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Hun Sen Asks UN Envoy to Help End Cambodia's Political Crisis
Khieu Kanharith speaks to RFA in Phnom Penh, Jan. 15, 2014.
Cambodia's Prime Minister Hun Sen has called on a U.N. special envoy to press the country's opposition to rejoin parliament and negotiate an end to the country's political stalemate since disputed July elections, an official said Wednesday.
Hun Sen met with U.N. special envoy for human rights in Cambodia Surya Subedi for three hours on Wednesday, discussing topics ranging from rights issues to political reform, according to the Cambodian government human rights committee chairman Om Yientieng.
The prime minister stressed to Subedi, who arrived Sunday for a six-day fact-finding mission, that the opposition Cambodian National Rescue Party (CNRP) legislators should lift a boycott of the National Assembly, or parliament, and end their dispute with their counterparts in the ruling Cambodian People's Party (CPP) by working on issues of reform together, he said after the talks.
"Samdech [honorific] Hun Sen has conveyed his message to Surya Subedi, asking him to inform the CNRP to join the National Assembly to work on deep reforms which would benefit the opposition party," said Om Yientieng, who is also president of Cambodia's Anti-Corruption Unit.
The CNRP boycotted parliament and has held frequent nonviolent mass protests calling on Hun Sen to quit and to hold new elections following last year's July 28 disputed polls, which it maintains the CPP stole through voting fraud and other irregularities.
"Why won't the CNRP take a chance to reach their goals?" Om Yientieng asked, adding that with 55 elected lawmakers—according to official count—the opposition has enough seats to summon any government official before the legislature.
"As an opposition party they don't have to be running the government and they can still accomplish a lot," he said.
"Why won't they come to the National Assembly?"
Hun Sen has dismissed opposition calls for his resignation and for him to call new elections, saying he was elected constitutionally. He has also rejected calls for an independent probe into the elections.
Talks between the two parties are reportedly under way, but it remains unclear how likely they are to end in an agreement after repeated meetings held since the elections have failed to yield any progress.
Om Yientieng said that in addition to urging Subedi to intervene in the political stalemate, Hun Sen also discussed the general situation of human rights in Cambodia and the mandate of the envoy, who is due to present an annual report on his findings to the United Nations in July.
Hun Sen told Subedi that the government would take responsibility for implementing reforms proposed by the U.N., including those to streamline key state institutions and the judiciary.
According to Om Yientieng, Subedi asked about the government's plans to create a national human rights committee and expressed his concerns over a crackdown by authorities earlier this month on striking factory workers which left five dead and more than 40 wounded.
Twenty-three activists and others have also been thrown in jail following the deadly crackdown.
Subedi pledged to make himself available to provide advice for the prime minister on any issues regarding human rights or the political deadlock.
'Bridging the gap'
In a video interview by the Phnom Penh Post, Subedi acknowledged that Hun Sen had pushed for the National Assembly as the arena in which to end the stalemate between the CNRP and CPP, but suggested negotiations between the two parties were already under way.
"The prime minister's position was that parliament was the proper venue to resolve many of these issues," he said. "There should be a proper debate in parliament, and the opposition party should join parliament."
"But I understand there have been negotiations going on at different levels with the help of different intermediaries," he added, without providing details.
Subedi said that he had received "encouraging" signs during his meeting with Hun Sen that the prime minister "is serious about comprehensive reform … [which] will go a long way to satisfy some of the concerns I have received from the opposition party and other stakeholders in Cambodian society."
He said that while the government had been slow to act on his former recommendations, Hun Sen's assurances Wednesday that electoral, judicial, parliamentary, and land reforms will get under way before Subedi's next visit in either May or June were "more concrete" this time around.
Subedi lamented the recent crackdown on workers striking for increased wages and better factory conditions, as well as a recent government move to remove opposition protesters from their base in the capital, and called on the international community to play a role in promoting democratic freedoms in Cambodia.
"The international community has invested heavily in Cambodia over the past 20 years, including the United Nations, and the series of events that have taken place over the past two weeks or so has made everybody sad, including myself," he said.
"We thought democracy was getting mature and people were getting used to the idea of exercising their rights in a peaceful manner. This setback has upset many people, and the international community has a role to play in bridging the gap between the opposition party and the ruling party."
According to the U.N. Office of the High Commissioner for Human Rights in Cambodia, Subedi will hold a press conference on Thursday to brief reporters on his findings and the issues he raised during this week's visit.
Negotiations under way?
The meeting between Hun Sen and Subedi follows reports that CNRP President Sam Rainsy and his deputy, Kem Sokha, had written a letter to Hun Sen via a mediator seeking a "compromise for national reconciliation" and offering a list of demands that could result in their party's return to parliament.
Kem Sokha denied that the CNRP had sent any letters to the CPP, adding that his party maintained "the same stance as before in terms of talks."
He said that before any talks can be held, the government must release the 23 people who are being detained in connection with worker protests and investigate the deadly shooting incident during the strike earlier this month.
The government must also restore Cambodia's human rights situation "back to normal" and allow the people to hold protests, he said.
The Phnom Penh Post reported Tuesday that secret negotiations between the CPP and the CNRP had been ongoing since Jan. 5 and "are close to reaching a solution," citing political analyst Kem Ley and Heang Rithy, president of the rights group Cambodian National Research Organization.
The two analysts said they had been briefed in depth by the senior government official acting as a go-between in the negotiations, and that according to Kem Ley, Hun Sen had agreed to 80 percent of the opposition's key demands.
According to the sources, the CNRP letter demanded fresh elections in 2015 or 2016, the chairmanship of some parliamentary commissions, the right to run a television station to counter ruling party influence ahead of elections and for the CPP to agree to look at electoral reforms.
It also asked for the deputy presidency of the National Assembly, instead of its previous demand for the presidency, in exchange for an end to its boycott of parliament.
Officials from both parties appeared to downplay any suggestion of ongoing negotiations.
On Wednesday, Minister of Information Khieu Kanharith told RFA's Khmer Service that the CNRP had set several "preconditions" before it would renew talks and that if these were deemed acceptable, the CPP would return to the table, though he refused to elaborate on what the conditions were.
"They have set a few conditions and we are considering some of those conditions," he said.
"I can't say because I don't want to give the idea that one party is asking the other party. We must keep this confidential."
Reported by RFA's Khmer Service. Translated by Samean Yun. Written in English by Joshua Lipes.
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Om Yientieng should be appointed as the president of curruption init because so far nothing much has been done to get rid of curruption. The only thing that was done if Hun Sen wanted done. Now to answer to why the CNRP does not want to join this gov't is because they don't want to work with thieve like the CPP. You leader is nothing but an uneducated thief and crook. Since when does the CPP care to deal and work with any other parties anyway? Perhaps now you need them to help you hold on to power and to fulfill you agendas don't you? Well this time keep dreaming.
Jan 21, 2014 10:09 AM
Hi I heard from some people that the whole killing field business have been plan by Hanoi long ago and that Pol Pot and all the communist leaderships including the present who are working for Hanoi that why they killed off all our highly educated Khmers so that no resistant when they annex the rest of Cambodia? is this true?anyone know?
from SIEM REAP
The USA has huge problems its illegal immigration with Mexicans. France also faces huge problems with illegal Muslim immigrants from Africa. However, Cambodia battles the biggest land lost of 2+ millions hectares to an exploding Vietnamese population of 3+ millions from 200 000 in 1979. We do not have that problem from the neighboring Thailand.
So in 1979 was it the liberation or the occupation and invasion of the Vietnamese in Cambodia?
1. The CPP has not changed. Hanoi installed it since 1979 as long as Hun Sen has been in power controlled by Hanoi.
2. Hun Sen used the same communistic, Egocentric policies as Hanoi.
3. 35 years later it is becoming more and more obvious, clearer and irrefutable to even dumb and dumber Cambodians that Vietnam is taking over Cambodia. Hun Sen was global to Hanoi's HIDDEN AGENDA.
I used to live in Phnom Penh surrounded by lots of Vietnamese families who I thought were Khmer. They spoke fluent Khmer when I talked to them. Then I found out they have families in Vietnam which they make trip to see their families once a year in Saigon.
I don't hate the Vietnamese, these are nice families. Their kids were born in Cambodia which make them Khmer citizens just like everyone else. What I hate is Cambodia immigration policy which easily allowed these Vietnamese to come in. Like I said, I don't blame them, they probably were trying to escape Communist; I blame is the corrupt system run by this corrupt government.
The Kbotcheat CPP is infiltraded by the Vietnamese Thick Rings/Layers of Spy elements in the Royal Gov of Cambodia in every corner/department, especially the Interior-Information-Foreign Affair-Defense-Justice-Police security Force (even hun sen body guards more than 11000 are mostly special yuon commando)-Finance-Tourist-and the Deputy Prime minister led by Sok An- The Hun Sen clans cannot move without the green light from Hanoi-Everything is set up and directed by Hanoi-Only our People power can save our country-We must do non-violent protest at all time to defeat them-But United We Win!
Nolan Sam
from Eagle Master
[...] don't twist your [...],you are try look down to international communities .
[This comment has been edited by RFA Editorial staff per our Terms of Use]
(USA
Eagle- more than 5 khmers are dead-internal-we are very concern-condemn-but Hun Sen still do it-Khmer to help your self first-before they can help us-Koin us infront of the white house and kiss Obama and John Kerry's [...] a little bit they can help us a little bit by telling Hanoi to slow down or take the kbotcheat Khmer CPP's Hun Sen off!
View all comments.


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Q: Mysql query picking highest ID using "WHERE IN" and LIMIT, not returning enough results PROBLEM:
This query will only show the correct answer if I change the LIMIT to however how many results are in my IN statement.
AIM: - I want the amount in my variable(Car,Van,Bike,Bus) to equal the amount on the limit.
My IN statement is actually a variable that changes and can have from 1-50 items (truck, taxi etc), but for ease I have used 4. If it has 3 items them I have to change the LIMIT to 3 and so on.
I could do a query, then explode into array, and count items the use this number as a variable to add to the limit, but that's 2 queries!
Easy to read query: -
$result = mysql_query("SELECT total FROM table1 WHERE client='$client'
and campaign IN ('Car', 'Van', 'Bike', 'Bus') ORDER BY id DESC limit 4");

The car,van,bike and bus come from a database query themselves....
$result = mysql_query("SELECT rules FROM combined WHERE groupname='$groupname'");

This produced 'Car', 'Van', 'Bike', 'Bus'
Mock data: -
Car = 1,
Van = 2,
Bike = 3,
Bus = 4.
Answer on this query is 1+2+3+4
But if I had a rule where there were 5 in the campaign IN part it would be the same, as it is only fetching 4 answers not 5.
So its still only adding 1+2+3+4, as the limit is 4 not now 5.
The bold parts are actually stored in the database with slashes added.
$rule = 'Car', 'Van', 'Bike', 'Bus';
The real mysql statement is below: -
$result = mysql_query("SELECT total FROM table1 WHERE client='$client'
and campaign IN ($rule) ORDER BY id DESC limit 4");

=======================================================================
Explanation
The following query gets me this data ('Car', 'Van', 'Bike', 'Bus')
 $result = mysql_query("SELECT rules FROM combined WHERE groupname='$groupname'");

I place this in a variable called $rule
I then run this query
$result = mysql_query("SELECT total FROM table1 WHERE client='$client'
and campaign IN ($rule) ORDER BY id DESC limit 4");

This will return a number for each of these (total for Car = 1, total for Van = 2)
Problem is that when there is more than 4 in my $rule it wont return more than 4 because of the limit. I would have to change it everytime.
Can I combine the two querys....and get the highest id of each of the Car,Van, Bike campaigns. (that appear in my IN statement or $rule)
Hopefully this makes it clearer.

A: I'm not sure this is really what you need, but it answers my interpretation of the question:
SELECT total
FROM table1
JOIN (
    SELECT MAX(id) as id
    FROM table1
    WHERE campaign IN ('Car', 'Van', 'Bike', 'Bus')
    GROUP BY campaign
) t ON t.id = table1.id

redpajama_set_name: RedPajamaStackExchange


text:
Does a big society need a Big God?
One way of categorising religion is the distinction between polytheism (belief in many gods) and monotheism (belief in one god). But according to a fascinating article in The Economist, some…
ChinaDemocracyHistoryUnPacked
One way of categorising religion is the distinction between polytheism (belief in many gods) and monotheism (belief in one god). But according to a fascinating article in The Economist, some scholars of comparative religion make a distinction between the gods that watch over small societies and those that watch over larger, more complex societies.
The latter kind – the 'Big Gods', as the article's anonymous author calls them – can feature in polytheistic or monotheistic belief systems; what they have in common is that they are perceived as a "supernatural 'eye in the sky' who cares whether people do right by others". Most of the main religions in the world today fall into this category. The gods of smaller, less complex societies – the deities of tribal mythology – "tend to demand only that people show deference to them":
"One theory holds that this is because small societies do not need a supernatural policeman. If everyone knows everyone else, antisocial elements are easily managed. But as societies grow, and especially as they absorb ethnically and culturally diverse groups through conquest, a different policing mechanism is needed. What could be better than an all-seeing eye that enforces co-operation between friends and strangers alike?"
How Africa is converting China
By Graham Tomlin
But which came first, the development of big societies or belief in 'Big Gods'?
The article summarises a comparative study led by Harvey Whitehouse of Oxford University, which concludes that in almost all parts of the world, "Big Gods appeared about 100 years after a society took a leap forward in complexity, with populations in the region of 1m".
So big societies first, then Big Gods:
"If Dr Whitehouse and his colleagues are correct, today's religions did not create modernity but, in the past at least, they held it together."
Of course, contemporary western scholarship doesn't really do God as a starting assumption, let alone as the explanation for observable religious phenomena. It is, therefore, predisposed to functional explanations of religion – God made in man's image, not the other way round.
But leaving that aside, and assuming the historical correctness of the claim that belief in Big Gods usually emerges only after big societies become established, might there be an alternative to the functional explanation? Here's one hypothesis:
Whether or not one believes in the reality of a 'Big God', the idea of a divine being who is beyond our ability to fully comprehend has always been out there. Crucially, the jumping-off point for our conception of what we can't comprehend (and thus can only have faith in) is what we can comprehend. For instance, one can't believe in an afterlife without a concept of death; nor can one believe in a creator without a concept of nothingness.
Why God needs skin in the game
By Giles Fraser
So, if smaller, simpler societies had no concept of a Big God who cares about the justice of complex social relationships, is that mainly because they had no immediate need of such a belief system? Or because they had no concept of complex social relationships (having never experienced them)? Surely, it is not until these structures emerged that human beings could conceive of how God might be greater than – and set the standards for – such a society. People may always have had an inkling of the bigness and beyondness of the ultimate realities, but when it comes to articulating that intuition into a formal system of belief, developments run only just ahead of human experience.
Another complication is that when big societies do arrive at a Big God belief system they don't always do so in the same way – something that has big consequences for their development.
Over on his blog, Branko Milanovic writes about a very relevant book, The Origins of Political Order by Francis Fukuyama:
"There is one key idea… If you wish to have a functional political order that enables economic growth and gives people freedom from arbitrariness of the sovereign or from oppression by their peers, you need three components: (i) a strong state, (ii) rule of law, and (iii) accountability."
According to Milanovic, Fukuyama makes the case that religion – of the Big God variety – had a key part to play in achieving the rule of law. While a "strong state is needed to provide public goods" like "defense against external attack", its power also needs to be placed within limits:
"Religions, according to Fukuyama, were useful in producing the rule of law because they placed the sovereign under one higher law: divine. This was the case in Islam (Umayyads, Abbasids and later Ottomans and Memluks), India thanks to Buddhism, and Europe thanks to Christianity (or rather mostly thanks to Catholicism)."
This kind of religion needs to be more than functional – a mere subroutine of civilisation. Rather, it needs to be seen as beyond and above and greater than even the highest levels of human society.
By Christopher Rhodes
It is argued that China – an unusually early example of a strong state – is also notable for the "absence of a codified religion with its divinely-ordained rules". This doesn't mean that China is a civilisation without religion or sophisticated systems of moral philosophy (think Taoism and Confucianism for a start, or the influence of Buddhism), but that these did not become politically established as a source of authority over the whole of society including the ruling class.
Therefore what perpetuated the Chinese state was "rule by law" not "rule of law" – a distinction that helps explain differences in outlook between the Chinese and Western systems of government to this day. In the West, subjecting the ruling class to a higher law, thus constraining their power from above, cleared the way for constraining state power from below i.e. through democracy.
But with Western civilisation abandoning its collective belief in a higher power and a greater truth, all we now have are the constraints from below. Whether democracy is strong enough to do the job on its own is something we're about to find out.
Tagged China, Democracy, History, UnPacked

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text:
Home / GENERAL NEWS / Labour Unrest: List Of Worker Unions On Strike, Others Imminent
Labour Unrest: List Of Worker Unions On Strike, Others Imminent
Adwenpa-Hene July 14, 2022 GENERAL NEWS 245 Views
July seems to be an unending one for the government.
The myriad of disturbances in the labour space has worsened as deliberations so far are yet to see the light of day.
The running theme in this latest series of agitation has to do with the Cost of Living Allowances (COLA).
It has become imperative as most public workers say the financial downturn in the country is leaving a burden too heavy for them to shoulder.
On the back of this, many of them – from the educational to health and other sectors – have threatened with others already laying down their tools until their concerns are addressed.
Below is a list of unions who have embarked on strike so far even as government negotiates to get them back to the workplaces.
See also Commercial Drivers To Embark On Indefinite Strike From Monday, 6 December
4 teacher unions
The educational sector saw the first major step which snowballed into what has become a full-blown industrial action.
The Ghana National Association of Teachers (GNAT), National Association of Graduate Teachers (NAGRAT), Teachers and Educational Workers Union (TEWU), Coalition of Concerned Teachers (CCT) went on strike on July 5, 2022.
On July 12, a meeting between stakeholders and government ended inconclusively for the second time as NAGRAT, GNAT walked out of the forum.
This has been compounded by the worsening food shortage crisis in senior high schools across the country.
Senior Staff Association of the Universities of Ghana
On Wednesday, Senior staff of the country's public universities have declared a strike today.
At a news conference, members of the Senior Staff Association of the Universities of Ghana were asked by their leadership to "go home."
See also 'Implementing E-levy On Workers' Day Insensitive, We Will Reduce Workers' Suffering After 2024′ – NDC
In addition to COLA, the association is also unhappy that accrued interest on Tier 2 pension arrears has not been paid.
The members are also worried about what they describe as university salary disparities.
Apart from these organisations who have embarked on a strike, many others have served notices of their intention to follow suit in the coming days.
Over 27,000 public sector workers are on the verge of striking. The officials belonging to the Public Services Workers' Union (PSWU) are set to embark on industrial action on July 19, to demand their COLA.
The others include;
Ghana Medical Association (GMA)
Ghana Registered Nurses and Midwives (GRNM)
Health Services Workers' Union (HSWU)
Government and Hospital Pharmacists Association (GHOSPA)
Union of Professional Nurses and Midwives, Ghana (UPNMG)
Medical Laboratory Professional Workers' Union (MELPWU)
See also UDS TESCON President Attacked Over Comments About Regional Minister's Dressing On Social Media
Meanwhile, the National Labour Commission (NLC) has already intervened in a stalemate between Organised Labour and the government over the demand for 20% COLA.
Speaking to the Executive Secretary, Ofosu Asamoah urged both parties to negotiate in good faith.
Source: My Joy Online
Disclaimer: MyGhanaMedia is not responsible for this report and its content. There are four types of content published on MyGhanaMedia daily: curated content; syndicated content; user-generated content; and original content.
Labour unrest Strike 2022-07-14
Tags Labour unrest Strike
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Summary: What is a sutra; nature of student-teacher relationship; history of Heart Sutra; taking apart established ways of interpreting life; different maps for different notions of self: 5 skandas, 12 sense fields, 18 elements, 12 links of interdependent origination, 4 noble truths, time. Topics: four noble truths, interdependence, perfection of wisdom, skandha, teacher/student relationship.
Everything and nothing have changed.
You are forever lost now.
So, as Red Pine points out in his commentary, that's this book [Ken holds up The Heart Sutra], and this is an excellent commentary on the Heart Sutra.
Ken: The Heart Sutra. Red Pine. Sutra comes from the same root as suture. It's a Sanskrit word—to sew. In Tibetan, the word for sutra is mdo [pron. doh], which is the word for crossroads. What these two words share is that they both carry the idea of things meeting. Two roads meet; you sew things to bring them together. You don't sew things to make them apart.
So, the question is, what's coming together in a sutra? It's the Buddha's mind and the student's mind. If you look at any of the sutras, you'll see they always begin with a question. There's a formal structure to sutras: "Thus I have heard. Once the Venerable Lord was dwelling at Rajagriha," or the Jetta Grove, or what have you. And this is Ananda describing the circumstances, and then so-and-so asks a question. So, to understand this in modern parlance, a sutra is a Q & A session. That's what a sutra is. A question and answer session with a teacher, and that's always been the case. Been the case for thousands of years and remains the case today. So every time you sit down and have a Q & A session with your teacher, you're composing a sutra. And it is all being recorded these days, because we record everything, so there's going to be even more sutras. And every sutra tells a story. That's what I want to get into a little bit right now.
For this I need two volunteers. [Someone raises a hand] One. Please stand up. Since you volunteered first you get the choice. This is not Sophie's Choice. Would you like to be Avalokiteshvara or Shariputra?
Ken: Have a seat. [Another person stands up] You volunteered. You're Avalokiteshvara. Please come up.
Ken: You weren't expecting that, were you ?
Student: I wasn't expecting anything.
Ken: Ah, that's dangerous. Okay, now in this exercise, Avalokiteshvara, being a ninth level bodhisattva, the embodiment of awakened compassion (I don't want to put any pressure on you whatsoever [laughter]), and Shariputra—who is a monk confined to the lowly reaches of the Hinayana, but actually he is doing a pretty good job—so he's going to ask Avalokiteshvara a question. So, you don't have to ask the question in the Heart Sutra. I just…how long have you been practicing?
Ken: How long have you been practicing?
Ken: Should be interesting. She is very experienced, and she knew which position to choose. Okay, Shariputra would you please take the microphone and ask a meditation question, a real meditation question, from your own experience. No, no, it's your question, I'm not going to give it to you. She's waiting. We are all in suspense.
Shariputra: Whenever I sit and I want to really be awake, I fall asleep. What should I do?
Ken: Please, hand the microphone. Okay, Avalokiteshvara.
Avalokiteshvara: Can I just go into deep absorption?
Ken: No, no, you've got to answer. I mean, the student has asked a question, you've got to answer. Nobody's watching!
Avalokiteshvara: I'll be with that.
Avalokiteshvara: Really, an editorial comment?
Ken: This is your answer, not my answer. Come on.
Avalokiteshvara: Is it instantaneous, or is it a gradual process?
Shariputra: Well, it's more a gradual process. It's sort of like…and then I try to sit up straight and then I start to…it's like a subtle kind of tiredness comes over.
Avalokiteshvara: And this is every time?
Ken: So, you see how the sutra's playing out? Now, I need another volunteer. No pressure. You're Buddha. [Laughter] Please sit in the third chair. No, he doesn't need the microphone. Now, you remember that meditation we did at the beginning of the program, today?
Ken: No, I'm asking him.
Ken: Good. Would you please do that meditation? Okay, Shariputra ask your question again.
Shariputra: Whenever I want to be really awake, I find that I'm falling asleep. What should I do?
Avalokiteshvara: What…what…what comes up in you as an answer?
Shariputra: I was going to tell you what happened in the past, but I'm going to see what happens right now.
Ken: Okay, so what's different? Please. Yes, green shirt there.
Ken: They're here, they're present. Anybody else? Yes.
Student: Buddha is holding the space for both of them.
Ken: Yes, what difference does that make?
Student: It opens it up somehow.
Ken: Mmm-hmm. It opens it up somehow because Buddha is holding the space. I am repeating what you said just to make sure it gets on tape, here. Okay, anybody else? Yes.
Student: They're reminded of that meditation we did that includes everything. Everybody's doing that meditation to some extent.
Ken: Everybody starts joining in this whole process. Okay. So, thank you. All of you. Now, if you want an answer to your question you're going to have to ask it again, a third time. Maybe, you'll be lucky that time.
Now, yes, we're finished with these things, thank you. This is the set up of the Heart Sutra. You have Avalokiteshvara and Shariputra and you have Buddha. This is exactly how the Heart Sutra sets up. This is how all teacher-student interactions are set up. There are always the three elements. There is the person asking the question, the person responding to the question, and, ideally, there is a field of attention or awareness. In the beginning in the student-teacher interaction, it is the teacher's responsibility to hold that field. However, as the student matures, then the student also participates in creating and holding that field. But if there isn't any field of attention, then you just have an ordinary conversation. So, this is the nature of sutra. And it's the nature of the teacher-student interaction and how it actually works. And as several people pointed out, and I think almost all of us could feel the shift in energy, it was like—"Oh, something different is going on." That's very important.
Pushing people around, is he?
About the last words of an old man?
You will know all about this power.
Work out your own freedom!
I've shown you a way. Work out your own freedom.
These are very, very interesting words to be the very last words of a founder or inspiration for a whole religion: Work out your own freedom. He didn't say, "Follow me." He said, Work out your own freedom.
Okay, so those are his last words. Why then did he not resist nudging his chief disciple? Shariputra was one of his two chief disciples. So, there's Shariputra, and if he says, if he believes, or teaches, you know, Work out your own freedom, why did he give him this psychic nudge? As it says, Through the power of the Buddha.
And why didn't he help Ananda? [Laughter] Now, Ananda was Buddha's cousin. He was quite a bit younger. And he became Buddha's right-hand man. Hung out with him for forty years or so. Actually it was probably closer to sixty; tradition for some reason says forty—well, maybe it was forty. Anyway, forty plus years, because Buddha taught for a long time. And Ananda had this photographic memory, that is, he remembered everything that the Buddha said. So after Buddha died, when any of the other disciples, the arhats, wanted to know what Buddha had said about a certain topic, they would go to Ananda and say, "What did Buddha say about falling asleep when you're trying to be awake?" And Ananda would say, "Thus I have heard. Once the Buddha was dwelling at so-and-so…." And this is why all of the sutras start off with that formula, because they are supposedly the words of Ananda. But Ananda, even though he hung out with the Buddha for forty plus years, never woke up. Now, how would you feel if you'd hung out with the first enlightened being of all time and you never woke up, after forty years?
Student: It would get depressing.
Student: You'd feel like an underachiever.
Student: Maybe he doesn't know.
Ken: Yes, but he didn't wake up while Buddha was alive. Can you imagine what that was like? So, we have this—it's really weird, you know—here he is giving, telling people that they have to work out their own freedom; he gives Shariputra the psychic nudge and he can't do a thing for Ananda. Now, there are very serious theological issues here. Yes?
Ken: That's a very interesting interpretation. So, what I understand from this is, it's the teacher's responsibility to make the student's life hell. You know, you've got to—you can't let the student coast at all. As soon as there is any sign of contentment or complacency, this teacher is obligated to stir things up a little bit.
Student: This doesn't seem to be the case—forty years.
Ken: No, Buddha didn't do that, but that's what you seem to be saying: Buddha wasn't doing his job.
Student: No, no. I'm not saying Buddha wasn't doing his job. What I'm just saying is, I'm going to Ananda's motivation; you know, it is kind of his makeup.
Ken: And so, Buddha you think couldn't do anything about that?
Student: Oh, I'm sure he could have.
The same thing happened with Khyungpo Naljor, and it goes on and on. So, anyway, so Ananda, because he has this photographic memory and he's the expert on what Buddha taught, he figures he's going to come. And Kashyapa says, "No, no, no. This is just for the arhats." And he goes, "What?" And he goes back to his room. And he is just devastated and broken-hearted. And he's not…he thought he was one of the in-group, you know. It is all about being part of the in-group. As it says in the Theravadan sutras: And as he started to lie down, he woke up. And it is the only instance where a person woke up, not in either lying down or sitting or walking. He was halfway in between. For some reason that's important in the Theravadan tradition. I suppose, it's a way of saying, you can wake up anywhere.
In the Zen tradition it's a little different version. Ananda tries to join the council. Kashyapa says, "No, this is just for the arhats." He is devastated. Ananda walks away, and Kashyapa says, "Ananda!" And Ananda turns around and says, "Yes," and wakes up. And he acts without thinking. [Ken snaps his fingers] Just there. So, there's a happy ending to this story.
The consequence—useless arguments that have raged for centuries.
If awakening comes through the power of another, how can you know it?
That's a big argument in the Japanese traditions—self-power and other-power. If all experience is empty, how do you know what to do? If only samsara is empty, how do you know you are free? This is a debate that goes on in the Tibetan tradition, between self-emptiness and other-emptiness. I'm not going to get into the technical stuff of that. When you hold your hands for meditation, you know, traditional meditation posture like this, do you let your thumbs just touch? Or do you hold them just far enough apart so that a piece of paper can slide through? People will argue about anything! Useless arguments that have raged for centuries. [Arrow, p. 42] So let's return to the sutra.
Ken: No, I was illustrating a different point. That's your homework. There will be tests.
So, Shariputra asks this question, "How do you practice the Perfection of Wisdom?" Let's put this into plain English. There you are, you see a person sitting there, and you have the sense that they're just right there. And what Shariputra says to Avalokiteshvara is, "How do you do that?" That's basically what he is asking. How do you do that? How do you just be there like that? It's put in formal language, but that's what he's asking. And Avalokiteshvara answers. Now, as the Heart Sutra goes, it's not an ethical treatise, and it's terrible meditation instruction. Because, what does Avalokiteshvara say?
Okay, so, we're going to try to make some sense of this. I want to use an analogy. How many of you know anything about accounting?
So…but an accountant has a certain way of looking at the world. There are certain tools. They're called things like the chart of accounts, general ledger, profit and loss, income and expenses, balance sheet, cash flow, accounts receivable, accounts payable, and you know lots of other stuff. Risk allocation, etc. I mean, a lot of you know about these things even if you don't know what they are. Right? And by studying these things, one knows exactly what's going on in a business, but also, I mean, you can tell exactly what's going on in a person's life if you have all of that information in front of you. You remember how Eliot Spitzer was tracked down—he billed it on his credit card. Which is extraordinarily stupid but that's what happens all the time. It has to be billed somewhere. So, we have to do a little bit of history now.
The Heart Sutra is part of a genre of sutras called the Perfection of Wisdom sutras, of which there are a quite a number. The Diamond Cutter that was mentioned was another one. The original Heart Sutra was the Heart Sutra in 21,000 or 25,000 lines. It was expanded up to the Heart Sutra in a 100,000 lines, condensed down to the Heart Sutra—not the Heart Sutra—the Perfection of Wisdom in 100,000 lines; the Perfection of Wisdom in 8,000 lines. And there is Lankavatara Sutra, the Vimalakirti-nirdesha Sutra. There are a bunch of them.
And they all talk about this perfection of wisdom. And then along comes the Heart Sutra, which was probably composed around 300 AD. Now Red Pine who I am very, very grateful for, because he's a wonderful scholar and really able to do the research to get at the heart of these matters, he started looking around for books that had a similar title. The only ones that he could find were some Theravadan texts written by, or that were very important in, the Sarvastivadin school. Now, apparently, I am by no means a scholar on this matter—the Sarvastivadin school was one of the 18 schools of Buddhism, early schools. [Ken writes on a large pad] Now, the other 17, we don't know a lot about. The reason is they didn't know the key to immortality. Do you know what the key to immortality is?
Student: You have to write it down.
Ken: You actually have to do a little bit more than that: you have to make a list. [Laughter] If you want to be immortal, make a list. I'm now immortal because somebody has named, you remember what I was saying about willingness, know-how and capacity? Someone has referred to this as McLeod's WKC model. Willingness, know-how, capacity equals WKC. So, I'm now immortal. You didn't know you were in the presence of an immortal, did you?
Student: We'll see how long that lasts!
Ken: That's the trouble with immortality. [Laughter] It doesn't last!
Okay, so Sarvastivadins, we should look at this term, you see, it's very interesting. Sarva is the Sanskrit word for all. Stivada is the word for exists. So, Sarvastivadins, I mean, I love the way people name their schools, you know, they're never pretentious. This is the Everything Exists school. Now, one of the things that became very clear to me when I was writing Wake Up to Your Life, the chapter on karma, is that the first two or three times I was trying to write that chapter I—it was very, very difficult because I found myself writing a theory of everything. And you know you're in trouble when you're writing a theory of everything. I mean, we've got this unified field theory in physics; it has got all kinds of physicists in trouble. Theories of everything never work because of evolution. Things evolve unpredictably. So, you always know you're in trouble.
Well, here we have the Sarvastivadins, and they were—this is the theory of everything school. Everything exists. And what the Sarvastivadins did was to make a list. And the list is known today as the Seventy-five Dharmas of the Sarvastivadins. This is basically a Buddhist periodic table. How many of you are familiar with the periodic table from chemistry? You know, you can remember the first seven elements by H-heli-eb-car-nof: hydrogen, helium, lithium, boron, carbon, nitrogen, oxygen, fluoride. I don't go any further than that.
Well, the Buddhist periodic table consists of the 75 dharmas, and they can be grouped into different ways. And we're going to go into that, that's the heavy lifting we're going to do right now. And this was a way of explaining how experience is possible. Now, it's very interesting. I mean, you're going to explain how experience is possible. Well, people do this for some strange reason. We have the same thing going in neuroscience now. And I'm not quite sure why people have to explain experience is possible, but it seems to be a human preoccupation, so it happens.
And in this theory it goes like this, you see, you have a blue dharma. [Ken draws] And then you have a circle dharma. And then you have a seeing dharma. And then you have a consciousness dharma. So, when you put the blue and the circle and the seeing and the sight consciousness together, you get the experience of seeing a blue circle. That's how it works. Now, if you feel sad when you see a blue circle, then you put a sad dharma in there. And so they sorted dharmas into 75, and all experience could be created by combining the appropriate dharmas. Nice theory. It's the first atomic theory. And these were meant to be indivisible, etc. The Mahayanas had a heyday with this, indivisible, right? Okay, so here you have an indivisible dharma. This is typical Mahayana stuff. Does it have a right side and a left side? Well, yeah! We just divided it. I guess it wasn't indivisible after all. So, this was the theory of everything.
Now, the Sarvastivadins constructed a number of maps to categorize these dharmas. And there are the five skandhas. How many of you have heard of the five skandhas? Well, lots of people. There are the twelve sense fields. How many have heard of that? Eh, not so many. Eighteen elements. How many have heard of that? Ah, a few, okay. Twelve links. How many have heard of that? Ah, we are getting back into known territory here. Four truths. How many have heard of that? Oh, good we have lots of experts on this one. And time is the last map. Okay?
Now, this is an interesting list. Five skandhas, twelve sense fields, eighteen elements, twelve links, four truths, time. And Red Pine found this same list in the same order in a number of other texts. And so that made it very clear that the Heart Sutra is connected to the Sarvastivadins in some way. And we know this also because, guess who the patron saint of the Sarvastivadins was? The person they found inspiration in? Shariputra. And that's why Shariputra is the questioner here. Because what Red Pine ventures, and I tend to agree with him—it sounds true—the Heart Sutra is the recognition that the Sarvastivadins' theory of everything had come to a dead end. Couldn't go any further. And he is saying to Avalokiteshvara, how do you do that?
Yeah, well okay, the first thing is like aaah! But then what happens?
Student: A new way of looking at things.
Ken: Yeah, and this is what the Heart Sutra is about. Now how many of you have your own preferred frameworks for looking at the world? [Laughter] I think that was a laugh of recognition. How useful are they to you? How often do they get in your way? Okay, so what the Heart Sutra—one way of looking at the Heart Sutra anyway—it's a way of destroying or taking apart established ways of looking at and interpreting your experience. Because this is exactly what happened to the Sarvastivadins.
All of you have heard of the five skandhas. Well, each of these maps was developed for a very, very particular purpose. Let's take a look at the five-skandha map.
The five-skandha map [Ken draws], and by the way, the Tibetan translation of skandha as phung po [pron. pungpo], which means aggregate, is unfortunately wrong. We have a couple of thousand years, a thousand years of history. Again, this is due to Red Pine, but it makes sense. See what happened is that the Tibetans translated on the basis of folk etymologies, not on the real meaning of words. And when Red Pine went back and looked at the origin of this word skandha—how many of you are familiar with banyan trees? Banyan trees are very interesting trees. When they grow up, they branch out, and then they start dropping roots, which then grow into trees. So, in a banyan grove, you can't tell which was the first tree, if it's a very old one, because you have all of these really large trees, but they're all joined together. And you can't tell which is the real one. And this is apparently is the basis of the word skandha, because the purpose of this map was to identify the real self.
Now, how many of you attach to a sense of self here? [Laughter] But there are many ways to regard a sense of self. In the first way is that we regard self as a unit [Ken draws]—as a permanent, independent unit, which can be abbreviated with the acronym PIU. It's one thing, it doesn't change, and it's independent of external experience. How many of you have that idea of yourself? We all do. I mean, I say to you, I've changed lots since I was 20. And when I say I've changed a lot since I was 20, what I actually mean is, that there was something at 20, which is here now that absolutely hasn't changed at all. I've changed a lot, but I'm still that person. You see, that's the permanent one thing. And it is not affected by things—that's the independent part.
So what the Sarvastivadins did is they said, "Okay, we're going to divide up all experience into five buckets." [Ken draws] Okay, five buckets.
First of these is form, which should be understood as sensory sensation. So, sound, sight, taste, smell, touch, the objects of those, that's all in this bucket, anything there.
Second bucket is feeling. There are only five kinds of feelings in the Sarvastivadin's system. These aren't feelings in the sense of emotions. These are the feeling tones that accompany experience. Those of you that have trained in the Theravadan tradition will be very familiar with these. These are the vedana. And there are only five kinds: pleasant, unpleasant, neutral, physical, mental. And you see you go back to that dharma…that periodic table theory. You can have one from column A, that's pleasant, unpleasant and neutral; and one from column B, physical or mental. So you can have a pleasant physical or an unpleasant mental, or—but you get the idea.
And the third column bucket is concept. That's all the labels we apply to experience, you know: carpet, sad, light, vase, etc., etc. Person, child, parent, job. You know, all of the concepts we use to function.
The fifth one is consciousness, of which for our purposes, we'll just use six or seven. I think there could be eight, there could be nine. But the six are the five associated with each of the senses and the consciousness of thought. And if you really want to make it, the seventh is the consciousness of self. Which is also the sense of self, which is a kind of consciousness.
That leaves one bucket. Which is usually translated these days as mental formation, but if you are a good accountant, you always have one category in which you can throw everything that doesn't fit anywhere else. And that's this one. Pardon?
Ken: Yes, there's a whole bunch of things, but these are actually the mental processes through which experience is organized, basically. So, you get all of the reactive emotions and the positive emotions and things like faith and embarrassment. But you also get strange things, because we use them, like ownership and date, etc. So, all experience falls into one of these five categories.
Now we use the Aristotelian principle of the excluded middle. Okay, if we have a self, and the self is one thing—actually, this is the pigeonhole principle—what's the logical conclusion? You have five buckets. You have a self. Where does the self have to be? In one of the buckets. Okay, it can't be in more than one, can it? Because if it is in more than one, then it wouldn't be a unit. So now we have to find which bucket the self is in.
Okay. I'll have to change colors here. Are you your sensations? Can you find the self in the sensations you experience?
Ken: Pardon? This is what you are. Jim says no. How many vote with him? [Laughter; Ken crosses out that bucket] Are you these feelings? Well. [Ken crosses that bucket out] Are you your name or label? Is that what you are? [Ken crosses that bucket out] This is not looking good. Are you all of these feelings?
Ken: Yeah, but you go right to—I am so grateful to you because this is the second time you've just given me a wonderful segue. Okay so, this is just a very straightforward question, okay? Can you remember being angry?
Student: Yeah, I understand. Show me your anger.
Ken: No, no I'm not going there.
Student: Yes, I can remember.
Ken: Okay. Now can you remember being happy?
Ken: Okay. Is the you that is angry the same as the you that is happy?
Student: If I were free from that one, it would all be over.
Ken: [Laughs] Is it? I mean how? We have one thing here. How can it be angry and happy?
Student: Oh, okay, it's a momentary unit.
Ken: Yes, it's a unit.
Student: It can have attributes.
Ken: Well, yes, but those attributes aren't the self, are they? So, are you the feeling?
Ken: Yes, that's fine. Where's the pincushion?
Ken: [Laughter] Is it here?
Student: My objection is at the end of this x-ing out things is, we're all going to be totally enlightened and free from all of our conditioning.
Student: We still have one more bucket.
Ken: Okay, anyway, how many are willing to vote this one off the island? [Ken crosses the bucket out] How many of you say the self is consciousness? How many of you say the self isn't consciousness? It's really a mess—it's a complete drag if the self is consciousness. Because as we know from neurological studies now, consciousness is always half a second behind the game. That is, if I start to move my finger, I become conscious of my intention or the motion approximately half a second after the muscles have started to contract, or move. It's the same with everything. So, if the self is consciousness, there's no hope!
Ken: We're not consciousness. We may be conscious, but we are not consciousness. So, what do we conclude from this? This is the mathematical principle called reductio ad absurdum. You know, we started with a hypothesis: the self is a unit. We tried to find it in these buckets.
Student: What they say, this is you if you've categorized experience; you've partitioned experience. And you can say the same thing about experience—that it is not you.
Student: That's right. But that doesn't do away with the self.
Now we have to do something quite different.
Student: Can I ask to clarify? Are you equating consciousness with awareness?
Ken: No. This is being conscious of our experience.
Now next one, 12 sense fields. [Ken draws] So in this one, this is a much simpler categorization. We have over here an eye, and we have here a cherry, an apple, a peach, whatever you want. And so everything over here is not only the eye but the organ of sight, but also the sight consciousness. And what we have over here is the object.
So. What do you see?
See, I love it, people are so paranoid now, they aren't even going to answer the most straightforward question. I love it. There's a joke about paranoia, you know. This guy thought he was a kernel of corn, no, yes, a kernel of corn. And everybody in the world was a chicken. Well, you know, if you believe you're a kernel of corn, and you believe everybody is a chicken, life is pretty horrendous. He ended up in a mental institution. Psychiatrist worked with him for years and years and years. And the guy eventually came to understand that he wasn't a kernel of corn, he was a human being. So the psychiatrist—we'll call the patient Bob—so, the psychiatrist says to him: "Bob, you know you've been here for years; would you like to go outside and see something beyond the grounds here?" He said: "Yes, that'd be really nice, Doc." "So, let's do that tomorrow." So, the next day they go out and leave the gates and start walking down the street. And on the other side of the street there's a bus stop, and a whole bunch of people waiting in line at the bus stop. Bob takes one look at those people and just takes off. He goes so fast, the psychiatrist has no idea where he has gone. Calls the police and eventually late that evening they find Bob, cowering in some kind of drainage culvert in a totally different part of the city. Bring him back, feed him up, put him to bed. The next day, Bob comes down to the psychiatrist's office. The psychiatrist says: "Bob, what happened? You know you're not a kernel of corn." "Listen, Doc, I know I am not a kernel of corn, you know I'm not a kernel of corn, but those damn chickens, they don't know that!" [Laughter] So now I've reduced you all to a suitable state of paranoia. What do you see?
Student: A sheet of paper.
Ken: A sheet of paper. Okay. I have another question. This is a very straightforward question. Where is the experience of seeing?
Ken: Yeah, okay. So, in consciousness, in awareness. Where is that?
Ken: And where is that?!
Ken: Everywhere? Yeah, but, what does that…I mean, the way I look at it, you've got three possibilities. The experience could be inside me, or outside me, or in between.
Student: They're all integral elements in the perception of the paper.
Ken: No, there is an experience of seeing.
Student: It doesn't have a location.
Ken: So you're telling me that, though I see this thing, the experience of seeing isn't located anywhere. Okay, this is very interesting. Usually, I take half an hour to get to this point but you've moved very quickly. So, now we have this principle, that everybody sees this piece of paper, but the actual experience of seeing isn't anywhere.
Okay. Well, we have to go a little bit further here. Okay, so I'm going to take away this piece of paper. Where did the experience of seeing go?
Ken: So I presume it doesn't…it didn't go anywhere.
Ken: That's very interesting. I'm having a little trouble with this now because, there it was and now it wasn't. But you're saying that nothing happened. But I definitely experienced something happening. Let's try this one more time. [Laughter] Then you didn't see it, now you do. Where did the experience come from? How many would say nowhere? Vicki? You're all for that. So I have this experience, and it came from nowhere. Does this make sense to you?
Ken: Well, okay, I won't worry about a pinpointable place. Just tell me where it came from.
Student: You're talking about experience like a noun, as a thing, and it's not a thing. So, it's not anywhere. So, it doesn't go anywhere and it doesn't come anywhere.
Ken: And it isn't anywhere.
Ken: So let me get this straight: it doesn't come from anywhere, it doesn't go anywhere, and it isn't anywhere. That's what we have: the experience of seeing doesn't come from anywhere, doesn't go anywhere, and it isn't anywhere. Is everybody on board with that, okay? Now, what do you usually say about something which doesn't come from anywhere, it doesn't go anywhere, and it isn't anywhere.
Ken: Oh! How many of you do…this experience of seeing doesn't exist?
Student: And yet it does exist.
Ken: Yes it does, doesn't it. So what's going on here?
Ken: That doesn't tell me anything. I want to know where this experience is?
Student: It doesn't exist separate from everything else that is happening.
Student: It's not a separate thing, what we call this seeing.
Ken: Oh, I'm sorry there is. I see this experience. I see. I have an experience. I have a palpable experience. Student: Yes, it is a vivid experience, that there is a piece of paper and a guy asking us about it.
Ken: Yes, that is a very vivid experience right now; I want to know where that experience is. Yes?
Student: For me, it's here.
So, we have this experience of seeing, and at the same time—we'll come back to this again this afternoon—we don't know where it comes from, we can't say where it comes from, we can't say where it is, we can't say where it goes. Which ordinarily, we say it doesn't exist. But I want to show…but I want to point out one particular thing. When you focus on the experience of seeing, what happens to subject-object?
Ken: Dissolves, unite, either way. The sense of subject-object just disappears, right? It's like what subject, what object? Okay. So the 12 sense fields was a map developed by the Sarvastivadins to eliminate the notion of the self as the experiencer. [Ken draws] Or you say, the subjective pole of experience. That's what the self is. And you see when you actually look at experience itself, that sense of there being an experiencer that somehow stands outside of experience just vanishes.
This is Avalokiteshvara taking away the map of the five skandhas from Shariputra.
And never had a nibble.
He's been looking for the self.
Seeking to unlock the mystery of fish.
Not form. It seems so solid, but it always has parts.
Not feeling. Too fleeting, and which one, anyway?
Not concept. I have too many names already.
Not mental formation. Too fluid—sometimes I'm sad, sometimes I'm glad, sometimes I'm mad, and sometimes I'm bad.
Not consciousness. I may be conscious but not consciousness.
He'd have better luck looking for a chariot in his dreams.
There were only the eyes.
When I awoke, she was not there.
The dream's fragrance gently lingered.
Go play on half a teeter-totter. How much fun is that?
…to eliminate the notion of the self as the genesis of experience [Arrow, p. 81].
So, we have our plum, our eye, and this time we have consciousness separate. That's a light bulb for consciousness.
Ken: Yes, I know. So, this is what you were talking about earlier, Jim.
Shape and color, are you responsible for sight?
Berkeley's old argument then—it was the argument for the existence of God. Somebody had to experience all the stuff that happens. So, consciousness is our origin of experience. Right? We've eliminated this one, and we've eliminated this one.
So, there is no origin of experience: it's interdependent origination. Which is what Jim was referring to, in particular, the self isn't the origin of experience.
The next one, the 12 links, is about the self as agent. How many of you feel you are agents of your life? Nobody? How many act as if you are the agent of your life?
Ken: As one person or more than one person has suggested that the sense of self as agent is simply a narrative that we string together to give us the illusion that we actually had some say in determining how our lives unfolded. It's a story. The 12 links of interdependent origination, which I'm not going to go into because it's rather complex, was a third map, a fourth map, rather, of organizing experience to prove that the self isn't the agent. But then, because of the wonderful workings of immortality, the list came to be studied in its own right ad nauseam. How many of you understand the 12 links? It's extremely complicated and not terribly useful in practice.
Who created this nightmare? Who is the writer, the director, or the producer? Who are the actors? Oh, that's right—Who's on first.
You can't stop it because you don't know where it starts. You can't start it because you don't know where it stops.
You know, we have the illusion of making decisions. My own experience is, the decisions—something made the decisions long before I became aware of it.
I got myself into a bit of trouble in my business consulting because I'd been asked to work with a person who is thinking about leaving the company and had sort of been offered a package and then it had [been] withdrawn. So, he was quite angry. So, the first time I met with him, I listened to him and at the end of our meeting, I said to him, "You know," because it was my sense, "I think you've already made the decision; it just hasn't come to the surface yet." I didn't tell him which it was, but I deliberately planted the seed. He went back and told his boss what I'd said. She was furious, and she immediately called up the HR person, who is my main connection with the company, and said, "How does Ken dare say something like that?" Etc., etc. And the HR person was very cool. She trusts me a great deal, and said, "Let's just see how this turns out." And at the end of our third meeting, that decision had come to the surface, and he left the company because he knew it was the right thing to do in his life. And it just went very, very smoothly. But, I don't know how many of you have had that same kind of experience. Something starts to stir, and we may feel unsettled for a while. And then gradually we realize that sometimes a very significant change has taken place, a decision has been made, but we didn't actually make it.
This is a description of the Tibetan wheel of life, which I am sure many of you have seen. Do you have one here?
Organizer: It's in the office.
Student: Good place for it.
Ken: Okay. Shadows vanish in the morning light. No snake, and no rope, either.
Then the fourth one—the fifth one, I guess—is the three noble…four noble truths. This is yet another scheme. You can organize experience into the four noble truths. And Avalokiteshvara comes along and rips this one up, too. He's rather, he's getting perilously close to some sacred cows.
In clear open awareness, where is the suffering?
In groundless being, where do things come from?
Where there is no beginning or end, what is there to cease?
This is about time. Now, there's a very interesting relationship between the sense of self and time. When you have a headache, how quickly does time pass? When you are bored, how quickly does time pass? How aware…how much of a sense of self do you have when you are bored or have a headache?
Ken: When you are fully engaged in something, how quickly does time pass?
Ken: How much of a sense of self do you have then? So, the sense of self is inversely proportional to the passage of time.
One can't dip his toe into a river.
Another can't outrun a tortoise.
Stops them both in their tracks.
It's because they regarded time as existing independently, like the self.
You'll be left with exactly what you started with.
What? No pristine awareness? Give me my money back.
Il faut payer, mais, peut-être tu n'obtiens rien.
I thought this is what the whole trip was about, and here you're saying there's nothing at the end of the road. In fact, you just said there was no road, so, I guess you'd say there can't be an end to the road, or an end, or.
Look, we've gone through the whole thing now—no self that exists as an entity, as an experiencer, as a genesis of experience, as an agent, as a controller, as the dominant factor in experience, as the basis of reaction and response, blah, blah, blah. And I'm fine with that. I mean, after all, who needs a self? It's just another thing to lug around.
But I want to be free. I, me, free—hey, you with the thousand eyes, I'm talking to you!
Pristine awareness, that's the ticket, right? Like, isn't that what all the dzogchen boys are endlessly raving about—awareness, realm of totality, suchness, presence, time out of time? You know what I mean.
Now you say that there is no ticket, and I've got nowhere to go, and even if I got somewhere, I wouldn't have gotten anywhere, because there isn't anywhere to get, and if I think there isn't anywhere to get, then I'm not there either.
Now that was the product. And I got to this point in writing this commentary, and I had completely run out of ideas. But there is a very useful principle that I had learned from a book Writing from the Inside Out, which is, when you have writer's block, write the block. So, I was very, very angry at this point. So, that's that.
We'll break here for lunch and be back here at 2:15. Please be back here at 2:15 ready to go because we have a lot more ground to cover, including Form is emptiness, emptiness is form.


text:
package me.reminisce.server

import java.util.concurrent.TimeUnit

import akka.actor._
import akka.pattern.ask
import akka.event.LoggingAdapter
import akka.http.scaladsl.marshalling.ToResponseMarshaller
import akka.http.scaladsl.model.StatusCodes._
import akka.http.scaladsl.server.Directives._
import akka.http.scaladsl.server.{Route, _}
import akka.util.Timeout
import me.reminisce.analysis.DataAnalysisService
import me.reminisce.analysis.DataAnalysisService.NewBlackList
import me.reminisce.analysis.model.UserSummary
import me.reminisce.analysis.model.Formatters._
import me.reminisce.database.DeletionService.{ClearDatabase, RemoveUser}
import me.reminisce.database.MongoDBEntities.FBFrom
import me.reminisce.database.{DeletionService, MongoCollections, routeWithDb}
import me.reminisce.fetching.FetcherService
import me.reminisce.fetching.FetcherService.FetchData
import me.reminisce.gameboard.board.GameGenerator
import me.reminisce.gameboard.board.GameGenerator.{BoardCreated, CreateBoard, ErrorWhileCreatingBoard, GameGenerationResult}
import me.reminisce.json.GameCreatorJSONSupport
import me.reminisce.server.domain.{RESTHandler, RestMessage}
import reactivemongo.api.collections.bson.BSONCollection
import reactivemongo.api.{DefaultDB, MongoConnection, MongoDriver}
import reactivemongo.bson.{BSONDocument, BSONDocumentReader}

import scala.concurrent.ExecutionContext.Implicits.global
import scala.concurrent.Future

/**
  * Defines a GameCreatorService with the handled routes.
  */
class GameCreatorService(mongoHost: String, mongoDbName: String, system: ActorSystem)
  extends RESTHandler with GameCreatorJSONSupport {

  implicit val timeout: Timeout = Timeout(10L, TimeUnit.SECONDS)

  val driver = new MongoDriver
  val dbName: String = mongoDbName
  val dbConnection: MongoConnection = driver.connection(List(mongoHost))
  val log: LoggingAdapter = system.log

  val gameCreatorRoutes: Route = {

    path("fetchData") {
      get {
        parameters('user_id.as[String], 'access_token.as[String]) {
          (userId: String, accessToken: String) =>
            fetchData {
              FetchData(userId, accessToken)
            }
        }
      }
    } ~ path("gameboard") {
      get {
        parameters("user_id", "access_token", "strategy" ? "choose") {
          (userId: String, accessToken: String, strategy: String) =>
            createBoard(CreateBoard(accessToken, strategy), userId)
        }
      }
    } ~ path("info") {
      get {
        parameters("UNUSED" ? "") {
          //ugly fix
          (_: String) =>
            // IntelliJ does not manage to find the reference to BuildInfo which is a class generated by
            // the sbtBuildInfo package (https://github.com/sbt/sbt-buildinfo) at compile time but sbt finds it,
            // do not import what IntelliJ suggests to import
            complete(BuildInfo.toMap + ("appMode" -> ApplicationConfiguration.appMode))
        }
      }
    } ~ path("blacklist") {
      get {
        parameters('user_id.as[String]) {
          (userId: String) =>
            getBlackList(userId)
        }
      } ~
        post {
          parameters('user_id.as[String]) {
            (userId: String) =>
              extract(_.request.headers)
              entity(as[List[FBFrom]]) {
                blacklist =>
                  setBlackList(blacklist, userId)
              }
          }
        }
    } ~ path("reactions") {
      get {
        parameters('user_id.as[String]) {
          (userId: String) =>
            getReactions(userId)
        }
      }
    } ~ path("removeUser") {
      delete {
        parameters("user_id") {
          (userId: String) =>
            removeUser(RemoveUser(userId), userId)
        }
      }
    } ~ path("dropDatabase") {
      delete {
        parameters("UNUSED" ? "") {
          //ugly fix
          (_: String) =>
            dropDatabase
        }
      }
    }
  }

  /**
    * Handles board creation requests
    *
    * @param message rest message to request a gameboard to the GameGenerator
    * @param userId  user for which a board was requested
    * @return a spray route
    */
  private def createBoard(message: CreateBoard, userId: String): Route = {
    handleWithDb {
      (db, ctx) =>
        log.info(s"Creating game board for user $userId.")
        val generator = system.actorOf(GameGenerator.props(db, userId, driver))
        (generator ? message).mapTo[GameGenerationResult].flatMap {
          case ErrorWhileCreatingBoard(msg) =>
            ctx.complete(InternalServerError, msg)
          case BoardCreated(board) =>
            ctx.complete(board)
        }
    }
  }

  private def handleWithDb(handler: (DefaultDB, RequestContext) => Future[RouteResult]): Route = {
    ctx =>
      routeWithDb(dbConnection, dbName) {
        db =>
          handler(db, ctx)
      } {
        e =>
          log.error(s"Could not reach database: ${e.getMessage}.")
          ctx.complete(InternalServerError, s"Could not reach database: ${e.getMessage}.")
      }
  }

  /**
    * Handles fetching requests
    *
    * @param message rest message to request a data fetch to the FetcherService
    * @return a spray route
    */
  private def fetchData(message: FetchData): Route = {
    handleWithDb {
      (db, ctx) =>
        val fetcherService = system.actorOf(FetcherService.props(db))
        ctx.complete((fetcherService ? message).mapTo[RestMessage])
    }
  }

  /**
    * Handles requests to remove a user from the database
    *
    * @param message the message to request the deletion to the deletion service
    * @param userId  user to remove from the database
    * @return a spray route
    */
  private def removeUser(message: RemoveUser, userId: String): Route = {
    handleWithDb {
      (db, ctx) =>
        val deletionService = system.actorOf(DeletionService.props(db))
        ctx.complete((deletionService ? message).mapTo[RestMessage])
    }
  }

  /**
    * Handles requests to drop the database
    *
    * @return
    */
  private def dropDatabase: Route = {
    handleWithDb {
      (db, ctx) =>
        val message = ClearDatabase()
        val deletionService = system.actorOf(DeletionService.props(db))
        ctx.complete((deletionService ? message).mapTo[RestMessage])
    }
  }

  private def setBlackList(blacklist: List[FBFrom], userId: String): Route = {
    handleWithDb {
      (db, ctx) =>
        val dataAnalyser = system.actorOf(DataAnalysisService.props(userId, db))
        val blackListMessage = NewBlackList(blacklist.toSet)
        ctx.complete((dataAnalyser ? blackListMessage).mapTo[RestMessage])
    }
  }

  private def getBlackList(userId: String): Route = {
    val selector = BSONDocument("userId" -> userId)
    doGetData[UserSummary, Set[FBFrom]](userId, selector, MongoCollections.userSummaries, "blacklist")(_.blacklist)
  }

  private def getReactions(userId: String): Route = {
    val selector = BSONDocument("userId" -> userId)
    doGetData[UserSummary, Set[FBFrom]](userId, selector, MongoCollections.userSummaries, "reactioners") {
      summary =>
        summary.reactioners.map(_.from)
    }
  }

  private def doGetData[DBData, ReturnData](userId: String, selector: BSONDocument, collectionName: String, dataPrettyName: String = "data")
                                           (extractor: DBData => ReturnData)
                                           (implicit reader: BSONDocumentReader[DBData],
                                            marshaller: ToResponseMarshaller[ReturnData]): Route = {
    handleWithDb {
      (db, ctx) =>
        log.info(s"Getting $dataPrettyName for $userId.")
        val collection = db[BSONCollection](collectionName)
        collection.find(selector).one[DBData].flatMap {
          maybeDBData =>
            maybeDBData.fold {
              ctx.complete(NotFound, s"Could not find $dataPrettyName for $userId.")
            } {
              dbData =>
                val retData = extractor(dbData)
                ctx.complete(retData)
            }
        }.recoverWith {
          case e =>
            log.error(s"Could not get $dataPrettyName : $e.")
            ctx.complete(InternalServerError)
        }
    }
  }

  def terminate(): Unit = {
    dbConnection.close()
    driver.system.terminate()
    driver.close()
  }

}

redpajama_set_name: RedPajamaGithub


I don't know how long this service has been available on Blogger, but now, I have a few stand-alone pages. See? Just up on top, there. And it wasn't until I sat down to add pattern information to these pages that I realised how long I have been designing for.
I mean, my first published design, Rapunzel, was in May 2009. A year-and-a-half ago! And my first pattern on Ravelry was uploaded in October 2008!!!


We are a group of local organisations who have come together with the goal of making Banstead a nicer place to live for people living with Dementia, including those who care and support. Our aim is to make at least one person in every office, shop and premises in the High Street, a Dementia Friend.
To make at least one person in every organisation in Banstead High Street a Dementia Friend. Aim to achieve this by working with local Dementia Champions to offer awareness sessions throughout the High Street area to offer as many Dementia Friends information sessions as possible at different times & locations to suit as many people as possible.
Increasing the number of members signing up to the Banstead Dementia Action Alliance. Recruiting volunteers to go into each of the premises on the High Street, to inform about the Banstead DAA. Increasing awareness on social media via Twitter & Facebook. Once an organisation is signed up to the Alliance aim to get all people in that organisation to undergo a Dementia Friends session. The ultimate aim is to make Banstead a Dementia Friendly Community.
Increase awareness about dementia in the general community to reduce the stigma about the disease. Publicising throughout the community the fact that the Banstead Dementia Action Alliance exists, what our aims are and encouraging members of the public to attend Dementia Friends sessions locally and to get involved.


text:
Decades-vacant Minneapolis apartment building finally being rehabbed
Ramstad: You had a lot to say about my first columns, especially on immigration. Here's my response.
Two shuttered Burger King restaurants in Minneapolis could reopen, after the city signaled a willingness to reverse an earlier decision blocking their drive-throughs.
A City Council committee on Thursday gave the company its approval to move ahead. The final decision rests with the full City Council, which meets next week.
The choice about whether to allow Burger King to reopen two locations — one in north and the other in south Minneapolis — hinges on whether the chain abandoned the two properties, forfeiting their right to operate the drive-throughs.
Even as they accepted the company's arguments that these properties weren't legally abandoned, some council members criticized Burger King for leaving them dark, boarded up and, at least in one location, tagged with graffiti.
"I can only go by what I can see on those sites, and they look abandoned to me," Council Member Lisa Goodman said during the committee meeting.
Over the years, the city has passed a series of measures that prohibit new drive-throughs from opening in Minneapolis. The city argued that they contribute to car noise and traffic and make sidewalks dangerous for pedestrians.
Drive-throughs built before the ban have been allowed to continue to operate. The Burger King locations in question, 3342 S. Nicollet Av. and 818 W. Broadway, opened before the ban took effect.
Both locations shut down in April 2018, after the franchisee, P3 Foods LLC, filed for bankruptcy. Their parking lots and counters sat empty while Burger King worked to find a new owner to reopen the fast-food restaurants.
In Minneapolis, buildings that have been abandoned for more than a year cannot reopen under nonconforming uses that had been grandfathered in.
After the Zoning Board of Adjustment in December rejected the company's request to reopen the restaurants, it appealed to the City Council.
Burger King brought two attorneys and a company representative to the Zoning & Planning Committee meeting on Thursday morning. They said the bankruptcy case stymied their efforts to reopen quickly.
Paul Battista, a Florida-based attorney who represented Burger King during P3's bankruptcy case, said the international company was able to persuade a trustee to end the lease on the property and franchise agreement so Burger King could find a new operator. But, he said, the trustee prevented the company from removing the furniture and fixtures inside.
"Bankruptcies last a long time," Battista said. "It's just the nature of the beast."
He noted that Burger King continued its commitment to the properties in other ways, with leases on the Broadway location until 2040 and the Nicollet location until 2034.
Another attorney for Burger King, Carol Lansing, who previously worked for the city, said she felt the earlier decision by city zoning officials had been "impermissibly influenced by the disfavor that drive-throughs are under."
Council members on the Zoning & Planning Committee voted unanimously to allow the company to reopen both locations.
Council Member Jeremiah Ellison, whose ward includes the Broadway location, said he thought Burger King's case was strong and the city should approve the company's appeal. But he echoed Goodman's concerns.
"Small businesses from the area … they feel an obligation to make the corridor look good and yet we have a major corporation sitting on a corner in a sea of parking lot, boarded up, minimal lighting, if any," Ellison said. Those conditions, he said, make people "lack trust in this organization."
Ellison, a former graffiti artist, asked them to work on improving the outside appearance while remodeling work is happening. He called the existing graffiti "terrible" and offered to put them in touch with artists who could help.
Liz Navratil covers higher education for the Star Tribune. She spent the previous three years covering Minneapolis City Hall as leaders responded to the coronavirus pandemic and George Floyd's murder.
liz.navratil@startribune.com 612-673-4994 liznavratil
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Nowadays, it is practical to save money. Considering the very fast paced work environment, the continuous inflation in the economy, and the instability in the stock market, one must be smart in every day transactions in order to save money. Indeed, the volatile nature of the economy subjects the people to tough times. Hence, it will not be bad to have saved a lot of money when the tough times begin to roll.
In getting a car insurance, one can actually take practical and smart steps so as to save money in an insurance deal especially in the case of teachers since they enjoy certain privileges by reason of their profession. Hence, certain steps can be laid down in order for teachers to get lower car insurance rates.
The first step that a teacher has to do to get a lower car insurance rate is to collect and study insurance quotes. He or she should not settle for the first insurance quote that he or she would get. One must exert more effort in collecting insurance quotes from different companies and analyze which deal best suits the prospective insured. This step, without a doubt, can definitely lessen the price or rate of the car insurance. This is made possible by the fact that when one has many insurance quotes, one can choose the most affordable yet good insurance offer.
The second step that a teacher has to consider for his or her car insurance is the discount. There are many discounts available to teachers that are offered by insurance companies due to the nature of their profession. As a teacher, insurance companies could offer you car insurance with discounts because there is less risk associated with the nature of your profession. As a teacher, you are not required to drive fast to stop or prevent crimes like policemen. You are also not required to tend to emergency situations like doctors or paramedics. Hence, teachers, by the nature of their profession, involve lesser risks when they are driving their cars.
Another reason why teachers are given discount for their car insurance is because of the fact that they have a good driving history. Statistics can prove that teachers have good driving habits. This may be attributable to the fact that the nature of their job requires a substantial amount of accountability and leadership skills.
The third step is to look for specific car insurance plans for teachers. There are certain insurance companies that offer car insurance plans that are specifically designed for teachers.
Indeed, there are many ways that teachers can save money with their car insurance. By the nature of their profession, teachers have the advantage when it comes to car insurance. The nature of their job involves lesser risks and statistics show that they have a good driving history. Hence, it is up to the teachers to follow the abovementioned steps to take advantage of the discounts offered by insurance companies to teachers and to get a lower rate car insurance plan.


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What is Mugen Souls Z - Overwhelming G Up Fever Bundle?
Mugen Souls Z - Overwhelming G Up Fever Bundle is a Strategy, Adventure, RPG PC game, developed by Idea Factory, available on Steam and published by Ghostlight LTD.
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Note: Only the VNH2SP30 and VNH5019 support current sense; the current sense circuit might not be populated on the VNH3SP30 version of the board. For more information on the differences between the motor driver versions, see the comparison table below.
In a typical application, the motor power supply is connected at the bottom of the board, the motor on the right side of the board, and the control connections to the left side of the board. The diagnostic/enable pins are pulled high on the board and can be left disconnected if you do not want to monitor the fault conditions of the motor driver chip. INA and INB control the direction of the motor, and the PWM pin turns the motor outputs on or off, allowing you to control motor speed with a supplied pulse width modulation (PWM) signal. The PWM pin is pulled low on the board, so the motor driver outputs are effectively disabled by default; the INA and INB pins are floating (they are not pulled to any particular default voltage). See the truth tables in the VNH2SP30/VNH3SP30 datasheet for more information on how the INA, INB, and PWM pins affect the driver outputs, OUTA and OUTB.
For the VNH2SP30 version, the current sense (CS) pin will output approximately 0.13 volts per amp of output current. If you want to add current sensing to the VNH3SP30 version, or if you want higher-accuracy current sensing with the VNH2SP30 version, please consider our ±30A ACS714 current sensor carrier.