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St. Louis, March 22, 2002 — Researchers have for the first time used a blood test to identify Alzheimer’s-type changes in living mice. The test, developed by researchers at Washington University School of Medicine in St. Louis and Eli Lilly and Company, predicts the amount of amyloid plaque in an animal’s brain, a hallmark of Alzheimer’s disease. To date, the only way to definitively diagnose this disease in humans is by examining a person’s brain after death.
“We don’t know if this finding in mice will apply to humans,” says David M. Holtzman, M.D., the Charlotte and Paul Hagemann Associate Professor of Neurology and associate professor of molecular biology and pharmacology at the School of Medicine. “If it does, it has the potential to provide a non-invasive means of detecting Alzheimer’s pathology even before clinical symptoms appear.”
Holtzman led the Washington University research team and Steven M. Paul, M.D., group vice president at Lilly Research Laboratories, led the Lilly team. Washington University research fellow Ronald B. DeMattos, Ph.D., was first author; Lilly’s Kelly R. Bales, was a co-first author. The study is published in the March 22 issue of Science.
Recent studies have revealed physical changes that can begin in the brains of Alzheimer’s patients 10 to 20 years before symptoms arise. For reasons not entirely understood, potentially dangerous amounts of a protein called amyloid-b (Ab) begin to build up in these individuals. If enough Ab clumps together in the brain, it forms amyloid plaques, a key feature of Alzheimer’s disease.
“Brain plaques are somewhat analogous to the plaques characteristic of arteriosclerosis,” explains Paul. “If you have a heart attack at age 65, the atherosclerotic process that caused that event probably started decades beforehand. Since we now know that Alzheimer’s pathology starts well before symptoms appear, we’re hoping it may be possible to develop a test that predicts the presence of amyloid plaques and, ultimately, the risk of dementia, similar to performing an angiogram to predict an impending heart attack.”
The team examined 49 mice with a mutation in the gene for amyloid precursor protein (APP) similar to the genetic abnormality found in some families with a strong history of Alzheimer’s disease. All the mice developed plaques within a year, though to varying degrees. The researchers took advantage of these differences to investigate potential factors that predict the extent of plaque formation.
First, they measured baseline levels of two types of Ab in the animals’ blood, Ab40 and Ab42. The mice then were injected with m266 – an antibody that the team previously discovered draws Ab out of the brain and into the surrounding blood without harming the animals – and were periodically retested for blood Ab. After 24 hours, the researchers examined each animal’s brain tissue for plaques, focusing on two key regions involved in Alzheimer’s disease: the hippocampus and the cingulate cortex.
Before m266 injection, the amount of Ab in the animals’ blood did not correlate to the number of plaques in their brains. But within five minutes of m266 injection, Ab levels increased dramatically and did correlate with the amount of brain amyloid. This suggests that blood Ab levels do not reflect the progression of the disease unless the animal has been given m266.
According to DeMattos, blood Ab levels in humans also do not reflect the amount of amyloid plaques in the brain. “The truly novel finding of our experiment is that a simple injection of m266 altered the metabolism of Ab and unmasked important correlations with brain pathology. Hopefully, we also will be able to alter the metabolism of Ab in humans.”
The team used their data to develop potential models for estimating amyloid levels in the brain. Several factors, including overall levels of Ab after m266 injection and Ab40 levels 24 hours after injection, accurately revealed the extent of amyloid deposition in the brains of these mice. Using these factors, the team developed a rough diagnostic procedure to determine “high” or “low” plaque burden in the animals.
“This has obvious implications for developing a similar blood test for brain amyloid load in humans,” says Holtzman. “Though we will not be able to detect risk in someone who has not begun to accumulate amyloid, we hope to predict the disease well before symptoms appear. Such a test also could distinguish individuals suffering from dementia caused by Alzheimer’s from those with other types of dementia, and may help us evaluate an individual’s response to particular medical therapies.”
DeMattos RB, Bales KR, Cummins DJ, Paul SM, Holtzman DM. Brain to plasma amyloid-b efflux: A measure of brain amyloid burden in a mouse model of Alzheimer’s disease. Science, 295, 2264-2267, March 22, 2002.
Funding from Eli Lilly and Co. and the National Institute on Aging supported this research.
The full-time and volunteer faculty of Washington University School of Medicine are the physicians and surgeons of Barnes-Jewish and St. Louis Children's hospitals. The School of Medicine is one of the leading medical research, teaching and patient-care institutions in the nation. Through its affiliations with Barnes-Jewish and St. Louis Children's hospitals, the School of Medicine is linked to BJC HealthCare.
Lilly, a leading innovation-driven corporation, is developing a growing portfolio of best-in-class pharmaceutical products by applying the latest research from its own worldwide laboratories and from collaborations with eminent scientific organizations. Headquartered in Indianapolis, Ind., Lilly provides answers – through medicines and information – for some of the world's most urgent medical needs.
The above story is based on materials provided by Washington University School Of Medicine. Note: Materials may be edited for content and length.
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Cyber Attacks: U.S. House votes to protect U.S. computer systems and privacy
Published 5:30 pm, Thursday, April 18, 2013
WASHINGTON, D.C. - On Thursday, the U.S. House of Representatives passed legislation to protect America’s business computer infrastructure from cyber attacks as countries like China continue to attempt to infiltrate U.S. networks to steal trade secrets and personal information.
The revised Cyber Intelligence Sharing and Protection Act (CISPA) allows American businesses to voluntarily share cyber attack signatures as they are happening with the government and other businesses who might be attacked. The shared cyber attack information occurs are at the base 0 and 1 source code level.
“Cyber attacks from foreign governments steal American jobs and our intellectual property,” said Texas Congressman Kevin Brady. “I’m convinced a voluntary approach that places a priority on protecting our personal information is so much better than the White House proposal that mandates who and how businesses are forced to share data with the federal government.”
“American businesses need to be able to move quickly to defend themselves from cyber attacks and inform similar businesses so they can defend themselves in real time,” added Brady. “All this happens at the computer code level in a nanosecond.” | <urn:uuid:5b2cabfa-711f-4e3c-83c0-0d966797209d> | {
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It’s an easy word, showing up in sentences where we wish to indicate more than one person. “They” are the people we we see daily, talk with on a regular basis, see through as we walk past them, make us angry when we drive. “They” are everyone except us.
We also use the term too often when speaking of people who oppose us. “They” disagree with us. “They” don’t know what “they” are doing. “They” is often used in political discussions, but too often used in religious ones, too:
“They” don’t have the same (insert doctrine, service, prayer, dress, etc.) that “we” do.We seldom use it when speaking of people who agree. “They” then become “we.” “We” can work together to get things done. It would be good to remind ourselves that our Lord often used the word “ye.”
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:19-20 KJV)
Decide for yourself, which pronoun are you? Do you fit the “ye”, where ye are supposed to “Go … and teach all nations”, or are you to be taught? Do you “observe all things” He commanded? Do you believe He is with you always, feeling His presence – even when you are uncomfortable with it?
Knowing where we fit in these biblical pronouns helps us understand much more. It’s similar to understanding where Luke was as we read the book of Acts. He describes the activities of the apostles in a timeline, mostly using “they”, but there comes a time when it is obvious he is traveling with Paul when the pronoun changes to “we.”
And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. (Acts 16:8-10 KJV)
See how a pronoun change also changed a perspective? Before, the author depended on someone’s narrative to know what happened. After, he writes from his own experience.
So, how we use pronouns tells a great deal of how we experienced the narrative we are giving. I try to be aware of this in writing my blog. A good portion of it will be direct quotes from the Bible, but even those quotes are ones I’ve selected. Sometimes there are direct quotes from other sources, too, which must be identified by setting in paragraphs apart. Every selection and every surrounding word are mine and I must be able to take responsibility for what I write, what I say and what I do.
So must we all.
I do apologize for rambling (a bit more than usual, I think!), but I’m concerned that there are divisions where there should not be. There is also healing and companionship available:
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. (Romans 15:5-6 KJV) | <urn:uuid:8dc99c04-9e1b-4e8a-bf38-c46e1c7bbf64> | {
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The University of Manchester is leading a consortium to investigate advanced technologies, including robotics and artificial intelligence, for the operation and maintenance of offshore windfarms.
The remote inspection and asset management of offshore wind farms and their connection to the shore is an industry which will be worth up to £2 billion annually by 2025 in the UK alone.
Eighty to ninety percent of the cost of offshore operation and maintenance according to the Crown Estate is generated by the need to get site access – in essence get engineers and technicians to remote sites to evaluate a problem and decide what action to undertake.
Such inspection takes place in a remote and hazardous environment and requires highly trained personnel of which there is likely to be a shortage in coming years.
The £5m project will investigate the use of advanced sensing, robotics, virtual reality models and artificial intelligence to reduce maintenance cost and effort. Predictive and diagnostic techniques will allow problems to be picked up early, when easy and inexpensive maintenance will allow problems to be readily fixed. Robots and advanced sensors will be used to minimise the need for human intervention in the hazardous offshore environment.
The use of robots will allow operation in difficult or hazardous environments: sub-sea to inspect cables, in high-voltage environments to inspect high voltage equipment and around the wind turbines to check their mechanical structures. The latest in advanced sensors will be used, for example sonar techniques to assess sub-sea cable wear and degradation in situ. This, along with state-of-the-art system modelling and artificial intelligence, will be used to best assess the data produced.
The University of Manchester’s Professor Mike Barnes, who is leading the three-year project, said: “The UK has world-leading expertise in the technologies and science in this area, but they have often operated separately. The UK Engineering and Physical Sciences Research Council have supported this project to bring them together for the first time to make a real step change in this industry.”
The project is a collaboration between the universities of Manchester, Durham, Warwick, Cranfield, Heriot-Watt and a consortium of companies from the offshore industry. Techniques will be trialled in an offshore test site in Scotland and a project demonstration will be given at Salford Quays, Manchester.
Offshore wind farm maintenance could soon be a breeze | <urn:uuid:502c9ee3-f698-4c1a-a7f6-e6ca493e8fee> | {
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Ear Infection – Treatment, Types, Cause, Symptoms, Risk & Precautions
A human ear is made up of three sections – the inner ear, the middle ear and the outer ear. It performs one of the most important sensory functions in our body – that of hearing. It is made up of highly vulnerable little tissues and bones and therefore is usually dealt with extreme care and caution. In fact, beyond a point, it is advisable to always visit the doctor for any ear related issues – be it cleaning or an infection.
On the topic of infections, most ear infections are caused due to bacteria or viruses. Especially in the middle ear. The middle ear is the small vibrating bone in the air filled space behind the ear drums. An ear infection in this region of the ear is medically referred to otitis media. Infections in these areas are painful and frequently lead to build up of fluids. Children are often most susceptible to this.
Pain is usually the first indicator of infection in the ear. If not treated correctly (often with antibiotics) or swiftly, such infections can lead to permanent damage or even hearing loss.
A condition which is most prevalent in infants and kids, here is an endeavor to break it all down. | <urn:uuid:359f2a49-e6b3-4325-9a7c-7cca477c37d7> | {
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Back up in situ metal protection like spikes, pegs and bolts where possible with other protection. Metal spikes and pegs will be most corroded below the surface and whilst you can test to see if it’s wobbly there is little more you can do to check how sound it may be. Rust may appear superficial but hidden below it may have taken hold. Tying off the spike or peg as low as possible will minimise the leverage on it.
Bolts are a little different as there may be notes on their history in a guidebook. Knowing when the bolt was placed and what type it is will help your judgement. Stainless Steel is less likely to corrode than plain steel. Resin bolts have a longer lifespan than simple expansion bolts. Some of the bolts on crags are little more than 8mm thick and 30mm long and may have been in place for over thirty years. If the bolts are subject to the salty conditions of a maritime environment, treat them with further caution.
Using different metals for the bolt, nut and hanger can cause an electrolytic reaction which will rapidly corrode one part or other. If the bolt has signs of rust and the hanger doesn’t its an indication of mixed metals reacting with each other. Some aluminium hangers react with the bolt, resulting in oxidisation.
One way to lookout all fixed metal equipment in a cliff is that is is essentially abandon equipment with a dubious history of use and abuse. Whilst in many sports climbing areas there are voluntary groups that check the bolts and re-equip the routes from time to time. This is not always the case.
Even if some bolts are not that old, there are other issues, some bolts have failed as they have been overused and in soft rock. This has lead to bolts pulling out almost by hand after only 5 years of heavy use.
So look at bolts carefully, do they look OK? Do they feel OK? Do they move? | <urn:uuid:41c39196-c12f-45c1-bde7-97caeac4c44f> | {
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NIH study of couples implicates three common phthalates in delay
Wednesday, March 5, 2014
Women whose male partners have high concentrations of three common forms of phthalates, chemicals found in a wide range of consumer products, take longer to become pregnant than women in couples in which the male does not have high concentrations of the chemicals, according to researchers at the National Institutes of Health and other institutions.
The researchers assessed the concentrations of phthalates and Bisphenol A (BPA) in couples trying to achieve pregnancy. Phthalates, sometimes known as plasticizers, are used in the manufacture of plastics, to make them more flexible. BPA is also used in plastics, incuding in some food and drink packaging.
According to the U.S. Centers for Disease Control and Prevention, pthalates are used in hundreds of products (PDF - 173 KB), such as fragrances, shampoos, nail polish, plastic film and sheets. For the most part, people are exposed to phthalates by eating and drinking foods that have been in contact with containers and products containing the compounds. BPA is used to make some types of plastic containers, in the protective lining of food cans, and other products.
The study authors measured urine concentrations of BPA and 14 phthalate compounds in couples trying to achieve pregnancy. The study authors explained that many phthalates are often broken down and chemically changed before they are excreted from the body.
Pregnancy took the most time to achieve in couples in which the males had high concentrations of monomethyl phthalate, mono-butyl phthalate, and monobenzyl phthalate. Neither male nor female exposure to BPA was associated with pregnancy rates.
Because the researchers examined only the time it took to achieve pregnancy, the study could not determine precisely how the compounds might affect fertility. Future studies, the authors wrote, would be needed to determine if the compounds affected particular aspects of reproductive health, such as hormone levels.
“Our study shows that exposure to certain phthalates can reduce the chance of conception for otherwise healthy couples,” said the study’s first author, Germaine M. Buck Louis, Ph.D., Director of the Division of Intramural Population Health Research at NIH’s Eunice Kennedy Shriver National Institute of Child Health and Human Development (NICHD). “Many people have been exposed to these compounds, so it’s important to continue to investigate whether they have any health effects.
The study was published online in the journal Fertility and Sterility. In addition to Dr. Buck Louis and her colleagues from the NICHD, the study also included researchers from the Texas A&M School of Public Health in College Station, the New York state Department of Health, and the University at Albany of the State University of New York.
In their article, the authors cited previous studies by other researchers who found high concentrations of BPA and other phthalates among couples seeking treatment for infertility. One study found that men with a high BPA level had decreased testosterone levels. Another found that men with a high BPA concentration had a reversal in the ratio of testosterone to estradiol, an estrogen-related hormone. Numerous studies found that, compared to infertility patients without high BPA levels, women seeking treatment for infertility had lower estradiol levels, fewer egg cells, lower rates for the implantation of the fertilized egg, and lower pregnancy rates. Similarly, the authors wrote, studies in lab animals suggest that BPA and other phthalates can hinder the maturation of egg cells, impair the production of reproductive hormones, and alter the development of reproductive organs.
For the current analysis, the researchers studied couples who were not being treated for infertility, but who were trying to conceive a child. The researchers enrolled 501 couples from four counties in Michigan and 12 counties in Texas from 2005 to 2009. The couples were part of the Longitudinal Investigation of Fertility and the Environment (LIFE) study, established to examine the relationship between fertility and exposure to environmental chemicals and lifestyle. Previous analyses from the LIFE study found that high levels of PCBs as well as of lead and cadmium also were linked to pregnancy delay.
The women taking part in the study ranged from 18 to 44 years of age, and the men were over 18. Couples provided urine samples that were analyzed for BPA and the 14 other phthalate compounds. Women kept journals to record their monthly menstrual cycles, intercourse and the results of home pregnancy tests. The couples were followed until pregnancy or for up to one year of trying.
The researchers calculated the probability that a couple would achieve pregnancy by using a statistical measure called the fecundability odds ratio (FOR). The measure estimates couples’ probability of pregnancy each cycle, based on their urinary concentration of the compounds. A ratio less than one suggests a longer time to pregnancy, while a ratio greater than one suggests a shorter time to pregnancy.
BPA concentrations were not associated with a longer time to pregnancy However, male urinary concentrations of the three metabolites of phthalates were associated with approximately a 20 percent increase in the time it took for the couples to achieve pregnancy:
Female urinary concentrations of these three metabolites were not associated with a delay in pregnancy.
“The delays in pregnancy we saw were comparable to those seen for cigarette smoking or with obesity,” Dr. Buck Louis said.
Dr. Buck Louis added that the findings demonstrate that it’s important to study both partners when assessing the effects of environmental substances on pregnancy outcomes. If the researchers had only studied the female partners, she added, they would have missed the association between these three phthalates and a delay in the time the couples took to achieve pregnancy.
“Clearly, in studies of this kind, males matter,” she said.
According to the CDC, monomethyl pthalate is excreted in the urine of people exposed to dimethyl phthalate, which is used in manufacturing rocket propellant and consumer products such as insect repellents and plastics. Mono-n-butyl phthalate, excreted in the urine of people exposed to the dibutyl phthalates, is used as additives to personal care products such as nail products and cosmetics, and in printing inks, pharmaceutical coatings, and insecticides. Mono-n-benzyl phthalate, excreted in the urine of people exposed to benzylbutyl phthalate, is used in products such as adhesives, vinyl tile, sealants, car care products, and some personal care products. People exposed to benzylbutyl phthalate also excrete small amounts of mono-n-butyl phthalate in their urine.
The study authors noted that earlier studies had found that men with high concentrations of monomethyl phthalate had abnormalities in their semen and that men with high concentrations of mono-n-butyl phthalate had diminished sperm motility and reduced sperm count.
About the Eunice Kennedy Shriver National Institute of Child Health and Human Development (NICHD): The NICHD sponsors research on development, before and after birth; maternal, child, and family health; reproductive biology and population issues; and medical rehabilitation. For more information, visit the Institute’s website at http://www.nichd.nih.gov/.
About the National Institutes of Health (NIH): NIH, the nation's medical research agency, includes 27 Institutes and Centers and is a component of the U.S. Department of Health and Human Services. NIH is the primary federal agency conducting and supporting basic, clinical, and translational medical research, and is investigating the causes, treatments, and cures for both common and rare diseases. For more information about NIH and its programs, visit http://www.nih.gov. | <urn:uuid:f06411e8-a80f-4357-84bd-959317c8d5cf> | {
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Scientists have built tiny robots that need not be tethered to an outside controller and can one day be used to assemble medical devices inside the body.
Researchers from Carnegie Mellon University in Pittsburgh have created a simple version of micro-robots using rods made of magnetic materials.
Also Check: South Korea ferry disaster: Top photos
Each robot is about 1 millimetre long and has two gripping arms. A magnetic field is used to move the robots and operate the grippers.
Previous gripping bots had to be tethered to an outside controller, making them unsuitable for use inside the human body. Other versions could not move and grip things at the same time, 'New Scientist' reported.
"We can move them while they are closed or open, it doesn't matter," said Metin Sitti of Carnegie Mellon University.
So far, the robots have transported small objects and built bridges out of Y-shaped rods.
Sitti hopes future versions could be injected into the body along with parts for micro-machines that would swim in the blood and help wounds clot.
The builder bot could then create the more advanced device while inside the bloodstream.
"We need to make things smaller to get inside the body easier, but if they are too small, they are not really useful. You want to assemble the robot inside the body," Sitti said. | <urn:uuid:c642ca20-7b53-49c4-b3e0-8dff57a2e3d8> | {
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Mexican poet Javier Sicilia’s 24-year-old son was killed last year in what is described as “prohibition-related violence” — he was brutally murdered by drug cartels in their fight against the country’s government. The death of his son forced the 55-year-old poet to realize that his story is not unique — there have been more than 70,000 deaths in Mexico’s drug war, the majority of which didn’t receive the amount of attention that the death of the son of a popular author and poet has garnered.
In response, Sicilia founded the Movement for Peace With Justice and Dignity, with the goal of getting the Mexican government to come up with strategies other than Presdient Felipe Calderon’s all-out war on the cartels, which the group says only exacerbates the violence.
Starting in August, Sicilia will lead a 6,000-mile trek across the
United States to draw attention to the failed war on drugs, and the
thousands of casualties it’s created.
The march has been dubbed the Peace Caravan Against Drug the War in the
U.S., and is being led by victims of the drug war on both sides of the
“aims to inspire U.S. civil society to stem the flow of weapons into
Mexico, to support humane and health-oriented alternatives to drug
prohibition, and to demand more effective, non-violent security
strategies. Bi-national respect for justice and human dignity lies at
the heart of this initiative, making humane immigration policy another
central concern of the Caravan.”
A formal announcement about Sicilia’s march is expected Monday. Click here for details. | <urn:uuid:52f6a21c-ac66-443e-8129-e2c61fe24e30> | {
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Trichotillomania: Dealing With Hair-Pulling Disorder
- Dealing with Baby Sleep Issues: 10 to 12 Months
- Bipolar Disorder
- Sensory Processing Disorder: Is Your Child "Out of Sync"?
- Phobias in Children: Dealing with Dogs, Dentists and the Dark
- Dealing with Baby Sleep Issues: 4 to 6 Months
- Dealing with Defiance: Guiding Your Child to Make Good Decisions
- Dealing with Baby Sleep Issues: Birth to 3 Months
- Dealing with Baby Sleep Issues: 7 to 9 Months
- Dealing with Baby Sleep Issues: 13 to 18 Months
All of a sudden you see your child plucking out strands of her hair. You’ve noticed a bald spot on her head, and her eyebrows are getting thinner and thinner. She may have trichotillomania, often called hair-pulling disorder, the compulsive urge to pull out one’s own hair. Ruth Golomb, author of The Hair Pulling “Habit” and You: How to Solve the Trichotillomania Puzzle, gives some advice on what to do next.
Seek Professional Help
Trichotillomania is a disorder, not a phase that will harmlessly pass. The majority of kids affected by it are “automatic” hair pullers, meaning they pull unconsciously and may not remember doing so. The Trichotillomania Learning Center can help you find people who help treat the disorder itself, as well as therapists who can help guide your family through the emotions surrounding the disorder, and can provide plenty of information and support.
It’s common for parents to assume that if a child simply tried hard enough, she would be able to stop the behavior. Unfortunately, it’s not that simple. “It is a tenacious, challenging behavior to manage, and if it were easy to resist, the child would be able to do so without help,” Golomb says. As a parent, it’s best to think of hair-pulling as an illness: something that’s not the child’s fault, but that can be overcome.
“Parents often feel that it is helpful to point out to the child when hair-pulling is occurring,” says Golomb. “This may start out being helpful, but it quickly feels like nagging to the child who is struggling with this behavior.” How can you tell when you’re stepping over the line? Have an honest conversation with your kid about what would be the most helpful reaction for you to have when you observe her pulling her hair.
Help Your Child Deal With Stress
Sure, all children have some amount of stress in their lives—a challenging school project, a fallout with a friend or a spat with a sibling—but normal stressors can cause kids with trichotillomania to pull more often. “The goal for children with hair pulling is to help them learn how to cope well with life’s normal stresses in a productive way that does not include pulling out hair,” says Golomb.
Find Someone to Talk To
Arrange for your child to meet others with the same condition, either in person or online, which can be a deeply rewarding and therapeutic experience. And she’s not the only one who could use support: You should also find a support group or online forum to meet other parents of children with trichotillomania.
Prepare Your Child
Most trichotillomania professionals know how to approach kids in a way that is non-confrontational and even fun, but giving your child information about the therapist beforehand can help smooth over the transition. You might say something like, “We are going to see someone who knows a lot about certain things that kids do, like pulling hair. He’ll talk to us about it and help us figure out what to do.” | <urn:uuid:4c1c1b0b-46ab-41a7-975f-66e5875920b8> | {
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From the Ag Journal (Candace Krebs):
“The main recharge to the Ogallala in the Southern Plains are the small playa basins that dot the landscape,” [Carmon McCain, who handles information and education for the High Plains Underground Water Conservation District in Lubbock, Texas] said. “When you don’t get rain, you don’t have any water in those basins going into the aquifer.”[…]
Average annual recharge rate for the aquifer is half an inch per year, but the depth of withdrawal in some areas is many times that. In the Texas Panhandle, the water table was drawn down one and a half feet in 2009-2010 but only one 500th of a foot in 2010-2011, when hurricanes brought monsoon-like summer rains to the region. In western Kansas, the rate of decline had been diminishing since the 1960s, but that changed after 2000, when the latest drought cycle hit, and farmers began pumping more water. In southwest Kansas, where the drought has been particularly pronounced, well tests in January showed the water level in some parts of the aquifer had dropped more than 5 feet in the last year, according to the Kansas Geological Survey at the University of Kansas.
Around 400 geologists, water managers, ag producers and other stakeholders attended last week’s special Governor’s Economic Summit on the future of the Ogallala, hosted by Gov. Sam Brownback and held in conjunction with the annual Kansas Water Congress. The primary topic of discussion was how to preserve the aquifer without sacrificing economic growth…
One of Gov. Brownback’s priorities is reforming the state’s so-called “use it or lose it” water requirement that allows water rights to lapse if they go unused over a certain period of time, which many now view as a disincentive for conservation.
[Wayne Bossert’s, longtime manager for Kansas’ Groundwater Management District No. 4 in Colby], priority is making it easier to enforce water use restrictions in high priority areas where groundwater declines are most dramatic. Currently, the process of designating “intensive use control areas” is hard to implement, and he wants to see laws changed to make the system more “user friendly.”
At the summit, municipalities expressed concerns about how to get access to affordable water rights. “It’s problematic for them,” Bossert said. “But it’s supply and demand at the most fundamental level.”[…]
In Texas, concerns about the future of the aquifer prompted the High Plains district in Lubbock to adopt new rules recently aimed at cutting back the rate of depletion. “We know the Ogallala is a mined resource,” McCain concedes. “It’s been used continuously since the 1930s. What we are doing is trying to extend the life of the Ogallala for another 50 years.” The new rule amendments establish the first-ever production limit for groundwater pumping within the 16-county High Plains Water District service area. That level will drop in successive years, to eventually reach a level of 1.25 acre-feet, or 15 inches per year, in 2016. The district is also requiring annual reports on water use and a meter on every well beginning in 2012…
“Efficiency and conservation are not the same thing,” [Jim Conkwright, the district’s general manager] asserts. “Efficiency might allow you to irrigate more acres, but you might still be using the same amount of water.” | <urn:uuid:79ce9884-d9d9-474b-a37f-0e2b47ab742a> | {
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Various factors can contribute to sleep terrors, such as:
- Sleep deprivation and extreme tiredness
- Fever (in children)
- Sleeping in unfamiliar surroundings
- Lights or noise
- An overfull bladder
Sleep terrors sometimes are associated with underlying conditions that affect sleep, such as:
Aug. 12, 2014
- Sleep-disordered breathing — a group of disorders characterized by abnormal breathing patterns during sleep, the most common of which is obstructive sleep apnea
- Restless legs syndrome
- Head injuries
- Some medications
- Sateia M. International Classification of Sleep Disorders. 3rd ed. Darien, Ill.: American Academy of Sleep Medicine; 2014. http://www.aasmnet.org/EBooks/ICSD3. Accessed May 20, 2014.
- Parasomnias. The Merck Manual for Health Care Professionals. http://www.merck.com/mmpe/print/sec16/ch215/ch215f.html. Accessed June 3, 2014.
- In-lab sleep study. American Academy of Sleep Medicine. http://www.sleepeducation.com/disease-management/in-lab-sleep-study/overview. Accessed May 30, 2014.
- Goldstein CA. Parasomonias. Disease-a-Month. 2011;57:364.
- Sleep-wake disorders. American Psychiatric Association. http://www.dsm5.org/Documents/Sleep-wake%20Disorders%20Fact%20Sheet.pdf. Accessed May 30, 2014.
- Carter KA, et al. Common sleep disorders in children. American Family Physician. 2014;89:368.
- Haupt M, et al. Just a scary dream? A brief review of sleep terrors, nightmares, and rapid eye movement sleep behavior disorder. Pediatric Annals. 2013;42:211.
- Non-rapid eye movement sleep arousal disorders. In: Diagnostic and Statistical Manual of Mental Disorders DSM-5. 5th ed. Arlington, Va.: American Psychiatric Association; 2013. http://www.psychiatryonline.org. Accessed June 3, 2014.
- Silber MH (expert opinion). Mayo Clinic, Rochester, Minn. June 23, 2014.
- Olson EJ (expert opinion). Mayo Clinic, Rochester, Minn. July 1, 2014.
- Kotagal S (expert opinion). Mayo Clinic, Rochester, Minn. July 6, 2014.
You Are ... The Campaign for Mayo Clinic
Mayo Clinic is a not-for-profit organization. Make a difference today. | <urn:uuid:74f42579-627c-487f-8ce0-a8add7a350c9> | {
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Leukemia is the most common cancer in children and teens, accounting for almost 1 out of 3 cancers. Most childhood leukemias are acute lymphocytic leukemia (ALL). Most of the remaining cases are acute myeloid leukemia (AML). Chronic leukemias are rare in children.
If your child has just been diagnosed with leukemia, is going through treatment, or is trying to stay well after treatment, we can help. Find detailed information in our Detailed Guide, or get a shorter, simpler version in our Overview Guide.
Learn about the causes of childhood leukemia and what you need to know about finding it early.
If your child is facing leukemia, we can help you learn about treatment options and possible side effects, and point you to information and services to help you and your child get through treatment and live well afterward.
The American Cancer Society is committed to relentlessly pursuing the answers that will save lives from leukemia. In fact, the Society has been a part of nearly every major cancer research breakthrough in recent history.
Read the latest developments in childhood leukemia. | <urn:uuid:30d91257-3c8d-46ab-886c-0c7f74356afe> | {
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As a long-term study, SEARCH is designed to recruit children attending Aboriginal Community Controlled Health Services and follow them over time. The measures include both self-report and clinical assessments.
During Phase 1, SEARCH recruited more than 1600 children and their parents/caregivers and collected substantial high-quality information on their health and related family, community and environmental factors. The partnerships between researchers, the AH&MRC and the Aboriginal Community Controlled Health Services have been critical to this phase of the Study.
Formulating research questions, recruiting families and interpreting data have all been undertaken through these partnerships. Written and verbal summaries of the data are provided to the Health Services on a regular basis and their input sought for the development of new programs and strengthened services.
Key outcomes from Phase 1:
- Recruitment of 1671 children and 642 carers into the study
- Collection of detailed self-report information about many aspects of health including social and emotional wellbeing, physical health, housing and neighbourhood, injuries, service use and priorities as seen by families. These data already provide important new evidence on the health of urban Aboriginal children with several papers published, under review or in late draft stage and many more in preparation
- Collection – for the first time – of information about hearing and speech development. SEARCH has tested the hearing of 1506 children and the speech development of 799 children aged one to seven. This work has identified unmet needs among the children and contributed to additional funds for services. Re-testing of these children’s hearing and speech is now underway as a part of Phase 2 of SEARCH
- Development of better research tools for use in Aboriginal health. Too often, tools developed for use in non-Aboriginal people are used without understanding their appropriateness for Aboriginal communities. This is early work and several papers have already been published.
Find out more
View the full list of publications: SEARCH publications
- Download the SEARCH Study Protocol (PDF 493KB) for more detail on the methods used in phase 1
SEARCH Phase 2
SEARCH is now in its second phase of data collection. This phase represents significant new directions for this collaborative Study. Core work involves following up the children and families participating in the Study at approximately five years after recruitment. Phase 2 largely replicates the baseline data collection measurements and methods, with additional measures of specific inter-related chronic diseases such as cardiovascular, metabolic and kidney disease.
The longitudinal nature of the study will allow us to answer the following questions that can be used to inform service delivery:
- How does the childrens’ health change over time?
- At what age are certain illnesses more prevalent?
- What factors increase the risk of illness?
- What is the best age for particular health interventions to occur to be most effective?
Phase 2 also involves using the data obtained to identify ‘best bets’ about what needs to change to improve the health of urban Aboriginal children by informing the development of interventions and improved program and service delivery in the ACCHSs. | <urn:uuid:9cc808de-6803-49f1-905a-f4ffe1af5d88> | {
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Although delayed menarche and alterations in reproductive hormones are well documented in competitive female runners, little is known regarding the effects of endurance training in male athletes. Serum levels of total and free testosterone were determined in 15 adolescent male cross-country runners during the course of a competitive season. Thirteen demonstrated postpubertal Values at the onset of the season. No significant changes were observed in either total or free testosterone levels during the eight-week period of training and racing. The data indicate that running training does not disturb normal function of the hypothalamic-pituitary-gonadal axis in high school male athletes.
The growing participation of children and adolescents in competitive sports has been viewed by the medical profession with a mixture of supportive enthusiasm and cautious concern.1 While regular exercise may be promoted for a variety of health benefits, the risks to the immature, developing athlete involved in highly intense training | <urn:uuid:bcc29811-cc02-4d90-803e-b8d680f67982> | {
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Doctors have linked a number of significant health benefits to drinking red wine:
Reduction in heart disease. Flavonoids in red wine are believed to decrease the amount of “bad” cholesterol in your bloodstream and increase “good” cholesterol.
Flavonoids and resveratrol also seem to prevent platelets from sticking together, which can prevent heart attack or stroke by decreasing the risk of clot formation.
Protection against cancer. Resveratrol has been shown to reduce tumor incidence and inhibit growth of cancer cells in the laboratory. Studies have begun to directly link red wine consumption to reduction of cancer risk in humans.
For example, research has shown that a glass of red wine a day can cut a man’s risk of prostate cancer in half, particularly when it comes to the most aggressive types of prostate cancer. More than that, however, could have the opposite effect and actually increase your risk for certain cancers, so don’t use this as an excuse to down half a bottle of your favorite pinot.
Protection against neurological disorders. Researchers have found that resveratrol can help block the formation of amyloid plaques which are thought to damage brain cells and contribute to Alzheimer’s disease. Another study found that resveratrol actually aided in the formation of new nerve cells, which could help prevent neurological disorders like Alzheimer’s and Parkinson’s disease.
Other health benefits. Doctors continue to find new ways in which the antioxidant effects of red wine benefit the body. For example, researchers have found that red wine cuts down on the inflammation and tissue damage caused by periodontal, or gum, disease. So drinking red wine actually can help your dental health, they say.
Don’t overdo it, but do enjoy a glass of red wine or two, as an effortless way to get health benefits. | <urn:uuid:11ea228e-649e-44e7-8097-530113b4841d> | {
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As a designer, either working with a design firm or on a freelance basis, you probably know a lot about stress. From deadlines to redesigns, client relations to cash flow — it is part of everyday life for someone working as a designer in any capacity.
But did you know your typography could also be stressed? Just like in your life, type has certain pressure points, and there are good and bad types of type stress. In today’s article, we’re going to delve into this concept in a little more details. We’ll walk you through exactly what types of typographical stress there are, how you can ensure it doesn’t affect the readability of your designs.
What is Type Stress?
Type stress refers to the change in direction of a stroke, vertically or horizontally. It can also refer to the feel that is created by type in relation to how it is perceived. Stress can be by design or created with effects as it used for certain projects.
Typefaces are designed with or without stress points. Stress can refer to arches, tilts and uneven strokes. In many letterforms, type stressors are not obvious and add to the character of the typeface. But in some more extreme fonts, stressors are very evident and can help create a certain mood. Just as many typefaces include stress as those that do not; stress points are also more common among certain styles and typographers than others.
Type can also be stressed by its surroundings and by effects that are added by the designer in the creative process. This created stress is often a result of dramatic kerning, leading or rotation of letters.
Stress by Design
Certain type categories tend to contain stress more than others. Modern, transitional, slab serifs, scripts and novelty typefaces are often stressed. Old style and sans serifs typefaces are the least often stressed, aside from condensed variants.
Variations between thick and thin strokes cause varying degrees of type stress depending on the difference in stroke weight. Some type styles, such as those in the transitional category, have little variance in thick and thin strokes, creating a light stress. Others, common among slab serifs, have great contrast between tick and thin strokes, creating uneven weight in letterforms and a more stressful overall feel.
Italics are an immediate stressor for any typeface. The degree of tilt corresponds to the degree of stress; more tilt, more stress.
Changes in stroke weight can also cause letters to seemingly tilt. This optical tilting is considered a stressor, even though it is quite common. All letterforms created in the Bodoni style, for example, have this type of letter stress.
Even some serifs that contain no uneven strokes or tilt can contain stress. The actual stress is designed as part of the serif itself in the form of curves or arches. Instead of perfectly flat serifs, these small strokes extending from each letterform are more fluid.
Even the primary strokes of a letter can contain stress. In some typefaces, the vertical and horizontal strokes are not perfect. Any curvature in these strokes can indicate some letter stress. This is most commonly seen among serif typefaces but can occur with sans serifs as well.
Bowls and Counters
Elongated bowls and counters are representative of stressed type is well. Typical unstressed letterforms have almost perfectly round open spaces. Stressed lettering can have more vertically-stretched or horizontally-stretched spaces. This is a common type design practice often seen in condensed typefaces.
Reversed stress is created when letterforms have heavier serifs, tails or swashes than essential strokes. These super-sized fonts are often heavy in feel and work best as display type for a limited number of words. Reversed stress can also occur when horizontal strokes are much thicker than their vertical counterparts.
Designers can create type stress in the design process. Created stress is anything that stretches the comfortable limits of readability – changes in kerning, leading and rotations. Created stress can be a great design tool but can also be a challenge to create and use effectively.
Kerning – the adjustment space between pairs of letters – can create type stress of its own. Too much space can feel awkward and disjointed while too little space can be cramped and uncomfortable. Just as stressful for the reader is awkward kerning, where letter pairs are spaced with great variances in space within the same block of text.
As a general rule, larger type needs to be kerned tighter whereas smaller text needs less adjustment. But extreme adjustment in either direction can case stress on the type. Letters that touch, for example, can affect readability.
Leading – the adjustment of space between lines of text – allows text to breathe or lines to sit uncomfortably close. Optimum leading is a balancing act. Measured from baseline to baseline, typical unstressed leading is somewhere between 100 percent and 140 percent of the typeface’s size. Anything more or less than that is considered stressed and can affect readability.
Rotation and Distortion
Any typographer will tell you it is a typographic sin to distort type in any way. If you want a typeface to look another way, choose another typeface.
But that is not how things often work. Many designers – whether you consider it to be right or wrong – alter or distort type at some point. From faux italics, to shrinking or stretching to flattening or changing the orientation, any distortion to a typeface is considered stress. The same applies to rotating or flipping text.
Although the terms type and stress may have negative connotations, that is not the case. Type stress can be caused by a number of factors – by the typographer or in use by the designer.
The key is to understand type stress and use this to your advantage in projects. From super-dramatic to curved serifs or super-loose or tight leading or kerning, stressed type might just be the perfect match for your next design project. | <urn:uuid:278f6156-886b-4d4a-b4c0-4abfb9c2d990> | {
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Significant finding: Digging in the Ganga Maya Cave in the Pilbara.
An archeological dig has revealed artefacts of early occupation so old they rival the dates of those found at sites of the earliest human settlement in Australia.
The discovery of the artefacts of animal bone and charcoal at the Ganga Maya Cave (named by traditional owners meaning 'house on the hill') in the Pilbara region of Western Australia are the subject of a scientific paper not yet submitted to archaeological journals.
The items analysed through carbon-dating techniques indicate first use of the cave from more than 45,000 years ago.
The cave, close to an active iron ore mine, is of even more significance because it is believed to have been settled continuously and right through the Ice Age up until about 1700 years ago.
Kate Morse, Director of Archaeology at Fremantle heritage consultancy Big Island Research remains cautious about making claims for the site’s significance because so far only a one-metre square area, 139 cms deep, has been excavated.
Asked if the cave could be the site of the earliest human settlement, she said: “We have only got the one date and I would prefer to get other dates before I make those kind of claims. It is certainly a very old site.
“I think it is an area that people have travelled into to start exploring Australia. They have come from SE Asia across the water and arrived in northern Australia and made their way around the coast following river systems inland.”
Dr Morse said that she had only this week been told of other older sites in the Kimberley and Northern Territory where work was ongoing.
“The work has been concentrated in the Pilbara because of the development that is going on there."
She added: “It’s a very exciting find. The archaeological sequence is great because a lot of sites have been patchily occupied and ours is occupied on and off but repeatedly including during the Ice Age 18-22,000 years ago and it looks like people were visiting the site then.
“We have found charcoal, stone artefacts and animal bone. We have analysed the bone to see if it is food remains or animals that have died in the cave. We think we have got some material that is burnt so it suggests it has possibly been used for food."
The discovery has, however, caused some division within the community with one elder, Eddy McPhee, saying he believes the mining company, Atlas, and Yamatji Marlpa Aboriginal Corporation (YMAC) representing Njamal traditional owners were planning to destroy sacred sites and accompanying Dreaming tracks.
"More research needs to be done by an independent archaeologist and Njamal traditional owners to protect the area. The mining company are going to destroy Ganga Maya Cave and surrounding areas, which has more caves and a water hole close by which has a significant cultural connection to the area. Mining has to stop,” Mr McPhee said.
But Big Island says it has worked closely with the traditional owners and YMAC on the project and says it has been well supported by Atlas. It says further excavation is planned in the near future.
Yamatji said in a statement that 50-metre buffer zones protect the cave and that no disturbance can take place and that further meetings were planned to discuss how the site should be protected and managed in the future.
Atlas managing director Ken Brinsden said in a statement that the Ganga Maya Cave was not impacted in any way by the mining operations.
"The excavation is part of Atlas’ intention to establish all the facts in respect to the Ganga Maya. This process, which is being funded by Atlas, is ongoing," it said.
Other contenders for earliest site
Devil’s Lair: Limestone cave south-west Western Australia – 41-46,000 years old
Lake Mungo: Dry lake basin, Willandra Billabong Creek, western NSW 43,000
Nauwalabila: Rock shelter Arnhem Land 200 kms East of Darwin – 40,000
Malakunanja: Rock shelter 45 kms north of above, east of Darwin – 45,000
Source Journal of Archaeological Science | <urn:uuid:c20f0be3-14ba-4706-ba53-7db9f7dda1e7> | {
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I’ve come across a mystery. I recently acquired a manuscript map of France with a (from what I can discern) mountains comparative panel at the bottom. Unfortunately I do not read French so I have to make some guesses about it.
It is on very thin paper, possibly onionskin paper, mounted on a secondary thicker page. The lines on the map are fine and well executed. It appears that drainage basins are shaded in pastels (possibly political divisions–perhaps a reader with better knowledge of France can clarify, but because the shaded areas follow mountain ranges, I suspect they are watersheds). The bottom of the map features a comparative panel of mountains similar to an anonymous Portuguese map from 1824, the orological line, along with a hydrological line; the mountains are grouped by range in a valley sort. The cartouche bears “Em Jeanmaire & C 1853”, telling us an approximate production date (approximate because this is more of a “no earlier than” date).
The thin paper suggests that all or part of the map was a tracing of another map. Residual, faint lines are visible in the border, as well as overruns, further indicating this is a manuscript piece.
The orological line clearly shows the heights of mountains within the range. The line both takes the shape of peaks and the corresponding heights on in the adjacent data tables are consistent with mountains. The hydrological line is vexing. I suspect it is the heights of rivers, but my attempt at translating “parlage” turned up “chatter”, which, without understanding French, doesn’t make sense to me.
If you understand French, please fill in some of the gaps for me!
Want to learn more about comparative views? Check out my ebook!
© Peter Roehrich, 2016 | <urn:uuid:2e50fb4a-0cba-4ec0-bb9e-8d95d2aaa414> | {
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FOR IMMEDIATE RELEASE
October 21, 2013
The mere mention of the word, bats, causes most people to cringe or flee covering up their heads. Their reaction a side effect of the fear instilled in us through movies, books and countless stories portraying the bat as the nemesis hungry for blood. The bat does make a great bad guy because he is comes out at night to feed, can live in great numbers and perhaps drink your blood. In reality, out of over 1,200 species of bats worldwide, there are 3 species of vampire bats that live in Central America who lap not suck blood. The thought of lapping blood does seem a little less menacing and rabies are not as prevalent in bats as people must think but less that ½ a percent.
The bats of Illinois haves a greater calling in our fields and backyards: eating insects. Illinois has 13 species of bats that are serious predators of night flying insects. One bat can eat up to 3000 insects per night and drastically reduce the population of insect pests like corn root earworm beetle (aka cucumber beetle), chironomids, cutworm moths and mosquitoes. A gardener with these insect infestations might even welcome the bats.
Big brown bats, little brown bats, Eastern Red bats and are the most common species throughout Illinois. The largest species weighs a little over three pounds, and the smallest species weighs less than 1/10 of an ounce. In Illinois, bats are all very small, ranging from tricolor bat (about 1/5 of an ounce) to the hoary bat (one ounce). They can live in colonies or solitary either hibernate or migrate south for the winter. They are in fact the only flying mammal in the world.
At the recent State Master Gardener conference attendees were allowed a rare up close view of 5 little brown bats snuggled together in a small bag the size of an IPAD. They were used by their caretaker as ambassadors to promote public awareness of their important role in our ecosystem. Vera Blevins of Bat World Heartland in Bettendorf, IA is a licensed wildlife rehabilitator who does rescue and educational work. She stated that she currently took care of 20 injured or handicapped bats.
If you are like me, you wouldn't mind sharing the backyard with these Illinois natives maybe even perhaps building them a home. Rules to establishing a bat habitat
-Houses are most successful when they are place in a sunny location away from trees, are at least two feet tall and contain multiple chamber that are ¾ inch deep with roosting chambers and vents for cooling and a roof placed. Find criteria for building a bat house at batcon.org
-Houses must have a landing platform
- Houses that are located less than ¼ mile from bodies of water and forest are most likely to be inhabited. If a bat house doesn't gain occupancy within 2 years consider relocating
-Bat houses are meant to be shelter during the summer months and not places to overwinter
-Must have a body of water less than ¼ mile away
-Placed at least 15 foot off the ground and separate from homes or trees
- Requires at least 6 hours of sun
To find more information on Bats and Wildlife in Illinois please go to http://web.extension.illinois.edu/wildlife/ or current research at the University of Illinois at https://www.life.illinois.edu/lpowers/ and http://wwx.inhs.illinois.edu/research/bat-wns/
Source: Kelly Allsup, Extension Educator, Horticulture, [email protected] | <urn:uuid:56c61378-ff0c-421c-9537-8fdd9aa7200b> | {
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The design basis for many pressure-vessel foundations includes sufficient capability to handle the load of the vessel full of water. Designing to such a load enables hydrotesting the vessel full of water in one step after modifications. No rule forces a plant to build a foundation to meet the full-of-water load requirement. However, foundations for most storage vessels comply. It's normally expected that liquid will fill these tanks at some point. Even if the design liquid is less dense than water, typical practice is to assume the vessel may be filled with water.
Some foundations can't tolerate the load of a vessel completely full of water, though. Most commonly, these less substantial foundations are used with large distillation towers. Such towers rarely are completely full during operation. However, upset conditions that create high liquid level may allow the load in a vessel to exceed foundation limits.
Additionally, two other situations can create questions about acceptable foundation loads. Many older foundations included wood pilings. Monitoring may have shown damage to the pilings that limits allowable weight on them. In addition, foundation design criteria have changed over time. What may have been suitable in the past no longer may be judged sufficient. Standard practice is that an existing foundation that met requirements when built need not be changed even if it doesn't satisfy current ones — so long as the structure's load doesn't increase by more than a small amount. Despite this, a plant might choose to impose on critical equipment operating limits that reflect the more stringent requirements.
A large vacuum distillation tower (Figure 1) provides a recent example. It could exceed allowable foundation load if the liquid level got too high. So, a fully independent level measurement has been added as a component of a safety instrumented system (SIS). The SIS trips an interlock that shuts down the tower feed when the level rises too high.
Also, the logic of the existing level controls has been augmented. It now includes alarms on the level and procedures for operator action; addition of a duplicate bottoms level measurement using an alternative technology (gamma ray) with voting for level control; auto-start of standby bottoms pumps; and automatic alternative bottoms dispositions. These modifications aren't part of the SIS. However, they do count as safeguards that make over-filling less likely.
High level stems from either too much into or not enough out of the tower. The unit and control system changes all focus on ensuring the not-enough-out event doesn't occur. The new SIS controls address shutting down the inlet flow if the outlet flow is too low despite all the modifications.
The crucial measurement for the SIS shutdown is differential pressure over the entire vertical height of the vessel. This includes both liquid height in the bottom plus pressure drop across the tower. For a packed tower, this is a reasonable approach. Increases in packing pressure drop boost liquid hold-up in the packed beds. More liquid in the packed beds raises the weight on the foundation as well.
Pressure, whether differential or absolute, is given in force per unit area. Knowing the force, you can estimate the weight on the foundation from liquid. At first glance, no correction for liquid density is required. This is true as long as the tower has only one diameter. However, the situation becomes more complex in multiple diameter towers. For the same force, a lower density liquid will have a higher level. Because the tower shown has a larger diameter middle section, a higher liquid level increases the relative amount of the larger diameter that's filled. Therefore, in this case, a less dense liquid will have more total volume for the same pressure. More total volume ends up with more weight on the foundation.
Adding an appropriate margin to the differential pressure set point obviates using density corrections in the SIS. Extra margin accounts for the effect of pressure drop and liquid volume in the different diameter packed beds.
Correct selection of instrumentation for the SIS achieved the desired safety integrity level. Damage or modification to an existing structure or foundation certainly may demand modifications like this. However, the better solution for a new vessel is to require the foundation to bear the water-filled load. One-time foundation costs are cheap compared to the installation and ongoing costs of a SIS.
ANDREW SLOLEY is a Contributing Editor to Chemical Processing. You can e-mail him at [email protected] | <urn:uuid:8dbc501a-76e9-4d93-8f70-dc8866393163> | {
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(klau’ d∂r) The autocorrelation of a vibroseis sweep. The vibroseis (q.v.) process of injecting a sweep of frequencies into the ground and then correlating with the sweep pattern to yield a seismic record is equivalent to convolving the reflectivity with the autocorrelation of the vibroseis sweep, so that the Klauder wavelet is in effect the seismic source waveform for correlated vibroseis records. It is not restricted to linear sweeps because a nonlinear sweep can be thought of as the superposition of linear sweeps. Named for John Rider Klauder (1932–), American mathematician. | <urn:uuid:3d78a268-c514-49a6-ba03-a65ae4537061> | {
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Whether you live in a country cottage, a terraced town-house or a bungalow in the ‘burbs, there are ways to try attract more wildlife into your garden, be that a lavish planted garden, a child-friendly backyard or a tiny window-box. Granted, not all methods are suitable for all locations, but if you’re keen to share your very own outdoor space with some wildlife, have a look at these suggestions.
Provide Shelter and Habitat
Bird and bat boxes
Building and erecting bird nesting boxes provides a safe and secure location for birds to nest. The type and location of the box will depend on the type of birds you want to attract, but in general bird boxes are best placed in a location that is sheltered from the elements and secure from predators. To give yourself the best chance of attracting nesting birds, erect the boxes well in advance of the breeding season – this will also prevent the existing nesting birds in your garden from being disrupted.
A good bat box should provide a safe and draught free shelter away from predators. A box mounted high on a wall under the eaves of a house is a good place to start. Details of how to build a suitable bat box can be seen here.
Have a compost heap
A compost heap provides food and shelter for numerous species including hedgehogs and toads that will burrow in and feed on insects, and even lizards, snakes and slow-worms which will be attracted by the warmth. Although compost heaps aren’t particularly attractive, hiding one away in the corner of your garden is good for shy wildlife and the aesthetics of your garden.
Construct a wood pile
A small pile of logs, tree branches and stumps placed in an area of the garden that gets sun on one side for at least part of the day and left to rot is a Mecca for creepy-crawlies which in turn may attract larger animals that feed on the insects. Once in place the wood pile can just be left to develop on its own and requires no further upkeep – ideal for the lazy wildlife gardeners!
Leave the lawnmower in the shed!
If you have the space, leave an area of your lawn to grow unkempt and wild. Longer grass provides a habitat for a host of beetles and insects. This will also attract small mammals such as shrews and voles that will feed on the bugs. A wild meadow area like this also provides a source of food and shelter for caterpillars and butterflies.
Build a Rockery
Another easy job for the lazy gardener, building a small rockery in your garden will attract amphibians such as frogs, toads and newts, particularly if it’s built near a pond. Along with insects that will make a home in the nooks and crannies, a rockery offers the possibility of attracting reptiles that will bask on rocks in a sunny corner of a garden.
Install a water-feature or pond
If you are lucky enough to have the space, then digging a pond will open your garden up to all kinds of wildlife. It doesn’t need to be a huge reservoir with ducks and swans (although that would be nice), just a big enough volume of water for wildlife to inhabit. If it can be big enough to keep fish then that’s great, but even a relatively small area of water will attract frogs and water loving insects such as dragonflies. A compact water-feature will do the same job and will also provide some a source of water for visiting wildlife. If you are digging a pond, just remember that some smaller animals may drown if they cannot get out of the pond so build in some ramps for wildlife to exit the pond. Needless to say, if you have young children, it may be better to wait until they’ve grown up before adding a pond to the list of backyard hazards!
Provide Food and Water
Hang bird feeders
Bird feeders are available in most supermarkets, DIY stores and garden centres and are perhaps the easiest way to provide food for our feathered friends, and you don’t need to have a huge garden. A range of different types of feeders exist that can be hung from a tree, a dedicated stand or even stuck to a window, allowing you a great close up view of feeding birds. Food types are equally varied and include nuts, seeds and combinations of these plus fat balls and suet. Different foods and feeders attract different birds, so it’s possible to tailor your set-up to the wildlife you want in your garden.
Provide a bird table and bath
Another easy thing to add to almost any garden, a feeding table can provide an important source of food for birds, particularly during the winter months when their natural food sources may be scarce. A bird table should be placed in an elevated location with good views around it so that any birds feeding can see that they are safe from predators. As such, a window ledge feeding tray on a block of flats is an ideal feeding point for birds! A bird bath provides a water source for drinking and washing, but don’t assume that you only need to provide water in the summer. Birds’ usual source of water may be unavailable during the winter because of freezing, so be sure to keep your bird bath topped up and thawed.
For may people, leaving bread and milk out for hedgehogs has always been the preferred method of feeding these spiky mammals, but in actual fact these can cause digestive issues for hedgehogs and other animals. A far better bet is dedicated hedgehog food (yes, you can buy such a thing) or even dog or cat food. This may also attract foxes to your garden, which is either a good or bad thing depending on your feelings towards foxes and whether or not you have any pets. Badgers will also eat dog or cat food, along with nuts, fruit and vegetables. If you are leaving food out for mammals, be sure to leave a bowl of water for them to drink too.
Plant for wildlife
Grow a hedge
As well as proving food for insects, mammals and birds, hedgerows provide an excellent nesting area for both feathered and furred creatures. In addition, hedgerows provide excellent safe routes for animals to travel and come into your garden. Suitable hedge plants include holly, yew, buckthorn, beech, maple, cherry plum, elder, hawthorn, hazel and privet. Where at all possible it is best to choose plants that are native to the surrounding area.
Flowers in a wildlife garden aren’t just there to look good, they should also provide an attraction to wildlife in the form of food or shelter. Nectar rich flowers will help attract bees butterflies and other insects. Birds will also be attracted to your garden for the insects and seeds.
Plant a tree
Depending on the space you have, a tree or shrub will attract insects and birds to your garden and will also provide nesting places. If you have the room to spare large trees such as elm, beech or ash are great for bringing animals into your garden, while crab apple, conifers, silver birch, yew and alder will offer similar benefits in a smaller space.
- Greater Knapweed (Centaura scabiosa) – Seeds provide food for birds and other wildlife.
- Guelder Rose (Viburnum opulus) – Summer flowers turn into red berries in autumn, providing a good food source for birds.
- Hawthorn (Crataegus monogyna) – Blossom is loved by pollinating insects while the leaves provide food for moth caterpillars. As well as providing food for birds in the form of berries, the hawthorn makes an excellent nesting site.
- Globe Thistle (Echinops ritro) – The flowers attract bees and butterflies and the seeds provide food for birds.
- Cow Parsley (Anthriscus sylvestris) – This nectar-rich plant attracts hoverflies which eat aphids.
- Wild Cherry (Prunus avium) – Blossom attracts insects, foliage attract caterpillars and berries attract birds.
- Sweet Cicely (Myrrhis odorata) – Attracts bees and other insects.
- Butterfly Bush (Buddleja davidii) – Its flowers are an excellent source of nectar, making it a veritable butterfly magnet!
- Cotoneaster (Cotoneaster horizontalis) – Produces red berries in autumn, providing food for birds and other wildlife.
- Honeysuckle (Lonicera periclymenum) – Honeysuckle provides nectar for butterflies and moths and birds eat the seeds.
- Yarrow (Achillea millefolium) – A great plant for attracting bees and hoverflies.
- Silver Birch (Betula pendula) – Attracts moth caterpillars for the foliage and birds such as Goldfinches who will nest and eat the seeds.
- Old English Lavender (Lavandula angustifolia) – Very attractive to bees (including bumblebees) and butterflies.
- Marigold (Calendula officinalis) – Attracts bees, butterflies and other nectar loving insects.
- Common Beech (Fagus sylvatica) – A native tree that supports a number of insects and food for animals.
- Primrose (Primula vulgaris) – Flowers provide an early source of nectar in spring, while the leaves are food for butterfly larvae and the seeds are eaten by finches.
- Yew (Taxus baccata) – Produces food for birds and other wildlife in the form of its berries.
- Common Holly (Ilex aquifolium) – Red winter berries provide food for birds and other animals as well has providing a good nesting habitat.
- Common Rowan (Sorbus aucuparia) – Berries are good food source for thrushes and starlings.
- Common Poppy (Papaver rhoeas) – Attracts bees and hoveflies.
Over to you...
So there we are, several suggestions on how to attract more wildlife into your outdoor space. No doubt there are other methods and suggestions, and a whole host of other plants that are equally suitable. Likewise, you might have some ideas on how to keep certain animals out! Cats, anyone? So please send your thoughts this way - we'd love to hear them! | <urn:uuid:3a45cca5-215b-4702-9006-7ed64e3c89d0> | {
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Keyhole Markup Language (KML) is an XML-based markup language designed to annotate and overlay visualizations on various two-dimensional, Web-based online maps or three-dimensional Earth browsers (such as Google Earth). In fact, KML was initially developed for use with Google Earth; because that project was originally named Keyhole, as was the company that undertook this work, the related markup language followed suit. When Google acquired Keyhole in 2004, that project came with it and eventually became Google Earth. The "keyhole" moniker is a reference to the original KH military reconnaissance satellites first launched in the mid-1970s that took the very first "eye-in-the-sky" photographs so commonly viewed within Google Earth and other geobrowsers.
A KML file includes specifications for various features for display within Google Earth, Maps and Mobile, and other three-dimensional Earth or geobrowser programs. KML's feature set includes placemarks, 3D models, text descriptions, images, polygons, and so forth. Each location has an associated longitude and latitude and view-specific data such as heading, altitude and tilt may be provided to define a so-called "camera view" for geospatial data. KML shares some of its grammar with the geography markup language, or GML, an Open XML markup language defined to express geographical data and features.
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This is the fourth in a series of posts discussing the recent report from industry analyst Verdantix titled ‘Schneider Electric Innovates To Lower Cost Of Smart Buildings’. So far, we’ve looked at how Internet of Things (IoT), circuit-level intelligence, and cloud-based services are helping facility teams cost-effectively optimize maintenance, operational costs, and energy efficiency.
In this post, we’ll look at another exciting technology that’s gaining a foothold in buildings, campuses, hospitals, and factories. As noted by Verdantix, electrical energy storage helps organizations gain “greater control over energy costs [and] improvement in the reliability of energy use through periods of potential disruption, such as blackouts.” Energy storage can also help you get the most from onsite renewable energy generation.
According to a recent report from Navigant Research, energy storage-enabled applications are poised to disrupt energy markets as the distributed energy resources sector on both the utility and customer sides of the meter continue to create new opportunities. Navigant estimates that global C&I energy storage deployments will grow from 499.4 MW of capacity in 2016 to 9.1 GW in 2025.
Why is energy storage taking off so fast? Simple. As concerns about global warming and energy security continue to push the transition toward renewable energy, harnessing its full potential requires a way to store it. Storage equals flexibility.
On the smart grid, large scale wind and solar generation projects continue to pop up all over the globe. However, due to their intermittent nature, integrating these energy sources is a challenge because production doesn’t match consumption at any given time. To maintain balance, grid-level storage is being used to absorb and inject energy from and to the grid when needed. For this reason, new projects now often combine generation and storage, such as the massive 2 GW solar farm announced for Nevada, USA.
Similarly, energy storage is taking hold on the demand side of the grid as more and more organizations seek greater control of the cost and reliability of their power supply. This is spurring many consumers to become ‘prosumers’ by installing onsite energy generation, creating their own ‘microgrid’. While in the past this took the form of expensive and inefficient fossil-fuel based generators, photovoltaic panels and wind turbines are now the popular choice. As it is on the main grid, the benefits of this green, cost-effective energy source is only fully realized when it can be stored.
For example, it may be most economical to store the energy generated onsite and consume it when the cost of energy from the grid is highest. Also, as a grid blackout can have a huge financial impact on your business, you can use stored energy as a backup power supply to help critical loads and processes ride through a power disruption.
And the risk of grid blackouts is still very real in many regions. Population growth, urbanization, and the demands of the digital age are putting the grid under stress. To address this, many grid operators are considering the distributed energy assets of their customers as ‘virtual power plants’. Large consumers – or groups of smaller ones – are being remunerated for participating in demand response programs. To take full advantage, you need to be prepared to curtail load on request. One way is to use your stored energy, offsetting energy consumed from the grid.
In regions where energy providers offer variable energy pricing, an energy storage system can be dynamically managed in response to pricing signals. When prices are low during the night the storage system can be charged from the grid; when prices are high during peak hours of the day stored energy can be consumed. Some utilities may also allow renewable energy to be sold directly to the grid when it offers the biggest payback to you.
An energy storage system can support all of these opportunities. However, to optimize its operation, a storage system needs an intelligent control platform. Making the best decisions about when and how to store and consume energy needs data inputs from IoT devices throughout the smart building infrastructure, weather feeds, and the smart grid.
The EcoBlade energy storage system from Schneider Electric is a flexible, scalable solution for domestic, IT, industrial or commercial environments, and for the grid. Smart, connected battery modules can be used standalone or combined for larger applications. Ecoblade modules are integrated with the Cloud-based StruxureWare demand side energy management platform that collects and manages weather, operational, and grid data to optimize the performance of energy generation, storage, and consumption.
In the next and last post in this series, we’ll look at how smart buildings and microgrids are creating smart cities.
For more information on prosumer and microgrid trends, refer to the white papers ‘How Prosumers Leverage 4 Technologies for Greener, Reliable, Economical Energy’ and ‘Think Microgrid: A Discussion Guide for Policymakers, Regulators and End Users’. | <urn:uuid:d1f3fae6-4692-4ae5-9203-acddeec4105c> | {
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From Waynesfield, Ohio, USA:
We are having trouble getting my 16-year-old niece to listen and understand that diabetes is serious. Her glucose monitor reads high and she has been in a coma before. What kind of help is there out there that can help us deal with this? She is currently staying with me and I am scared something will happen to her. She has been in counseling and it hasn't helped.
Your niece is very lucky to have there to help her. Diabetes is very difficult to manage and requires a great deal of energy, effort, planning, monitoring and problem-solving. That's hard to do when you are only a teenager. It can also be very frustrating if you've been in poor control for a long time, as it takes longer to get into better control and it can feel like what you're doing is not working.
I'd encourage you to take the following steps as you help and support your niece. First, talk with the members of the diabetes team and see if there are any mental health professionals that they work with who understands teenagers and diabetes. Second, take over your niece's diabetes care tasks, at least for a month or two. Check her blood sugars for her. Give her the insulin injections. Her diabetes team should be willing to educate you how to do so. That way, you know she is getting the treatment she needs to keep her safe. It will also allow you to look for blood sugar patterns and communicate with her diabetes team about any needed insulin dose adjustments.
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This Internet site provides information of a general nature and is designed for educational purposes only. If you have any concerns about your own health or the health of your child, you should always consult with a physician or other health care professional.
This site is published by T-1 Today, Inc. (d/b/a Children with Diabetes), a 501c3 not-for-profit organization, which is responsible for its contents. Our mission is to provide education and support to families living with type 1 diabetes.
© Children with Diabetes, Inc. 1995-2018. Comments and Feedback. | <urn:uuid:2e6ffb35-3e94-4a02-b52f-7603f7928f81> | {
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Scott captures Mexico City on September 14, 1847
Scott captures Mexico City: During the Mexican-American War, U.S. forces under General Winfield Scott enter Mexico City and raise the American flag over the Hall of Montezuma, concluding a devastating advance that began with an amphibious landing at Vera Cruz six months earlier.
The Mexican-American War began with a dispute over the U.S. government’s 1845 annexation of Texas. In January 1846, President James K. Polk, a strong advocate of westward expansion, ordered General Zachary Taylor to occupy disputed territory between the Nueces and Rio Grande Rivers. Mexican troops attacked Taylor’s forces, and on May 13, 1846, Congress approved a declaration of war against Mexico.
On March 9, 1847, U.S. forces under General Winfield Scott invaded Mexico three miles south of Vera Cruz. They encountered little resistance from the Mexicans massed in the fortified city of Vera Cruz, and by nightfall the last of Scott’s 10,000 men came ashore without the loss of a single life. It was the largest amphibious landing in U.S. history and not surpassed until World War II. By March 29, with very few casualties, Scott’s forces had taken Vera Cruz and its massive fortress, San Juan de Ulua. On September 14, Scott’s forces reached the Mexican capital.
In February 1848, representatives from the United States and Mexico signed the Treaty of Guadalupe Hidalgo, formally ending the Mexican War, recognizing Texas as part of the United States, and extending the boundaries of the United States west to the Pacific Ocean.
History Channel / Wikipedia / Encyclopedia Britannica / Library of Congress / PBS
Understanding Military Terminology - Multi-Service publication
(DOD) KC-135 aircraft equipped with external wing-mounted pods to conduct drogue air refueling, while still maintaining boom air refueling capability on the same mission. Also called MPRS. See also air refueling. Chairman of the Joint Chiefs of Staff Manual CJCSM 5120.01 (Joint Doctrine Development Process)
The Old Salt’s Corner
“Fire and Ice”
Some say the world will end in fire,
Some say in ice.
From what I've tasted of desire
I hold with those who favour fire.
But if it had to perish twice,
I think I know enough of hate
To say that for destruction ice
Is also great
And would suffice.
~ Robert Frost
“I’m Just Sayin”
“An epistemological principle maintaining that the burden of evidence in a debate rests on the claim-maker, and that the opponent can dismiss the claim if this burden is not met.”
~ Hitchens's razor
“Thought for the Day”
“There are two ways to be rich:
One is by acquiring much,
and the other is by desiring little.”
~ Jackie French Koller
“What I Have Learned”
“It is clear that he does not pray, who, far from uplifting himself to God, requires that God shall lower Himself to him, and who resorts to prayer not to stir the man in us to will what God wills, but only to persuade God to will what the man in us wills.
~ Thomas Aquinas
Bizarre News (we couldn’t make up stuff this good – real news story)
The game acknowledged the situation on Twitter.
Several possible explanations surfaced following the crash.
Gizmodo reported on a possible Distributed Denial of Service attack at the hands of a hacking collective known as PoodleCorp, which they said took credit for the incident.
Another possible cause, Kotaku speculated, was a bottleneck of new players signing on from 26 additional countries. Developer Niantic announced the additions in a Facebook post made several hours before the crash.
Forbes notes that the game had some instability shortly after release but that it “has since recovered, and has seemed pretty stable throughout the past week, a few crashes and other glitches notwithstanding.”
The unofficial Pokemon Go News Twitter account reported Saturday afternoon that the game is back up and running, with slow login times for some players.
Huffington Post (07/16/2016)
Mr. Answer Man Please Tell Us: What's the Difference Between a Coffin and a Casket?
“Caskets! A vile modern phrase, which compels a person of sense and good taste to shrink more disgustfully than ever before from the idea of being buried at all.”
~ Nathaniel Hawthorne, Our Old Home
Though casket and coffin—the two terms for burial boxes—are used interchangeably by the American public at large, funeral industry insiders know that there is a difference between the two, and (to paraphrase Neil LaBute) it’s all in the shape of the things.
The word coffin evolved from the Old French word cofin, which originally meant “basket” but was later used to describe a sarcophagus. In North America today, a coffin refers specifically to a hexagonal funerary box that is somewhat tapered to fit the human body: wider at shoulder level and narrower down by the feet.
Overall, the system is a relatively recent construct. After the 1968 election, when Hubert Humphrey won the nomination without winning a single primary, the Democratic party sought to change its nomination process so it could be more inclusive. George McGovern, a senator from South Dakota, chaired the commission, which replaced the status quo—nomination by party bosses—in favor of more democratic processes, allowing more proportional representation in pledged delegates.
The word casket, on the other hand, was originally coined to describe an ornamental box used to hold jewelry or other precious items. By the mid-19th century in the U.S., however, the person who was once the local undertaker (who quietly buried the deceased without much fanfare) was now a funeral director, and as embalming technology progressed, so too did the business side of mourning. Every possible measure was taken to consider the sensibilities of the grieving family members and assuage their pain as much as possible. Thus, the traditional form-fitting coffin was deemed too morose for viewing purposes and was replaced by the four-sided, hinged-lidded, box-shaped burial vessel that we refer to as a casket.
The word casket didn’t have the negative connotation that was associated with coffin, or so went the thinking at the time. And once closed, the rectangular shape was found to be more comforting to mourners than a container shaped like a human body. The first citation in the Oxford English Dictionary for this new sense of casket shows the changing viewpoint: “The casket, which held this jewel, was worthy of it.” The jewel being a loved one.
• I'm Sorry To Hear
• Casket - Coffin / Wikipedia
Where Did That Saying Come From?
“A nod, you know, is as good as a wink:” Meaning: To a person who is ready to understand or undertake something, any subtle signalling of it is sufficient. The context is usually of some undertaking that is borderline illegal or of sexual innuendo.
Origin: This proverbial saying sounds as if it might be quite modern but it is in fact a 16th century phrase originating in England. The longer version of the phrase is 'a nod is as good as a wink to a blind horse'. It might seem that this is just an elaboration of the shorter version, but it appears that the 'blind horse' version was in fact the original. The earliest examples of the proverb in print all give the fuller version, for example, in the Letters of the English lawyer and writer Joseph Ritson, February 1793:
A nod, you know, is as good as a wink to a blind horse.
It seems intuitive to interpret the longer version as meaning 'neither a nod nor a wink have any purpose, both being equally pointless'. Nevertheless, the context of the early uses have it being used with the same apparent meaning as the short version, that is, 'you may nod or wink - I will take your meaning either way'.
During the 19th century the expression began to be shortened and the blind horse was left at home. Citations from that period use the form 'a nod is as good as a wink etc.', which clearly indicates that the later usage was simply a shorthand way if writing the original.
More recently, the expression has gained currency in the form of “a nod is as good as a wink to a blind bat”, which Eric Idle used in his 'Nudge, nudge' sketch in Monty Python's Flying Circus. The character Idle played was a nonsense-talking fool who came out with a string of meaningless innuendos. The choice of bat was knowing, as bats are generally regarded as blind and so calling the creature a blind bat emphasized the ridiculousness of the character's gabble... and, before anyone writes in, I know that bats aren't really blind.
NAVSPEAK aka U.S. Navy Slang
Love Cookie: A deposit of semen left on a sailor's pillow.
LPOD: Last Plane On Deck: The time when all aircraft should be on the ground.
Love Boat: (1) A sub tender crewed primarily by female sailors; see also “Tuna Boat”. (2) Nickname for the CVN-69.
Just for you MARINE
MCCS: Marine Corps Community Services (also known by the humorous backronym Marine Corps Crime Syndicate)
MCMAP, MCNinja: Marine Corps Martial Arts Program.
MCT: Marine Combat Training, a infantry skills training for non-infantry Marines.
MCSF: Marine Corps Security Forces (Company) usually a company size unit assigned to the security of Naval assets. MOS 8152, MCSF School is at NSGA Northwest VA, and due to the intense marksmanship training Marines are known as 'Gunslingers', Marine Corps Super Friends
Naval Aviation Squadron Nicknames
HSM-49 - Helicopter Maritime Strike Squadron: “Scorpions”
Naval Air Station North Island, San Diego, California / Coronado, California
Science & Technology
Giant Asteroid Gave The “Man In The Moon” His Right Eye, Study Says
• Brain Map Identifies Nearly 100 New Regions
• Otters increasingly trafficked for their furs or for the illegal pet trade in Asia
• Ancient skeletons shed light on how early humans became farmers 10,000 years ago
• Myth buster: Women's periods do not really synchronise when they spend time together
International Business Times
The Strange, Mysterious or Downright Weird
A novelist who penned a story about a failed bank raid is to stand trial in Germany for carrying out a heist identical to the one he wrote about.
Like the character in his book the writer found himself struggling to make ends meet and so decided to rob a bank.
But like in the book, things didn’t go according to plan. On January 26 this year, in a district of Leipzig, he entered a bank wearing a mask and carrying a starting pistol.
He threatened staff and ordered customers to lie on the floor.
After getting the counter cash he ordered a teller to open the safe which was protected by a time delay system. After 25 minutes on the premise he fled with the euro equivalent of £32,000.
But the delay meant police were en route and arrested him as he got outside.
According to his defence lawyer, Stephan Bonell, the defendant will make a &ldull confession” when he comes to trial.
“Just remember I love you” - Firefall
Album: Luna Sea
In this song, the singer tries to offer encouragement to someone who sounds chronically depressed and hopeless, perhaps suicidal. People who are going through their worst times ever have been known to identify with the lyrics.
This was written by Firefall singer Rick Roberts, who along with Larry Burnett was a main songwriter in the band. Interview with Larry Burnett.
Firefall official site / Billboard / All Music / Song Facts / Wikipedia
Image: “Luna Sea (album)” by Firefall
● Three Great Greeks: Plato, Pythagoras and Socrates - ranked by oldest first: Pythagoras born 570 BC, Socrates 469 BC, Plato 428 BC.
● JOHN 23 / GREGORY 16 have been the two most common names of Popes.
● JIMI HENDRIX improvised a guitar arrangement of "The Star Spangled Banner" at the 1969 Woodstock Festival.
A Test for People Who Know Everything
These hard-working Indian people, who are called dhobis by profession, earn about $1 per day for their labor, but, since 1986, when a certain machine was introduced to India for the first time, their livelihood has been threatened. What do they do?
● Answer for People Who Do Not Know Everything, or Want to Verify Their Answer Wikipedia - Pakistan Dawn
Answer to Last Week's Test
Before it began to lean, the tower of Pisa was built to be what?
Answer: As a bell tower for the nearby cathedral; construction began in 1173. Tower of Pisa Historical Facts.org
Joke of the Day
A woman called our airline customer-service desk asking if she could take her dog on board.
“Sure”, I said, “as long as you provide your own kennel.” I further explained that “the kennel needed to be large enough for the dog to stand up, sit down, turn around, and roll over.”
The customer was flummoxed:, “I’ll never be able to teach him all of that by tomorrow!”
Pun of the Day
A mother squid gave birth and said, “I had an inkling.” | <urn:uuid:b2fcdf08-1c14-4625-b6ba-e350ab1e1e29> | {
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ALEX Learning Assets
Title: My Choices with MyPlate.gov
Digital Tool: Interactive Whiteboard Presentation: My Plate For Healthy Eating
Digital Tool Description: The interactive whiteboard presentation, My Plate For Healthy Eating, provides students with manipulatives, videos, and online news articles to enhance the understanding and engagement with the food pyramid and MyPlate.gov.
You Are What You Eat
In this lesson, students evaluate their eating habits, focusing on the ways in which one assesses whether or not his or her diet is nutritious. Students work in small groups to design a menu for a healthy lunch and write a paragraph justifying their choices. For homework, students maintain a food diary over the course of a week and write a reflective essay discussing their food intake and proposing ways to make their diet healthier
Too Much of a Sweet Thing
Students will examine the growing prevalence of processed sugar in the American diet, first through a demonstration that makes graphically clear the amount of sugar an average boy and girl consumes on a daily basis. They then will explore the issue in greater depth through the featured article. Finally, student teams will devise illustrated posters for a Sweet Health campaign, aimed at persuading other children and parents of the potential dangers of processed sugar over-consumption and the value of healthy eating alternatives.
Sugar-Coating the Facts
In this lesson, students explore the food industry's influence on American children's nutritional habits and analyze the nutrition charts found on food packaging. They then synthesize their knowledge by designing "warning labels" to be placed on products that are targeted to children to better represent the contents' nutritional value.
'Got Milk?' or 'Not Milk!'? - That Is the Question!
In this lesson, students critically analyze Web sites that present different sides of the controversial milk debate (good for you/not good for you). | <urn:uuid:70a2b16e-32e0-4da0-9240-2308374e1ce4> | {
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Rug with confronted animals, 14th century
Wool (warp, weft, and pile), symmetrically knotted pile; rug L. 65 in. (165.1 cm), W. 54 1/2 in. (138.4 cm)
Purchase, Harris Brisbane Dick Fund, Joseph Pulitzer Bequest, Louis V. Bell and Fletcher, Pfeiffer and Rogers Funds, 1990 (1990.61)
When this rug was discovered, its unusual field design—rows of animals within animals—was otherwise known only in a rug depicted in a Sienese painting of about 1410, The Marriage of the Virgin by Gregorio di Cecco di Luca (National Gallery, London). The pattern of the painted version, partially obscured by standing figures, was not comprehensible without the Metropolitan's rug. The field design probably derives from medieval textiles patterned with single or paired animals in compartments. This purchase, hailed in rug-collecting circles, brought to the Museum one of the best preserved, earliest Turkish carpets in the world. Only two other carpets of a similar date are known. | <urn:uuid:6e9fcb09-94dc-4a4b-ae66-c9a1ebdadf2c> | {
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Delta kites are one of the easiest kites to fly. The delta name comes from the triangular shape of the kite. Some think it looks like the top half of a diamond, but the structure is really quite different.
Where the diamond kite will have two spars, the delta has four. Even so, it is a relatively simple design that can be easily created from household materials and a few wooden dowels. The main strength of the delta comes from the cross-brace, which holds the outside spars apart, while the spine strengthens the middle of the sail. Next to a sled kite, this is the easiest kite to store and transport because it can be broken down and folded simply by removing the cross-brace.
The shape and sail area of the delta make it perfect for light breezes. But deltas can be configured for higher wind conditions by changing the angle of the "V" at the top of the kite. Depending on the design, a delta may not need a tail. However, a tail does add stability to most kite designs by keeping the kite upright to the wind. Kites are generally design to move to wherever their top is pointing. So if they turn upside-down or side-ways they will accelerate toward the ground.
Deltas are also the prototype for most stunt kites. However, stunt kites require extra bracing and a swept wing in order to accommodate the two strings necessary to make it controllable. I have designed a simple delta you can make very easily at home.
The Story of Richard Babley
How to Make Your Own Diamond
Us Flying a Diamond
Delta Kite Design
Delta Kite Test Flight
Box Kite Design
Box Kite Test Flight
How to Fly a Kite
KiteFlyerInfo.com was created primarily to highlight some original kite designs using basic materials such as newspapers, dowels, and packing tape. But it has also become a repository of other useful information about kite flying. Use the navigation links at the top of the page to find out about some of the many different kinds of kites. Just above are links to some of our kite designs as well as some interesting info we have gathered. | <urn:uuid:2f955747-bdc7-47a2-be18-176f909e57e5> | {
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Anne Frank’s world-famous diary came to an end on 1 August 1944, just before she and her companions in the secret annex were arrested.
On 4 August, after more than two years in hiding, the eight residents of the annex were found by the German secret state police, known as the Gestapo. The anonymous tipster who revealed their hiding place has never been definitively identified.
The Franks, Van Pels and Fritz Pfeffer were sent to the Westerbork holding camp in the Netherlands before being transported to the Auschwitz-Birkenau concentration camp complex in Poland.
The group was taken to Auschwitz on a sealed cattle car that would be the last transport ever to leave Westerbork.
At Auschwitz, the men were separated from the women. Anne, Margo and Mrs. Van Pel were taken to the Bergen-Belsen concentration camp. Edith remained at Auschwitz and died of starvation on 6 January 1945.
In March 1945, Anne and Margot Frank die from typhus within days of each other at Bergen-Belsen. Their bodies were thrown into a mass grave.
Heartbreakingly, it was only weeks later, on 15 April 1945, that British forces liberated the camp.
Of the eight residents of the secret annex, Anne’s father Otto was the only one to survive. On 27 January 1945, he was liberated from Auschwitz by Soviet forces.
After his daughter’s writings were returned to him, Otto helped compile them into a manuscript that went on to sell tens of millions of copies. Today, The Diary Of A Young Girl is the world’s best-known memoir of the Holocaust. | <urn:uuid:c6b147b6-132c-4e65-9a1d-0e297219304e> | {
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SALT LAKE CITY — My toddler is almost 3 years old, and verbal communication doesn’t come naturally to him. I hug him, but he can’t say goodbye when he departs with my wife on a weekly 130-mile journey along a forested highway to another town. Their final destination is an applied behavior analysis therapy clinic nestled in the Hudson Valley region of New York. The clinic runs a weekday program for adorable kids like our toddler who are on the autism spectrum.
Specialized clinics for children with autism are abundant in this region of our state, but not in the town where we happen to live. So for now, we have chosen an unorthodox routine that requires living under separate roofs on weekdays so we can access the best services for our child while he’s still a toddler.
Autism, as a condition, can’t be painted with too broad of a brush. Every parent who suspects that their infant or toddler is on that spectrum must embark on their own journey of figuring out what’s best for their child, and for their family. This often means starting from scratch to stitch together a patchwork of specialists who can diagnose the condition, assess the severity, address developmental health needs, administer appropriate therapy programs, provide educational support and so on.
Each of those services can be critical early on, and their availability depends a lot on geography.
To understand more about how autism services are distributed across our nation’s vast landscape, and where gaps may exist, a team of pediatricians and biomedical data scientists at Stanford University embarked on their own journey. They created a searchable database called GapMap that maps the locations of about 28,000 different autism services in the U.S. After identifying those services, the researchers sorted them into the categories of diagnosis, support, health, therapy, education, recreation and “other” needs.
The research team analyzed their data and recently reported what they found. One surprising thing their data showed is that services for autism could be identified in only 16% of U.S. counties, so far. What is less surprising is that the distribution of these services corresponds strongly with population density.
On average, the distance between an autism resource and those who need it can stretch to more than 50 miles for those in rural states like Wyoming and Nevada, or even 100 miles in Alaska. But that distance can also shrink below 4 miles for those in more urban states like New Jersey, the study found.
Parents may have to travel beyond these distances to find the services that are best for their child’s particular needs. The study reported the average distance for each category of services as well, with diagnosis being the most distant resource.
Although it can be diagnosed much sooner, most children with autism in the U.S aren’t diagnosed until around the age of 4. The need to travel significant distances to get that diagnosis or access an array of support services for autism is clearly problematic for families already stressed by concern for their child’s development. But at least one autism center has a solution in mind.
The University of Utah collaborates with Medicaid on a program that coordinates several categories of services for those who have been diagnosed with autism and other developmental challenges. It’s called the Neurobehavior Healthy Outcomes Medical Excellence, or HOME for short.
Besides being an acronym, HOME refers to what is known as the “medical home” model of health care in which various medical services are coordinated around the needs of the patient. This approach can be a shortcut to a more comprehensive early intervention strategy for people with autism.
“The goal of HOME is to provide family-centered and coordinated ongoing care for children and adults with developmental disabilities, especially those with co-occurring behavioral and psychiatric conditions,” explained Paul Carbone, a University of Utah pediatrician who works within the HOME program.
After 20 years of operation, the HOME clinic is now preparing to move to a new location in Salt Lake City so that it can better serve the population. “The new location will allow for further expansion,” Carbone said, noting that there is currently a waitlist to enroll in the program. “We are moving off-campus and into the community, which will be closer for families.”
The new University of Utah Neurobehavior HOME clinic plans to open in mid-November. Although the new clinic will be only one of thousands that show up in the GapMap resource database, it's staff believes that it is more than just another data point.
“We hope that other states will emulate Utah’s program,” Carbone and University of Utah pediatric resident Kathleen Campbell recently stated.
Clearly, there are many parents out there who hope so too. | <urn:uuid:1e476ad2-afaf-4b27-8888-b455459c0a78> | {
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Kelefa Sanneh implies that the dramatic decrease in the number of unauthorized immigrants living in Arizona has little to do with the passage of Senate Bill 1070, in 2010, or other measures adopted by Arizona to discourage unauthorized immigration (“Raging Arizona,” May 28th). Sanneh notes a thirty-six-per-cent decline in the unauthorized-immigrant population of the state between 2008 and 2011, which he chalks up to the recession. The economic downturn has affected the other forty-nine states as well, yet, nationally, the unauthorized-immigrant population declined by only eight per cent over the past three years. Arizona has sent the clear message that unauthorized immigration will not be tolerated, and unauthorized immigrants have left the state in large numbers, without creating the dire economic upheaval predicted by opponents of immigration enforcement. With such results, it is easy to understand why S.B. 1070 is popular with voters, not only in Arizona but all across the country.
President, Federation for American Immigration Reform (FAIR)
Sanneh, in his evenhanded look at the history of political battles over immigration in Arizona, writes, “With the Treaty of Guadalupe Hidalgo . . . the border was pushed south, turning disputed Mexican territories into disputed American ones.” This statement omits the history of the treaty. In 1846, the United States started the Mexican-American War, after Mexico refused to cede present-day California, Arizona, and New Mexico. In response, the U.S. invaded Mexico and occupied much of the country. The treaty was signed under military duress, by a provisional government in Mexico. The descendants of Americans who first settled Arizona may forget that the land where they live is a part of the U.S. in the same way that Kuwait became part of Iraq in 1990, but historical memories are stronger among the descendants of Mexicans who were re-nationalized against their will and are treated as undesirables today in their own lands.
By the Rules
Joan Acocella characterizes my introductory essay, “Variation and Change in Our Living Language,” in the 2011 edition of the American Heritage Dictionary, as “prescriptivism—no doubt about it” (“The English Wars,” May 14th). But the “systematic rules and restrictions” that I referred to in my essay were descriptive, in the linguistics sense of “relating to . . . the description of a language . . . without regard to . . . advocated norms for correct or proper usage,” as the American Heritage Dictionary puts it, rather than prescriptive, in the sense of “indicating how a language should or should not be used.” Note that my examples included the absence of inflected “is” or “are” in sentences like “He working” and “They nice” in African-American vernacular English and some Southern varieties. No self-respecting prescriptivist would sanction these, but from analyses of informal speech recorded in many parts of the United States, descriptive linguists have identified several restrictions on this deletion. My reference to “rules and restrictions” was meant to counter the common misconception that variation in vernacular and other varieties of everyday language is random or unsystematic. Steven Pinker and I agree on these points, and there is no contradiction in having both his essay and mine in the American Heritage Dictionary, as Acocella claims.
John R. Rickford
Professor of Linguistics and J. E. Wallace Sterling Professor in the Humanities | <urn:uuid:3b5f0b16-e1e1-4454-870a-e16016336c29> | {
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Tags: Trans toolkit
Posted: Wed, 28 Feb 2018 09:58
A new Trans Inclusion Toolkit has been launched for schools and colleges in Leicester and Leicestershire.
The toolkit provides information and guidance on how to more effectively support transgender and gender questioning pupils and students and prevent transphobia.
It has been developed by Leicestershire County Council, Leicester City Council and the Transgender Centre of Excellence, alongside other local authorities and partner agencies.
Councillor Ivan Ould, lead member for children and families at the County Council said: "We know this is an area where schools have asked for support and this will enable our schools to embed the good work they are doing and develop their approach to trans inclusion and support.
"We want all children and young people in our schools to feel safe and be happy."
Deputy city mayor Councillor Sarah Russell, who leads on education in Leicester, said: "It's important that we support schools to be inclusive, open environments where young people can talk about any issue that affects them. Our teachers already do a fantastic job of creating just those conditions.
"This toolkit will help to further equip our teachers so that they can support young people to have open and constructive conversations about gender identity."
Trans young people who receive support from the Young Transgender Centre of Excellence at the Leicester LGBT Centre have been integral in creating this toolkit.
This toolkit should be used as part of a whole school approach, including staff and governor training and involvement of the wider school community. | <urn:uuid:a33a074b-5b53-4d21-8b0c-5cb01ef03d8f> | {
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Wilderness plays a profound role in the lives of humans, animals and other forms of life on the planet. It is valued for its spiritual, cultural, aesthitic, recreational and conservational values. The 1964 Wilderness Act defines it as;
- "A wilderness, in contrast with those areas where man and his own works dominate the landscape, is hereby recognized as an area where the earth and its community of life are untrammeled by man, where man himself is a visitor who does not remain. An area of wilderness is further defined to mean in this Act an area of undeveloped Federal land retaining its primeval character and influence, without permanent improvements or human habitation, which is protected and managed so as to preserve its natural conditions and which (1) generally appears to have been affected primarily by the forces of nature, with the imprint of man's work substantially unnoticeable; (2) has outstanding opportunities for solitude or a primitive and unconfined type of recreation; (3) has at least five thousand acres of land or is of sufficient size as to make practicable its preservation and use in an unimpaired condition; and (4) may also contain ecological, geological, or other features of scientific, educational, scenic, or historical value."
- Nash, Roderick. Wilderness and the American Mind, (3rd ed. 1982), the standard intellectual history
- Short, C. Brant. Ronald Reagan and the Public Lands: America's Conservation Debate (1989).
- Strong, Douglas H. Dreamers & Defenders: American Conservationists. (1988) online edition, good biographical studies of the major leaders
- Turner, James Morton, "The Specter of Environmentalism": Wilderness, Environmental Politics, and the Evolution of the New Right. The Journal of American History 96.1 (2009): 123-47online at History Cooperative
- http://www.cwcs.org/1964.html - The Wilderness Act of 1964 - Public Law 88-577, 78 Stat. 890, 16 U.S.C. 1131-1136 | <urn:uuid:d0caaed9-50a5-4081-86db-6467e1441060> | {
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By Harriet Freiberger
Memorial Day traditions stem from a time even before history’s chronicling began. War has always been a part of life: victory, defeat, winners, losers – and death – the price that is paid.
On Monday, in the cemetery on the hill above Steamboat Springs, residents came together, neighbors with our own traditions. It is springtime. Lush green has replaced winter. Setting aside day-to-day disagreements and, too, greater differences, we saw the small American flags that mark the resting places of those who have served in the military, and we felt the impact of awakening awareness. Looking back into their lives, we revisited what has been and, in doing so, we reach in hope for what will be.
Memories fill the path from past to present, sustaining us as present becomes future. One generation follows another. Touching the stones that mark their places, we traced the names and dates of loved ones’ time upon this earth. Listening to the silence, we longed for their voices. Our traditions helped us hear. | <urn:uuid:5995b655-8506-492d-b7aa-07aad8deea53> | {
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Powderhorn Wilderness is located about 10 miles northeast of Lake City and occupies some 62,250 acres. The wilderness is approximately 23% National Forest and 77% BLM. Elevations vary from 8,699' in the north to 12,600' in the south. A significant portion of the upper plateaus is above 12,000'.
This is the northern edge of the San Juan Mountains, where the mountains fade down into the sagebrush meadows and fish-filled lakes of the Gunnison Basin. The Cannibal and Calf Creek Plateaus are among the largest expanses of flat and undisturbed alpine tundra in the lower 48 states. With the lack of tree cover on the upper plateaus, the views reach as far as the San Juan, Sawatch and Elk Mountains.
The western and northern slopes of Powderhorn Wilderness are significantly steeper than the southern and eastern slopes. The upper plateau is also relatively flat with wide, shallow valleys and a lot of running water. The stands of fir, spruce, aspen, and pine that blanket the lower reaches of this countryside are roamed by small herds of mule deer and large herds of elk in the warmer seasons and the trout fishing at Devil's and Powderhorn Lakes is excellent. You'll also find mountain lion, bobcat, beaver, coyote and smaller mammals. Every now and then a moose from the Spring Creek Pass herd will wander into the riparian areas.
The Cannibal Plateau was named for the Cannibal of Lake City, Alferd Packer. Packer and 5 men he was supposedly guiding through the San Juans in heavy winter weather got lost about 12 miles southwest of here in 1874 (just south of Lake City). The next spring, Packer walked out alone, leaving behind 5 partially eaten human bodies. What is most amazing about the story is how quickly he was found out. However, Packer was allowed to escape custody and had to be brought back from Wyoming 10 years later to face trial.
Among the 45 miles of hiking trails that access the seldom-visited Powderhorn Wilderness are the Powderhorn Lakes, East Fork, Powderhorn Park, North Calf Creek, Canyon Inferno and Devil's Lake Trails. Points of interest for fishermen and photographers include the Powderhorn Lakes and Devil's Lake.
The plateau that makes up most of Powderhorn Wilderness is a thick deposit of volcanic lava and ash, deposited during the days of San Juan Mountain building during the Tertiary era. This area is now the headwaters of several different creeks, most of which eventually empty into the Lake Fork of the Gunnison River.
There is a proposal in front of Congress to add another 3,390 acres of BLM property to the wilderness area. The proposed addition lies to the west and north of the already designated wilderness: between the wilderness boundary and the Silver Thread Scenic Byway north of Lake City.
Powderhorn Wilderness map
Powderhorn Wilderness area map
Alpine Loop Back Country Byway - Uncompahgre Wilderness
Weminuche Wilderness - La Garita Wilderness - Wheeler Geologic Area
Slumgullion Pass and Earthflow - Lake San Cristobal
National Park Service Sites - BLM Sites - National Wilderness Areas - Unique Natural Features
Outdoor Sports & Recreation - Ski & Snowboard Areas - Photo Galleries - Colorado Mountains | <urn:uuid:698c325b-e554-4ac8-93bc-2990b8be4dc7> | {
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Write a brief statement describing your chosen research topic. A topic statement is a paragraph or two that explains, in a nutshell, what your topic is about. At this stage, this statement can be fairly broad since you may not be sure yet of the specific emphasis of your paper. You may begin your topic statement with \”This paper will explore…\” Also provide a few sentences that give some background information on your topic. For example, providing statistics, facts, or other relevant information to help reader better connect with your topic is welcomed. You are also expected to state why you chose the topic. It is also important that you develop a clear rationale and justification for the importance and relevance of this topic for families and children. More specifically, why is this topic important to explore and write about? How is this topic relevant to children and families? Also, what do you hope learn about your topic by doing this assignment?
*Use the textbook for ideas and supporting information if needed.
SAMPLE TOPIC STATEMENT
Topic assigned by Dr. Brown : Issues of Diversity for Families
Specific Topic chosen by student: Role of Race and Ethnicity in African American parenting.
This paper will examine how African American parents teach their children about issues of racism, discrimination, and culture. Racism and discrimination has recently received increased attention in media and it is evident that these issues continue to impact the African American community. Therefore, African American parents must provide their children with accurate knowledge regarding their African American pride and African American history, as well as how to deal with racism and discrimination. The messages that parents teach their children about race, culture and ethnicity are important because these messages prepare children for survival and success in a world where race and ethnicity influences the way that others see and treat you. I also chose this topic because I want to learn more about how to teach the children and young people in my life about these issues.
Are you looking for a similar paper or any other quality academic essay? Then look no further. Our research paper writing service is what you require. Our team of experienced writers is on standby to deliver to you an original paper as per your specified instructions with zero plagiarism guaranteed. This is the perfect way you can prepare your own unique academic paper and score the grades you deserve.
Use the order calculator below and get started! Contact our live support team for any assistance or inquiry. | <urn:uuid:0b285794-be80-4e40-aeac-03e90c66e35f> | {
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Breast Cancer Part 1
BREAST CANCER PART 1
The month of October in every year is set aside as the Breast Cancer Awareness month. While most people are aware of how Cancer is ravaging our world and the attendant loss of lifes and properties little or nothing is still being done by those who should be concerned about the scourge.
While most people are aware of breast cancer, many forget to take the steps to have a plan to detect the disease in its early stages and encourage others to do the same. Though various governmental and non-governmental agencies have made a lot of progress in advocating and sensitizing people around the world but we still have a long way to go and need your help!
This piece is to sensitize and educate ourselves on what Breast Cancer is all about.
Breast Cancer Awareness Month ( BCAM), also referred to in America as
National Breast Cancer Awareness Month ( NBCAM ), is an annual international health campaign organized by major breast cancer charities every October to increase awareness of the disease and to raise funds for research into its cause, prevention, diagnosis, treatment and cure. The campaign also offers information and support to those affected by breast cancer.
The Pink Ribbon as an international signs of breast cancer awareness. Pink ribbon express moral support for women with breast cancer. The pink ribbon idea started in 1991and adopted by NBCAM in 1992. Pink and Blue ribbon is sometimes used to symbolise breast cancer in men.
What is Cancer?
Every day, cells in your body divide, grow and die. Most of the time cells divide and grow in an orderly manner. But sometimes cells grow out of control. This uncontrolled growth of cells forms mass or lump called a Tumor. Tumors are either Benign or Malignant. Benign tumors are not cancerous but if left untreated can pose a health risk, so they are often removed. When removed they don’t reappear and they do not invade or spread to the neighboring tissue.
Malignant/cancerous tumor on the other hand are made of abnormal cells. They can invade the surrounding tissue and spread to other parts of the body. A Malignant Tumor that develops in the breast is called BREAST CANCER.
What are the types of Breast cancer? What is Self Breast Examination? For more on this topic, watch out for the next part | <urn:uuid:1e5b2ba7-b040-456a-82e0-d00109aaa6ec> | {
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Spuzzum Family Photos
Based on information collected from Anthropologist James Teit, it is evident that Nlaka’pamux produced and wore elaborate and diverse clothing, reflecting their concern for adornment. Men, women and children wore ornamented headbands, caps, hats, and headdresses as is evident by their number in museum collections. Headbands were an important component of traditional dance regalia for both men and women, based on the inventory of Nlaka’pamux headgear complied.
Language connects people – a symbol of identity, language is the way people share social, cultural, and spiritual values, as well as aspirations for the future. The Thompson language, properly known as Nlaka’pamuctsin, more commonly spelled Nlaka’pamux is an Interior Salishan language spoken in the Fraser Canyon, Thompson Canyon, Nicola Country of Canada province of British Columbia, and stems (historically) into the North Cascades region of Whatcom and Chelan Counties of the state of Washington in the United States.
The Nlaka’pamux Nation were semi-nomadic people, meaning they moved around in search of food. Nlaka’pamux First Nations lived in shelters according to travel, weather and subsidence. The First Nation People lived in Pit House communities that were mostly used during the winter months, although some might have been used all year. A Pit House was a shelter built mostly below ground with an entrance and ladder at the top. Several families lived in a Pit House, as most were 8-10 meters in diameter. The First Nation People lived in Lean-to’s as temporary shelters while travelling. Lean-to’s were built to lean against a solid frame, and were intended to be very temporary.
Nlaka’pamux First Nations of the Fraser River made their living through seasonal hunting and gathering. They hunted animals such as deer, moose, elk, marmot, black bear and grouse and fished the rivers and creeks for salmon and trout. They also gathered berries, roots, vegetables, mushrooms, bark, and long roots (some for medical benefits).
Salmon were prized above all other fish and were the economic, cultural and spiritual focus of First Nations in the Fraser River Basin. Nlaka’pamux First Nations used many unique fishing tools such as weirs, basket traps, dip nets, gill nets and spears to catch sturgeon, trout and salmon.
Nlaka’pamux basket-making is central to Nlaka’pamux cultural identity, embodying women as culture bearers. Their ethno-botanical and technical knowledge has been transferred through female lines for generations, in the making of baskets using traditional motifs. Basket Making is a tangible expression of Nlaka’pamux culture, and it articulates historical memory.
More Historical LInks | <urn:uuid:8b07ae23-3070-4dd8-9fdb-15f5b982a971> | {
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Lesson Title: We’ve Got Rhythm
[Download this lesson plan as a PDF]
Grade level: 5-8
Topic/Subject Matter: Music
Time Allotment: Two to three 45-minute class periods
Overview: THE MUSIC INSTINCT showcases the research and discovery process of scientists whose work focuses on the interrelationship between music and science. Music is a topic that is very accessible and familiar to young people, and can be used as a topic for simple experiments that students design. In this lesson, students will explore the ways in which humans create and respond to rhythm, using examples from THE MUSIC INSTINCT as a guide.
The lesson begins with a fun game that challenges students to maintain a steady rhythm. Students will then brainstorm ways in which rhythm is present in their body and the world around them. In the Learning Activities, students will view segments from the MUSIC INSTINCT program and examine ways that hospitals are using music and rhythm to help patients. Students will learn about synchronizing to music (moving in time to a beat) and reflect upon whether this is a uniquely human skill. Students will then view a clip of a cockatoo synchronizing to music. Students will then learn about syncopation and view a video segment illustrating a syncopated beat. Students will then explore an interactive where they try to identify syncopated and non-syncopated rhythms. The lesson ends with students experimenting with rhythm and creating their own syncopated and non-syncopated rhythms using their hands, feet, simple rhythm instruments and/or an online interactive featuring animal sounds. | <urn:uuid:07d66e71-87a1-458e-871a-279007b65e85> | {
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Chocolate has been cultivated and consumed by humans for thousands of years! You can find it in beverages, bars, cookies, cakes, cereal and much more! It is a sweet indulgence for many and is readily available in many places. Here are ten delicious facts about the world’s favorite confectionary that you probably didn’t know!
- 1. “Chocolate” comes from the Aztec word “xocoatl”. The cacao pod looks similar to an anatomically correct heart , and was used by the Mexica to symbolize the sacrificed human heart.
- 2. Many soldiers in the American Revolutionary War were given chocolate to comfort them in battle! In fact, President George Washington made sure chocolate was a part of their rations. Now we know chocolate does trigger pleasure centers in the brain, so it makes sense that this would be a comforting treat for soldiers.
- 3. The global chocolate industry is worth over $100 BILLION dollars. Imagine how many chocolate bars you could buy for that much money. You and everyone you know would be swimming in chocolate for life! The top four countries that produce and sell chocolate are the United States, Germany, Switzerland and Belgium.
- 4. White chocolate isn’t technically chocolate! It’s a chocolate derivative. Genuine chocolate must contain cocoa powder, whereas white chocolate contains cocoa butter!
- 5. It takes 400 cocoa beans to make one pound of chocolate! There are 10 steps to turn cocoa beans into chocolate: growing, harvesting, removing cacao, fermenting, drying, roasting and winnowing, grinding, conching, tempering and molding, and quality analysis!
- 6. A cocoa tree takes four to five YEARS to produce it’s first beans! Luckily it’s worth the wait! Cocoa trees, scientifically referred to as theobroma cacao, are native of the Amazon basin and other tropical areas of South and Central America.
- 7. Not all chocolate is sweet and delicious. Bakers chocolate, semi-sweet or unsweetened chocolate, and 70%-99% cocoa chocolate have a very strong, bitter taste and are only for the most seasoned of chocolate enthusiasts.
- 8. Like bananas, dark chocolate contains a lot of potassium, an essential mineral. Potassium helps the heart, liver and kidneys work properly, which contributes to overall health!
- 9. 100 grams of dark chocolate contains 98% of your daily recommended dose of manganese, which is a mineral that helps promote healthy bones and metabolic functioning! Who says chocolate isn’t a health food?
- 10. A chocolate-making company broke the record for the world’s largest chocolate bar creating a monstrous drool-worthy masterpiece weighing 6 TONNES! That’s the same as three rhinoceroses! I wonder how long it took to finish eating all of that!
How many of these fun facts did you already know? Did you learn anything new? When it comes to chocolate, too much of a good thing is simply wonderful! | <urn:uuid:5b80e3cb-afb0-4cab-80d9-f10f60f8b8d2> | {
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Tiny ingredients in sunscreen may harm marine life
Posted Aug. 28, 2014 / Posted by: Kate Colwell
New study finds nanosunscreens toxic to base of ocean food chain
WASHINGTON, D.C. — A new study published in the American Chemical Society’s Journal of Environmental Science and Technology demonstrates the harmful effects of nanoparticles from sunscreens on ocean ecosystems. The researchers found that when nanoparticles of titanium dioxide and zinc oxide react with UV light in water, they create hydrogen peroxide, which can stunt the growth of phytoplankton. Phytoplankton are a critical species of tiny algae at the base of marine food chains, sustaining animals ranging from small fish, which feed dolphins and other sea life, to whales.
“A large percentage of sunscreens available to consumers contain nanoparticles, which means these ingredients are washed into oceans when we swim or shower,” said Ian Illuminato, Health and environment campaigner with Friends of the Earth. “These tiny ingredients are also potentially toxic to humans and are rapidly entering food and consumer products without safety assessment or labels.”
The study indicates that these tiny particles of titanium dioxide are a major oxidizing agent entering our coastal waters, which can result in dramatic increases in hydrogen peroxide levels that damage phytoplankton crucial to marine ecosystems.
“The onslaught of pollutants in our oceans, from giant islands of plastic in the Pacific to tiny nanoparticles, cannot continue,” said John Kaltenstein, Marine policy analyst with Friends of the Earth. “We must quickly address these threats to marine life and fisheries upon which our food supply depends.”
Nanomaterials reflect a convergence of chemistry, physics and engineering at the nanoscale to take advantage of unique physical properties associated with chemicals in this small size range. Nanoparticles are measured in nanometers (nm); one nanometer is billionth of a meter. One nanometer is roughly 100,000 times smaller than the width of a human hair.
“Wearing sunscreen and protecting our skin from harmful UV rays is very important, but nano ingredients in these products may be doing more harm than good to our environment and our health,” continued Illuminato. “Despite a growing body of science calling their safety into question, our government has made little progress in protecting the public, workers and the environment from the risks posed by nanoparticles. We urgently need FDA and EPA to step up and properly regulate and label these tiny and potentially harmful ingredients.”
Note to editors: Friends of the Earth’s reports about nanosunscreens can be found here.
Expert Contact: Ian Illuminato, (250) 335-3250, [email protected]
Communications Contact: Kate Colwell, (202) 222-0744, [email protected]
Food and Technology,
/ Tags: Nanotechnology
« Back to main page | <urn:uuid:3cbea86f-02dc-4bc2-b095-be3d625a7086> | {
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Kingston was founded in 1693. William Beckford (1790) describes the size as extending one mile from North to South and equally from East to West of which contained 3000 houses, population of about 14,000 slaves, 8000 whites and 1500 free people of colour.
Kingston was designated as county town of the island. Held were the assizes court sessions in January, April, July and October. The parish contained no sugar plantations and 20 settlements of grass pens (Beckford, 1790).
Last names of families settled in the parish. Names obtained from entries in baptismal records before 1800
Copyright Sharon Tomlin 2007 | <urn:uuid:dad047df-9d64-438a-924a-cf0c3af0b728> | {
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Exploring use of mobile phones technology in learning mathematics at secondary school level in Karachi
Date of Award
Master of Education (M. Ed.)
Professional Development Centre, Karachi
Mobile phone has become an integral functional part of our society. Also, according to recent the PTA report, the penetration rate of mobile phones Tele-density in Pakistan has reached to 73.9% per annum. Hence, capitalizing on this phenomenon a research study was conducted. That explored students’ perceptions about mobile phones and their effective use particularly in Mathematics at secondary schools in Karachi, using a mixed methods sequential approach. The research adopted a survey methodology followed by pure action research. Data were collected through survey questionnaires, interviews, Students’ sample work, their comments via SMS and class observation. Based on the key findings of the reconnaissance stage, that showed that on an average basis, 70% of the students had a personal mobile phone, 94 out of 119 students’ use SMS and 76 students preferred to play games on MP regularly on daily basis. 63% students had experience of using MPs for more than one year and the rest of 37% students had experience of less than a year. Also many students (M=3.14) were uncertain about Mathematics learning using SMS application and equally a large number (M=3.16) of students were uncertain about learning through videos. An action research plan was prepared to involve students in learning Mathematics using mobile phones through digitized lessons content in the real classroom contexts. The study developed and used digitized learning materials using SMS, MMS, video clips, camera and pictures. The students used their own mobile phones for the execution of all assigned tasks. The study establishes that; a) Students’ perceive MPs as Interacting, Communicating, Mathematical Learning and Problem Solving tool; b) Students found mobile phones as a tool for improving mathematical skills, collaborative and self-learning, exploring Mathematics individually and collectively, and a tool that connected their classroom learning with their real life experiences and c) Mobile phones help teachers in spot teaching, feedback and assessments. Hence, mobile phone can be used to benefit students’ mathematics learning through adequate teachers’ preparation, parents’ support and policy provisions on the effective integration of m-learning in the teaching and learning processes at all levels.
Sultan, S. (2014). Exploring use of mobile phones technology in learning mathematics at secondary school level in Karachi (Unpublished master's dissertation). Aga Khan University, Karachi, Pakistan. | <urn:uuid:9c686a88-1f42-4c9a-95ab-ec5b993bbb23> | {
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Mood swings, often a symptom of menopause, are extreme and rapid changes in your emotional state. You can be happy one minute and angry the next or depressed for no reason at all. Depression, sadness, frustration, irritation, and anger are the most common emotions linked to mood swings. These emotional changes are because hormonal changes in your body affect the chemistry of your brain. Certain treatments for breast cancer can cause your hormone levels to go up or down, induce menopause, and cause mood swings.
Mood swings may be caused by the following breast cancer treatments:
- ovarian shutdown or removal
- hormonal therapy:
There are also other medications that can cause mood swings, including morphine, Duragesic (chemical name: fentanyl), Dolophine (chemical name: methadone), codeine, hydrocodone (one brand name: Vicodin), Demerol (chemical name: meperidine), and steroids.
Managing mood swings
- Identify and avoid sources of stress that can cause changes in mood.
- Exercise can help relieve stress, focus your energy, and balance your emotions, all of which can help ease mood swings.
- Get plenty of rest. If your sleep is disrupted or you don't get enough sleep, you may find that you're anxious, angry, and irritable.
- Eat healthy snacks and small meals throughout the day to give you energy and keep your insulin levels constant. Hunger and varying blood sugar levels can trigger mood swings.
- Consider complementary and holistic techniques such as yoga, meditation, massage, or acupuncture to relieve stress.
- Talk about your emotions with friends, a counselor, or your doctor to help you deal with them appropriately. | <urn:uuid:0314b7f7-c0ab-451c-b9f2-b9e2ca3a86a7> | {
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This feature documentary profiles a key element of the 1990 Oka crisis in which the Mohawk communities of Kahnawake and Kanehsatake stood against the Canadian military and Canadian citizens in a stand-off that turned violent. On August 28, 1990, a convoy of 75 cars left the Mohawk community of Kahnawake and crossed Montreal's Mercier Bridge—straight into an angry mob that pelted the vehicles with rocks. The targets of this violence were Mohawk women, children and elders leaving Kahnawake, in fear of a possible advance by the Canadian army. This film is the fourth in Alanis Obomsawin's landmark series on the Mohawk rebellions that shook Canada in 1990.
Extrait de la sélection : Alanis Obomsawin Retrospective | <urn:uuid:43e37ceb-0ad2-4f84-96a0-1db588204a72> | {
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Search the collections
Australian Red Cross Society
Image: Badge - Australian Red Cross Appeal, 1918 (Incomplete)
Source: Museum Victoria
The International Committee of the Red Cross was formed in 1863 and is the founding body of the Red Cross movement. Today the Australian Red Cross is one of 178 members of the International Federation of Red Cross and Red Crescent Societies.
The Australian Red Cross was formed as a branch of the British Red Cross at Government House, Melbourne on 13 August 1914. It was established by Lady Helen Munro-Ferguson, wife of the Governor-General, nine days after the outbreak of World War I. Lady Munro-Ferguson had been a member of the British Red Cross in Fyfe, Scotland, and was aware of the important role the organization played in Britain. She asked the wives of each State Governor to form a local committee in each capital, which they agreed to do.
The first Australian Red Cross volunteers focused on supplying care parcels containing soap, toiletries, special food and games for sick and wounded troops. Within weeks of its foundation, the Branch was providing clothing (flannel shirts, cardigans, socks and gloves), medical supplies and equipment. Soon it was shipping items such as mosquito nets, hospital clothing and materials, and food parcels. It initiated the Voluntary Aid Detachments (VAD), whose members cared for the sick and wounded in hospitals, on trains during transport and in convalescent homes. The Red Cross provided assistance to the survivors of the Battle of Gallipoli, the soldiers who fought in Egypt, the blind and those suffering from the effects of war.
In 1915 it also began its Transport Service, driving soldiers who had returned on the hospital ships to their homes or convalescent facilities. By the end of 1916 the Service included 2,500 cars, with more than half overseas, working on the battlefields of France, Italy and East Africa. Transport duties included daily ambulance rounds to hospitals, weekly outings with patients, and delivering and collecting materials. The Australian Red Cross also developed the Cycle and Motor Cycle Corps, with volunteers delivering special Red Cross messages or small parcels.
After the Great War the Australian Red Cross continued to care for returned servicemen. The thousands of Australian Red Cross volunteers who had been engaged actively during the war effort remained involved through local services and programs which were expanded to include hospital visits, emergency and disaster assistance, transport and first aid training: all the while expanding the strength and professionalism of the volunteers and the capacity of Australian Red Cross. The sick and needy in the wider community were now also assisted.
In 1929 Australian Red Cross set up the Blood Transfusion Service in Victoria, which soon expanded throughout Australia. Today the Australian Red Cross Blood Service is considered to be one of the most effective and safe blood services in the world.
In the same year that the Blood Transfusion Service was established, the Second Geneva Convention stated that Red Cross volunteers could be deployed alongside official medical personnel of the armed forces in the task of searching for and evacuating wounded or killed soldiers, and in the prevention of disease in the armed forces.
In 1938 the Australian Red Cross was formally recognized as an autonomous National Society, and was incorporated by Royal Charter in 1941. Its official name became The Australian Red Cross Society.
World War II placed much bigger challenges on Red Cross Society volunteers and services: 347 men and 193 women served in 23 countries, as well as on hospital ships and aircraft carriers. Thousands of Australians spent hundreds of hours in Red Cross offices around the country, packing Red Cross parcels, sewing clothes and processing tracing requests.
Volunteers worked in hospitals throughout Australia, and the Australian Red Cross also supplied all personnel except for doctors and nurses for civil emergency hospitals and first aid posts. They cooked meals, carried out immunization programs and organized blood donor drives. Australian Red Cross staff also provided assistance to captured and wounded enemy soldiers being treated in military hospitals.
Providing weekly food parcels, clothing, medical and other supplies to Australian Prisoners-of-war was one of the main tasks of Australian Red Cross. For hundreds, if not thousands, the Red Cross parcels meant survival. Many POWs in Germany, Italy and other European countries received regular Red Cross deliveries. The Japanese Government refused to permit the dispatch of food parcels, medical supplies and clothing to POWs in the Far East, however.
The scope of relief activities undertaken by Australian Red Cross during World War II was enormous. In 1945 Australian Red Cross chartered the Admiral Chase to ship supplies to Europe.
The Red Cross Tracing and Message Service was one of the busiest services during World War II. Prisoners of War have a right to communicate with their families under the Geneva Conventions, and during 1943 alone some 230,000 letters were distributed to POW camps in Malaya, Java, Shanghai, Hong Kong, China, Burma and Japan.
Australian Red Cross carried out a vast range of other relief operations throughout the war. In Egypt a surgical unit was established, and in Papua New Guinea an army hospital was set up in Torokina.
The busiest time for the Transport Service was in 1945, when volunteer drivers met thousands of wounded servicemen and returning prisoners of war.
In the immediate aftermath of World War II, the Australian Red Cross became active in providing emergency and development relief assistance to many countries. The need in many parts of the world was enormous. Disasters in Greece, Malaysia, Korea, Papua New Guinea, Pakistan and Japan were also assisted.
After the 1950s, Australian Red Cross continued to expand its domestic and overseas humanitarian operations. During the Korean War, it provided services to Australian troops with volunteers visiting hospitals, facilitating correspondence with families at home and organizing help for released POWs. Provision of emergency relief assistance in disasters and conflicts, implementation of development programs and deployment of professional delegates all became standard activities of Australian Red Cross.
The National Office of Australian Red Cross Society is today based in Melbourne. State and Territory Offices are located in each capital city and are responsible for membership, fundraising and the provision of local services and programs.
Over 60 community services are provided in Australia, including Disaster and Community Services (such as Meals on Wheels), Tracing and Refugee Services, First Aid, Health and Safety Services and the Australian Red Cross Blood Service. Overseas, Australian Red Cross provides other development and emergency programs. At any given time, more than 50 medical and relief field staff bring assistance and relief to victims in war zones around the world.
Australian Red Cross website http://www.redcross.org.au/aboutus_history_australia_default.htm
(showing 1 - 7) 7 items
Australia Victoria Tennis Prize Medal c. 1940 (AD) Mint: K.G.Luke Other Details: This medal, issued by the Red Cross Society, reflects the use of sport as a fund-raising activity in Mel ...Images: 2
Lined sheet of note paper listing the items made for, or sent as gifts to, soldiers during World War I by a Mrs J. Davis. She lists grey and brown slippers, face washers, linen and 'old ...Images: 1
Letter on lined note paper from a wounded infantryman during World War I, addressed to a Mrs James Davis. According to the letter the soldier was wounded by a German machine gun, resul ...Images: 1
Hand-written letter on stationery from the Australian Branch of the British Red Cross Society, written by Driver E. D. Ross to Mrs J. Davis during World War I. The letter was written b ...Images: 1
Hand-written letter on stationary from the Presbyterian Soldiers' Institute, written by Private Donald Patience to Mrs Davis during World War I. The letter was written by Private (late ...Images: 1
Australia Victoria Tennis Prize Medal c. 1940 (AD) Mint: K.G.Luke Other Details: This medal, issued by the Red Cross Society, reflects the use of sport as a fund-raising activity in Me ...From: Melbourne, Australia Images: 2
Australia ANZAC Rememberance 1914 - 1918 Artist Dora Ohlfsen 1918 (AD) Mint: not recorded Other Details: This medal was produced and sold to raise funds for of Australians and New Zeal ...Images: 4 | <urn:uuid:3108d451-e0a8-4ee0-ae32-0c7724bcf2bb> | {
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The Petroglyphs of Ometepe Island, Nicaragua
(Clicking on the in the article brings up a picture of the petroglyph under discussion, clicking anywhere on your screen makes the picture disappear.)
For six field seasons since 1995 my colleagues and I have been conducting an intensive archaeological survey on Ometepe Island. With the assistance of numerous volunteers in the last three years, we have to date recorded 73 sites and over 1400 boulders with petroglyphs (almost 1700 petroglyph panels). Although we are still in the data entry and initial analysis stage of our work, I welcome the opportunity to provide an introduction to a little known but exciting and unique area of rock art in Latin America. Indeed, I think Nicaragua may come to be recognized as one of the great rock art areas of the world with Ometepe Island as perhaps the center of that tradition.
Nicaragua in general is one of the least known areas archaeologically in Central America. While there has been a great deal of work done in Costa Rica to the south and El Salvador and Honduras to the north, relatively few systematic archaeological studies have been conducted in Nicaragua. As an intermediate area between Mesoamerica and South America, its pre-Columbian cultures seem to have exhibited interesting independent development as well as influences from and to both the north and south.
Lake Nicaragua or Cocibolca is one of the largest fresh water lakes in Latin America. Naturally its shores and islands were a focus of much prehistoric as well as historic settlement. Isla Ometepe is the largest island in the lake. It has been known since the 19th century to be relatively rich in pre-Columbian sites, artifacts, and a monumental sculptural tradition and to contain numerous petroglyphs, but prior to our work there had never been a systematic site inventory, much less systematic petroglyph recording on the island. We know from excavations conducted by J.F. Bransford in the early 1880s and by Wolfgang Haberland, a German archaeologist, in the late 1960s that there has probably been settlement on the island since at least 800 B.C. and perhaps as early as 2000 B.C. There appears to have been various incursions by different groups over the millennia. Which group or groups were responsible for making the petroglyphs is presently unknown. Ometepe has generally been included within the Greater Nicoya Archaeological Subarea as proposed by Norweb (1964) and more specifically within the northern sector, as defined by Lange (1984; 1992), which is restricted to Pacific Nicaragua.Ometepe Island is very beautiful. It is approximately 31 kilometers long and about five to ten kilometers wide. It is almost hourglass in shape, formed of two volcanoes, with a narrow isthmus between the two. The northwest half of the island contains Volcan Concepción (once called Ometepec), a beautiful symmetrical cone-shaped volcano, which is still active. That side of the island is currently the most populated and has been the focus of virtually all of the past archaeological work, although it apparently contains few petroglyphs since its eruptions have been primarily ash flows.
The southeast half of the island is dominated by Volcan Madera , a truncated cone, which is apparently older than Concepción. It has a volcanic crater lake and its slopes are covered with rainforest, which shelter a diverse floral and faunal life, including howler and blackface monkeys, gorgeous birds, and innumerable butterflies. Because of its importance ecologically and archaeologically, most of the Madera side of the island has been designated a natural reserve.
Madera was an explosive volcano, which resulted in deposition of numerous basalt boulders on its slopes. Consequently Madera is the main location for petroglyphs on the island and has been the focus of our survey . We are concentrating in an area approximately 5 kilometers by 3 kilometers in size on the north central to northeast slopes of Madera. The survey has covered areas from the lake to an elevation of about 340 meters in elevation--above this area, the slopes of the volcano are very steep and filled with rainforest vegetation, and are logistically and physically difficult and sometimes impossible to survey in any kind of systematic way. Petroglyphs have been found in the deep forest on steep slopes and it is quite possible that they may occur at high elevations. Local guides have told us, however, that they have never found petroglyphs around the mouth of the crater lake at the top of the volcano.
Petroglyphs occur in a variety of circumstances:
In settlement sites with mounds and/or ceramic concentrations.
One important site contains about 35 platform mounds, many
artifacts, and sculptural fragments, as well as 95 petroglyphs.
2) Sites with boulder clusters which appear devoted solely to petroglyphs.
3) Fields with dispersed boulder petroglyphs usually running along ridges following basalt flows. Site boundaries are sometimes difficult to draw because of the dispersed nature of the petroglyphs.
4) Isolated petroglyphs.
While many fields have been cleared for cultivation, in others there is heavy vegetation and vegetation patterns change from year to year. It is clear that in these circumstances we may be missing some petroglyph boulders, but we do feel we have found the majority of petroglyph concentrations in the areas we have surveyed.
Petroglyphs are almost always pecked, although there are a number with deep, smooth edged grooves which may have been manufactured with both pecking and abrasion. Petroglyph grooves are often amazingly large, with grooves 2cm deep not uncommon. Very many, however, are highly eroded and difficult to photograph and draw. Almost never do we find superimposition.
Tourism to Ometepe has greatly increased in the last few years and we are beginning to see chalking, some by children and some by guides. More common are petroglyphs which have been scratched with machetes of local campesinos. The greatest impact by far to the rock art is agricultural field burning, which is causing extensive exfoliation and cracking.
I can only begin to show some of the wide variety of petroglyph types and motifs found. It is a bit premature to attempt assigning stylistic nomenclature, but there are some recognizable broad categories emerging:
1) Abstract Curvilinear
The most ubiquitous variety of petroglyphs are abstract curvilinear designs. They range from very simple to very complex. They are often hard to describe because of their complexity. A pervasive major subcategory of the abstract curvilinear type is composed of complex meandering curvilinear designs, sometimes open and sometimes closed . Very frequently they include loops and may incorporate spirals, circles, and sometimes cupules. Others appear highly organized and are quite beautiful . These few slides do not do justice to either the number or complexity of these designs.
Ometepe has been called the 'island of circles and spirals" (Matillo Villa 1973) and with reason, for within the abstract curvilinear type probably the single most common motif is the spiral, found in virtually all sites. These range from simple single spirals to multiple spirals . Concentric circles are also common and may represent a variation on the spiral.
2) Abstract Rectilinear
Abstract rectilinear figures occur, but in very small proportion to other types of figures. In general they seem to be a variation on some of the Abstract Curvilinear category--a few rectilinear spirals , concentric rectangles. There are a few grid-like designs . Rarely, however, are there abstract rectilinear designs of the complexity of Abstract Curvilinears.
Anthropomorphic figures are another relatively common category, occurring often in some sites and not at all in others. Simple heads or faces occur in considerable numbers, often represented simply by a simple circle with three dots for eyes and mouth .
There are stick figures, as well as anthropomorphs with fully outlined bodies There are stick figures, as well as anthropomorphs with fully outlined bodies There are stick figures, as well as anthropomorphs with fully outlined bodies . Generally there is little sexual differentiation, although genitalia are occasionally represented. A copulating couple is unique . Only occasionally is body adornment found, usually what appears to be a headdress.
In addition to the often rather simple anthropomorphic designs shown in the previous slides, there are a number of quite extraordinary figures which are almost sculptural-- integrating the three dimensional aspect of the rock and sometimes carved in relief. This naturalistic human head is extraordinary . Another, called the bruja or witch , has carving on all three sides, including hair-like carving on the back which incorporates skulls. Then there is this almost frightening foetus-like figure . [These three-dimensional figures may or may not be intermediate to the monumental sculptural tradition on the island, which is an entire topic of its own. ]
2) Zoomorphic Figures
Zoomorphic figures are found relatively infrequently, but do occur in both representational and more stylized forms. Of the representational forms the monkey is the most common , but whether this relates to the fact that even today there are large numbers on the island or to some other deeper iconographic relationship is unknown. Several show markings in the stomach Feet, hands, and face are often realistically rendered.
Quadrupeds are infrequent, but tend to be found in complex panels. A figure with spots is quite distinctive and is quite likely represents a deer, a small spotted variety of which is found on the island .
Lizard-like or crocodilian figures occasionally occur. Some are simple figures which could be either lizard or crocodile, but the crocodile is depicted in one of the more elaborate and beautiful panels found . Today caiman or small crocodiles can still be found in the low swampy area of the island. There are also snake-like figures and it is also quite possible that some of the curvilinear designs may represent stylized snakes. Other reptiles, such as turtles , and amphibians like frogs or toads are infrequent. Birds are rare.
3) Mask-like Forms
4) Miscellaneous motifs.
Aside from the above general categories there are some distinctive and repetitive motifs, some of which seem to be associated with particular sites and are not found widely. Among some of the most unusual are these flower or butterfly-like designs . Sun-like symbols occasionally occur , as do cruciform figures .
Sites with petroglyphs also contain pecked mortars and cupules, sometimes separate and sometimes incorporated into the petroglyph boulder. They undoubtedly have different functions in different sites. There are also examples of square-cut or circular bowl-like depressions which appear different than mortars and may in fact have been receptacles, perhaps for offerings. . Several are very intricately carved and appear altar-like.
Finally, in addition to petroglyphs, we are also finding some extremely interesting rock features which we are hard-pressed to call petroglyphs . Several years ago we began finding features with parallel ridges and grooves. In 1998 we recorded one site in which there were a number of rocks covered with this pattern. . We had no idea what their purpose was, but these had the appearance of something functional. In 1999 we recorded another, very similar site which contained numerous boulders with one or more of these parallel ridges and grooves, as well as cut niches. One quite large rock retained a well-cut rectangular bar-like feature. In my opinion, these features resulted from quarrying these bar-like objects, which were cut and shaped prior to removal. Once removed, they left the characteristic ridge and groove pattern. We have been unable to find reference to such features in the literature and would appreciate knowing whether they have been found in other areas of Central or South America.
This has been primarily an overview. We are only now beginning to attempt analysis and classification. Dating will be difficult. There is little if any ethnographic information relative to rock art in Nicaragua. Nicaragua¹s indigenous population suffered a catastrophic decline within 50 years of the spanish conquest. It has been estimated that almost 90% of the population either died from disease or was removed by the slave trade (Newson 1978:1978). It is likely that petroglyph manufacturing halted not long after Spanish conquest, and there seems to be no one alive who remembers its iconographic or religious associations. References to what is known about religion at contact and comparisons with Mesoamerican and South American iconography may prove to have some referential utility. The neuropsychiatric model obviously may have some utility. Future excavations may eventually provide some help, but as always the coincidence of rock art with surrounding archaeological deposits is usually open to dispute. Developing techniques, such as C14-dating, may one day provide some hope, but possibilities for any C14 dating seem problematic, especially in view of the fact that field burning is having the greatest contemporary impacts on petroglyphs.
In addition to the diachronic problems, we are also handicapped by a current lack of comparative material from neighboring areas. There have been few systematic surveys and few published works pertaining to rock art in Central America. It is unknown at this time point in time whether the rock art designs and motifs found on Ometepe, especially the abstract curvilinear category, prove to be relatively unique to Nicaragua or are found throughout Central American.
At the very least, however, we hope that the large body of data being produced from our Ometepe work will provide an important starting point for the analysis and comparison of future rock art research in Nicaragua and neighboring areas of Central America.
I would like to thank my colleagues Michael Smith, James Martin, Jerry Doty, and the many other volunteers who have devoted their time and worked so hard to make the Ometepe Archaeological Project a success.
1881 Archaeological Researches in Nicaragua. Smithsonian Contributions to Knowledge No. 25. Washington, D.C.: Smithsonian Institution.
1992 Culture History of Ometepe Island. In The Archaeology of Pacific Nicaragua. Albuquerque: University of New Mexico Press.
1984 The Greater Nicoya Archaeological Subarea. In The Archaeology of Lower Central America, edited by F. Lange and D. Stone. Albuquerque: University of New Mexico Press.
Frederick, Payson D. Sheets, Anibal Martinez, Suzanne
1992 The Archaeology of Pacific Nicaragua. Albuquerque: University of New Mexico Press.
Matillo Villa, Joaquin
1973 Ometepe, Isla de Círculos y de Espirales. Estas Piedras
Hablan. Vol. III. Managua: Centro de Investigaciones Rupestres.
1978 Indian Survival in Colonial Nicaragua. Norman: University of Oklahoma Press.
1964 Ceramic Stratigraphy in Southwestern Nicaragua. In Actas, 35th International Congress of Américanistas 1:551-61. | <urn:uuid:d57694e4-1acb-40a6-a6f7-e228e9b4494f> | {
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Whether you wear them for function or relaxation, earplugs may be helpful to anybody who needs protection against airborne debris or wind or frequently comes in contact with dangerous or irritating noise. Having a set of earplugs can benefit almost anyone, and they can be found in a variety of styles. In this short article, we’ll go over a few of the manners plugs are used for relaxation and at work, a number of these health risks associated with them, and how to avoid those dangers. If you deal with noise, plugs will be the way to go.
One of the most common applications for earplugs is during sleep. Foam plugs will do the job fine but have to be inserted and taken out to avoid distress. This may happen for many reasons, be it the plug or because of air pressure building up when it’s put within the ear. The easiest way to prevent this is to assess your plugs’ instructions to see how they need to be inserted, as plugs that are distinct all function in ways that are various. Custom earplugs may also help you stay away from this, as they have a tendency to be comfier. Note that if you lie down to sleep, your ear canal changes its shape, usually reducing in diameter. This may cause plugs to become uncomfortable, and thus they should be introduced or molded at the place where you’ll use them.
Frequent health risks related to earplugs are ear wax buildup, air pressure, and debris, which may all cause damage to the eardrum if improperly used. Some health risks may occur from usages, such as ear wax blocking the ear and so the circulation of ear wax, leading to nausea, hearing loss, pain or infection. Earplugs may irritate the temporomandibular joint, which can be situated near the ear canal. Earplugs can lead to an allergic reaction, due to the substances that are hypoallergenic most plugs are made from, though this is uncommon.
The majority of these risks can easily be prevented by using custom-fitted plugs or simply by using them correctly. Following instructions can prevent such problems as disorder or hearing loss. Earplugs are designed to make the wearer more comfortable, and using them properly can make certain you stay comfortable and secure while they are in use.
There are a whole lot of types of earplugs that are available in the industry today. Earplugs serve as our protection from loud noises that may cause damage. If you always find yourself in an environment that is usually noisy, it is best to think about getting earplugs for yourself. Sounds that have a noise level activity of over 90 decibels can lead to hearing disorders that may lead to permanent deafness. Earplugs are devised, that is. They are the protection that you could need to make yourself protected from these issues and the tiniest.
One of the most common kinds of earplugs is the molded earplugs. They’re made to specifically fit your ear. So that you won’t feel any discomfort They’re molded to follow the contours of the ear. When compared with the earplugs, they’re more efficient in providing you. Many of them are waterproof and hypoallergenic you are assured of comfort and simplicity. They are also soft so you may wear them. Molded earplugs are made from latex, silicone or other materials that don’t cause any side effects and are non-toxic. ActivEars Hearing provides custom earplugs for noise protection.
If you are the kind of person that frequents places with a great deal of sound, like a DJ, club-goer, or music business employee, you probably have a healthy respect for earplugs. Some ear canal contours are hard to fit earplugs that are normal. If you have an ear canal shape, including an S or a Z shape, you’ve probably gone through several distinct kinds of earplugs with success. The obvious answer is custom earplugs. These earplugs are designed to fit into comparatively any ear form and completely block harmful sound levels. We’ll go over how custom earplugs operate and how you can benefit from them.
If you use them to sleep or listen to loud sounds for long intervals, earplugs can cause distress for numerous reasons. The pressure inside the ear can increase, thus inducing discomfort when they are inserted. The reverse happens when they’re removed, as they pull air out. Actions, like rotating the mind or bending down, can cause fluctuations in the diameter of the ear canal, and so custom earplugs should be fitted at the place. While the wearer is lying for instance, if they should be used while sleeping, they should be molded.
Musician’s earplugs, or hi-fi earplugs, are designed to permit one to listen to some wider and evener range of noises while maintaining a level of protection against sound. These plugs feature a little diaphragm through the center which helps bass and treble levels, thus allowing the wearer to hear while being protected and normally soften around twenty decibels. You will find custom earplugs available in this style for people who need to hear accurately while shielding themselves.
Most importantly, custom earplugs are about comfort. If disposable or conventional earplugs do not work for you, the extra investment is guaranteed to be worth it. Some custom earplugs can operate higher than ones, but may last longer and don’t have any of the health dangers or discomfort. Even if you don’t have an unusually shaped ear canal, custom earplugs can afford you greater security when dealing with sound levels, like when working in airports or large concert halls. Do your ears a favor and invest in custom plugs.
The Benefits of Molded Earplugs
More often than not, headaches and migraines in today’s population are triggered by excessively loud noises, in situations like that a device that could shield the consumer from these sounds when he needs peace and quiet is of extreme importance. Earplugs are such devices, capable of protecting the wearers’ ears from noise, water bodies, dust, and wind. They offer ideal protection when earplugs were used by its team as protection going back to the period of the Odyssey. In modern development and more recently, it was his team who found that the proper material and technique for earplugs in 1967 and Ross Gardner.
Although for the overall people who barely use such apparatus on regular, regular wear and use spending a considerable amount do not appear to be a very wise option, but to get a specific target, utilizing custom made molds such as professional-grade sound attenuation is nearly essential. Audio Engineers, DJs, Professional motorcyclists, and Skiers all need particular attention due to their ears, audio engineers will need to listen to loud music combinations for extended period of time, thus it is essential that they use proper protection, by using custom made molds, they ensure the truest isolation from external noise and the flattest attenuation potential. In the same way, motorcyclists and skiers may need earplugs to compensate for wind’s noise against the helmet. Even though earplugs can help these people to an extent, it is the only custom created molds that can offer essential protection.
Custom earplugs match the consumer’s ear accurately, thereby ensuring that a reliable acoustic, they also last longer than off-the-shelf earplugs and due to their tailor-made silhouette, they are amazingly comfortable. Their manufacture process involves having an impression kit to create exact molds of the ear and then returning the kit into the manufacturers who subsequently utilize the substance to create an earplug that suits the consumers’ attenuation requirements.
Custom mold earplugs are more popular in the sound and decibel reduction section than in the pressure and flight class since the latter is not used for a long time in a stretch. Made of silicon or thermoplastics these molds are washable and hence are easy to look after, though they are associated with a price, their habit and fit ensure greatly reduced discomfort experienced after use. | <urn:uuid:58b46ae3-9b36-4020-ab1c-5cb4ab52142d> | {
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Table of Contents
I. PREPARING INSTRUCTIONAL OBJECTIVES.
2. Obtaining Clear Statements of Instructional Objectives.
3. Using Objectives in Planning for Instruction and Assessment.
4. Content Standards and Instructional Objectives.
5. Consideration in Preparing Instructional Objectives.
II. WRITING INSTRUCTIONAL OBJECTIVES FOR VARIOUS OUTCOMES.
7. Writing Objectives for Higher-Level Thinking Skills.
8. Writing Objectives for Affective Outcomes.
9. Writing Performance Objectives for Skills and Products.
10. Writing Performance Objectives for Problem-Solving Projects.
III. USING INSTRUCTIONAL OBJECTIVES IN ASSESSMENT.
12. Using Objectives in Performance and Affective Assessment.
B. Taxonomy of Educational Objectives.
C. Illustrative Verbs. | <urn:uuid:87f33939-07ac-464e-b000-d3f59017eebf> | {
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More than 500 years after Christopher Columbus abandoned his Santa Maria on a Caribbean reef, an underwater archaeologist believes he may have discovered the ship's remains off Haiti's north coast.
“All the geographical, underwater topography and archaeological evidence strongly suggests that this wreck is Columbus’s famous flagship, the Santa Maria,” Barry Clifford, who led a recent expedition to the site, told London's Independent.
The possible discovery of the Santa Maria comes more than a decade after an expedition led by Clifford in 2003 located the wreckage and photographed it, but did not know what it was. Since then, the team has investigated more than 400 "seabed anomalies" off the north coast of Haiti, narrowing the search area.
“The Haitian government has been extremely helpful," Clifford said. "And we now need to continue working with them to carry out a detailed archaeological excavation of the wreck."
In 1492, Columbus set sail from Spain, captaining the Santa Maria in search of a new western route to Asia. The expedition reached the Bahamas, but Columbus was forced to abandon the ship after it accidentally ran aground. In January 1493, Columbus returned to Spain with the two remaining ships, the Nina and the Pinta, to inform King Ferdinand II and Queen Isabella I of the wreck and his discovery.
Clifford and his dive team used marine magnetometers, side-scan sonar equipment, and information in Columbus's diary to help locate what they think is the lost vessel, sitting 10 to 15 feet below the surface.
Several factors indicate that it may be the lost ship. The wreck is near a Fort Columbus, described in his diary. The site matches what is known about the wreck in relation to underwater topography and ocean currents. And "the footprint of the wreck, represented by the pile of ship’s ballast, is also exactly what one would expect from a vessel the size of the Santa Maria," the Independent said.
So far, Clifford's expedition, funded by the History Channel, has made noninvasive reconnaissance dives to the wreck. The next step is to excavate.
“I am confident that a full excavation of the wreck will yield the first-ever detailed marine archaeological evidence of Columbus’s discovery of America," Clifford said. "Ideally, if excavations go well, and depending on the state of preservation of any buried timber, it may ultimately be possible to lift any surviving remains of the vessel, fully conserve them, and then put them on permanent public exhibition in a museum in Haiti."
And Clifford, 68, has the pedigree to pull it off. In 1984, he discovered and successfully excavated the world’s first fully verified pirate shipwreck, the Whydah, off Cape Cod. And he recently discovered Captain Kidd’s flagship off the coast of Madagascar.
But this discovery is different.
"It is the Mount Everest of shipwrecks for me," Clifford told CNN. | <urn:uuid:40de6c57-d9bb-46dc-aca7-6a342318abc4> | {
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Translation of rise in Spanish:
- 1 1.1 (upward movement — of tide, level)(— in pitch)to get a rise out of somebody [colloquial]he's only trying to get a rise out of youconseguir que alguien se fastidieto take the rise out of somebody [colloquial]te está toreando [colloquial]tomarle el pelo a alguien [colloquial]mamarle gallo a alguien (Colombia) [colloquial]Example sentences
Example sentences1.2 (increase — in prices, interest rates)
- Finally opening her eyes, she noted that, other than the shallow rise and fall of his chest, there was no movement coming from him.
- Ian put the bag down and watched Justin lying there, nervously checking the rise and fall of his chest.
- They were both almost completely motionless, save the rise and fall of their chests as they breathed.
(— in number, amount)to be on the riseir en aumentoestar aumentandoExample sentences1.3 (in pay) a pay rise
- The score anticipated Schoenberg's technique in Gurrelieder and Pierrot Lunaire, indicating the rises and falls of the voice with relative pitches.
to be given a riseun aumento or [formal] un incremento salarialrecibir un aumentoExample sentences1.4 (improvement) a rise in living standards
- Businesses know U.S. consumers can shoulder a rise in energy prices and that domestic demand should keep increasing this year.
- Increasing use of email has already prompted a rise in the price of posting a letter.
- Is the corporate spending increase enough to sustain the price rise?
una mejora en el nivel de vidaExample sentences
- The incipient rebellion was quickly quashed, however, when journalists received email notification of the enormous salary rises which will accompany the deal.
- But analysts say compromises on wage and pension rises are likely.
- In terms of wages, 69 percent of exporters surveyed expect to pay a wage rise in the next 12 months.
- After a meteoric rise comes the inevitable fall.
- As she began her rise in the political world, the media began to take notice.
- If he keeps being cast as such one-dimensional, charisma-free characters, his fall may be as quick as his meteoric rise.
- 2 (advance) the rise of Manchester as an industrial cityher meteoric rise to stardomel surgimiento de Manchester como ciudad industrialthe party's rise to powersu meteórico ascenso or su meteórica ascensión al estrellatothe rise and fall of somebody/somethingel ascenso or la ascensión al poder del partidoto give rise to somethingla grandeza y decadencia de alguien/algoel auge y (la) caída de alguien/algodar origen or lugar a algo(to problem/dispute)ocasionar or causar algo(to ideas/interest)suscitar algo
- 3 3.1 (slope) 3.2 (hill)Example sentences
- Shrugging me off, he ordered me to go stand by the massive pine topping the largest of the graveyard's sloping rises.
- It was a land of scattered hills and rises.
- Down the path and over the rise of the last hill the army went, as if nothing had ever happened.
intransitive verb past tense rose past participle risen Pronunciation: / ˈrɪzn /
- 1 1.1 (come, go up)(water/tide/level)(smoke/aircraft/balloon)elevarse [formal](mist)levantarse(sun/moon)(cake)the curtain rises at eight o'clockthe curtain rises on a Paris street scenela función empieza a las ocholeave the dough to risecuando se levanta el telón, estamos en una calle de Paríshis eyebrows rose in astonishmentdejar crecer or subir la masaa few eyebrows rose when …arqueó or enarcó las cejas asombradothe fish weren't risingmás de uno se mostró sorprendido cuando …to rise to the surfacelos peces no picabantheir anger now rose to the surfacesalir or subir a la superficiethe color rose to her cheeksentonces afloró su ira1.2 (increase)se le subieron los coloresse ruborizó(wage)(number/amount)the price has risen by $200/by 8%the euro rose slightly against the dollarel precio ha subido or aumentado 200 dólares/en un 8%to rise in priceel euro subió ligeramente en relación con el dólarthe property has risen in valuesubir or aumentar de preciothe level of violence has risen dramaticallyla propiedad se ha (re)valorizadoa feeling of rage rose (up) within himha habido una escalada de violenciathe wind was risinglo invadió la irael viento estaba arreciandoExample sentences1.3
(sound) (become louder)aumentar de volumen(become higher)the shouting rosesubir de tonoher voice never rose above a whisperel griterío fue aumentandoa few voices rose in protestsu voz no se elevó por encima de un susurrose alzaron algunas voces de protestaExample sentences1.4 (improve)
- As the amount of gold coins in circulation increases, prices rise - but only very, very slowly.
- Since 2001, the cost of the provincial game has risen from €5.8 million to €11.2 million.
- During the past 18 months, the cost of a barrel of oil has risen from less than $40 to more than $70.
(standard)their spirits rosese les levantó el ánimose animaronExample sentences
- Felix was growing upset now, his voice rising in pitch and volume.
- I objected, my voice rising in pitch of its own accord.
- She yelled, her voice rising in pitch until she was screeching.
- They would be looked down upon by others who rose in the society to be successful individuals.
- Allan is clearly a spineless kind of fellow - a philanthropic friend to the poor but lacking drive and the ability to rise in his profession.
- During more than 20 years in the profession, he had risen to the post of deputy head at a school in the north of England and was happy with his workload and responsibilities.
- She didn't see the mist starting to rise from the ground.
- His brows rose, and he moved to touch my leg, but I slapped him.
- Small flames were beginning to rise, and she moved in towards the fire.
- The sun had finally risen above the horizon, lighting up her path.
- The sun had risen above the horizon, and threw a faint light over the mountains.
- Her eyes watched the stars dance as the full moon rose over the horizon.
- It grew gradually like bread dough rising in a bowl on a radiator, until it filled her up and made her feel slightly sick with excitement.
- Making the bread is a living process, similar to yoghurt, where the dough rises and develops with the yeast.
- The downstairs rooms were moderately clean by the time the dough had risen the second time.
- Slowly but surely, the water level is rising, and pathetic river and sea defences aren't going to do anything to stop more flooding.
- As the seas rose, new coral islands grew from the underlying shelf platform.
- And yet, we have a whole bunch of people, serious, accomplished scientists, telling us that the seas will rise in some places while deserts will be created in others.
- 2 2.1 (slope upward)(ground/land)2.2 (extend upwards)elevarse(building/hill)the mountain rose up before themlevantarsealzarseerguirse [literary]the city rose up out of the mistla montaña se alzaba ante ellosla ciudad surgió de entre la nieblaExample sentences
- Before them, a great structure of green stone rose seamlessly from a basin of grass.
- The battered masonry walls rise dramatically from the landscape.
- Barely a thousand feet high, it rose dramatically from the surrounding landscape.
- The land rises abruptly to highland ridges with mountain summits as high as 3000 feet.
- From the edges of the valley, the land rises abruptly in steep high buttes.
- The land rises progressively toward the south.
- 3 3.1 (stand up)(person/audience) [formal]please rise for the national anthemlevantarsepararse (Latin America)to rise to one's feetpor favor pónganse de pie para escuchar el himno nacionalto rise from the table/one's chairlevantarse3.2 (out of bed)levantarse de la mesa/sillarise and shine! [colloquial]levantarseto rise from the dead¡vamos, arriba y a espabilarse! [colloquial]resucitar de entre los muertosExample sentences
- Ted rose early the next morning and took a taxi to the Museo Nazionale, cool, echoey, empty of tourists despite the fact that it was summer.
- She rose early one morning, determined to make it up to Emmy.
- They rose early the next morning, and Rhia sensed that the soldiers seemed well-rested and eager to resume their journey.
- When no answer came, Beth rose from her chair and went to kneel beside his.
- Giving a deep sigh, she rose from the chair and walked into the sitting room.
- When Baker grabbed Daisy's necklace, John rose from his chair.
- 4 (in position, status) See examples: he rose to the rank of generalshe has risen in my estimationascendió al rango de generalha ganado en mi estima
- 5 (adjourn)(British English) (court/parliament)levantar la sesiónExample sentences
- There was, therefore, considerable disappointment that when the Dail rose for the summer recess nothing had been done.
- The courts sit from 11 am to 1pm, then rise for lunch and sit again from 2pm to 4pm.
- Before the Dail and Seanad rose for the summer recess, Dempsey formulated a series of proposals for the reform of the Oireachtas.
- 7 (originate)(river) [formal]Example sentences
- Some say, if that's the case, why don't they rise up and overthrow the government themselves?
- Future generations will have to find some other way to rise up against their parents.
- She asks for everyone to rise up against this evil.
- The Mejerda River, which rises in Algeria, drains into the Gulf of Tunis.
- The longest river in the country is the Medjerda, which rises in Algeria and flows through Tunisia to the sea.
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Here is a selection of useful words and phrases you will need in real-life situations while you're visiting Spain and other Spanish-speaking countries...
Today is Aberri Eguna, Basque national day, and a public holiday in the Basque country of Spain. | <urn:uuid:7f4f8063-031d-419a-a620-b25ae5af3060> | {
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Did you read the Homework Help link Clippy gave you?
We won't do your homework for you. You need to show the initiative to do it yourself. This is not a very difficult assignment. The only difficulty is that they want the result on paper. I would say output it to a file, and then print it with Notepad...
I believe it can be done correctly in 11 lines of code, including variable declarations (3 lines), variable assignment (3 lines), output to a file (3 lines), executing Notepad to print the file (1 line), terminating the program (1 line).
Actually, it doesn't even seem that the program needs to print it, only display it, and the user print it. In that case, 8 lines of code should suffice.
Try it, post your effort, and then we can help you...
Return to Index
|Response Title||Author and Date|
|At least tell him how to get Pi properly!||Unseen on May 24|
|*Yes, but the specification said "Take 3.142 for II". I'd say follow the spec.||on May 24|
|*A fair approximation of Pi: 355/113||on May 25|
|that's only 7 digits||unclejed613 on Jun 22|
|* You don't need to guess! ... PI# = 4 * ATN(1#)||on Jun 22|
|and the reason...||on Jun 23|
|Unfortunately Qbasic won't allow it to define a CONSTant||on Jun 23|
|* I don't see why not... C and C++ both allow it...||on Jun 23|
|Because Galleon seems to LIKE ERRORS!||on Jun 23|
|Re: Unfortunately Qbasic won't allow it to define a CONSTant||on Jun 23|
|I tried to get a Constant PI value for QB64||on Jun 23|
|Don't really see the point of CONST||David on Jun 24|
|* Um... Avogardo's number is 6.022e23 not 6.626e23...||qbguy on Jun 24|
|So that's why I get the wrong answer||David on Jun 24|
|* THATS THE REASON! You CAN FORGET THEM silly!||on Jun 24|
|Re: Don't really see the point of CONST||on Jun 24|
|a quick disclaimer||on Jun 24|
|Yes I think you're correct||David on Jun 24|
|_pi, perhaps...||on Jun 24|
|*welcome to the forum, unclejed.||on Jun 23| | <urn:uuid:fa9e0d88-3e07-4d3c-8d25-195b40758808> | {
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The Buddha Eye sees all knowable objects without any obstruction, which is what Buddhists generally mean by the omniscience of the completely Enlightened Buddha. The Dharma Eye is able to understand all scriptures (Dharma) as well as to identify the levels of spiritual development of other persons. The Insight Eye can discern the particular and general characteristics of all the knowable objects, while seeing their higher meanings. The Divine Eye sees the world of forms in its past states (the karmic prelude to the present condition) and in its approaching states (as compelled by karma enacted in the present time). The Flesh Eye sees only forms in their present state.
The Third Eye has many different levels, at different levels it sees different dimensions. According to Buddhism there are five levels: Flesh Eyesight, Celestial Eyesight, Wisdom Eyesight, Law Eyesight, and Buddha Eyesight. Each level is subdivided into upper, middle, and lower levels. Only our material world can be observed when at or below the level of Celestial Eyesight. Only at or above the level of Wisdom Eyesight will other dimensions be observable. Those who have the supernormal ability of Penetrative Vision can see things accurately, with clarity better than that of a CAT scan. But what they can see is still within this physical world and doesn’t exceed the dimension in which we exist; they aren’t considered to have reached an advanced level of the Third Eye.
After opening the Third Eye, the supernormal ability of Remote Viewing emerges for some people, and they are able to see objects thousands of miles away. Each individual occupies dimensionsdimensionsd of his own. In those dimensions he is as big as a universe. Within a certain particular dimension, he has a mirror in front of his forehead, though it is invisible in our dimension. Everyone has this mirror, but the mirror of a nonpractitioner faces inward. For practitioners, this mirror slowly turns over. Once it turns over, the mirror can reflect what the practitioner wants to see. In his particular dimension he is rather large. Since his body is fairly large, so too is his mirror. Whatever the cultivator wants to see can be reflected onto the mirror. Although the image has been captured, he still can’t see, as the image needs to stay on the mirror for a second. The mirror turns over and allows him to see the objects it reflects. Then it turns back, flipping back over quickly, and flipping back and forth ceaselessly. Cinematic film moves at twenty-four frames per second to produce continuous movement. The speed at which the mirror flips is much faster than that, and so the images appear continuous and clear. | <urn:uuid:253498ba-75a3-4837-848d-b9330aa69656> | {
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September 3, 2007
As homework piles up -- and backpacks get heavier -- many students accept back pain as a part of the back-to-school routine. Since there can be so many causes of back pain, it is important that children and teens don't just assume that they know the cause and ignore the pain.
"Causes of back pain, besides the spine and muscles of the back, may be related to one of several organ systems including the heart, lung, kidneys, gastrointestinal tract or the central nervous system. Signs and symptoms in children that may suggest an underlying problem and the need for further diagnostic testing to rule out a significant disease process include:
"While many of these signs and symptoms may occur with simple musculoskeletal strain resulting in back pain, their presence also may suggest an underlying problem or disease and the need for further tests."
- no possibility of trauma or overuse;
- arthritis and joint pain;
- change in activity level or the child tires easily;
- pain that awakens the child from sleep;
- no improvement with simple analgesics (e.g., acetaminophen [Tylenol], ibuprofen [Advil]);
- pain changes (i.e., gets better or worse) with changes in the child's position; fever;
- appetite changes;
- loss of bowel or bladder control;
- gait problems; or
- motor weakness.
National Pain Foundation
It is important to check with a doctor to determine the cause of the pain and, with that information, figure out what course of action needs to be taken.
"Causes of back pain that may occur in younger or older children:
- Infection. Of constant concern to physicians is the diagnosis of infection of the spine (discitis) in children. An infection of the spine is of great consequence and requires prompt diagnosis. ...
- Tumor. Another major concern for pediatricians > treating a child's back pain is potential for a tumor in the spine. Luckily, back pain caused by a spinal tumor is a very rare occurrence."
Sometimes, the pain may not be caused by a disease, nor is it caused by carrying too many books.
While it is important for children and teens to be active and find activities that they enjoy, it is also important that they don't push so hard that they damage their developing bodies.
"Causes of back pain that tend to occur among older children:
- Spondylolysis. As kids' sporting events become more competitive and the activities more specialized, certain types of injuries causing back pain tend to arise. Spondylosis, a defect of the joint between vertebral bones, is commonly found in those who tend to hyperextend their backs (bend backwards), such as gymnasts. ...
- Spondylolisthesis. Occasionally, further injury can be found as spondylolisthesis, a 'slipping' of one vertebra upon another. ...
- Disc Injuries and vertebral fractures. Teens who tend to punish their spines through gymnastics or extreme sports (such as skateboarding, in-line skating, and vert > biking) will frequently land very hard on their feet or buttocks. Either way, the force is transmitted to their vertebrae, which can result in a vertebral fracture and/or damage to the intervertebral discs. ... If the disc material is extruded out or herniated, the spinal cord nerve roots leaving the cord can be compressed. This causes the sensation of pain along the path of that nerve. A well-known version of this is sciatica, which presents as buttock pain radiating down the back of a leg. ..."
So what if the cause is, simply, carrying a backpack (or other school bag) that is too heavy?
"Teens who carry heavy backpacks sometimes also compensate for the extra weight by leaning forward; over time this can cause the shoulders to become rounded and the upper back to become curved. Because of the heavy weight, there's a chance you may develop shoulder, neck, and back pain. If you wear your backpack over just one shoulder, you may end up leaning to one side to offset the extra weight. You might develop lower and upper back pain and strain your shoulders and neck. Improper backpack use can lead to poor posture. Is your backpack getting on your nerves? It might be. Tight, narrow straps that dig into your shoulders can interfere with circulation and the nervous system, and you might develop tingling, numbness, and weakness in your arms and hands...."
Back pain indicates that there is some sort of problem that needs to be addressed. Sometimes students will accept the pain, assume it is caused by carrying too many books, and then ignore (or not notice) when the back pain is signaling something even more serious.
So, as the homework piles up, it is important for students to be sure that they are carrying their bags properly. This will not only reduce the risk of damaging the back with too much weight, it will also lower the chances of having pain become such a normal occurrence that it is ignored -- even when it is signaling something that requires more urgent medical attention.
To prevent injury when using a backpack, do the following:
Questions of the Week:
- "Always use both shoulder straps. Slinging a backpack over one shoulder can strain muscles.
- Tighten the straps so that the pack is close to the body. The straps should hold the pack two inches above the > waist.
- Pack light. The backpack should never weigh more than 20 percent of the student's total body weight.
- Organize the backpack to use all of its compartments. Pack heavier items closest to the center of the back.
- Stop often at school lockers and remove items you don't need, if possible. Do not carry all of the books needed for the day.
- Bend using both knees, when you bend down. Do not bend over at the waist when wearing or lifting a heavy backpack.
- Learn back-strengthening exercises to build up the muscles used to carry a backpack."
What should you and your peers know about back pain? What can you do to reduce your risk of developing back pain? What should you do if you start to have back pain? When should back pain be checked by a medical professional?
Please email me with any ideas or suggestions.
Note: Due to increasing amounts of SPAM sent to this account, please include "QOW" in the subject line when sending me email.
I look forward to reading what you have to say.
Health Community Coordinator
Access Excellence @ the National Health Museum | <urn:uuid:c42cf296-3ec1-4d93-9780-dacfc2acdcf0> | {
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Phonics for Kindergarten, Grade K (Home Workbook)
Build essential skills while having fun with Home Workbooks! Now updated with fun, colorful pages and engaging art, each book measures 7″ x 9.25″ and is filled with 64 pages of age-appropriate activities, puzzles, and games. These teacher-approved books are perfect for home, school, summer breaks, and road trips! Skills covered include beginning consonant sounds, short vowel sounds, sight word recognition, and more! An incentive chart and 140 full-color stickers are also included to help parents or teachers track student progress. Home Workbooks are available for prekindergarten through grade 3 students, and feature titles in a wide variety of skill areas to suit any need.
Book reviewed by admin
OUR RATING CRITERIA
- 1 - Not recommended for reading.
- 2 - Somewhat engaging, book is just OK.
- 3 - Pretty engaging, good book.
- 4 - Engaging, very good book.
- 5 - Really engaging, excellent book.
Title: Phonics for Kindergarten, Grade K (Home Workbook)
Length: 64 Pages
Edition: Csm Wkb
Publication Date: 2010-01-04
- File Host
- Download Link
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Diverticulitis is swelling (inflammation) of an abnormal pouch (diverticulum) in the intestinal wall. These pouches are usually found in the large intestine (colon). The presence of the pouches themselves is called diverticulosis.
- Abdominal pain, usually in the left lower abdomen but can be anywhere
- Weight loss
Acute diverticulitis is treated with antibiotics. The involved portion of the colon may need to be removed with surgery if you have:
- Hole (perforation) in the colon
- Fistula (abnormal connections between different parts of the colon or the colon and another body area)
- Repeated attacks of diverticulitis
After the acute infection has improved, eating high-fiber foods and using bulk additives such as psyllium may help reduce the risk of diverticulitis or other symptoms.
Small, protruding sacs of the inner lining of the intestine (diverticulosis) can develop in any part of the intestine. They are most common in the colon, especially the sigmoid colon, the lowest part of the colon.
These sacs, called diverticula, occur more often after the age of 40. When they become inflamed, the condition is known as diverticulitis. Diverticula are thought to develop as a result of high pressure or abnormal pressure in the colon. High pressure against the colon wall causes pouches of the intestinal lining to bulge outward through small defects in the colon wall that surround blood vessels.
Diverticulosis is very common. It is found in more than half of Americans over age 60. Only a small percentage of these people will develop the complication of diverticulitis.
Diverticulitis is caused by inflammation, or (sometimes) a small tear in a diverticulum. If the tear is large, stool in the colon can spill into the abdominal cavity, causing an infection (abscess) or inflammation in the abdomen.
Risk factors for diverticulosis may include older age or a low-fiber diet.
Tests & diagnosis
Tests showing diverticulitis may include:
- Abdominal palpation
- CT scan
- High white blood cell count
Usually, this is a mild condition that responds well to treatment.
A high-fiber diet may prevent development of diverticulosis. Some doctors tell patients with a history of diverticulitis to avoid nuts and seeds in the diet. However, there is no evidence that this is helpful to prevent the disease.
- Abscess formation
- Narrowing (stricture) in the colon or fistula formation
- Perforation of the colon leading to peritonitis
When to contact a doctor
Call your health care provider if symptoms of diverticulitis occur. Also call if you have diverticulitis and symptoms worsen or new symptoms develop.
To schedule a consultation or to receive more information, please contact us. | <urn:uuid:a20579b2-7871-4b66-a406-9a1737b9daf1> | {
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A new semiconductor manufacturing process is said to make possible ICs with submicron geometry that can withstand as much as 30 V. Dubbed industrial CMOS (iCMOS) by its creators at Analog Devices Inc. (Norwood, Mass.), the process targets high-voltage applications such as factory automation and process controls.
Unlike analog chips using conventional CMOS manufacturing processes, components manufactured on the iCMOS industrial process can work with 30-V supplies while reducing power consumption by up to 85% and package size by 30%.
According to the company, previous CMOS chips used to interface with high-voltage industrial systems necessitated use of extra signal conditioning, signal biasing, and external op amps to get sufficient speed and low power consumption. "Under those conditions, manufacturing technologies capable of handling 30 V were in the range of 3 to 5 microns, and adding digital functionality made them to grow to unacceptable sizes," said Denis Doyle, ADI fellow, Process Development. "iCMOS makes this approach obsolete by enabling the integration of more signal chain functions into a much smaller footprint without compromising performance."
Devices made with the new process are able to operate in electrically noisy environments but without the cost of additional ICs required by other CMOS process technologies. An optional drain extension allows operation at up to 50 V.
Among iCMOS's chief attributes is its ability to fully isolate components from the substrate or each other. That means a single chip can mixand-match 5-V CMOS with higher voltage 16, 24, or 30-V CMOS circuitry, with multiple voltage supplies running to the same chip.
Analog components manufactured on the iCMOS process permit integration of digital logic with high-speed analog circuitry in the space of a submicron monolithic integrated circuit, a footprint that no other generation of high-voltage ICs has been able to provide, says the company. For example, analog/digital converters made with the new process will perform better with lower power consumption than converters made on existing high-voltage CMOS processes, claims the company.
Moreover, the ability to accommodate multiple-voltages on the same chip simplifies the construction of systems that use some types of memory. By allocating on-chip memory to handle digital calibration, for instance, analog/digital converters can be quickly adjusted to account for integral non-linearity, offset gain or other parameters. Additionally, the iCMOS process supports software switching. By defining input-voltage ranges in software, for example, manufacturers can design a single iCMOS component into multiple products, changing the input-voltage range according to each application to reduce inventory costs and simplify production design. | <urn:uuid:58214f0e-beaa-4ae5-b993-24629f038c93> | {
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A publication of the Archaeological Institute of America
The validity of the earliest site in the Americas is called into question.
Acclaimed in 1997 as the earliest known site in the Americas and the first undoubted pre-Clovis site, Monte Verde, in southern Chile, is now being questioned. Radiocarbon dates place the site at about 12,500 years before present, a millennium before the Clovis culture--named for a New Mexico site where distinctive fluted points were found with mammoth bones--which was long thought to represent the first people in the New World. The challenge throws the debate about the colonization of the Americas wide open.
According to Stuart Fiedel (1999), an archaeologist with John Milner Associates, close scrutiny of the various reports on Monte Verde--especially the 1,100-page final monograph--raises "troubling doubts." Ambiguities, inconsistences, and missing information, he says, make it impossible to demonstrate that artifacts at the site are associated with the plant and animal remains that were dated. Monte Verde, he concludes, is not proof that people were in South America before the advent of Clovis (11,500). Fiedel's criticisms are sure to ruffle feathers of the site's excavators and members of a blue-ribbon delegation of Paleoindian specialists who visited Monte Verde in 1997 and declared it valid.
Michael B. Collins of the University of Texas at Austin, who studied the stone tools from Monte Verde, admits that Fiedel has identified "errors and inconsistencies that all of us need to be aware of as we use the [Monte Verde site] reports" but maintains that "Fiedel's review is clearly biased and negative in tone. He ignores material that does not support his critical thesis and takes the more negative or improbable of alternative views of each case that he discusses." According to Collins, Monte Verde is "a bona fide archeological assemblage, it is very old, and it has profound implications for American prehistory."
Tom Dillehay of the University of Kentucky, director of the Monte Verde excavations, told ARCHAEOLOGY that some of the questions raised by Fiedel are, in fact, answered in the chapter on research design. For example, Fiedel is concerned that a single artifact may in different publications have different inventory numbers. This, says Dillehay, is because test pits from early in the excavations were sometimes incorporated into larger block excavations, resulting in a renumbering of artifacts. In some cases a computer mapping program required adding zero's to numbers. Thus one artifact could end up with three numbers in the publications over the years. According to Dillehay, this type of problem accounts for 85 percent of Fiedel's criticisms, and the remainder are typos and errors that justifiably warrant mention like in any errata sheet. Dillehay and his research team feel that their publications provided more information than any other reports on a Paleoindian site, and this higher level of detail has made possible a degree of scrutiny never before possible. They are irked that by going the extra mile in an attempt to demystify the site, they have left themselves open to microscopic examination.
"Fiedel asks many questions about our work at Monte Verde," says Dillehay, "one of which relates to the absence of radiocarbon dates on cordage. Fiedel obviously does not comprehend the nature of long-term, interdisciplinary research at a wet archaeological site like Monte Verde. Excavation at wet sites is slow and tedious, often requiring immediate chemical treatment of such perishable remains as wooden tools, cordage, and other organic remains. Because some knotted cordage and other perishables at Monte Verde were very fragile, stuck to wooden poles or stakes, and overlaid by a sticky peat lens, we had to submerge them in chemical baths in order to preserve them and to loosen them from the adhering peat. Many other less fragile organic materials, such as wooden tools and chunks of charcoal in hearths, were thus chosen for dating. Obviously, once the cordage was contaminated by chemicals, it could not be dated by radiocarbon means. The answers to this and many other questions raised by Fiedel are in volume two of the site report." (See Dillehay for additional comments.)
Brian Fagan, then a contributing editor to ARCHAEOLOGY, reviewed volume 2 of the Monte Verde monograph in glowing terms, saying it "does far more than record and authenticate an archaeological site of international significance. Dillehay and his colleagues have set the standards to be expected when documenting a site which purports to chronicle early settlement. Not only have they left no stone unturned to document their findings; they have published them in full with commendable promptness and carried out both field and laboratory research with a thoughtful, long-term perspective." Before the volume appeared Fagan had been skeptical of Monte Verde's antiquity, it was, he said, "so unexpected that some archaeologists, this reviewer among them, wondered if the site really was an undisturbed cultural layer. We were wrong. Dillehay has proved Monte Verde is a settlement, probably at the threshold of colonization of the Americas."
If Fiedel is correct and the site is thrown into doubt as pre-Clovis, where does that leave us? Results of radiocarbon testing published in American Antiquity earlier this year by R.E. Taylor, a University of California-Riverside dating specialist; C. Vance Haynes Jr., an archaeologist and geochronologist at the University of Arizona; and others seemed to support Monte Verde, in that it revealed nothing that might undermine the dating of the site. Monte Verde was a breakthrough, but if the association between the undoubted artifacts from the site and the materials dated is shaky do we revert to the Clovis paradigm, in which Clovis equals the first people south of Beringia? In the following articles, ARCHAEOLOGY explores the importance of Monte Verde, the controversy, and the implications for the search for the first Americans. | <urn:uuid:bee9705f-0a6f-43de-8a4b-77cfa7b7dbb4> | {
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Design is everywhere. In our modern society we are surrounded by designs that one of our kind have sat down, thought about, put pen to paper and produced a concept. Speaking metaphorically of course – these days designs are done on computer and by computer half the time.
According to Google’s dictionary, the noun definition of design is “a plan or drawing produced to show the look and function or workings of a building, garment, or other object before it is made.” The verb definition is “decide upon the look and functioning of (a building, garment, or other object), by making a detailed drawing of it.”
Wikipedia begins it’s definition of design by stating “Design is the creation of a plan or convention for the construction of an object, system or measurable human interaction…”
Whilst the topic of design – definition and process – could consume pages and pages of writing (again, metaphor) I’ll stick to some of my thoughts and opinions.
I often find myself looking at a random object and thinking more about how it’s come to life rather than what it is on a face value. For example, look around and think about the first thing you lay your eyes on. Now stop looking at it for what is, and think about the person or team that designed it. Ask yourself questions such as did the designers come up with this design from creativity, i.e. they invented it, or were they given a directive from say marketing team who already knew there would be market for the product? How much flexibility did the designer(s) have or were they constrained by factors such as size, colour, budget, etc. Was the market demographic the designer was going for? Questions like these get me wondering about the design and intent of many objects that form part of my life.
Then there is the wondering about the design of less materialistic objects, such as lets say a business process. Not technically defined by Google’s dictionary as quoted above, however someone still needed to come up with the process, i.e. the design, testing, revision, repeat testing, and implementation. Franchises are so successful because of their systems and processes, which have been refined and then packaged up and sold to aspiring entrepreneurs. Next time your in the shopping centre, which is pretty much full of franchises, take a look and observe how the staff operate and how they follow the same procedures. Ask yourself why was this designed in this way, for what purpose? Is it productivity/efficiency? Is it customer service? Is it for ease of understanding thus required lessor skilled labour?
There are always reasons, factors, etc. etc. which contribute to a particular design of which I think we will mostly never know about thanks to marketing and mass production. However thinking about it helps to see behind the scenes a little bit and perhaps broaden/feed an appreciation for how clever man kind really is.
1. Wikipedia page on Design – https://en.wikipedia.org/wiki/Design | <urn:uuid:b008f4c1-cff0-4443-8881-977ec1635c3b> | {
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Jump to:Page Content
The Boston Globe
As Angolans die piteously of Marburg virus and Africans everywhere suffer from HIV/AIDS, malaria, tuberculosis, and a host of other killers, too little attention is paid to the desperate nature of Africa's routine health services. Just as most African governments provide too few doses of antiretroviral medicines to their HIV populations at risk, so most African nations are far too poor to afford more than the bare rudiments of medical care. The wealthy healthy world must do far more for Africa, where every statistic reveals how fundamentally neglected Africans are. An American medical peace corps would go a long way to alleviate Africa's fundamental training and skills shortage.
Funding the delivery of medicines and vaccines and providing more antimalarial bed nets is absolutely important. What the United States and other donor nations are doing in this manner to help diminish the spread of HIV/AIDS, tuberculosis, and parasitical diseases like Leishmaniasis, schistosomiasis, and sleeping sickness is eminently laudable. But anyone concerned about the deplorable state of Africa's health services must do far more and understand the enormity of Africa's health deficit.
In 2002, the United States spent $5,274 on each American's healthcare, Canada $2,222, and France $2,348. Throughout Africa, governments and the private sector are spending less than $50 per person per year, on average. Even in South Africa, one of Sub-Saharan Africa's richest and best developed nations, only $206 is spent on health services from public and private coffers.
Or, to look at it another way, most African countries were able to spend only 2 percent of their total GDP on health provisions and hospitals. Canada spends 10 percent of its GDP, the United States 15 percent, on health and hospitals.
Even these immense disparities between the developed world and Africa, and between Africa's rich and poor countries, cannot display the size of Africa's health delivery problem. Take a simple measure like the number of citizens per physician. In Canada and Britain, each physician attends to 500 to 600 people. In the United States, one physician looks after 182. In Africa, each physician has, on average, 14,000 people. That number is even more alarming in Liberia, where each physician serves 43,000 persons. in Malawi it is 36,000, and in Burkina Faso 26,000.
The number of hospital beds per 1,000 people is another reasonable measure. In the United States, Canada, and Britain there are about four beds for every 1,000. In Africa there is one bed for every 1,000 people.
Is there any wonder, given such stark statistics, that Marburg fever quickly overwhelms Angola's medical system and that the delivery of antiretroviral medicines (if and when available) can hardly be administered throughout most of Africa's territories? Given the paucity of treatment facilities and the woeful absence of fully trained medical personnel (local or foreign) on the ground in Africa, is it not obvious what the world's richer countries and peoples should now do both out of moral responsibility and in order to protect their own ultimate security? Diseases, after all, do spread from easily. With air and other forms of travel, great distances cannot prevent contagion.
Life expectancy in the developed world averages over 60; well into the 70s in the United States and even the 80s in Japan. In Africa, largely because of HIV/AIDS, but also because of everything else, life expectancies have plummeted into the 30s (Malawi, Sierra Leone, Zambia, and Zimbabwe) and 40s (Angola, Kenya, Mozambique, Namibia, Uganda, and South Africa), and approach developed world levels only in prosperous Seychelles and Mauritius, two Indian Ocean islands.
Infant mortality levels in the world rise from a laudable low in Finland and Denmark of 3 infants per 1,000 born to 7 infant deaths per 1,000 in the United States. But in Africa more than 150 babies out of every 1,000 are dying in Angola, Niger, and Sierra Leone. Africa's median level is 95.
The United States and other donors should continue to assist Africa to eradicate disease, improve potable water and sanitation, and undertake critical research leading to new cures. But we as Americans should also provide new funds on a sustainable basis to build and maintain clinics and hospitals, to train more local physicians at African and foreign universities, and to expand a local corps of physician assistants or nurse practitioners. Most of all, President Bush should expand the Peace Corps to encompass newly credentialed American physicians and health professionals willing to do voluntary service abroad. Uplifting humanity in that way could help alleviate Africa's medical delivery crisis and, once again in our national history, demonstrate that Americans do care for and will do something positive about the welfare of the world's least fortunate.
Robert I. Rotberg is director of the Kennedy School's Program on Intrastate Conflict and president of the World Peace Foundation. Victoria I. Salinas plans to receive a master's degree in public policy from the Kennedy School in June. | <urn:uuid:7290ea7b-decb-4dd5-b557-5b925e21c36f> | {
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The coffee culture in the United States of America is a strong one – the caffeine beverage seeps into many parts of daily life in the country. And just to celebrate the important role of coffee made in coffee machines in their culture, the Yanks have dedicated 29 September 2011 as National Coffee Day.
What does this mean in practice? Several well-known national eatery chains are encouraging the public to partake in a cup of joe but discounting or offering a free drink to customers.
Coffee is ingrained, to a certain extent, in the American psyche it would appear. In a recent survey, it was revealed that three out of every five Americans who took part in the survey confirmed that they needed a cuppa to kick start their day.
In another survey, it has been reported that some careers are more coffee-centric than others. Participants in the survey disclosed that they feel they need to have a good dose of caffeine to make it through the day. Top of the list were scientists and those technicians who work in laboratories, followed by professionals in the marketing and public relations industry, then administrators or educators.
There have been various surveys which concentrate on the scientific effects of coffee on the body too. One of the most recent ones sought to investigate the connection between depression and caffeine consumption. According to a published report, women who drank between 2 and 3 cups of coffee made using coffee machines each day were statistically less likely to be depressed (although more research is necessary to go into more detail on the subject). | <urn:uuid:8a0eb937-d943-4164-8117-b0cc119fa703> | {
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A Randomized Open-Label Trial of Caspofungin versus Fluconazole to Prevent Invasive Fungal Infections in Children Undergoing Chemotherapy for Acute Myeloid Leukemia (AML)
Participants in this study are getting treatment with strong cancer fighting drugs (called chemotherapy) for Acute Myeloid Leukemia (AML) and therefore are at risk of getting an invasive fungal infection. Invasive fungal infections are infections caused by organisms called fungi that enter the blood stream and spread to different organs in the body. Chemotherapy used to treat AML severely reduces the body¿s natural infection fighting ability. In this study, researchers want to find out if using a newer antifungal drug called caspofungin (also called Cancidas) will be better than the current standard antifungal drug fluconazole at preventing invasive fungal infections when given to people with AML after receiving chemotherapy treatment.
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28 June 2011 An estimated 10 million people across the Horn of Africa are facing a severe food crisis following a prolonged drought in the region, with child malnutrition rates in some areas twice the emergency threshold amid high food prices that have left families desperate, the United Nations reported today.
In some areas of Djibouti, Ethiopia, Kenya, Somalia, Ethiopia and Uganda, drought conditions are the worst in 60 years, the UN Office for the Coordination of Humanitarian Affairs (OCHA) said in an update.
Almost half the of children arriving in refugees camps in Ethiopia from southern Somalia are malnourished, while 11 districts in Kenya have reported malnutrition rates above the 15 per cent emergency threshold. Supplementary and therapeutic feeding programmes are struggling to keep pace with the rising needs, according to OCHA.
Drought-related displacement and refugee flows are on the rise, with an average of 15,000 Somalis arriving in Kenya and Ethiopia every month this year seeking assistance.
“While conflict has been a fact of life for them for years, it is the drought that has taken them to breaking point. Many have walked for days, are exhausted, in poor health, desperate for food and water, and arriving in a worse condition than usual,” according to the OCHA update on the drought situation in the region.
The influx of Somalis into refugee camps in the Dadaab area of Kenya’s North-Eastern province – the largest refugee settlement in the world – has led to worsening overcrowding amid limited resources.
The drought has forced children out of school as both human and livestock diseases spread. Competition for the meagre resources is causing tensions among communities.
The price of grain in drought-affected areas of Kenya is 30 to 80 per cent more than the five-year average, according to OCHA, while in Ethiopia, the consumer price index for food increased by almost 41 per cent last month. Further food price hikes area expected in Ethiopia, Kenya, Uganda and Somalia, but could ease after the next harvests expected later this year.
OCHA called for the scaling up of the emergency response in all affected areas, urging governments, donors and relief agencies step up efforts to prevent further deterioration.
Further funding is also required to enable humanitarian agencies to provide the necessary assistance. UN agencies and the partners this year requested $529 million for Somalia, but only 50 per cent of that amount has been received.
In Kenya, where $525 million is required, about 54 per cent of that money has been obtained so far. The appeal for Djibouti is for $39 million, but only 30 per cent has been received.
News Tracker: past stories on this issue | <urn:uuid:4033c82d-d589-4e10-997c-878ac98956e0> | {
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This book is the outcome of talks and discussions held in India by J.
Krishnamurti with the students and teachers of schools at Rishi Valley School in
Andhra Pradesh and Rajghat School at Varanasi. These centres are run by the
Krishnamurti Foundation India, which was set up to create a milieu where the
teachings of Krishnamurti could be communicated to the child. Krishnamurti
regards education as of prime significance in the communication of that which is
central to the transformation of the human mind and the creation of a new culture.
Such a fundamental transformation takes place when the child, while being
trained in various skills and disciplines, is also given the capacity to be awake to
the processes of his own thinking, feeling and action. This alertness makes him
self-critical and observant and thus establishes an integrity of perception,
discrimination and action, crucial to the maturing within him of a right relationship
to man, to nature and to the tools man creates.
There is a questioning today of the basic postulates of the educational
structure and its various systems in India and in the rest of the world. At all levels
there is a growing realization that the existing models have failed and that there is
a total lack of relevance between the human being and the complex,
contemporary society. The ecological crisis and increasing poverty, hunger and
violence, are forcing man inevitably to face the realities of the human situation. At
a time like this, a completely new approach to the postulates of education is
necessary. Krishnamurti questions the roots of our culture. His challenge is
addressed not only to the structure of education but to the nature and quality of
man’s mind and life. Unlike all other attempts to salvage or suggest alternatives to
the educational system, Krishnamurti’s approach breaks through frontiers of
particular cultures and establishes an entirely new set of values, which in turn can
create a new civilization and a new society. 4
To Krishnamurti a new mind is only possible when the religious spirit and the
scientific attitude form part of the same movement of consciousness – a state
where the scientific attitude and the religious spirit are not two parallel processes
or capacities of the mind. They do not exist in watertight compartments as two
separate movements that have to be fused but are a new movement inherent in
intelligence and in the creative mind.
Krishnamurti talks of two instruments available to the human being – the
instrument of knowledge which enables him to gain mastery over technical skills,
and intelligence which is born of observation and self-knowing.
While Krishnamurti gives emphasis to the cultivation of the intellect, the
necessity to have a sharp, clear, analytical and precise mind, he lays far greater
stress on a heightened critical awareness of the inner and outer world, a refusal
to accept authority at any level and a harmonious balance of intellect and
sensitivity. To discover the areas where knowledge and technical skills are
necessary and where they are irrelevant and even harmful, is to Krishnamurti one
of the fundamental tasks of education, because it is only when the mind learns
the significance of the existence of areas where knowledge is irrelevant that a
totally new dimension is realized, new energies generated and the unused
potentialities of the human mind activated.
One of the unsolved problems and challenges to educationists all over the
world is the problem of freedom and order. How is a child, a student, to grow in
freedom and at the same time develop a deep sense of inner order. Order is the
very root of freedom. Freedom, to Krishnamurti, has no terminal point but is
renewed from moment to moment in the very act of living. In these pages, one
can get a glimpse, a feel, of this quality of freedom of which order is an inherent
The years which a student spends in a school must leave behind in him a
fragrance and delight. This can only happen when there is no competition, no 5
authority, when teaching and learning is a simultaneous process in the present,
where the educator and the educated are both participating in the act of learning.
Unlike the communication of the religious spirit by various sects and religious
groups, Krishnamurti’s approach is in a sense truly secular and yet has a deeply
religious dimension. There is a departure in Krishnamurti’s teachings from the
traditional approach of the relationship between the teacher and the taught, the
guru and the shishya. The traditional approach is basically hierarchical; there is
the teacher who knows and the student who does not know and has to be taught.
To Krishnamurti, the teacher and the student function at the same level –
communicating through questioning and counter-questioning till the depths of the
problem are exposed and understanding is revealed, illuminating the mind of
The Krishnamurti Foundation India feels deeply privileged for being able to
offer this book to the student and the educator.
The Editors 6
– Talks to Students –
Chapter 1 On Education
You know, you live in one of the most beautiful valleys I have seen. It has a
special atmosphere. Have you noticed, especially in the evenings and early
mornings, a quality of silence which permeates, which penetrates the valley?
There are around here, I believe, the most ancient hills in the world and man has
not spoilt them yet; and wherever you go, in cities or in other places, man is
destroying nature, cutting down trees to build more houses, polluting the air with
cars and industry. Man is destroying animals; there are vert few tigers left. Man is
destroying everything because more and more people are born and they must
have more space. Gradually, man is spreading destruction all over the world. And
when one comes to a valley like this – where there are very few people, where
nature is still not spoilt, where there is still silence, quietness, beauty – one is
really astonished. Every time one comes here one feels the strangeness of this
land, but probably you have become used to it. You do not look at the hills any
more, you do not listen to the birds any more and to the wind among the leaves.
So you have gradually become indifferent.
Education is not only learning from books, memorizing some facts, but also
learning how to look, how to listen to what the books are saying, whether they are
saying something true or false. All that is part of education. Education is not just
to pass examinations, take a degree and a job, get married and settle down, but
also to be able to listen to the birds, to see the sky, to see the extraordinary
beauty of a tree, and the shape of the hills, and to feel with them, to be really,
directly in touch with them. As you grow older, that sense of listening, seeing,
unfortunately disappears because you have worries, you want more money, a
better car, more children or less children. You become jealous, ambitious,
greedy, envious; so you lose the sense of the beauty of the earth. You know what
is happening in the world. You must be studying current events. There are wars, 7
revolts, nation divided against nation. In this country too there is division,
separation, more and more people being born, poverty, squalor and complete
callousness. Man does not care what happens to another so long as he is
perfectly safe. And you are being educated to fit into all this. Do you know the
world is mad, that all this is madness – this fighting, quarrelling, bullying, tearing at
each other? And you will grow up to fit into this. Is this right, is this what education
is meant for, that you should willingly or unwillingly fit into this mad structure
called society? And do you know what is happening to religions throughout the
world? Here also man is disintegrating, nobody believes in anything any more.
Man has no faith and religions are merely the result of a vast propaganda.
Since you are young, fresh, innocent, can you look at all the beauty of the
earth, have the quality of affection? And can you retain that? For if you do not, as
you grow up, you will conform, because that is the easiest way to live. As you
grow up, a few of you will revolt, but that revolt too will not answer the problem.
Some of you will try to run away from society, but that running away will have no
meaning. You have to change society, but not by killing people. Society is you
and I. You and I create the society in which we live. So you have to change. You
cannot fit into this monstrous society. So what are you going to do?
And you, living in this extraordinary valley, are you going to be thrown into this
world of strife, confusion, war, hatred? Are you going to conform, fit in, accept all
the old values? You know what these values are – money, position, prestige,
power. That is all man wants and society wants you to fit into that pattern of
values. But if you now begin to think, to observe, to learn, not from books, but
learn for yourself by watching, listening to everything that is happening around
you, you will grow up to be a different human being – one who cares, who has
affection, who loves people. Perhaps if you live that way, you might find a truly
religious life. 8
So look at nature, at the tamarind tree, the mango trees in bloom, and listen to
the birds early in the morning and late in the evening. See the clear sky, the stars,
how marvellously the sun sets behind those hills. See all, the colours, the light on
the leaves, the beauty of the land, the rich earth. Then having seen that and seen
also what the world is, with all its brutality, violence, ugliness, what are you going
Do you know what it means to attend, to pay attention? When you pay
attention, you see things much more clearly. You hear the bird singing much
more distinctly. You differentiate between various sounds. When you look at a
tree with a great deal of attention, you see the whole beauty of the tree. You see
the leaves, the branch, you see the wind playing with it. When you pay attention,
you see extraordinarily clearly. Have you ever done it? Attention is something
different from concentration. When you concentrate, you don’t see everything. But
when you are paying attention, you see a great deal. Now, pay attention. Look at
that tree and see the shadows, the slight breeze among the leaves. See the
shape of the tree. See the proportion of the tree in relation to other trees. See the
quality of light that penetrates through the leaves, the light on the branches and
the trunk. See the totality of the tree. Look at it that way, because I am going to
talk about something to which you have to pay attention. Attention is very
important, in the class, as well as when you are outside, when you are eating,
when you are walking. Attention is an extraordinary thing.
I am going to ask you something. Why are you being educated? Do you
understand my question? Your parents send you to school. You attend classes,
you learn mathematics, you learn geography, you learn history. Why? Have you
ever asked why you want to be educated, what is the point of being educated?
What is the point of your passing examinations and getting degrees? Is it to get
married, get a job and settle down in life as millions and millions of people do? Is
that what you are going to do, is that the meaning of education? Do you
understand what I am talking about? This is really a very serious question. The 9
whole world is questioning the basis of education. We see what education has
been used for. Human beings throughout the world – whether in Russia or in
China or in America or in Europe or in this country – are being educated to
conform, to fit into society and into their culture, to fit into the stream of social and
economic activity, to be sucked into that vast stream that has been flowing for
thousands of years. Is that education, or is education something entirely
different? Can education see to it that the human mind is not drawn into that vast
stream and so destroyed; see that the mind is never sucked into that stream; so
that, with such a mind, you can be an entirely different human being with a
different quality to life? Are you going to be educated that way? Or are you going
to allow your parents, society, to dictate to you so that you become pad of the
stream of society? Real education means that a human mind, your mind, not only
is capable of being excellent in mathematics, geography and history, but also can
never, under any circumstances, be drawn into the stream of society. Because
that stream which we call living, is very corrupt, is immoral, is violent, is greedy.
That stream is our culture. So, the question is how to bring about the right kind of
education so that the mind can withstand all temptations, all influences, the
bestiality of this civilization and this culture. We have come to a point in history
where we have to create a new culture, a totally different kind of existence, not
based on consumerism and industrialization, but a culture based upon a real
quality of religion. Now how does one bring about, through education, a mind that
is entirely different, a mind that is not greedy, not envious? How does one create
a mind that is not ambitious, that is extraordinarily active, efficient; that has a real
perception of what is true in daily life which is after all religion.
Now, let us find out what is the real meaning and intention of education. Can
your mind, which has been conditioned by society, the culture in which you have
lived, be transformed through education so that you will never under any
circumstances enter the stream of society? Is it possible to educate you
differently? `Educate’ in the real sense of that word; not to transmit from the 10
teachers to the students some information about mathematics or history or
geography, but in the very instruction of these subjects to bring about a change in
your mind. Which means that you have to be extraordinarily critical. You have to
learn never to accept anything which you yourself do not see clearly, never to
repeat what another has said.
I think you should put these questions to yourself, not occasionally, but every
day. Find out. Listen to everything, to the birds, to that cow calling. Learn about
everything in yourself, because if you learn from yourself about yourself, then you
will not be a secondhand human being. So you should, if I may suggest, from
now on, find out how to live entirely differently and that is going to be difficult, for I
am afraid most of us like to find an easy way of living. We like to repeat and what
other people say, what other people do, because it is the easiest way to live – to
conform to the old pattern or to a new pattern. We have to find out what it means
never to conform and what it means to live without fear. This is your life, and
nobody is going to teach you, no book, no guru. You have to earn from yourself,
not from books. There is a great deal to learn about yourself. It is an endless
thing, it is a fascinating thing, and when you learn about yourself from ourself, out
of that learning wisdom comes. Then you can live a most extraordinary, happy,
beautiful life. Right? Now, will you ask me questions?
Student: The world is full of callous people, indifferent people, cruel people,
and how can you change those people?
Krishnamurti: The world is full of callous people, indifferent people, cruel
people, and how can you change those people? Is that it? Why do you bother
about changing others? Change yourself. Otherwise as you grow up you will also
become callous. You will also become indifferent. You will also become cruel.
The past generation is vanishing, it is going, and you are coming, and if you also
prove callous, indifferent, cruel, you will also build the same society. What
matters is that you change, that you are not callous, that you are not indifferent. 11
When you say all this is the business of the older generation, have you seen
them, have you watched them, have you felt for them? If you have, you will do
something. Change yourself and test it by action. Such action is one of the most
extraordinary things. But we want to change everybody except ourselves, which
means, really, we do not want to change, we want others to change, and so we
remain callous, indiffer- ent, cruel, hoping the environment will change so that we
can continue in our own way. You understand what I am talking about?
Student: You ask us to change, what do we change into?
Krishnamurti: You ask us to change, what is it we change into? You cannot
change into a monkey, probably you would like to, but you cannot. Now when you
say, «I want to change into something» – listen to this carefully – if you say to
yourself, «I must change, I must change myself into something», the «into
something» is a pattern which you have created, haven’t you? Do you see that?
Look, you are violent or greedy and you want to change yourself into a person
who is not greedy. Not wanting to be greedy is another form of greed, isn’t it? Do
you see that? But if you say, «I am greedy, I will find out what it means, why I am
greedy, what is involved in it», then, when you understand greed, you will be free
of greed. Do you understand what I am talking about?
Let me explain. I am greedy and I struggle, fight, make tremendous efforts not
to be greedy. I have already an idea, a picture, an image of what it means not to
be greedy. So I am conforming to an idea which I think is non-greed. You
understand? Whereas if I look at my greed, if I understand why I am greedy, the
nature of my greed, the structure of greed, then, when I begin to understand all
that, I am free of greed. Therefore, freedom from greed is something entirely
different from trying to become non-greedy. Do you see the difference? Freedom
from greed is something which is entirely different from saying, «I must be a great
man so I must be non-greedy?» Have you understood? I was thinking last night,
that I have been to this valley, off and on, for about forty years. People have 12
come and gone. Trees have died and new trees have grown. Different children
have come, passed through his school, have become engineers, housewives and
disappeared altogether into the masses. I meet them occasionally, at an airport or
at a meeting, very ordinary people. And if you are not very careful, you are also
going to end up that way.
Student: What do you mean by ordinary?
Krishnamurti: To be like the rest of men; with their worries, with their
corruption, violence, brutality, indifference, callousness. To want a job, to want to
hold on to a job, whether you are efficient or not, to die in the job. That is what is
called ordinary – to have nothing new, nothing fresh, no joy in life, never to be
curious, intense, passionate, never to find out, but merely to conform. That is
what I mean by ordinary. It is called being bourgeois. It is a mechanical way of
living, a routine, a boredom.
Student: How can we get rid of being ordinary?
Krishnamurti: How can you get rid of being ordinary? Do not be ordinary. You
cannot get rid of it. Just do not be it.
Student: How, Sir?
Krishnamurti: There is no «how». You see that is one of the most destructive
questions: «Tell me how»? Man has always been saying, throughout the world,
«Tell me how». If you see a snake, a poisonous cobra, you do not say, «Please tell
me how to run away from it». You run away from it. So in the same way, if you
see that you are ordinary, run, leave it, not tomorrow, but instantly. Since you will
not ask any more questions. I am going to propose something. You know people
talk a great deal about meditation, don’t they?
Student: They do. 13
Krishnamurti: You know nothing about it. I am glad. Because you know
nothing about it, you can learn about it. It is like not knowing French or Latin or
Italian. Because you do not know, you can learn, you can learn as though for the
first time. Those people who already know what meditation is, they have to
unlearn and then learn. You see the difference? Since you do not know what
meditation is, let us learn about it. To learn about meditation, you have to see
how your mind is working. You have to watch, as you watch a lizard going by,
walking across the wall. You see all its four feet, how it sticks to the wall, and as
you watch, you see all the movements. In the same way, watch your thinking. Do
not correct it. Do not suppress it. Do not say, «All this is too difficult». Just watch;
now, this morning.
First of all sit absolutely still. Sit comfortably, cross your legs, sit absolutely
still, close your eyes, and see if you can keep your eyes from moving. You
understand? Your eye balls are apt to move, keep them completely quiet, for fun.
Then, as you sit very quietly, find out what your thought is doing. Watch it as you
watched the lizard. Watch thought, the way it runs, one thought after another. So
you begin to learn, to observe.
Are you watching your thoughts – how one thought pursues another thought,
thought saying, «This is a good thought, this is a bad thought»? When you go to
bed at night, and when you walk, watch your thought. Just watch thought, do not
correct it, and then you will learn the beginning of meditation. Now sit very quietly.
Shut your eyes and see that the eyeballs do not move at all. Then watch your
thoughts so that you learn. Once you begin to learn there is no end to learning. 14
Talk To Students
Chapter 2 On The Religious Mind And The Scientific
Early this morning I saw a beautiful bird, a black bird with a red neck. I do not
know what the bird is called. It was flying from tree to tree and there was a song
in its heart, and it was a lovely thing to behold. I would like this morning to talk to
you of a rather serious matter. You should listen carefully and if you want to,
perhaps later on, you may be able to discuss it with your teachers. I want to talk
about something which concerns the whole world, about which the whole world is
disturbed. It is the question of the religious spirit and the scientific mind. There
are these two attitudes in the world. These are the only two states of mind that
are of value, the true religious spirit and the true scientific mind. Every other
activity is destructive, leading to a great deal of misery, confusion and sorrow.
The scientific mind is very factual. Discovery is its mission, its perception. It
sees things through a microscope, through a telescope; everything is to be seen
actually as it is; from that perception, science draws conclusions, builds up
theories. Such a mind moves from fact to fact. The spirit of science has nothing to
do with individual conditions, with nationalism, with race, with prejudice. Scientists
are there to explore matter, to investigate the structure of the earth and of the
stars and the planets, to find out how to cure man’s diseases, how to prolong
man’s life, to explain time, both the past and the future. But the scientific mind
and its discoveries are used and exploited by the nationalistic mind, by the mind
that is India, by the mind that is Russia, by the mind that is America. Scientific
discovery is utilized and exploited by sovereign states and continents.
Then there is the religious mind, the true religious mind that does not belong
to any cult, to any group, to any religion, to any organized church. The religious 15
mind is not the Hindu mind, the Christian mind, the Buddhist mind, or the Muslim
mind. The religious mind does not belong to any group which calls itself religious.
The religious mind is not the mind that goes to churches, temples, mosques. Nor
is it a religious mind that holds to certain forms of beliefs, dogmas. The religious
mind is completely alone. It is a mind that has seen through the falsity of
churches, dogmas, beliefs, traditions. Not being nationalistic, not being
conditioned by its environment, such a mind has no horizons, no limits. It is
explosive, new, young, fresh, innocent. The innocent mind, the young mind, the
mind that is extraordinarily pliable, subtle, has no anchor. It is only such a mind
that can experience that which you call God, that which is not measurable.
A human being is a true human being when the scientific spirit and the true
religious spirit go together. Then human beings will create a good world – not the
world of the communist or the capitalist, of Brahmins, or of Roman Catholics. In
fact the true Brahmin is the person who does not belong to any religious creed,
has no class, no authority; no position in society. He is the true Brahmin, the new
human being, who combines both the scientific and the religious mind, and
therefore is harmonious without any contradiction within himself. And I think the
purpose of education is to create this new mind, which is explosive, and does not
conform to a pattern which society has set.
A religious mind is a creative mind. It has not only to finish with the past but
also to explode in the present. And this mind – not the interpreting mind of books,
of the Gita, the Upanishads, the Bible – which is capable of investigating, is also
capable of creating an explosive reality. There is no interpretation here nor
It is extraordinarily difficult to be religious and to have a clear and precise,
scientific mind, to have a mind that is not afraid, that is unconcerned with its own
security, its own fears. You cannot have a religious mind without knowing
yourself, without knowing all about yourself – your body, your mind, your 16
emotions, how the mind works, how thought functions. And to go beyond all that,
to uncover all that, you must approach it with a scientific mind which is precise,
clear, un-prejudiced, which does not condemn, which observes, which sees.
When you have such a mind you are really a cultured human being, a human
being who knows compassion. Such a human being knows what it is to be alive.
How does one bring this about? For it is imperative to help the student to be
scientific, to think very clearly, precisely, to be sharp, as well as to help him
uncover the depths of his mind, to go beyond words, his various labels as the
Hindu, Muslim, Christian. Is it possible to educate the student to go beyond all
labels and find out, experience that something which is not measured by the
mind, which no books contain, to which no guru can lead you? If such an
education is possible in a school like this, it will be remarkable. You must all see
that it is worthwhile to create such a school. That is what the teachers and I have
been discussing for some days. We have talked of a great many things – about
authority, about discipline, how to teach, what to teach, what listening is, what
education is, what culture is, how to sit still. Merely to pay attention to dance, to
song, to arithmetic, to lessons, is not the whole of life. It is also part of life to sit
still and look at yourself, to have insight, to see. It is also necessary to observe
how to think, what to think and why you are thinking. It is also part of life to look at
birds, to watch the village people, their squalor – which each one of us has
brought about, which society maintains. All this is part of education. 17
Talk To Students
Chapter 3 On Knowledge And Intelligence
You are here to gather knowledge – historical, biological, linguistic,
mathematical, scientific, geographical, and so on. Apart from the knowledge that
you acquire here, there is collective knowledge, the knowledge of the race, of
your grandfathers, of your past generations. They all had a great many
experiences, a great many things happened to them, and their collective
experience has become knowledge. Then there is the knowledge of your own
personal experiences, your own reactions, impressions, your own tendencies and
inclinations, which have assumed their own peculiar forms. So there is scientific,
biological, mathematical, physical, geographical, historical knowledge; there is
also the collective knowledge of the past which is the tradition of the community,
the race; then there is the personal knowledge which you yourself have
experienced. There are these three kinds of knowledge – scientific, collective,
personal. Do they collectively make for intelligence?
Now what is knowledge? is knowledge related to intelligence? Intelligence
uses knowledge, intelligence being the capacity to think clearly, objectively,
sanely, healthily. Intelligence is a state in which there is no personal emotion
involved, no personal opinion, prejudice or inclination. Intelligence is the capacity
for direct understanding. I am afraid this is rather difficult, but it is important, it is
good for you to exercise your brain. So there is knowledge, which is the past
continually being added to, and there is intelligence. Intelligence is the quality of
the mind that is very sensitive, very alert, very aware. Intelligence does not hold
on to any particular judgement or evaluation, but is capable of thinking very
clearly, objectively. Intelligence has no involvement. Are you following? Now, how
is this intelligence to be cultivated? What is the capacity of this intelligence? You
are living here, being educated in all the various disciplines, in various branches 18
of knowledge. Are you also being educated so that intelligence comes into being
at the same time? Do you see the point? You may have a very good knowledge
of mathematics or engineering. You may take a degree, enter a college and be a
first class engineer. But at the same time, are you becoming sensitive, alert? Are
you thinking objectively, clearly, with intelligence, understanding? Is there a
harmony between knowledge and intelligence, a balance between the two? You
cannot think clearly if you are prejudiced, if you have opinions. You cannot think
clearly if you are not sensitive; sensitive to nature, sensitive to all the things that
are happening around you, sensitive not only to what is happening outside you
but also inside you. If you are not sensitive, if you are not aware, you cannot think
clearly. Intelligence implies that you see the beauty of the earth, the beauty of the
trees, the beauty of the skies, the lovely sunset, the stars, the beauty of subtlety.
Now, is this intelligence being gathered by you here in this school? Are you
gathering it or only gathering knowledge through books? If you have no
intelligence, no sensitivity, then knowledge can become very dangerous. It can be
used for destructive purposes. This is what the whole world is doing. Have you
the intelligence that questions, tries to find out? What are the teachers and you
doing to bring about this quality of intelligence, which sees the beauty of the land,
the dirt, the squalor, and is also aware of the inner happenings, how one thinks,
how one observes the subtlety of thought? Are you doing all this? If not, what is
the point of your being educated?
Now what is the function of an educator? Is it merely to give you information,
knowledge, or is it to bring about this intelligence in you? If I were a teacher here,
do you know what I would do? First of all, I would want you to question me about
everything – not about knowledge, that is very simple, but to question me about
how to look, how to look at these hills, to look at that tamarind tree, how to listen
to a bird, how to follow a stream. I would help you to look at the marvellous earth
and nature, the beauty of the land, the redness of the soil. Then I would say, look
at the peasants, the villagers. Look at them, do not criticize, just look at their 19
squalor, their poverty, not the way you look at them at pre- sent, with utter
indifference. There are those huts there, have you been there? Have the teachers
been down there and looked at those huts, and if they all have, what have they
done? So I will make you look, which is to make you sensitive, and you cannot be
sensitive if you are careless, indifferent to everything that is happening around
you. Then I would say, «To be intelligent, you must know what you are doing, the
way you walk, the way you talk, the way you eat.» You understand? I would talk to
you about your food. I would say, «Look, discuss, do not be afraid to ask any
questions, find out, learn», and in your classes I would discuss a subject with you,
how to read, how to learn, what it means to pay attention. If you say you want to
look out of the window, I would say look out of the window, see everything that
you want to see out of the window, and after you have seen it, look at your book
with equal interest and pleasure. Then I would say, «Through books, through
discussions I have helped you to be intelligent; let me help you to find out how to
live in this world sanely, healthily, not half asleep.» That is the function of a
teacher, of an educator, not just to give you a lot of data, knowledge, but to show
you the whole expanse of life, the beauty of it, the ugliness of it, the delight, the
joy, the fear, the agony. So that when you leave this place, you are a tremendous
human being who can use your intelligence in life, not just a thoughtless,
destructive, callous human being.
Now you have listened, the teachers, the principal and students, you have all
listened. What are you going to do about it? You know, it is as much your
responsibility, as students, as it is the responsibility of the teachers. It is the
respon- sibility of the students to demand, to ask, not just to say «I will sit down,
teach me». It means that you must be tremendously intelligent, sensitive, alive,
unprejudiced. It is also essential for the teacher to see that you are intelligent so
that when you leave Rishi Valley you leave with a smile, with glory in your heart,
so that you are sensitive, ready to cry, to laugh. 20
Student: If you are very sensitive, do you not think you are apt to become
Krishnamurti: What is wrong with being emotional? When I see those poor
people living in poverty, I feel very strongly. Is that wrong? There is nothing wrong
in feeling emotion when you see the squalor, the dirt, the poverty around you. But
you also feel strongly if another says something ugly about you. When this
happens what will you do? Because of your emotion will you hit back at him? Or
because you are sensitive, emotional, will you be aware of what you are going to
do? If there is an interval before your response and you observe, are sensitive to
it, then in that interval intelligence comes in. Allow that interval; in it begin to
watch. If you are tremendously aware of the problem there is instant action and
that instant action is the right action of intelligence.
Student: Why are we conditioned?
Krishnamurti: Why do you think we are conditioned? It is very simple. You
have asked the question. Now, exercise your brain. Find out why you are
conditioned. You are born in this country, you live in an environment, in a culture,
you grow into a young child, and then what takes place? Watch the babies
around you. Watch the mothers, the fathers, if they are Hindus or Muslims or
communists or capitalists; they say to the child, «Do this, do that». The child sees
the grandmother going to a temple, preforming rituals, and the child gradually
accepts all that. Or the parents may say «I don’t believe in rituals» and the child
also accepts that. The simple fact is that the mind, the brain of the child is like
putty or clay and on that putty, impressions are made, like the grooves in a
record. Everything is registered. So in a child everything is registered consciously
or unconsciously, until gradually he becomes a Hindu, Muslim, Catholic or a non-
believer. He then makes divisions – as my belief, your belief, my god, your god,
my country, your country. You have been conditioned to make tremendous effort; 21
you have to make an effort to study, to pass an examination, you have to make
an effort to be good.
So, the question is how is the mind, which is conditioned, to unravel itself, to
get out of conditioning? How do you propose to get out of it? Now exercise your
intelligence to find out. Do not follow somebody who says, «Do this and you will
get unconditioned; find out how you will uncondition yourself. Come on, answer
me, tell me, discuss with me.
Student: Can you tell us how to uncondition ourselves?
Krishnamurti: To fall into the trap of another conditioning, is that it? First of all,
do you know that you are conditioned? How do you know? Is it only because
somebody has told you that you are conditioned that you know? Do you see the
difference? That is, somebody tells you that you are hungry, that is one thing, and
to know for yourself that you are hungry is altogether different. These two
statements are different, aren’t they? In the same way, do you know for yourself
without somebody telling you that you are conditioned, as a Hindu, a Muslim? Do
you know it for yourself?
Now I will ask you a question and see whether there is a gap before you
answer it. Right? Now observe, think very clearly, unemotionally, without any
prejudice. My question is, are you aware that you are conditioned without being
told? Are you aware? It is not so very difficult.
Do you know what it means to be aware? When there is a pain in the thumb,
you are aware there is pain, nobody tells you there is pain. You know it. Now, in
the same way do you know that you are conditioned, conditioned into thinking
that you are a Hindu, that you believe in this, that you do not believe in that, that
you must go to a temple, that you must not go to a temple? Are you aware of it?
Student: Yes. 22
Krishnamurti: You are? Now that you are aware that you are conditioned, what
Student: I will then see whether I want to be unconditioned.
Krishnamurti: You are conditioned and you become aware, then what takes
place? Then I ask, what is wrong with being conditioned? Now I am conditioned
as a Muslim and you are conditioned as a Hindu, right? What takes place? We
may live in the same street, but because of my conditioning, my belief, my
dogma, and you with your belief, with your dogma, though we may meet in the
same street, we are separate, aren’t we? So where there is separation there must
be conflict. Where there are political, economic, social, nationalistic divisions,
there must be conflict. So conditioning is the factor of division. Therefore, in order
to live peacefully in this world, let us be free of conditioning, cease to be Muslim
or Hindu. This is the factor of intelligence; becoming aware that one is
conditioned, then seeing the effect of that conditioning in the world, the divisions,
nationalistic, linguistic and so on, and seeing that where there is division there is
conflict. When you see this, when you are aware that you are conditioned, that is
the operation of intelligence.
That is enough for the day. Do you want to ask more questions?
Student: How can one be free from prejudice?
Krishnamurti: When you say, «how», what do you mean by that word? How am
I to get up from this place? All that I have to do is to get up. I never ask how I am
to get up? Use your intelligence. Do not be prejudiced. First be aware that you
are prejudiced. Do not be told by others that you are prejudiced. They are
prejudiced, so do not bother what other people say about your prejudices. First
be aware that you are prejudiced. You see what prejudice does – it divides
people. Therefore you see that there must be intelligent action, which is that the
mind must be capable of being free from prejudice, not ask «how» which means a 23
system, a method. Find out whether your mind can be free from prejudice. See
what is involved in it. Why are you prejudiced? Because part of your conditioning
is to be prejudiced, and in prejudice there is a great deal of comfort, a great deal
of pleasure. So first become aware, become aware of the beauty of the land,
become aware of the trees, the colour, the shades, the depth of light, and the
beauty of the moving trees, and watch the birds, be aware of all that is around
you; then gradually move in, find out, be aware of yourself, be aware how you
react in your relationships with your friends – all that brings intelligence. Is that
enough for this morning? Then we will do something else.
First of all sit completely quiet, comfortably, sit very quietly, relax, I will show
you. Now, look at the trees, at the hills, the shape of the hills, look at them, look at
the quality of their colour, watch them. Do not listen to me. Watch and see those
trees, the yellowing trees, the tamarind, and then look at the bougainvillaea. Look
not with your mind but with your eyes. After having looked at all the colours, the
shape of the land, of the hills, the rocks, the shadow, then go from the outside to
the inside and close your eyes, close your eyes completely. You have finished
looking at the things outside, and now with your eyes closed you can look at what
is happening inside. Watch what is happening inside you, do not think, but just
watch, do not move your eyeballs, just keep them very, very quiet, because there
is nothing to see now, you have seen all the things around you, now you are
seeing what is happening inside your mind, and to see what is happening inside
your mind, you have to be very quiet inside. And when you do this, do you know
what happens to you? You become very sensitive, you become very alert to
things outside and inside. Then you find out that the outside is the inside, then
you find out that the observer is the observed. 24
Talk To Students
Chapter 4 On Freedom And Order
It is a lovely morning, isn’t it? Cool, fresh, and there is dew on the grass and
the birds are singing. I hope you enjoyed this morning, as much as I did, looking
out of the window, at the cloudless blue sky, the clear shadows, and the sparkling
air and all the birds, the trees, and the earth shouting with joy. I hope you
I would like, this morning, to talk about something that we all must understand.
To understand something, one has to listen, as you would listen to those birds. If
you would hear that clear call, the song of the bird, you must listen very closely,
very attentively, you must follow each note, follow each movement of the sound,
see how deeply it goes and how far it reaches. And if you know how to listen, you
learn a great deal; to listen is more important than anything else in life. To know
how to listen, you have to be very attentive. If your mind, if your thoughts, if your
heart is thinking about other things, feeling other things, you cannot listen to the
birds. To listen, you have to give your whole attention. When you are watching a
bird and are looking at the feathers, the colours, the beak, the size and the lovely
shape of the bird, then you are giving your heart, your mind and body, everything
that you have, to watch it. And then you are really part of that bird. You really
enjoy it. So, in the same way, this morning, please listen, not that you must agree
or disagree with what we are talking about, but just listen.
Have you ever sat on the banks of a river and watched the water go by? You
cannot do anything about the water. There is the clear water, the dead leaves,
the branches. You see a dead animal go by, and you are watching all that. You
see the movement of the water, the clarity of the water, the swift current of the
water and the fullness of the water. But you cannot do anything. You watch and 25
you let the water flow by. So in the same way listen to what I want to talk about
Freedom does not exist without order. The two go together. If you cannot have
order, you cannot have freedom. The two are inseparable. If you say: «I will do
what I like. I will turn up for my meals when I like; I will come to the class when I
like» – you create disorder. You have to take into consideration what other people
want. To run things smoothly, you have to come on time. If I had come ten
minutes late this morning I would have kept you waiting. So I have to have
consideration. I have to think of others. I have to be polite, considerate, be
concerned about other people. Out of that consideration, out of that
thoughtfulness, out of that watchfulness, both outward and inward, comes order
and with that order there comes freedom.
You know, soldiers all over the world are drilled every day, they are told what
to do, to walk in line. They obey orders implicitly without thinking. Do you know
what that does to man? When you are told what to do, what to think, to obey, to
follow, do you know what it does to you? Your mind becomes dull, it loses its
initiative, its quickness. This external, outward imposition of discipline makes the
mind stupid, it makes you conform, it makes you imitate. But if you discipline
yourself by watching, listening, being considerate, being very thoughtful – out of
that watchfulness, that listening, that consideration for others, comes order.
Where there is order, there is always freedom. If you are shouting, talking, you
cannot hear what others have to say. You can only hear clearly when you sit
quietly, when you give your attention.
Nor can you have order, if you are not free to watch, if you are not free to
listen, if you are not free to be considerate. This problem of freedom and order is
one of the most difficult and urgent problems in life. It is a very complex problem.
It needs to be thought over much more than mathematics, geography or history. If
you are not really free, you can never blossom, you can never be good, there can 26
be no beauty. If the bird is not free, it cannot fly. If the seed is not free to blossom,
to push out of the earth, it cannot live. Everything must have freedom, including
man. Human beings are frightened of freedom. They do not want freedom. Birds,
rivers, trees, all demand freedom and man must demand it too, not in half
measures, but completely. Freedom liberty, the independence to express what
one thinks, to do what one wants to do, is one of the most important things in life.
To be really free from anger, jealousy, brutality, cruelty; to be really free within
oneself, is one of the most difficult and dangerous things.
You cannot have freedom merely for the asking. You cannot say, «I will be free
to do what I like.» Because there are other people also wanting to be free, also
wanting to express what they feel, also wanting to do what they wish. Everybody
wants to be free, and yet they want to express themselves – their anger, their
brutality, their ambition their competitiveness and so on. So there is always
conflict. I want to do something and you want to do something and so we fight.
Freedom is not doing what one wants, because man cannot live by himself. Even
the monk, even the sannyasi is not free to do what he wants, because he has to
struggle for what he wants, to fight with himself, to argue within himself. And it
requires enormous intelligence, sensitivity, understanding to be free. And yet it is
absolutely necessary that every human being, whatever his culture, be free. So
you see, freedom cannot exist without order.
Student: Do you mean that to be free there should be no discipline?
Krishnamurti: I carefully explained that you cannot have freedom without order
and order is discipline. I do not like to use that word «discipline» because it is
laden with all kinds of meaning. Discipline means conformity, imitation,
obedience; it means to do what you are told; doesn’t it? But, if you want to be free
– and human beings must be completely free, otherwise they cannot flower,
otherwise they cannot be real human beings – you have to find out for yourself
what it is to be orderly, what it is to be punctual, kind, generous, unafraid. The 27
discovery of all that is discipline. This brings about order. To find out you have to
examine and to examine you must be free. If you are considerate, if you are
watching, if you are listening, then, because you are free, you will be punctual,
you will come to the class regularly, you will study, you will be so alive that you
will want to do things rightly.
Student: You say that freedom is very dangerous to man. Why is it so?
Krishnamurti: Why is freedom dangerous? You know what society is?
Student: It is a big group of people which tells you what to do and what not to
Krishnamurti: It is a big group of people which tells you what to do and what
not to do. It is also the culture, the customs, the habits of a certain community;
the social, moral, ethical, religious structure in which man lives, that is generally
called society. Now, if each individual in that society did what he liked, he would
be a danger to that society. If you did what you liked here in the school, what
would happen? You would be a danger to the rest of the school. Wouldn’t you?
So people do not genteelly want others to be free. A man who is really free, not in
ideas, but inwardly free from greed, ambition, envy, cruelty, is considered a
danger to people, because he is entirely different from the ordinary man. So,
society either worships him or kills him or is indifferent to him.
Student: You said that we must have freedom and order but how are we to get
Krishnamurti: First of all, you cannot depend on others; you cannot expect
somebody to give you freedom and order whether it is your father, your mother,
your husband, your teacher. You have to bring it about in yourself. This is the first
thing to realize, that you cannot ask anything from another, except food, clothes
and shelter. You cannot possibly ask, or look to anyone, your gurus or your gods.
Nobody can give you freedom and order. So, you have to find out how to bring 28
about order in yourself. That is, you have to watch and find out for yourself what it
means to bring about virtue in yourself. Do you know what virtue is – to be moral,
to be good? Virtue is order. So, you have to find out in yourself how to be good,
how to be kind, how to be considerate. And out of that consideration, out of that
watching, you bring about order and therefore freedom. You depend on others to
tell you what you should do, that you should not look out of the window, that you
should be punctual, that you should be kind. But if you were to say: «I will look out
of the window when I want to look but when I study I am going to look at the
book,» you bring order within yourself without being told by others.
Student: What does one gain by being free?
Krishnamurti: Nothing. When you talk about what one gains, you are really
thinking in terms of merchandise. Are you not? I will do this and in return for it,
please give me something. I am kind to you because it is profitable for me. But
that is not kindliness. So as long as we are thinking in terms of gaining
something, there is no freedom. If you say, «If I get freedom, I will be able to do
this and that,» then it is not freedom. So do not think in terms of utility. As long as
we are thinking in terms of using, there is no question of freedom at all. Freedom
can only exist when there is no motive. You do not love somebody because he
gives you food, or clothes or shelter. Then it is not love.
Do you ever walk by yourself Or do you always go with others? If you go out
by yourself sometimes, not too far away because you are very young, then you
will get to know yourself, what you think, what you feel, what is virtue, what you
want to be. Find out. And you cannot find out about yourself if you are always
talking, going about with your friends, with half a dozen people. Sit under a tree
quietly by yourself, not with a book. Just look at the stars, the clear sky, the birds,
the shape of the leaves. Watch the shadow. Watch the bird across the sky. By
being with yourself, sitting quietly under a tree, you begin to understand the
workings of your own mind and that is as important as going to class. 29 30
Talk To Students
Chapter 5 On Sensitivity
Some of the teachers of this school were discussing with me, the other day,
how important it is to be sensitive, how necessary it is to have a sensitive body
and a sensitive mind. A human being who is aware of his environment, as well as
aware of every movement of thought and feeling, who is a harmonious whole, is
sensitive. How does that sensitivity come about? How can there be a complete
development of the body, of the emotions, of the capacity to think deeply and
widely, so that the whole being becomes astonishingly alive to everything about
it, to every challenge, to every influence? And is that possible, in a world like this,
a world where technological knowledge is all important, where making money,
being an engineer or an electronic expert is assuming such importance? Is it
possible to be sensitive? The politician, the electronics expert become marvellous
human machines, but lead very narrow lives. They are sorrowful people having
no depth in them. All they know is their little world, the world determined by their
A life that is held in technological knowledge is a very narrow, limited life. It is
bound to breed a great deal of sorrow and misery. But can one have
technological knowledge, be able to do things, make a little money and still live in
the world with intensity, with intensity, with clarity, with vision? That is the real
question. Life is not merely going to the office day after day. Life is extraordinarily
vital, important, and for that you must be sensitive, you must have the sensitivity
that appreciates beauty. You know, there is something extraordinary about
beauty. Beauty is never personal, though we make it personal. We put flowers in
our hair, have nice saris, wear fine shirts and trousers, look very smart and try to
be as beautiful as we can; that is a very limited beauty. I do not say that you
should not wear nice clothes, but merely that – that is not appreciation of beauty. 31
The appreciation of beauty is to see a tree, to see a painting, to see a statue, to
see the clouds, the skies, the birds on the wing, to see the morning star, and the
sunset behind these hills. To see such immense beauty we must cut through our
little personal lives.
You may have good taste. Do you know what good taste means? To know
how to combine colours, how not to wear colours that jar, not to say something
that is cruel about anybody, to feel kindly, to see the beauty of a house, to have
good pictures in your room, to have a room with right proportions. All that is good
taste, which can be cultivated. But good taste is not the appreciation of beauty.
Beauty is never personal. When beauty is made personal it becomes self-
centred. Self concern is the source of sorrow. You know, most people are not
happy in the world. They have money, they have position and power. But remove
the money, the position, the power and you see underneath an extreme
shallowness of head. The source of their shallowness, misery, conflict and
extreme anguish is a feeling of guilt and fear.
To really appreciate beauty is to see a mountain, to see the lovely trees
without the «you» being there; to enjoy them, to look at them although they may
belong to another; to see the flow of a river and move with it from beginning to
end; to be lost in the beauty, in the vitality, in the rapidity of the river. But you
cannot do all that if you are merely concerned with power, with money, with a
career. That is only a part of life and to be concerned only with a part of life is to
be insensitive and, therefore, to lead a life of shallowness and misery. A petty life
always produces misery and confusion not only for itself but for others. I am not
moralizing, I am just stating the facts of existence.
The function of your teachers is to educate not only the partial mind but the
totality of the mind; to educate you so that you do not get caught in the little
whirlpool of existence but live in the whole river of life. This is the whole function 32
of education. The right kind of education cultivates your whole being, the totality
of your mind. It gives your mind and heart a depth, an understanding of beauty.
Probably, the girls among you will grow up and get married and the boys will
have careers and that will be the end. You know, the moment you get married – I
am not saying you should not get married – you have your husband, children, and
responsibilities begin to crowd in like crows upon a tree. The husband, the house,
your children, become a habit and you become caught in that habit. All through
your life, till you die, you will be working, working in the house or going to the
office, every day.
I wondered – the other morning when I saw you all having a good time – what
is going to happen to you all? Will you live a life with a fire burning in you or will
you become for the rest of your life a businessman or a housewife? What are you
going to do? Should you not be educated to cut through respectability, to burst
through all conformity? Probably I am saying something dangerous, but it does
not matter. Perhaps you will give an ear and perhaps this will sink somewhere
into your consciousness and perhaps in a moment when you are about to make a
decision, this may alter the course of your life.
Student: How is one to be sensitive?
Krishnamurti: I do not know if you noticed the other evening, it was drizzling.
There was a sharp shower. There were dark, heavy, rain-laden clouds. There
were also clouds that were full of light, white, with a rose-coloured light inside
them. And there were clouds that were almost like feathers going by. It was a
marvellous sight and there was great beauty. If you do not see and feel all these
things when you are young, when you are still curious, when you are still
indecisive, when you are still looking, searching, asking; if you do not feel now,
then you never will. As you grow older life encloses you, life becomes hard. You
hardly look at the hills, a beautiful face or a smile. Without feeling affection,
kindness, tenderness, life becomes very dreary ugly, brutal. And as you grow 33
older, you fill your lives with politics, with concern over your jobs, over your
families. You become afraid and gradually lose that extraordinary quality of
looking at the sunset, at clouds, at the stars of an evening. As you grow older, the
intellect begins to create havoc with your lives. I do not mean that you must not
have a clear, reasoning intellect, but the predominance of it makes you dull,
makes you lose the finer things of life.
You must feel very strongly about everything, not just one or two things, but
about everything. If you feel very strongly, then little things will not fill your life.
Politics, jobs, careers are all little things. If you feel strongly, if you feel vitally,
vigorously, you will live in a state of deep silence. Your mind will be very clear,
simple, strong. As men grow older they lose this quality of feeling, this sympathy,
this tenderness for others. Having lost it they begin to invent religions. They go to
temples, take drinks, drugs, to awaken this spontaneity. They become religious.
But religion in the world is put together by man. All temples, churches, dogmas,
beliefs are invented by man. Man is afraid because he is lost without a deep
sense of beauty, a deep sense of affection. And, having lost this, superficial
ceremonies, going to temples, repeating mantras, rituals become very important.
In reality, they have no importance at all. Religion born of fear becomes ugly
So, one has to understand fear. You know, one is afraid: afraid of one’s
parents, afraid of not passing examinations, afraid of one’s teachers, afraid of the
dog, afraid of the snake. You have to understand fear and be free of fear. When
you are free of fear there is the strong feeling of being good, of thinking very
clearly, of looking at stars, of looking at clouds, of looking at faces with a smile.
And when there is no fear, you can go much further. Then you can find out for
yourself that for which man has searched generation upon generation.
In caves in the south of France and in northern Africa there are 25,000 year
old paintings of animals fighting men, of deer, of cattle. They are extraordinary 34
paintings. They show man’s endless search, his battle with life and his search for
the extraordinary thing called God. But he never finds that extraordinary thing.
You can only come upon it darkly, unknowingly, when there is no fear of any kind.
The moment there is no fear you have very strong feelings. The stronger you feel,
the less you are concerned about small things. It is fear that drives away all
feeling of beauty, of the quality of great silence. As you study mathematics, so
you have to study fear. You must know fear and not escape from it so that you
can look at fear. It is like going for a walk and suddenly coming upon a snake,
jumping away and watching the snake. If you are very quiet, very still, unafraid,
then you can look very closely, keeping a safe distance. You can look at the black
tongue and the eyes that have no eyelids. You can look at the scales, the
patterns of the skin. If you watch the snake very closely you see and appreciate it
and perhaps have great affection for that snake. But you cannot look if you are
afraid, if you run away. So, in the same way as you look at a snake, you have to
look at this battle called life, with its sorrow, misery, confusion, conflict, war,
hatred, greed, ambition, anxiety and guilt. You can only look at life and love if
there is no fear.
Student: Why do we all want to live? Krishnamurti: Don’t laugh because a little
boy asks, when life is so transient, why do we crave to live? Isn’t it very sad for a
little boy to ask that question? That means he has seen for himself that
everything passes away. Birds die, leaves fall, people grow old, man has disease,
pain, sorrow, suffering; a little joy, a little pleasure and unending work. And the
boy asks why do we cling to all this? He sees how young people grow old before
their age, before their time. He sees death. And man clings to life because there
is nothing else to cling to. His gods, his temples, don’t contain truth; his sacred
books are just words. So he asks why people cling to life when there is so much
misery. You understand? What do you answer? What do the older people
answer? What do the teachers of this school answer? There is silence. The older
people have lived on ideas, on words and the boy says, «l am hungry, feed me 35
with food, not with words.» He does not trust you and so he asks, «Why do we
cling to all this?» Do you know why you cling? Because you know nothing else.
You cling to your house, you cling to your books, you cling to your idols, gods,
conclusions, your attachments, your sorrows, because you have nothing else and
all that you do brings unhappiness. To find out if there is anything else, you must
let go what you cling to. If you want to cross the river, you must move away from
this bank. You cannot sit on one bank. You want to be free from misery and yet
you will not cross the river. So, you cling to something that you know however
miserable it is and you are afraid to let go because you don’t know what is on the
other side of the river. 36
Talk To Students
Chapter 6 On Fear
I am sure you have often heard from politicians, from educators, from your
parents and from the public that you are the coming generation. But when they
talk about you as a new generation, they really do not mean it because they
make sure that you conform to the older pattern of society. They really do not
want you to be a new, different kind of human being. They want you to be
mechanical, to fit in with tradition, to conform, to believe, to accept authority. In
spite of this, if you can actually free yourself from fear, not theoretically, not
ideally, not merely outwardly but actually, inwardly, deeply, then you can be a
different human being. Then you can become the coming generation. The older
people are ridden with fear – fear of death, fear of losing jobs, fear of public
opinion. They are completely held in the grip of fear. So their gods, their
scriptures, their puja, are all within the field of fear and therefore the mind is
curiously warped, perverted. Such a mind cannot think straight, cannot reason
logically, sanely, healthily, because it is rooted in fear. Watch the older generation
and you will see how fearful it is of everything – of death, of disease, of going
against the current of tradition, of being different, of being new.
Fear is what prevents the flowering of the mind, the flowering of goodness.
Most of us learn through fear. Fear is the essence of authority and obedience;
parents and governments demand obedience. There is the authority of the book;
the authority according to Sankara, Buddha; the authority according to Einstein.
Most people are followers; they make the originator into an authority and through
propaganda, through influence, through literature, they imprint on the delicate
brain the necessity of obedience. What happens to you when you obey? You
cease to think. Because you feel that the authorities know so much, are such
powerful people, have so much money, can turn you out of the house, because 37
they use the words «duty, love,» you succumb, you yield, you begin obey, and
become a slave to an idea, to an impression, to influence. When the brain is
conforming to a pattern of obedience, it is no longer capable of freshness, no
longer capable of thinking simply and directly.
Now, is it possible to learn without authority? Do you know what learning is?
Acquiring knowledge is one thing but learning is an altogether different thing. A
machine can acquire information like a robot or like an electronic computer. A
machine acquires knowledge because it is being fed certain information. it
gathers more and more information which then becomes knowledge. It has the
capacity to acquire information, store it and respond when it is asked a question.
On the other hand when the human mind can learn, then it is capable of more
than just acquiring and storing up. But there can be learning only when the mind
is fresh, when it does not say «I know.» So, one must differentiate, separate
learning from acquiring knowledge. Acquiring knowledge makes you mechanical
but learning makes the mind very fresh, young, subtle. And you cannot learn if
you are merely following the authority of knowledge. Most educators, right
through the world, are merely acquiring and imparting knowledge and so are
making the mind mechanical and incapable of learning. You can only learn when
you do not know. Learning only comes into being when there is no fear and when
there is no authority.
The question is, how do you teach mathematics, or any other subject without
authority, and therefore, without fear? Fear is essentially involved in competition.
Whether it is competition in a class or competition in life. To be afraid of being
nobody, of not arriving, of not succeeding, is at the root of competition. But when
there is fear, you cease to learn. And so it seems to me that it is the function of
education to eliminate fear, to see that you do not become mechanical and at the
same time to give you knowledge. To learn without becoming mechanical, which
means to learn without fear, is a complex issue. It involves the elimination of all
competition. In this process of competition, you conform, and gradually you 38
destroy the subtlety, the freshness, the youth of the brain. But you cannot deny
knowledge. So, is it possible to have know- ledge and yet learn to be free from
fear? Do you see this?
When do you learn most? Have you ever watched yourself learning? Try to
watch yourself sometimes and observe yourself learning. You learn most when
you have no fear, when you are not threatened by authority, when you are not
competing with your neighbour. Then your mind becomes extraordinarily alive. So
the issue for the teacher and the issue for you, as a student, is to learn without
authority, to acquire knowledge without perverting or dulling the brain and to
eliminate fear. Do you see the problem? To learn there must be no conformity, no
authority and yet you must acquire knowledge. To combine all this without
distorting the brain, is the problem. So that when you grow older, when you pass
your examinations and marry, you meet life with a freshness, without fear. Then
you are learning about life all the time; not merely interpreting life according to
Do you know what life is? You are too young to know. I will tell you. Have you
seen those villagers in tattered clothes, dirty, perpetually starved, working every
day of their lives? That is part of life. Then you see a man riding in a car, his wife
covered with jewels, with perfume, having many servants. That is also part of life.
Then there is the man who voluntarily gives up riches, lives a very simple life,
who is anonymous, does not want to be known, does not proclaim that he is a
saint. That is also part of life. Then there is the man who wants to become a
hermit, sannyasi, and there is also the man who becomes a devotee, who does
not want to think, who just blindly follows. That is also part of life. Then there is
the man who carefully, logically, sanely thinks, and finding that such thoughts are
limited goes beyond thought. That is also part of life. And death is also a part of
life, the loss of everything. Belief in the gods and goddesses, in saviours, in
paradise, in hell, is a part of life. It is a part of life to love, to hate, to feel jealous,
to feel greedy, and it is also part of life to go beyond all these trivial things. it is no 39
good growing up and accepting one part of life, the mechanical part concerned
with acquiring knowledge, which is to accept the pattern of values created by the
past generation. Your parents happen to have money, they send you to school
and then to college, they see that you have a job. Then you get married and that
is the end of it. All this is only a small segment of life. But there is this vast field of
life, an incredibly vast field, to understand which there must be no fear, and that is
One of the more vital issues in life is the fact that one withers away,
disintegrates. Fear and deterioration are related. As you grow older, unless you
solve the problem of fear as it arises, immediately, without carrying it over to
tomorrow, the deteriorating factor sets in. It is like a disease, like a wound which
festers, destroys. Fear of not getting a better job, of not fulfilling yourself, eat into
your capacity, your sensitivity, your intellectual, moral fibre. So the solving of the
problem of fear and the factor of deterioration are related. Try and find out what
you are afraid of and see if you cannot go beyond that fear, not verbally, not
theoretically, but actually. Do not accept authority. Acceptance of authority is
obedience which only breeds further fear.
To understand this extraordinarily complex thing called life, which is both in
time and beyond time, you must have a very young, fresh, innocent mind. A mind
that carries fear within itself, day after day, month after month, is a mechanical
mind. And you see machines cannot solve human problems. You cannot have an
innocent fresh young mind if you are ridden with fear, if from childhood until you
die, you are trained in fear. That is why a good education, a true education
Student: How can one be completely free from fear?
Krishnamurti: First of all, you must know what fear is. If you know your wife,
husband, parent, society, you are no longer afraid of them. To know about
something completely makes the mind free from fear. 40
How will you find out about fear? Are you afraid of public opinion, public
opinion being what your friends think of you? Most of us, especially while we are
young, want to look alike, dress alike, talk alike. We do not want to be even
slightly different, because to be different implies not to conform, not to accept the
pattern. When you begin to question the pattern there is fear. Now examine that
fear, go into it. Do not say, «I am afraid», and run away from it. Look at it, face it,
find out why you are afraid.
Suppose I am afraid of my neighbour, my wife, my god, my country – now what
is that fear? Is it actual or is it merely in thought, in time? I will take a simpler
example. We are all going to die some time or other. Death is inevitable for all of
us and thinking about death creates fear, thinking about something which I do not
know creates fear. But if it were actual, if death were there immediately and I
were going to die now, there is no fear. You understand? Thought in time creates
fear. But if something has to be done immediately there is no fear, because
thinking is not possible. If I am going to die the next instant, then I face it, but give
me an hour, and I begin say, «My property, my children, my country, I have not
finished my book.» I get nervous, frightened.
So fear is always in time, because time is thought. To eliminate fear you have
to consider thought as time and then enquire into this whole process of thinking. It
is a little bit difficult.
I am afraid of my parents, my society, of what they will say tomorrow or ten
days later. My thinking about what might happen projects fear. So can I say, «I am
going to look at that fear now, not ten days later»? Can I invite what they are
going to say in the present and look at it and if they happen to be right, can I
accept it? Why should I be frightened? And if they are wrong, I also accept that.
Why should they not be wrong? Why should I be frightened? And I will listen to
the teacher to learn, but I am not going to be frightened. So, when I face fear it 41
goes away. But to face fear, I have to enquire, which is quite a complex process
because it involves the problem of time.
You know, there are two kinds of time: time by the watch, the next minute,
tonight, the day after tomorrow; and there is another kind of time which is created
by the psyche inside one, by thought – «I shall be a great man», «I shall have a
job», «I shall go to Europe» – that is the psychological future, in time and space.
Now to understand chronological time by the watch and to understand time as
thought and to go beyond both, is really to be free of fear. Student: You said if
you know something, you stop feeling afraid of it. But how do you know what
Krishnamurti: That is a good question. You are asking, «How do you know
what death is and how can you cease to be frightened of it?» I am going to show
you. You know there are two kinds of death – bodily death and death of thought.
The body is going to die inevitably – like a pencil writing, it eventually wears out.
Doctors may invent new kinds of medicine; you may last one hundred and twenty
years instead of eighty years. But still there will be death. The physical organism
comes to an end. We are not afraid of that. What we are afraid of is the coming to
an end of thought, of the «me» that has lived so many years, the «me» that has
acquired so much money, that has a family, children, that wants to become
important, that wants to have more property, money. That «me’, dying is what I
am afraid of. Do you see the difference between the two? The physical dying and
the «me» dying?
The «me» dying is psychologically much more important than the body’s dying
and that is what we are frightened of. Now take one pleasure, and die to it. I will
explain this to you. You see I do not want to go into the whole problem; I am
merely indicating something. You see the «me» is the collection of many
pleasures and many pains. Can that «me», die to one thing? Then it will know
what death means. That is, can I die to a wish? Can I say «I do not want that 42
wish, I do not want that pleasure»? Can I end it, die to it? Do you know anything
Student: No, Sir.
Krishnamurti: But the older people do not know either They sit in a corner,
close their eyes and concentrate, like school boys trying to concentrate on a
book. That is not meditation. Meditation is something extraordinary, if you know
how to do it. I am going to talk a little about it.
First of all, sit very quietly; do not force yourself to sit quietly, but sit or lie down
quietly without force of any kind. Do you understand? Then watch your thinking.
Watch what you are thinking about. You find you are thinking about your shoes,
your saris, what you are going to say, the bird outside to which you listen; follow
such thoughts and enquire why each thought arises. Do not try to change your
thinking. See why certain thoughts arise in your mind so that you begin to
understand the meaning of every thought and every feeling without any
enforcement. And when a thought arises, do not condemn it, do not say it is right,
it is wrong, it is good, it is bad. Just watch it, so that you begin to have a
perception, a consciousness which is active in seeing every kind of thought,
every kind of feeling. You will know every hidden secret thought, every hidden
motive, every feeling, without distortion, without saying it is right, wrong, good or
bad. When you look, when you go into thought very very deeply, your mind
becomes extraordinarily subtle, alive. No part of the mind is asleep. The mind is
That is merely the foundation. Then your mind is very quiet. Your whole being
becomes very still. Then go through that stillness, deeper, further – that whole
process is meditation. Meditation is not to sit in a corner repeating a lot of words;
or to think of a picture and go into some wild, ecstatic imaginings. To understand
the whole process of your thinking and feeling is to be free from all thought, to be
free from all feeling so that your mind, your whole being becomes very quiet. And 43
that is also part of life and with that quietness, you can look at the tree, you can
look at people, you can look at the sky and the stars. That is the beauty of life. 44
Talk To Students
Chapter 7 On Violence
There is a great deal of violence in the world. There is physical violence and
also inward violence. Physical violence is to kill another, to hurt other people
consciously, deliberately, or without thought, to say cruel things, full of
antagonism and hate; and inwardly, inside the skin, to dislike people, to hate
people, to criticize people. Inwardly, we are always quarrelling, battling, not only
with others, but with ourselves. We want people to change, we want to force them
to our way of thinking.
In the world, as we grow up, we see a great deal of violence, at all levels of
human existence. The ultimate violence is war – the killing for ideas, for so called
religious principles, for nationalities, the killing to preserve a little piece of land. To
do that, man will kill, destroy, maim and also be killed himself. There is enormous
violence in the world; the rich wanting to keep people poor and the poor wanting
to get rich and in the process hating the rich. And you, being caught in society,
are also going to contribute to this.
There is violence between husband, wife and children. There is violence,
antagonism, hate, cruelty, ugly criticism, anger – all this is inherent in man,
inherent in each human being. It is inherent in you. And education is supposed to
help you to go beyond all that, not merely to pass an examination and get a job.
You have to be educated so that you become a really beautiful, healthy, sane,
rational human being, not a brutal man with a very clever brain who can argue
and defend his brutality. You are going to face all this violence as you grow up.
You will forget all that you have heard here, and will be caught in the stream of
society. You will become like the rest of the cruel, hard, bitter, angry, violent world
and you will not help to bring about a new society, a new world. 45
But a new world is necessary. A new culture is necessary. The old culture is
dead, buried, burnt, exploded, vapourized. You have to create a new culture. A
new culture cannot be based on violence. The new culture depends on you
because the older generation has built a society based on violence, based on
aggressiveness and it is this that has caused all the confusion, all the misery. The
older generations have produced this world and you have to change it. You
cannot just sit back and say, «I will follow the rest of the people and seek success
and position.» If you do, your children are going to suffer. You may have a good
time, but your children are going to pay for it. So, you have to take all that into
account, the outward cruelty of man to man in the name of god, in the name of
religion, in the name of self-importance, in the name of the security of the family.
You will have to consider the outward cruelty and violence, and the inward
violence which you do not yet know.
You are still young but as you grow older you will realize how inwardly man
goes through hell, goes through great misery, because he is in constant battle
with himself, with his wife, with his children, with his neighbours, with his gods. He
is in sorrow and confusion and there is no love, no kindliness, no generosity, no
charity. And a person may have a Ph.D after his name or he may become a
businessman with houses and cars but if he has no love, no affection, kindliness,
no consideration, he is really worse than an animal because he contributes to a
world that is destructive. So, while you are young, you have to know all these
things. You have to be shown all these things. You have to be exposed to all
these things so that your mind begins to think. Otherwise you will become like the
rest of the world. And without love, without affection, without charity and
generosity life becomes a terrible business. That is why one has to look into all
these problems of violence. Not to understand violence is to be really ignorant, is
to be without intelligence and without culture. Life is something enormous, and
merely to carve out a little hole for oneself and remain in that little hole, fighting or
everybody, is not to live. It is up to you. From now on you have to know about all 46
these things. You have to choose deliberately to go the way of violence or to
stand up against society.
Be free, live happily, joyously, without any antagonism, without any hate. Then
life becomes something quite differ- ent. Then life has a meaning, is full of joy and
When you woke up this morning, did you look out of the window? If you did,
you would have seen those hills become saffron as the sun rose against that
lovely blue sky. And as the birds began to sing and the early morning cuckoo
cooed, there was a deep silence all around, a sense of great beauty and
loneliness, and if one is not aware of all that, one might just as well be dead. But
only a very few people are aware. You can be aware of it only when your mind
and heart are open, when you are not frightened, when you are no longer violent.
Then there is joy, there is an extraordinary bliss of which very few people know,
and it is part of education to bring about that state in the human mind.
Student: Will complete destruction of society bring about a new culture, Sir?
Krishnamurti: Will complete destruction bring about a new culture? You know
there have been revolutions – the French Revolution, the Russian Revolution, the
Chinese Revolution They destroyed everything to start anew. Have they produce
anything new? Every society has three stages or hierarchies the high, the middle,
the low; the high being the aristocracy the rich people, the clever people; then the
middle class, who are always working, then the labourer. Now each is in battle
with the other. The middle wants to get to the top and the bring about a revolution
and then when they get to the top they hold on to their positions, their prestige,
their welfare, their fortunes, and again the new middle class tries to come to the
top. The low trying to reach the middle, and the middle trying to reach the top; this
is the battle going on all the time, throughout society and in all cultures. And the
middle says: «I am going to get to the top and revolutionize things», and when it 47
gets to the top, you see what it does. It knows how to control people through
thought, through torture, through killing, through destruction, through fear.
So, through destruction you can never produce anything. But if you
understand the whole process of disorder and destruction, if you study it, not only
outwardly but in yourself, then out of that understanding, care, affection, love, out
of that comes a totally different order. But if you do not understand, if you merely
revolt, it is the same pattern repeated again and again, because we human
beings are always the same. You know, it is not like a house that can be pulled
down and a new house built. Human beings are not made that way, because
human beings are outwardly educated, cultured, clever, but inwardly, they are
violent. Unless that animal instinct is fundamentally changed, whatever the
outward circumstances are, the inward always overcomes the outer. Education is
the change of the inner man.
Student: Sir, you said you must change the world. How can you change it, sir?
Krishnamurti: What is the world? The world is where you live – your family,
your friends, your neighbours. And your family, your friends, your neighbours can
be extended and that is the world. Now, you are the centre of that world. That is
the world you live in. Now how will you change the world? By changing yourself.
Student: Sir, how can you change yourself.
Krishnamurti: How can you do it? First see it. First see that you are the centre
of this world. You with your family, are the centre. That is the world and you have
to change and you ask, «How am I to change?» How do you change? That is one
of the most difficult things – to change – because most of us do not want to
change. When you are young, you want to change. You are full of vitality, full of
energy, you want to climb trees, you want to look, you are full of curiosity and as
you get a little older, go to college, you already begin to settle down. You do not
want to change. You say, «For god’s sake, leave me alone.» Very few people 48
want to change the world and still fewer want to change themselves, because
they are the centre of the world in which they live. And to bring about a change
requires tremendous understanding. One can change from this to that. But that is
not change at all. When people say, «I am changing from this to that», they think
they are moving They think they are changing. But in actual fact they have not
moved at all. What they have done is projected an idea of what they should be.
The idea of what they «should be» is different from «what is». And the change
towards «what should be» is they think, a movement. But it is not a movement.
They think it is change, but what is change is first to be aware of what actually «is»
and to live with it, and then one observes that the «seeing» itself brings about
Student: Is there any need for one to be serious?
Krishnamurti: Is there any need for one to be serious? very good question, sir.
First of all, what do you mean by serious? Have you ever thought what it means
to be serious? Is it the stopping of laughter? To have a smile on your face, would
that indicate that you are not serious? To want to look at a tree and see the
beauty of a tree, would that be lack of seriousness? To want to know why people
look that way, what they wear, why they talk that way, would that be, lack of
seriousness? Or would seriousness be always having a long face, always saying:
«Am I doing the right thing, am I conforming to a pattern?» I should say that would
not be seriousness at all. Trying to meditate is not seriousness, trying to follow
the pattern of society is not seriousness – whether it is the pattern of Buddha or
Sankara. Merely to conform is never to be serious. That is mere imitation. So you
can be serious with a smile on your face, you can be serious when you look at a
tree, you can be serious when you paint a picture, when you are listening to
music. The quality of seriousness is to pursue to the very end a thought, an idea,
a feeling; to go to the very end of it, not to be dissuaded by any other factor; to
enquire into every thought to the very end of it whatever may happen to you, 49
even if you have to starve in that process, lose all your property, everything; to go
to the very end of thought is to be serious. Have I answered your question, sir?
Student: Yes sir.
Krishnamurti: I am afraid I have not. You have agreed very easily because you
have not really understood what I said. Why do you not stop me and say: «Look, I
do not understand what you are talking about.» That would be straight, that would
be serious. If you do not understand something, it does not matter who says it,
even god himself, say, «I do not understand what you are talking about, tell me
more clearly; that would be serious. But to meekly agree because a man says so,
that shows lack of seriousness. Seriousness consists in seeing things clearly, in
finding out, in not accepting. But later on when you get married and have children
and responsibilities there is a different kind of seriousness. Then you do not want
to break the pattern, you want shelter, you want to live in safe enclosure, free of
Student: Why is one seeking to have pleasure and discard pain?
Krishnamurti: You are rather serious this morning, aren’t you? Why? Because
you think pleasure is more convenient, is it not? Sorrow is painful. The one you
want to avoid, and the other you want to cling to. Why? It is a natural instinct to
avoid pain, is it not? If I have a toothache, I want to avoid it. I want to go for a
walk which is pleasurable. The problem is not pleasure and pain, but the
avoidance of one or the other. Life is both pleasure and pain, is it not? Life is both
darkness and light. On a day like this, there are clouds and there is the sun
shining; then there is winter and spring; they are part of life, part of existence. But
why should we avoid one and cling to the other? Why should we cling to pleasure
and avoid pain? Why not merely live with both? The moment you want to avoid
pain, sorrow, you are going to invent escapes, quote the Buddha, the Gita, go to
the cinema or invent beliefs. The problem is not resolved by either sorrow or
pleasure. So don’t cling to pleasure or escape from pain. If you cling to pleasure 50
what happens? You get attached, do you not? And if anything happens to the
person to whom you are attached or to your property or to your opinion, you are
lost. So you say there must be detachment. Do not be either attached or
detached; just look at the facts, and when you understand the facts, then there is
neither pleasure nor pain; there is merely the fact. 51
Talk To Students
Chapter 8 On Image-Making
When we are very young it is a delight to be alive, to hear the birds of the
morning, to see the hills after rain, to see those rocks shining in the sun, the
leaves sparkling, to see the clouds go by and to rejoice on a clear morning with a
full heart and a clear mind. We lose this feeling when we grow up, with worries,
anxieties, quarrels, hatreds, fears and the everlasting struggle to earn a
livelihood. We spend our days in battle with each other, disliking and liking, with a
little pleasure now and then. We never hear the birds, see the trees as we once
saw them, see the dew on the grass and the bird on the wing and the shiny rock
on a mountainside glistening in the morning light. We never see all that when we
are grown up. Why? I do not know if you have ever asked that question. I think it
necessary to ask it. If you do not ask it now, you will soon be caught. You will go
to college, get married, have children, husbands, wives, responsibilities, earn a
livelihood, and then you will grow old and die. That is what happens to people.
We have to ask now, why we have lost this extraordinary feeling for beauty, when
we see flowers, when we hear birds? Why do we lose the sense of the beautiful?
I think we lose it primarily because we are so concerned with ourselves. We have
an image of ourselves.
Do you know what an image is? It is something carved by the hand, out of
stone, out of marble, and this stone carved by the hand is put in a temple and
worshipped. But it is still handmade, an image made by man. You also have an
image about yourself, not made by the hand but made by the mind, by thought,
by experience, by knowledge, by your struggle, by all the conflicts and miseries of
your life. As you grow older, that image becomes stronger, larger, all-demanding
and insistent. The more you listen, act, have your existence in that image, the 52
less you see beauty, feel joy at something beyond the little promptings of that
The reason why you lose this quality of fullness is because you are so self-
concerned. Do you know what that phrase «to be self-concerned» means? It is to
be occupied with oneself, to be occupied with one’s capacities whether they are
good or bad, with what your neighbours think of you, whether you have a good
job, whether you are going to become an important man, or be thrown aside by
society. You are always struggling in the office, at home, in the fields; wherever
you are, whatever you do, you are always in conflict, and you do not seem to be
able to get out of conflict; not being able to get out of it, you create the image of a
perfect state, of heaven, of God – again another image made by the mind. You
have images not only inwardly but also deeper down, and they are always in
conflict with each other. So the more you are in conflict – and conflict will always
exist so long as you have images, opinions, concepts, ideas about yourself – the
greater will be the struggle.
So the question is: Is it possible to live in this world without an image about
yourself? You function as a doctor, a scientist, a teacher, a physicist. You use
that function to create the image about yourself, and so, using function, you
create conflict in functioning, in doing. I wonder if you understand this? You know,
if you dance well, if you play an instrument, a violin, a veena, you use the
instrument or the dance to create the image about yourself to feel how marvellous
you are, how wonderfully well you play or dance. You use the dancing, the
playing of the instrument, in order to enrich your own image of yourself. And that
is how you live, creating, strengthening that image of yourself. So there is more
conflict; the mind gets dull and occupied with itself; and it loses the sense of
beauty, of joy, of clear thinking.
I think it is part of education to function without creating images. You then
function without the battle, the inward struggle that goes on within yourself. 53
There is no end to education. It is not that you read a book, pass an
examination and finish with education. The whole of life, from the moment you
are born till the moment you die is a process of learning. Learning has no end
and that is the timeless quality of learning. And you cannot learn if you are in
battle, if you are in conflict with yourself, with your neighbour, with society. You
are always in conflict with society, with your neighbour as long as there is an
image. But if you are learning about the mechanics of putting together that image,
then you will see that you can look at the sky, then you can look at the river and
the raindrops on the leaf, feel the cool air of a morning and the fresh breeze
among the leaves. Then life has an extraordinary meaning. Life in itself, not the
significance given by the image to life – life itself has an extraordinary meaning.
Student: When you are looking at a flower, what is your relationship with the
Krishnamurti: You look at a flower, and what is your relationship to the flower?
Do you look at the flower or do you think you are looking at the flower? You see
the difference? Are you actually looking at the flower or you think you ought to
look at the flower or are you looking at the flower with an image you have about
the flower – the image being that it is a rose? The word is the image, the word is
knowledge and therefore you are looking at that flower with the word, the symbol,
with knowledge and therefore you are not looking at the flower. Or, are you
looking at it with a mind that is thinking about something else?
When you look at a flower without the word, without the image, and with a
mind that is completely attentive, then what is the relationship between you and
the flower? Have you ever done it? Have you ever looked at a flower without
saying that is a rose? Have you ever looked at a flower completely, with total
attention in which there is no word, no symbol, no naming of the flower and,
therefore, complete attention? Till you do that, you have no relationship with the
flower. To have any relationship with another or with the rock or with the leaf, one 54
has to watch and to observe with complete attention. Then your relationship to
that which you see is entirely different. Then there is no observer at all. There is
only that. If you so observe, then there is no opinion, no judgement. It is what it is.
Have you understood? Will you do it? Look at a flower that way. Do it, Sir, don’t
talk about it, but do it.
Student: If you have lots of time, how would you spend it, Sir?
Krishnamurti: I would do what I am doing. You see, if you love what you are
doing, then you have all the leisure that you need in your life. Do you understand
what I have said? You asked me what I would do if I had leisure. I said, I would
do what I am doing; which is to go around different parts of the world, to talk, to
see people and so on. I do it because I love to do it; not because I talk to a great
many people and feel that I am very important. When you feel very important, you
do not love what you are doing; you love yourself and not what you are doing. So,
your concern should be not with what I am doing, but with what you are going to
do. Right? I have told you what I am doing. Now you tell me what you will do,
when you have plenty of leisure.
Student: I would get bored, sir.
Krishnamurti: You would get bored. Quite right. That is what most people are.
Student: How do I get rid of this boredom, sir?
Krishnamurti: Wait, listen. Most people are bored. Why? You asked how to get
rid of boredom. Now find out. When you are by yourself for half an hour, you are
bored. So you pick up a book, chatter, look at a magazine, go to a cinema, talk,
do something. You occupy your mind with something This is an escape from
yourself. You have asked a question, Now, pay attention to what is being said.
You get bored because you find yourself with yourself; and you have never found
yourself with yourself. Therefore, you get bored. You say: Is that all I am? I am so
small, I am so worried; I want to escape from all that. What you are is very boring, 55
so you run away. But if you say, I am not going to be bored; I am going to find out
why I am like this; I want to see what I am like actually then it is like looking at
yourself in a mirror. There, you see very clearly what you are, what your face
looks like. Then you say that you do not like your face; that you must be beautiful,
you must look like a cinema actress. But if you were to look at yourself and say,
«Yes, that is what I am; my nose is not very straight, my eyes are rather small, my
hair is straight.» You accept it. When you see what you are, there is no boredom.
Boredom comes in only when you reject what you see and want to be something
else. In the same way, when you can look at yourself inside and see exactly what
you are, the seeing of it is not boring. it is extraordinarily interesting, because the
more you see of it, the more there is to see. You can go deeper and deeper and
wider and there is no end to it. In that, there is no boredom. If you can do that,
then what you do is what you love to do, and when you love to do a thing, time
does not exist. When you love to plant trees, you water them, look after them,
protect them; when you know what you really love to do, you will see the days are
too short So you have to find out for yourself from now on, what you love to do;
what you really want to do, not just be concerned with a career.
Student: How do you find out what you love to do, sir?
Krishnamurti: How do you find out what you love to do? You have to
understand that it may be different from what you want to do. You may want to
become a lawyer, because your father is a lawyer or because you see that by
becoming a lawyer you can earn more money. Then you do not love what you do
because you have a motive for doing something which will give you profit, which
will make you famous. But if you love something, there is no motive. You do not
use what you are doing for your own self-importance.
To find out what you love to do is one of the most difficult things. That is part
of education. To find that out, you have to go into yourself very very deeply. It is
not very easy. You may say: «I want to be a lawyer» and you struggle to be a 56
lawyer, and then suddenly you find you do not want to be a lawyer. You would
like to paint. But it is too late. You are already married. You already have a wife
and children. You cannot give up your career, your responsibilities. So you feel
frustrated, unhappy. Or you may say, «I really would like to paint, and you devote
all your life to it, and suddenly find you are not a good painter and that what you
really want to do is to be a pilot.
Right education is not to help you to find careers; for god’s sake, throw that out
of the window. Education is not merely gathering information from a teacher or
learning mathematics from a book or learning historical dates of kings and
customs, but education is to help you to understand the problems as they arise,
and that requires a good mind – a mind that reasons, a mind that is sharp, a mind
that has no belief. For belief is not fact. A man who believes in god is as
superstitious as a man who does not believe in God. To find out you have to
reason and you cannot reason if you already have an opinion, if you are
prejudiced, if your mind has already come to a conclusion. So you need a good
mind, a sharp, clear, definite, precise, healthy mind – not a believing mind, not a
mind that follows authority. Right education is to help you to find out for yourself
what you really, with all your heart, love to do. It does not matter what it is,
whether it is to cook or to be a gardener, but it is something in which you have put
your mind, your heart. Then you are really efficient, without becoming brutal. And
this school should be a place where you are helped to find out for yourself
through discussion, through listening, through silence, to find out, right through
your life, what you really love to do.
Student: Sir, how can we know ourselves?
Krishnamurti: That is a very good question. Listen to me carefully. How do you
know what you are? You understand my question? You look into the mirror for
the first time and after a few days or few weeks, you look again and say, «That is
me again.» Right? So, by looking at the mirror every day, you begin to know your 57
own face, and you say: «That is me.» Now can you in the same way know what
you are by watching yourself Can you watch your gestures, the way you walk, the
way you talk, the way you behave, whether you are hard, cruel, rough, patient?
Then you begin to know yourself. You know yourself by watching yourself in the
mirror of what you doing, what you are thinking, what you are feeling. That is the
mirror – the feeling, the doing, the thinking. And in that mirror you begin to watch
yourself. The mirror says, this is the fact; but you do not like the fact. So, you
want to alter it. You start distorting it. You do not see it as it is.
Now, as I said the other day, you learn when there is attention and silence.
Learning is when you have silence and give complete attention. In that state, you
begin to learn. Now, sit very quietly; not because I am asking you to sit quietly,
but because that is the way to learn. Sit very quietly and be still not only
physically, not only in your body, but also in your mind. Be very still and then in
that stillness, attend. Attend to the sounds outside this building, the cock crowing,
the birds, somebody coughing, somebody leaving; listen first to the things outside
you, then listen to what is going on in your mind. And you will then see, if you
listen very very attentively, in that silence, that the outside sound and the inside
sound are the same. 58
Talk To Students
Chapter 9 On Behaviour
One of the most difficult things in life is to find a way of behaviour that is not
dictated by circumstances. Circumstances and people dictate, or force you to
behave in a certain way. The way you conduct yourself, the way you eat, the way
you talk, your moral, your ethical behaviour depend on where you find yourself
and so your behaviour is constantly varying, constantly changing. This is so when
you speak to your father, your mother or to your servant – your voice, your words,
are quite different. The ways of behaviour are controlled by environmental
influences, and by analysing behaviour you can almost predict what people will
do or will not do.
Now can one ask oneself if one can behave the same inwardly, whatever the
circumstances? Can one’s behaviour spring from within and not depend on what
people think of you or how they look at you? But that is difficult because one does
not know what one is within. Within, a constant change is going on also. You are
not what you were yesterday. Now can one find for oneself a way of behaviour
which is not dictated by others or by society or by circumstances or by religious
sanctions, a way of behaviour that does not depend on environment? I think one
can find that out, if one knows what love is.
Do you know what love is? Do you know what it is to love people? To look
after a tree, to brush a dog, comb it, feed it, means that you care for the tree, you
feel great affection for the dog. I do not know whether you have noticed a tree in
a street for which nobody cares; occasionally people look at it and pass it by.
That tree is entirely different from a tree that is cared for in a garden, a tree you
sit under, look at, on which you see the leaves, climb the branches. Such a tree
grows with strength. When you look after a tree, when you give it water, manure; 59
when you trim it, prune it, care for it, it has a different feeling altogether from the
tree that grows by the roadside.
The feeling of care is the beginning of affection. You know, the more you look
after things, the more sensitive you become. So there has to be affection, a
sense of tenderness, kindliness, generosity. If there is such affection, then
behaviour is dictated by that affection and is not dependent on environment,
circumstance, or people. And to find that affection is one of the most difficult
things – to be really affectionate whether people are kind to you or not kind to you,
whether they talk to you roughly, or whether they are irritated with you. I think
children have it. You all have it when you are young. You feel very friendly with
one another, with people. You love to pat a dog. You look occasionally at things
and you also smile easily. But as you grow older, all this disappears. And so to
have affection right through life is one of the most difficult things and without it life
becomes very empty. You may have children, you may have a nice house, a car
and all the rest of it, but without affection life is like a flower that has no scent.
And it is part of education, is it not, to come to this affection, from which there is
great joy, from which alone love can come?
With most of us love is possessiveness. Where there is jealousy, envy, it
breeds cruelty, it breeds hatred, Love can only exist and flower when there is no
hate, no envy, no ambition. Without love, life is like the barren earth, arid, hard,
brutal. But the moment there is affection it is like the earth which blossoms with
water, with rain, with beauty. One has to learn all this when one is very young, not
when one is old for then it is too late. Then you become prisoners of society of
environment, of husband, wife, office. Find out for yourself if you can behave with
affection. Can you go to your class punctually because you feel you do not want
to keep people waiting? Can you stop shouting while you are together because
there are other people watching you, being with you? 60
When behaviour, politeness, consideration are superficial and without
affection they have no meaning. But if there is affection, kindliness, consideration,
then, out of that, comes politeness, good manners, consideration for others,
which means really that one is thinking less and less about oneself, and that is
one of the most difficult things in life. When one is not concerned with oneself,
then one is really a free human being. Then one can look at the skies, the
mountains, the hills, the waters, the birds, the flowers, with a fresh mind, with a
great sense of affection. Right? Now, ask questions.
Student: If there is jealousy in love, is there not also sacrifice in love?
Krishnamurti: Is there not also sacrifice in love? Love can never sacrifice.
What do you mean by using that word «sacrifice?» Giving up? Doing things you
do not want to do? Is that what you mean? I sacrifice myself for my country,
because I love my country. I sacrifice myself because I love my parents. Is that
what you mean? Now, is that love? Can love exist when you have to force
yourself to do something for others? I wonder if you understand the word
«sacrifice.» Why do you use that word? You know, the words, «responsibility,»
«duty,» «sacrifice,» are dreadful words. When you love somebody there is no
responsibility, there is no duty, there is no sacrifice. You do things because you
love. And you cannot love if you are thinking about yourself. When you are
thinking about yourself, then you come first and the other is second; then, to love
him, you sacrifice yourself. Then it is not love. It is a bargain. Do you understand?
Student: To learn and to love; are they separate or are they connected, sir?
Krishnamurti: Do you know what it means to love and do you know what it
means to learn?
Student: I know what it is to learn.
Krishnamurti: I wonder. I do not say you do not know. I am just asking you. Do
you know what it means to learn? You know what it means to acquire knowledge. 61
You hear the teacher tell you certain facts and you store what you hear in your
mind, in your brain. This storing up process is what we call learning. Is that not
Student: In a way.
Krishnamurti: In a way. But what is the other way? You have an experience,
you walk up the hills and slip and hurt yourself and you have learnt something
from that. You meet a friend and he hurts you and you have learnt from that. You
read a newspaper and you have learnt from that. So, your learning generally
consists of adding more and more information. Now is that learning? There is
another form of learning – that is, learning as you go along, never accumulating.
And then from that to act, to think. Do you understand what it is to learn in doing?
This does not mean having learnt and then doing. They are two different states,
are they not? There is a state where I have learnt and from that knowledge I act,
and there is learning as I am doing. The two are completely different. When I
have learnt and then do, it is mechanical, whereas learning from doing is non-
mechanical. It is always fresh. Therefore, learning as I am doing is never boring;
it is never tiring, whereas to do, having learnt, becomes mechanical. That is why
you all get bored with your learning. Do you understand? So now you know what
learning means. Learning is doing, so that in the very act of doing you are
learning. Now, what is love?
Love is a feeling in which there is gentleness, quietness, tenderness,
consideration, in which there is beauty. In love there is no ambition, there is no
jealousy. Now you had asked whether learning and love are not similar. You had
asked that question, had you not? Student: Are they connected?
Krishnamurti: What do you say? You have understood what we mean by love,
what we mean by learning. Are they connected?
Student: In a way. 62
Krishnamurti: Tell me in which way. May I help you? They are connected
because both require an activity which is non-mechanical. Do you understand?
Learning as I am doing is non-mechanical. But in love which becomes
mechanical there is no learning. Love in which there is ambition, conflict, greed,
envy, jealousy, anger, ambition, is not love. When there is no ambition, no
jealousy, then there is a very active principle. It is renewing itself all the time, it is
fresh. There is, in both learning and love, a movement of freshness, a movement
which is spontaneous, which is not held by circumstances. it is a free movement.
So there is a tenuous, delicate connection between the two. But to learn and to
love there must be a great deal of affection. There is a great similarity in both
when there is attention, which is not merely a conclusion. So if you are attending,
attending to what you are thinking, out of that, there is affection, out of that there
Student: How can we live our life, sir?
Krishnamurti: First of all, do you know what your life is, to live it? I am not
being funny. I am just asking. To live your life, you must know what your life is
and to find out what your life is, you have to again examine. Your life is not what
your father or mother, your society, your teacher, your neighbour, your religion,
your politician tell you it is. Do not say: «No». It is so. Your life is made up of
influences – political, religious, social, economic, climatic – all these influences
converge in you and you say: «That is life. I must live it.» You can only live your
life when you understand all these influences, and I through understanding them
begin to discover your own way of thinking and living. Then you do not have to
ask: «How can I live my life?» Then you live it. But, first, you must understand all
the influences. The influence of society, the political speeches, the politicians, the
climate, the food, the books you read are influencing you all the time. You have to
ask whether it is at all possible to be free of these influences. And that is one of
the most demanding enquiries. And after enquiring, examining, you have to 63
understand, to find a way of life that is neither yours nor anybody’s. It is then life.
Then you are living.
Now, in all this, what is important? The first thing is not to lead a mechanical
life. You understand what I mean by a mechanical life? It is doing something
because somebody tells you to do it, or because you feel that it is the right thing
to do, so you repeat, repeat, and gradually, your brain, your mind, your body
becomes dull, heavy, stupid. So, do not lead a life of routine. You may have to go
to the office. You may have to pass an examination, to study. But do it all with a
freshness, with eagerness; and you can only do it with freshness and with vigour,
when you are learning. And you cannot learn if you are not attentive.
The second thing is, to be very gentle, to be very kind, not to hurt people. You
have to look at people, help people, be generous, be considerate.
There must be love, otherwise, your life is empty. You understand? You may
have everything you want: husband, cars, children, wife; but life will be like an
empty desert. You may be very clever, you might have a very good position, be a
good lawyer, a good engineer, a marvellous administrator, but, without love, you
are a dead human being. So do not do anything mechanical. Find out what it is to
love people, to love dogs, the sky, the blue hills and the river. Love and feel.
Then you must also know what meditation is, what it is to have a very still, a
very quiet mind, not a chattering mind. And it is only such a mind that can know
the real religious mind. And without the religious mind, without that feeling, life is
like a flower that has no fragrance, a river bed that has never known the rippling
waters over it, it is like the earth that has never grown a tree, a bush, a flower. 64
– Talks to Teachers –
Chapter 1 On Right Education
Krishnamurti: It is our intention in places like Rishi Valley in the South and
Rajghat in the North to create an environment, a climate, where one can bring
about, if it is at all possible, a new human being. Do you know the history of these
two schools? They have been running for thirty years or more. The purpose, the
aim and drive of these schools is to equip the child with the most excellent
technological proficiency so that he may function with clarity and efficiency in the
modern world, and far more important to create the right climate so that the child
may develop fully as a complete human being. This means giving him the
opportunity to flower in goodness so that he is rightly related to people, things
and ideas, to the whole of life. To live is to be related. There is no right
relationship to anything if there is not the right feeling for beauty, a response to
nature, to music and art, a highly developed aesthetic sense.
I think it is fairly clear that competitive education and the development of the
student in that process is very destructive. I do not know how deeply one has
grasped the significance of this. If one has, then what is right education? I think it
is clear that the pattern which we now cultivate and call education, which is
conformity to society, is very, very destructive. In its ambitious activities, it is
frustrating in the extreme. And what we have so far considered, both in the West
and East, as a development within this process, is culture. it is the inevitable
invitation to sorrow. The perception of the truth of that is essential. If it is very
clear, and if one has abandoned that voluntarily, not as a reaction, but just as a
leaf falls away from the tree, a dropping away, then what is flowering, what is
right education? Do you educate the student to conform, to adjust, to fit into the
system or do you educate him to comprehend, to see very clearly the whole
significance of all that and, at the same time, help him to read and write? If you
teach him to read and write within the present system of frustration, then the 65
flowering of the mind is impeded. The question then is, if one drops this
competitive education, can the mind be educated at all in the ordinary accepted
sense of the word? Or does education consist really in taking ourselves and the
student away from the social structure of frustration and desire and, at the same
time giving him information about mathematics, physics, and so on? After all, if
the teacher and the student are stripped of all this monstrous confusion, what is
there to be educated about? All that you can teach the student is how to read and
write, how to calculate, design, remember and communicate facts and opinions
So, what is the function of education and is there a particular method of
education? Do you teach the student a technique so that he becomes proficient
and in that very proficiency develops a sense of ambition? By teaching him a
technique in order to find a job, you also burden him with its implications of
success and frustration. He wants to be successful in life and he also wants to be
a peaceful man. His whole life is a contradiction. The greater the contradiction,
the greater the tension. This is a fact. When there is suppression in contradiction,
there is greater outward activity. You give the student a technique and at the
same time develop in him this extraordinary imbalance, this extreme contradiction
which leads to frustration and despair. The more he develops his capacity in
technique, the greater his ambition and the greater the frustration. You are
educating him to have a technique which is going to lead to his despair. So the
question is, can you help him not to drift into contradiction? He will drift into it if
you do not help him to love the thing which he is doing.
You see, if the student loves geometry, loves it as an end in itself, he is so
completely absorbed in it that he has no ambition. He really loves geometry and
that is an enormous delight. Therefore he flowers in it. How will you help the
student to love, in this way, a thing which the student has not yet discovered for
If you are asked, as a teacher, what the intention of this school is would you
be able to reply? I want to know what you are all trying to do, what you intend the
student to be? Are you trying to shape him, condition him, force him in certain
directions? Are you trying to teach the student mathematics, physics, giving him
some information so that he is proficient technologically and can do well in a
future career? Thousands of schools are doing this, all over the world – trying to
make the student excellent technologically so that he becomes a good scientist,
engineer, physicist and so on. Or are you trying to do something much more
here? If it is much more, what is it?
We must be very clear in ourselves what we want, clear what a human being
must be – the total human being, not just the technological human being. If we
concentrate very much on examinations, on technological information, on making
the child clever, proficient in acquiring knowledge, while we neglect the other
side, then the child will grow up into a one-sided human being. When we talk
about a total human being, we mean not only a human being with inward
understanding, with a capacity to explore, to examine his inward being, his inward
state and the capacity of going beyond it, but also someone who is good in what
he does outwardly. The two must go together. That is the real issue in education –
to see that when the child leaves the school, he is well established in goodness,
both outwardly and inwardly.
There must be a starting point from which we function so that we will cultivate
not only the technological side but also uncover the deeper layers, the deeper
fields of the human mind. I will put it another way. If you concentrate on making
the student excellent in technology and neglect the other side, as we generally
do, what happens to such a human being? If you concentrate on making the
student a perfect dancer or a perfect mathematician, what happens? He is not
just that, he is something more. He is jealous, angry, frustrated, in despair,
ambitious. So you will create a society in which there is always disorder, because
you are emphasizing technology and proficiency in one field and neglecting the 67
other field. However perfect a man may be technologically, he is always in
contradiction in his social relationships. He is always in battle with his neighbour.
So technology cannot produce a perfect or a good society. It may produce a
great society, where there is no poverty, where there is material equality and so
on. A great society is not necessarily a good society. A good society implies
order. Order does not mean trains running on time, mail delivered regularly.It
means something else. For a human being, order means order within himself.
And such order will inevitably bring about a good society. Now from which centre
are we to start?
Do you understand my question? If I neglect the inner and accentuate
technology, whatever I do will be one-sided. So I must find a way, I must bring
about a movement which will cover both. So far, we have separated the two and
having separated them, we have emphasized the one and neglected the other.
What we are now trying to do is to join both of them together. If there is proper
education, the student will not treat them as two separate fields. He will be able to
move in both as one movement. Right? In making himself technologically perfect,
he will also make himself a worthwhile human being. Does this convey something
or not? A river is not always the same, the banks vary, and the water can be used
industrially or for various other purposes, but it is still water. Why have we
separated the technological world and the other world? We have said: «If we
could make the technological world perfect, we would have food, clothes, shelter
for everybody, so let us concern ourselves with the technological.» And there are
also those who are concerned only with the inner world. They emphasize the so-
called inner world, and become more and more isolated, more and more self-
centred, more and more vague, pursuing their own beliefs, dogmas and visions.
There is this tremendous division and we say we must somehow bring these two
together. So having divided life into the outer and inner, we now try to integrate
them. I think that way also leads to more conflict. Whereas if we could find a 68
centre, a movement, an approach which does not divide, we would function in
What is the movement that is supremely intelligent? I am using the word
«intelligent,» not clever, not intuitive, not derived from knowledge, information,
experience. What is the movement that understands all these divisions, all these
conflicts; and that very understanding creates the movement of intelligence?
We see in the world two movements going on, the deep religious movement
which man has always sought and which has become Catholicism,
Protestantism, Hinduism, and this wordily movement of technology, a world of
computers and automation that give man more leisure. The religious movement is
very feeble and very few are pursuing it. The technological has become stronger
and stronger and man is getting lost in it, becoming more mechanical and
therefore man tries to escape from this mechanism, tries to discover something
new – in painting, in music, in art, in the theatre. And the religious, if there are
any, say «That is the wrong way» and move away to a world of their own. They do
not see the insufficiency, the immaturity, the mechanical way of both. Now, can
we see that both of these are insufficient? If we can see that, then we are
beginning to perceive a non-mechanistic movement which will cover both.
If I had a child to be educated I would help him to see the mechanical and the
insufficient processes of both ways and in the very examination of the
insufficiency of both as they operate in him, there would be born the intelligence
which has come into being through examination.
Sirs, look at those flowers, the brilliancy, the beauty of them. Now, how am I,
as a teacher, to help the student to see the flowers and also be very good at
mathematics? If I am only concerned with the flowers and I am not good at
mathematics, something is wrong with me. If I am only concerned with
mathematics, then also something is wrong with me. 69
You cannot cultivate technological information, become perfect in it first and
then say you must also study the other. By giving your heart to years of acquiring
knowledge you have already destroyed something in you – the feeling and the
capacity to look. By emphasizing one or the other you become insensitive and the
essence of intelligence is sensitivity.
So, the quality which we want the child to have is the highest form of
sensitivity. Sensitivity is intelligence; it does not come from books. If you spend
forty years in learning mathematics but cannot look at those flowers and also
study mathematics. If there is a movement of that intelligence it will cover both
fields. Now how are you and I, as a community of teachers, going to create that
movement of sensitivity in the ` child?
The student must be free. Otherwise he cannot be sensitive. If he is not free in
the study of mathematics, enjoying mathematics, giving his heart to it, which is
freedom, he cannot study it adequately. And to look at those flowers, to look at
that beauty, he must also be free. So there must be freedom first. That means I
must help that boy to be free. Freedom implies order, freedom does not mean
allowing the boy to do what he likes, to come to lunch and to class when he likes.
In examining, working, in learning, one understands that the highest form of
sensitivity is intelligence. That sensitivity, that intelligence can come about only in
freedom, but to convey that to a child requires a great deal of intelligence on our
part. I would like to help him to be free and yet at the same time have order and
discipline, without conformity. To examine anything one must have not only
freedom but discipline. This discipline is not something from outside which has
been imposed upon the child and according to which he tries to conform. In the
very examination of these two processes – the technological and the religious,
there is attention and therefore discipline. Therefore one asks, «How can we help
that boy or girl to be free completely and yet highly disciplined, not through fear,
not through conformity, not partially free but completely free and yet highly 70
disciplined at the same time?» Not one first and then the other. They both go
together. Now, how are we to do this? Do we clearly see that freedom is
absolutely essential, and that freedom does not mean doing what one likes? You
cannot do what you like, because you are always in relationship in life with
others. See the necessity and importance of being completely free and yet highly
disciplined without conformity. See that your beliefs, your ideas, your ideologies
are secondhand. You have to see all that and see that you must be absolutely
free. Otherwise you cannot function as a human being.
Now I wonder if you see this as an idea or as a fact, as factual as this ink pot.
How will you, as a community of teachers, when you see the importance of the
child being completely free and also realize that there must be discipline and
order – how will you help him so that he flowers in freedom and order? Your
shouting at the child is not going to do it; your beating the child is not going to do
it, your comparing him to another is not going to do it. Any form of compulsion,
bullying, or system of giving him marks or no marks is not going to do it.
If you see the importance of the boy being free and at the same time highly
orderly, and if you see that punishment or cajoling him is not going to produce
anything, will you completely drop all that in yourself.
The old method has not produced freedom. It has made man comply and
adjust, but if you see that freedom is absolutely necessary and therefore order is
essential, these methods which we have used for centuries must drop away.
The difficulty is that you are used to old methods and suddenly you are
deprived of them. So you are confronted with a problem about which you have to
think in a totally different way. It is your problem. It is your responsibility. You are
confronted with this issue. You cannot possibly employ the old methods, because
you have seen that the boy must be totally free and yet there must be order. So
what has happened to you who have, so far, accepted and functioned with an old 71
formula? You have thrown out the formula and are looking at the problem anew,
are you not? You are looking at the problem with a fresh mind which is free.
Teacher: To see, does one always have to be in that state?
Krishnamurti: If you do not see it now but demand to see it always, that is
nonsense. The seeing once is the seed put in the earth, that will flower. But if you
say that you must see it always, then you are back to the old formula.
Look what has happened: the old patterns of thinking with regard to teaching
and freedom and order have been taken away from you. Therefore you are
looking at problems differently. The difference is that your mind is now free to
look, free to examine the issue of freedom and order. Now how will you convey to
the child that you are not going to punish him, not going to reward him and yet he
must be totally free and orderly?
Teacher: I think the teacher has the same problem as the child. He needs to
operate from a field where he feels freedom and discipline go together. In his
present thinking, he separates order and freedom. He says freedom is against
order and order is against freedom.
Krishnamurti: I think we are missing something. When you see that the old
methods of punishment and reward are dead, your mind becomes much more
active. Because you have to solve this problem, your mind is alive. If it is alive, it
will be in contact with the issue.
Because you are free and understand freedom, you will be punctual in your
class and from freedom you will talk to the student and not from an idea. To talk
from an idea, a formula, a concept is one thing, but to talk from an actual fact
which you have seen – that the student must be free and therefore orderly – is
totally different. When you as a teacher are free and orderly you are already
communicating it, not only verbally but non-verbally and the student knows it
Once you see the fact that punishment and reward in any form are destructive,
you never go back to them. By throwing them out, you yourself are disciplined
and that discipline has come out of the freedom of examination. You
communicate to the child the fact of that and not any idea. Then you have
communicated to him not only verbally, but at a totally different level. 73
Talk To Teachers
Chapter 2 On The Long Vision
I think most of us know what is happening in the world – the threat of war, the
nuclear bomb, the many tensions and conflicts that have brought about new
crises. It seems to me that a totally different kind of mind is necessary to meet
these challenges. A mind that is not specialized, not trained only in technology,
that is not merely seeking prosperity, but that can meet challenges adequately,
completely. And it seems to me that that is the function of education, that is the
function of a school.
Everywhere – in Europe, Russia, America, Japan and here – they are turning
out technicians, scientists, educators. These specialists are incapable of meeting
the enormously complex challenge of life. They are utterly incapable and yet they
are the people who rule the world as the politician, as the scientist. They are
specialists in their fields and their guidance, their leadership has obviously failed
and is failing. They are merely responding to the immediate. You see, we are
thinking in terms of the immediate, the immediacy of events. We are concerned
with the immediate responses of a country that is very poor, like India, or the
immediate responses of the enormous prosperity of the West. Everyone is
thinking in terms of doing something immediately. I think one has to take a long
view of the whole problem and I do not think a specialist can do this because
specialists always think in terms of action which is immediate. Though immediate
action is necessary, I think the function of education is to bring about a mind that
will not only act in the immediate but go beyond.
Throughout the world the authoritarian governments, the priests, the
professors, the analysts, the psychologists, everybody is concerned with
controlling or shaping or directing the mind and, therefore, there is very little
freedom. The real issue is to find out how to live in a world that is so compulsively 74
authoritarian, so brutal and tyrannical, not only in the immediate relationships but
in social relationships, how to live in such a world with the extraordinary capacity
to meet its demands and also to be free. I feel education of the right kind should
cultivate the mind not to fall into grooves of habit, however worthy or noble,
however technologically necessary, but to have a mind that is extraordinarily
alive, not with knowledge, not with experience, but alive. Because often the more
knowledge one has, the less alert the brain is.
I am not against knowledge. There is a difference between learning and
acquiring knowledge. Learning ceases when there is only accumulation of
knowledge. There is learning only when there is no acquisition at all. When
knowledge becomes all important learning ceases. The more I add to knowledge
the more secure, the more assured the mind becomes, and, therefore it ceases to
learn. Learning is never an additive process. When one is learning, it is an active
process. Whereas acquiring knowledge is merely gathering information and
storing it up. So I think there is a difference between acquiring knowledge and
learning. Education throughout the world is merely the acquisition of knowledge
and therefore the mind becomes dull and ceases to learn. The mind is merely
acquiring. The acquisition dictates the conduct I of life and, therefore, limits
experience. Whereas learning is limitless.
Can one, in a school, not only acquire knowledge, which is necessary for living
in this world, but also have a mind that is constantly learning? The two are not in
contradiction. In a school, when knowledge becomes all important, learning
becomes a contradiction. Education should be concerned with the totality of life
and not with the immediate responses to the immediate challenges.
Let us see what is involved in the two. If one is living in terms of the
immediate, responding to the immediate challenge, the immediate is constantly
repeated in different ways. In one year it will be war, the next year it may be
revolution, in the third year industrial unrest; if one is living in terms of the 75
immediate, life becomes very superficial. But you may say that that is enough
because that is all we need to care about. That is one way of taking life. If you live
that way it is an empty life. You can fill it with cars, books, sex, drink, more
clothes, but it is shallow and empty. A man living an empty life, a shallow life, is
always trying to escape; and escape means delusion, more gods, more beliefs,
more dogmas, more authoritarian attitudes, or more football, more sex, more
television. The immediate responses of those who live in the immediate are
extraordinarily empty, futile, miserable. This is not my feeling or prejudice; you
can watch it. You may say that is enough, or you may say that that is not good
enough. So there must be the long vision, though I must of course act in the
immediate, do something about it when the house is burning, but that is not the
end of action. There must be something else, and how can one pursue that
something else without bringing in authority, books, priests? Can one wipe them
all out and pursue the other? If one pursues the other, this immediacy will be
answered in a greater and more vital way. So, what do you, as a human being
and also as an educator, a teacher, what do you feel about it?
I do not want you to agree with me. But if you have exercised your brain, if you
have observed world events, if you have watched your own inclinations, your own
demands, persuasions, if you have seen the whole state of man and his quivering
despair, how do you respond? What is your action, your way of looking at it all?
Forget that you are in a school. We talking as human beings.
Teacher: In meeting an immediate challenge, especially as one grows older,
one seems to bring in a sense of anxiety. Is there as one grows older, another
Krishnamurti: What do you mean by «getting older?» Older in terms of doing a
job? Older in terms of routine, boredom? What do you mean by age? What
makes you old? The organism wears out – why? Is it due to disease, or is it
because there is repetition like a machine going on over and over again? The 76
psyche is never alive; it is merely functioning in habit. So it reduces the body
quickly to old age. Why does the psyche become old, or need it ever get old? I do
not think it need ever get old. And is old age only a habit? Have you noticed old
people, how they eat, how they talk? And is it possible to keep the psyche
extraordinarily young, alive, innocent? Is it possible for the psyche to be alive and
never for a second lose its vitality through habit, through security, through family,
through responsibility? Of course it is possible, which means that you must
destroy everything you build. That is what I mean by the long vision. You have an
experience, pleasant or unpleasant, that leaves a mark, and the mind lives in
that: «I have had such a marvellous experience» or «I have had such a sad life,»
and there is a decaying in itself. So, experience, and the living in experience, is
Let us come back to my question. As a human being, living in this society, in a
world which is demanding immediate action, what is your response to the
immediate challenge? The immediate challenge is always asking you to respond
immediately, and you are caught in that. How do you, as a parent, as a teacher,
as a citizen, respond to it? For, according to your response, you are caught in it.
Whether you respond consciously or unconsciously, the effect of that will be on
Teacher: Is there a way by which this long vision becomes an actuality, as
actual as the immediate? Krishnamurti: Of course. Because the immediate is the
actual. There is the nuclear bomb – the Russian, the American, the French
scientists are inventing ways of producing cheap atom bombs – they may blow
themselves to bits. Why should you respond to it? The nuclear bomb is the result
of a long series of events – nationalism, industrialism, class differences, greed,
envy, hate, ambition – all these have produced the nuclear bomb. You reply
without understanding it – that America or Russia should be stopped from
producing nuclear bombs, and you call that an actual response. Without
answering the total, what is the good of replying to the fragments of the problem? 77
So, if this is the actual and you see that the actual produces such immature
responses, then you must pursue the other. Knowing that you must respond to
the immediate and also that you must have long vision, how do you bring this
about as an educator? Nobody is concerned with the other; no educator is
concerned with the long vision, the long view. Education today is concerned only
with the immediate. But if you are dissatisfied with the immediate, then how would
you pursue that and not neglect this? Do you see the urgency of it?
Shall I put the problem differently? How can one keep the mind young, never
let it grow old and never say, «I have had enough,» and seek a corner to stay in
and stagnate? That is the tendency and that is the actual fact. To get a position is
difficult, but once you have got it, you stagnate. Everything about the world is
destroying the long vision. Books, newspapers, politicians, priests, everything
influences you, and how does one walk out of it all? You are being contaminated
and yet you have to function and you cannot walk out of it.
Life is destruction, life is love, life is creation. We know none of it. It is a
tremendous thing. Now how would you translate all this into education?
Teacher: Is it possible to pursue one vision at the cost of another? Is it
possible to do away with the short vision?
Krishnamurti: The problem is not to run away from all this misery or to see
how to combine the two. You cannot combine the little with the big; the big has to
take in the little.
Teacher: But is it not better to follow the little in the beginning and come to the
Krishnamurti: Never. If you say the little is the first step, then you are lost, you
are caught in the little. Think it out for yourself. If you accept the little, then where
are you? You will be caught, won’t you – little family, little house, little husband,
little money, little clothes? You have made the little important, the little first and so 78
you have little responsibility in society. You are all so terribly respectable. Why do
you put the little first? Because that is the easiest way.
Teacher: How does one grasp the little and understand it?
Krishnamurti: You can only grasp the big, the little is not at all important, but
you have made it important.
it is a very delicate thing, a subtle thing, to have capacity and not to be a slave
to it, to respond immediately to things you have to respond to, and to have this
extraordinary depth and height and width.
Deny the little. Do you know what it is to deny? Deny not because you have
got the long vision but because what is denied is false. 79
Talk To Teachers
Chapter 3 On Action
Krishnamurti: Shall we consider the question of immediacy of action? Action is
pressing on each one of us, and there must be the long vision which includes the
immediacy; but the immediacy does not include the larger, the wider, the deeper.
Most people throughout the world who are intellectual and learned seem to be
caught in the immediate responses to immediate challenges. More scientists,
more engineers, more technicians are needed and education is geared to
produce them. The immediate demand is accepted and answered and so one
loses, I think, a larger perspective and therefore one’s mind and body and
emotions become very shallow and empty. If one actually realizes all this, not
verbally, but with a direct perception, how is a teacher to educate a student to
have not only technical knowledge, the know-how, but also a wider, deeper
understanding of life? How will you translate this into action in education? Is that
not what you have come here to do? How do you set about it, if you have not
already done it? I believe, here in Rishi Valley, the origin of the school was to
bring about a different kind of education. It was not only to provide the child with
knowledge but to make him understand that knowledge is not the end of life; that
it is necessary to be sensitive to trees, to beauty, to know what it is to love, to be
kind, to be generous. Now how would you set about it?
It seems at first absolutely necessary that there should be a few who have this
feeling, and by their enthusiasm, understanding, capacity, not only to impart
knowledge but also to see beyond the hills. If I were here and I felt this urgency
that a student must academically be most proficient, and also that he must know
how to dance, sing, look at the trees, see the mountains, know how to look at a
woman without the usual sexual attitude and consider the extraordinary beauty of
life, know sorrow and go beyond sorrow – if I were here, how would I set about it? 80
If I were here and my sole job was that, I would not leave any one of you
alone. I would discuss with you the way you talk, dress, look, behave, eat; I would
be at it all the time – and probably you would call me a tyrant and talk of
democracy and freedom. I do not think it is a question of democracy, tyranny and
freedom. You see, this brings up the question of authority. We have talked about
it a great deal in this place, on and off, whenever I have come; but let us discuss
To me, authority is terrible, destructive. The quality of authority is tyrannical –
the authority of the priest, the police – authority of law. Those are all outward
authorities. There is also the inward authority of knowledge, of one’s own dignity
of one’s own experience which dictates certain attitudes to life. All this breeds
authority and without exercising this authority, you have to look after the child, to
see that he has good taste, that he puts on the right clothes, eats properly, has a
certain dignity in speech, in the way he walks; you have also to teach him to play
games, not competitively and ruthlessly, but for the fun of it. To awaken in him all
this without authority is extremely difficult and because of its difficulty, you resort
to authority. One must have discipline in the school. Now, can you bring about
discipline without exercising authority? Children must come to meals regularly,
not talk incessantly at meal time, everything must be in proportion, in freedom
and affection; and there must be a certain non-authoritarian awakening of self-
To give knowledge which does not become an end in itself and to educate the
mind to have a long vision, a wide comprehension of life, is not possible if
education is based on author.
Teacher: It is extremely difficult to bring about an inner orderliness in the child
without discipline, without restraint and authority. Adults are in a different position
from children. 81
Krishnamurti: I wonder if that is so. We are conditioned and children are being
conditioned. Can education bring about a revolutionary mind? The difficulty is that
this has to begin at a very tender age, not when children are fourteen or older. By
then they are already formed and destroyed but if they came to you very young
what would you do to encourage a feeling that there are other things than mere
sex, money and position?
Besides giving the child information as knowledge, how would you show him
that the world is not only the immediate but that there are other things far
greater? First, you and I must feel this, not merely because I talk about it or you
talk about it. I must be burning with it, and if I am burning with it, how do I
communicate it without influencing the child? Because when I influence, I destroy
the child; I make him conform to the image I have. So I must realize, though I feel
very strongly about all this, that in my relationship with the student, however
young, I must not encourage an imitative attitude and action. This is all extremely
difficult. If I love somebody, I want him to be different, to do things differently, to
look at life, to feel the beauty of the earth. Can I show him all this without
influence, without breeding the imitative instinct?
Teacher: Before we come to help the child without influencing him, is there an
approach which we can establish in ourselves, because in our lives there seem to
be so many contradictions?
Krishnamurti: In order to establish it – one must change, remove the
contradictions, wipe out destructive feelings. That may take many days or
perhaps no time at all. We say that can be done through analysis, through
awareness, through questioning, enquiring, probing. All that involves time. But
time is a danger. Because the moment we look to time to change, it is really a
continuation of what has been. If I have to enquire into my mind and be aware of
my activities and my conditioning and my demands and each day probe, all that
entails time. Time as a means to mutation is illusion. And when I introduce time 82
into the problem of mutation, then mutation is postponed, because then time is
merely a further continuation of my desire to go on as I am. Time is necessary to
learn French. The time taken to learn French is not an illusion, but to bring about
a psychological mutation, a psychical change in myself through time is an illusion,
because it encourages laziness, postponement, a sense of achievement, vanity.
All that is implied in the employment of time when I use time as a means to
mutation. So, if I do not look to time at all for mutation, then what happens?
It is a marvellous thing. All religious people have seen time as a means of
change and actually we find mutation can only be out of time, not through time.
Teacher: Does that not apply to all creative action?
Krishnamurti: Of course it does. So can my mind refuse to use time and deny
time as a means to mutation? Do you see the beauty of it? Then what takes
The thing which I want changed has been put together through time, it is the
result of time, and I deny time. Therefore I deny the whole thing and therefore
mutation has taken place. I do not know if you see this. It is not a verbal trick.
Have you understood it? If I deny my conditioning as a Hindu, which is the
result of time, and I deny time, I deny the whole thing. I am out of it. If I deny ritual
– the Christian, Hindu or Buddhist – deny it because it is the product of time, I am
out. I do not have to ask how to bring about mutation. The thing itself is the result
of time and I deny time – it is finished.
So the mind in which mutation has taken place, that mind can then instruct,
can look, can bring about a definite series of environmental actions. One cannot
deny the use of time for acquiring knowledge but does time exist anywhere else? 83
Teacher: Even in activities we need time, we seem to do things in a sloppy
way and therefore time hangs heavily. If the understanding of time in all these
things is as simple as this, why are we not able to get out of it?
Krishnamurti: But if you give your whole attention, not to mutation through time
but to denying time, you would then be in a position to teach in a totally different
way. The boys and girls are here to acquire knowledge and if you can impart this
knowledge with attention which is not using time to convey information, then you
are quickening their minds.
That is what I am interested in, which is, to awaken the mind, to keep the mind
tremendously alive. We say the mind can be kept alive through knowledge and
therefore we pour in knowledge which only dulls the mind. A mind that functions
in time is still a limited mind. But a mind which does not function in time is
extraordinarily alert, is tremendously alive and can impart its aliveness to a mind
which is still seeking, enquiring, innocent. So we have discovered something
new. You and I have discovered something. I have imparted something to you.
Together we have found that the mind functions in time and the mind is the result
of time. In that state, the mind can only give information. Such a mind is limited.
But a mind that is not functioning, thinking in terms of time, though it uses time,
will quicken the mind of another and therefore knowledge will not destroy. You
see, such a mind is in a state of learning, not acquiring. Therefore it is
everlastingly alive; such a mind is young.
Some of the boys in this school are already old, because they are merely
concerned with acquiring knowledge, not with learning. And learning is out of
time. Now, how will you set about quickening the mind, keeping it astonishingly
alive all the time?
You have to understand the quality of a mind in which mutation has taken
place. It has taken place the moment you deny time. You have thrown the whole
past out. You are no longer a Hindu, a Christian. Now how will such a mind in 84
which mutation has taken place instruct, translate its action? How will it act in
giving knowledge which involves time, and yet keep the mind of the child in a
state of intense aliveness? Find out. 85
Talk To Teachers
Chapter 4 On The True Denial
Teacher: In one of your talks to the children you said that when a problem
arises one should solve it immediately. How is one to do this?
Krishnamurti: To solve a problem immediately, you have to understand the
problem. Is the understanding of a problem a matter of time or is it a matter of
intensity of perception, an intensity of seeing? Let us say that I have a problem: I
am vain. It is a problem with me in the sense that it creates a conflict, a
contradiction within me. It is a fact that I am vain and there is also another fact
that I do not want to be vain. Firstly, I have to understand the fact that I am vain. I
have to live with that fact. I must not only be intensely aware of the fact but
comprehend it fully. Now, is comprehension a matter of time? I can see the fact
immediately, can’t I? And the immediacy of perception, of seeing, dissolves the
fact. When I see a cobra there is immediate action. But I do not see vanity in the
same way – when I see vanity either I like it and therefore I continue with it, or I do
not want it because it creates conflict. If it does not create conflict there is no
Perception and understanding are not of time. Perception is a matter of
intensity of seeing, a seeing that is total. What is the nature of seeing something
totally? What gives one the capacity, the energy, the vitality, the drive, to deal
with something immediately, with all one’s undivided energy? The moment you
have divided energy you have conflict and therefore there is no seeing, there is
no perception of something total. Now, what gives you the energy to make you
jump when you see a cobra? What are the processes that make the organic as
well as the psychological, the whole being, jump, so that there is no hesitation, so
that the reaction is immediate? What has gone into that immediacy? Several 86
things have gone into that action which is immediate: fear, natural protection,
which must be there, the knowledge that the cobra is a deadly thing.
Now, why have we not the same energetic action with regard to the dissolution
of vanity? I am taking vanity as an example. There are several reasons that have
gone into my lack of energy. I like vanity; the world is based on it; it is the basis of
the social pattern; it gives me a certain sense of vitality, a certain quality of dignity
and aloofness, a sense that I am a little better than another. All this prevents that
energy which is necessary to dissolve vanity. Now, either I analyse all the
reasons which have prevented my action, prevented my having energy to deal
with vanity, or I see immediately. Analysis is a process of time and a process of
postponement. While I am analysing, vanity continues and time is not going to
end it. So I have to see vanity totally and I lack the energy to see. Now, to gather
the dissipated energy requires a gathering not only when I am confronted with a
problem such as vanity, but a gathering all the time, even when there is no
problem. We do not have problems all the time. There are moments when we
have no problems. If at those moments we are gathering energy, gathering in the
sense of being aware, then, when the problem arises, we can meet it and not go
through the process of analysis.
Teacher: There is another difficulty: when there is no problem, and no
gathering of this energy, some form of mentation is going on.
Krishnamurti: There is a waste of energy in mere repetition, reaction to
memory, reaction to experience. If you observe your own mind you will see that a
pleasurable incident keeps on repeating itself. You want to go back to it, you want
to think about it, so it gathers momentum. When the mind is aware there is no
wastage, is it possible to let that momentum, to let that thought flower? Which
means never to say, «This is right or wrong», but to live the thought over, to have
a feeling in which the thought can flourish so that by itself it will come to an end. 87
Should we approach the problem differently? We have been talking about
creating a generation with a new quality of mind. How do we do this? If I were a
teacher here, it would be my concern – and a good educator obviously has this
concern at heart – to bring about a new mind, a new sensitivity, a new feeling for
the trees, the skies, the heavens, the streams, to bring into being a new
consciousness, not the old consciousness remolded into a new shape. I mean a
totally new mind, uncontaminated by the past. If that is my concern, how do I set
First of all, is it possible to bring about such a new mind? Not a mind which is
a continuity of the past in a new mould but a mind that is uncontaminated. Is it
feasible, or must the past continue through the present to be modified and be put
into a new mould? In which case there is no new generation, it is the older
generation repeated in a new form.
I think it is possible to create a new generation. And I ask: How am I, not only
to experience this within myself, but to express it to the student?
If I see something experimentally in myself I cannot miss expressing it to the
student. Surely it is not a question of I and the other, but a mutual thing, isn’t it?
Now how do I bring about a mind that is uncontaminated? You and I are not
newborn, we have been contaminated by society, by Hinduism, by education, by
the family, by society, by newspapers. How do we break through the
contamination? Do I say it is part of my existence and accept it? What do I do,
sir? Here is a problem – that our minds are contaminated. For the older ones it is
more difficult to break through. You are comparatively young and the problem is
to uncontaminate the mind; how is it to be done?
Either it is possible, or it is not possible. Now how is one to discover whether it
is or not? I would like you to jump into it. 88
Do you know what is meant by the word «denial»? What does it mean to deny
the past, to deny being a Hindu? What do you mean by that word «deny»? Have
you ever denied anything? There is a true denial and a false denial. The denial
with a motive is a false denial. The denial with a purpose, the denial with an
intention, with an eye on the future, is not a denial. If I deny something in order to
get something more, it is not denial. But there is a denial which has no motive.
When I deny and do not know what is in store for me in the future, that is true
denial. I deny being a Hindu, I deny belonging to any organization, I deny any
particular creed and in that very denial I make myself completely insecure. Do
you know such a denial, and have you ever denied anything? Can you deny the
past that way – deny, not knowing what is in the future? Can you deny the
Teacher: When I deny something – say Hinduism, there is a simultaneous
understanding of what Hinduism is.
Krishnamurti: What we were discussing is the bringing about of a new mind
and if it is possible. A mind that is contaminated cannot be a new mind. So we
are talking of decontamination, and whether that is possible. And in relation to
that I began by asking what you mean by denial, because I think denial has a
great deal to do with it. Denial has to do with a new mind. If I deny cleanly,
without roots, without motive, it is real denial. Now is that possible? You see, if I
do not completely deny society in which is involved politics, economics, social
relationships, ambition, greed – if I do not deny all that completely, it is impossible
to find out what it is to have a new mind. Therefore, the first breaking of the
foundation is the denial of the things I have known. Is that possible? Obviously,
drugs will not bring about a new mind; nothing will bring it about except a total
denial of the past. Is it possible? What do you say? And if I have felt the perfume,
the sight, the taste of such denial, how do I help to convey it to a student? He
must have in abundance the known – mathematics, geography, history – and yet
be abundantly free of the known, remorselessly free of it. 89
Teacher: Sir, all sensations leave a residue, a disturbance which lead to
various kinds of conflict and other forms of mental activity. The traditional
approach of all religions is to deny this sensation by discipline and denial. But in
what you say there seems to be a heightened receptivity to these sensations so
that you see the sensations without distortion or residue.
Krishnamurti: That is the issue. Sensitivity and sensation are two different
things. A mind that is a slave to thought, sensation, feeling, is a residual mind. It
enjoys the residue, it enjoys thinking about the pleasurable world and each
thought leaves a mark, which is the residue. Each thought of a certain pleasure
you have had, leaves a mark which makes for insensitivity. It obviously dulls the
mind and discipline, control and suppression further dull the mind. I am saying
that sensitivity is not sensation, that sensitivity implies no mark, no residue. So
what is the question?
Teacher: Is the denial of which you are speaking different from a denial which
is the restriction of sensation?
Krishnamurti: How do you see those flowers, see the beauty of them, be
completely sensitive to them so that there is no residue, no memory of them, so
that when you see them again an hour later you see a new flower? That is not
possible if you see as a sensation and that sensation is associated with flowers,
with pleasure. The traditional way is to shut out what is pleasurable because such
associations awaken other forms of pleasure and so you discipline yourself not to
look. To cut association with a surgical knife is immature. So how is the mind,
how are the eyes, to see the tremendous colour and yet have it leave no mark?
I am not asking for a method. How does that state come into being? Otherwise
we cannot be sensitive. It is like a photographic plate which receives impressions
and is self-renewing. It is exposed, and yet becomes negative for the next
impression. So all the time, it is self-cleansing of every pleasure. Is that possible
or are we playing with words and not with facts? 90
The fact which I see clearly is that any residual sensitivity, sensation, dulls the
mind. I deny that fact, but I do not know what it is to be so extraordinarily
sensitive that experience leaves no mark and yet to see the flower with fullness,
with tremendous intensity. I see as an undeniable fact that every sensation, every
feeling, every thought, leaves a mark, shapes the mind, and that such marks
cannot possibly bring about a new mind. I see that to have a mind with marks is
death, so I deny death. But I do not know the other. I also see that a good mind is
sensitive without the residue of experience. It experiences, but the experience
leaves no mark from which it draws further experiences, further conclusions,
The one I deny and the other I do not know. How is this transition from the
denial of the known to the unknown to come into being? How does one deny?
Does one deny the known, not in great dramatic incidents but in little incidents?
Do I deny when I am shaving and I remember the lovely time I had in
Switzerland? Does one deny the remembrance of a pleasant time? Does one
grow aware of it, and deny it? That is not dramatic, it is not spectacular, nobody
knows about it. Still this constant denial of little things, the little wiping’s, the little
rubbing’s off, not just one great big wiping away, is essential. It is essential to
deny thought as remembrance, pleasant or unpleasant, every minute of the day
as it arises. One is doing it not for any motive, not in order to enter into the
extraordinary state of the unknown. You live in Rishi Valley and think of Bombay
or Rome. This creates a conflict, makes the mind dull, a divided thing. Can you
see this and wipe it away? Can you keep on wiping away not because you want
to enter into the unknown? You can never know what the unknown is because
the moment you recognise it as the unknown you are back in the known.
The process of recognition is a process of the continued known. As I do not
know what the unknown is I can only do this one thing, keep on wiping thought
away as it arises. 91
You see that flower, feel it, see the beauty, the intensity, the extraordinary
brilliance of it. Then you go to the room in which you live, which is not well
proportioned, which is ugly. You live in the room but you have a certain sense of
beauty and you begin to think of the flower and you pick up the thought as it
arises and you wipe it away. Now from what depth do you wipe, from what depth
do you deny the flower, your wife, your gods, your economic life? You have to live
with your wife, your children, with this ugly monstrous society. You cannot
withdraw from life. But when you deny totally thought, sorrow, pleasure, your
relationship is different and so there must be a total denial, not a partial denial,
not a keeping of the things which you like and a denying of the things which you
do not like.
Now, how do you translate what you have understood to the student?
Teacher: You have said that in teaching and learning, the situation is one of
intensity where you do not say «I am teaching you something». Now this constant
wiping away of the marks of thought, has it something to do with the intensity of
the teaching-learning situation?
Krishnamurti: Obviously. You see, I feel that teaching and learning are both
the same. What is taking place here? I am not teaching you – I am not your
teacher or authority, I am merely exploring and conveying my exploration to you.
You can take it or leave it. The position is the same with regard to students.
Teacher: What is the teacher then to do?
Krishnamurti: You can only find out when you are constantly denying. Have
you ever tried it? It is as if you cannot sleep for a single minute during the day
Teacher: It not only needs energy, sir, but also releases a lot of energy.
Krishnamurti: But first you must have the energy to deny. 92 93
Talk To Teachers
Chapter 5 On Competition
We have been talking of establishing a right communication between
ourselves and the student, and in the state of communion to bring about a
different atmosphere or climate, in which the student begins to learn. I do not
know if you have noticed that as frivolity is contagious so is seriousness. It is a
seriousness that does not arise because of a heavy face or a heavy heart but a
seriousness which comes into being when we are in a state of relationship,
I think learning can exist only in that state of communion between the teacher
and the student, as between you and me – not that I am your teacher. You know
what the word «communion» means: to communicate, to be in touch, to transmit a
certain feeling, to share it, not only at the verbal level but also at an intellectual
level and also to feel much more deeply, subtly. I think the word «communion»
means all that, and in that state, at all levels, in that atmosphere, in that sense of
togetherness, is it not possible for both the teacher and the student to learn? I
think that is the only state in which to learn, not when you sit on a pedestal and
pour information down the throat of the student. Could we establish that
communion, not only with the speaker but with trees, with nature, with the world,
with the early morning when we get up, a sense of communion in which we
This morning could we discuss something which I feel not only the
professional teacher but the human being should consider, because what we are
to discuss has a great deal of significance in life? The whole of civilization, not
only in India but in the rest of the world, is geared to competition, to success, to
achievement. The ambitious man seems to be the respected entity – the
ambitious man, the aggressive man who wants to succeed, to intrigue, to pull 94
strings and so get to the top of the heap. There is everlasting competition not only
in the class room of a school but also in daily life, in the attitude of the clerk who
feels he must become the manager and the manager the director and the director
the board president and so on. This is the established pattern of existence in
modern civilization. You see everywhere that man is after success and it is he
who is respected, politically at least, and the same attitude exists in the school.
You tell the student he is not as good, not as intelligent as another student. You
coax the child, goad him, encourage him to compete, to succeed, to arrive at a
certain intellectual level. You are worshippers of labels.
So you have an inborn attitude, which is essentially competitive and
aggressive. This is so not only in economic and social life but also in religious life.
There is this everlasting struggle to climb, to compete, to compare at all the levels
of our being. Do you question this background of the superior and the inferior or
do you accept it as inevitable and carry on? And will this bring about real
learning? Is this natural to life? Natural not in the primitive sense of that word but
is this a cultured life? Would you bring up your child this way? Do you think it is
the right way of existence? I know it is the accepted pattern, but is it the true
way? First of all, what does this competition, this comparison, do to the mind? Do
you think you learn through competition? Let us examine this. You know that it is
the established pattern at all levels of our being, at all stages of our existence, to
compare, to have goals, to achieve. This is the whole structure of human
When you see two pictures on the wall, your attitude is that if the name of the
painter is well known, whatever he paints is excellent. But the man whose name
is not known, his picture is inferior. This happens all the time. Is that right? Will
that attitude bring comprehension, will that help us to learn? Not that I must not
have the capacity to discriminate, but will comparison help the mind to
understand, to learn? Is comparison a state of mind in which one learns? 95
How will you proceed to help the student if both you and the student have this
attitude of competition, of comparison? Let us make this very simple. What does
this competition do to the mind? What happens to the mind that is always
comparing, achieving success, worshipping success?
Teacher: It is tiring itself.
Krishnamurti: You are still watching the effects, the results, but you are not
watching the mind itself. You are not watching the nature of the mind itself which
is doing this, the mind which is in movement, which is in a state of competition.
Please look at the mind itself which is doing these things.
Teacher: If the mind is going to measure success by achievement, when it
does not achieve, there is frustration.
Krishnamurti: You are still dealing with results. I want to tackle the mind.
Perhaps analogies are tiring. The seed of an oak can never become the pine
tree. You say: «I do not know what seed I am but I want to become a pine, or an
ash, or the oak». We do not know the seed or the state of the mind itself, but
concern ourselves with what it should be.
Let us experience the thing rather than verbalize it. We compete, worship
success, because we feel that if we did not compete, we would stagnate. That is
merely a speculative response, it is not an actual fact. You do not know what
would happen. When you see what you are, whatever it is, then you begin to
learn. Water is water in all circumstances whether it is in the river or in a single
drink. At present we have no foundation from which to learn. What we are doing
is merely adding. The additive process is what we call learning. It is no learning.
It is only the mind that is in a state in which it is not comparing, when it has
understood the absurdity of comparing, that it can establish a foundation from
which it can start to learn in the true sense of the word. 96
If there is such a foundation in which there is no wandering, no longing, it is a
solid foundation and on that you can build. The building is the structure of
learning and from that learning there is action and never conformity, and
therefore never a sense of fear, never a sense of frustration.
Can you help the student to learn in that manner? For the student to learn, you
must differentiate totally between the process of addition and learning. Then, you
are creating a real human being, not a machine. If you do not see that, how are
you going to help the student? Can you wipe away all competition with one
sweep, which means can you wipe away the so-called structure of a society?
You are teachers; a new generation is coming into your hands. Do you want
them to continue in the same way? If you feel that this society in which we have
grown up is a rotten thing, how will you help the student to create a new quality of
mind in which the monster of competition has no part? What are the steps you
will take, day after day, to see that the child is not drowned, swallowed up by
society? What will you do, step by step, to help him?
Teacher: The child should not be brought up with luxuries.
Krishnamurti: What is wrong with luxuries? He may wear clean clothes, he
may sit in a chair, have good food. To me it is luxury, to you it is not. What has
luxury to do with this? You are laying down the law, the ideal of «luxury».
Talk to the child not once a week, talk to him about it all the time, because he
is being conditioned to compete. How will you help him not to be caught in the
vicious circle of competition?
Teacher: By making him see that he should not be afraid and that as an
individual he is unique and has a contribution to make. Krishnamurti: If an
individual realizes he is unique, so unique that there is no other like him, is he
unique factually? He comes with all the prejudices of his parents. Where is the
uniqueness in that poor child? You have to strip him of all his conditioning and 97
can you strip him of it? Is it not your function as a teacher to do that? It is your
responsibility. You have to see it, to see that it is true; and you have to feel it so
that you will transmit it. But the boy may not feel it is so urgent. How will you
commune with the child so that he learns? How will you teach him or help him to
learn without the spirit of competition?
Teacher: I am not able to feel for the child unless the feeling is inside me, and
when it is not there I feel I have already destroyed the child.
Krishnamurti: I will tell you. Every case has its own lesson. You do not feel it
because you yourself are competing. Are you not competing for money, position
prestige? As long as you do not feel strongly about this, what will you do? You
cannot wait till you completely understand. So what will you do? Do not give the
student marks but keep a record for yourself to see how he is behaving, how he
is learning and the stage of his knowledge and so on, but do not goad him and
help him to compete.
Let us go over what we have discussed. Real learning comes about when the
competitive spirit has ceased. The competitive spirit is merely an additive process
which is not learning at all. We want the child to learn and not merely add
knowledge to himself like a machine. To help the child to learn basically and
fundamentally he must cease to compete, with all its implications. Now, one of
the ways to do this is to I see the truth of not comparing. Now, how will you help
the child not to be competitive?
Teacher: As I teach mathematics I think of the ways I can present the subject
matter so that it will be interesting. So many things operate in relationship when a
thing like this is presented, and how do we communicate them? It is a very vast
thing, so we can only say it in parts.
Krishnamurti: You are not meeting the point. When I say: «What will you do?» I
mean not only in terms of action but also in terms of feeling. They are not two 98
different things, the feeling and the action. I see very clearly that competitiveness
is destructive not only in the classroom but right through life. Here is a young
child; I want to help him to understand. How am I to proceed? I can talk to him
and say, «Look at what is happening in life. There is misery, conflict». Talk to him
so that you do not create condemnation, you do not create reaction. Look at the
picture. See it very clearly as you would see London or Bombay on the map. Help
the student to see very clearly, that is the first job. Convey to him the urgency of
the feeling. Do not try to convince him, influence him, do not talk to him in terms
of condemnation, in terms of agreement, persuasion. Show him the fact.
Establish the fact. Then you are dealing with him entirely factually, scientifically,
not romantically, sentimentally or emotionally. You have established between him
and you right relationship. You are dealing with facts and you have established a
relationship between you of mutual understanding of the fact, the corruptive fact
of competition. Then he and you sit down and say «What are we going to do
actually, in action?»
Translation of the feeling of communion depends entirely on the intensity of
this feeling. Now, you have established the feeling, the truth, the fact, that
competition is deadly, but you have not communicated this fact to the child. That
is the first thing to do. 99
Talk To Teachers
Chapter 6 On Fear
Krishnamurti: How would you, as an educator, tackle the problem of the
eradication of fear in the student? Can you set about it as you would set about
teaching mathematics? First, you must understand fear for yourself before you
can help another. You have to understand the implication of fear, how fear comes
about. Just as you know Hindi or some other subject, you have to know
something of fear. Society is doing everything to inculcate fear by laying down
standards, religious ideals, class distinctions, ideas of success, the sense of the
inferior and the superior, the rich man and the poor man. Society is doing
everything possible to breed distorted values.
The question is not only for the teacher to go deeply into fear but also to see
that fear is not transmitted and for the student to be able to recognize the causes
that breed fear. As teachers, would this not be a problem to you? We have very
little love in our lives, not only to receive but to give; love not in any mystical
sense but the actual feeling of love, pity, compassion, generosity, an action which
does not emanate from a centre. And as you have very little love, what would you
do with the student, how would you help him to have this flame?
Does religion mean anything to you? Not ceremonies, but the religious feeling,
the religious benediction, the sacredness of something? Religion, fear, love – are
they not very interrelated? You cannot understand the one without the other.
There is fear, there is this appalling dearth of love – I mean the passion of it, the
intensity of it – and then there is this feeling of benediction which is not mere
recompense, which is not a reward for righteous action, which has nothing to do
with religious organizations. 100
Do you walk in the evening and have you noticed those villagers crossing the
fields? How beautiful it all is? And the villager is totally unconscious of the beauty
of the land, of the hills, of the water. For the villager returning to his unhealthy
home there is nothing. There is fear, there is the immense problem of love and
the feeling of sympathy when you see the poor villager go by. Don’t you feel a
tremendous surging in yourself, a despair at the colossal misery of it all? What
can one do? There is the ability to receive and to give, to feel, and to have
generosity, kindness, humility. What does it mean to you? How do you awaken
this thing in yourself or awaken it in another? Can there be an approach that is
not an isolated critical comprehension but an understanding that is total – of fear,
love, the religious feeling?
Now how am I to approach the problem? Am I to take each problem one by
one, to take fear, look at it, and then study love? How am I to capture the whole
thing? If you have the feeling of a sound, you have the feeling of a song and if
you have a feeling for the silence between sounds you have the delight of the
movement of a song. Song is not just the word, just the sound, it is the peculiar
combination of the sound, the silence and the continuation of the sound. To
understand music surely there must be comprehension of the whole thing. And in
the same way, is fear an isolated problem which has to be comprehended by
itself and love by itself and the religious feeling by itself, or is there an approach
to the whole, a total thing?
Have you ever watched a rain drop? The rain drop contains the whole of the
rain, the whole of the river, the whole of the ocean. That drop makes the river,
makes the ravines, excavates the Grand Canyon, becomes a vibrant thundering
waterfall. In the same way can my mind look at fear, love, religion, god, as a
movement, rather than as an isolated introspection, an analytical examination, a
Teacher: What is the relationship between fear and love? 101
Krishnamurti: If I am afraid, how can I have sympathy for anybody? An
ambitious man does not know about the earth and the brotherhood of man. An
ambitious man knows no love. Can a man who is afraid of death, of what his
neighbours might say, of his wife, security, job, have sympathy? The one
excludes the other.
Teacher: We operate only in parts, we try through parts to apprehend the
Krishnamurti: What will transform fear? Teacher: Understanding.
Krishnamurti: What brings the transformation and who is to transform? I have
observed my mind which says, «I am afraid» and I want to get at what my mind is
trying to do. What is effort and who is the maker of effort? Unless one goes into it
very deeply, the mere saying «I must get rid of fear» has very little meaning.
There is fear, there is love, and this feeling of immensity. I can analyse fear
step by step. I can go into the causes of fear, the effects of fear, I can go into why
I am afraid, and who is the maker of effort and whether the maker of effort is
different from the thing which is making effort. And I can enquire into whether
there is a mind which can observe effort, the maker of effort and the thing upon
which he is making an effort, not only objectively but inwardly. At the end of it all,
there is still lurking fear. I can go very analytically into this question of religion,
dogma, belief, superstition but at the end of this analyzing still where I am. I have
learned the techniques of analysis and at the end of it, my mind is so sharp that it
can follow every movement of fear. But fear still lurks.
Now what is the nature of the mind that takes in the whole, digests it at one
sweep and throws out what is not worthwhile?
There must be an approach which will give one a total comprehension, a total
feeling with which one can approach each problem. Can I capture the whole
meaning of something, of love, fear, religion, that extraordinary feeling of 102
immensity, of beauty and then approach each problem individually? You have
seen trees. Do you take in the whole tree or do you merely look at the branch ar,d
the leaves and the flower? Do you see the whole tree inside you? After all, a tree
is the root, the branch the flower, the fruit, the sap, the whole of the tree. Can you
grasp the feeling, the significance, the beauty of the whole tree and then look at
the branch? Such an observation will have tremendous significance.
When you look at a tree next time, see the shape of it, the symmetry of it, the
depth, the feeling, the beauty, the quality of the whole thing. I am talking of the
feeling of the whole. In the same way you have a body: you have feelings,
emotions; there is the mind, there are memories – the conscious and unconscious
traditions, the centuries of accumulated impressions, the family name – can you
feel the whole of that? If you do not feel the whole of that but merely dissect your
emotions, it is immature. Can you feel within yourself this whole thing and with
that feeling of the whole being, attack fear?
Fear is an immense problem. Can you approach it with an immensity to meet
Teacher: It is not always possible, sir, we often get lost in our immediate
Krishnamurti: But once you have the feeling of this immensity, life has a
different colouration, it has a different quality.
Teacher: You are only conscious of this immensity at times.
Krishnamurti: I do not think you have ever thought of it, have you?
Teacher: Yes, I have, once in a way, by detaching myself from the immediate
problem and looking at it. 103
Krishnamurti: I do not mean that. I mean to have the feeling of all time, not
today, tomorrow, the day after day, but the feeling of all time. To think in terms of
man, the world, the universe is an extraordinary feeling. And with that feeling can
one approach the particular problem? Otherwise we are going to land in an
intellectual or emotional chaos.
What is the difficulty in this? Is it the incapacity, the narrowness of the mind,
the immediate occupation, the immediate concern for the child, the husband, the
wife which so takes up your time that you have no time to think of it? Take the
word, «immediate». There is no immediate, it is an endless thing. You make it into
an immediate problem; that problem is the result of a thousand yesterdays and a
thousand tomorrow’s. There is no immediacy. There is fear, love and man’s urge
for the immense. Can you capture some of the quality of the feeling and say, «Let
me look at fear»?
What significance has fear, and how will you proceed to help the student? You
should prepare the student for the whole of life, and life is an extraordinarily vast
thing. And when you use the word «life» it is all the oceans and the mountains and
the trees and all of human aspirations, human miseries, despairs, struggles, the
immensity of it all. Can you help the student to apprehend that immensity of life?
Must you not help the student to have this feeling?
Do any of you meditate? Not only to sit still, not only to examine the ways of
the mind but also to invite the conscious and the unconscious and to push further
into silence and see what happens further and further. If you do not do this, are
you not missing a lot in life?
Meditation is a form of self-recollected awareness, a form of discovery, a form
of cutting loose from tradition, from ideas, conclusions, a sense of being
completely alone, which is death. With that sense of the total, can you meet the
Let us become a little more practical. How do we set about to help the student
actually to be free from fear?
Teacher: I wouLd see that my relationship with the student is friendly. It would
be stupid to discuss fear if I were not friendly with him. I would create situations,
both practical and intellectual, where he would understand what fear actually
means, intellectually explain the causes and effects of fear because the mind
needs to be sharpened, and I would see if I could make him experience this
wholeness of outlook and feeling.
Krishnamurti: Be factual. In the class, how will you teach? How will you help
the student to understand? There is a gap between the child and the total feeling,
how would you lead up to that?
Teacher: It should be possible to awaken in him a curiosity which is of a subtle
type. The next thing I would like to do with him is to get him to appreciate quality
in work, in playing a game, in mathematics or other subjects. I would find out
what his interests were, how he reacted, and if I were able to progress further, I
would see whether something more happened between me and the student.
Krishnamurti: You have done the obvious things which are necessary. You
would talk to him, you would show him how fear comes into being and all that.
What next? Factually how will you help the student to be free from fear? I think
that is the real issue. When there is an opportunity, would you be in a meditative,
reflective self-recollected state which might help the student to see clearly what
fear is? You see that is the necessary thing, but you leave that thing hanging.
What would you actually do? What would you do factually?
Teacher: Meditation would help the mind to deal with the situation.
Krishnamurti: I may have a feeling for all this. Now how am I to translate it into
action? What am I to do with those dozen children? 105
Teacher: The feeling will translate itself. It is a link of love with the children
which will help.
Krishnamurti: First have affection, then use every occasion to help the student
to be free from fear, explain to him the causes of fear and use every incident to
show how he is afraid, In the class, in the very teaching of history, mathematics,
talk to him about it. But what next? Proceed.
Teacher: In doing all this I am also watchful to see that what I am doing to him
is not also being undone.
Krishnamurti: What is the total effect on the child of what you have said, the
fact of your affection, your explanations? Is it not making him turn inward, and
what does that do?
Teacher: It helps him face some immediate problems.
Krishnamurti: You have helped the student to look at himself, you have helped
him to be aware of this fear and to turn inward in the sense that he feels more
conscious of the fear. You have to balance it by something else.
Teacher: Do you mean, sir, that this process of internal introspection is likely
to lead to some complications in the child? Krishnamurti: It is bound to lead to a
kind of self-conscious feeling. «Am I doing the right thing or the wrong thing?»
There would be nervousness or self importance, or the showing off in «How
fearless I am!» How will you balance that? Think it out, use your mind very
carefully. At this stage I think the problem again requires a different kind of
approach. Otherwise you will be helping the child by concentrated attention to
become self-conscious, self-assertive, arrogant, and with an authoritarian
Teacher: There should be an opportunity for the child to be sensitive to other
things which are not within. 106
Krishnamurti: It appears to me, you will unconsciously strengthen egotism, a
sense of self-importance, a sense of being offensive, aggressive, rude.
You have so far dealt with the movement of the mind. The tide is moving in,
the tide also moves out. If it remains inward it is like the backwaters of a bay, but
if the tide has a movement inward, then it has to have an outward movement.
You have dealt so far only with an inward movement. How will you help the
student to move out?
Teacher: When you spoke of the outward movement, I felt I was not looking
from the point of the whole but from the development of the partial movement.
Krishnamurti: If I had not kept on pushing and therefore made you realize it
was only a partial answer, you would not have moved. You only talk of the inner
movement but it is a movement of the tide both inward and outward. It is a
movement you have created in one direction and you do not know how to treat
the inner and the outer as one movement. Teacher: Is it not possible right from
the beginning to move both inward and outward?
Krishnamurti: What is the outward movement that is going to give the
Teacher: Not only the balance, but a sense of humility that comes now and
Krishnamurti: There are hills, trees, the river, the sands. That is the outward
movement. The perception, the seeing, that is the outward movement. Nature
has provided you with the beauty of all this, the rivers, trees, the arid land. So
there has to be movement both outward and inward, the everlasting movement. 107
Talk To Teachers
Chapter 7 On Teaching And Learning
Teacher: We realize that we cannot see a fact unless the mind is empty of
thought. But even if it is empty for a while, thought seems to arise again. How do
we end thought? Can we discuss this?
Krishnamurti: I wonder if all of us understand the importance of the role of
thinking? Is thought important, and at what level is it important? What is thinking?
What makes us think? Where is thought important and where is it not important,
and how do you answer that question? And what is the machinery that is set
going when a question is asked?
Is thinking merely the habitual response to a habitual pattern? You live here in
this school in a certain groove, with certain patterns of thoughts, habits, feelings.
You live, you function in those habits, patterns and systems, and the functioning
of the brain, thought is very limited. And when you go out of the valley you live in
a little wider field. You have certain grooves of action and you follow them. It is all
a mechanical process really, but in that pattern of mechanical activity there are
certain variations. You modify, change, but always in that pattern, wherever you
are, whatever position you may have – minister, governor or doctor, or professor –
it is always a groove with varying changes and modifications. You function in
patterns. I am not saying it is right or wrong, I am just examining it. You have
beliefs but they are in the background and you go on with your daily activities,
with your envy, greed, jealousy. Whenever your beliefs are questioned you get
irritated but you go on. Children are being educated to think, to form grooves of
habits and to function in those habits for the rest of their lives. They are going to
get jobs, they are going to be engineers, doctors, and for the rest of their lives,
the pattern will be set. Any deviation from that is what is disturbing. That
disturbance is lessened through marriage, responsibility, children; and so 108
gradually the mould is set. And all thinking is between what is convenient, what is
not convenient, what is beneficial, what is worthwhile – it is always within that
Teacher: That is not thinking, sir, it is a repetition.
Krishnamurti: But that is how we live, that is our life. That is all we want.
Everything is repetition and the mind gets duller and more stupid. Is that not a
fact, sir? We do not want to be disturbed, we do not want to shatter the pattern.
What makes us shatter the pattern or break through the pattern? And is it
possible not to fall into a groove? But why should I end the making of patterns? I
begin to think about ending them when the pattern does not satisfy me, when the
pattern is no longer useful to me or when there are in the pattern certain incidents
like death, the husband leaving the wife, or losing a job. In the breaking of that
particular pattern there is a disturbance called sorrow and I move away from that
into another pattern. I move from pattern to pattern, from one framework into
which circumstances, environment, family, education have put me, to another.
The disturbance makes me question a little, but I immediately fall into another
groove and there I settle. That is what most people want, what their parents want,
what society wants. Where does this idea of ending thought come in?
Teacher: Sir, there are times when one is discontented with the whole pattern
and everything in it.
Krishnamurti: What makes us see the futility of this pattern? When do I see it
and what makes me see it? A pattern is set if there is a motive. If I break from this
pattern with a motive, the motive will mould the new pattern.
Now, what makes me change, what makes me do something without a
Teacher: It is very difficult to be free from motive. 109
Krishnamurti: Who tells you to be free? If it is difficult, why bother about
breaking the pattern? Be satisfied with a motive and continue with it, why bother if
it is difficult?
Teacher: It leads me nowhere, sir.
Krishnamurti: But if it led anywhere, would you pursue it?
Teacher: Which means there is a motive again.
Krishnamurti: What makes you break through and give up the motive? What
do you mean by motive? You teach here because you get some money, that is a
motive. You like somebody because he can give you a position or you love god
because you hate life. Your life is miserable, and love of god is the escape from
that. These are all motives.
Now, what makes a mind, a human being, live without a motive? If you can
pursue that and go into it, I am sure you will find the answer to your question.
Teacher: The question, «Do I know my motives?» seems to come before the
question «Do I do something without a motive?»
Krishnamurti: Do we know our motives? Why do I teach, why do I hold on to a
husband, wife? Do I know my motives, and how do I find out? And if I do find out,
what is wrong with having motives. I love somebody because I like to be with that
somebody physically, sexually, as a companion, what is wrong with that?
Teacher: When I teach because I must have money, motive is not a
hindrance. I must have money, so I must take to some profession, and I take to
Krishnamurti: First of all, do we know our motives, not only the conscious but
the unconscious motives, the hidden motives? Do we do anything in our lives
without a motive? To do something without a motive is love of what one is doing, 110
and in that process thinking is not mechanical; then the brain is in a state of
constant learning, not opinionated, not moving from knowledge to knowledge. It is
a mind that moves from fact to fact. Therefore, such a mind is capable of ending
and coming to something it does not know, which is freedom from the known.
You asked at the beginning: «How do we end thought?» I said: «What for?» We
do not even know what thinking is, we do not know how to think. We think in
terms of patterns. So, unless we have investigated or understood all that, we
cannot possibly ask that question: «How do we end thought?»
Teacher: How can we enquire into thinking and how to think?
Krishnamurti: Not only enquire into how to think but also into what is thinking.
Can I, as a human being, as an individual, find out what is the way of my
thinking? Is it mechanical, is it free? Do I know it as it is operating in me?
To end thought I have first to go into the mechanism of thinking. I have to
understand thought completely, deep down in me. I have to examine every
thought, without letting one thought escape without being fully understood, so that
the brain, the mind, the whole being becomes very attentive. The moment I
pursue every thought to the root, to the end completely, I will see that thought
ends by itself. I do not have to do anything about it because thought is memory.
Memory is the mark of experience and as long as experience is not fully,
completely, totally understood, it leaves a mark. The moment I have experienced
completely, the experience leaves no mark. So, if we go into every thought and
see where the mark is and remain with that mark, as a fact – then that fact will
open and that fact will end that particular process of thinking, so that every
thought, every feeling is understood. So the brain and the mind are being freed
from a mass of memories. That requires tremendous attention, not attention only
to the trees and birds but inward attention to see that every thought is
Teacher: That seems to be a vicious circle. The mind is involved in getting rid
of a pattern of thinking and in order to understand the process of thinking it needs
a certain sensitivity which the mind does not have.
Krishnamurti: Take a thought, any kind of thought. Go into it. See why you
have such a thought, what is involved in it, understand it, do not leave it till you
have completely unearthed all the roots of it.
Teacher: That can only be done if the instrument which is doing it, is sensitive.
Krishnamurti: As you go into one particular thought you are beginning to
understand the instrument which is examining that thought. Then what is
important is not the thought but the observer who is examining the thought. And
the observer is the thought which says: «I do not like that thought, I like this
thought.» So you attack the core of thought and not just the symptoms. And as
you are a teacher, how will you create this or bring about this attentive
observation, this examination without any judgement, in a student?
If I may ask: How do you teach? What is the environment, the condition, the
atmosphere, in which teaching and learning are possible? You teach, say,
history, and the student learns. What is the atmosphere, the environment, the
quality in the room in which teaching and learning are taking place?
Teacher: There is a special atmosphere when the teacher and the student are
Krishnamurti: I do not want to use the word «attention». If you learn anything
from the teacher, what is the nature of that communication, of receiving and
learning? For a flower to grow it must have rain, do you understand? Teacher:
Could we approach it negatively.
Krishnamurti: In any way you like. I am asking you to teach science. What is
the atmosphere in the room where you teach science? Where the teacher and 112
the student are learning, teaching? What is the quality necessary, what is the
atmosphere, the smell, the perfume?
Teacher: A quiet and calm environment.
Krishnamurti: You are idealistic and I am not. I have not one ideal inside me, I
just want to know the fact. You are moving away from the fact, that is what I
object to. When you teach and they learn, in the class room, what is the
atmosphere? The atmosphere is the fact.
Teacher: Friendliness between the teacher and the student.
Krishnamurti: You are not facing the fact. You teach and you also know and
when the student is to learn, there must be a certain quality, and I am asking
what is that quality? Have you actually experienced the quality where this
communication is mutual, where the learning is the teaching?
Teacher: In the beginning I thought that when I teach, I am handing over some
facts to the students, but now I understand that when I am teaching there is also
a learning. This happens at rare moments when there is exploration, when both
the teacher and the student are exploring together.
Krishnamurti: What is the state when that exploration together takes place?
What is the atmosphere, the relationship? What is the word you would use to
express that state in which communication is possible?
Krishnamurti: What do you teach? Teacher: Hindi.
Krishnamurti: The children are anxious to know and you are anxious to teach.
Now, what atmosphere does it create? What takes place?
Teacher: The children listen to me. 113
Krishnamurti: You say children listen to you. You want to tell them something.
What has happened, I wish you would examine this.
Teacher: There is a state of alertness.
Krishnamurti: I want to go a little bit more into the matter. The moment you say
it is alertness you have already put it in a framework. I am trying to prevent you
and myself from defining it.
Teacher: When the object is there, the object of learning and teaching, both
operate; from this there is a fluidity, a movement; and temporarily, this state is
slightly different from the other states I know.
Krishnamurti: There is attention when the teacher and the taught, both have a
drive to learn and to teach. You have to create a feeling, an atmosphere, in the
room. Just now we have created an atmosphere – because I want to find out and
you want to find out. Is it possible to maintain this atmosphere, in which alone
teaching and learning are possible?
We started by asking how to communicate this sense of enquiry into thinking,
into motive, to the student. I asked you, how do you teach, that is, how do you
convey anything? And I asked what takes place when you actually teach. What is
the atmosphere when you are teaching? Is it a slack atmosphere or a tense
atmosphere? Now, if you have not examined your thinking, the mechanism of
thinking, to convey the sense of enquiry to the student is impossible. But if you
have done it in yourself, you are bound to create the atmosphere. And I feel that
atmosphere, that attention, is the essential quality of teaching and learning.
Teacher: You have said that definition of a fact is something quite different
from the experiencing of that fact. Now in all this there seems to be a gap
between the definition and the actual doing of something. You also asked: Have
you ever done something for its own sake because you love it? How does one, 114
without examining one’s motives, without all these ramifications, get to the heart
Krishnamurti: That is just what I was trying to get at. To see something totally
is the ending of time or the comprehending of it. Can one see if there is a motive
in teaching and learning at any level? Life is a constant process of teaching and
learning: To teach and to learn is not possible if there is a motive, and when we
have a motive the state of teaching and learning is not possible. Now, watch this
carefully: In the very nature of teaching and learning there is humility. You are the
teacher and you are the taught. So there is no pupil and no teacher, no guru and
no sishya, there is only teaching and learning, which is going on in me. I am
learning and I am also teaching myself; the whole process is one. That is
important. That gives vitality, a sense of depth, and that is prevented if I have a
motive. As teaching-learning is important, everything else becomes secondary
and therefore, motive disappears. What is important drives away the unimportant.
Therefore it is finished: I do not have to examine my motives day after day.
Teacher: It is not very clear to me, sir.
Krishnamurti: First of all, life is a process of learning. It is not saying «I have
learned» and a settling back. Life is a process of learning and I cannot learn if
there is a motive. If that is very clear, that life is a process of learning, then motive
has no place. Motive has a place when you are using learning to get something.
So the essential fact drives away all the unessential trivialities, in which motive is
Teacher: Should there be a concern for the essential, as a fact?
Krishnamurti: But the fact is the essential. Life is the essential. Life is «what is».
Otherwise it is not life. If motive is not, «what is» is. If you understand the fact of
sorrow, the «other» comes into being. You cannot come to the «other» without
understanding motive, the unessential. 115
Teacher: So there cannot be concern for the essential.
Krishnamurti: Understand the fact, which is important, and go into it. If you are
ambitious, be completely ambitious. Let there be no double thinking. Be either
ambitious or see the fact of ambition. Both are facts, and when you examine one
fact, go into it completely. If you go into the fact completely, the fact will begin to
show what is involved in ambition. The fact of ambition will begin to unravel itself
and then there is no ambition.
Most religious people have invented theories about facts. But they do not
understand «the fact». Having established a theory they hope it will ward off the
actual fact; it cannot. So do not try to establish any essential fact. See how you
slip into wrong action. There is no essential fact, there is only fact – you see the
point? And one fact does not conform to another fact. The moment it is
conforming, it is not a fact. If you look at the fact with a referent, with what you
can get out of that fact, then you will never see the fact. To look at the fact is the
only thing that matters. There is no fact that is superior or inferior, there is only
fact. That is the ruthless thing. If I am a lawyer, I am a lawyer. I do not find
excuses for it. Seeing that fact, going into it, seeing the motives, the fact and its
complexities are revealed, and then you are out of it. But if you say, «I must
always the truth», that is an ideal. That is a false assumption. So do not move
from what you consider the unimportant fact to what you consider the more
important fact. There is only fact, not the less or the more. It really does
something to you to look at life that way. You banish all illusion, all dissipation of
energy of the mind, the brain, at one stroke. The mind then operates in precision
without any deception, without hatred, without hypocrisy. The mind then becomes
very clear, sharp. That is the way to live. 116
Talk To Teachers
Chapter 8 On The Good Mind
Krishnamurti: I think that most of us have a fairly comprehensive view of what
is happening in the world. Looking at the historical process, the appalling travesty
of peace, one must have ask oneself what life is all about. There is the enslaving
of whole masses of people; there is corruption and talk of democracy; religions
have failed, only superstitions remain. There is the dead weight of tradition, the
innumerable gurus, soothsayers, monks, astrologers. There is poverty,
degradation, the squalor of existence. And there is also a sense of deep despair.
So, seeing this immense suffering, what is our answer to it all? There are people
who say that what is needed is not a new system or a new philosophy, but rather
a new type of leadership, a new type of man who has immense authority not only
in the state but in his own idealistic strength. But do we want new leaders? What
we need is freedom from leaders. When we see this vast confusion, economic
strangulation and imbalance, and come to Rishi Valley, what is it that a school of
this kind can do, and should do? Can we discuss this? Not as an ideal, for ideals
of any kind are very detrimental. Ideals prevent us from looking at facts, and it is
only a concern with facts and the understanding of facts which releases an
energy that is the movement in the right direction. Ideals merely engender various
forms of escape. Let us consider all this and see what we can do here in this
This is not going from the vast to the ridiculous, for this school is a miniature of
what is taking place in the world and, seeing the destructive chaos, misery,
suffering, I feel there is only one answer and that is the creation of a new mind.
What is essential is a different mind that will look at all problems and find a
solution and not create new problems. I think the right kind of education does 117
bring about the good mind, the total development of man, and it seems to me that
is the major issue not only in this valley but also in the rest of the world.
How can one bring about a good mind, a mind that sees all these co-relations,
not only at the superficial level but a mind that can penetrate inwardly? It seems
to me that the problem of education is to see whether it is possible to cultivate an
intelligence which is not the result of influence, an intelligence which is not the
learning of certain techniques and the earning of a livelihood. They are part of
education but surely they are not the only function of education? Now how do you
educate a child so that he is able to face life and not merely conform to the
established patterns of society, to certain modes of conduct? So that he can go
much further, deeper into the whole problem of existence?
I do not know if you have ever considered what a good mind is. Is it a good
mind that has the capacity to retain what it reads, and functions from memory?
The electronic brain is doing this marvellously. It calculates at astonishing speed
some of the most complicated mathematical problems. It functions, I have been
told, in the same way as the human brain, doing the desired calculations.
Is a good mind one that repeats, like a gramophone, what it has been told?
That is our education, isn’t it? The learning of facts, dates, to repeat them once a
year when a boy takes his examination. Can this be called cultivating a good
mind? And yet is this not what most of us are doing when we are teaching? So
the mere addition to knowledge, which is really the cultivation of memory, is just
an additive process. it does not engender a clear, good mind, does it? Negatively,
one can see that the mere cultivation of memory does not bring about a good
mind although most of our existence is based on this. And yet, one must have
memory, one must have a very good memory to remember certain things, to be a
good technician. So, at what point does memory interfere with a good mind
capable of explanation, investigation and discovery? At what point does memory
interfere with real freedom? 118
I do not know if you have ever considered the man who invented the jet
aeroplane. He had first to understand the whole problem of the piston-propeller
engine. He had to know it, but after knowing it, he had to put it away in order to
discover something new. The specialists, until they really discover something
new, merely continue a better and more complicated technique, but if a man is to
invent something new he has to let go of the old.
Teacher: Sir, you have said that perception of a fact leads to knowledge in the
right direction, whereas ideals lead to escapes. Can you make the statement
Krishnamurti: How do ideals come into being, and what is the need for ideals?
The ideal of what should be, which is away from the fact, limits the mind and
makes it static. If a child merely conforms to certain ideals, to the words of certain
teachers, to the words of his father, grandfather, uncle and so on, that restrains
energy and limits knowledge, does it not? All conformity limits knowledge. If I am
an art teacher and I teach children to copy, which is imitation, it does not really
help creative perception or expression, does it? Now let us see what happens
when there is perception of the fact. I perceive that I am stupid. There is
perception, realization, awareness of the fact that I am stupid. That is, I do not
give explanations or offer an opinion about my stupidity and thereby escape
through explanation. The observation of a fact without justification or
condemnation releases tremendous energy. Now is there a release of energy
through conformity, through motive, through mere acceptance? And can one
function in the framework of that acceptance?
Teacher: Physically, there is.
Krishnamurti: Is physical energy released by conforming? What is the motive
behind this extraordinary urge in most of us to conform to a pattern? What is the
compulsive urge behind this? Obviously it is the desire to be secure, is it not?
Security in your relationship with your wife, with your hus- band, in the good 119
opinion of the public or a friend. All this indicates the desire not only for economic
security but inward mental security or certainty, does it not?
Teacher: The demand for security is the desire to have peace of mind.
Krishnamurti: I need a certain amount of security. I must have a job. If I am
uncertain of my next meal I would not be sitting here talking. Does the desire for
peace mean that we should have a mind that will never be disturbed? And why
should we not be disturbed? What is wrong if we are disturbed? Much of the
world is disturbed. Why should we not be disturbed? And, is not the mind which
says, «I must not be disturbed», really a dead mind? There can be no state of
mind which says, «l am perfectly safe,» there can be no mind which is so certain
that it will never be disturbed. I think that is the kind of mind most of us want and
that is why we conform endlessly. If you had a son, you would want him to
conform to the pattern of society because you do not want him to be a
revolutionary. So, I am asking what is behind this demand for security, certainty,
this hope in which despair is included?
We will come back to it in different way. I am just asking myself, why this
urge? Is it fear? I am afraid of not being able to take care of my family and
therefore I hold on to my job. I am afraid my wife may not care for me, or my
husband may not care for me. I possess property. I am afraid that property may
be taken away from me. Behind that threat there is a sense of fear, a desire to be
Teacher: We can only be secure when there is no fear.
Krishnamurti: Wait a minute. Is that possible? You know what fear is. If most
of us were free from all fear, you know what would happen? We would do exactly
what we want to do. Fear restrains us, is that not so? But we are asking if a mind
that is afraid, anxious, is it ever secure? I may have a good job, I may love my
wife or husband, but am I secure when this fear is going on in me? To have no 120
fear, which is an extraordinary state, is to be free of the problem of security. Is it
possible for this mind to understand fear and be free from fear? Whatever such a
mind does, being free, is right action.
How will you educate a group of children to be fearless? Which does not mean
that they can do what they like – but to be free from the sense of all apprehension,
anxiety? Will this not release an enormous amount of energy?
How do you set about educating the child? You are afraid and you see that
fear is most disturbing. It is the worst form of destruction. How do I educate a boy
to be without fear? What is it a teacher can do to translate this into action? Is it to
allow the child to think freely? You see the importance of being without fear,
because it is death to live in a state of fear. Whether it is conscious or
unconscious fear, it troubles your mind. How will you help a child not to be afraid
and yet to live with others? He cannot do whatever he likes, he cannot say, «I
need not go to the class because I am fearless.» Then what makes a child, a
student, free? What gives him the deep impression that he is free, not to do what
he likes, but free. If a child feels that you are really looking after him, that you
care for him, that he is completely at home with you, completely secure with you,
that he is not afraid of you, then he respects you and he listens to you because
you are looking after him and he has complete confidence in you. He is then at
peace with what you tell him. So open the door to him to be without fear. How
else will you proceed? First of all you have to establish a relationship with the
student, let him know that you really care for him, that he can really feel at home
with you and therefore he can be completely at ease and feel secure. It is not a
theory, it is not an idea. What will you do if your student fails in an examination?
One boy may not be as quick as the other boy and yet he must learn. How will
you encourage learning without fear? If you say one boy is better than another, it
engenders fear. How will you avoid all this and yet help the child to learn? The
child comes from a home where he has been brought up differently. His whole life 121
is geared to achievement, success, and he comes here with all his background of
fear and competition. How are you to help him?
Teacher: You can help him learn according to his individual capacity.
Krishnamurti: Let us go slowly. How is it to be done? This? school is in your
hands. You have to create something out of it. Teaching is a creative thing, it is
not merely something you can learn and repeat. How are you going to teach the
children in your class for whom you have a feeling of love. Remember they are
not interested in learning. They want to have a good time. They want to play
cricket, watch birds, and occasionally look at a book. The fact is they want to do
the easiest thing. If you leave it to them the more they are secure with you, the
more they will exploit you. How will you help them to learn? You have to find
ways to teach them and that is going to release your energy to devise mean of
making subjects interesting for the child.
Before you proceed with a child, what is the state of your mind which wants to
help the child to learn subjects in which he is not interested?
Teacher: It is the urge to share your learning with the child.
Krishnamurti: I want these children to learn because learning is part of
existence and the child can only learn if there is no fear. I must teach the child so
that he learns without fear, which means I have to explode with this feeling of
wanting to share with that boy. Do you know the state of mind that wants to share
with another? That itself seems to be the right feeling. Do you know what that
implies? The fact is I know more, the child knows less, and I have a feeling that
he must learn, that he must be capable of sharing. We both are learning, which
means we are going through an experience together. The child and I are then
already in a state of communication. Once I have established the right
relationship or communication between myself and the child, he is going to learn
because he has confidence in me. 122
Teacher: The teacher may be very fond of the child, but still the child is not
willing to learn, the child is not interested.
Krishnamurti: I question it. When the child has confidence in you, do you think
he will not learn any subject you want him to? What we are trying to do is to
establish relationship. If that is possible, then will I not convey to the child the
importance of learning a subject?
This morning when we began to talk there was no commu- nication between
the speaker and the audience. Now we have established some kind of
communication and we are trying to work the thing out together. Can we not do
the same thing with children? 123
Talk To Teachers
Chapter 9 On The Negative Approach
Krishnamurti: What do you think is right education, not for any particular group
of children, the children of the rich or the poor, the children of the village or of the
town, but children? How would you bring up a child knowing that walls of
destructive nationalism divide people?
Machines are taking over man’s labour and man is going to have more leisure.
There will be electronic brains, machines which will run by themselves. Man is
going to have a great deal of leisure, perhaps not immediately, but in fifty or a
hundred years time. Taking into account the advance of technology, growing
systematization, the acceptance of authority and tyranny in the world, what do
you consider is the direction of education? What would you consider is the
direction of the whole development of man? What is it you want the student to
discover for himself? Are these vain questions? If you consider them seriously
what would be your reaction? Machines are going to take over. The perfect
teacher, who is really excellent in his subject, can teach a class and his
instructions can be recorded through tapes and distributed throughout the world
and the ordinary teacher can utilize them and instruct the student. So, the
responsibility for good teaching may be taken out of individual hands, though you
may need a teacher. You may say that what happens in fifty years is not your
immediate problem. But a really good educator must be concerned not only with
the immediate but be prepared for the future – future not in the sense of the day
after, or a thousand days after tomorrow, but the tendency of this extraordinary
development of the mind. I suppose you exist from day to day. The immediate is
brutal, tiring and you say: «Why should I bother with what is going to happen?»
But if you have a child if you are a teacher with students, unless you have a total
comprehension of all this, you cannot see and understand the meaning of 124
education. What will happen after you educate all these girls and boys? The girls
are going to get married and disappear into the vast world. They will be sucked
into society. What is the point of educating them? And the boys will get jobs. Why
should you educate them to fit into this rotten society? To teach them how to
behave, how to be gentle and kind, is that the end of education? Take the total
picture of what is happening in the world, not only in India. Seeing this whole
picture, comprehending it, what is it you are trying to do?
Unless you have a total response to this whole issue the mere tinkering with it
to improve teaching methods has very little meaning. The world is on fire, and
being an educated man you must have the right answer to this; being a human
being you must have an answer to this, and if you have an answer, a feeling of
this totality of evil, then, when you teach mathematics, dancing, singing, it has a
Teacher: Sir, if I do not have this whole feeling towards something, do you
think it is likely to come into being when I do something and do it well?
Krishnamurti: I want you to be factual.
Teacher: By being punctual, learning the technique, studying before I teach
and doing the thing perfectly, would that help to bring about the quality of total
Krishnamurti: Would it? It is essential that I be punctual, that I study my
subject before I teach – that is understood. And you are asking if that will lead to
the total feeling of all this?
Teacher: I feel there is a likelihood – it is not a certainty – when I study
something with attention.
Krishnamurti: You have moved away from doing something, from being
punctual and all the rest of it, to «attention». What do you mean by attention? I 125
may give a certain meaning to attention and you may not. I will work on
mathematics and I will be punctual. I will be very quiet and very tender and
affectionate, encourage the student, discourage him from being competitive.
Would you call that an attentive mind?
Teacher: I think so, sir. By helping the student not to compete, there is a
quality of attention.
Krishnamurti: What does that mean? Not only are you attentive to your subject
and to your relationship with the student but also attentive to nature, to world
events and world tendencies, not only to the individual corruptions and individual
aspirations but to the collective. But if you say you are attentive because you go
to the class punctually, it has no meaning.
Can you put the question differently? Is it possible to have this total
comprehension without fear? In discussing the possibility of such a
comprehension, and discovering it, can we then turn to the everyday activities
and not the other way round? Now how would you discuss it?
From what do we derive our energy? If we eat a certain amount of food we
have a certain vitality but the vitality is not the thing that makes us live, function
and be conscious. How do we derive energy, psychological energy, the driving
energy? Most people get that energy by having an end in view, an ego, by
maintaining a vision, an ideal, a thing that must be done, a result. That gives one
an astonishing energy. Look at all the saints and politicians; the wish for success
gives them enormous energy. The man who has an ideal in view and thinks that it
must be established on earth, will walk the earth. He gets his psychological
energy in spite of hi body because that is the thing he must do, because he thinks
it is good for the people and from that he derives an abundant energy. And when
he does not succeed he feels disappointed, depressed, unhappy, but he covers it
up and goes on. Most people derive energy from wanting a result through the
desire to achieve a position, to fulfil an ambition or an ideal. They get energy with 126
its accompanying disappointments, frustrations, despair. In this is the destruction
If you are interested in god, you want to create the most beautiful god in the
world and you drive yourself, you exhaust yourself, and when the drive becomes
a futility, a despair, you become depressed. So you meet a living energy with a
negative energy which is depression, sorrow; so there is a contradiction going on.
Teacher: Sir, is energy not destroyed when there is no interest in what one is
doing? For example, when a gardener is interested in gardening, there is energy.
Is this not real energy and the other one no energy at all?
Krishnamurti: The poor gardener is also depressed if he cannot get what he
wants. You are connecting interest with energy and the lack of interest with lack
of energy. There are very few of us who are really interested in what we are
Most of us derive our energy from the desire for security, from ideals, from
seeking a result, fulfilment of ambition and so on. For most of us that is energy.
For the man who goes about doing good, his activity gives him enormous energy
and when he does not succeed he is in despair, the two always go together. That
energy always brings with it depression, frustration.
In realizing that this form of energy is very destructive, would you not enquire
to discover an energy which is not accompanied by depression, by despair, by
frustration? Is there such energy? One knows the ordinary energy with its
entanglements and one sees that energy which is brought about by seeking a
result; and if, seeing it, one pushes it aside, then would that in itself not bring
about an enquiry as to whether there is any other form of energy which is not
accompanied by despair? That is the problem. Look at that for a little while,
consider it, and let us go back to the first question. Seeing this world in flames,
the world in utter confusion, an every politician trying to patch it up and every 127
patch having a hole in it – seeing this total state, we must have a total answer.
And how do you, as an educator, respond to this? Do you respond with the
energy which is destructive or with the energy which is not destructive?
Teacher: What is that energy which has no shadow of destruction in it?
Krishnamurti: Do not ask that question. Never put a positive question. Always
put a negative question in order to find a positive answer which is not the
response of the opposite.
Now, what is negative thinking? What is this energy which is not destructive?
That is a positive question.
What is this total energy? Would it be right for us to describe this total energy
which is not destructive, and can I describe it? If I were to describe it, would it not
be merely verbal, theoretical to others?
Energy becomes a destructive thing the moment you want to achieve it. The
desire to achieve it becomes the end for which you strive and if you do not
achieve it, you are in despair. So your question was a wrong question and if one
is not very careful, a wrong answer will ensue. So, what should the next question
be: «How will you help me to experience this total energy?» If I were able to help
you, you would be depending on the helper and the helper may be wrong. So
how would you put the question?
Teacher: Is it possible in communication to experience this total energy in the
present? Krishnamurti: You can ask the same question in a different way. You
are asking a positive question all the time about something you do not know.
Your question is unrelated to the problem. Now how would you put the question?
Teacher: Do you mean to say that the right question should be «When I see
the destructive nature of this energy….» 128
Krishnamurti: See the falseness of this energy which is destructive, that in
itself is the answer. You cannot go beyond the destructive nature of this energy
and say what the other is.
Can you cease to revolve in creating destructive energy? You will not then ask
what the other is. All you can ask is, «Is it possible to stop this self-created
destructive energy?» You cannot enquire positively into energy, it must be a
negative approach – the comprehending of the fact negatively, not positively, in
order to get to the other – because you do not know the other. So your approach
must be negative in the sense that you see the factual nature of this energy which
Can I comprehend negatively? Can I learn a technique, and can the mind
liberate itself from the technique without recompense? Then the mind is open to a
different pattern of i energy.
The entire world is in a vast mess, in confusion. To have a total response to
that, you must have energy of a different quality from the usual energy which you
apply to a problem. The usual approach to a problem is in terms of hope, fear,
success, fulfilment and so on, with its accompanying despair. This is obvious.
These are all psychological facts. Here we have a world issue and you have to
approach it not with the energy of despair but with an energy which is not
contaminated by despair. To come upon that energy which is not destructive, the
mind must be free from the energy of despair. This is a world problem, how do
you answer it? Do you answer it idealistically with the intention, the desire and the
feeling, «This is the right thing to do»? If you do, you answer it with the energy of
despair. Or do you look at it with a different energy altogether? If you look at the
total problem with that new kind of energy, you will have the right answer.
Teacher: I would like to talk a little more about the communication of this
feeling you are hinting at: that we are perpetuating through our education the
energy of despair and hence the hopelessness of such education. Can we 129
educate in I the accepted sense of the word, and yet have the other? Can a
person who is engaged in teaching a certain subject teach that perfectly and yet
get the whole, total feeling? Can he do it without a motive, with a total attention to
the thing that he is doing and with a feeling of love? Will that help to keep the I
mind open to the new source of energy?
Krishnamurti: You are introducing suppositions, they are not facts. You see,
you have no love. Occasionally there is an opening in the cloud and you see the
bright light, but only occasionally. You are not dealing with facts, you are dealing
with suppositions. If you were dealing with facts, then you could have answered.
The main statement is not good enough, «I do pay attention sometimes, I do
love without wanting something in return.» You may do this occasionally, but you
have to do it on all the three hundred and sixty five days, not just one day.
Teacher: As I see it, whatever I do, I want to fit the «plus» into this.
Krishnamurti: You cannot put the plus into the minus, you cannot put the
creative thing into the destructive. The destructive energy has to cease for the
creative thing to come in.
You have time, you have leisure to meditate, and without becoming
sentimental you have to discover the destructive energy in yourself. It is a
continuous process of awareness, keeping the window open for the other. This is
a total process all the time.
There is a psychological climate that is necessary, which means relationship
in teaching and that requires subtlety. You cannot have subtlety and pliability if
you have an end in mind. If you are thinking from a conclusion, from an
experience of knowing a great many techniques, you cannot have pliability,
Have you ever talked to anybody who is entrenched deep in some ideal, in
some dogma? He has no pliability, no subtlety. To bring about subtlety, pliability,
the mind must have no anchorage.
Teacher: Is it possible to arrange circumstances so that this pliability and
subtlety come into being? It is not always possible to create this within
Krishnamurti: How can one create neither antagonism nor resistance in
relationship? How is a sense of equality to be brought about? If you can establish
that feeling then what is the next step? Is there a next step?
First of all, is it possible to establish mutual confidence within an organization?
To establish that requires a great deal of intelligence on my part and on the part
Teacher: As you said, the problem is how to establish relationship without the
sense of high and low and with the awareness of this total feeling.
Krishnamurti: We do not know anything about this total feeling. But we know
the destructive nature of certain forms of energy and the mind tries to disentangle
itself from that.
We know there must be equality and that equality is denied when there are
divisions, cliques, when we are functioning merely on an economic level and
when there is no comprehension of the nature of destructive energy. It is not an
economic equality that has to be established but an equality at every level. If we
do not establish that right from the beginning and establish it also in ourselves,
we have no contact. Can we spend time in considering how to establish an
equality in that sense, not the equality of technique? Can we come together to
establish between ourselves this feeling of equality in which all differences are
gone? Then we are free. We must be quite sure that at least a few of us are
walking along the road. Some of us then may walk slowly, some may walk fast 131
but it is in the same direction and the direction is the quality. It is really a turning
of one’s back to the world. If you see the crippling effects of the energy of despair,
you have to renounce it. If you are alive to this, it means that your relationship
with the world is entirely different and that opens a great many doors. 132
Talk To Teachers
Chapter 10 On Flowering
Teacher: I wonder whether we could go into the problem of how to ask the
right question? We generally ask a question to find an answer, to arrive at a
method, to discover the reason for things. We question to find out why one is
jealous, why one is angry. Now, can the quality of questioning be engendered in
oneself and in the child so that there is only enquiry without a method or without
merely finding reasons? Is not the problem of right questioning of prime
importance in our approach to the child?
Krishnamurti: How do we question anything? When do we question ourselves
or question authority or question the educational system? What does the word
«question» mean? I wonder if a self-critical awareness is lacking in us. Are we
aware of what we are doing, thinking, feeling? How do we awaken or question, so
as to bring about this critical aware- ness? If we go into this it might help to
arouse in the child a self-critical capacity, a critical awareness. How do we set
about it? What makes me question? Do I ever question myself. Do I see how
mediocre I am? Or do I question, find an explanation and move on? It is very
depressing to discover one’s mediocrity and therefore one does not question, and
one never goes beyond.
Let us put it differently. Very little of us is alive. A small part of us is throbbing,
the rest is asleep. The little part that is throbbing, gradually grows dim, falls into a
rut and is finished.
Does one know what it means to be a full human being? The fact is, one is not
alive. The question is to be totally alive, to be physically alive, to be in very good
health, not to overeat, to be sensitive emotionally, to feel, to have a quality of
sympathy, and to have a very good mind. Otherwise, one is dead. 133
How would you awaken the mind as a whole? It is your problem. How would
you see that you are completely alive inside, and outside; in your feelings, in your
taste in everything? And how would you awaken in the student this feeling of non-
There are only two ways of doing it: either there is something within you which
is so urgent that it burns away all contradiction; or you have to find an approach
which will watch all the time, which will deliberately set about investigating
everything you are doing, an awareness which will ceaselessly ask the question
to find out in yourself so that a new quality comes into being which keeps all the
dirt out. Now, which is it that you are doing as a human being as well as a
Teacher: Is one to question constantly, or is there a questioning which has its
Krishnamurti: If there is no momentum, then you have to start with little things,
haven’t you? Start with the little things, not the big things. Start observing how
you dress, what you say, how you watch the road, without the operation of
criticism. And, watching, listening, how are you going to get to the other, which
will be the momentum, which carries all by itself?
There is a momentum to which you do not have to pay attention, but you
cannot come to it except by watching little things; and yet you have to see that
you are not caught in this everlasting watching. To watch one’s dress, the sky,
and yet be out of it, so that your mind is not only watching little things but
absorbing the wider issues, such as the good of the country, and the much wider
issues also, such as authority, such as this perpetual desire to fulfil, this constant
concern whether one is right or wrong, and fear. So, can the mind observe the
little things and without being caught in the little things, can it move out so that it
can record much greater issues? 134
Teacher: What is the state of mind, the approach in which there is this
everlasting watching, the understanding of little things, without being caught in
the little things?
Krishnamurti: Why are you caught in the little things? What is the thing that
makes you a prisoner of the little?
Teacher: My opinions. And yet I do not want to be caught in little things.
Krishnamurti: But I have to pay attention to little things. Most people are caught in
them the moment they pay attention. To pay attention and yet not to be prisoner
to little things, is the issue. Now, what makes the mind or the brain a prisoner?
Teacher: Concern with the immediate.
Krishnamurti: What do you mean, sir? Do you mean not having a long vision?
You are not looking at the problem.
Teacher: My attachment to little things.
Krishnamurti: Are you not a prisoner of little things?
Teacher: I am. With me it is probably a deep unconscious sense, that I am
preparing myself for something great, an illusion like that.
Krishnamurti: Are you aware that you are a prisoner of little things? Examine
why you are a prisoner. Take the fact that you are a prisoner of little things, and
possibly of many little things, ask why, go into it, question it, find out. Do not give
an explanation and run oR with the explanation which you did just now. You must
actually take one thing and look at it. In tackling inwardly the frustration, the
conflict, the resistance, you correct the outer. The psychological conflict within
expresses itself outwardly in your becoming a prisoner of little things and then
you try to correct them. Without understanding the inward conflict, the misery, life
has no meaning. If you discover that you are frustrated, then go into it; and if you 135
have gone deeply into it, it will correct the anger, the overeating, the over-
The way you question frustration is important. How do you question? So that
frustration unfolds, so that frustration flowers? It is only when thought flowers that
it can naturally die. Like the flower in a garden, thought must blossom, it must
come to fruition and then it dies. Thought must be given freedom to die. In the
same way there must be freedom for frustration to flower and die. And the right
question is whether can there be freedom for frustration to flower and to die?
Teacher: What do you mean by flowering, sir?
Krishnamurti: Look at the garden, the flowers in front over there! They come to
bloom and after a few days they wither away because it is their nature. Now,
frustration must be given freedom so that it blossoms. You have to understand
the reason of frustration, but not in order to suppress it, not to say, «I must fulfil».
Why should I fulfil? If I am a liar I can try to stop lying, which is what people
generally do. But can I allow that lie to flower and die? Can I refuse to say it is
right or wrong, good or bad? Can I see what is behind the lie? I can only find out
spontaneously why I lie if there is freedom to find out. In the same way, in order
not to be a prisoner of little things, can I find out why I am a prisoner? I want that
fact to flower. I want it to grow and to expand, so that it withers and dies without
my touching it. Then I am no longer a prisoner though I watch the little things.
Your question was: «Is there a momentum which keeps moving, keeping itself
clean, healthy?» That momentum, that flame which burns, can only be when there
is freedom for everything to flower – the ugly, the beautiful, the evil, the good and
the stupid – so that there is not a thing suppressed, so that there is not a thing
which has not been brought up and examined and burnt out. And I cannot do that
if through the little things I do not discover frustration, misery, sorrow, conflict,
stupidity, dullness. If I only discover frustration through reasoning I do not know 136
what frustration means. So, from little things I go to something, wider and in
understanding the wider, the other things flower without intervention.
Teacher: I seem to catch a glimpse of what you say, I am going to examine it.
Krishnamurti: You are examining it while I am examining it. You are examining
your own little things in which you are caught.
Teacher: In the flowering of conflict, there should be freedom to flower and
die. The little mind does not give itself that freedom. You are saying that the
inward conflict should flower and die and again you said that this flowering and
dying is happening as we are examining it now. There is one difficulty, which is,
that I seem to project something into this floration and that itself is a hindrance.
Krishnamurti: That is the real crux. You see, to you flowering is an idea. You
do not see the fact, the symptom, the cause, and allow that cause to blossom
right now. The little mind always deals with symptoms and never with the fact. It
does not have the freedom to find out. It is doing the very thing which indicates
the little mind, because it says, «It is a good idea, I will think about it,» and so it is
lost for it is then dealing with ideation, not with fact. It does not say, «Let it flower,
and let us see what happens.» Then it would discover. But, it says, «It is a good
idea; I must investigate the idea».
Now, we have discovered a great many things. First of all, we are unaware of
the little things. Then, becoming aware of them, we are caught in them and we
say, «I must do that, I must do this».
Can I see the symptom, go into the cause, and let the cause flower? But I
want it to flower in a certain direction, which I means I have an opinion on how it
should flower. Now can I go after that? That becomes my major issue. And I see
that I prevent the cause flowering because I am afraid I do not know what will
happen if I allow frustration to flower. So I go after why I am afraid? What am I
afraid of? I see, that so long as fear exists there can be no flowering. So I have to 137
tackle fear, not through the idea, but tackle it, as a fact which means I will allow
fear to blossom. I will let fear blossom, and see I what happens. All this requires a
great deal of inward perception.
Allow fear to blossom – do you know what that means? It may mean I may
lose my job, be destroyed by my wife, my husband.
Can I allow everything to blossom? It does not mean I am going to murder, rob
somebody, but can I just allow «what is» to blossom.
Teacher: Could we go into this, then allowing a thing to blossom?
Krishnamurti: Do you really see the fact? What does it mean, to allow a thing
to blossom, to allow jealousy to blossom? First of all, how unrespectable, how
unspiritual. How do you allow jealousy to blossom, to achieve a full life? Can you
do it so that you are not caught in it? Can you let that feeling have its full vitality,
without obstruction? Which means you do not identify yourself with it, which
means you do not say it is right or wrong, you do not have an opinion about it;
these are all methods of destroying jealousy. But you do not want to destroy
jealousy. You want it to blossom, to show all its colours, whatever they may be.
Teacher: it is not very clear to me, sir.
Krishnamurti: Have you grown a plant? How do you do it?
Teacher: Prepare the ground, put in manure….
Krishnamurti: Put in the right manure, use the right seed, put it in at the right
time, look after it, prevent things from happening to it. You give it freedom. Why
do you not do the same with jealousy?
Teacher: The flowering here is not expressed outside like the plant. 138
Krishnamurti: It is much more real than the plant you are planting outside in
the field. Do you not know what jealousy is? At the moment of jealousy, do you
say it is imagination? You are burning with it, are you not? You are angry, furious.
Why do you not pursue it, not as an idea but actually, take it out and see that it
flowers, so that each flowering is a destruction of itself and therefore, there is no
«you» at the end of it who is observing the destruction. In that is real creation.
Teacher: When the flower blossoms, it reveals itself. What exactly do you
mean, sir, when you say that when jealousy blossoms it will destroy itself?
Krishnamurti: Take a bud, an actual bud from a bush. If you nip it, it will never
flower, it will die quickly. If you let it blossom, then it shows you the colour, the
delicacy, the pollen, everything. It shows what it actually is without your being told
it is red, it is blue, it has pollen. It is there for you to look at. In the same way, if
you allow jealousy to flower, then it shows you everything it actually is – which is
envy, attachment. So in allowing jealousy to blossom, it has shown you all its
colours and it has revealed to you what is behind jealousy, which you will never
discover if you do not allow it to blossom.
To say that jealousy is the cause of attachment is mere verbalization. But in
actually allowing jealousy to flower, the fact that you are attached to something
becomes a fact, an emotional fact, not an intellectual, verbal idea and so each
flowering reveals that which you have not been able to discover; and as each fact
unveils itself, it flowers and you deal with it. You let the fact flower and it opens
other doors, till there is no flowering at all of any kind and, therefore, no cause or
motive of any kind.
Teacher: Psychological analysis will help me to find out the causes of
jealousy. Between analysis and the flowering in which a flower reveals itself, is
there a vital difference? 139
Krishnamurti: One is an intellectual process, the observer operating on the
thing observed, which is analysis, which is correction, the altering and the adding.
The other is the fact without the observer, it is what the fact is itself.
Teacher: What you say is totally non-verbal. There is no relationship between
the observer and the observed.
Krishnamurti: Once you get the feeling that everything in you must blossom,
which is a very dangerous state, if you understand this thing, that everything must
flower in you, which is a marvellous thing, in that there is real freedom. And, as
each thing flowers, there is neither observer nor the observed; therefore there is
no contradiction. So all the things blossom in you and die.
Teacher: Why should I allow it to blossom if I can nip it in the bud?
Krishnamurti: What is going to happen to the flower if you kill the bud? If you
kill the bud, it will not flower any more. In the same way, you say, «I must kill
jealousy or fear» but i it is not possible to kill jealousy and fear. You can suppress
them, alter them, offer them to some god, but they will always be there. But if you
really understand the central fact, to allow everything to flower without
interference, it will be a revolution.
Teacher: Jealousy is a complex thing.
Krishnamurti: Let it flower. Jealousy, in flowering, reveals its complexity. And
in understanding the complexity, in watching the complexity, it reveals some other
factor, and let i that blossom, so that everything is blossoming in you, nothing is
denied, nothing is suppressed, nothing is controlled. It is a tremendous education,
is it not?
Teacher: There is great significance in what you are saying. But is it possible? 140
Krishnamurti: It is possible, otherwise there is no point in saying it. If you see
that, how will you help the student to flower? How will you help him to
Teacher: I would start with myself. By a certain psychological approach I can
see the cause. What you are saying is that in flowering, the problem unfolds itself.
There is a great deal of difference between the two. But even if I have a glimpse
of it, to convey it to the student is difficult.
Krishnamurti: It is a non-verbal communication which I have communicated to
you verbally. How have I come to a flowering of thought which takes place in
Teacher: Before one can investigate into this floration or even into the space
in which floration can take place, there is a quality of equilibrium which has to be
established to allow anything to flower in me.
Krishnamurti: I do not accept it. I do not believe you can do it that way. Take
the idea of jealousy. I say make it flower. But you will not let it flower.
Teacher: When I am dealing with a child, is not the first factor this awakening
of the quality of perception, which is equilibrium?
Krishnamurti: I will tell you what it is. If you listened, really listened, the
flowering would actually take place. If you listened, observed, understood,
immediately after the listening, it has taken place if that has taken place, then the
other things are very simple to the child. You will find different ways to watch the
child, to help the child, to communicate with the child at the verbal level. The very
act of listening is the following.
Teacher: Is that listening a quality, sir? 141
Krishnamurti: You are listening. Why do you call it a quality? You have
listened to what I have to say this morning: «Let everything flower.»
If you listen, it will take place. It is not a quality. A quality is a thing already
established. This is a living thing, a burning thing, a furious thing. You cannot
make it a quality, a practice. Can you practice seeing colour? You cannot. You
can see the beauty and the glory of the flower only when there is a flowering. 142
Talk To Teachers
Chapter 11 On Meditation And Education
Are we human beings or professionals? Our professions take the whole of our
lives and we give very little time to the cultivation or the understanding of the
mind, which is living. The profession comes first, then living. We approach life
from the point of view of the profession, the job, and spend our lives in it and at
the end of our lives we turn to meditation, to a contemplative attitude of mind.
Are we only educators or are we human beings who see education as a
significant and true way of helping human beings to cultivate the total mind?
Living comes before teaching. The man who is a specialist – a nose and throat
specialist – spends all his days in the examination of noses and throats and
obviously his mind is filled with throats and noses and only occasionally can he
think about meditation or look at truth.
Can we go into the question of meditation, as a compre- hensive total
approach to life which implies the understanding of what meditation is? I do not
know if any of you meditate and I do not know what meditation means to you.
What part has meditation in education and what do we mean by meditation? We
give so much importance to the getting of a degree, the getting of a job, to
financial security; that is the entire I design of our thinking. And meditation, the
real enquiry into whether there is god, the observing, experiencing of that
immeasurable state, is not part of our education at all. We will have to find out
what we mean by meditation, not how to meditate. That is an immature way of
looking at meditation. If one can unravel what is meditation, then the very process
of unravelling is meditation.
What is meditation and what is thinking? If we enquire into what meditation is,
we have to enquire into what thinking is. Otherwise, merely to meditate when I do 143
not know the process of thinking is to create a fancy, a delusion, which has no
reality whatsoever. So to really understand or to discover what meditation is, it is
not enough to have mere explanations which are only verbal and therefore have
little significance; one has to go into the whole process of thinking.
Thinking is a response of memory. Thoughts become the slave of words, the
slave of symbols, of ideas, and the mind is the word and the mind becomes slave
to words like god, communist, the principal, the vice-principal, the prime minister,
the police inspector, the villager, the cook. See the nuances of these words and
the feelings that accompany these words. You say sannyasi and immediately
there is a certain quality of respect. So the word for most of us has immense
significance. For most of us the mind is the word. Within the conditioned, verbal,
technical symbolic framework, we live and think; that framework is the past, which
is time. If you observe this process taking place in yourself, then it has
Now is there thought without word? Is there thinking without word and
therefore out of time? The word is time. And if the mind can separate the word,
the symbol, from itself, then is there an enquiry which does not seek an end and
is therefore timeless?
First, let us look at the whole picture. A mind that has no space in which to
observe has no quality of perception. From thinking, there is no observation. Most
of us see through words, and is that seeing? When I see a flower and say it is a
rose, do I see the rose or do I see the feeling, the idea that the word invokes? So,
can the mind which is of time and space, explore into a non-spatial, timeless state
because it is only in that state that there is creation? A technical mind which has
acquired specialized knowledge can invent, add to, but it can never create. A
mind that has no space, no emptiness from which to see, is obviously a mind that
is incapable of living in a spaceless, timeless state. That is what is demanded. So
a mind that is merely caught in time and space, in words, in itself, in conclusions, 144
in techniques, in specialization, such a mind is a very distressed mind. When the
world is confronted with something totally new, all our old answers, codes,
traditions are inadequate.
Now what is thinking? Most of our lives are spent in the effort to be something,
to become something, to achieve something. Most of our lives are a series of
connected and disconnected constant effort and in these efforts the whole
problem of ambition and contradiction brings about a certain exclusive process
which we call concentration. And why should we make an effort? What is the
point of effort? Would we stagnate if we failed to make an effort and what does it
matter if we stagnate? Are we not stagnating with our immense efforts – now?
What significance has effort any more? If the mind understands effort will it not
release a different kind of energy which does not think in terms of achievement,
ambition, and so contradiction? Is not that very energy action , itself.
In effort there is involved idea and action and the problem of how to bridge
idea and action. All effort implies idea and action and the coming together of
these two. And why should there be such division, and is not such a division
destructive? All divisions are contradictory and in the self-contradictory state
there is inattention. The greater the contradiction the greater the inattention and
the greater the resultant action. So life is an endless battle from the moment we
are born to the moment we die.
Is it possible to educate both ourselves and students to live? I do not mean to
live merely as an intellectual being but as a complete human being, having a
good body and a good mind, enjoying nature, seeing the totality, the misery, the
love, the sorrow, the beauty of the world.
When we consider what meditation is, I think one of the first things is the
quietness of the body. A quietness that is not enforced, sought after. I do not
know if you have noticed a tree blowing in the wind and the same tree in the
evening when the sun has set? It is quiet. In the same way, can the body be 145
quiet, naturally, normally, healthily? All this implies an enquiring mind which is not
seeking a conclusion or starting from a motive. How is a mind to enquire into the
unknown, the immeasurable? How is one to enquire into god? That is also part of
meditation. How do we help the student to probe into all this? Machines and the
electronic brains are taking over, automation is going to come in about fifty years
to this country and you will have leisure and you can turn to books for knowledge.
Our intelligence, not merely the capacity to reason but rather the capacity to
perceive, understand what is true and what is false, is being destroyed by the
emphasis on authority, acceptance, imitation, in which is security. All this is going
on but in all this what part has meditation? I feel the quality of meditation as I am
talking to you. It is meditation. I am talking but the mind that is communing is in a
state of meditation.
All this implies an extraordinarily pliable mind, not a mind that accepts, rejects,
acquiesces or conforms. So meditation is the unfolding of the mind and through it
perception, the seeing without restraint, without a background and so an endless
emptiness in which to see. The seeing without the limitation of thought which is
time requires a mind that is astonishingly quiet, still.
All this implies an intelligence which is not the result of education, book
learning, acquisition of techniques. Obviously, to observe a bird you must be very
quiet; otherwise at the least movement on your part the bird flies away; the whole
of your body must be quiet, relaxed, sensitive to see. How you create that
feeling? Take that one thing which is part of meditation. How will you bring this
about in a school like this? First of all, is it necessary at all to observe, to think, to
have a mind that is subtle, a mind that is still, a body that is responsive, sensitive,
We are only concerned with helping the student to get a degree and to get a
job and then we allow him to sink into this monstrous society. To help him to be
alive it is imperative for a student to have this extraordinary feeling for life, not his life or somebody’s else’s life, but for life, for the villager, for the tree. That is part
of meditation – to be passionate about it, to love – which demands a great sense
of humility. This humility is not to be cultivated. Now how will you create the
climate for this, because children are not born perfect? You may say that all we
have to do is to create the environment and they will grow into marvellous beings;
they will not. They are what they are, the result of our past with all our anxieties
and fears and we have created the society in which they live and children have to
adjust themselves and are conditioned by us How will you create the climate in
which they see all these influences, in which they look at the beauty of this earth,
look at the beauty of this valley? Just as you devote time to mathematics,
science, music, dance, why do you not give some time to all this?
Teacher: I was thinking about practical difficulties and how it is not always
Krishnamurti: Why do you give time to dance, to music Why not give time to
this as you give to mathematics? You are not interested in it. If you saw that it
was also necessary you would devote time to it. If you saw that it was as
essential as mathematics, you would do something.
Meditation implies the whole of life, not just the technical, monastic, or
scholastic life, but total life and to apprehend and communicate this totality, there
must be a certain seeing of it without space and time. A mind must have in itself a
sense of the spaceless and the timeless state. It must see the whole of this
picture. How will you approach it and help the student to see the whole of life, not
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Cut greenhouse gas emissions and both global temperatures and sea levels will stop increasing. Right?
Not exactly. Everyone might want to reconsider ocean-front property, according to a group of researchers from the National Center for Atmospheric Research. In a paper recently published in Nature Climate Change, the team presents results from simulations showing that, while reducing emissions can stabilize global temperatures, sea levels will continue to rise for centuries.
Sea levels rising with increasing temperature makes sense. But why would this continue if the surface stops getting hotter? Well, the answer is a bit complicated, and there are multiple factors. According to the authors, the biggest contribution is actually from thermal expansion of sea water. Warm water at the surface slowly mixes downward, causing more water to heat up. It then takes a while for oceans to fully equilibrate to atmospheric conditions. As the temperature continues to rise, sea water expands—causing the sea level to rise. This continues even when the surface temperature stops increasing or begins to drop.
In order to get an idea of how much the sea levels might rise, the researchers took the well-known Community Climate System Model and analyzed a few climate change mitigation scenarios. This model predicts climate change and its effects by simulating the atmosphere and ocean as well as land and sea ice. The scenarios range from doing nearly nothing to reduce carbon dioxide emissions—which would result in warming of nearly five degrees C by the end of the century—to actually pulling enough carbon dioxide out of the air (negative net emissions) to begin cooling the planet by the end of the century. In between, the less-aggressive scenario has us stabilizing around three degrees C above pre-industrial levels by 2200.
According to the simulation results, even in the best-case scenario, sea levels will still be rising for another three hundred years.
Melting ice sheets and glaciers would also contribute to the sea level rise, but this is trickier to predict. In particular, we don't really know the physics of ice-sheet stability, although some empirical models exist. The authors used one of these, from the Intergovernmental Panel on Climate Change (IPCC)’s fourth assessment report (AR4), to estimate this contribution.
Taking contributions from glaciers and ice sheets into account (which the authors admit is highly uncertain) nearly doubles the predicted sea level rise in each scenario. Due to the uncertainties in these calculations, the actual numbers aren’t necessarily good quantitative predictions. However, limiting considerations to thermal expansion just gives a low estimate, since ice would definitely contribute to rising sea levels.
If we don’t do anything to reduce carbon dioxide emissions, the sea level could rise nearly two and a half meters at minimum by 2300. In the worst case, that could be more than ten meters.
In the best case scenario, where we invest heavily in renewables, nuclear power, and carbon capture and storage by 2070, we might still have to deal with a sea level nearly a meter higher than it is now. Due to uncertainties in the contribution from glaciers and ice sheets, this could be closer to three meters.
If the oceans are going to rise no matter what we do, why bother doing anything? For one thing, a rise of one meter is much better than ten meters. In addition, if we can aggressively cut carbon dioxide emissions, the sea level rise will happen slower—giving us more time to adapt. | <urn:uuid:0dda1610-5624-4349-9887-d6f5373fb7ba> | {
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Stories from Hartford's Grassroots
The steamship Hero made its way up the Connecticut River. It was October 1, 1850; two men with different purposes were aboard the vessel. The first was a runaway slave, now working on the steamer. The second was the fugitive’s owner, determined to get him back. Waiting on the Hartford docks were slave catchers, ready to help the owner when the ship reached port.
Slave hunting had always been a profitable business. The U.S. Constitution specifically required states the return of escaped “persons held to service or labor.” The government passed two laws to enforce this provision, first in 1793 and then the infamous Fugitive Slave Act.
This act was part of the Compromise of 1850, a desperate measure to keep the country together. Brokered by northern politicians, the “compromise” permitted slavery to exist in some new states and gave vigorous federal support to slave owners who demanded the return of their property.
Approved less than a month before the Hero was traveling up river, the Fugitive Slave Act required local officials in every state to assist in the capture of runaways and get paid for their efforts. Anyone who didn’t help out–or worse, actually aided a fugitive– could be fined and imprisoned. In addition, the alleged slave had no legal right to protest his or her capture. The word of aggrieved owner in court was enough.
A local anti-slavery newspaper took notice of the slave hunters hanging around the Hartford docks just before the Hero was to arrive. The Republican was published weekly by J.D. Baldwin from his office at 20 State Street, a short walk from the river. In the pages of his paper, Baldwin taunted the men trying to profit from slavery:
“Slave hunters made their appearance in Hartford…It was noticed that they paid particular attention to the steamer Hero which had just arrived from New York. Nice boat; isn’t she, Messers. Slave Hunters?”
Baldwin called the new slave law “kidnapping made easy.” He wrote that the legislation “delivers every colored person to the mercy of any kidnapper who may see fit to claim him as a ‘fugitive’.”
All five fugitives were then spirited away to Canada where, as Baldwin later wrote, “man-stealing is not lawful.” | <urn:uuid:06816ebf-c2e3-4da6-b784-abe99efc9793> | {
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Stage magicians are not the only ones who can distract the eye: a new cognitive psychology experiment demonstrates how all human beings have a built-in ability to stop paying attention to objects that are right in front of them.
Perception experts have long known that we see much less of the world than we think we do. A person creates a mental model of their surroundings by stitching together scraps of visual information gleaned while shifting attention from place to place. Counterintuitively, the very process that creates the illusion of a complete picture relies on filtering out most of what’s out there.
In a paper published in the journal Attention, Perception, & Psychophysics a team of U of T researchers reveal how people have more “top-down” control of what they don’t notice than many scientists previously believed.
“The visual system really cares about objects,” says postdoctoral fellow J. Eric T. Taylor, who is the lead author on the paper. “If I move around a room, the locations of all the objects – chairs, tables, doors, walls, etc. — change on my retina, but my mental representation of the room stays the same.”
Objects play such a fundamental role in how we focus our attention that many perception researchers believe we are “addicted” to them; we couldn’t stop paying attention to objects if we tried. The visual brain guides attention largely by selecting objects — and this process is widely believed to be automatic.
“I had an inkling that object-based attention cues require a little more will on the observer’s part,” says Taylor. “I designed an experiment to determine whether you can ‘erase’ object-based attention shifting.”
Taylor put a new twist on an old and highly influential test known as a “two-rectangle experiment.” The original experiment was instrumental in demonstrating just how deeply objects are ingrained in how we see the world.
In the original experiment, test subjects stare at a screen with two skinny rectangles. A brief flash of light draws their attention to one end of one rectangle — say the top end of the left rectangle. Then, a “target” appears, either in the same place as the flash, at the other end of the same rectangle, or at one of the ends of the other rectangle.
Observers are consistently faster at seeing the target if it appeared at the opposite end of the original rectangle than if it appeared at the top of the other rectangle – even though those two points are precisely the same distance from the original flash of light.
The widely accepted conclusion was that the human brain is wired to use objects like these rectangles to focus attention. Alternately referred to as a “bottom-up” control or a “part of our lizard brain,” object-based attention cues seemed to evoke an involuntary, uncontrolled response in the human brain.
Taylor and colleague’s variations added a new element: test observers went through similar exercises, but they were instructed to hunt targets of a specific colour that either matched or contrasted with the colour of the rectangles themselves.
“They activate a ‘control setting’ for, say, green, which is a very top-down mental activity,” says Taylor. “We found that when the objects matched the target color, people use them to help direct their attention. But when the objects were not the target colour, people no longer use them — they become invisible.”
Test observers are aware of the rectangles on the screen, but when they’re seeking a green target among red shapes, those objects no longer affect the speed with which they find it. In everyday life, we continually create such top-down filters, by doing anything from heeding a “Watch for children” sign to scanning a crowd for a familiar face.
“This result tells us that one of the ways we move attention around is actually highly directed rather than automatic,” Taylor says. “We can’t say exactly what we’re missing, but whatever is and is not getting through the filter is not as automatic as we thought.” | <urn:uuid:ae17cc87-d122-419e-8cd9-3e033cb459cb> | {
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Australia’s ancient past unearthed at Cobb+Co Museum talk
30 October 2015
With the oldest continuous culture on Earth, Australia is home to many rich archaeological sites, some dating back over 50 thousand years.
So what can the curious stone objects that have been resting in our soil tell us about the way Indigenous Australian’s went about their everyday lives all this time ago?
Newly qualified Archaeologist and Cobb+Co Museum Visitor Services Officer, Alyssa Madden will be sharing her personal digging experiences and revealing the role of stone tools in ancient Australia at this month’s Curator Conversation ‘Arnhem Land Archaeology’ at Cobb+Co Museum on Wednesday 4 November from 2pm.
“I think that there is a general lack of understanding when it comes to Australian archaeology, particularly indigenous archaeology.
“Archaeology in Australia is not just about the last 200 years but about the last 50 thousand years,” Ms Madden said.
Through her research in Arnhem Land stone tools from the Madjebebe area featuring Australia’s oldest rock art, Ms Madden has gained significant insights into the lives of the indigenous people living over 28.5 thousand years ago.
“My research is important as it looks at the area around the earliest occupation of Australia which is the oldest continuous population in the world.
“We have already learned and continue to learn so much about ancient Australia and how the people of the land used simple tools to survive.
Ms Madden also recognises the importance of respecting the traditional land owners when digging and carrying out her research.
“With every project undertaken with University of Southern Queensland (USQ), we ensure that there is a positive outcome for the community.
“USQ Archaeology works closely with the Jawoyn people to ensure that their culture is properly considered.”
“Unearthing an artefact, being the first person to see an object in thousands of years, is a privilege.”
Curator Conversation: Arnhem Land Archaeology with Alyssa Madden is on Wednesday 4 November at 2pm.
Cobb+Co Museum is part of the Queensland Museum Network. Located in Lindsay Street, Toowoomba, the Museum opens daily from 10am – 4pm.
Be the first to know what's going on at Cobb+Co Museum and sign up to our ENews.
For further information call us on +61 (0) 7 4659 4900 or contact us using our online form. | <urn:uuid:d3dd1546-91d8-41bb-85f1-dcfea424d9cb> | {
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Handling Patterns for the Retriever
By Jim & Phyllis Dobbs and Alice Woodyard
We have already covered a simple method to teach your dog to cast (take your hand signal). This method is described in our June/July, 1996, column in Retriever Journal. Then, in our last column, we went over how to teach a dog to stop to the whistle, and turn and look at you for your cast.
Now you can put these two skills together and begin teaching your dog to handle.
The Single "T" Pattern
First, we begin with a drill that is commonly referred to as the Single "T" pattern. To set this pattern up, visualize a baseball infield, with home plate, a pitcher's mound, and 1st, 2nd and 3rd bases. There'll be bumpers at each base.
Ultimately, you'll send the dog from home plate to pitcher's mound, stop it with the whistle, then cast it "Back" to retrieve from 2nd base, or "Over" to retrieve from 1st or 3rd base. Sometimes you'll give the dog a Come-In whistle after stopping it, and have it retrieve a bumper on the way back to you. Sometimes, of course, you'll let the dog go all the way to 2nd base without stopping it.
Teach in Small Segments
You shouldn't ask your dog to perform the complete Single "T" drill from scratch the first time you present it. It's a complex drill for a beginning dog, and throwing the whole thing at the dog right away is a good way to confuse him. "Build" it for him in small, logical segments, and you'll have a confident, obedient student.
(For in-depth information on building the Single "T" and the Modified Double "T" which we discuss below, check out our book, Tri-Tronics Retriever Training.)
If you were thorough in teaching the whistle sit and the casting lessons, and you introduced the Single "T" pattern properly, you'll usually encounter very few problems with it. The short distances involved (about 30 yards from you to pitcher's mound) make it easy to maintain control. But when you add distance to a casting pattern, things will rapidly change, and you can count on some problems cropping up!
The Modified Double "T" Pattern
When the dog is ready for you to add distance to its handling drill work, then it's time to develop the "Modified Double T" pattern.
Benefits of the Modified Double "T"
The Modified Double "T" is a powerful drill that strengthens a retriever's lining and casting skills. The power of the drill comes from the fact that two sets of parallel lines are used (two parallel over lines, and three parallel back lines).
Concentrating on holding a line that runs parallel to another line, and running past two sets of over piles, really seems to develop a dog's ability to hold a line. The dog learns the concept of obedience to whatever line it's given--don't deviate, don't become distracted. In short, don't wander off of the line! And when an "Over" cast is given, the dog must resist the temptation to angle in or back as it runs "Over." It learns to take an accurate, 90-degree "Over."
There is another benefit of the Modified Double "T," as compared to the traditional Double "T" (two over lines, but only one back line). Each time you send the dog back on the Modified Double "T," it is going back on a different line from the one it used in the last repetition.
This feature represents a change from the traditional Double "T" drill, where every time you send the dog, you're sending it back to the same back pile. This deceptively simple change in procedure forms the habit in the young dog of not returning to an old fall.
While training on the Modified Double "T," the dog calmly assimilates the concept of "Wherever I just went last time is not where I'm supposed to go next time." It's a nice habit to instill in a retriever early during yard work, and makes training on tight multiple marks and blinds in the field much easier for the dog.
Finally, the Modified Double "T" lays a great foundation advancing your dog, because you can add more advanced concepts to a pattern drill (the Modified Double "T") the dog is already good at. This makes it possible to introduce difficult concepts in ways that make it easy for the dog to learn.
As with the Single "T" pattern, it's important to introduce the Modified Double "T" to a dog in small, easily digested segments. We recommend that you first spend several sessions establishing the three parallel back lines in small increments, and ensure that the dog can run these lines virtually error-free, before you add the side piles for the over lines.
A Drill for Stamina
As the dog's understanding of the drill advances, you can also really increase his stamina. As he retrieves from each pile, drop the bumpers behind you, so that you build up piles at both ends of the back lines. Then rotate his starting position around the pattern, treating the over lines as back lines, and the back lines as over lines. Now the dog is practicing 85-yard "Overs," while greatly increasing his stamina.
The "Come-In" Whistle Is Also a Cast
Our last piece of advice: Don't neglect your "Come-In" whistle. It's probably the most under-practiced cast there is. So sometimes as the dog is running out on a Back line, toss a white bumper out in front of you while he's not looking. Then stop the dog with a sit whistle, give your Come-In whistle and have him come back toward you to retrieve.
And There's More Advanced Work To Come
More advanced lessons based on use of the Modified Double "T" include adding diversion shots and marks within the pattern, having the dog drive past (or even over) old falls, having it run past such distractions as throwers, bird crates and magnum goose decoys, and, finally, teaching it to hold a line despite contrary conditions like cross winds and subtle cover changes.
You should also incorporate obstacle training in this drill by establishing some of the lines to the back piles directly over obstacles, and, based on this obstacle training, you can utilize visual aids as guides for the dog. Great for taking the "banana" out of a dog's line.
In future columns, we'll cover some of these things. In the meantime, get your young retriever ready for the challenges to come by getting started on the Single and Modified Double "T" patterns.
First Appeared in:
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Watershed Report Card
Conservation Authority watershed report cards report on the state of Ontario's watersheds so residents are aware of their local conditions and also so that informed decisions can be made to ensure the ongoing resiliency and sustainability of our water and land resources. This is a reporting process that gets scientific information to local decision-makers in watersheds across Ontario.
This year, for the first time ever, Conservation Authorities are reporting on local watershed conditions using a standardized set of indicators and evaluation, focusing on surface water quality, forest cover and groundwater quality. The Conservation Authority Watershed Report Cards are being launched to celebrate Canada Water Week – March 18 – 22, 2013. They report on surface and groundwater quality in addition to forest conditions.
To get a look at the provincial picture, visit Conservation Ontario's Watershed Checkup webpage.
Hamilton Conservation Authority's 2013 Report Card
The Watershed Report Card is a report on the ecosystem health of the region. There are five key measurements in the Hamilton Conservation Authority's Watershed Report Card:
- Forest Conditions
- Surface Water Quality
- Riparian Buffers
- Impervious Surfaces
About Watershed Report Cards
Watershed report cards are an important management and evaluation tool for Conservation Authorities, municipalities and other partners to measure environmental change and target programs. They will also improve local knowledge and motivate action.
Ontario's water and land resources and natural systems provide important ecological, economic and societal benefits and should be protected. Conservation Authority programs contribute to healthy watersheds which helps to protect our own health. | <urn:uuid:c6cab55e-5447-44a7-a31f-3aa5d99957d3> | {
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As in cake-baking, 5K-running, baby-birthing, and home-building, so in Bible-studying – preparation is indispensable. Study methods abound, but using any of them effectively requires preparation. Instead of hunting for ”the best” procedure, let the following thoughts guide your preparation for studying the Bible and remember it through the acronym, B.E.S.T:
B-Before, E-Expect, S-Seek, Search, Savor and T-Take Time.
Taking a closer look at each:
B – BEFORE
Before studying the Bible, answer the following the questions. Each answer has direct impact on the outcomes of your study.
– Why study? Studying the Bible involves nothing less than reading the Bible, but it requires more effort and commitment than reading alone. If you know why you are doing something, you are more likely to persist in that activity when obstacles come, when you encounter opposition, when the task becomes difficult, and when you just don’t feel like doing it.
– Which Bible? You will need some study tools (e.g., maps and timelines) along the way, but first, decide what will be your primary study tool-the translation and format of the Bible around which your study will center.
– To whom will you be accountable? Or, with whom will you study? Personal or individual study may be an important aspect of your Bible-studying efforts, but even the most independently competent Bible student is both dependent on and responsible to the Holy Spirit and the body of Christ.
E – EXPECT
The Bible is a book unlike every other (Hebrews 4:12-13). It is not designed to function as a textbook or a novel, for example. Whenever you read, but especially when you study the Bible . . – Expect its primary Author to speak to you, to reveal something about Himself. The Holy Spirit uses His Word to bring people into right relationship with the Father and to nurture those who belong to ”God’s household” (Ephesians 2:19).
– Expect not only to learn ”about . . .” or to learn ”that . . .” or even to learn ”how . . .”-that is, to add to your mental knowledge bank or skill set-but also ”to be conformed to the image of His Son” (Romans 8:29).
– Expect the living Author of the Bible to convict of sin (John 16:8), to transform and renew your mind (Romans 12:2), and to call you to obey Him (John 15:10).
S – SEEK, SEARCH, SAVOR
The active, passionate pursuit of knowing, fellowshipping with, and obeying the Lord is the opposite of the passive, apathetic response of some who ”sit [in the pew], soak [in God’s Word], and sour [do nothing to apply it].” Prepare your heart to . . .
– Seek the Lord Himself, to meet with Him in His Word and be taught by Him (Isaiah 55:6).
– Search for and confess any sinful attitudes, motivations, or areas of disobedience. These can make your study of God’s Word ineffective.
– Savor God’s Word. To ”savor” or thoroughly enjoy the taste of something delicious is to hold it in your mouth for a while instead of simply chewing and swallowing (Psalm 119:103). Memorizing at least a portion of what you are studying will facilitate meditating on it-thinking about it outside of your study time.
T – TAKE TIME
Studying the Bible takes time. Spending some time in preparation for Bible study can maximize and protect the time you will be setting aside for study. As a disciple-a learner or student-preparing to meet with Christ your Teacher in the school of His Word, recall John the Baptist’s cry: ”Prepare the way for the Lord, make straight paths for him” (Matthew 3:3). | <urn:uuid:a987a092-d2f6-4129-82ea-187323acf329> | {
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Silk Moths at Fermilab
Three species of Giant
Moths (the moth family Saturniidae) are common at Fermilab and are
below: Polyphemus, Luna, and Cecropia. All three of these
overwinter in the cocoon and do not feed as adults, living only for a
or so as adults in spring or early summer.
|Polyphemus moth (Antheraea
June 18, 2003
This Polyphemus moth was in the IB1 parking lot one morning, probably after having been attracted to lights on the building. I took it to my office where I took this photo. The wing span was about six inches. The caterpillars feed on the sandbar willows in the wet areas here at Fermilab, and on other trees and shrubs.
|Luna Moth (Actias luna)
May 12, 2004
These beautiful members of the Giant Silk Moth family feed as caterpillars on walnut and other trees and overwinter in a cocoon on the ground. Like other giant silk moths, they do not feed as adults and live only about a week or so. They rest during the day, usually well-hidden in the green vegetation, fly at night, and are quite attracted to lights.
|Cecropia Moth (Hyalophora
(photo courtesy of John Konc)
Like the Polyphemus, the large, green caterpillars feed on sandbar willows and other trees and shrubs at Fermilab. The adults are often found at windows or doorways of service buildings in the mornings in May or June after having been attracted to lights at night.
Up to Butterflies of Fermilab | <urn:uuid:ddb0edad-c131-4a24-9ad5-56501f33d451> | {
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If you are a web or a graphic designer you might use Patterns and Textures a lot. We have seen many websites describe patterns and Textures as a trend in web designing, but it is not just a trend. Patterns and textures are building block of a website like colors, fonts …. Patterns and textures help designers to add depth and feel to a design.
I have to admit that the use of patterns, textures are negligible than before. Today’s designs are more minimal and flat. even though, patterns are still in place as they add personality to a design.
How to Create Halftone Textures in Photoshop
Create a Seamless Fantasy Floral Pattern in Adobe Photoshop
How to Create a Seamless Wood Texture in Photoshop
Create a Seamless Pattern in Adobe Photoshop
Design a Floral Pattern for Fabric in Adobe Photoshop
How To Create a Seamless Topographic Map Pattern
This Tutorial aids to learn how to create a detailed topographic map effect, then convert the design into a seamless pattern.This tutorial starts with Photoshop, after that switches over to Illustrator a little later.
Create an Easy Field of Flowers Pattern Design in Adobe Illustrator
This tutorial helps to make a easy, shape-driven floral pattern with Adobe Illustrator.
Simple Photoshop Tips to Make Best Textures
Create a Tea Party Seamless Pattern From a Sketch in Adobe Illustrator
This tutorial will helps to create a detailed seamless pattern without using a graphic tablet.
Creating Geometric Patterns in Illustrator
This tutorial will helps to produce a cubical pattern background and a triangular pattern using Illustrator.
Create a Realistic Leather Texture in Illustrator
This Tutorial may helps to produce a seamless leather texture by using the Pencil Tool and Pattern Editing mode.
Creating Seamless Textures and Seamless Backgrounds in Illustrator
Create Quirky Repeating Patterns in Illustrator
This Tutorial shows to make a replicate pattern dependent on map-like imagery.
Create Handmade Repeat Pattern in Adobe Photoshop
How To Create an Easy Abstract Blur Pattern Design
This Tutorial helps to create abstract gradient pattern art using a mix of Photoshop and Illustrator techniques.
How to Create an Abstract Low-Poly Pattern in Adobe Photoshop and Illustrator
How to Create Vector Wooden Texture with WidthScribe and Illustrator
This Tutorial will helps to develop a vector wooden texture in Adobe Illustrator.The technique that is covered here has become attainable thanks to the use of the WidthScribe plug-in that allows you to work efficiently with variable width paths.
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This tutorial will shows to Create a Web Pattern in Photoshop using basic vector shape.
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This tutorial will helps to create designs influenced by a few Asian cultures and layer them on top of each other in order to make a complex, detailed pattern. Armed with a limited color palette, basic shapes, and the Pattern options panel, the techniques used in this tutorial are applicable time and time again.
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One of the various powerful aids to illustration in Adobe Illustrator is the ability to create and apply repeating patterns.
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This tutorial helps to create the popular retro style pattern design made up of plenty of colourful squares and triangles. The method is pretty simple, making this a good tutorial for newcomers to Adobe Illustrator.
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Back to This Week's Parsha| Previous Issues
Torah Attitude: Parashas Vayeitzei: Do and trust
Jacob suggests a plan where Laban will not have to compensate him directly. Jacob responded by placing rods of different woods by the troughs where the animals came to drink. A person in any given situation should do whatever he can to protect himself and to provide for him and his family by any honest means available. Rachel wanted the Dudaim because they had fertility-inducing powers. One must do whatever is necessary and then put one's trust in G'd to provide. There is no trade that does not have the potential for both poverty and affluence.
Jacob and Laban
In this week's Torah portion, Jacob is fleeing from Eisav who is planning to kill him. He goes to his uncle Laban's house as instructed by his mother with his father's blessing. Laban makes him work to earn the right to marry his two daughters and employs Jacob to be in charge of his herd which prospers under his diligent management. As Jacob's family grows he says to Laban: (Bereishis 30:25) "Let me leave and I will go back to my place and my land." Laban convinces him to stay and offers him a wage. Based on past experience, Jacob knows that Laban is a cheater who cannot be trusted. He cheated Jacob by deceiving him into first marrying Leah instead of Rachel. Jacob knows that Laban will stop at nothing to cheat him of his compensation. Therefore, he suggests a plan where Laban will not have to compensate him directly, as he says (ibid 30:313) "You shall not give me anything."
Rods in troughs
Jacob said he would continue to care for Laban's flock and suggested that all the speckled and spotted lambs and goats and the dark-skinned sheep should be removed from that time onward. The newborn of the animals remaining that were speckled and spotted would belong to Jacob as his wage. Laban readily agreed but immediately cheated him and he did not only remove the animals as arranged, but also removed any animal, both male and female, that had any mark on it. As Rabbi Samson Raphael Hirsch remarks, Laban did so to make it impossible for Jacob to receive any animals with markings. Jacob responded by placing rods of different woods and peeling them with white streaks and setting them up by the troughs where the animals came to drink. After this the flock gave birth to sheep that were speckled and spotted. Every time Jacob managed to produce animals with any markings, Laban changed their arrangements by imposing more difficult conditions over and over again. As Jacob said later to his wives (ibid 31:7): "Your father deceived me and changed my wage 100 times." One may ask what was Jacob's plan when he peeled the white streaks on the rods? Did he believe that this would produce animals with markings? Further, when Jacob discussed the situation with his wives, he did not mention anything about his experiments with the rods but clearly said that this was an act of G'd. He said (ibid 31:7-9) "And G'd did not let him harm me. When he would say the speckled ones shall be your wage, then the entire flock bore speckled ones. And when he would say your wage would be the ringed ones, the entire flock bore ringed ones. And G'd took away your father's flock and gave it to me." Jacob further tells them how he had a dream where he was addressed by an angel of G'd who said to him: (ibid 12) "Please raise your eyes and see that all the male goats mounting the flocks are ringed, speckled and spotted, as I have seen all the Laban is doing to you." So what was really going on? Was this an Act of G'd or was this the result of Jacob's own experiment?
If we look at the beginning of this week's portion, it is related how Jacob arrived at a place where he lied down. It further says (ibid 28:11) "And he took from the stones of the place and arranged them around his head. And he lay down on that place." Rashi quotes from the Midrash that the purpose of these stones was to protect him from the wild animals roaming free in the area. It seems strange that Jacob should think that a single row of stones could provide him with any real protection against the attack of wild animals. The truth is however that Jacob here teaches us a most important lesson: A person should in any given situation do whatever he can to protect himself and to provide for him and his family by any honest means available. At the same time, he must be aware that his personal effort will not protect him or provide for him; rather, G'd's constant watching over him is what takes care of his every need.
This principle applies in all areas of our lives. In this week's portion (ibid 30:14-16), we find yet another instance where this is brought to our attention. It is related how Reuben picked some special flowers, the Dudaim, and brought them to his mother, Leah. When her sister Rachel saw them she asked if she could have some of these flowers. Leah agreed to give some of the flowers to Rachel on the condition that their husband, Jacob, spend the night with her. The Sforno in his commentary explains that Rachel and Leah, as well as our other Matriarchs and Patriarchs, spoke openly in this seemly strange fashion (see 29:21 and 30:1-3). Their lifestyle was based on an eagerness to bring offspring into the world, rather than for any personal enjoyment or pleasure. In this merit G'd listened to their prayers. Rachel only wanted the Dudaim because they had fertility-inducing powers and she was anxious to get pregnant. Concludes the Sforno: "For it is proper for a righteous person to make a natural effort as far as possible to achieve one's goal and together with this to pray to G'd for Divine assistance."
Do and trust
This is the way Jacob conducted himself in all his affairs. When he put the circle of stones around his head for protection, he was well aware that this would not be sufficient to protect him from wild animals. But this was all that he could do in the circumstances. With this he put his trust in G'd and, as we say every night before we go to sleep, (Adon Olam) "Master of the universe … into His hand I deposit my soul when I go to sleep and I shall awaken … G'd is with me and I shall not fear." This was also Jacob's approach when he, in Laban's hostile environment, was trying to build up a flock of his own to provide for him and his family. He was well aware that Laban could constantly change the arrangements and cheat him in every possible way and tried to do whatever he could to protect himself. However, as Rabbi Hirsh explains, the attempt of peeling the rods was an extremely weak method to counteract all of Laban's misconduct. Jacob was well aware of what the Talmud (Pesachim 64b) teaches that one should not rely on open miracles. He therefore tried to do whatever he could to provide for himself in a natural way by peeling the rods. G'd did not let him down and showed him in a dream how He provided for him in a miraculous way.
Poverty and affluence
The Talmud (Brachos 35b) says that for most people the correct way to conduct oneself is to make an effort to provide for oneself by natural means. This is what the Mishnah (Kidushin 82a) teaches: "A person should always teach his child a clean and light trade and at the same time pray to the One that owns all riches and possessions. For there is no trade that does not have [the potential for] both poverty and affluence. For neither does poverty come from the trade, nor does affluence come from the trade. Rather, everything depends on the merits of the person." This is what King David says (Tehillim 33:16-18) "The king is not saved by a great army. Neither is the mighty rescued by great strength … Behold the eye of G'd is on those who fear Him, to the ones who are longing for His kindness." Jacob paved the way for his descendants and taught us that at the same time that we expend our effort to provide for ourselves and our families, and to look after all of our needs, we must always remember that we are limited in our ability and can only put in the effort. Success is entirely dependent on the kindness of G'd.
These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto.
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Professor Li Zhang
Midterm Date: October 30, 2012
What is the scope of cultural anthropology? Discuss its focus of inquiry, approach, and major changes over time.
●Cultural anthropology is concerned with the nature and extent of social and cultural differences among different societies.
Focus on Inquiry: Why there are different cultures and how they came about and are affected or changing.
Focus on Approach: Approaches could be urban, political, legal, medical, psychological, environmental, feminist, etc.
●Understanding how differences among societies are shaped. ●Understanding the unequal power relations between societies produced by colonialism, imperialism and contemporary global practices. ●To compare the perspectives of different societies and how each of them interprets the world. Changes in cultural anthropology over time:
●Used to be a way to proves inferiority of others and justify oppression and ethnocentrism. Now its mostly about being critical of inequality, ●We also do fieldwork in western, ‘developed’ countries. ●There is more globalization now.
●Early anthropology focused on studying isolated, tribal societies. ●Over time they began to study large urban industrial societies. ●Today the scope of cultural anthropology has expanded into various subdivisions, such as urban political, and medical.
Compare the two major schools of early anthropological thought: British social anthropology and French structuralism in terms of their primary concern and focus.
British Social Anthropology:
●Emerged in early 20th century. Main founding figure was Malinowski. ●Radcliffe-Brown, Evans-Pritchard, Gluckman, and Leach also were important figures. ●Two theoretical foundations were functionalism and structural functionalism: ○Functionalism - Explanation of why certain social institutions exist. ○Explains the cultural responses to basic individual needs that are biological and/or physiological. ○Example: cannibalism may be explained through a survivalist function
●Structural Functionalism - Concerned less with individual needs and actions and more with the place of the individuals in the social order. ●Figures out the relationship of individuals to the larger social body. ●Example: Cannibal Tours – colonists arrived and stripped villages of sacred objects and introduced European monetary system to make the villagers subordinate
During these early years, social anthropology was deeply intertwined with the British colonial government that provided the financial support for research and teaching in anthropology. The primary interest was in Africa – to study their languages and generate knowledge about their political and legal systems.
●Primary figure in school of thought is Levi Strauss.
●Focused on the elementary structures of kinship, mythology, and language. ●Some concerns include the patterns or underlying structures and how seemingly unrelated things may actually be from a complex system of interrelated parts. ●Form is emphasized over content.
●The internal logic of a culture and its relationship to the structures of human society and human mind.
●Both schools of thought are concerned with studying the structure and layout of the society. ●British social anthropology is concerned more with the relation of the individual to society while French structuralism is concerned with how individuals are connected to one another to form the society (mythologies, language, human mind).
How does Edward Taylor define “culture”? Discuss the four key aspects of culture by providing one example for each aspect. (Examples can be drawn from the readings, films, or other sources including your own observation.
British anthropologist Edward Taylor defines culture as: “a complex whole which includes knowledge, belief, arts, morals, law, customs, and any... | <urn:uuid:7c813200-db5f-4cdb-a076-0e1b8072d503> | {
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School districts in metro Detroit will be teaching using the common core standards when children return to school, but lawmakers in Lansing are still weighing whether to spend any more money implementing the standards.
The common core standards outline the English and math skills students need to learn to be career and college ready.
They were voluntarily adopted by 45 states including Michigan in 2010.
Since then, school districts have been implementing common core.
Gov. Rick Snyder and several in the business and education communities have expressed their support for common core.
But Republicans in Lansing blocked future funding for common core standards earlier this year.
If they don't vote to put more money towards it, funding for the standards will stop in October.
Critics of common core worry it will adopting the standards will lead to the state losing decision-making control over curriculum.
Dearborn Public Schools has been working with its teachers on how to implement common core standards into their English and math classes.
Jamie McShane followed them to teach her first-graders math during the last school year. From day one, she taught her students that they are all mathematicians.
"As a mathematician sometimes we get it wrong, that doesn't mean you're bad at math, it just means we need to try a different strategy," said McShane. "With the common core, some of the changes in that are that the kids are doing more problem solving and in first grade we are focusing a lot of addition and subtraction."
Common Core standards will apply to students in grades K-12.
The Michigan Department of Education said common core standards are not curriculum.
The standards outline for each grade the English and math skills students should have, but they do not dictate how teachers should teach.
Common Core is considered more rigorous by some because it makes students reason out problems rather than memorize information.
"When they solve problems they can just go to wherever the tools are and grab those and use those to solve them, instead of coming to the teacher and saying 'I don't know what to do can you help me,'" said McShane.
"It's not what we grew up on, where we're applying an algorithm and just getting an answer," said Terri Faitel, the district math coordinator in Dearborn. "The problems that are posed to kids now from the Common Core, there might be so many multiple steps that the kids have to use in order to get to the answer. There can be a different variety of ways that the kids go about answering those questions."
Faitel said common core changes the way kids learn, not what they learn.
Michigan school districts, like Dearborn, began teaching with Common Core when the state adopted the standards in 2010. Schools will begin testing students on the standards in 2015.
"The common core is just making kids, empowering them to understand that they can solve problems, " said Faitel. "It doesn't have to be an answer in the book or an answer from the teacher. So they are learning so much more about how they can produce answers themselves."
"It's really focusing on mastery of the basics," said McShane.
McShane said under common core, teachers will not have to pack in as much information.
"We're getting a deeper understanding into those standards that the kids need to know," said McShane.
But critics of common core worry that a national standard might "dumb down" the education system and take away decision making power from the local district level.
"Common Core is going to make for common students and common workers and put American in a situation where we cannot compete any longer in the global market," said Dr. William Skilling.
Dr. Skilling is the superintendent at Oxford Community Schools. Skilling said his district is implementing the common core standards, but he believes schools need to hold themselves to higher ethical standards and protect programs outside the core. Skilling worries that common core will standardize what's important in education and marginalize other programs like the athletics, arts, languages, and stem programs that promote science and engineering.
"You can't measure on a standardized test a students ability to work with a group as a member of a team in a collaborative way that is taking on a challenge that they're unfamiliar with and being able to create and innovate," said Skilling.
Whether you are for or against the common core standards, parents can definitely expect to see changes in how their children learn.
"You're going to see a lot of writing in math," said Faitel. "You're going to see technology enhancing their instruction."
After a year of teaching math under common core standards, McShane is excited about the progress her students have made.
"At first it's much more challenging when they're not used to that," said McShane. "So kids would cry or they'd break down or shut down. Now it's amazing they don't do that anymore because they have these strategies."
With the use of common core standards, changes will be implemented to how students are tested. The MEAP test will eventually be replaced with a new assessment that focuses on testing common core. That will officially happen the spring of 2015.
If you would like to learn more about the common core standards, click here.
To see what the Michigan Department of Education says about the common core, click here.
There is a final committee meeting in Lansing Wednesday to take additional testimony for and against common core standards.
There is no date set yet on when Michigan lawmakers will vote to fund common core again. | <urn:uuid:6d53c957-3b7b-403a-9b34-0c028532fe9a> | {
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The Verizon foundation sponsors a wonderful website at Thinkfinity.org. For FREE resources in every subject area and grade level that are searchable by those parameters, it would be difficult to come up empty-handed at this site. When I ran a search for interactive activities in Reading/Language Arts for grades 9-12, I ended up with 124 different options. A few at the top of the list included interactives dealing with Venn diagrams for pre-writing, analysis activities based on fine art, an activity dealing with poetry analysis and metaphor, and many more that sounded like they would be both fun and educational. I played with the art analysis tool for a while. It initially takes you to a website to view the paining “Sunday” by Edward Hopper. A box appears beside the paining allowing for note-taking, and once you’ve finished viewing the art and taking notes, you continue on through a series of analytical questions regarding your interpretation of the symbolism present, and your personal emotional reaction to the piece. It is a valuable activity that employs many higher-level thinking skills. There were also lesson plans and many other types of resources available. Obviously having a big corporate sponsor makes for some very worthwhile material.
“Sunday” by Edward Hopper © Nicholas Pioch 2002 under a Creative Commons Attribution Share-Alike 3.0 License. http://www.ibiblio.org/wm/paint/auth/hopper/street/hopper.sunday.jpg
It would be easy to fit the three activities I mentioned above into Bloom’s Taxonomy under Evaluating and Analyzing. It is sometimes difficult to come up with fresh ideas to motivate high school students to think, so this website certainly seems like a winner.
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Knee pain is a common complaint resulting from disease or injury.Additional symptoms often accompany knee pain including decreased range of motion, mobility issues, swelling, redness and locking of the knee joint.
The largest joint in the body, the knee is made-up of three bones, four major ligaments, cartilage, tendons and the meniscus. Damage to any of these structures can result in pain.
- Fracture – an acute injury to the knee can result in broken bones. Breaks in the fibula (thigh bone), tibia (shinbone), and patella (kneecap) can cause knee pain
- Anterior cruciate ligament (ACL) – injuries to the ACL, one of the ligaments connecting the fibula and tibia, is a common sports injury. Abrupt changes in direction, landing a jump or direct blows can tear or stretch the ACL
- Collateral & posterior ligament – direct blows to the front or sides of the knee can lead to injury or tear of these ligaments
- Dislocation – less commonly, the bones in the knee can become displaced due to serious trauma
- Tendon injuries – the patellar tendons and quadriceps can be damaged as a result of direct impact or incorrectly landing a jump, particularly in middle aged adults.
Medical reasons for knee pain
Not all knee pain is caused by injury. There are also medical conditions reasons for pain, including:
- Rheumatoid arthritis – a disabling autoimmune condition associated with swelling and pain
- Septic arthritis – infection of the joint
- Patellar tendonitis – inflammation of kneecap tendons
- Overuse–inflammation of the bursa (fluid filled sac near the knee joint) or synovial lining (a thin membrane in the joint), and tissue thickening in the knee
- Referred pain –since the obturator nerve supplies both the hip and the knee, problems with the hip can mimic knee pain
Treatment for knee pain
When swelling is present, knee pain is severe and/or persists several days, your ability to walk or bend your knee is inhibited or the knee is deformed, you should seek medical treatment.
Non-surgical knee pain treatment options
Treating knee pain doesn’t necessarily mean surgery. Medical treatment includes:
- Immobilization – a cast or knee brace can protect the knee and allow injuries to heal
- Medications –some medications can be injected directly into the knee joint including: anti-inflammatory medicines to reduce pain and inflammation, hyaluronic acid for knee joint lubrication or platelet-rich plasma, blood from a patient that is drawn, enhanced with a stronger concentration of platelets and infused back into the patient to promote healing
Surgical knee pain treatment
Some knee injuries require surgical repair to regain mobility and provide stability. Depending on the diagnosis, surgical options include:
- Arthroscopic knee surgery – this minimally invasive procedure is performed through a series of small incisions around the knee. After inserting a tiny camera into the knee joint, the orthopedic surgeon uses miniature instruments to operate. Repairs of meniscus tears, cartilage and ligament issues, kneecap problems and infection can sometimes be treated with arthroscopy
- Unicompartmental knee replacement – also known as partial knee replacement, this procedure is performed when only one of the three major compartments of the knee needs repair. Damaged portions of the knee are replaced with plastic and metal components
- Total knee replacement – in cases where the entire knee joint is affected, damaged portions of bones and cartilage are removed and metal implants inserted. The underside of the patella (kneecap) is smoothed and may be resurfaced. A spacer is then placed between the metal components, allowing the joint to move freely and smoothly
It is important to remember, pain is a symptom, and all persistent knee pain should be evaluated by a health care professional. | <urn:uuid:3a0f6a3b-0a9e-410f-9b78-aed0ba586f97> | {
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Researchers from the Universitat Autònoma de Barcelona (UAB) in collaboration with the Institut Català de Paleontologia Miquel Crusafont (ICP), have discovered in Vallcebre (Barcelona) an impression fossil with the surface of the skin of a dinosaur from the Late Cretaceous, a period right before their extinction. Its characteristics make it a unique discovery in Europe.
A geological research conducted in the village of Vallcebre, near Barcelona, to study the origins of rock sediments from the Late Cretaceous period (approx. 66 million years ago) has revealed an extraordinary artefact. Researchers discovered the impression of skin scales left by a dinosaur which had lain down in the mud. During that period, the area was a muddy region corresponding to the banks of a river. As chance had it, that muddy region where the animal’s scales had left their mark was later covered with sand which, in the course of thousands of years, finally petrified to form sandstone and thus become the sedimentary rock which preserves the impression recently discovered by the researchers. The sand acted as a mould and therefore, what actually can be seen on the rock is not really the impression, but the relief of the animal’s original skin.
The characteristics of the discovery are unique, given that the Late Cretaceous period corresponds to the moment short before dinosaurs became extinct, there are few places on Earth containing sandstone from this period, and characterising these dinosaurs is very important in order to understand how and why they disappeared. “This is the only registry of dinosaur skin from this period in all of Europe, and it corresponds to one of the most recent specimens, closer to the extinction event, in all of the world,” highlights UAB researcher Victor Fondevilla, main author of the research. “There are very few samples of fossilised skin registered, and the only sites with similar characteristics can be found in United States and Asia,” Fondevilla states. He goes on to say: “Other dinosaur skin fossils have been found in the Iberian Peninsula, in Portugal and Asturias, but they correspond to other more distant periods.”
The shape of the scales observed on the rock show a pattern characteristic of the skin of some dinosaurs: in a form of a rose with a central bump in the shape of a polygon, surrounded by five or six more bumps. However, the scales are large, too large for the typical size of carnivorous dinosaurs and hadrosaurs roaming this area 66 million years ago. “The fossil probably belongs to a large herbivore sauropod, maybe a titanosaurus, since we discovered footprints from the same species very close to the rock with the skin fossil” Fondevilla says.
In fact, two skin impressions were found, one measuring approximately 20 centimetres wide, and the other slightly smaller, measuring only 5 centimetres wide, separated by a 1.5 metre distance and probably made by the same animal. “The fact that they are impression fossils is evidence that the animal is from the sedimentary rock period, one of the last dinosaurs to live on the planet. When bones are discovered, dating is more complicated because they could have moved from the original sediment during all these millions of years,” Fondevilla states.
The finding verifies the excellent fossil registry of the Pyrenees in terms of dinosaurs living in Europe little before they became extinct throughout the planet. “The sites in Berguedà, Pallars Jussà, Alt Urgell and La Noguera, in Catalonia, have provided proof of five different groups of dinosaurs: titanosaurs, ankylosaurids, theropods, hadrosaurs and rhabdodontids,” explains Àngel Galobart, head of the Mesozoic research group at the ICP and director of the Museum of Conca Dellà in Isona. “The sites in the Pyrenees are very relevant from a scientific point of view, since they allow us to study the cause of their extinction in a geographic point far away from the impact of the meteorite,” Galobart explains.
The research, published in Geological Magazine, was led by Víctor Fondevilla and Oriol Oms from the UAB Department of Geology, in collaboration with Bernat Vila and Àngel Galobart, both from the Institut Català de Paleontologia Miquel Crusafont (ICP) and the Museum of Conca Dellà.
VÍCTOR FONDEVILLA, BERNAT VILA, ORIOL OMS, ÀNGEL GALOBART. Skin impressions of the last European dinosaurs. Geological Magazine, 2016; 1 DOI: 10.1017/S0016756816000868 | <urn:uuid:d229cc8b-1263-4fde-ab47-d3a1f71a82bd> | {
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It was difficult to get admitted into college and you’re finally here. What should you do at this point? When you first get to college, it can be difficult to find your niche. Read on for ideas to help you succeed.
When you are preparing for college, create a list of the items you need. It’s best to be totally prepared rather than arriving to discover there are many things you need. This is beneficial if you are traveling a long distance to your college.
Organize all of the essential materials for college before you begin. Being ready for school is key. This is really true if home is far away.
Bring a water bottle to school with you. Remain hydrated all day. This is extremely important to do when you have a number of classes scheduled close to one another and do not have time to break for a meal. Staying hydrated during the day can help keep you focused and on track. Use water fountains to easily refill your water bottle.
Invest in a good quality water bottle to keep with you. Make sure you are always hydrated. If you have a full schedule and have to skip meals, you should at least make sure you get enough water. Drinking water frequently during the day can help you remain focused and energized. A lot of water fountains out there allow for easy bottle refills as well.
Be realistic when making your work and course schedules. If you struggle with mornings, scheduling hard classes as the first class during the day can mean trouble. Understand your internal clock and work with it as much as you can.
Be realistic when it comes to your work and school loads. If you are cranky in the mornings, maybe a harder early class is not the best choice. Take a good look at your natural tendencies and schedule your classes accordingly.
If you’re struggling with achieving success in academics, look for study skills courses at your college. High school is very different than college, and you may be at a loss for how to get good grades. This course can help build better habits to lead to college success.
Spending a large portion of your day on study is crucial. The more you spend applying yourself to your education, the more rewarded you will be. It is okay to socialize, but treat college as if it were a job. Doing great in your classes will ensure that you make more money and have a better job.
Set aside a good amount of time to study everyday. The more work you put into getting a good education, the more positive things you’ll get from it. By getting the mindset of treating your education like a job, you can find a chance to be social while keeping a strong focus on academics. If you do well with your college career, you can expect a happier and more fulfilling life.
Learn your schedule and the locations of your classes before school starts. Determine the amount of time you need to travel from class to class, and plan accordingly. You should also find other critical locations and plot them on a map.
Did you know that where you sit can impact your odds of passing a class? Sit in the front to show your teacher that you mean business. You’ll be able to listen better and can ask questions without needing to yell across the room.
Eat breakfast before taking a test. Even an apple will do. Your stomach can be distracting when testing. Eating a good breakfast will prevent you from feeling hungry, boost your energy levels and help you to maintain focus during your test.
Get enough rest. It can be easy to stay up all night partying and having fun. All-nighters will eventually catch up to you and affect your ability to concentrate.
Save a little money by getting your books bought right when your class is beginning. Sometimes, you don’t need to buy anything! For internet classes, this can be especially true. Many times, online studies and lectures can help you with the class.
Take a general education class your first semester. If there is a class that you are not looking forward to that is required for your degree, take it early. That way, you won’t have to deal with it later when you are taking more enjoyable classes. This will also help you to avoid embarrassment in your future classes.
You should get to know the professors of your classes. Professors are the most important resource and can help you get on your way. Ask questions and offer help when it is needed. Forging favorable relationship with professors can lead to improved grades and opportunities; don’t underestimate their importance.
You are no longer at home with someone to cook and clean for you. Try to eat right and make sure you are sleeping as much as you should. Create a schedule that balances class time, study time, recreation and rest. Unhealthy food and stress can make you ill.
Sign up for classes as soon as you are able to. If you wait too long, you may not be able to find an open place in your course of choice. Consequently, you might be forced to delay it for a few more months and take something less interesting. The moment a particular course you want becomes available, jump on the opportunity to sign up.
Create and maintain positive, healthy relationships with professors. Your professors offer a wealth of knowledge and can be great mentors, as well. Don’t be afraid to ask question or help out whenever possible. A good working relationship with your teachers is crucial to academic success, leading not only to higher grades, but potential opportunities later in life.
Check out the career office at your college for a job. This office can help you with both jobs after college and during college.
Take notes during class. Taking the notes also makes you repeat important information in your head. This can help you remember it much easier when you study. Take notes on everything, even in the classes that you feel fully confident about.
If you love coffee, don’t buy a cup every day. It simply costs too much. Brew your own coffee in your dorm or apartment. It’s not as convenient, but it will save you quite a bit of money. A good coffee maker can be purchased for a low price if you shop around.
Your high school accomplishments or popularity means nothing at college, Most of your new peers came from similar backgrounds and will not be impressed by your accolades from high school. Keep going and push yourself to do better, you will get the most out of your education this way.
Avoid relying on electives as the way to determine your major. Get involved in activities on campus. There are many clubs on campus that are always looking for new members. It’s likely that your college has numerous activities going on every single day. Try one thing every week that is new to you.
Avoid handing in the first draft of your paper. Allow yourself to have enough time to make changes to your paper when necessary. Do not just proofread your paper, but write another draft. Carefully proofread what you have written and then perfect it. This allows you to write to your full potential.
When you are choosing the classes you are going to take in a semester, make sure you do not overload yourself with too many. Burnout is a certainty otherwise. Instead, select a maximum of two difficult classes and choose easier options for your other classes.
Make one final run through all of the course notes and lectures, then get a good night’s rest before any big test. Doing so will actually help you process all of the info during your sleep! Your brain will help fill in the gaps of missing pieces of knowledge so that you’ll find that you understand more information in the morning.
Never submit the first draft of a paper. Allow yourself to have enough time to go back over it. A second draft can correct many glaring errors. Then proofread and perfect. Do this and you will be sure that it is your best work.
Be sure to get going early in the morning. You don’t have to wake up at 5 in the morning, but waking up around 7 will get you a good start to the day if classes start at 9.
It can be scary and exciting at the same time when you are getting ready to head off to college. With your new freedom comes temptation, so be sure that you make time for studying and attending classes. Remember that you’re there for an education and to see how to live on your own.
Consider going to a community college before going to a university. It is a less expensive way to get your core classes out of the way. Once you have completed the necessary transfer units, you can transfer to a university to finish your degree. When you have a small budget, this may be your only option.
Try to associate with others who have similar philosophies about college. It is easier to succeed when those around you are also committed to growth. Make sure that you have as much fun as possible with these people though. Maintaining equilibrium is important while in college.
It can be scary and exciting at the same time when you are getting ready to head off to college. You should make sure you focus on your classes, even though you are free to do what you want now. Remember that the primary purpose of attending college is obtaining a solid education so that you can live on your own.
Have you considered playing a sport at your prospective college? Consider making a call to the college and speaking to the coach of the particular sport you play. Most college coaches are unaware of future star athletes, so let them know you would like to play for their college’s team. This may even result in an unexpected athletic scholarship.
Don’t rely on other people’s notes. You do not know if they take good notes or not! You may get half information or shortcut codes that might not make sense to you.
Sometimes you need to take classes that don’t fit your major just to get your degree. Don’t neglect them since these grades are involved in your GPA.
Don’t join campus government activities until you have been on campus for a year or so. You will get more respect once you have been in school for a year. You can use your freshmen year to choose a position and get ready for it.
Sync your class schedule with your life schedule. For example, if you are not a morning person, then a class that meets at 7:00 am on Mondays, Wednesdays and Fridays is not for you. Sign up for classes that meet later in the day instead.
No matter what you decide to major in, you will have to take some classes that are outside your field of study. Do not take these classes too lightly; they still factor into your grade point average.
Keep yourself properly hydrated throughout the day. This keeps you feeling alert and refreshed. This can better your mood.
Try to consume as much water as you can during the day when you are at school or out. Water can also improve your mood and reduce your stress level. Being well hydrated will allow you to function well no matter how stressful your coursework may be.
Start your journey in higher education with courses at a community college. You will be able to get a associates and then go to university if you want to. That way, you won’t have as many loans or have to pay as much tuition for your degree.
Be sure your advisor works deals with your desirable field. These individuals can serve you best in terms of course load. They could also give you more advice on where you can go to get your degree advanced. Converse with all of the advisers, not just one.
Once you are in college, try to get as much as you can from the experience. It took a lot to get to college, but it takes even more to get complete college. The advice in this article can help you do so. It’s important that you get everything you can from your college experience, since it only comes around once.
Eat campus meals when you can to save money. Eating out every day will not only wreak havoc on your budget, it also contributes heavily to the Freshman 15. While the food might not be five-star quality, eating on campus is the way to go. Use the money you save on healthy fruit for snacking. | <urn:uuid:0a6e6e52-f298-4fb6-9955-b2e93cd7c879> | {
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A good writer relies on good word choice and well-written, effective phrases and sentences to get his point across. The definition of a well-written sentence is really its ability to communicate the author’s meaning. Novice writers too often may feel they aren’t getting their points across so they rely on emphasizing words by putting them in bold, italics, or underlining them, but that practice usually just annoys readers and makes communication worse.
If YOU want to write well, you need to use the right words to communicate. No amount of fancy stylistics will substitute for good word choice and writing clear, concise sentences.
A good writer will rely on words and words alone rather than fancy styles and formatting for his or her writing. Too often, I have read self-published books where authors have tried to get their points across by using different fonts, font sizes, italics, bold, underlines, or all capitals. In almost every case, no reason existed for such usage. If an author is afraid he isn’t getting his point across, chances are he has to become a better writer and revise what he has written. Capitalizing a word, putting quotation marks around it, or making it bold isn’t going to make the writing more effective.
Let’s look at a couple of examples of such efforts to emphasize words and why they fail to work:
If someone is trying to tell you what to do, tell him, “BUZZ OFF! IT’S MY LIFE AND I CAN DO WHAT I WANT AND NO ONE IS GOING TO TELL ME ANY DIFFERENTLY!”
While the capitalized words in this sentence clearly are emphatic, there is no reason why they all need to be in capitalized. The words alone imply the person’s anger, frustration, and determination to do what he wants. While you might get away with the argument that in this case all capitals might be warranted because the person basically is shouting, in general, it’s best not to use capital letters except for titles of book covers and only on the actual cover of the book. Email etiquette says not to write in caps because caps read like you are shouting at the person. The case is no different in a book where the reader might feel his senses assaulted by capitals.
An assault on the senses is basically what happens whenever overemphasis is prevalent, whether the emphasis is with quotation marks, italics, bolded words, or fancy fonts. It’s like going for a walk in a forest and suddenly seeing fluorescent purple, blue, orange, pink, and yellow trees flashing and blinking when before they were all green and still. Even typefaces in books are designed not to draw attention to the type and for ease of reading. Emphasizing words in a sentence have the opposite effect of their intention to communicate, and in addition, they are just plain annoying.
Here’s another example:
There is an important difference between “can” and “may.” “May” means you have permission to do something while “can” means you are able to do something. For example, to ask, “May I go to the bathroom?” is proper while “Can I go to the bathroom?” sounds like you don’t know if you’re able to go to the bathroom, or you don’t know how.
In this example, we are talking about the words “can” and “may” so it is appropriate to emphasize them in some way and quotation marks are fine in the first and second sentence. However, in the questions “May I go to the bathroom?” and “Can I go to the bathroom?” there is no reason to emphasize the words again. The first emphasis is enough because we already know the words are the focus of the discussion. The reader doesn’t need the italicized words pounded over his head.
Worse than just using such stylistic choices is when people overuse and mix them. So many times I have seen self-published authors use bold to emphasize words in the first chapter of a book, only to switch to underlining in chapter two, and then italics in chapter three, back to bold in chapter four, italics in chapter five, and underlining in chapter six. There is no rhyme or reason to this usage. What has happened is the author probably wrote each chapter separately and forgot how he chose to emphasize words in the previous chapter. A good editor, or even a conscientious author, should have caught these inconsistencies and gone through and changed all of them so they would be the same. That said, a good editor probably would have deleted all the emphasis or almost all of it, and where needed, rewritten the sentences to make sure the message was getting across.
Sometimes, I have seen authors who are consistent, but consistently wrong in my opinion. For example, I recently tried to read a book where the author used a lot of dashes—I have no problem with dashes. But for whatever reason, he consistently felt the need to italicize everything between the dashes. So I don’t make the author look bad, I’ll make up my own sentence rather than use one of his, but you’ll get the idea. Here’s my example:
John and Mary—who had known each other since high school—were married on April 3, 1986, a date of great importance to many people because it was also the date that Sheriff Joe Smith—the village idiot in many people’s opinions—was shot and killed outside the Piggy Barbecue—which just happened to be where John and Mary’s wedding reception was held that same evening.
First of all, if you need to use that many dashes in a sentence, you probably should just break it up into two or three sentences. Furthermore, most of that information is not really necessary. And what is up with emphasizing “who had known each other in high school”? Is that information really that significant that attention needs to be drawn to it? Since this sentence is obviously the first in a mystery novel, it might be important, but if you’re going to italicize it for emphasize, you might as well just be giving away all your clues.
While I appreciate that the author was trying to be consistent here, he has made up his own rules for italics or mistakenly thought he was following a rule that said words in dashes should be italicized. I had never before seen anyone use italics between dashes so I was flabbergasted, and after about five pages, I found the book so annoying that I completely gave up on reading it.
When Stylistic Formats Are Appropriate
There are cases where you should use italics, bold, underlining, or other stylistic formats, but they are few and the rules are consistent.
- Italics: Italicize titles (books, movies, newspapers) and the names of ships. You can also italicize a lowercase word for emphasis in the middle of a sentence, but do so sparingly. If you have more than one or two emphasized words in a book, you’re overdoing it.
- Bold and Underlining: I would avoid using bold or underlining except in the case of lists or bullet points or as headers. Generally, underlining is less popular than bold. Note that I used bold in this article for my subtitles. A couple of decades ago, style books still said to use underlining for book titles, but underlining has now basically gone out with the typewriter—and good riddance to both.
- ALL CAPS: I would avoid using capital letters for anything other than an acronym (U.S.A. or F.B.I. for example). I wouldn’t even use them for a title.
Let’s look at another example of when these stylistic elements are overused compared to their being used properly.
In the USA, Gilligan’s Island remains popular in rerun among television viewers. The FATE of the Minnow and its crew has resulted in many hours of laughter for millions of people.
Believe it or not, I have seen many books with passages like this one. Do authors who write such sentences really think their readers are so dumb that they don’t know Gilligan’s Island is only in rerun or that the reader won’t understand what “rerun” means without it being underlined? And what is up with capitalizing “fate”—after all, the program is a comedy, not a tragedy. All that needs emphasis are the words that properly need italicizing, namely the show’s title and the name of the ship:
In the USA, Gilligan’s Island remains popular in rerun among television viewers. The fate of the Minnow and its crew has resulted in many hours of laughter for millions of people.
Trust Your Book Designer
Part of why authors end up overusing different styles is they forget that how their manuscript looks when they are working on it is not how the final book will look. If an author is using Microsoft Word to write in, the book will likely be switched into a design program like InDesign or Quark to be laid out.
Authors should leave the layout to the book design and layout person who doubtless has a much better eye for what will be appropriate in terms of fonts and headers. Too often, a novice design person will take the authors’ suggestions and make—and I’m not being harsh, just truthful here—a silly looking book by retaining all the random titles that are bold, italicized, in all caps and four different sizes. It’s sufficient in your manuscript just to make all your titles bold and in the same font and size and let the design person make a judgment on how to resize or change them. You can always look at the proofs and then change them later if need be. If you are really concerned about subtitles of subtitles be clear, then discuss them with the design person, but leave the final decision in her hands.
“Less is more” is a good rule to remember when writing. The less you emphasize words visually, the more they will register with the reader when your writing is strong and effective. Strive to use the best words and use them well and you will get your message across.
Irene Watson is the Managing Editor of Reader Views, where avid readers can find reviews of recently published books as well as read interviews with authors. Her team also provides author publicity and a variety of other services specific to writing and publishing books. | <urn:uuid:c16d5b77-bd6b-4624-b4fa-f67fe00bb313> | {
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Yesterday I described the Gates Foundation’s Measuring Effective Teachers (MET) project as “an expensive flop.” To grasp just what a flop the project was, it’s important to consider what success would have looked like. If the project had produced what Gates was hoping, it would have found that classroom observations were strong, independent predictors of other measures of effective teaching, like student test score gains. Even better, they were hoping that the combination of classroom observations, student surveys, and previous test score gains would be a much better predictor of future test score gains (or of future classroom observations) than any one of those measures alone. Unfortunately, MET failed to find anything like this.
If MET had found classroom observations to be strong predictors of other indicators of effective teaching and if the combination of measures were a significantly better predictor than any one measure alone, then Gates could have offered evidence for the merits of a particular mixing formula or range of mixing formulas for evaluating teachers. That evidence could have been used to good effect to shape teacher evaluation systems in Chicago, LA, and everywhere else.
They also could have genuinely reassured teachers anxious about the use of test score gains in teacher evaluations. MET could have allayed those concerns by telling teachers that test score gains produce information that is generally similar to what is learned from well-conducted classroom observations, so there is no reason to oppose one and support the other. What’s more, significantly improved predictive power from a mixture of classroom observations with test score gains could have made the case for why we need both.
MET was also supposed to have helped us adjudicate among several commonly used rubrics for classroom observations so that we would have solid evidence for preferring one approach over another. Because MET found that classroom observations in general are barely related to other indicators of teacher effectiveness, the study told us almost nothing about the criteria we should use in classroom observations.
In addition, the classroom observation study was supposed to help us identify the essential components of effective teaching . That knowledge could have informed improved teacher training and professional development. But because MET was a flop (because classroom observations barely correlate with other indicators of teacher effectiveness and fail to improve the predictive power of a combined measure), we haven’t learned much of anything about the practices that are associated with effective teaching. If we can’t connect classroom observations with effective teaching in general, we certainly can’t say much about the particular aspects of teaching that were observed that most contributed to effective teaching.
Just so you know that I’m not falsely attributing to MET these goals that failed to be realized, look at this interview from 2011 of Bill Gates by Jason Riley in the Wall Street Journal. You’ll clearly see that Bill Gates was hoping that MET would do what I described above. It failed to do so. Here is what the interview revealed about the goals of MET:
Of late, the foundation has been working on a personnel system that can reliably measure teacher effectiveness. Teachers have long been shown to influence students’ education more than any other school factor, including class size and per-pupil spending. So the objective is to determine scientifically what a good instructor does.
“We all know that there are these exemplars who can take the toughest students, and they’ll teach them two-and-a-half years of math in a single year,” he says. “Well, I’m enough of a scientist to want to say, ‘What is it about a great teacher? Is it their ability to calm down the classroom or to make the subject interesting? Do they give good problems and understand confusion? Are they good with kids who are behind? Are they good with kids who are ahead?’
“I watched the movies. I saw ‘To Sir, With Love,’” he chuckles, recounting the 1967 classic in which Sidney Poitier plays an idealistic teacher who wins over students at a roughhouse London school. “But they didn’t really explain what he was doing right. I can’t create a personnel system where I say, ‘Go watch this movie and be like him.’”
Instead, the Gates Foundation’s five-year, $335-million project examines whether aspects of effective teaching—classroom management, clear objectives, diagnosing and correcting common student errors—can be systematically measured. The effort involves collecting and studying videos of more than 13,000 lessons taught by 3,000 elementary school teachers in seven urban school districts.
“We’re taking these tapes and we’re looking at how quickly a class gets focused on the subject, how engaged the kids are, who’s wiggling their feet, who’s looking away,” says Mr. Gates. The researchers are also asking students what works in the classroom and trying to determine the usefulness of their feedback.
Mr. Gates hopes that the project earns buy-in from teachers, which he describes as key to long-term reform. “Our dream is that in the sample districts, a high percentage of the teachers determine that this made them better at their jobs.” He’s aware, though, that he’ll have a tough sell with teachers unions, which give lip service to more-stringent teacher evaluations but prefer existing pay and promotion schemes based on seniority—even though they often end up matching the least experienced teachers with the most challenging students.
The final MET reports produced virtually nothing that addressed these stated goals. But in Orwellian fashion, the Gates folks have declared the project to be a great success. I never expected MET to work because I suspect that effective teaching is too heterogeneous to be captured well by a single formula. There is no recipe for effective teaching because kids and their needs are too varied, teachers and their abilities are too varied, and the proper matching of student needs and teacher abilities can be accomplished in many different ways. But this is just my suspicion. I can’t blame the Gates Foundation for trying to discover the secret sauce of effective teaching, but I can blame them for refusing to admit that they failed to find it. Even worse, I blame them for distorting, exaggerating, and spinning what they did find.
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Verses with the word appearance in the Old Testament (21 verses):
And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.
So it was alway: the cloud covered it by day, and the appearance of fire by night.
1 Samuel 16:7
But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.
Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.
As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.
And the living creatures ran and returned as the appearance of a flash of lightning.
The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.
And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about.
As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.
Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber.
Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne.
And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone.
And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.
The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.
And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors.
And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man.
His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Then there came again and touched me one like the appearance of a man, and he strengthened me,
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150 adolescents from Somoto, Bluefields and Bilwi in Nicaragua are learning about sexual abuse and how to prevent it by using communication and social media. 46 adolescents, 28 girls and 18 boys from Bluefields were trained in February 2014.
“Every child has the right to live free from violence, and violence against children and adolescents can be prevented” explained Philippe Barragne-Bigot, UNICEF Representative in Nicaragua. He added that Information and Communication Technologies (ICTs), mobile phones and social networks are excellent tools to diffuse information on this matter, and therefore to prevent it.
“What we miss as children is affection” commented Luis, 11 years old, after reflecting with the workshop group on the various situations of violence children and adolescents may be exposed to.
Ruth, 15 years old and 5th year student in secondary school, said that knowing how to prevent sexual abuse is fundamental, as well as knowing how to use the ICT. “It will be really useful for me, now I can speak on this subject”.
Participation and empowerment strategy
These first workshops held in Bluefields and Somoto were part of a series of 5 different 3-day trainings. During these workshops, girls, boys and adolescents learn digital and audio-visual communication techniques to prevent violence, with an emphasis on preventing sexual abuse.
The programme aims to prevent sexual abuse of children and adolescents by using ICT in the municipalities of Somoto, Bluefields and Bilwi. Its strategy relies on children and adolescents’ participation and empowerment.
“I have learnt lots of things that I did not known before like the various children’s rights” said Britney, who is 13 years old and currently in her 1st year of secondary school. “Sexual abuse happens in Bluefields” she added.
The workshops were facilitated by the Communication and Social Mobilisation Association “Los Cumiches” in collaboration with UNICEF. They are part of a process to strengthen local alliances about children and adolescents’ rights, in which adults and institutions have the main responsibility to accompany children and adolescents exposed to sexual abuse and defend their rights.
The programme belongs to UNICEF’s global initiative #ENDViolence, which started in 2013. It calls upon the public to recognize issues of violence that concern children, and encourages active support for local movements that tackle such pressing issues worldwide.
There are efficient methods to prevent and fight violence against children: support mothers, fathers, families and the others who take care of the children; strengthen children’s capacities to protect themselves against violence; work explicitly to change attitudes and social norms that tolerate violence and discrimination; and strengthen and enforce laws and policies that protect children. | <urn:uuid:700dc716-307b-4fcf-b8bf-cabc40ce3a9c> | {
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LaunchKit. Pnegahdar. Information About HTML5. What is HTML 5?
HTML 5 is a new specification of HTML designed to follow HTML 4.01 and was created by designers who were not satisfied with the direction the W3C was taking HTML with the advent of XHTML 1.0. HTML 5 adds features to help web application developers and to improve the interoperability among web browsers and user agents. There are lots of new features to HTML 5 including: Tags to help with the structure of your pages like section, article, and aside.New form tags to get more specific data in your formsMultimedia tags to assist you in adding video and audio to your web pages.Plus, some tags have been removed from the specification. Bouni/HTML5-jQuery-Flask-file-upload · GitHub.
HTML5 ajax file upload with flask - bouni's blog. Making web uploads less painfull For one of my current Flask projects i want to have a nice looking and easy to use file upload form.
That means no <input type="file"> form field where i have to select each file and the upload it on at a time. I came across this nice tutorial for a HTML5/jquery file uploader, but the backend is written in PHP. So I decided to try to get this working with Flask and it was easier as I supposed :–) The server side. The Flask Mega-Tutorial, Part XV: Ajax. This is the fifteenth article in the series in which I document my experience writing web applications in Python using the Flask microframework.
The goal of the tutorial series is to develop a decently featured microblogging application that demonstrating total lack of originality I have decided to call microblog. Here is an index of all the articles in the series that have been published to date: This will be the last of the I18n and L10n themed articles, as we complete our effort to make our microblog application accessible and friendly to non-English speakers. Nathancahill/Flask-Edits · GitHub. What are the differences between "git commit" and "git push"? My Git Workflow. Git’s great!
But it’s difficult to learn (it was for me, anyway) – especially the index, which unlike the power-user features, comes up in day-to-day operation. Here’s my path to enlightment, and how I ended up using the index in my particular workflow. There are other workflows, but this one is mine. What this isn’t: a Git tutorial. It doesn’t tell you how to set up git, or use it. Rapid Growth Visualized: The History of Node.js via Git Commits. Node.js usage has been expanding rapidly.
I took a look at the growth of the Node.js project through the lens of a few Git Visualization tools. IssueTrackingSetup. Trackers¶ Trackers are how you split your issues into different types - common ones are Bug, Feature, Defect or etc.
For each tracker, you can define: (see image right) Name (the example pictured is 'Bug') if the issues bound to the tracker should be displayed on the roadmap if the issues bound to the tracker should be displayed on the changelog, merged into roadmap view a different workflow. A step-by-step SQLAlchemy tutorial.
About This Tutorial This tutorial is for SQLAlchemy version 0.2.
You may notice that some sections are marked "New in 0.2". If this is the first time you're reading this tutorial, you can safely skip those sections. On the other hand, if you read the previous version of this tutorial and are now trying to learn SQLAlchemy 0.2, then just search for the text "New in 0.2" and you'll have a lot less reading to do this time around. (Do make sure to update all the demo code, though: every single file of the demo code has changed, and you'll get errors if you try to run the old demo code under SQLAlchemy 0.2).
Python SQLAlchemy Tutorial. Association Tables In our previous articles, we used an association table to model many-to-many relationships between tables, such as the relationship between Department and Employee.
In this article, we are going to dive deeper into the association table concept and see how we can use it to further solve more complicated problems. DepartmentEmployeeLink and Extra […] GEOG 485: GIS Programming and Automation. Learning WebGL. A year ago, at a biggest-ever, record-breaking HTML5 Meetup in San Francisco all about WebGL, I predicted we were a tipping point; I think I was right.
Let’s take a look at 2014, a banner year for 3D on the web! A Year of Great Content John Cale and Liam Young’s City of Drones brought together experiments in music and architecture; Isaac Cohen continued to blow minds with visualizations like Weird Kids and Webby; Google’s A Spacecraft for All chronicled the 36-year journey of the ISEE-3 space probe; and SKAZKA showed us an alternate world created by The Mill and powered by Goo. A Year of Killer Apps In 2014, WebGL made its mark– an indelible impression– on advertising, e-commerce, music, news and engineering. The Lessons. Modern OpenGL tutorial (python) Online JSON Viewer. The Flask Mega-Tutorial, Part I: Hello, World! This is the first article in a series where I will be documenting my experience writing web applications in Python using the Flask microframework.
NOTE: This article was revised in September 2014 to be in sync with current versions of Python and Flask. Here is an index of all the articles in the series that have been published to date: Making use of OpenStreetMap data with Python. Ever wondered how web maps are created? Ever wondered if you could build something like Google Maps over a weekend? You probably can’t, but this talk will show you the basics of what you need to know, such as importing data, rendering maps and even building simple routes.
And all of this in Python! PythonOsmApi. This documentation is about a python class to communicate with OpenStreetMap API v0.6 developped by User:EtienneChove (currently maintained by User:Metaodi). Please submit an issue if you require other features. Hello World : node download. Articles/why-you-need-both-a-mobile-app-and-a-responsive-website-in-2012/ A lot of people are struggling with the choice between a mobile app and a responsive website. When you look at the discussion of responsive vs app, the answers have been given already.
It basically all boiles down to whether your content is static or interactive. Static content (like posts on a blog) has more use on the web, where interactive content (like most webapps, Google Docs for example) fits better in an app at the moment. Twisted. Twisted is an event-driven networking engine written in Python and licensed under the open source MIT license. Twisted runs on Python 2 and an ever growing subset also works with Python 3. Twisted makes it easy to implement custom network applications. Can I use... Support tables for HTML5, CSS3, etc. Dive Into HTML5. HTML5 Doctor, helping you implement HTML5 today. Python WSGI HTTP Server for UNIX.
Django & HTML5. Eclipse Rich Client Platform (2nd Edition): Jeff McAffer, Jean-Michel Lemieux, Chris Aniszczyk: 9780321603784: Amazon.com. Sérialisation : Thrift et Protocol Buffers, principes et aperçu. La sérialisation est une des bases de la transmission de données entre systèmes. Certains langages proposent d’ailleurs une méthode de sérialisation en standard, qui leur est souvent propre. L’interopérabilité entre systèmes hétérogènes nécessite que le format de sérialisation soit compréhensible par différents langages et plates-formes.
De nombreux standards utilisent le mécanisme d’IDL (Interface Description Language) pour répondre à ce besoin : ASN.1, CORBA ou encore SOAP. Depuis quelques années, de nouveaux frameworks basés sur un IDL ont vu le jour pour l’interopérabilité de technologies hétérogènes dans une optique d’économie de bande passante. Parmi eux, on trouve Thrift et Protocol Buffers.
Geolocation. Repository - [jmdns] Index of /tags/jmdns-3.4.1. Source Repository. Web Access The following is a link to the online source repository. Anonymous access. View topic - Poor mans GPS - Cell(Tower)ID / Location Area Code -Lookup. Dev Java. Coordinates - google maps, cellid to location. La Boite à Outils de l’Application Géolocalisée: Partie 1: GPS, et CellId - Pierre's Embedded and Mobile Blog. Cet article fait partie d'une série de 3: La Boite à Outils de l'Application Géolocalisée Une des révolutions de l'intégration du GPS dans le smartphone, c'est la possibilité pour l'utilisateur de se localiser ou qu'il soit et de trouver des informations en rapport avec sa position: que ce soit une carte ou des directions pour aller quelque part, les horaires de métro de la station d'à coté, les critiques du restaurant devant lequel il passe, etc.
Squid Caching. Squid is a fully-featured, open-source web-content caching system. In accelerator mode, squid can be used in between your users and your web-server to cache objects and reduce requests against your web server(s) and database server(s). Usually, Drupal has very dynamic content (nodes get comments and so on, the pages look different from one user to the other) and it has its own cache so Squid caching Drupal content is neither really desired nor really feasible. Drupal does supply the necessary headers which tells Squid not to cache its pages. However, images and other static content can be cached by Squid and usually it really helps.
For more information on setting up squid, please see Squid Caching is not only for static content, but also can be used for dynamic content. Downloads. | <urn:uuid:9af0fd04-aea6-422b-9dcd-77464a24ac2d> | {
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History of Status Issue
Melendez, Edwin, and Edgardo Melendez. Colonial Dilemma: Critical Perspectives on Contemporary Puerto Rico. (1993).
This book features pieces written by a wide variety of scholars who have studied the relationship between the United States and Puerto Rico. In the first chapter, Pedro Caban writes about the history of the development of the commonwealth and the policies put into place to create this system. Juan Manuel Carrion, in the fourth chapter, writes about nationalism on the island. He frequently brings up the presence of the Puerto Rican identity and how it has changed over time.
Ramos writes about how the discussion of statehood on the island has changed throughout the 20th century. He begins by discussing the early annexation movements that began to appear post Spanish-American War. Political parties that have been associated with the topic of annexation are mentioned with a brief history of how they formed. The piece then concludes with an analytical look at how the statehood solution of the status issue is seen in the modern day.
Russel Howe writes in the year 1957 about the territories in the Caribbean that are under American control. This gives a tremendous amount of perspective on how the issues that Puerto Rico faces compare to those faced on other smaller territories. He goes into detail about the three problems that the island faces; being the lack of schools, large amount of slums and the overall poverty faced by a large portion of the population. The topic of national identity and desire for independence is brought up to conclude the piece, stating how strong of a nationalist rhetoric exists in Puerto Rico.
This piece goes into the push for independence and key figures that led the movement. The background of Pedro Albizu Campos is briefly given, along with other political figures that pushed for independence. Meyer compares the way they each approached the topic of independence and frequently mentions the role that a Puerto Rican identity played in each of their arguments.
In this article published in 1976, Alan Howard describes the history for the Puerto Rico’s status issue and focuses on the evolution of the independence movement. He begins his argument with the U.S. occupation of the island in 1898 and goes into great detail on how different political parties rose to support different status options. The methods in which the U.S. has attempted to decolonize the island are discussed, including the vote in 1953 which sought to change the relationship between the United States and Puerto Rico. After showing that this has failed he concludes with describing this conflict as one that will put into practice the lessons learned from the conflict in Vietnam.
Carrión, Juan Manuel. “Two Variants Of Caribbean Nationalism: Marcus Garvey And Pedro Albizu Campos.”Centro Journal 1 (2005).
Juan Manuel Carrión compares the impact that Marcus Garvey and Pedro Albizu Campos had on their respective islands. He discusses the similarities both had including the both of them being black and experiencing discrimination. Carrión then goes into the different historical backgrounds of both islands showing how the differences over time have affected the national identity. After analyzing these events and going into great detail how cultural factors shaped the ways that these two leaders saw race and nationalism.
In this book, the history of Puerto Rico’s relationship is described in great detail. It spans from the Spanish American war to the development of the free associated state. There is also mention of the Nationalist Party attacks against this status declaration and how they sought to push for independence. It is also suggested that staying a common wealth would allow the population to maintain their national identity more than in statehood and that statehood would be more beneficial for the economy than independence.
This article breaks down the recent behavior of the Puerto Rican economy post 2008. Two years following this time, the data shows a decrease in the prosperity of the economy. Several different industries and markets are then broken down to see which areas of the economy are being affected the most. After describing the business climate and the workforce on the island, the authors display faith in the ability of the Puerto Rican economy to bounce back.
“Commonweatlh Vs. Independent Countries.” Caribbean Business 32.37 (2004).
This article published in Caribbean Business in 2005, compares how the economy of the island of Puerto Rico compares to other smaller independent nations. The islands per capita income is compared to the United States and nations in Western Europe, showing that those on the island are making less. Next the gross national incomes of several countries in the western hemisphere are compared. From this it is clear that Puerto Rico, when under the United States, is able to keep their GNI higher than most surrounding independent nations. While the island is still much less efficient compared to the United States, it is still better off than its surrounding neighbors.
In this cover story from the Caribbean Business editorial, Carlos Marquez calls into question whether Puerto Rico could sustain when independent. He discusses how Puerto Rico would be forced to take control of their economy and create treaties and agreements with other nations. Following this the conflict of how the political landscape would change is mentioned with focus on the new issues citizens would face, such as gaining passports from the republic. Marquez argues that this would cause many citizens to leave the island as to not lose their United States citizenship. To close this piece the economy is once again focused on, stating that following independence the national debt would become too great for the island especially with the end of federal funds from the United states going to the island.
In this journal article, statistics are brought up to show what the result of several status solutions would be. To begin Maldonado describes the current status of the economy under the commonwealth relationship with United States. The following parts then analyze how each alternative status would do to the economy and the citizens of the island.
On August 1st, 2013, President of the Puerto Rican Independence Ruben Berrios Martinez addresses congress on how the status issues if affecting the island. He claims that the island is in the process of turning into commonwealth, creating a poor, “ghetto state.” The loss of the educated middle class is labeled as a major concern since it will further damage the economy of the island. Martinez then discusses the problematic plebiscite ballot, breaking down how the information gained from it was inaccurate The speech concludes with mention of the how national identity will prevent assimilation post annexation.
Political scientist writes this academic journal to argue against the annexation of Puerto Rico. He begins by looking at the economy value of the island and describes why gaining Puerto Rico would be attractive for the Unite States. By pointing out how difficult assimilation of this population will be, he moves into supporting his anti-statehood stance. The island of Vieques and the situation with the military on the small island is mentioned, with the military leaving in the year 2003. Rubinstein closes with talking about how the process of Americanization would fail on the island, preventing the population from truly assimilating into the Unite States.
Barreto, Amílcar Antonio. “Nationalism, Language Policy, and Nested Games in Puerto Rico.”Caribbean Studies (2002).
This piece focuses on the Puerto Rican identity that has been produced on the island throughout the 20th century. By going through the history of this identity it is clear to see how strong its roots are. A lot of what is said about language and culture will be interesting to tie in with the topic of sovereignty since it can be used to support the push for independence, Comparing the information in the article with the transition to statehood for Hawaii.
Garry Hoyt, who lived on the island from 1955 to 1980, argues in his article from 2002 that Puerto Rico’s independence is still an option that can be achieved. He begins by stating that the numbers of those who are said to support independence are being misrepresented and explains why this occurs. Hoyt goes on to list several factors that would encourage the United States to part ways with the current relationship with Puerto Rico, one of which being the removal of the economic burden the island causes. After comparing the situation to that of the creation of the United States, he points out the cultural and linguistic differences that would become issues if the island became a state.
This academic journal analyzes how those Puerto Ricans living within the United States view the current status issue on the island. It was written by political scientist Angelo Falcon who is the founder of the National Institute for Latino Policy. The piece goes into great detail about the issues that have surrounded the plebiscite and the large migrations of Puerto Ricans to the mainland United States. Falcon also speaks extensively on the national identity that Puerto Ricans have in terms of music, food, and language. The spread of the mainland population is also described. Through analyzing the status of the stateside Puerto Ricans and the uncertain future that they have, a lot can be taken from this source on what impact national identity has on the population. | <urn:uuid:7d64b587-5266-405a-ac01-a57702c8a9ba> | {
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A SURVEY OF MAJOR FAITHS
To fully appreciate the religion of Islam and to be
able to explain its excellences to other people, Muslims
must learn something about the beliefs, traditions and
history of the world's other major faiths.
An important aspect of modern research in the area
of religion has been the application of comparative
methods of inquiry. Under this system of investigation,
one compares the beliefs, modes of worship, ethical
and moral codes, social directives, and the philosophies
of two different religions. Since most of us are quite
familiar with at least one religion, we can appreciate
the concepts and tenets of another religion when compared
with our own.
But, unfortunately, a study of comparative religions
frequently deteriorates into a study of competitive
religions. In most such studies the student learns little
about the other faith except how ridiculous it is. And
this is not the purpose of true learning.
Ahmadi Muslims believe that at the root of all major
religions is the process of revelation. It is through
this process that spiritual knowledge and wisdom is
given to man by God. The knowledge thus received is
considered to be the most authentic and truest form
of learning. The founders of all major religions have
either explicitly claimed to have received revelation,
or their lives clearly demonstrate this fact.
While there are many aspects of earlier religions which
became outdated with time due to man's continuing progress
in the fields of social behaviour, technological achievements
and religion: philosophy, there are certain wisdoms
expressed in all religions which are "everlasting"
and of universal appeal. These gems of wisdom have an
uncanny ability to survive the vagaries of time and
could be unearthed even in the ruins of some of the
oldest faiths on earth. For that reason, selected words
of wisdom taken from their sacred books have been included
under each religion.
CLASSIFICATION OF RELIGIONS
As we mentioned at the beginning of this book, there
are about ten major religions in the world. In alphabetical
order, these are: Buddhism, Christianity, Confucianism,
Hinduism, Islam, Jainism, Judaism, Shinto, Taoism and
Zoroastrianism. Although Sikhism is not considered a
major religion or a revealed faith, it is included in
this section for the benefit of the reader.
To simplify the study of comparative religions, the
scholars classify these faiths into various categories
based on certain criteria. For example, on the basis
of geographic origin, the world's major religions may
be classified as follows:
Hinduism, Buddhism and Jainism, which originated in
Confucianism and Taoism, which originated in China
Shinto, which originated in Japan
Zoroastrianism, which originated in Iran
Judaism, Christianity and Islam, which originated in
the Near East.
Another criterion that can be used in classifying these
religions is their ethnic aspect. Some religions have
appeal to their own people and are, therefore, called
ethnic. Preaching to outsiders and conversions in these
ethnic faiths have always been uncommon. Other faiths
claim to be of more universal: appeal, have been vigorous
in missionary work and have actively sought conversions.
Following is the division of the world's major religions
into these two classes:
Ethnic Religions Missionary Religions
Another classification of these religions is based
on the relative importance of "prophecy" in
these faiths. Religions in which prophecy has been demonstrated
to have played an important role are called "Religions
of Prophecy" while all other faiths are called
"Religions of Wisdom". On this basis, the
major religions could be divided into:
Religions of Prophecy Religions of Wisdom
Muslims believe that God sent His messengers to all
the nations in the world. For this reason, Muslims should
carry out any comparative religious study with due objectivity
and proper consideration for the convictions of others.
Muslims should realize that for many people a religion
is not simply a rational set of beliefs and worships
but also a way of life in which loyalty to one's country,
ancestors, traditions and culture, all play an important
role. Muslims, therefore, should treat the religions
of other people with great respect and strongly refrain
from ridiculing them in any way.
Now, one by one, we will study the major religions
of the world. We will study their essential beliefs,
modes of worship and philosophy of fife, and will frequently
quote words of wisdom from their sacred Scriptures.
In each case, brief comparisons will be made with the
religion of Islam. The treatment of the world's major
religions in this section is intended to be informative
and educational rather than competitive and contentious.
It is hoped that the student will benefit from this
Some Basic Facts:
Name The word "Hindu" is the Persian word
for Indus, the
river along which the ancient Indus Valley civilization
flourished. Hindus themselves prefer to speak of their
Religion as Sanatan Dharm or the True Teachings.
Founder Hinduism has no known founder. Also, the followers
of Hinduism do not recognize any "prophets"
their religious tradition. Non Hindu scholars believe
that personages such as Krishna and Ram Chandra
were Hindu prophets.
Place of Origin India
Sacred Books The Hindu sacred literature is divided
into two kinds: the Sruti or revealed and Smrti or remembered.
The Sruti or revealed literature
Rig Veda lyric hymns to various deities
Santa Veda hymns in reference to the Soma sacrifice
Yajur Veda sacrificial prayers Atharva Veda incantations
Brahmanas commentaries of the Vedas and concerned with
ritual and prayer
Upanishads philosophical and speculative texts dealing
with Brahman and Aatman
Smrti or remembered literature
Mahabharata epic literature of the third century BC.
Ascribed to the sage Vyasa. The hero of the epic is
the avatar Krishna. This epic contains the famous Bhagavad-Gita
or the Song of the Lord.
Ramayana epic literature of the second century BC and
ascribed to the saint Valmiki. It narrates the life
of the avatar Rama.
Puranas devotional texts dealing with religious
practices, mythology and cosmogony.
Sacred Places City of Varanisi or Banaras, on the Ganges.
Allahbad, where Ganges and Jamna meet. Vrindaban
Festivals Holi a spring festival associated with
Divali the Feast of Lights, an autumn festival
Dasehra a ten day festival celebrating Rama's
battle against Ravana
The word Hinduism covers a large number of indigenous
faiths that developed and flourished in the Indian subcontinent,
over the past four thousand years. On the lowest level,
these faiths include the most primitive type of animism
and, on the highest level, a rarefied monism.
The Hindu religion is very old, diverse, and evolved
considerably over the first 1,000 to 1,500 years of
its existence. Due to its great antiquity, a great deal
of mythology got incorporated with the wisdom and philosophical
The history of the Hindu religion dates back to the
arrival of the Indo Aryans in India around 1500 BC.
The word "Aryan" is a linguistic term indicating
a speech group of Indo European origin and is not an
ethnic term. The arrival of the Indo Aryans coincided
with the decline of the Indus Valley civilization which
had existed in India since 3000 BC. The Indo Aryans
came from the region of the Caspian Sea and the southern
Russian steppes. They entered north India through the
passes in the Hindu Kush mountains.
The Indo Aryans brought many beliefs with them. Over
the centuries the beliefs of the Aryans mixed with those
of the local Dravidian people giving rise to what is
known today as Hinduism.
Essential Beliefs Of Hinduism
Without any attempt to rank them in their order of
importance, following are the essential Hindu beliefs:
1. The Hindu Triad
The central belief of Hinduism is that there is One
Universal Spirit called Brahman which has no beginning
or end. In Bhagavad-Gita, the Song of the Lord, we find
the following description of the Supreme Spirit:
"I am He by Whom the worlds were created and shall
be dissolved ... There is nothing higher than Me...
The whole world is pervaded by Me, yet My form is not
seen. All living things have their being in Me, yet
I am not limited by them... 1, the Supreme Self, am
the cause and upholder of all. Under My guidance, Nature
produces all things movable and immovable ... I am the
Father of the universe and its Mother. I am its Nourisher.
I am the Knowable and the Pure .... I am the Goal, the
Sustainer, the Lord, the Witness, the Home, the Shelter,
the Lover and the Origin. I am Life and Death; I am
the Fountain and the Seed Imperishable.
"I am the Source of all; from Me everything flows.
The Supreme Spirit, the Eternal Home, the Holiest of
the Holy, the Eternal Divine Self, the Primal God, the
Unborn and the Omnipresent. The Source and Master of
all beings, the Lord of Lords, the Ruler of the universe.
"Could a thousand suns blaze forth together it
would be but a faint reflection of the radiance of the
Lord God. He is the Light of lights, beyond the reach
of darkness; the Wisdom, the only thing that is worth
"The aspects of My divine life are endless. Whatever
is glorious, excellent, beautiful and mighty, be assured
that it comes from a fragment of My splendour"
In the Hindu religious philosophy, Brahman, the Supreme
Spirit, has three main attributes or manifestations
which are identified as:
o Brahma, the Creator
o Vishnu, the Preserver
o Shiva, the Destroyer
Because of these three main attributes or forms of
Brahman, He is also called Trimurti or the Three in
One God. Besides Brahma, Vishnu and Shiva, there are
many other attributes of Brahman which are all symbolized
in the Hindu religion as "gods".
Brahman is the Absolute, impersonal World Soul Who
cannot be known without its various manifestations which
then become the personal deities. Different groups of
Hindus worship Brahma or Vishnu or Shiva as their personal
Hindus believe that at the end of each cycle of creation,
called a "Day of Brahma", Shiva destroys the
old world, Brahma creates a new one and Vishnu appears
on earth in various forms or incarnations called "avatars".
With this "usual belief in the Brahman on one
hand and in its various manifestations on the other,
Hinduism is at once a monotheism and a polytheism.
According to Hindu belief there are ten avatars or
incarnations of Vishnu:
1. Matsya, the fish
2. Kurma, the tortoise
3. Varaha, the boar
4. Nara Simha, the man lion
5. Vamana, the dwarf
6. Parusha Rama, Rama with an axe
7. Rama Chandra, the hero of the Ramayana epic
8. Krishna, the main character in the Bhagavad-Gita
9. Buddha, the founder of Buddhism
10. Kalki, the tenth avatar who is yet to come
3. World Is Eternal
Hindus believe that the world is part of a beginingless
and endless process which follows fixed cycles known
as the Days of Brahma. Each day of the Brahma lasts
for four and a half billion years.
4. The Soul is Eternal
Hindus believe that the souls have existed from time
immemorial and are not necessarily created by Brahma.
5. The Law of Dharma
Very simply, this is the Law of Moral Order or right
conduct. According to this law each person has his own
dharma which depends upon his own race, caste or family.
Although dharmas of various people may be different
according to their station in society, they all lead
to the same objective: reunion with Brahman, the World
6. The Caste System
Hinduism is the only religion in the world that believes
in a caste system. Under this system people are assigned
certain specific functions and duties in the society.
The four castes recognized under
this system. are:
Brahmins the priests, philosophers and holy people dedicated
to the study of the sacred books. Brahmins belong
to the highest caste.
Kshatriyas engage in military and governmental activities.
They represent the upper middle class.
Vaisyas the tradesmen, merchants, farmers and Indus
Shudras these carry out menial jobs in the society and
essential purpose is to serve the other three castes.
Samsara is the endless cycle of birth and rebirth through
which each soul goes until it attains liberation. This
concept of reincarnation applies to the individual as
well as the universe.
8. The Law of Karma
According to this law every action produces its inevitable
result so that the conditions of each rebirth are determined
by the acts performed during the previous life. Under
this law, "From good must come good; and from evil,
9. Moksha or Salvation
Salvation is achieved in Hinduism when the soul is
finally released from its continuous process of birth
and rebirth and becomes one with Brahman, the World
Hindu Acts Of Worship
In Hinduism, there are many ways and methods to achieve
religious objectives. There is the way of penance and
the way of sacrifice. There are the ways of meditation,
of devotion, of renunciation and of religious acts.
There are no specific practices or creeds that are
held essential in Hinduism and there are many forms
of religious worship in this faith:
These are devotional rituals that are performed three
times a day: at dawn, at midday and in the evening.
These rituals begin by bathing oneself in the morning
and include meditation, making of offerings and uttering
Puja, which literally means worship, involves the paying
of respect to the god. The Hindu gods are invariably
in the form of idols. These idols are usually kept in
the temple but may also be kept at home. The idol or
statue of the god is the symbol of divine presence to
the Hindus. The Hindu worship is seldom congregational
and is largely individual. Certain rituals are followed
during the puja both at home and in the temple.
Katha is the communal worship and involves recitations
from the Scriptures.
Yoga is the general name for certain disciplines which,
the Hindus believe, should be followed to achieve the
state of "nirvana" or enlightenment. These
disciplines are extremely ancient and are considered
necessary to gain complete control of one's emotions
and morals. It is through the yogas that the Hindus
try to identify with the Brahman.
In the Hindu religion certain rituals are performed
which relate to the various stages of one's life. These
name giving ceremony
shaving of the child's head initiation into the caste
post cremation ceremonies
The pilgrimages are a very important aspect of Hindu
religion. There are local, regional and national pilgrimage
sites across India. The objectives of performing these
pilgrimages are manifold: for salvation, for absolution
of sins, for worship, for experiencing the divine, for
obtaining relief from illness or for receiving some
other specific blessings.
The Philosophy Of Life In Hinduism
risk of over simplification, we could reduce the Hindu
philosophy of life to four basic objectives:
(i) Dharma: The acquisition of religious knowledge
through right conduct and right living
(u) Artha: The lawful making of wealth
(iii) Karma: The satisfaction of human needs and desires
covering the entire lifetime
(iv) Moksha: The quest for liberation and salvation.
Wisdom Of Hinduism
Below is a sampling of some of the wisdom of Hinduism
taken from its sacred books:
"The end and beginnings of beings are unknown.
We see only the intervening forms. Then what cause is
there for grief"
"Sacrifice is the noblest form of action"
"All action originates in the Supreme Being"
"Neither in this world, nor elsewhere, is there
any happiness in store for the one who always doubts"
"In sorrows not dejected, in joys not over joyed;
outside the stress of passion, fear and anger, steadfastly
calm in lofty contemplation; such a one is the wise
"Be not overglad attaining joy, and be not oversad
"That man alone is wise who remains master of
"Do your earthly duty free from desire, and you
shall well perform your heavenly purpose"
"If you were the worst of all wrong doers, the
ship of truth would bear you safe across the sea of
"Four sorts of mortals know Me; he who weeps,
the man who desires to know, he who toils to help, and
he who is sure about Me"
"Whoever offers Me in faith and love a leaf, a
flower, a fruit, or water poured froth, that offering
made lovingly with pious will, I accept"
"Those who worship Me with love, I love; they
are in Me and I in them"
"Be certain that none can perish, trusting Me"
"Passion binds by toilsome strain; but ignorance,
which shuts the beams of wisdom, binds the soul to sloth"
"The doors of hell are threefold, through which
men to ruin pass: the door of lust, the door of wrath,
and the door of avarice"
"The faith of each believer conforms itself to
what he truly is"
"Religion shown in acts of proud display is rash
Below, we will try to compare the various beliefs and
acts of worship of Hinduism with their counterparts
(i) Concept of God
Hinduism, with its belief in One Supreme God called
Brahman, is basically a monotheistic religion. But the
symbolization of the various attributes of Brahman into
different deities turns this fundamental monotheism
into a kind of polytheism. Furthermore, the concept
of One God is not central to Hinduism as it is with
the religion of Islam. In Islam, God is One and no manifestations
of God exist in any form.
(ii) Inequality of people
With its institutionalized caste system, Hinduism advocates
a strong inequality among people. This caste system
is unique to this religion and nothing similar to it
can be found in the other major religions of the world.
It is conceivable that the caste system originated in
ancient India essentially to bring certain order to
the society and to allocate different duties to the
people. With time, this social order could have become
ingrained in the Hindu society and eventually became
a source of considerable sorrow to the people in the
The Hindu philosophy of reincarnation is obviously
based on intellectual speculation regarding the nature
of death and what happens to the soul afterwards. Belief
in reincarnation also exists in two other faiths of
Indian origin: Buddhism and Jainism. In Islam, the death
in this life leads to resurrection on the Day of Judgment
and then an everlasting life afterwards in a spiritual
Because of its belief in reincarnation, Hindu concept
of salvation is concerned with release from this endless
cycle of births and rebirths. In Islam the concept of
salvation relates to the receiving of God's pleasure
and nearness on the Day of Judgment.
(v) The Worshiping of Idols
Although the Hindus worship idols, they do not believe
that the statues themselves have any powers. To them
the idols are mere representations of gods and help
to create the proper mood for prayer. Other religions,
such as Judaism, Zoroastrianism and Islam, consider
this representation of divine existence into various
statues, a rather primitive action and attribute it
to the great antiquity of this religion. In Islam, all
worship is performed to the One Invisible God and no
representations of any nature are permitted.
(vi) The Hindu Sacred Books
The Hindus perhaps have the most extensive sacred literature
of any religion in the world. But, because of their
great antiquity, it is difficult to assign the various
books to their original authors. Also, much of the sacred
texts relate to intellectual speculation, a field that
is continually challenged by man's increasing knowledge.
How much of this sacred literature is the product of
revelation and how much owes to human interpolation,
is a question difficult to answer with any certainty.
There is great wisdom in the Vedas to elicit the view
that they were originally revealed. With the passage
of time they could have easily suffered at the human
hand, much like the sacred texts of many other religions.
As regards authenticity, the Holy Quran is the only
sacred book in the world today which has remained unchanged
since it was first compiled during the lifetime of the
(vii) The Hindu Avatars
The avatar in Hinduism is perhaps the closest thing
to the prophet in the Near Eastern faiths. Although
the Hindus believe that the various avatars such as
Rama Chandra and Krishna were manifestations of the
god Vishnu, to the outsiders these avatars appear to
be sages, saints or prophets who, because of the great
reverence by the followers, were elevated to their divine
status. Muslims believe that Rama Chandra and Krishna
were indeed prophets of God, much like Moses, Jesus
BUDDHISM: Some Basic Facts
Name The religion is named after Gautama Buddha
Founder Siddhartha Gautama Buddha (560 480 BC)
Place of origin India
Sacred Books Tripitaka the Three Baskets of Wisdom,
accepted by Mahayana branch
Pali Canon accepted by Hinayana or Theravada
Sacred Places There is no one sacred place for all
the Buddhists of the world. Pilgrimages are usually
carried out in individual countries to local shrines
and historic places.
Festivals Perahera a festival held in August
Wesak (Kason) a festival in May celebrating
Buddhism was founded in India in the sixth century
BC, at a time when the people of India had become disillusioned
with the Hindu caste system and certain other Vedic
The founder of this new faith was Siddhartha Gautama
who was a Hindu prince living in northern India. At
a very young age, he became deeply affected by the great
suffering and pain that existed in the world. He left
his family, renounced his princely status and went out
searching for the answers to these problems. He wandered
from place to place in search of wisdom when, suddenly,
he received enlightenment. Since that day he has been
known as the Buddha or the Enlightened One.
Buddha lived for about eighty years and taught his
new found wisdom all over India. For the next thousand
years or so, Buddhism spread very rapidly in India and
south east Asia. In every country, Buddhism adapted
itself to the local conditions and absorbed many of
the local beliefs and rituals. Over the years, many
sects developed in Buddhism, two of which are very important:
Mahayana, or Greater Vehicle of Salvation, and
Hinayana (also called Theravada), or Lesser Vehicle
The Mahayana Buddhism is currently practiced in eastern
Asia including China, Japan, Korea and Vietnam. Hinayana
Buddhism is dominant in southern Asia including Sri
Lanka, Burma, Cambodia, Laos and Thailand. A relatively
minor sect, known as Northern Buddhism, flourishes in
Tibet, Mongolia and the Himalayas.
Initially, Buddhism started as a reform movement within
Hinduism but eventually became an independent religion.
Buddhism was the first missionary religion of the world
where the followers of Buddha carried this faith to
other countries and peoples with a strong sense of universal
mission. Buddhism shares a number of beliefs with the
traditional Hinduism such as the doctrine of reincarnation
and the Law of Karma. The main differences between the
two faiths originate from the rejection by Buddhism
of the Hindu caste system, of the authenticity of the
Vedas, and of the belief that an individual soul must
be united with the World Soul or Brahman. To many Hindus,
Buddha still remains the ninth avatar or incarnation
of their god Vishnu.
Essential Beliefs Of Buddhism
Following are the essential beliefs of Buddhism as
the religion exists today:
1. From good must come good, and from evil must come
evil (this is the Hindu Law of Karma).
2. Prayers and sacrifices to the gods are useless.
3. The Vedas are not sacred books.
4. The world always was and always will be.
5. Brahma did not create the caste system.
6. The aim of life is not pleasure or happiness but
the end of individual existence through the practice
of the Ten Perfections.
7. He who attains perfect wisdom enters nirvana, and
is freed from the endless chain of births and rebirths.
In addition to the above, the Buddhists believe in
the Four Noble Truths:
According to the First Noble Truth, there are many
kinds of sufferings in this world including old age,
illness, death, failure, separation, etc.
According to the Second Noble Truth, the cause of all
these sufferings is the human desire which grasps for
the wrong things.
According to the Third Noble Truth, all human suffering
can be dissolved by getting rid of the human desire.
According to the Fourth Noble Truth, the desire can
be rid of by following the Eightfold Path.
The Eightfold Path
1. Right Belief
2. Right Resolve
3. Right Speech
4. Right Behaviour
5. Right Occupation
6. Right Effort
7. Right Contemplation
8. Right Concentration
The Buddhist DO's and DON'T's:
Among the extensive codes of Buddhism are the Ten Commandments
and the Ten Perfections.
The Buddhist Ten Commandments:
1. Do not destroy life
2. Do not take what is not given to you
3. Do not commit adultery
4. Tell no lies and do not deceive anyone
5. Do not become intoxicated
6. Eat moderately
7. Do not watch dancing or plays nor listen to singing
8. Wear no garlands, perfumes or ornaments
9. Do not sleep in luxurious beds
10. Do not accept any gold or silver.
The Buddhist Ten Perfections:
1. Giving (in charity)
2. Duty (religious and worldly)
3. Renunciation (from worldly pleasure)
4. Insight (and wisdom)
8. Resolution (in all undertakings)
9. Loving kindness (towards friends and enemies alike)
10. Serenity (towards joy and sorrow).
The Worship In Buddhism
Worship is not considered extremely important in Buddhism
and varies a great deal between Mahayana and Hinayana
branches. Some forms of Buddhist worship are noted below:
(i) Relic Worship: Actual and symbolic relics of Buddha
are worshiped by the followers by prostration, chanting
and making offerings.
(ii) Meditation: Meditation is the main religious activity
in which the individual attempts to control his self
and tries to achieve nirvana.
(iii) Paritta: This involves chanting of discourses
from the sacred Pali books. This chanting may be done
at special events such as death, illness, danger or
when embarking upon a new activity.
Buddhist Philosophy Of Life
Buddha strongly preached his followers to follow what
he called the "Middle Way". He told them to
avoid both extremes. One extreme is to indulge in the
pleasures and comforts of this material world and the
other extreme is to starve oneself, go without sleep
or inflict self punishment.
In the Buddhist philosophy of life, man can overcome
the suffering in this world by controlling his desires
and following the Eightfold Path. When man obtains perfect
wisdom and masters his emotions and his self, he gains
salvation and is ready for the final reward, that is
Nirvana, in the Buddhist religion, is not only the
blissful state in which all suffering ceases, but it
also marks the release of the soul from the endless
cycle of birth and rebirth.
The Wisdom Of Buddhism
Following are some of the sayings taken from the Buddhist
sacred book, Tripitaka:
o "A man who conquers himself is the greater conqueror
than the one who battles against a million men"
o "Hatred is not diminished by hatred, but by
o "The evildoer mourns in this world, and he mourns
in the next"
o "Few there are among men who arrive at the other
shore; most of them run up and down this shore"
o "An evil deed, like freshly drawn milk, does
not turn sour at once"
o "The scent of flowers does not travel against
the wind; but the fragrance of good people travels even
against the wind"
o "Not in the sky, nor in the midst of the sea,
nor in the clefts of the mountains, nor in the whole
world is there a spot where a man could avoid death"
o "The fool wishes for precedence among the monks,
for lordship in the monasteries, for honour among other
o "Without knowledge there is no meditation, without
meditation there is no knowledge"
o "All created things perish"
o "No suffering befalls the man who calls nothing
o "He whose evil deeds are covered by good deeds
brightens up the world, like the moon freed from clouds"
o "No amount of effort can purify a man who has
not overcome his doubts"
o "There is no fire like passion; there is no
evil like hatred; there is no pain like this body; there
is no happiness greater than peace"
"You yourself must make the effort; the Buddhas
are only teachers"
As we mentioned earlier, Buddhism started essentially
as a reform movement within Hinduism. Gradually, however,
Buddhism started to diverge away from Hinduism and reverence
for Buddha increased so much that he began to be portrayed
by his followers as a semi divine and, ultimately, as
a celestial being.
Buddhism maintains belief in the process of reincarnation
and the Law of Karma, as understood by the Hindus. Buddhism,
however, rejects the Hindu caste system and the authenticity
of the Vedas.
Buddhism of today places little emphasis on the concept
of God. But then Buddhism has changed so much to adapt
itself to the local conditions in the various countries,
that it is almost impossible to ascertain with any great
deal of accuracy what its original teachings used to
be in this respect.
Buddhism is at once a philosophy of fife and a practical
discipline. Although Buddhism lacks a well developed
spiritual philosophy, it is an extremely humanistic
religion and has found great popularity among the people
in the western countries. What people find attractive
in this religion is its great tolerance, its high moral
and ethical standards, its relatively bloodless history
and its concept of nirvana.
JAINISM: Some Basic Facts
Name Jainism means "Religion of the Conquerors"
Founder Prince Vardhamana, known to his followers as
the Great Hero (540 468 BC)
Place of Origin India
Sacred Books Siddhanta (of the "sky clad"
Jains) Angas (of the "white clad" Jains)
Festivals Pajjasama, a festival held for eight days
at the close
of the Jain year.
Divali, originally a Hindu festival but celebrated by
the Jains in honour of Mahavira.
The Jain religion was founded by Prince Vardhamana
who lived in northern India from 540 to 468 BC. He was
a contemporary of Buddha and, like him, was born into
a Hindu family and studied Hindu religion in his early
years. Prince Vardhamana was given the title of Mahavira
by his followers which means the Great Hero. The followers
of this religion are called Jains, meaning Conquerors
who had conquered their own selves.
While both Buddhism and Jainism rebelled against the
Hindu caste system and the authority of the Vedas, they
both accepted Hinduism's Law of Karma and the belief
in Reincarnation and Nirvana. But at this point the
two new faiths parted company. Buddhism followed the
"Middle Way" of moderation while Jainism followed
the way of self denial and asceticism.
There are only about three million Jains living today,
almost all in India. But these followers have retained
a degree of influence out of proportion to their numbers
and the Jain philosophy has played an important role
in the history of Indian religions.
Essential Beliefs of Jainism
The two essential beliefs in Jainism which set this
religion apart from traditional Hinduism or contemporary
Buddhism, relate to the conquering of one's self and
the sanctity of all living things.
1. Conquest of Self
In Jainism, the self can only be conquered by self
denial, renunciation of worldly pleasures, asceticism
and giving up of all desires and ambitions.
2. Principle of Ahimsa
By far the most important tenet of Jainism is the principle
of Ahimsa or "non injury". The Jains accord
great reverence to all living things and killing of
any form of life is strictly forbidden.
3. The Law of Karma
Jainism believes in the Hindu Law of Karma that from
good must come good and from evil, evil. The Law also
determines the conditions of each rebirth according
to the acts performed in the previous life.
Jainism also believes in the Hindu principle of Samsara
or the endless cycle of births and rebirths. This process
of reincarnation continues till the soul finally attains
Moksha or salvation in Jainism can only be achieved
by the conquest of one's own self and by practicing
the principle of Ahimsa.
The Does and Don'ts In Jainism
There are five important commandments in Jainism:
Do not kill or hurt any living thing
Do not steal
Do not lie
Do not covet or desire anything
Do not live an unchaste life.
Do not become intoxicated
The Worship In Jain Religion
The Jains worship many Hindu gods and also their own
saints. Jains believe that Mahavira was the 24th saint
and that twenty three saints had passed away before
him. Jain temples are filled with images of these twenty
four saints called Tirthankaras, who are the object
of worship by the followers.
Aside from the temple worship, Jains spend about an
hour every day in unbroken meditation in which they
try to be at peace with the world and contemplate on
spiritual heights. If possible, this meditation is carried
out three times a day, in the morning, afternoon and
The Jains also devote their time to temporary monkish
living at least six times a month. The Jains have a
well developed ethical system in which gambling, eating
of meat, drinking, adultery, hunting, stealing and speaking
ill of others, are strongly forbidden.
Similarly the concept of charity is a very important
part of the Jain religion and is widely practiced. In
fact the religion demands that at least one act of charity
be carried out each day. Jains today are very active
in promoting public welfare and building schools and
Jain Philosophy of Life
The Jains believe in the principle of Samsara, the
endless cycle of births and rebirths. According to Jains
it happens only rarely that a soul is born in the human
body. Man, therefore, should use every opportunity to
obtain moksha or salvation. The path to achieving salvation
lies in acquiring the Three Jewels:
o Right Knowledge
o Right Faith
o Right Conduct
Right knowledge comes through knowing the Jain principles,
right faith through believing in them and the right
conduct through following them.
The Wisdom Of Jainism
o "All living things hate pain; therefore do not
o "No man should seek fame and respect by his
o "There are three ways of committing sin: by
our actions, by authorizing others, and by approval"
o "Knowing the truth one should live up to it"
o "A blind man, though he may carry a light, still
does not see"
o "A man should treat all creatures in the world
as he himself would like to be treated"
o "He who is carried away by passion will not
get very far"
Jainism, very much like Buddhism, developed as an offshoot
of the Hindu religion. It maintained many of the Hindu
beliefs such as Samsara, Karma and Nirvana. The only
two beliefs that are new to Jainism relate to extreme
self denial and the sanctity of life. Basically, both
these concepts exist in the other major religions of
the world but are not taken to the degree practiced
in Jainism. Islam and the other religions also de emphasize
worldly pleasures and comforts but do not go to the
extreme of giving them up completely. Similarly, all
religions teach sanctity of human life and kindness
to animals but do not carry this teaching to such extremes
that one is forced to give up ploughing the land for
fear of killing the rodents or insects. Although the
principle of Ahimsa, as taught by Jainism, is not really
practicable, it has highlighted the fact that all living
things suffer pain and should not be needlessly hurt.
THE SIKH RELIGION: Some Basic Facts
Name The word Sikh means a disciple
Founder The Sikhs regard Baba Nanak as the founder
faith. History, however, shows that the Sikh religion
its present form was founded by later successors of
Baba Nanak. Baba Nanak lived from 1469 to 1539 AD
Place of Origin Punjab, North India
Sacred Books Guru Granth
The Sikh movement started in India as a small group
of devoted disciples who gathered around the saintly
person of Baba Nanak. Baba Nanak was a contemporary
of Babar, the first Moghul Emperor of India, and was
born in April 1469 AD, in a village called Nankana Sahib,
not far from Lahore. Although born in a Hindu family,
he was disillusioned by the Hindu caste system, the
power of the Brahmin priests, and the custom of "sati"
in which the widows were burned on the funeral pyre
of their husbands.
There is considerable evidence in historical records
that Baba Nanak embraced Islam, used to perform the
Islamic rituals and undertook the pilgrimage to Mecca.
These records also point to the fact that Baba Nanak
did not found any new religion. Over the years his disciples
and successors, however, did form a new identity and
a religion for themselves.
After the death of Baba Nanak, there came a succession
of nine Gurus (teachers) who formalized the teachings
of the various Gurus, organized the Sikhs into a proper
community and implemented the various social institutions
found among the Sikhs today. Below are given the names
of the various Sikh Gurus, their periods and the periods
of their guruship
1. Guru Nanak 1469 1539
2. Guru Angad 1504 1552 (Guru 1539 1552)
3. Guru Amar Das 1479 1574 (Guru 1552 1574)
4. Guru Ram Das 1534 1581 (Guru 1574 1581)
5. Guru Arjan 1563 1606 (Guru 1581 1606)
6. Guru Har Gobind 1595 1644 (Guru 1606 1644)
7. Guru Har Rai 1630 1661 (Guru 1644 1661)
8. Guru Har Krishna 1656 1664 (Guru 1661 1664)
9. Guru Tegh Bahadur 1621 1675 (Guru 1664 1675)
10. Guru Gobind Singh 1666 1708 (Guru 1675 1708)
Excluding the period of Baba Nanak, the period of the
nine successors lasted 169 years.
These Gurus served as the spiritual and temporal heads
of the Sikh community. Each Guru was nominated by his
predecessor on the basis of his spiritual ability and
worthiness. But, starting with the Fourth Guru, the
office became hereditary in the line of his male descendants.
Each of the Gurus contributed something which helped
Guru Nanak taught the Unity and love of God
Guru Amar Des established the "langar" or
communal eating facility which helped significantly
in fostering the bonds of mutual brotherhood
Guru Ram Das initiated the building of the city of
Guru Arjan established a number of other Sikh towns
in Punjab and built the now famous Hari Mandir, or the
Golden Temple, at Amritsar. It was during the time of
this Fifth Guru that confrontations with the Muslims
started. Guru Arjan died while in Muslim custody and
gave the Sikhs their first martyr.
Guru Har Gobind, Guru Har Rai and Guru Har Krishna
the sixth, seventh and eighth Gurus did not make any
significant contribution to the Sikh religion and spent
most of their efforts in militarily organizing the Sikh
Guru Tegh Bahadur was the surviving son of Guru Har
Gobind. During his period, Moghul King Aurangzeb was
actively pursuing the policy of Islamization in India.
Guru Tegh Bahadur opposed many of the Emperor's policies.
The Guru was imprisoned and later executed and is revered
by the Sikhs as a great martyr.
Guru Gobind Singh was the tenth and the last Guru of
the Sikhs. He took up the office at the age of nine
and for the next 33 years consolidated the military
power of the Sikhs, leading them against the Islamic
powers with considerable success. In fact most of the
visible aspects of the Sikh community today owe their
origin to Guru Gobind Singh. He gave them the name of
"Khalsa" meaning the Pure. The male members
of the community were given the title of Singh (lion),
and the females that of Kaur (princess). He also introduced
the five symbols for the Sikhs known commonly as the
five K's. These are:
o Kesh (uncut hair)
o Kangha (comb)
o Kirpan (sword)
o Kara (steel bangle)
o Kach (shorts)
Guru Gobind Singh's four sons were all killed during
his lifetime. When the Tenth Guru himself was lying
on his deathbed, he told the Sikh community that from
then on no more human Gurus will appear and that their
sacred scriptures, the Granth, would be their Guru.
That is why the Sikhs call their sacred book Guru Granth.
Essential Beliefs Of The Sikh Faith
I. The most important belief of the Sikh religion concerns
the Unity of God. God is One, the Creator of all things,
existing from beginning and the source of all man's
2. Man can become one with God only by walking on the
path of the Gurus. By sincere worship and meditation,
the Sikhs believe, one can experience God.
3. The sacred book, Guru Granth, can lead the followers
to find God and salvation. No more religious leaders
are necessary after the Granth was declared the Guru
of the Sikhs.
4. Salvation results with a love union with God. Until
this union takes place, individuals may go through many
reincarnations. This principle of reincarnation is taken
It should be noted that Guru Granth does not present
the Sikh beliefs in any systematic manner. The Granth
emphasizes the stimulating aspects of its teachings
on the human heart, to love God.
Worship In The Sikh Religion
The focal point of all Sikh worship is the Guru Granth.
In the gurdwara, the Sikh place of worship, the Sikhs
sing hymns from the scriptures and members of the congregation
give readings and expositions from the Granth. No weekly
holy day is observed by the Sikhs.
Although the Sikhs reject the symbolization of God
by idols, the paintings of Baba Nanak are highly revered
and displayed prominently in the Gurdwara.
In their homes, the Sikhs recite various shabads or
verses from the Granth. The most important of these
is Guru Nanak's Japji which is recited silently by the
Sikhs every morning. Below are given some selected verses
from this Japji to give the reader some idea of the
fundamental beliefs of this religion:
o "There is One God whose name is true, the Creator.
Devoid of fear and enmity, Immortal, Unborn, Self Existent
o "The True One was in the beginning; the True
One was in the primal age
o "The True One is now also, O Nanak; the True
One also will be
o "The hunger of the hungry for God diminishes
not though they obtain the load of the worlds
o "If man should have hundred thousand devices,
even one would not assist him in finding God
o "How shall man become true before God? How shall
the veil of falsehood be rent?
o "By walking, O Nanak, according to the Will
of the Commander as ordained
o "Bodies are produced by His order; His order
cannot be described
o "By His order souls are infused into bodies;
by His order greatness is obtained
o "By His order men are high or low; by His order
they obtain predestined pain or pleasure
o "By His order some obtain their reward; by His
order others wander in transmigration
o "All are subject to His order; none escapes
from it. He who understands God's order, O Nanak, is
never guilty of egoism
o "Who can sing His power? Who has power to sing
it? "Who can sing His gifts or know His signs?
"Who can sing His attributes, His greatness, His
deeds?"Who can sing His knowledge whose study is
laborious? "Who can sing Him, Who fashions the
body and then destroys it?"Who can sing Him, Who
takes away life and then restores it? "Who can
sing Him, Who appears to be far, but is actually so
"Who can sing Him, Who is All Seeing and Omnipresent?"In
describing Him there would be no end"
The Sikhs claim that Baba Nanak founded their faith
which, they profess is distinct from either Hinduism
or Islam. Historical records, however, prove that Baba
Nanak, who was born and raised in a Hindu family, later
accepted Islam. Also, many of the shabads of the Granth
are simply Gurmukhi renderings of the Quranic verses.
Similarly, the concept of God presented in the Granth
is exactly the same as given in the Quran. Many of God's
attributes mentioned in the Granth are again translations
of the Quranic attributes of God.
It is for this reason that many western scholars of
religion do not regard Sikhism as an independent religion
but an offshoot of Islam.
The Ahmadis believe, and this belief is borne out by
ample historical evidence, that Baba Nanak was a Muslim
saint and a mystic who was greatly affected by the general
lack of education and awakening in his agrarian community
in the Punjab. His teachings were directed essentially
at his own people and that is the reason why Sikhism
later developed as a strongly ethnic religion.
The beliefs and modes of worship of Sikh religion were
greatly influenced by the surrounding Hindu tradition
and environment. The principle of reincarnation, prostrating
in front of the Granth, and the use of Baba Nanak's
portraits in the gurdwara, are a few examples.
CONFUCIANISM: Some Basic Facts
Name Religion named after Confucius, the founder
Founder Ch'iu K'ung, who was known to his followers
K'ung-fu-tse (K'ung the Philosopher). This was
changed in the western countries to Confucius.
Period: 551 -479 BC.
Place of Origin: China
Sacred Books The Five Kings:
Yi K'ing (The Book of Changes)
Shu K'ing (The Book of Annals)
K'ing Shih (The Book of Poetry)
Li K'ing (The Book of Ceremonies)
Ch 'un Ch 'in (The Book of History)
Lu Yu (The Book of Analects). This book contains Confucius'
sayings and was compiled after his death.
Confucianism is a Chinese religion founded by Confucius
who lived from 551 to 479 BC, around the same time that
Mahavira and Buddha were founding two new faiths in
India. The real name of Confucius was Ch'iu K'ung but
his followers used to call him K'ung-fu-tse meaning
K'ung the Philosopher. This, over the years, got simplified
to Confucius in the western countries.
Although Confucius accepted the traditional concept
of God and the Divine Law, his teachings mostly emphasized
ethics, wisdom, governmental system, regard for justice
and the value of tradition. Confucius was a great teacher
and he traveled throughout China, teaching and preaching
his philosophy and his system of ethics. He laid great
emphasis on the seeking of knowledge and the need to
question anything that was ambiguous, until the ambiguity
The Teachings Of Confucius
The teachings of Confucius can be condensed into six
principles and five virtues. These are given below:
The Six Principles of Confucius
1. Human nature is good and evil is unnatural.
2. Man is free to choose his conduct as he wills.
3. Virtue is its own reward. Doing good for a reward
or avoiding evil for fear of punishments, is not virtue.
4. The rule for behaviour is: what you do not want
others to do to you, do not do to them.
5. A man has five duties: to his ruler, to his father,
to his wife (and she to him), to his elder brother,
and to his friend.
6. Man should strive to become a superior man.
Five Constant Virtues taught by Confucius
1. Benevolence, which is to think of other people first
2. Righteousness, which is not to do to others which
you would not want them to do to you
3. Propriety, which is to behave with respect and courtesy
4. Wisdom, which is to be guided by knowledge and understanding
5. Sincerity, which is to be sincere, truthful and
honest in all your actions
The Wisdom of Confucius
Following are some of the sayings of Confucius which
have been selected from the Book of Analects:
o "He who does not recognize the existence of
a Divine Law cannot be a superior man"
o "Repay kindness with kindness, and enmity with
o "Men of superior mind first get down to the
root of things; then the right course is open to them"
o "To prize the efforts above the prize, that
o "Do not wish for speedy results nor trivial
o "The superior man will be agreeable even when
he disagrees; the inferior man will be disagreeable
even when he agrees"
o "The superior man seeks what is right, the inferior
one what is profitable"
o "A good man is neither liked by everybody nor
disliked by everybody. He is liked by all the good people
and disliked by the bad"
o "Do not set before others what you yourself
do not like"
o "In a good country, people speak out boldly
and act boldly'
o "When you have erred, be not afraid to correct
o "We know so little about life, how can we then
know about death"
o "To see what is right and not do it, that is
o "Only the supremely wise and the abysmally ignorant
do not change"
o "When you know a thing, maintain you know it;
when you do not, acknowledge it. This is the characteristic
o "Let there be three men walking together, and
in them I will be sure to find my instructors"
o "One should not be greatly concerned at not
being in office, but rather about the requirements in
one's self for that office"
o "The superior man is slow to promise, but prompt
The Chinese religions have developed so differently
from the Near Eastern or Indian religions that a proper
or valid comparison is difficult to make. While most
major religions emphasize the spiritual aspects of man's
life, Chinese religions emphasize only the moral and
The moral and ethical teachings of the Chinese religions
are quite comprehensive. It is in the area of spiritual
philosophy and man's relationship with God that these
faiths fall short. The Chinese religions lack the intellectual
speculation of the Indian faiths and the spirituality
of the Near Eastern religions. For this reason many
Chinese people practice the teachings of Confucianism
but try to seek salvation in Buddhism.
TAOISM: Some Basic Facts
Name The religion derives its name from the Chinese
Tao meaning The Way. Note that Taoism is
pronounced as dowism
Founder Lao tze (604 524 BC)
Place of Origin China
Sacred Books Tao Teh King
Festivals Chinese New Year
Chio, the festival of cosmic renewal
Very little is known about the life of the founder
of Taoism except that he was known to his followers
as Lao tze, meaning the Old Philosopher. Lao tze was
a contemporary of Confucius and about fifty years his
senior. There are historical records indicating that
the two had met more than once. Lao tze lived in that
golden century of religious awakening when four new
religions were being founded in the world: two in India
and two in China.
The teachings of Taoism are completely different from
Confucianism or from any other major religion. Tao teachings
are highly metaphysical and lend themselves to such
a variety of interpretation that one doesn't really
know for sure what Lao tze intended them to mean.
The teachings of Lao tze, as they are available today,
lack in theology, social laws and institutions. The
religion emphasizes living naturally and ethically but
not necessarily spiritually.
Very early in its life, this religion branched into
two movements: one purely philosophical and the other,
religious. As a philosophy Taoism moved towards naturalism
while as a religion it deteriorated into superstitious
beliefs and occult practices. The followers of Taoism
started worshiping nature gods along with Lao tze and
many other gods borrowed from Buddhism.
Over the years, Buddhism exerted great influence on
the development of Taoist beliefs and acts of worship.
Since Taoism lacked a formalized or systematic mode
of worship, Buddhism promptly filled this vacuum.
Although Taoism is not a major religious order in China
today, it has continued to influence the thinking and
ethical standards of the Chinese people who still try
to seek mystic and philosophical wonders in the teachings
of the Tao sacred book, Tao Teh King.
Most Taoists today worship Buddhist gods, make offerings
to their ancestors, and follow many other Buddhist rites
and ceremonies. They also believe in spirits both good
The Wisdom Of Taoism
Following are some of the selected sayings from Tao
Teh King, the sacred book of Taoism:
o "Nameless are the origins of all creation"
o "The wise man wears a coarse garment, but carries
a jewel in his heart"
o "The way of heaven is impartial; but it favours
o "Absence of desires brings tranquility"
o "A thousand mile journey can be made one step
at a time"
o "He who conquers others is strong, he who conquers
his own will is mighty"
o "The world is lost to those who try to win it"
o "Everything difficult can be dealt with while
it is still easy"
o "In serving Heaven and in ruling men, use moderation"
o "To the good I would be good, and to the bad
I would be good"
o "The more prohibitions, the more poverty; the
more laws, the more crimes;
the more weapons, the more chaos"
o "Sincere words are not fine, fine words are
o "The wise reject all extremes"
o "The way of Tao is to recompense injury with
o "Little faith is put in those who have little
o "The value of an act is judged by its timing"
o "Get rid of your preachers and discard your
teachers and the people will benefit a hundred times"
o "If you trust people not enough, they may trust
you not at all"
SHINTO: Some Basic Facts
Name Shinto is the Chinese rendering of the Japanese
word Kami no Michi which means the Way of the gods.
Founder There is no specific founder of this religion
which is largely based on Japanese traditions and mythology
Place of Origin Japan
Sacred Books Kojiki (Records of Ancient Writings),
assembled in 712 AD
Nihongi assembled in 720 AD
Sacred Places Ise, east of Osaka, main island of Honshu.
Izumo, north of Hiroshima, island of Honshu
Festivals Gion festival in Kyoto
Takayama festival in the Hida region
Chichibu festival in the mountains north west of Tokyo
The Japanese religion Shinto is not considered to be
a revealed religion by the scholars and historians.
Although some fundamental ideas of this religion date
as far back as 600 BC, the religion was organized into
a systematic set of beliefs and worships around 350
to 550 AD.
One important reason for the organization of this national
religion was to meet the challenge of the two imported
religions: Buddhism from Korea and Confucianism from
China. Over the years, Shinto and Buddhism intermingled
so much in the Japanese society that today many Japanese
would declare themselves to be both, Shintoist and Buddhist.
It is very common for a Japanese to have a Shinto wedding
and a Buddhist funeral.
In the Japanese mythology, the islands of Japan were
created by two gods, Izangi and Izanami, who then descended
from heaven to populate them. The first emperor of Japan
is said to have descended from these two gods. The roots
of the Japanese religion, therefore, lie in animism
a belief that supernatural forces reside in natural
objects such as animals, trees and mountains.
The central concept in the Shinto religion is that
of Kami. Kami is a general term of respect for something
holy and awesome. According to the Japanese, spiritual
forces may reside in people, animals, trees, mountains
or other objects. The Japanese appease to these forces
by revering or worshiping these objects and respectfully
call them Kami.
In rare cases, a living person may be regarded as a
Kami. The Japanese believe that a god may take possession
of a person's soul and use him as a medium to speak
the words of the god. This is the closest thing to the
Shinto concept of a prophet.
The Beliefs Of Shinto
Although the Shinto religion has no revealed commandments,
it has a fairly well developed code of ethics and social
behaviour. The basic beliefs of the Shinto faith could
be summarized in the five tenets given below:
1. To be courageous, loyal and to observe cleanliness
2. That the Japanese race originated from two gods names
Izangi and lzanami
3. That life is good
4. That the world reveals itself in beauty
5. That the deeds are more important than arguments
The Shinto DO's and DON'T's
There are two sects of Shinto which have developed
formal decalogues or Ten Commandments.
The ten DO's of the Shinshu Kyo sect are:
1. Worship the great deities of Shinto
2. Pacify your spirit
3. Practice the Way of the gods
4. Revere the divine origin of the state
5. Be loyal to the ruler
6. Be zealous in your duty towards your parents
7. Be kind to others
8. Be diligent in business
9. Be steadfast
10. Cleanse away the rust of your body
The ten DONT's of the Shinri Kyo sect are:
1. Do not transgress the will of the gods
2. Do not forget your obligations to the ancestors
3. Do not transgress the decrees of the state
4. Do not forget the great goodness of the gods which
removes misfortune and sickness
5. Do not forget that the world is one great family
6. Do not forget the limitations of your own person
7. Do not become angry
8. Do not be lazy in your business
9. Do not cause dishonour to the teachings
10. Do not be carried away by foreign teaching
Worship In The Shinto Religion
Much of Shinto worship is an individual matter. Usually,
before undertaking a journey, or an examination, or
a new venture, a Shintoist will visit the shrine to
appease the gods.
The concept of the shrine is very important in the
Shinto religion. In the Japanese language the word for
shrine means spiritual dwelling place of a god. It is
very common for a shrine to enshrine a different deity.
The deities of Shinto are not supernatural beings or
gods, but rather the spiritualization of ordinary natural
The shrines are generally located at places of natural
beauty such as mountain tops. Inside the shrine is a
large trough of clean water for the worshiper to perform
ablution. The worshiper then performs a short prayer
in the worship hall of the shrine.
In the Shinto religion, ancestor worship has an important
place. In Shinto philosophy, man can only exist in this
world by receiving the blood of countless ages of ancestors.
These ancestors, therefore, must not be forgotten. Reverence
and worship of ancestors is one of the fundamental principles
of the Shinto faith.
Wisdom Of Shinto
o "All men are brothers"
o "When prayer fails to help you accomplish your
purpose, know that something is lacking in your sincerity"
o "Do not profess love with your lips while you
harbour hatred in your heart"
o "One should not be mindful of suffering in his
own life and unmindful of suffering in the lives of
o "In all the world there is no such thing as
The Shinto religion is an "unfounded" religion
in the sense that it cannot be traced to any known founder
and appears to have evolved from ancient Japanese folk
While the ethical system of the Shinto faith is reasonably
well developed, its spiritual philosophy is very primitive.
The religion revolves around nature worship and is highly
disinterested in intellectual and philosophical speculation.
Among the major religions of the world, the Shinto
religion comes closest to Hinduism. Both have a rich
blend of tradition and mythology and both lack a known
founder. But while most Hindu beliefs are a result of
intellectual curiosity and philosophical speculation,
Shinto beliefs appear primitive and superstitious by
comparison. While Hindu triad has its basis in Brahman,
the One God, there is no such concept of One Supreme
Being in the Shinto religion, not at least in the way
the faith exists today.
The Shinto religion is an ethnic faith; it is meant
for the people of Japan only. Until very recently, the
Shinto religion demanded complete loyalty to the King
of Japan. The Japanese monarchy is a hereditary institution,
existing in the same family for 124 generations since
Emperor Jimmu, the first Emperor of Japan. The Japanese
Emperor is also the high priest of the Shinto religion.
Today, Shinto is more of a Japanese culture or a way
of life than a true religion.
ZOROASTRIANISM: Some Basic Facts
Name Religion named after the founder, Zoroaster
Founder Zarathustra, called Zoroaster by the Greeks
Place of Origin Steppe lands to the east of the Caspian
Sacred Books Zend Avesta (The Law and Commentaries)
Sacred Places Yazd and Kerman, in Iran;
Udwada, in India
Muktad the festival of all souls
Khordad Sal celebration marking the birth of
Zarthosht no diso celebration marking the death of
Zoroaster was born in the area east of the Caspian
Sea. At the time of his birth this area was in north
east Persia, but now it lies in southern USSR. The Indo
Iranian race living in that part of the world used to
worship many nature gods such as the Rain god, the Sun
god, the Fertility god, and so on.
According to legend, Zoroaster used to meditate a great
deal. One time he went up to the top of Mount Sabalan
to live in isolation. There, in a flash of enlightenment,
he found what he was seeking:
"From good must come good; and from evil, evil"
The good cannot create evil, and the evil cannot create
According to Zoroastrianism, there are two forces in
the world: one is the Wise Lord (Ahura Mazda), and the
other is the Destructive Spirit (Angra Mainyu). The
two great forces or beings have no contact with each
other. Men must choose between the two spirits because
there can't be any compromise. Ahura Mazda is the Supreme
God in the Zoroastrian religion and, therefore, worthy
of absolute worship.
The Zoroastrians believe that Zoroaster was a prophet
through whom the Divine revelation was given to mankind.
Zoroaster forbade the worship of idols and instead instituted
the worship of Ahura Mazda, the Wise Lord. He also told
the people that on a Day of Judgment, good will overcome
History Of Zoroastrianism
The first 1,000 years of Zoroastrian religion are shrouded
in mystery. Persia at the time was just emerging out
of the stone age and writing was not known to the people.
No records, therefore, exist of this early period.
Then in 599 BC, Cyrus came to power in a small Persian
kingdom and, in a matter of twenty years, conquered
all of Persia and the mighty Babylonian Empire. After
the fall of Babylon, Cyrus allowed the Jews to return
to their homeland. These Jews had been exiled since
Babylon conquered the southern kingdom of Judah in 586
BC, during the time of Prophet Jeremiah.
Cyrus founded the Achaemenid dynasty which ruled the
greatest empire the world had then known. He adopted
Zoroastrianism as the state religion, spreading it in
the entire kingdom. Some of the great kings of this
dynasty include Darius (522 486 BC), Xerxes (486 465
BC), and Artaxerxes (465 424 BC). The Achaemenid Empire
was eventually brought to an end in 331 BC by Alexander
the Great or, as he is known in the Persian history,
Alexander the Vandal.
After the death of Alexander, the descendents of one
of his generals, the Seleucids, ruled Persia for many
years until a new Persian dynasty by the name of Parthians
grew powerful enough to expel them. The Parthians ruled
Iran for nearly 500 years and continuously fought with
the Roman Empire in the west. It was during the Parthian
rule that the teachings of Zoroaster began to be compiled
in the form of a holy book, the Avesta.
Around 224 AD, a ruler of a south western province
in Persia rebelled against the Parthians and established
the Sasanid Empire, named after a legendary ancestor,
Sasan. The Sasanids ruled Persia for over four centuries
till the Muslim armies defeated their kingdom in 642
AD, in the battle of Nihawand. In 652 AD, the last Zoroastrian
king of the Sasanid Empire, Yazdigard III, died. It
is from his coronation, held in 632 AD, that the Zoroastrians
date their calendar using the convention AY, for After
After the fall of the Sasanid Empire, a majority of
the population of Iran accepted Islam and the number
of Zoroastrians started to decline rapidly. In the tenth
century AD, a small group of Zoroastrians left their
Persian homeland and emigrated to India where they began
to be called Parsis meaning Persians. Although the religion
of Zoroastrianism originated and flourished in Persia,
today there are more followers of this ancient faith
living in India than in their original homeland.
Essential Beliefs Of Zoroastrianism
1. Zoroastrians believe that there are two independent
and rival forces in nature: the good force in the form
of Ahura Mazda (the Wise Lord) and the evil force in
the form of Angra Mainyu.
2. Man has the free will to choose either good or evil.
3. Man must stay on the side of Ahura Mazda so that
on the Day of Judgment the good may overcome evil.
4. To properly ally himself with Ahura Mazda, man must
acquire the following virtues:
o Good thoughts, good words, good deeds.
5. A man should pray to Ahura Mazda for all his needs.
6. When a man dies, his soul crosses a narrow bridge
over hell. The good man crosses over safely and is welcomed
by a beautiful maiden. But for the evil man, the bridge
becomes narrow until he falls down in hell.
7. Hell and heaven are not eternal in Zoroastrian belief.
The purpose of all punishment is to reform.
8. At the end of time there will appear a saviour who
will revive the dead, reward the good and punish the
Worship In Zoroastrianism
Zoroastrians say their daily prayers five times each
day. Before saying their prayer, they perform ablution.
The prayers are always said facing a light (sun, fire
or lamp). All prayers are said while standing and in
the sacred language of the Avesta.
Many stages in the life of a person are marked by religious
ceremonies. These include:
o Birth rites
o Initiation, around the age of ten
The Zoroastrians neither bury their dead nor cremate
them. The dead body is first washed, then wrapped in
clean clothes, and finally placed in the Towers of Silence
to decompose naturally and to be consumed by birds.
The fire is considered sacred in this religion and
plays an important role in all their worships and ceremonies.
Zoroastrianism is a very ancient religion going back
to about the time of Moses. But while Judaism was blessed
by a series of Israelite prophets who came after Moses,
no such successors seem to have come in Persia after
Zoroaster. Zoroastrianism, therefore, maintained much
of its early primitive features and teachings and its
religious philosophy did not keep pace with the times.
Both Judaism and Zoroastrianism appeared in the world
around the same time and in areas not too distant from
each other. Over the years, the two faiths influenced
not only each other but also the religions of India
and China. Some of the religious concepts that are common
to both Judaism and Zoroastrianism are;
o concept of One God
o concept of Angels
o concept of devil or swan
o concept of hell and heaven
o concept of a day of judgment
o concept of a latter day Messiah
Because of the discontinuation of revelation in the
Zoroastrian religion, this faith started to become outdated
and by the time Islam came, a majority of the Zoroastrians
adopted the new religion. It is interesting to note
that of the three pre Islamic religions of the Near
East Judaism, Christianity and Zoroastrianism only the
followers of Zoroaster embraced Islam in large numbers.
Today, Zoroastrianism is gradually becoming extinct
from the world; there are less than 100,000 followers
remaining, mostly in India. One reason for this gradual
decline is the fact that Zoroastrianism is a strongly
ethnic religion and conversions are not possible. People
can get out of this faith but no new converts can enter
it. A faith meant for a people, therefore, dies with
JUDAISM: Some Basic Facts
Name The names Judaism, Judea and Jew are all derived
from Judah, the brother of Joseph and the fourth
son of Jacob
Founder Judaism in the present form was founded by Moses
(1525 1405 BC)
Place of Origin Babylon Canaan Egypt area
Sacred Books The Hebrew Bible (Old Testament), consists
of 39 books including the five books of the Torah
Sacred Places Jerusalem
Festivals Rosh Hashanah the Jewish New Year
Yom Kippur the Day of Atonement
Sukkot the feast of Tabernacles
Simchat Torah rejoicing of the Law
Judaism is one of the oldest religions in the world
and had significant influence on the development of
two other monotheisms, Christianity and Islam. The central
doctrine of Judaism is the Unity of God. But along with
this doctrine goes the belief that the Jewish people
are God's chosen people, and that God wants them to
be an example to all mankind.
Judaism, therefore, is an ethnic religion and its history
is the history of the Hebrew people. These people trace
their ancestry to the great patriarch, Abraham, who
lived in Chaldaea around 2,000 BC. Chaldaea is in the
eastern part of the Fertile Crescent which extends from
the areas of the Tigris and Euphrates Rivers to the
eastern coast of the Mediterranean.
The Chaldaeans used to worship idols and images, and
Abraham revolted against this practice. Abraham used
to receive revelations from God and during one of these
revelations God made a Covenant with his people. In
this Covenant, God promised Abraham's descendents all
the land of Canaan and God's protection in exchange
for their homage and allegiance. The followers of Judaism
still call themselves the Sons of the Covenant or B'nai
B'rith in Hebrew.
Abraham spoke the Hebrew language and his descendents,
therefore, are called Hebrew people. But a grandson
of Abraham, by the name of Jacob, was given the title
of Israel by God in one of his revelations, and the
descendents of Jacob began to be called Israelites.
Jacob had twelve sons from whom descended the Biblical
A son of Jacob, by the name of Joseph, was appointed
a governor of a province of Egypt by a benevolent king.
During his time many Israelites migrated to Egypt from
their homeland in the Canaan Babylonia area. The later
kings of Egypt, however, treated the Israelites badly
who spent the next three hundred years in bondage and
servitude under their Egyptian masters.
Some five hundred years after Abraham, one of his descendents
by the name of Moses arose and unified the Israelites
living in Egypt. Moses eventually led the Israelites
out of Egypt towards the land of Cancan.
On the way to Canaan, Moses experienced a vision on
Mount Sinai and received the famous Ten Commandments
from God. These ten Commandments became the foundation
on which the teachings of the Torah were later amplified.
Although Judaism contains teachings going as far back
as Noah and Abraham, its present form and structure
was established essentially by Moses.
After the death of Moses and after their wanderings
in the desert for nearly forty years, the Israelites
finally settled down in the Canaan area. Here, in the
year 1043 BC, the first Israelite kingdom was established
by King Saul. Saul was followed by the two great prophet
kings of the Israelites, David and his son Solomon.
After the death of Solomon, the united kingdom of Israel
broke up into two separate kingdoms: the northern kingdom
of Israel and the southern kingdom of Judah.
The northern kingdom of Israel lasted until 722 BC
when its capital, Samaria, fell to the conquering Assyrians.
The southern kingdom of Judah lasted till 586 BC when
its capital, Jerusalem, fell to the conquering Babylonians.
The Babylonians exiled the Jews from Jerusalem and destroyed
their holy city. It was only when Cyrus of Persia defeated
the Babylonians in 539 BC that the exiled Israelites
were allowed to return to their homeland and rebuild
the city of Jerusalem.
The six hundred year period, from the start of the
united kingdom to year 400 BC, is one of the most glorious
periods in the Israelite history or, for that matter,
the history of the world. It was during this period
that most of the known prophets of the world appeared.
One could even call this period the Age of the Prophets.
Some of the great prophets like Elijah, Elisha, Jonah,
Amos, Ezekiel, Job, Ezra and Malachi appeared in this
period. It was also during this period that the founders
of four other great religions, Mahavira, Buddha, Confucius
and Lao tze, appeared in India and China. With the death
of Malachi, the last of the Israelite prophets, the
Old Testament comes to a close around 400 BC.
The Old Testament, or the Hebrew Bible as the Jews
prefer to call it, is the sacred book of Judaism. It
contains not only the five books of Torah revealed to
Moses, but many other books attributed to later prophets
such as Joshua, Samuel, Ezra, Nehemiah, Job, Solomon,
Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos,
Obadiah, Jonah, Zechariah and Malachi.
Besides the Hebrew Bible, there are two other texts
considered sacred by the Jews: the Mishnah and the Talmud.
The Mishnah is a collection of religious laws arranged
in six orders which cover agricultural tithes, festivals,
marriage, civil laws, sacrifices and ritual purity.
The Mishnah was codified around 200 A.D. under Rabbi
Judah the Prince. The Talmuds are commentaries on the
Mishnah and were written by the middle of the sixth
century A.D. in Aramaic, the everyday language of the
Jewish people of the time.
The Essential Beliefs Of Judaism
Although there are many beliefs in Judaism, there are
13 articles of faith considered essential. These are:
1. The belief in God
2. The belief that there is only one God
3. The belief in the non corporeal nature of God
4. The belief that God is the First and the Last
5. The belief that God is All knowing, All Seeing and
6. The belief that prayers should only be directed to
7. The belief that God rewards the good and punishes
8. The belief that all the words of the prophets are
9. The belief that Moses is the chief of all prophets
10. The belief that the present Torah is the same as
revealed to Moses
11. The belief that the Law of Torah is the last law
12. The belief in the coming of the Messiah
13. The belief in the Resurrection
The central belief expressed in the Hebrew Bible concerns
the Unity and love of God. This is evident from the
Hebrew declaration of faith, the Shemah, which could
be considered equivalent to the Islamic Kalima:
"Hear, O Israel: The Lord our God is One.
And you shall love the Lord your God with all your
heart, and with all your soul and with all your might
And these words which I command you shall be upon your
heart" (Deuteronomy 6:4 6)
The Codes For Social And Moral Conduct
The Hebrew Bible contains hundreds of codes and directives
for the Israelites by which to conduct their spiritual
and worldly affairs. Of these, the Ten Commandments
are the most famous:
1. You shall have no other gods besides Me
2. You shall not make any image or likeness of anything
in heaven above
3. You shall not take the name of the Lord in vain
4. Remember the Sabbath day and keep it holy
5. Honour your father and your mother
6. You shall not commit murder
7. You shall not commit adultery
8. You shall not steal
9. You shall not bear false witness
10. You shall not covet anything that is your neighbour's
Some additional directives besides the Ten Commandments
are given below:
You shall not oppress your neighbour
You shall do no injustice in weight or in measure
You shall seek no vengeance
Open wide your hand to your brother, to the needy and
to the poor
You shall not curse the deaf or put a stumbling block
before the blind
You shall do no injustice in judgment; you shall not
be partial toward the poor, nor favour the mighty
You shall not wrong the stranger. The stranger among
you shall be as the home born among you, and you shall
love him as yourself
Modes of Worship In Judaism
All acts of worship in Judaism are based on three principles
(i) That God should be praised and worshiped
(ii) That man should ask his Lord for all his needs
(iii) That man can commune with God through prayer
The various acts of worship in Judaism including prayer,
singing of God's praise, fasting, observing the day
of Sabbath, giving of sacrifices, are all based on the
three fundamental principles given above. The various
rituals followed in Jewish worship are:
1. The Prayer
There are three daily prayers which include the Shemah
and other passages from the Hebrew Bible and the post
Biblical works. The prayer also includes meditation
and asking of individual favours and
blessings. The prayers are said in the morning, afternoon
and evening, either at home or in the synagogue.
This is a small wooden case inscribed with the Shemah
and another discourse from Deuteronomy. This case is
fastened to the doorpost of one's home and each time,
upon going out or coming in, the Mezuzah is touched
with the tips of two fingers, which are then kissed.
The entire ritual is symbolic of remembering God in
all goings in and goings out.
3. Feast of Passover
In this ritual, which takes place during the annual
Feast of Passover, the entire family participates. The
occasion marks the exodus of the Israelites from Egypt.
The ritual celebrations include the invoking of blessings,
singing of the fast chapter of Genesis and saying of
4. Observing the Sabbath
This is the Jewish weekly holy day and begins on Friday
after sunset and ends with the sunset on Saturday. The
day is essentially devoted to services in the synagogue
and prayers. No work of any kind is permitted on this
day. The orthodox Jews neither drive nor undertake any
journey on this day.
5. Kosher Foods
It is a duty of the Jews to eat kosher food food fit
according to Jewish dietary laws. According to these
laws, meat and dairy products must not be served in
the same meal. Only meat of certain animals is permitted;
pork and shellfish are forbidden. Furthermore, the animals
must be slaughtered in the proper Jewish way.
The Wisdom of Judaism
The following sayings are taken from the Hebrew Bible
to give the reader some idea of the wisdom contained
in this religion:
o "What does the Lord require of you? Only to
do justice, to love mercy, and to walk humbly with your
o "What is hateful to thee, do not to thy fellow
o "He who oppresses the poor blasphemes his Maker,
but he who has mercy on the needy, honours Him"
o "One can enter the heavenly kingdom without
diamonds, but not without honesty"
o "The Lord gave and the Lord has taken away"
o "Better a dinner of herbs where love is, than
a roasted ox with hatred"
o "Say not anything which cannot be understood
o "Separate not yourself from the community"
o "The price of wisdom is above pearls"
o "Hatred stirs up strife, but love covers all
o "Have we not all one Father? Has not one God
o "To the wise the path of life goes upward"
o "Where there is no vision, the people perish"
o "As he thinks in his heart, so is he"
o "Let justice flow like waters, and righteousness
like a mighty stream"
o "Rejoice not when your enemy falls, and let
not your heart be glad when he stumbles".
o "If your enemy is hungry, give him bread to
eat, and if he is thirsty, give him water to drink"
o "For everything there is a season, and a time
for every purpose under the heaven: a time to be born
and a time to die: a time to plant and a time to harvest"
While the beliefs and principles of Judaism are of
universal appeal, its history has associated them with
a national group, speaking a national language and living
in their native land. Judaism, therefore, developed
strictly as an ethnic religion for the descendents of
Abraham and Jacob.
Despite being fairly ancient and ethnic, Judaism formalized
some of the most basic principles of man's religion,
in a form not accomplished before. Two other faiths
that are as old as Judaism Hinduism and Zoroastrianism
both lack the sophistication in spiritual philosophy
and in the social and moral codes, which we find in
Of all the religions of the world, Islam is closest
to Judaism. Both are strongly monotheistic, far more
than Christianity. Both have a well developed law and
social and moral codes. Both have more or less similar
religious philosophies: beliefs in One God, the angels,
the prophets, the Day of Judgment, and the carrying
out of service to humanity. In fact, both religions
trace their ancestries to Prophet Abraham; the Jews
through Abraham's son Isaac, and the Quraysh of Mecca
through Abraham's son Ishmael.
Basically, there are two differences that set these
(i)The Jews believe in the finality of the Mosaic Law
while the Muslims believe in the finality of the Quranic
(ii)The Jews do not believe in the prophethood of any
one after the Prophet Malachi. The Muslims believe in
the continuity of prophethood after Malachi in the persons
of John the Baptist, Jesus Christ, and Muhammad.
All other differences are either as a consequences
of the above, or interpretational, and fundamentally
Although the Jews believe in the coming of the Messiah,
they do not recognize him in the person of Jesus Christ.
The reason for this is the statement in the Book of
Malachi which prophesied the return of the Prophet Elijah
before the coming of Messiah. The Jews take the returning
of Elijah literally, and do not agree with the Christian
or Muslim belief that Elijah has returned in the form
of John the Baptist.
CHRISTIANITY: Some Basic Facts
Name The word Christian was first used by the Greeks
the followers of Christos, as the Greeks used to call
Founder Jesus Christ, which is the Greek rendering of
original Hebrew name Isa al Masih, meaning Isa the
Anointed. (Born: 4 7 BC)
Place of Origin Palestine area
Sacred Books The New Testament. It includes the four
Gospels and 23 other books
Sacred Places Bethlehem, Nazareth, Jerusalem
Festivals Christmas which celebrates Jesus' birth
Easter which celebrates the resurrection of
Ascension which celebrates the ascension of Jesus
to heaven, forty days after the Easter
Pentecost which celebrates the coming of the Holy
Spirit to the apostles, ten days after the
Christianity is the faith with the largest following
in the world. The term Christian was used for the first
time after the crucifixion of Jesus Christ, for people
who associated themselves with the teachings of Christos.
Although other religions like Zoroastrianism, Buddhism
and Confucianism are also named after their respective
founders, the attachment and the reverence which the
Christians display for Jesus Christ is quite different.
The person of Jesus Christ is worshiped by his followers
and is central to the teachings and philosophy of Christianity.
Strangely, no other prophet has appeared in history
whose birth, life, death, and teachings have been the
subject of greater controversy than Jesus Christ's.
Likewise, very few other religions have been so drastically
misinterpreted by their own followers as the religion
of Christianity. In what follows, we will try to explain
the reasons for this rather unique development of this
Jesus was born in Bethlehem, in the province of Judea,
anywhere between 4 to 7 BC. The Christians believe,
and majority of the Muslims concur with this belief,
that Jesus was born to Mary, his mother, without the
agency of a human father. Joseph, the husband of Mary,
is supposed to have married her after the conception
Jesus was born among the Israelites and the Gospels
trace his ancestry to Prophet David, through his "father"
Joseph. Jesus, therefore, was not only born a Jew but
was also raised and educated according to the Judaic
Early in his life he became a Jewish rabbi, but was
opposed by the orthodox Jewish priests for preaching
his radical teachings. At the age of thirty, Jesus was
baptized in the Jordan River by John the Baptist, who
was then heralding the coming of the Messiah. Jesus'
ministry is believed to have started after his baptism.
When the Jews raised the objection that how the Messiah
can come before the reappearance of Prophet Elijah,
Jesus is said to have responded by pointing out that
John the Baptist was in fact Elijah.
Jesus' ministry in the Palestine area lasted about
three years. During this short period he is said to
have performed a number of miracles and healed many
a people of their illnesses. Jesus' teachings emphasized
the gentler elements of the Mosaic teachings and condemned
the rigid, often cruel, application of the Law. His
open criticism of the Jewish priests and his rapidly
increasing popularity among the masses made him an enemy
of both the Jews and the Romans.
As a result, Jesus was first made to appear in front
of the Jewish religious authorities who, after questioning
him at great length, passed him on to the Roman Governor,
Pontius Pilate. Pilate believed in the innocence of
Jesus Christ but, at the demand of the people and the
priests, condemned him to crucifixion.
Jesus was put on the cross on Friday. With the start
of the Jewish Sabbath at sunset, Jesus' body was released
to his followers, after the Roman soldiers had assumed
that he had died. For the next two days Jesus' body
was placed in a cave. After this period Jesus was seen
alive by a number of his disciples and ate with them.
Later on, according to the Christian belief, Jesus was
taken up to heaven.
The Ahmadi belief in this regard is that Jesus recovered
from his wounds, met and ate with his disciples and
left the Palestine area, traveling eastward to Afghanistan
and Kashmir. The Ahmadis believe that Jesus lived to
a ripe old age, died in Kashmir and is buried in Sri
Development Of Christianity After The Crucifixion
Although all religions change with time, the changes
which occurred in Christianity after the crucifixion
of Jesus Christ, affected the fundamental beliefs and
principles of this religion. The developments in Christianity,
from the moment of crucifixion when there were only
a handful of devoted followers, to the time when it
became a dominant force in much of Middle East and Europe,
can be divided into two phases: the Jewish Phase and
the Greek Roman Phase.
The Jewish Phase (30 70 AD)
In the beginning, Christianity was totally limited
to the Jewish people. The God of Christians had the
same attributes as the God of the Israelite people.
The early Christians also followed the Jewish traditions
of circumcision, offering animal sacrifices and observing
the Sabbath. They did not believe that Jesus was the
son of God, not at least in the literal sense.
The early Christians also knew that Jesus had survived
the ordeal of the crucifixion and, therefore, did not
subscribe to the idea of his resurrection. The only
difference between these early Christians and the Jews
was that the former believed in Jesus as the Messiah
and considered faith in God more important than the
following of the rigid Mosaic Law or the rituals of
The Greek Roman Phase (70 500 AD)
Initially, the disciples of Jesus Christ preached the
new faith only to the Hebrew peoples. But with the conversion
of Saul, a Jewish rabbi, to Christianity, all this changed.
He took on the name of Paul and traveled extensively
throughout Asia Minor and Eastern Europe, preaching
the new religion to the gentiles or non Israelites.
The Greek civilization was the most advanced at the
time and very receptive to the teachings of the new
faith. Having no emotional or traditional attachment
with the Judaic tenets, the Greek converts quickly gave
up many Jewish customs such as animal sacrifice, circumcision
and the observing of the Sabbath and the Law.
Then, with accession of Constantine the Great to power
in 313 AD, Christianity became the official religion
of the Eastern Roman Empire. The establishment of Christianity
as the state religion of the Roman Empire brought it
great respect and prestige. Armed with this powerful
political backing and supported by Greek intellectualism,
Christianity started spreading rapidly among the "barbarian"
tribes of northern and western Europe.
As the number of Hebrew Christians declined and the
number and influence of the Greek Christians increased,
many of the fundamental beliefs and practices of this
new faith started to undergo significant changes. The
concept of God changed from the personal, loving God
of the Israelites to an impersonal, supreme deity, palatable
to the Greek philosophical rationalism.
Similarly, while the Hebrew Christians were ingrained
in the strong monotheism of the Old Testament and could
accept Jesus as the son of God only in a metaphorical
sense, the Greeks, having no such reservations, took
the words literally. The Greeks used to believe in many
gods and deities and had no intellectual hurdle in transforming
a prophet into a god.
It was during this Hellenistic period, therefore, that
the divinity of Jesus Christ and his resurrection after
crucifixion became popular Christian beliefs. It was
also in the same period that the terminology of Trinity
came into existence to explain the combination of God,
Jesus Christ and the Holy Spirit.
The Essential Beliefs Of Christianity
Although there are over 250 sects of the Christians
today, some essential beliefs are shared by all of them.
These basic beliefs are:
1. Belief in God, Almighty, Creator of all things
2. Belief in Jesus as the Messiah, and the Son of God
(whether metaphorically or literally)
3. Belief in Trinity: the Father, the Son, and the
4. Belief in eternal sin (that man is born a sinner)
5. Belief that Jesus Christ came down to earth from
heaven for the salvation of mankind
6. Belief that the Bible (both Old and New Testaments)
is the only proper guidance for mankind
7. Belief in baptism as a remission of sin
8. Belief that sins can be forgiven through repentance
9. Belief in life after death
10. Belief that those who repent and follow Jesus Christ
will enter the Kingdom of Heaven
The Christians not only believe that Jesus Christ is
alive and accessible, but also that he is directing
the affairs of the Church from his seat in heaven and
that one day he will return to this world to establish
the Kingdom of God. Except for a small minority of Unitarians
and Universalists, all Christians today worship Jesus
Christ in one form or another.
Worship in Christianity
Worship in Christianity varies considerably with the
sect and the geographic location in the world. Worship
may be private and individual or congregational. Private
worship generally takes the form of "silent prayer"
invoking God's mercy and help usually through the person
of Jesus Christ.
Congregational worship in the churches takes on the
form of an elaborate pageant involving priests in their
ornate robes and music sung by the choir. The congregation
usually joins in the singing of hymns and psalms while
the priest may deliver a sermon.
Many Christians keep the fasts of lent, a forty day
period before Easter. These fasts are kept in memory
of the forty days Jesus spent fasting in the wilderness
before beginning his public ministry.
An important Christian rite involves baptism. In the
early days of Christianity, baptism marked the initiation
into the new faith. The new convert was given a public
"washing" symbolizing the death and resurrection
of Jesus Christ. Today, some churches still carry out
this rite on the confession of personal faith by believers.
Other churches perform baptism on new born children
on the promise that they be "confirmed" in
their faith later.
The Teachings of Jesus Christ
To properly understand the teachings of Jesus Christ
one has to turn to the Gospels. The only place in the
Gospels where an attempt has been made by the narrators
to quote Jesus Christ word for word is the account of
the Sermon on the Mount. This sermon illustrates the
emphasis of Jesus' teachings which was directed towards
an unpretentious, honest and altruistic life. Below
are quoted some selected verses from this sermon.
"Blessed are the poor in spirit: for their's is
the kingdom of heaven. Blessed are they that mourn:
for they shall be comforted. Blessed are the meek: for
they shall inherit the earth. Blessed are they who hunger
and thirst after righteousness, for they shall be filled.
Blessed are the merciful: for they shall obtain mercy.
Blessed are the pure in heart: for they shall see God.
Blessed are the peacemakers: for they shall be called
children of God. Blessed are they who are persecuted
for the sake of righteousness: for their's is the kingdom
"Rejoice, and be exceedingly glad: for great is
your reward in heaven: for so persecuted they the prophets
which were before you...
"Think not that I am come to destroy the law,
or the prophets: I am not come to destroy, but to fulfill.
For verily I say unto you, till heaven and earth pass,
one jot or one tittle shall in no wise pass from the
law, till all be fulfilled. Whosoever therefore shall
break one of these least commandments, and shall teach
men so, he shall be called the least in the kingdom
"You have heard that it was said by them of old
time, Thou shalt not kill; and whosoever shall kill
shall be in danger of the judgment. But I say unto you,
that whosoever is angry with his brother without a cause
shall be in danger of the judgment.
"You have heard that it was said by them of old
time, Thou shalt not commit adultery. But I say unto
you, that whosoever looks on a woman to lust after her
has committed adultery with her already in his heart...
"You have heard that it has been said, An eye
for an eye, and a tooth for a tooth. But I say unto
you, that you resist not evil; but whosoever shall smite
thee on thy right cheek, turn to him the other also...
"Give to him that asks of thee, and from him that
would borrow, turn not thou away.
"You have heard that it has been said, Thou shalt
love thy neighbour, and hate thine enemy. But I say
unto you, love your enemies, bless them that curse you,
do good to them that hate you, and pray for them who
despitefully use you and persecute you...
"Take heed that you not give your alms before
men, to be seen of them; otherwise you have no reward...
Therefore when you do give alms, do not sound a trumpet
before thee, as the hypocrites do in the synagogues
and in the streets... But when you do give alms, let
not your left hand know what your right hand does...
"And when you pray, you shall not be as the hypocrites
are: for they love to pray standing in the synagogues
and in the corners of the streets, that they may be
seen of men...
"For if you forgive men their trespasses, your
heavenly Father will also forgive you...
"Lay not up for yourselves treasures upon earth,
where moth and rust does corrupt, and where thieves
break through and steal...
"For with what judgment you judge, you shall be
judged. and with what measure you mete, it shall be
measured to you again.
"And why do you notice the speck in your brother's
eye, but consider not the beam in your own eye? First
cast out the beam out of your own eye, and then you
shall see clearly to cast out the speck out of your
"All things you would like others do to you, you
do to them...
"Enter you at the straight gate. For wide is the
gate and broad is the way that leads to destruction.
Because straight is the gate and narrow is the way,
which leads unto life..."
Basically, there is little difference between the teachings
of Judaism and the teachings of Jesus Christ. Christianity,
shorn of its later encrustations, is simply a sect of
Judaism a sect which had recognized the Messiah in the
person of Jesus Christ.
The teachings of Jesus Christ are clearly of a reformatory
nature. He saw many wrongs in the way the Mosaic Law
was being interpreted and applied by the people, and
tried to correct them.
There is no doubt that some of Jesus' teachings about
love, forgiveness and charity were indeed revolutionary.
And it was this aspect of extreme humility that attracted
a number of his followers among the Hebrews and, later
on, among the Greeks and the Romans. But having a few
revolutionary ideas does not make a new religion.
The early Christians retained their Judaic traditions
and practices. It was only when the Greeks adopted the
teachings of Jesus Christ that they started formalizing
them within the framework of a new theology... a theology
now centred around the person of Jesus Christ himself.
History shows very clearly this gradual process of Jesus'
deification from an Israelite prophet to the Son of
From the point of view of a Muslim, the present day
Christians have grossly misunderstood some basic historic
facts. The misunderstandings are caused by:
(1) Taking literal meaning of the Hebrew phrase, "Son
(2) Shrouding the events of crucifixion in great mystery
(3) Not understanding the true purpose of prophets
(4) Considering the New Testament as the authentic
and final word of God.
Once all these misunderstandings are removed, the life
of Jesus Christ clearly shows that:
o he was an Israelite prophet
o his main objective was to reform Judaism
o he did not die on the cross
o he recovered from the ordeal of crucifixion
o he ate food with his disciples like mortal beings
o he traveled to the east in search of the lost tribes
of the Israelites
o he died and was buried in Kashmir.
BOOKS FOR FURTHER READING
SUGGESTIONS FOR FURTHER READING
1. The Essence of Islam
Extracts from the writings of the Promised Messiah alaihisslam
Volumes I and II (1979); pp 328 and 355
2. Philosophy of The Teachings of Islam, by Mirza Ghulam
[English translation of the Promised Messiah's book,
Islami Usool ki Philosophy]
3. The Religion of Islam, by Muhammad Ali (1973); pp
(A very comprehensive account of the beliefs, acts
of worship and social and moral codes of Islam. Arrangement
of the book is very good]
4. Islam in Focus, by Hammudah Abdalatai; pp 211
[A very well arranged, well written book on various
Islamic beliefs, concepts and acts or worship. A very
concise, to the point treatment of the subject]
5. The Spirit of Islam, by Ameer Ali (1982); pp 515
[A fairly comprehensive treatment of Islam]
6. The Eternal Message of Muhammad, by Abd al Rahman
Azzam (1979); pp 297
[As the name implies, this book emphasizes the essence
of the Prophet's teachings and its impact upon the people]
7. Islam, A Way of Life, by P.K. Hitti (1970); pp 198
[A well written book by the famous orientalist. Also
includes brief treatment of Arab science and Islamic
culture, philosophy and literature]
8. Islam, Edited by J.A. Williams (1962); pp 256
[A well written book. Also treats the Quran, Hadith
and the Law]
9. Islam, Its Meaning For Modem Man, by Muhammad
Zafarullah Khan (1980): pp 216
[Besides basic Islamic worships and social codes, the
covers such topics as public affairs, international
man and the universe, and the role of Islam]
10. Islam, by C. E. Farah
11. Understanding Islam, by T.W. Lippman
12. Themes Of Islamic Civilization, by J.A. Williams
13. Ideals And Realities of Islam, by S. H. Nasr
14. Islam, by R. el Droubie
15. Islam, by A. Guillaume
16. Islam, by Fazlur Rahman
17. The House of Islam, by K. Cragg
18. Understanding Islam, by F. Schuon
19. Introduction To Islam, by M. Hamidullah
20. Islam, Its Meaning And Message, by K. Ahmad
21. Islamic Worship, by M. Z. Khan
22. Islam At A Glance, by S. Islahi
23. Concept Of Islam, by S. Islahi
24. Hajj. by The Muslim Institute
25. The Venture of Islam, by M. Hodgson
26. The Most Beautiful Names, by S. al Halveti
27. Ninety Nine Names of Allah, by S. Friedlander
ISLAM AND RELATED SUBJECTS
1. The Economic Structure of Islamic Society,
by Hazrat Mirza Basheer-ud-Deen Mahmood Ahmad
2. Presenting Islam To The Christians, by Naseem Saifi
3. Islam and Human Rights, by M. Zafarullah Khan
4. Jesus, Prophet of Islam, by M. Ata-ur Raheem
5. Jesus in the Quran, by G. Parrinder
6. Islamic Philosophy, by M.S. Sheikh
7. Moral and Spiritual Training, by M. Bashir Ahmad
THE HOLY QURAN
1. Introduction to the study of the Holy Quran, by
Mirza Bashiruddin Mahmood Ahmad (1969); pp 262
[About 45 pages devoted to the Holy Quran; the rest
of the book covers the life of the Holy Prophet and
some comparative aspects of other faiths vis-à-vis
Islam. Subject matter is extremely well arranged]
2. Commentary on Surah Fatihah, by Mirza Ghulam Ahmad
[Compiled from the writings and pronouncements of the
Promised Messiah and translated into English by Muhammad
3. The Holy Quran, various English translations
4. Bell's introduction to the Quran, by W. Montgomery
Watt (1970); pp 258
[A good book covering such topics as the history of
the Quranic text, the Quranic style, the shaping of
the Quran, its chronology and the doctrines of the Quran]
5. The Wisdom of the Quran, by M. M. Katircioglu
6. The Jewels of the Quran, by al Ghazali
7. The Quran, Basic Teachings, by T.B. Irving
1. Sahih Bokharee (English translation)
2. Sahih Muslim (English translation)
3. Gardens of the Righteous, by M. Zafarullah Khan
4. A Manual of Hadith, by Muhammad Ali
5. Wisdom of the Holy Prophet, by M. Zafarullah Khan
6. A Selection of the Sayings of the Holy Prophet, by
B. A. Bashir
7. Thus Spoke the Holy Prophet, by Bannet & Browne
1. Muhammad, Seal of the Prophets, by Muhammad Zafarullah
Khan (1980); pp 289
[An excellent biography of the Holy Prophet. Material
is well arranged and the writing is very lucid]
2. A Study of Islamic History, by K. Ali (1978); pp
[Covers the period from the birth of the Holy Prophet
to the end of the Abbasid Caliphate in 1258 AD. An excellent
reference for dates. Brief, to the point accounts]
3. Spirit of Islam, by Ameer Ali (1982); pp 515
[Includes only 122 pages on the life of the Holy Prophet.
The rest of the book is devoted to selected aspects
of the religion of Islam]
4. Muhammad, His life Based on the Earliest Sources,
by Martin Lings (1983); pp 359
[Well written and extremely well arranged book. A very
unbiased account by an orientalist. Highly recommended]
5. The Life of Muhammad, by Muhammad Husayn Haykal (1976);
[An extremely detailed, well written and comprehensive
biography of the Holy Prophet. The material is very
well arranged and thoroughly researched]
6. History of the Arabs, by P. K. Hitti (1946); pp 767
[An excellent account of the history of the Arabs from
the time of the Holy Prophet's birth to early sixteenth
century. The life of the Holy Prophet is described briefly
and the bulk of the book is devoted to the later period]
7. The Arabs In History, by B. Lewis
8. The Glorious Caliphate, by Athar Husain
9. The Early Islamic Conquests, by F.M. Donner
10 A Short History of the Saracens, by Amir Ali
11. Hundred Great Muslims, by Jamil Ahmad
12. A Political History of Muslim Spain, by S.M. Imamuddin
13. Glimpses of Islamic History, by Irfan Faqih
14. Stories of Great Muslims, by A. Haye
15. Muhammad, Prophet and Statesman, by W. M. Watt
16. Muhammad, by M. Cook
17. Muhammad, by M. Robinson
18. Muhammad The Holy Prophet, by H.G. Sarwar
19. Muhammad in Quran, by A. M. Raza
20. Muhammad the Prophet, by Muhammad Ali
21. Muhammad in the Bible, by Jamal Badawi
22. Muhammad Rasulullah, by M. Hamidullah
23. The Eternal Message of Muhammad, by A. R. Azzam
24. Muhammad the Liberator of Women, by Mirza Bashiruddin
25. The Life Muhammad, by Mirza Bashiruddin Mahmood
26. Seerat un Nabi, by Shibli Nu'mani
(Available in Urdu and English)
27. Wives of the Prophet, by Fida Husain
28. The Battles of the Prophet of Allah, by Gulzar Ahmed
1. Ahmadiyyat, or the True Islam, by Hazrat Mirza Basheer-ud-Deen
2. Invitation to Ahmadiyyat, by Hazrat Mirza Basheer-ud-Deen
3. Tadhkira, by Hazrat Mirza Ghulam Ahmad
[A compilation of the dreams, visions and revelations
of the Promised Messiah alaihisslam. English translation
by Chauhdry Muhammad Zafarullah Khan]
4. Ahmadiyyat, The Renaissance of Islam, by Muhammad
Zafarullah Khan (1978); pp 360
[A historical account of Ahmadiyyat from the birth of
Mirza Ghulam Ahmad to the year 1974. A very well written
book but the material is poorly arranged, without headings
5. Life of Ahmad (Founder of the Ahmadiyya Movement)
Part 1, by A. R. Dard (1948); pp 622
[Fairly detailed biographical account of Mirza Ghulam
Ahmad from the time of his birth to the year 1901. The
remainder of his biography was intended to be published
under Part 11, which could not be completed by the author
in his lifetime]
6. Ahmadiyyat, by Spencer Lawan
7. Hazrat Maulvi Noor-ud-Deen, by Muhammad Zafarullah
1. What the Great Religions Believe, by Joseph Gaer
(1963); pp 191
[A good compact book]
2. Eerdmon's handbook to the World's Religions, by various
contributors (1982); pp 448
[Material not arranged systematically; too many photographs;
otherwise fairly informative]
3. A Handbook of Living Religions, Edited by J. R. Hinnells
(1984); pp 528
[Recommended only for a scholar or a serious student]
4. Sacred texts of the World, Edited by N. Smart and
R.D. Hecht (1982); pp 408
[An anthology of selected portions of the sacred texts
of the various religions]
5. Jesus In India, by Hazrat Mirza Ghulam Ahmad
6. Where did Jesus Die, by J. D. Shams
7. Jesus in Heaven on Earth, by Khawja Nazir Ahmad
8. Jesus Lived in India, by Holger Kersten (1986); pp
9. For Christ's Sake, by Tom Harper (1986); pp 118
[A frank admission by a Christian journalist that Jesus
Christ was not the Son of God, that he was only a Prophet
and that his mission was not to found a new religion]
10. Religions Around the World, by L. Wolcott
11. A Comparison of World Religions, by H. J. Heydt
12. Introduction to the Study of Religion, by T. W.
13. Comparative Religion, by A. C. Bouquet
14. World Religions, by G. Parrinder
15. Judaism, by A. Hertzberg
16. Judaism, by M. Domnitz
17. Judaism, by 1. Epstein
18. The Prophets of Israel, by L. J. Wood
19. The History of the Jewish people, by M. A. Shulvass
20. Abraham, His Life and Times, by M. H. Zubeiri
21. Hinduism, by L. Renou
22. Hinduism, by Y. Crompton
23. Hinduism, by K. M. Sen
24. The Bhagvad Geeta
25. Budhism, by R. A. Gard
26. The Buddha, by M. Carrithers
27. Introduction to Sikhism, by G.S. Mansukhani
28. Zoroastrianism and the Parsis, by J. H. Hinnells
29. Zarathustra, by P. D. Mehta | <urn:uuid:7d195ea6-b464-4cfd-8528-5f43d29f3ff8> | {
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After Saddam Hussein’s ouster in 2003, Iraq’s new leaders struggled to chart a democratic course after decades of dictatorship. Two events were pivotal. First, the U.S. decision to bar the long-ruling Baath Party—and the way it was implemented—created a political vacuum. Second, disbanding the military—alienating hundreds of thousands of trained men with no alternative—left a security void. Iraq suffered through a civil war, political turmoil, widespread corruption, sectarian tensions and an extremist insurgency that seized a third of the country. Iraq has evolved through four rocky phases.
The first phase, the initial transition between 2003 and 2007, started with a U.S.-led Coalition Provisional Authority. Each ministry had a U.S. advisor. As a self-declared occupying force, the U.S. military was responsible for national security, but at least 100,000 people died during its eight-year intervention (some estimates were as high as half a million). The transition included building new parties, recruiting and training new military forces, creating nascent civil society, and drafting new laws. In 2005, Iraqis voted on a new constitution, which introduced individual rights, including for religious and ethnic minorities.
The political balance of power—dominated for centuries by Sunnis—shifted dramatically. For the first time, the Shia majority claimed the prime minister’s slot and had sufficient leverage to control key ministries and other levers of the state. For the first time, Iraq also had a Kurdish president. Kurds, who had long demanded autonomy from Baghdad, became part of the state; the constitution recognized autonomy for the Kurdistan Regional Government (KRG) and formal status of its Peshmerga forces. Sunnis, who had dominated the state under Saddam, maintained the key position of parliamentary speaker but lost many other powers.
The transition also witnessed the outbreak of sectarian tensions, symbolized by the bombing of the al-Askari shrine, a Shia holy site, in early 2006. The blast destroyed the famous gold dome and triggered violence across Iraq for years. The tensions were exploited by Abu Musab al-Zarqawi, a Jordanian jihadi who had fought in Afghanistan and moved to Iraq to lead al-Qaida in Iraq. He was linked to bombings, kidnappings and beheadings. He was the first in a series of jihadi leaders determined to foment hostilities among Iraq’s ethnic and religious communities. Al-Zarqawi was killed in a U.S. airstrike in mid-2006. The group subsequently rebranded as the Islamic State in Iraq (ISI).
The second phase, from 2007 to 2011, was marked by the U.S. military surge of an additional 30,000 troops—adding to 130,000 already deployed—to help stem the escalating bloodshed. The surge overlapped with the so-called “Awakening” among Iraq’s Sunni tribes. They turned against the jihadi movement and started working with U.S. troops. The collaboration initially contained ISI. By 2011, the United States opted to withdraw from Iraq, with an understanding from the Baghdad government that it would incorporate the Sunni tribes into the Iraqi security forces to contain the sectarian divide.
The third phase played out between 2012 and 2017, as the government of Iraq did not follow through on promises to employ and pay the minority Sunnis who had fought the jihadis. Thousands of Sunnis were detained. By early 2013, tens of thousands of Sunnis participated in anti-government protests in Ramadi, Fallujah, Samarra, Mosul and Kirkuk. The Sunnis accused then Iraqi Prime Minister Nuri al-Maliki of exclusionary sectarian policies. Maliki’s relationship with the Kurds also deteriorated.
The Shia-dominated government’s failure to follow through with the Sunnis allowed ISI to reconstitute. The underground extremist movement recruited thousands of Sunnis, including beyond Iraq’s borders. In 2013, it expanded into Syria and rebranded again as the Islamic State in Iraq and Syria (ISIS). Its militia captured Fallujah in December 2013. Despite having far more numbers, the Iraqi army crumbled. By June 2014, ISIS took control of a third of the country. ISIS leader Abu Bakr al-Baghdadi declared the creation of an Islamic State in Mosul, Iraq’s second largest city, and named himself caliph. It instituted a reign of terror that included rape, abductions, executions, mass murder, pillaging, extortion, seizure of state resources, and smuggling.
The rise of ISIS further split Iraqi society. Grand Ayatollah Ali al-Sistani, the Shia world’s top marja, responded to the Sunni jihadis movement with a fatwa calling Iraqis to take up to arms. Tens of thousands of men, mostly Shia, joined new and old militias, many supported by Iran. More than 60 armed groups eventually merged under the umbrella of the Popular Mobilization Forces (PMF).
The rise of ISIS also led to foreign intervention a second time. Iran was the first to provide military assistance, partly because Sunni jihadis came within 25 miles of its border. In September 2014, the United States formed “The Global Coalition to Defeat ISIS,” made up of 79 countries and institutions, including NATO, the European Union, and the Arab League. The Obama administration re-deployed U.S. troops to retrain and advise the Iraqi Army; it also launched airstrikes that continued for more than three years until the Islamic State collapsed. Turkey deployed its own troops in northern Iraq to help protect Sunnis and Turkmen, but also to contain the influence of the Kurdistan Workers’ Party (PKK) that operated in both Iraq and Turkey.
Between 2015 and 2017, Iraqi security forces, Kurdish Peshmerga forces and the PMF—backed by airpower provided by the U.S.-led coalition—gradually retook territory from ISIS. Tens of thousands of jihadis reportedly were killed. In December 2017, Prime Minister Haider al-Abadi declared victory.
A fourth phase began in 2018 after the government regained control over all Iraqi territory. In May 2018, a national election redesigned the political landscape. Shia cleric Moqtada al-Sadr led an unlikely coalition with secular Sunnis and communists that won the largest number of seats while an Iran-backed block came second. Parliament elected veteran Kurdish politician Barham Salih as president and Muhammad al-Halbusi, a 37-year-old Sunni lawmaker, as speaker. Salih designated Adil Abdul al-Mahdi, a 76-year-old economist and veteran Shia politician to be prime minister.
Iraq’s turbulent transition reflected the wider changes and challenges across the Middle East in the 21st century:
- The biggest threat is not conventional warfare but asymmetrical conflict launched by militias and non-state actors. Despite losing its territory in 2017, ISIS remnants continued to attack civilian and military targets in Iraq. Jihadism remained a threat to several Arab governments by playing on Sunni grievances still not addressed by governments.
- Instability made Iraq vulnerable to regional and international rivalries. The U.S.-led invasion and occupation triggered deeper intervention by Iran. Tehran successfully applied its “Hezbollah” model in Iraq by supporting Shia armed groups, some of which began participating in Iraqi politics. Some groups—such as Harakat Hezbollah al-Nujaba, the Imam Ali Brigades and Asaib Ahl al-Haq—also became useful in Iran’s campaign to save the government of President Bashar al-Assad in neighboring Syria.
- For all its turbulence, Iraq’s transition produced some positive changes. Iraq reintegrated into regional and international forums. The number of media outlets increased dramatically. The long-repressed citizenry became politically active. Inspired partly by the 2011 Arab uprisings, Iraqis demonstrated to demand jobs and basic services. They also called out officials for corruption. Even amid the fight against ISIS in 2015, Iraqis pressured the government for reforms. One message from the 2018 election and previous demonstrations was that many Iraqis wanted to limit outside influence by Iran, Turkey and others. In 2018, Iraq produced oil at record levels. The economic wellbeing of many Iraqis improved, although unemployment and poverty were still serious problems. | <urn:uuid:7bb777df-c7db-4ffd-b7e7-a49bf63b4e42> | {
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Hwange National Park has become globally renowned as a haven for wildlife and ecotourism. Situated on the western side of the country on the main road between Bulawayo and the Victoria Falls, it covers over 14 600 square kilometres.
In order to understand the significance of Hwange, a very brief look into the history of the area is needed. The area was sparsely populated by the San people (roughly between the 4th–11th century), who followed a nomadic hunter-gatherer lifestyle. The San were dominated by the later arrival of pastoralist Bantu groups. Chief Hwange (after whom the park is named) of the Lozi tribe settled in the area but was ousted by the Matabele chief Mzilikazi who was on the run from the Zulu chief Shaka’s conquest of South Africa.
The area became Mzilikazi’s royal hunting grounds in the early 19th century; however, with the arrival of European colonists, the area’s wildlife was further obliterated through careless hunting. Through a twist of fate, the area was proclaimed a National Park in 1929, and thanks to these conservation measures, Hwange is now the largest National Park in Zimbabwe.
Hwange now boasts over 100 mammal species, including 19 large herbivores and eight large carnivores. The park is home to healthy populations of buffalo and has one of the largest populations of African elephant in the world. Other species of note include lion, leopard, African wild dog, cheetah, brown hyaena, sable and roan antelope.
It is a place of great contrasts between its wet and dry seasons, with the extremes reminding one of the life-giving properties of water. 400 species of birds are found here making it a birdwatcher’s paradise, particularly in the wet season.
Hwange’s climate can be divided into two distinct seasons:
Dry Season: July to September is hot during the day but can drop to below freezing on particularly cold winter nights. During these dry months the animals are concentrated around the manmade waterholes which sustain the animals during the times of need.
Rainy Season: Big fluffy clouds release the summer rains and the vegetation bursts into life. The area has a relatively low average rainfall of between 570-650 mm per annum. Temperatures can reach over 38°C, on average ranging from 18-28°C. Bird life is most spectacular at this time.
Hwange National Park is truly one of Africa’s hidden secrets, but more and more people are becoming aware of this amazing wilderness area. Wilderness currently operates two private concessions in the productive south-east – Makalolo and Linkwasha. The two concessions host guests in a number of camps: Little Makalolo, Davison’s and Makalolo Plains, and are ecologically diverse, including vast open palm-fringed plains, grasslands, acacia woodlands and teak forests. This ensures large numbers of animals all year round. | <urn:uuid:3bcf1540-0fa6-46af-8b5b-2bb82fcfdd67> | {
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History Professor Shares Story of Mexicans in Chicago
The history of Mexicans on the country's largest Catholic diocese, in one of the country's biggest cities, is the fascinating story told by Deborah Kanter, history professor at Albion College. Kanter's talk is part of the College's Latino/a Heritage Month celebration and takes place Friday, October 12, at 1 p.m. in the College's Bobbitt Visual Arts Center, at the corner of Hannah and East Cass Streets.
Kanter traces the history of Mexican Catholicism in Chicago, from a barely discernible presence in 1940 to the present day, when 40% of the diocese is of Mexican descent and Spanish is studied by all seminarians. Focusing on the Slavic-founded neighborhood of Pilsen, Kanter traces the change and impact of Mexicans on the church and the community. | <urn:uuid:f90f4e30-300b-4499-ba0f-3acbc934f6e0> | {
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If you use polycarbonate bottles, limit BPA exposure by avoiding high temperatures and prolonged use. Rinse new bottles with mild soapy water, always avoid the dishwasher, and replace the bottles after six months, sooner if they’re scratched or cloudy.
Choose fresh foods. Canned foods are the leading source of BPA contamination, Jacob says. “No one has done an exposure analysis (to determine) the percentage of BPA that canned food contributes,” she says. However, when the working group’s scientists tested 97 cans that included a variety of brands and more than 15 types of food, half the cans contained BPA. “Several servings of these foods per day exposed people to levels that were found to be harmful in lab animals,” Jacob says.
If your baby drinks formula, choose powdered over liquid. BPA content in the packaging varies by brand. Check ewg.org /babysafe for EWG’s formula-buying guide.
Information is available. The Center for Health, Environment and Justice has published information on BPA at babystoxicbottle.com. | <urn:uuid:5bf7408a-c73c-4714-bf3c-5d0339f46cb1> | {
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Are Utilities Ready for Electric Vehicles?by Sarah Blackman
Power-Technology.com, February 6, 2013
Car manufacturers around the world are revving up the production of electric vehicles (EVs), with government support a driving force behind their plans. The US is looking to roll out one million EVs by 2015, while Chinese leaders are hoping for five million EV sales by 2020.
But while EVs are expected to play a central role in decarbonising road transport, experts are warning they could have a negative impact on electricity supplies as more motorists seek to recharge their batteries.
Encouraging EV roll outs
Thus far, the adoption of electric cars has been slow, with high costs and 'range anxiety' - the fear or running out of battery far away from a charging station - being the main bumps in the road.
But the industry could be about to make a u-turn, as governments look to invest in new charging infrastructure.
In Europe, there are plans to install almost 800,000 publicly accessible charging points in the EU's 27 member states by 2020. European climate action commissioner Connie Hedegaard said in January: "With our proposed binding targets for charging points using a common plug, electric vehicles are set to hit the road in Europe."
More charging stations are also being built across North America. US car manufacturer Tesla has even announced it will build its own network of stations along well-traveled routes, with 100 in the pipeline for 2015.
One of the main problems hindering production of cheaper electric cars is the cost of lithium-iron batteries, but this cost has halved from about $1,000 per kilowatt-hour of storage in 2008, to about $500 today.
Electric drivetrains are also "much more efficient" than internal combustion engine (ICE) drivetrains, according to Bill Destler, president at the Rochester Institute of Technology in New York.
Writing in a blog for the Huffington Post, Destler said: "A Nissan Leaf or a Chevy Volt can go about 40 miles on 11 kilowatt-hours (KWH) of electricity, the energy equivalent of a third of a gallon of gasoline. And since the national average cost per KWH for electricity is only $0.11, this performance translates cost-wise into the equivalent of more than 120 miles per gallon."
But as the mass roll out of EVs is incentivized, there are concerns that this new type of electricity load will impact peak electricity demand, given the likelihood that a large proportion of motorists would seek to recharge their batteries during the evening.
Electric vehicles and smart grids
There are ways that electric vehicles can actually help balance loads. According to Meacon Consulting managing director Trevor Morgan, smart-grid technology can enable EV-charging load to be shifted to off-peak periods, thereby "flattening the daily load curve" and reducing generation and network investment needs.
In the US, the University of Delaware has developed a vehicle-to-grid (V2G) project which allows electricity to flow from cars to power lines. One properly-designed electric-drive vehicle can generate more than 10kW, the average draw of ten houses, according to Willett Kempton, director of the Center for Carbon-free Power Integration at UD.
In the future, it is hoped that electric vehicles will be charged at night when demand is low and store excess chunks of power inside their batteries at times when short-term demand is high, and providing it back to the grid.
In his discussion paper 'Smart grids and electric vehicles: Made for each other?' published in April 2012, Morgan said: "This can help to reduce electricity system costs by providing a cost-effective means of providing regulation services and peak-shaving capacity. In this way, EVs could both benefit from and drive forward investment in smart grids."
By planning now for EVs, utilities can maximise the utilisation of their infrastructure and create closer relationships with customers, according to Silver Springs Networks, which believes a smart grid is the key to smart EV charging.
In its white paper 'How the Smart Grid Enables Utilities to Integrate Electric Vehicles' published in June 2012, the US-based company said: "With a smart grid, utilities can manage when and how EV charging occurs while adhering to customer preferences, collect EV-specific meter data, apply specific rates for EV charging, engage consumers with information on EV charging and collect data for greenhouse gas abatement credits."
learn more on topics covered in the film
see the video
read the script
learn the songs | <urn:uuid:614ab338-d133-4ae4-a6f4-3300932c14ce> | {
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The Viennese Campus Model is an educational establishment, which incorporates kindergarten, school and leisure pedagogy at a single location. It is a full-day institution which interlaces school and leisure units throughout the day.
The crosslinking of kindergarten, school and leisure pedagogy at a central location is the modern and visionary approach to further improve education quality in an urban area. Societal developments and modern pedagogical principles such as individual support, working in varying sizes of groups, self-administered and open learning as well as project classes were reasons for the formation of the Viennese Campus Modell.
The full-day care and the proximity of the individual institutions enable synergies and guarantee holistic educational continuity.
Interlacing leisure and school
The Viennese Campus Model is an educational establishment, which encompasses kindergarten, school and leisure pedagogy at a joint location. It is a full-day form of care with interlaced leisure and lesson units.
The daily routine follows a rhythm of learning and leisure phases, which both enables concentrated learning and allows rest and creativity. There is time for reflection, movement, talking to each other, a joint meal and individual support.
In open educational work rooms and spaces of buildings are available to everyone. Joint projects facilitate the process of learning together and from each other. In order to make the children feel at home, there are cosy resting areas and individual retreat niches. Such areas also comply with modern pedagogy and the work in small groups.
Rooms have to be flexible in order to vary quickly between work and leisure area and thus create an optimal infrastructure for the learning and leisure phases. Spatial variation is an essential element of the daily operations.
Campus Plus – further developing the concept
During the conception phase of the project Viennese Campus Modell it was determined that the programme was not a rigid and final one. Instead further developments were and still are of utmost importance.
In the further developed Campus Plus concept kindergartens and schools are to be even more consolidated. The transition should be facilitated both for kids and for parents. This is to be achieved in the first place by spatially combining four school classes and two kindergarten groups respectively: They are combined to so-called “educational areas” with multifunctional rooms.
Within these “educational areas” children from zero to ten years old will spend their day together. As a rule a campus is comprised of up to four areas of this kind, resulting in 21 school classes and twelve kindergarten groups for approximately 700 children.
Viennese Campus Model:
- Campus Monte Laa
- Campus Gertrude Fröhlich-Sandner
- Campus Donaufeld
- Campus Sonnwendviertel
- Bildungscampus in “aspern Die Seestadt Wiens”
Campus Plus Concept:
- Campus Attemsgasse – ground-breaking ceremony December 2015
- Campus Berresgasse – architecture competition completed, start of planning phase
Sites for further Campus locations are evaluated at:
- Eurogate in Landstraße (3rd district)
- Inner Favoriten (10th district)
- Surroundings of Gasometer in Simmering (11th district)
- Jedlesee in Floridsdorf (21st district)
- Atzgersdorf in Liesing (23rd district)
MA 56 – Vienna Schools
This post is also available in: German | <urn:uuid:b9f834c0-2349-4e7a-a493-bc211fce52b4> | {
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Home > Wellness > Health Library > Triple or Quad Screening for Birth Defects
The triple screening measures
the amounts of three substances in a pregnant woman's blood: alpha-fetoprotein (AFP), human chorionic gonadotropin (hCG), and estriol (uE3). When a test for the hormone inhibin A is added, it's called a
quad screening. These tests are also called the maternal serum triple or quad test, the
expanded AFP test, the AFP plus test, or the multiple marker screening test.
The amounts of these substances help your doctor find out the chance that
your baby has certain birth defects, such as
spina bifida, or
anencephaly. These tests can't show for sure that your baby has a birth defect. You would need a diagnostic test called amniocentesis to find out for sure if there is a problem.
The triple or quad screening is usually done at 15
to 20 weeks of pregnancy.
Each substance tested in a triple or
quad screening gives you different information about possible problems.
Together, these results give the best information. These screening tests look for the amount of:
Your doctor will look at the levels of these substances—along with your age and other factors—to see if your baby has a higher-than-average chance of having a birth defect.
A simple blood test is all that's needed for these tests.
The health professional taking a sample of your blood will:
A screening test shows the chance that a baby has a certain birth defect. The accuracy of a screening test is based on how often the test correctly finds a birth defect.
With the triple or quad test, there is a chance of getting a
false-positive test result. This means that the test
could show a problem when the baby doesn't have the problem. A false positive may be more likely with the triple screening than the quad screening.
A false-positive result can cause stress and lead to unnecessary testing (such as
an amniocentesis). Many women who have a positive screening test result are actually carrying a healthy baby.
Sometimes negative test results can be wrong too. They may show that the baby is fine when he or she does have a birth defect. (This is a false-negative test result.)
Your doctor will use your age and your baby's age to interpret the test results. If your test results are
abnormal, your doctor may use a
fetal ultrasound to make sure of your baby's age.
A "positive" result means that there is a higher-than-average chance your baby has a birth defect. If
the result is "negative," or normal, it means that your baby probably
doesn't have a birth defect. But it doesn't guarantee that you will have a
normal pregnancy or baby.
Your doctor may tell you the result of your test as a set of numbers. Doctors often use a certain number as a cutoff for a positive result. For example, your doctor may say the cutoff is 1 out of 200. This means that if your result is 1 out of 200 or 1 out of a number less than 200 (such as 1 out of 100), you have a positive result and your baby has a higher chance of a birth defect. If your result is 1 out of 300, this means that you have a negative result and your baby has a lower chance of a birth defect.
If you have a positive test result, your doctor may want you to have the diagnostic test amniocentesis to find out for sure if there is a
problem. But it's your choice whether to have another test.
If you have a negative result, you may choose not to have another test.
Deciding whether to have a test for birth defects is a personal decision. And it can be a hard choice. You need to think about what the results of a test would mean to you and how they might affect your choices about your pregnancy.
If you choose to have a test, you may want to
talk with a
genetic counselor. The counselor can talk with you
about the reasons to have or not have the test. He or she can also help you
find other resources for support and decision-making.
For more help on deciding about having a triple or quad screening, see the topic:
Cunningham FG, et al. (2010). Prenatal diagnosis and
fetal therapy. In Williams Obstetrics, 23rd ed., pp.
287–311. New York: McGraw-Hill Medical.
American College of Obstetricians and Gynecologists
(2007, reaffirmed 2008). Screening for fetal chromosomal abnormalities. ACOG Practice Bulletin
No. 77. Obstetrics and Gynecology, 109(1): 217–227.
April 4, 2012
Sarah Marshall, MD - Family Medicine & Siobhan M. Dolan, MD, MPH - Reproductive Genetics
How this information was developed to help you make better health decisions.
To learn more visit Healthwise.org
© 1995-2014 Healthwise, Incorporated. Healthwise, Healthwise for every health decision, and the Healthwise logo are trademarks of Healthwise, Incorporated.
250 Pleasant Street
Concord, NH 03301
Contact Concord Hospital
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Magnetic Propulsion for a Hypervelocity Launcher
MetadataShow full item record
The concept of using electromagnetic forces to launch projectiles to high-velocity has been pursued since the laws of electro-motion were first derived by Oersted and Ampere in the early 1800's. During the l 960's, there were a number of attempts to develop practical hypervelocity accelerators using electro-magnetic forces. These investigations did not meet with notable success [1,2]. There has been greatly increased interest in electromagnetic propulsion in recent years for a variety of applications including hypervelocity weapons, meteoroid simulation at impact velocities above 10 km/s, high pressure shock physics, and space propulsion. This paper describes an electromagnetic launcher which was developed at the Australian National University (ANU) in the early 1970's, and was successfully used to accelerate projectiles to hypervelocities . | <urn:uuid:20c1e3f9-7199-4816-82f2-1d6a97f1cd6e> | {
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Diabetes is a condition which can have harmful effects on your heart, eyes, and other organs. The risk of stroke and infections is increased, and you may experience low energy and high blood pressure. That’s the bad news. The good news is that managing your diet can go a long way toward relieving the troubling symptoms of diabetes. If you are overweight and are able to shed as little 10-15 pounds, it can improve insulin sensitivity and glycemic control, lower blood pressure, and even reduce LDL cholesterol and triglycerides.
The best diet to follow with diabetes is that which avoids dangerous spikes in blood sugar and allows you to maintain an optimum weight for your frame. Following is a list of foods to especially avoid if you have Type 2 diabetes, as well as some healthier substitutes. | <urn:uuid:9704e442-6ef2-43aa-b26e-0f53f8a88312> | {
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There are total 10 letters in Quercitrin, Starting with Q and ending with N.
Definition of the word Quercitrin, Meaning of Quercitrin word :
n. - A glucoside extracted from the bark of the oak (Quercus) as a bitter citron-yellow crystalline substance, used as a pigment and called quercitron.
An Anagram is collection of word or phrase made out by rearranging the letters of the word. All Anagram words must be valid and actual words.
Browse more words to see how anagram are made out of given word.
In Quercitrin Q is 17th, U is 21st, E is 5th, R is 18th, C is 3rd, I is 9th, T is 20th, N is 14th letters in Alphabet Series.
Copyright © Word Creation 2017. All Rights Reserved | <urn:uuid:87e7ed08-e180-40c9-b9fc-ff803ad26306> | {
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Local students and school districts are getting an education in MRSA, as in methicillin-resistant staphylococcus aureus.
MRSA (pronounced meer-sa) is a type of staph bacteria that's resistant to some antibiotics. MRSA infections used to be seen primarily in patients who had been hospitalized, but in recent years, doctors are seeing more cases in the community, in otherwise healthy individuals.
In recent months, there have been cases of MRSA reported in several local schools, from the elementary level to high school, in communities including Belleville, Troy, Northville, Ecorse and Mount Clemens.
While MRSA infections can be serious, doctors say there's no need to panic. But they do want parents and doctors to be on the lookout for MRSA infections.
"What people will initially report can be mistaken as a spider bite. A lot of times these things will start out as a little boil," said Dr. Natasha Bagdasarian, an infectious disease expert at St. John Hospital.
Bagdasarian said most of the MRSA infections seen in schools are a skin infection.
"We know these types of staph aureus can be passed by skin to skin contact, and also from contaminated surfaces," said Bagdasarian.
To reduce the risk of MRSA in schools, the CDC recommends regular cleaning, with special attention focused on surfaces that touch bare skin, such as locker room benches or shared sports equipment.
"Athletes can be at risk for contracting MRSA infections from each other, especially if they are sharing gym equipment," said Bagdasarian.
Parents should make sure students are covering cuts or other open wounds, and encourage children to wash their hands or use hand sanitizer often. It's also important to remind students not to share towels or other personal items.
Parents should pay attention to their child's skin. MRSA skin infections generally start as small red bumps that resemble pimples, boils or spider bites. If those lesions don't get better quickly or look infected, see a doctor right away.
"These infections are on the rise, and they can be serious," said Bagdasarian. "But I think if you take some really common sense approaches to preventing infection, it can prevent the spread of things like MRSA as well as other things that are really prevalent around this time of year."
To learn more about MRSA, click here.
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