to this and must be
considered. This records the taunt of Mara to the Theri Soma that no woman
could reach "the high ground of the wise" because she has ouly the "two-finger
knowledge (dva.ngulapaññâ)", an allusion to cooking
where the consistency of the cooked rice is tested by pressing it between
the fingers. The refutation of Mâra, as given hi the Sa.nyutta Nikâya,
is worth quoting in full:
|ittibhâvo kim kiyirâ
cittamhi susamâhite
ñânamhi vattamânamhi
sammâdhamma.m vipassato
|What matters being a woman
If with mind firmly set
One grows in the knowledge
Of the Right Law, with insight?
|yassa nûna siyâ eva
itthâham puriso ti va
kiñci va pana asamîti
tam Maro vattum arahatîti
|Any one who has to question
Am I a woman or am I a man
And does not oneself really know
Over such a one will Mara triumph
The version given ill the Therigâthâ preserves the
essential first stanza which asserts the irrelevance of the "female condition"
(ittibhâvo) to spiritual progress, but replaces the second
with a more conventional stanza:
|sabbattha vihatâ nanadi
tamokkhadho padâlito
evam janâhi pâpima
nihato tvam asi antaka
|With pleasures overcome everywhere
And the mass of ignorance torn away
Know this, 0 Defiled One,
Driven out art thou at last!
Thus Buddhism does not make such things as marriage (where the position of women is important) a religious "sacrament" as it is, for instance, in Christianity or Hinduism. The Buddhist position was that these matters have to be regulated by society thorough some kind of social, political or legal process. What is only required is that such arrangements should not be in fundamental conflict with the Dhamma. It is possible to have many different kinds of social and family arrangements which are compatible with the broad framework of the Dhamma. Thus matter like divorce, inheritance of property, etc. are entirely regulated by social processes, and there is considerable freedom for individuals in these arrangements. In matters like marriage, divorce, ownership of property, personal political or religious beliefs, etc. wives were allowed considerable liberty, and this was something that was to astonish Christian missionaries to Buddhist countries.
Nonetheless in his discourses to lay person the Buddha does express views, and recommend practices which he considered as compatible with the Dhamma. Sometimes the Buddha's views happened to coincide with commonly accepted social principles, sometimes they were contrary to these views.
Thus for instance, in a society which considered male children to be more desirable than female ones, the Buddha held a different view. When King Pasenadi of Kosala, while still an adherent of the Brahmanical religion and thus shared its values, was disappointed that his Queen Mallika bore him a daughter, the Buddha told him: "A woman-child, 0 Lord of men, may prove to be a better offspring than a male" (Sa.my Nik, iii, 2, 6). It is possible to see in this a kind of diplomatic response to prevent the King developing an aversion to his Queen who was a Buddhist, but the sentiment expressed is genuine, and in keeping with the rest of the Buddha's teaching.
A few discourses given to householders eniphasise the more worldly aspects of living, and of these the Sigalovada Sutta is the best known. This Sutta has been dissected to get actual rules of couduct on a wide variety of secular matters. This is a wrong way to approach the question. In this Sutta the Buddha was not laying down a code of domestic jurisprudence but instructing the Brahmin Sigala on certain basic principles. Of these the ones that are relevant here are the duties of wife to husband aud vice versa. The Buddha lays down rules in this regard that could be cousidered common sense and eminently sensible. They conform to the mores of the time. The actual details are not important, but what is important is that the Buddha emphasises the principle of reciprocity. Thus just as the wife has duties prescribed vis-a-vis the husband, so has the husband towards the wife. The equal burden of responsibility and duty laid on both husband and wife if the hall-mark of the Buddha's attitude to the role of women in the family life. In this Sutta the Buddha identifies qualities in women (beauty, wealth, kin, sons, virtue) which would niake them the superior partner in the niarriage, but these qualities are those generally accepted in society in the Buddha's time. The Sigalovada Sutta presupposes a monogamous system, but some of the royal patrons of the Buddha practised polyganiy having large harems, but they were not admonished for this by the Buddha. This was a matter belonging to social convention, and the Buddha preferred not to pontificate on it.
At other places in the Pali Caiion there are references to the position of females that might not satisfy a modern exponent of "women's liberation". Thus the Dhaniya Sutta of the Sutta Nipata extols obedience in wives (reminding us of the Christian marriage vow imposed on wives to "obey" their husbands). Then there are the various lists of kinds of wives that appear in the Vinaya and the Sutta Pitaka, with the occasional hint that the more docile the kind of wife the better. But it must be rememered that these opinions do not have any kind of binding force, and are not always consistent with statements elsewhere. In a compilation as large as the Pali Canon such inconsistency on relatively minor matter is to be expected.
If one were to get a general principle on the question of the relation
between the sexes it is the principle of reciprocity and non-dominance
that emerges in the Buddhist writing. Even the later Jatakas it is sometimes
sated that woman living in fear of her husband is no true wife (No.537).
Every religion has jealously guarded entry into its innermost sanctum. In many religions the doors of this sanctum are barred to women. In Buddhism one could consider the Sangha as forming part of the core of the Buddha Sâsana (Dispensation of the Buddha). It is part of the Triple Gem to which all Buddhists go for refuge. There is some argument as to whether the Sangha consists of those who have formally undertaken to follow the rules of the Vinaya, or consists of those who have "entered the stream" be they monk or lay, but we shall not consider this questions here, and take the popular view that the Sangha consists of the former.
As is well-known that the Buddha established the Order for Bhikkhus a few months after the Enlightenment, and established the Bhikkhuni Order only five years later. The facts relating to the establishment of the Bhikkhuni Order are well known and need not be recounted here in full. We have Maha Prajapati G6tami, the foster mother of the Buddha, expressmg her wish to enter the Order; we hear of the Buddha's rejection of this request; we see Prajâpati Gotami persisting in her request, and even following the Buddha over long distances; we then hear of Ananda's pleas to the Buddha on her behalf; and we have the Buddha's final consent.
The establishment of the Bhikkhu Order is considered as something revolutionary in religious history. It is the first time that we have a body of men coming under a strict discipline not discharging a priestly function, all earnestly engaged in seeking a way of release. Previously ascetics were individual wanderers (samanas), not belonging to a body corporate. The Jains are sometimes credited with first establishing a religious Order but the Jain orders were something intermediate between the isolated Hindu ascetic and the organised body of sramanas that constituted the Bhikkliu Sangha.
The extension of the monastic principle to women was even more revolutionary. Involvement of women in the religious life has at most times been either non-existent or dubious (as for instance in the case of the Indian devadasis and their counterparts in other countries). In course of time Prajâpati Gotami's wish to become a Bhikkhuni became the common aspiration of many women. Perhaps they saw in the Bhikkhuni order a freedom that they could not find in the secular life, where they were bound down by the rules of a society which accorded little importance to women.
The Buddha's decision to sanction the establishment of an Order for women in the fifth year after his enligtenment was a landmark in Buddhist and Indian history. But by the standards of the modern age it was marred by the special rules which the Buddha imposed on the Bhikkhunis. Thus Prajâpati Gotami had to agree to 8 special rules (garudhammâ) before she was ordained, aud these rules were later incorporated in the Bhikkhuni Vinaya. These rules could be summarised as follows:
Yet whatever be the explanation the rules lack reciprocity between males and females, and would not suit the present age. Unfortunately the extinction of the Order of Bhikkhunis must mean that this question has to remain an academic one. On his deathbed the Buddha gave permission to revise the less important rules of the Vinaya, but the offer was never taken. Whether this contributed to the extinction of the Bhikkhuni Order we shall never know. A few more comments will be made in connection with Sanghamittâ and Sri Lankan Buddhism.
The special rules for Bhikkhunis have come for criticism from certain Western observers. In Christianity there were no female priests, and therefore no equivalent to Bhikkhunis. The closest that we have are the various orders of Christian nuns (whose equivalents in Buddhist countries are the women who take the ten precepts). The position of Christian nuns vis-a-vis monks and male laity is distinctly worse that the position of Bhikkhunis under the Vinaya rules. At least the Bhikkhunis did not have to acknowledge (after the death of the Buddha) a male person as the spiritual head (as for instance Christian nuns would have to acknowledge the Pope or the Bishop).
The subordination of Bhikkhunis to Bhikkhus could be seen as one relating
to protocol rather than to spiritual progress. Even amongst monks it does
not follow that a more senior monk is necessarily more spiritually advanced
than another who is a junior in terms of years spent in the Order. Similarly
while Bhikkhunis may rank lower than Bhikkhus in terms of formal position
they can be more advanced in terms of spiritual attainment.
Amongst those whose UdânA are recorded in the Therigâthâ are some of the best known names in early Buddhism. The include Prajâpati Gotami, who was the first Bhikkhuni, Uppalavannâ and Khema, who are traditionally regarded as "foremost of the Bhikkhunis", Kisâgotami and Patacâra, who figure in the best known stories in early Buddhism. The members of the order belonged to all walks of life. Some were former courtesans like Ambapâli and Vimala, others were of royal lineage like Sumeda and Sela. There were distinguished exponents of he Dhamma like Dhammadinnâ, scions of noble or merchant families like Bhadda Kundalkesa, Sujâta, and Anopama, not to mention those of humbler origins like Punnika the slave girl, or Chanda the daughter of a poor Brahmin. The actual numbers of Theris involved is not known. Patacâra is credited with having 500 personal followers, and there are several unnamed Thens to whom sayings are attributed.
The accomplishment of these Theris of old is that they gave living proof
of the Buddha's utterance (Sam.Nik, 1, 5, 6):
|yassa etâdisa.m yâna.m
ittiyâ purisassa va
sa ve etena yânena
nibbanasseva santike ti
|This is the only vehicle
Be it a woman or be it a man
The one who takes this vehicle
Can reach the peace of Nibbâna
Apart from these Theris and Arahants there were many women from all walks of life who embraced the Buddha's teaching. They became upâsikâs and sâvakas, students and servitors of the Buddha and the Sangha. Their names have gone down in Buddhist legend and their piety is well known. These stories do not need repetition here.
However strong was the role of women in the Buddha's day once the charismatic presence of the Buddha ended with his decease, the Bhikkhuni sangha too appeared to have entered into decline. While the Bliikkhu Sangha has continued in unbroken succession in many parts of the world (though not in the land of its birth) the fate of the Bhikkhuni Sanglia is less well recorded.
The Buddha is credited with the prophecy that the lifespan of the Buddha Sâsana be founded would be curtailed because of the creation of the Bhikkhuni order. Whatever value be added to such prophecies, it is a fact that after the period foreseen by the Buddha (500 years) Buddhism saw the great bifurcation between the Mahayana and the Theravada streams. Even the Theravada which is the closest of these two streams to the original views of the Buddha, developed numerous tendencies which were not seen in the Buddha's day. The rise of the Mahayana has had some implications for the role of women in Buddhism. It has been claimed that the Mahayana entertained a positive attitude to the role of women than the Theravada. However the early Mahayana masters were all male. Indeed it is the claim of some Mahayana sects that the Buddha established a line of patriarchs with Maha Kassapa as the first. This line of patriarchs naturally all consisted of males. When Chinese orders of Bhikshunis were finally established this was done with the aid of Theravada bhikkhunis from Sri Lanka.
While the Mahayana bhikshuni orders still survive the fate of the bhikkhuni order in Theravada countries has been different. In India itself not only the bhikkhuni order but also the bhikkhu order came to an end. But before this happened both orders were established in Sri Lanka which henceforth became the source of Theravada Buddhism. There is no evidence that a Theravada bhikkhuni order has existed in any country other than India and Sri Lanka. Whereas the Bhikkhu order was exported to countries in South-East Asia this does not seem to have been the case with the Bhikkhuni Order.
Then Sanghamitta's role in bringing the Bhikkhuni Order to Sri Lanka has been noted earlier. She seems to have had a great initial success with many of the leading ladies of the country including those of royal blood taking to the monastic life. From Sri Lanka the Bhikkhuni Sangha was taken to China in the fifth century by enterprising Sri Lankan Bhikkhunis. Other than this very little is recorded of the activity of Bhikkhunis in Sri Lanka. We do not even have the exact date as to when the Order vanished in Sri Lanka. This also meant the extinction of the Theravada Bhikkhuni order in the current dispensation of Gotama.
The question for the modern age is whether the Bhikkhuni order should be revived, and if so how this could be done. In Sri Lanka and other Theravada countries women who want to play a more active role than that of lay followers of the Dhamma can only take the Ten Precepts [3].
The dominant opinion amongst the Sangha in Theravada countries is that there is no possibility of resuscitating the Bhikkhuni Order. This follows from the traditional requirement of an appropriate lineage for the perpetuation of a particular Order. Thus Bhikkhunis have to be ordained by other Senior Bhikkhunis although the Vinaya also requires the participation of Bhikkhus. Those who argue for the revival of the Bhikkhuni Order ague that technically the lineage of Sanghamitta Theri still continues to flourish in a few places where Chinese Buddhism still flourishes. True the Mahayana practices differ from those in the Theravada. But if the technical requirement of an unbroken lineage is what is needed to revive the Bhikkhuni Order a way could be found by using this curious survival of the heritage of Sanghamitta Theri in a foreign land. But Bhikkhus must also participate and the conjunction of Mahayana Bhikshunis with Theravada Bhikkhus to re-establish a Theravada Bhikkhuni Order will run into serious difficulty from both sides.
But even without a Bhikkhuni order there is ample scope for the participation of women in Dhamma work. The Buddha has not said that enlightenment can come only from formal adherence to a monastic order. Both laymen and laywomen have become arahants in the past. Thus the door to the highest goal of Buddhism is not barred to women simply because the Bhikkhuni order has become extinct.
A few comments of the Buddhist position of women with that of other religions may be made. We have had occasion to make a few remarks on the position of women under classic Hinduism. Modern Hinduism has not changed much, although there has been some elevation in the social position of women. Women cannot still officiate as priests ill the Hindu religion.
Christianity has traditiotially been a masculine religion mainly because its main dogma relates to the God considered as a male ("Father") and a prophet-teacher Jesus who is considered as his "Son". The centrepiece of the religion is the Father-Son relationship, and it is not surprising that women have been relegated to a secondary place and denied spiritual equality with men. Jesus considered himself to be a Jewish Messiah, and did not challenge Jewish vies on this subject. His comments on the role of women are at best ambiguous. None of the 12 original disciples were women. The modern Christian Church was constituted out of the claims of Jesus by St Peter, who is well-known as a misogynist, and the subsequent record of Christian Churches has reflected this quite well. Now there are moves to ordain women priests in some Christian denominations but these moves have led to much dissension.
The position of women in Islam is well known. They too are denied full access to religious functions, and in some countries even access to the mosque. It is disturbing that the revival of Islamic fundamentalism is threatening to undo some progress that has been made in some Islamic countries.
Thus whatever comparison we may care to make with other religions the
Buddhist view on this question is not only enlightening but unique.
2. Even though none of the Jâtaka tales in the Pall Canon represent the Bodhisattva as a woman some of the iconographic representations of Jâtaka scenes at the Sanchi stûpa represent the Bodhisattva in a female form. Thus the Buddha was not a male person in all his previous births. Return to Text
3. Some Western ladies who have become Buddhists and wishing to play a deeper role than that possible by being lay.disciples have donned the yellow robe and have called themselves "nuns". There does not appear to be a justification for this in the Theravada tradition. The terms "monk" and "nun" have usually been used to denote Bhikkhu and Bhikkhuni, and as the latter has become extinct the term "nun" must now refer to those who undertake the 10 precepts. Usually those who follow these rules wear a white robe rather than a yellow robe. To prevent confusion it is best to restrict the yellow robe to those who have been ordained into Sangha orders following the currently prevailing methods.Return to Text


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Metamorphoses Book 1: Io
Io, daughter of the river Inachus, caught Jove's eye one day as she was returning from her father's stream. When Jove descended to possess her, she ran into the forest. Although he told her who he was, she wouldn't stop running, so he covered the earth in darkness so that she wouldn't be able to run away from him. In the artificial night, he ravished Io.
Juno, Jove's wife and sister, noticed the fake night that darkened earth and knew that her husband was up to something, so she descended from Olympus and dispersed the clouds. Jove turned Io into a white heifer so that he wouldn't be caught in his infidelity. Juno, though suspicious, couldn't help but admire the beautiful animal, and she asked for it as a gift. Knowing that if he refused to give the heifer to his wife she would become suspicious, Jove agreed. Juno gave the heifer to Argus, a man with a hundred eyes, to keep watch over her. Day and night Argus watched over Io and she was miserable in her new form. During the day when she was allowed to graze she wandered to her father's stream and there she followed him and her sisters, but none recognized her until she scratched her name into the dirt with her hoof. Her father was distraught at the fate of his daughter, and Argus separated the family. He took Io to a distant field where he could sit on a mountaintop and guard her. Jove felt sorry for Io, and so he sent his son, Mercury, to kill Argus.
Mercury descended to Earth and wore a shepherd's disguise. He played a pipe so enchanting that Argus invited the stranger to share the shade with him. Mercury sat with Argus for hours and told stories and played soothing music on the reed pipe to lull the guard to sleep, but although many of the eyes closed, Argus managed to keep a few eyes open to watch Io.
Argus asked where the reed pipe had come from because he'd never seen one before, and so Mercury told him the story of how Pan fell in love with a Naiad named Syrinx. Syrinx was a chaste nymph who was often mistaken for Diana, the goddess of the hunt, because she was also a beautiful and chaste huntress. Pan saw her and desired her, but she ran away from him. She was running through the woods when she came to a river, and she begged her sisters, the water nymphs, to change her from her human form so that she could escape Pan. When Pan reached her, she had been changed into marsh reeds, and he sighed out his disappointment. The sigh played through the reeds like a song, and so Pan waxed together reeds of different length and made a pipe that bears the name syrinx after the Naiad he lost.
Argus had fallen asleep before Mercury made it through the story, so the god sealed his sleep and then lopped off his head. Juno took Argus' eyes and put them into the feathers of her bird, the peacock. She was furious, and so to get revenge against Io, her rival, she put a spell of madness on the heifer. Io ran around the world terrified until she came to the banks of the Nile. She grieved so deeply that Jove begged his wife to remove the spell. He swore on the river Styx that he would not be unfaithful with Io again. Juno was satisfied, and so she returned Io to her human form. Io became a goddess and bore a son named Epaphus from the seed of Jove.


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As we rode into the Czech Republic Rose turned to me and said, "it feels different doesn't it?" We both agreed that it did, although we hadn't spoken to anyone, the environment was similar although the house's were a little less preened and we were certainly cycling along the same river since Dresden. So although not much had changed barring the number plates on the cars we felt the atmosphere had changed, But would we have noticed this 'change' if we weren't aware of the border we had crossed? I guess we can't know for sure but we think it was our sub conscious perceptions of the Czech Republic that influenced our initial feelings of this new country. It would be nice to let a new place make a completely fresh impression on you with out any additives. Just a thought, anyway that's enough of thinking for now.
The other notion that struck us some 40km into CZ was that the beer prices outside the bars we passed were marked in Kc's. "Uh oh," was the communal dread! We hadn't even considered the currency of this new country, so we found a bank in Usti and withdrew 2000Kc not knowing whether we had just gone bankrupt or not. However being seasoned beer drinkers we were able to pretty accurately deduce from the pub chalk boards that 30 was about a quid.
On leaving Dresden our friend Thomas had boldly declared that the Czechs do the best beer in the world, better even than the Germans. This statement has more weight to it when you consider that Thomas is German. I must admit I was dubious having enjoyed the liquid cuisine of Deutchland a little too greedily for the last few weeks. That was until I met my new best friend (Mr) Braznak, who is a delicious dark beer.In the interest of Eurpean exploration we have sampled many more, all of which will be included in our future compendium of beer. It is worth noting that the Czechs like there beer so much that it is not uncommon to see them drinking large quantities for breakfast, one chap camping opposite us had 3 before his coffee and breakfast.
Although we cook most of our meals ourselves we have eaten out a few times. The highlight of which has to be my roasted pigs knee with a dark beer sauce, if you like 'meat' and the fattier cuts then this has to be tried. Dad I thought of you when ordering this, remember the pigs ears and duck feet fiasco?
We of course went to Prague where we treated ourselves and our bikes to a double room in a hostel in the old town. Prague has the feel of most Europen capitals although this maybe more beautiful than many with wonderful architecture around every corner.
We were also lucky enough to bump into Vicky and Steve, Roses good friends from Manchester.Another place of note has to be Cesky Krumlov which we accidentally stumbled across and has a fantastically pretty old town.
We have been following another bike route from Prague to Austria. It has again loosely followed the Vltava river to our current position alongside Lake Lipno by the border.
We even got to cheer on Team GB in the European rafting Championships yesterday, which makes up for missing the Olympics which we hear was quite average.
Unlike previous routes this has been somewhat hillier and a lot more rugged. The hills have reduced our daily distance to around 65km and the ruggedness has reduced my lovely soft Panasella Racer tyres to shreds, the result being that I have a temporary replacement tyre on and have arranged to pick up 2 new stronger tyres in Vienna.
As we prepare to leave the Czech Republic it has to be said that it has been a tougher ride than previous routes but it has completely been worth it. The views have been astonishingly beautiful, the people warm and welcoming, the food good if not gourmet, the prices cheap (excluding Prague) and did I mention the beer is OK too. Good ingredients for a holiday destination I'd say.
Austria and the Danube here we come!


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Thursday, August 21, 2014
A Quick Trip to the Thrift Store!
7 comments:
- Vicky Hunt said...
- This comment has been removed by the author.
- August 21, 2014 at 5:25 PM
- Vicky Hunt said...
Sweet finds! I love those little cups...I have a creamer that matches them. The pattern is called Boutonniere. I too love the aqua blue inside! Sounds like you have lots planned for the Wyoming bunkhouse! Have fun...:)
Blessings, Vicky
- August 21, 2014 at 5:25 PM
- Betsy@My Salvaged Treasures said...
Love your pretty cups and happy to see that Vicky knew the name. The sweet magazine holder and almost look like they belong together. Thanks for joining the party:-)
- August 21, 2014 at 7:24 PM
- Jillian's Bella Rosa Antiques said...
Your post title caught my eye! (Of course)
I have a fond memory of your cups...we had the dish set when I was a little girl. All I had was one little bread plate to remember it and now I think we lost it from using it for the cat! (For shame!)
Anyway, yes, someone already gave you the name...but did you know they were made by Taylor, Smith, and Taylor? The same company that produced my favorite pastel LuRay collection. :)
Enjoy! You have a great thrift shop.
- August 22, 2014 at 12:53 PM
- Sharon said...
I collect those picnic baskets, Boy...you got a great buy! Enjoy!
- August 23, 2014 at 12:15 AM
- The Charm of Home said...
Great picnic basket! My Grandmother had cups just like this!
- August 27, 2014 at 10:27 PM
- Debbie said...
The picnic basket is in perfect shape, and I love the cups with the bachelor buttons on them! I can't believe it's time for you to head south again, Faye! Summer went by way too fast.
We are getting hit with some severe storms today.
I haven't been blogging much...so I missed this post.
I'll try to keep in touch better.
Love to you, sweet friend.
- September 5, 2014 at 9:35 AM


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Find more great family recipes and meal planning assistance at Dine Without Whine.
Crispy Oven Fried Fish
Makes 4 servings
From Subscriber Bobbie Goodwin
1 pound fresh or frozen cod filets, orange roughy fillet, or catfish fillet (approx. 1/2″ thick)
1/2 cup milk
1/4 cup flour
1/3 cup dry bread crumbs
1/4 cup grated Parmesan cheese
1/2 teaspoon dill weed
1/8 teaspoon pepper
2 tablespoons butter or margarine
1. Thaw fish if necessary. Cut fish into 4 serving-size pieces. Place milk in a shallow dish. Place flour in
another shallow dish. In a third shallow dish combine bread crumbs, cheese, dill weed, and pepper. Toss
with melted margarine.
2. Dip each piece of fish in the milk, then in the flour. Dip again in the milk, then in the crumb mixture to
coat all sides. Place fish on a greased baking sheet. Bake, uncovered, in a 450 degree oven for 6 to 9
minutes or until fish flakes easily with a fork.
Peanut Butter Mousse Pie
Makes 8 servings
1 6-ounce package semi-sweet chocolate chips
6 tablespoons butter or margarine
3 tablespoons milk
1 graham cracker pie crust ready-made
1 envelope unflavored jello
3/4 cup water cold
1 8-ounce package cream cheese softened
1 cup sugar
1 cup sour cream
2/3 cup creamy peanut butter
2 teaspoons vanilla extract
1 cup frozen whipped topping thawed
1. In a small saucepan over low heat, melt chocolate chips and butter. Remove from heat. Stir in milk. Set
1/4 cup of the mixture aside. Pour remaining mixture into graham cracker crust. Refrigerate.
2. In small saucepan, sprinkle gelatin over water; let stand 1 minute. Stir over low heat until gelatin
dissolves. Remove from heat; set aside.
3. In a large mixer bowl at medium-high speed, beat cream cheese, sugar, sour cream, peanut butter, and
vanilla until fluffy. Gradually beat in gelatin mixture. Place bowl of peanut butter mixture in a larger bowl
which contains cold water and ice. Stir until mixture mounds on a spoon. Remove bowl from ice water.
4. Fold in whipped topping. Mound into chocolate-coated crust, making a swirl in the center. Drizzle with
reserved chocolate mixture. Refrigerate overnight to develop flavor.
Find more great family recipes and meal planning assistance at Dine Without Whine.


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Half-Edge Mesh
Each segment of this network has two half-edges Though the logic behind the data-structure of a half-edge mesh can be difficult or unintuitive to work with at first, once it becomes clear, it can become difficult to imagine working without recourse to functions that will tell you which face an edge is adjacent to, which … Continue reading
Face ID
Connecting moving points over a topographic model of Zermatt, Switzerland Following the previous post this code shows how to use the twin-edge function to more quickly identify a point position's corresponding face from an HEM. In that code we simply checked through every face until finding one which intersected the cutting plane. In some ways … Continue reading
Mesh Section
Progressive sections through a topographic mesh of Zermatt, Switzerland This sketch adds to the Half-Edge Mesh sketch, a function sectionHEM() for cutting a planar section through a mesh. It also uses the Mesh Import function to instantiate the topography from a pair of .txt files (included in the .zip file below). The section function is … Continue reading
Medial Axis
The medial axes and vanes of various shapes One of the first grasshopper definitions shared at Daniel Piker's SpaceSymmetryStructure blog was a file for calculating the medial axis (or topological skeleton) of a curve: the set of points with at least two closest points on a curve boundary. This definition was more accurately a voronoi … Continue reading
Wind Impact Simulation:
Feasibility study of renewable energy sources. Ten years of monthly average wind directions and speed (via Wolfram), in reaction with topographic variations simulated in Processing for visual analysis using the Anar+ library and a custom built half-edge mesh class. Darkness of the line indicates proximity to ground. Red squares mark wind impact with and deflection … Continue reading


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Lollapalooza hit by storms, artists struggle to perform and, Liam Gallagher walks off after four songs
Liam Gallagher has apologised for abruptly walking off stage after playing only four songs at the Lollapalooza music festival in Chicago on Thursday.
The former Oasis frontman was scheduled to perform for an hour on Thursday afternoon in Grant Park in Chicago, Illinois but walked off stage after 20 minutes without explanation or warning. The singer had only played four songs, and left it up to his band to tell the crowd that Liam wasn't coming back out and the set was over.
He later took to Twitter to explain that he had been suffering vocal issues from his concert at Park West in the city the night before.
"Sorry to the people who turned up for the gig in Chicago lollapalooza had a difficult gig last night which f**ked my voice. I'm gutted LG," he tweeted.
It is not clear how his vocal problems will affect his scheduled Friday night gig in Montreal, Canada.
Liam's wasn't the only set cut short on day one of the annual festival. Headline performer Lorde sang only four songs before being pulled off stage by her production manager as organisers instructed festival goers to evacuate the venue due to heavy rain and lightning.
"F**ks sake (sic). i am so gutted guys i don't know what to tell you," she tweeted afterwards. "they've told us we can't play. i had the most spectacular show planned for you and i PROMISE i will come back to play it as soon as i can."
Muse faced a similar problem and frontman Matt Bellamy took to Instagram to thank fans for "rocking in the storm".
The weather has also cast doubt on whether rock band The Pretty Reckless will be able to play on Friday as singer Taylor Momsen tweeted, "Flight cancelled...stranded, Lolla I don't think we're making it...#s**tshow."
She later wrote, "2 days straight of cancelled flights, still trying to make Lolla happen, will keep you updated, so sorry to all who travelled to see us!"
Online Editors
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Last Tuesday was one of the biggest October storms in recent Sacramento history. Needless to say, I wasn't about to go outside and paint in that type of rain. Instead I stayed inside and gave my friend some painting lessons. It ended up being a marathon of a day which left us both absolutely exhausted but it was a very rewarding experience...
I painted this still life for him in about 2 hours. His observations of it were that he didn't know where I was going with it at first, and that it didn't really come together until it was about 75% of the way through...
This painting was from a photo of a model he shot at his studio a few weeks ago. She's an insanely built fitness model who is very beautiful, in my opinion. Anyways, I picked this photo because I thought it was fairly basic and a very interesting pose. The proportions were a challenge because I've never painted such a muscular female before.
The idea we came up with was that he would follow everything I would do. He actually would paint from my painting instead of the reference photo. I would tell him every color mixture, and where I would put it. At first it was fairly easy for me to follow. I started with the drawing, then the block-in of the background, the light and shadow side. As soon as it got to the basic modeling part is where it got hard.... Having to explain every mixture, like, "Ok, I'm going to mix white, yellow ochre, and a bit of alizarin crimson, it's a little cool, so I will mix a little ultramarine blue into it" for every stroke, it gets exhausting! And also, I learned alot about my own process and what makes my paintings successful. For example I learned how much the way I handle my brush contributes to how I model form. If I just use flat strokes as opposed to twisting the brush with my fingers, it's not nearly as dynamic...
I learned about how much you can teach a person at a time. It was really a test of patience as I waited for him to catch up. By the end, I was barely making sense, and he had trouble following me. My brain was fried.... Normally this painting would take me 2 1/2 hrs. to finish. This one took me 5 hours!
For the record I'm posting the painting he did.
He was really stoked to see how I paint, and to have me break it down... It's something I would have fun doing again, but it's sooo tiring. Maybe I'm not used to it is all. It's inspiring though, and I will definitely do some more tutorials soon. I hope in the near future I can set aside some time to do some more video tutorials to upload to youtube.
Wednesday, October 21, 2009
Fantastic Titanic Art Week: Part 3!
Posted by Sergio Lopez at 11:54 PM
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The Bethlehem hockey team (9-2) have proclaimed Friday night's home game against South Glens Falls (1-11-1) as "Big Orange Freak Out" and is urging fans to wear orange and black to the game.
Undoubtedly the Eagles are trying to emulate RPI's "Big Red Freak Out," which highlights the Engingeers' hockey schedule. Game time Friday at the at the Bethlehem Area YMCA is 7:15 p.m.


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Windows 7 Coming October 23rd
Micrsoft has been pretty vague as to when Windows 7 will hit the shelves, with information pointing at sometime between late 2009 and early 2010.
However Bobby Watkins, Acer's UK managing director, said, "23rd October is the date the Windows 7 will be available." He also said that there will be a 30 day upgrade period beforehand, allowing consumers to purchase computers leading up to the launch and get a free upgrade once Windows 7 is launched.
Of course there is no official comment from Micrsoft on the date, however Microsoft Windows senior VP Bill Veghte stated on Monday that a holiday release would be "accomplishable." Microsoft has stated that they are still committed to Windows 7 availability within three years of Vista, which means no later than January 2010.
Such statements from executives like Veghte at Microsoft are not made off the cuff, and they are not executive gaffs. Microsoft's speakers are always on message, and not only will Veghte have spoken with a certain degree of authority, what he said would have been officially sanctioned.
However, the operating system is completed, and sitting on the software makes no sense. Even a November release would be too late for Microsoft to capitalize on the autumn back-to-school and Christmas-shopping seasons, that traditionally lifts its results and those of PC makers.


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RALEIGH, North Carolina --Police in North Carolina say a man was found living with the body of his mother who had been dead for more than a year.
The Wayne County Sheriff's Office said it stopped by the home, southeast of Raleigh, on Thursday after the landlord asked them to check on the woman.
Bonnie Cooley, a family friend, told WNCN she's known the family for more than 25 years and that the woman had some medical problems and the son helped care for her. Cooley said the mother died in January of 2017.
"He said that when she died that he could not physically let go of her body," Cooley said.
Also found inside the home was a deceased dog. Cooley said it had been there since October.
"He was not in a good place as far as mental health at all. Nobody can be and make those kinds of decisions," Cooley said.
Cooley said the son suffers from depression and that he's currently staying with friends out of state.
"Yes, he's remorseful. He knows he didn't respect his mother's remains," Cooley said.
A sign on the door said the trailer is now condemned.
Authorities are still awaiting the results of that autopsy. They said it's still too early to tell what charges, if any, could be filed.


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Lead Embedded Software Engineer (NY City - near Union Square)
We are seeking a Lead C++ Embedded Software Engineer from a Wireless, Cellular, Wi-Fi or related firm. Reporting directly to the VP of Software Development, you will be responsible for supervising a mid-sized group of Developers (acting in a Director's role). This is a hands-on Technical Lead position at a Wireless Vendor. The group will be using Open Source to port into Wi-Fi Routers.
- Bachelor's Degree a must, Advanced Degree highly desired
- Will have +/-10 years of Full Life Cycle of Embedded Software Design and Development, ideally currently working at a Wireless, Cellular, Wi-Fi or related firm.
- Must have strong technical skills including Embedded C/C++, Java and Linux
- Will have demonstrable Technical Lead and Mentoring skills and experience
- Absolutely must have solid English verbal and written communication skills
- Some industry experience is a Must Have: Wireless, Wi-Fi or Cellular
This is a permanent, full time position, NOT a contract.
All candidates MUST be local to New York, NY.
Please do not apply if you are not local, even if you would pay your own relocation. Relocation is NOT offered.
All candidates must be legally eligible to work in the United States without sponsorship and must reside locally. Sorry, No Visa Sponsorships or Transfers at this time. No 3rd Party Recruiters unless you represent a local candidate with these qualifications


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Mechanical Repairs & Troubleshooting On Diesel Engines, School Buses and Related Operating Systems.
Saturday, October 27, 2007
Thomas Bus Heater Blower Motor Replacement
There are 4 Front heater blower motors on the Thomas School Bus Saf-T-Liner Model. With Winter on it's way this is an important maintenance area, defrosting of the windshield has to be accomplished quickly.
The heater blower motors also serve as defrost motors with a quick change up on the controls. Each motor has 4 wires for high/low speed and 2 grounds.
The direction can be reversed using the ground wires. One is grounded directly while the other is connected internally back to the motor, reversing these 2 will change direction.
This Thomas Pusher Bus is a 1992 model, removing the middle and left side panels will allow access to all 4 heater blower motors.
The tandem motor in the middle looks after main defrost and heat while each motor on the ends provide floor heat to the driver and defrost/heat to both ends of the cab.
The main failures on these motors are dry bushings causing noise and seizure and blower cage noise.
Posted by School Bus Mechanic at 7:13 AM
Labels:school bus,repairs,diesel,engine, basics , electrical , heater blower motor , mechanic , photo , picture , pusher , saf-t-liner , thomas school bus , wiring
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text: Responding to the Government's decision to roll out a regulatory approach to delivering broadband, Wilfred Mitchell, NI Policy Chair of the Federation of Small Businesses (FSB), said: "It is good to see the Government has now made a decision about delivering a basic level of broadband to all households and businesses across the UK. "There are still far too many small businesses being held back due to slow speeds and poor coverage. Good access to broadband is vital for small firms to be able to grow, reach new customers and be more productive. The Universal Service Obligation (USO) must help these businesses compete in the digital economy. "This year's Ofcom Connected Nations Report demonstrated that a quarter of small businesses in Northern Ireland cannot access superfast coverage and 12 percent cannot access a decent connection of 10Mbps, which is the minimum standard set by the USO. "It's encouraging to see that this important next step in delivering the regulatory USO has now been taken, but there's still a way to go to ensure everyone in the UK has access to speeds of at least 10Mbps by 2020. Many businesses have waited a very long time for access to decent broadband. "Given that delivering broadband roll out is the responsibility of the devolved administration in Northern Ireland, we would sincerely hope that the continued absence of an Executive does not prevent small businesses from accessing a broadband connection which they require to run their business. "It's vital progress is made without further delay."


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