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Home /Blockchain Revolution Is Bigger Than Anything Weve Seen in History: Overstock CEO
Trading NewsNovember 28, 2018
Blockchain Revolution Is Bigger Than Anything Weve Seen in History: Overstock CEO
CCN is expanding. Are you our next full-time journalist from the West Coast USA? Send us your CV and examples here.
Overstock founder and CEO Patrick Byrne is exiting the retail business so he can focus on blockchain because he believes it's a disruptive technology that will transform the world.
"The blockchain revolution has a greater potential than anything we've seen in history," Byrne told Fox Business on Nov. 26 (video below). "It's bigger than the Internet revolution, how it's going to restructure society."
Fox Business host Stuart Varney — an alum of the London School of Economics — asked Byrne how he can be so optimistic when cryptocurrency prices have plunged recently.
Byrne: I Don't Care About Daily Price Changes
Byrne said focusing on the minutiae of bitcoin's daily price movements is losing sight of the forest for the trees. "What coins are doing on any given day is silly," he quipped.
Byrne announced in 2014 that he wanted to pivot from retail to blockchain, and has been making huge progress on this front. "We now have very interesting positions in 19 blockchain companies," he said.
One of those ventures involves a $6 million investment in an open-source, blockchain-based crypto social network called Minds.
As CCN reported, Minds is a blockchain-based alternative to Facebook, Twitter, and the Google-owned YouTube that promises strict user privacy and absolutely no censorship.
Patrick Byrne said 2019 will be a groundbreaking year for the industry.
"Next year is when you will see blockchain really start coming out with products into the world," he said. "You'll see blockchain products in Q1."
When asked what we can expect to see in 2019, Byrne replied: "You'll be able to trade security tokens. There's a whole new class of securities coming into existence called security tokens."
'Every Stock Will Be Tokenized'
Byrne recalled that Robert Greifeld — the chairman of Nasdaq — predicted in November 2017 that every stock and bond on Wall Street today "could be" tokenized. "In five years, every one will be tokenized," Byrne promised.
He added: "The architecture of Wall Street as we know it is going to be deprecated over five years and replaced with security tokens. If that's true, we built…the New York Stock Exchange of that world. We spent the last four years and $100 million building it."
When asked why a security token is superior to a stock, Byrne said it's because of three things:
90 percent lower friction costs.
Complete transparency for regulators.
Immunity from market manipulation. "All kinds of mischief that goes on in the current version of Wall Street cannot go on in a blockchain version of Wall Street," he said.
Byrne conceded that a major drawback of bitcoin mining is its high cost, but said his companies are involved in a project called raven coin, "which has a much different energy profile."
Tim Draper: 'Bitcoin Is Bigger Than the Internet'
In his exuberance for crypto technology, Patrick Byrne mirrored the unbridled enthusiasm of billionaire Tim Draper, who recently doubled down on his $250,000 bitcoin price target for 2022.
In April 2018, Draper said bitcoin is "bigger than the Internet." The venture capitalist — who was an early investor in Tesla, Hotmail, and Skype — said bitcoin will be "bigger than all of those combined," as CCN reported.
"This is bigger than the Internet," Draper gushed. "It's bigger than the Iron Age, the Renaissance. It's bigger than the Industrial Revolution. This affects the entire world and it's going to be affected in a faster and more prevalent way than you ever imagined."
Billionaire Tim Draper is such a bitcoin bull that he wears a bitcoin tie and matching socks. (Image: YouTube)
Draper is unfazed by the recent market crash, and remains confident that the global economy will soon transition to crypto, as CCN reported.
"It's going to be better for people," he said. "They're going to move to crypto, and they're going to go away from the political currency (fiat). That's the way it's going to move."
So how confident is Draper in the future of crypto? So confident that he's still hodling the entire stash of 40,000 bitcoin he acquired in 2014 at $600 a piece. "This is a new society, and you want to get out in front of it," he said.
Billionaire Tim Draper Unfazed By Bitcoin Crash, Boldly Vows Crypto Will Surpass Fiat Money https://t.co/WAYdcuihKK
— CCN (@CryptoCoinsNews) November 27, 2018
Featured image from Youtube.
Get Exclusive Crypto Analysis by Professional Traders and Investors on Hacked.com. Sign up now and get the first month for free. Click here.


text:
Portland Building audit sparks denials
Mayor and chief administrative officer push back against critical findings on renovation project
Reconstruction of the Portland Building is over budget and not complying with equity goals set by the City Council, according to an interim audit of the project released by the city auditor's office Wednesday, June 12.
Mayor Ted Wheeler and Chief Administrative Office Tom Rinehart dispute those findings in a unusually strong response to the audit.
According to the audit, the project is estimated to cost $214 million to complete, not the $195 million limit approved by the council. Additional costs will pay for furnishings, technology equipment and tenant improvements necessary to complete the project, according to the audit.
"While the public narrative about the Portland Building focused on activities tied to the $195 million budget, this does not include components critical to delivering a functional building," city auditors wrote in the report
In their response, Wheeler and Rinehart insisted the furnishings, technology equipment and tenant improvements were never included in the original $195 million budget, and that the council was briefed on all of them. "The project has been transparent about additional initiatives proposed outside of the construction budget and the return on investment for each of them," Wheeler and Rinehart wrote.
Auditors also reported that the city had not yet spent the 1% of construction costs set aside for community benefit grants, even though grant applications have been received. "No funds were spent in support of disadvantaged workers and businesses. There has been no report to Council about the status of these activities or results since 2016," according to the audit.
But Wheeler and Rinehart replied that the funds would soon be spent by Prosper Portland, formerly known as the Portland Development Commission, through a process known to the council. "In short, the opportunity, though delayed, will be realized," they wrote in their response.
Committee 'fully briefed'
In addition, the audit reported that the Portland Building Community Oversight Committee appointed to keep track of the project had not been able to fully track the spending.
"Over the years, the project team has been transparent about each individual budget request, but there has been no presentation of the collective Portland Building costs that result from these piecemeal decisions. As a result, budgets the project team presented to council and the Portland Building Community Oversight Committee did not include the entire work managed by the city or its contractors," according to the audit.
Wheeler and Rinehart included in their response a link to a May 15 letter from the committee praising the project staff. "Rest assured, our committee (and we understand with the council's blessing and actual votes) has been fully briefed on each of these matters prior to a decision being made," according to the letter signed by the five committee members.
Wheeler oversees the Office of Management and Finance, headed by Rinehart, and is in charge of the project. Although all audits include responses from those in charge of the bureau of project being audited, it is unusual for them to push back so hard. Most admit the shortcomings identified in the audits and say work is already underway to resolve them. But Wheeler and Rinehart appear to be flatly disputing many of the audit's findings, and they are not promising to do anything different in the future.

redpajama_set_name: RedPajamaCommonCrawl


text:
Inappropriate expression of blood group antigens on biliary and colonic epithelia in primary sclerosing cholangitis.
Bloom S., Heryet A., Fleming K., Chapman RW.
The distribution of carbohydrate antigens of the ABO, Lewis, and Kell systems was examined in biliary and colonic epithelial of 11 patients with primary sclerosing cholangitis (PSC) using a panel of 11 monoclonal antibodies. Controls consisted of 27 liver biopsy specimens (11 normal, six alcoholic liver disease, five extrahepatic obstruction, and five primary biliary cirrhosis) and 24 colonic biopsy specimens (six normal, four Crohn's disease, and 14 ulcerative colitis). There was inappropriate staining with anti-A (four of six, 66%) and anti-B (nine of 11, 81%) in biliary epithelium of PSC patients compared with normal and disease controls. Expression of Lewis antigens was increased in patients with cholestatic liver disease. Ninety one per cent of PSC patients showed a similar pattern of inappropriate staining by anti-A and anti-B antibodies in colonic epithelium compared with 33% of normal and 42% of inflammatory bowel disease controls. There is inappropriate expression of A and B carbohydrate antigens in biliary and colonic epithelium in PSC. Whether these oncofetal antigens are implicated in the pathogenesis of this condition is discussed.
Adult, Aged, Aged, 80 and over, Antigens, Tumor-Associated, Carbohydrate, Bile Ducts, Biopsy, Blood Group Antigens, Cholangitis, Sclerosing, Colon, Epithelium, Female, Humans, Immunohistochemistry, Inflammatory Bowel Diseases, Liver, Male, Middle Aged


We don't see much of what actually happens when Jonah comes to Nineveh, what the prophet says or does in the midst of the people, except to know that he proclaimed to them the word that God had sent him with in the first place. And then, when Nineveh repents and turns from their wicked ways and experiences the grace of God, Jonah gets angry.
He gets angry with God.
It's an interesting rant, one that should leave most of us scratching our heads. When Jonah sees what happens in Nineveh as a result of God's powerful word to them, he really loses it. He goes off. See, God? I knew that You would be God. I knew that You would act according to Your good nature and do something completely Lord-like. I knew that if You sent me and I came, You would show up and be God and be good.
It's extremely bizarre. Most of us, if not all of us, would love the opportunity to see God show up and be God. Most of us would relish a moment in which we got to know for sure that the God that we believe in is the God that He says He is. After all, isn't that what we want? We want a God that we can know, a God whose character is fully revealed, a God who is, particularly when we worship a God who claims that He Is.
Most of us, if you told us that we could go to Nineveh and speak one word of truth about God and then see Him in the fullness of His glory and grace, at His very best in redemption, would not hesitate to go. We'd run to Nineveh, if for nothing more than the chance to see God be God.
And yet, this is exactly the reason that Jonah has run away from Nineveh. It's what he's so angry about when he finally does get there. He knew all along that God was going to be God, and it absolutely infuriates him. He wanted no part of it.
It's extremely difficult, if not entirely impossible, to say why Jonah felt the way that he did about this. There are a couple of possibilities that are perhaps not so foreign to our fallen human hearts, however.
It's easy for us to do the same. Sure, we could offer the gift of God to someone else, tell them about mercy and grace and all that. But do they really deserve it? Just look at what they've done. Why would we give it to them when we, who are more deserving in our own eyes, have yet to fully experience it in the way that we want? If this is Jonah's perspective, it's not laudable, but it's at least relate-able.
Second, maybe Jonah thought that if he went to Nineveh and preached the judgment that God had given him, knowing that if the wicked people repented, God would forgive them, he thought that it would make him look wrong or foolish in their eyes. If he comes preaching judgment and convicts them, but then God turns His wrath when they turn their hearts, this judgment never comes to pass, and Jonah is laughed right out of town. A prophet of the Lord? Ha. He couldn't even get one simple thing right.
None of us wants to be "wrong" about God. But I think what Jonah might have missed if this was his perspective was that he would not have been wrong; he would have been exactly right. The people would not have said that God being God was not directly connected to their own repentance and change of hearts; they would have known that it required something of them, just as Jonah would have preached that it would. In other words, Jonah may not have recognized that if God did, indeed, save a wicked people who turned from their wicked ways, then Jonah was not wrong; he was exactly right. The people would not laugh at him; they would love him.
If only we knew who would love us if we dared to speak truth to them who need most to hear it.
So it's bizarre, indeed, and there are a lot of questions we just can't answer about what was running through Jonah's heart and mind at this point. God will be God and he knew it, and it was just too much for him. Maybe it's too much for us. I don't know.
But I hope that it's true that if we knew there was a chance to see the glory and goodness of God on display, we'd go running there. Even toward a place like Nineveh.


LG Electronics yesterday announced plans to scale up its existing support to P.C.E.A Kikuyu Hospital's orthopedic rehabilitation unit through an annual walk to raise funds for the facility as part of its CSR initiatives.
Starting this August, and working with P.C.E.A Kikuyu Hospital, the company will organize an annual five kilometer walk in Kikuyu targeting organizations and over 5,000 participants. The aim is to raise over Sh20 million for the hospital's orthopedic rehabilitation unit.
The funds will be used to equip the unit with prosthetics, pay bills for needy patients as well as create awareness on the plight of persons with physical impairments.
The unit receives over 500 cases from across the country requiring prosthetics annually but owing to the high cost of treatment, it is only about half of that number that gets support to acquire artificial limbs.
The average cost for above knee prosthesis for both adults and children is about Sh50,000 while below knee prosthesis is about Sh30,000.
Speaking during a ceremony to commemorate the 10th anniversary of the partnership between the company and the hospital, LG Electronics' General Manager for Marketing Moses Marji spoke of the need to scale up financial support for the unit in the coming months to accommodate more people.
"We hope to use the annual walk to raise additional funding required to accommodate more patients from humble backgrounds," said Mr Marji.
The most common causes of physical impairments include accidents and diseases.
On his part, the hospital's CEO Patrick Kimpiatu applauded LG Electronics for making the partnership work, and for its commitment in the cause that has over the years seen hundreds of people with amputated legs and arms from across the country supported to acquire artificial limbs.
"Disability from such amputations, no doubt hinders full participation in the economic and social life development of the affected. I am however glad that LG's contribution has seen some of those people get back to playing an active role in society as contributors to the economy and lessened their burden," said Dr Kimpiatu.


8 Northumberland Avenue are the first London venue to launch their themes for Christmas 2016 with an Eat The Theme experiential event, which has – so far – been experienced by the trade press and key agents and their clients, who were invited to an exclusive one off experience to view the venue's 2015 Christmas themes in the Ballroom and Old Billiard Room, followed by the discovery of the magic and mystery of the new 2016 themes.
"Whilst most were busy getting into the flow of Christmas 2015, I was spending an enchanting afternoon with 8 Northumberland Avenue for the big reveal of their plans for Christmas 2016! The afternoon began with a walk around the theme for this year's festivities, the Gatsby-inspired glamour and decadence for A Vintage Affair in the Ballroom, and traditional, snow-covered Christmas Market for A Winter's Avenue in the Old Billiard Room and Annex.
Read more about the two 2016 Christmas themes Helen discovered here.
Celebrate the festive season at 8 Northumberland and see why we are one of the Christmas Party Venues London is talking about.


text:
Mácsa (románul Macea, németül Matscha) falu Romániában, Arad megyében.

Fekvése
Aradtól 25 km-re északra, a magyar országhatár mellett fekszik.

Nevének eredete
Puszta személynévből keletkezett. Első említése Macha alakban 1380-ból való.

Története
1559-ben Bornemissza Benedek gyulai várkapitány fosztotta ki. 1579-ben 37 adófizető magyar család lakta, később elpusztult. Erdélyi, szatmári és máramarosi románok és 1832-ben ötven szentmártoni sváb család költözött be. Római katolikus egyházközsége később is Szentmártonhoz tartozott. A magyarok uradalmi cselédek és alkalmazottak voltak. 1862-ben uradalmát a Károlyiak vásárolták meg Csernovics Pétertől. 1886-ban gr. Károlyi Tiborné magyar óvodát alapított, 1898-ban férje kezdeményezésére állami iskola létesült.1895-ben a 7647 holdas területű Károlyi-birtokon búzát, kukoricát, ipari és takarmánynövényeket termesztettek és juhot tartottak. Négy kilométeres vasútvonal is tartozott hozzá, amelyet a termények szállítására használtak. Az 1900-as években az uradalom magyar cselédeit románokkal cserélték föl. Arad vármegye Aradi járásához tartozott. A svábok kivándorlása következtében 1991-ben megszűnt az iskolában a német tagozat. 2000-ben – az országban ritka példaképp – zöld párti polgármestert választott. Híres az itt termesztett paradicsom.

Lakossága
 1842-ben 1251 ortodox és 132 római katolikus vallású lakosa volt.
 1900-ban 4295 lakosából 2703 volt román, 857 magyar és 717 német anyanyelvű; 2687 ortodox, 1413 római katolikus, 87 református, 32 zsidó és 32 evangélikus. 32%-uk tudott írni–olvasni, a nem magyar anyanyelvűek 26%-a beszélt magyarul.
 2002-ben 3969 főből 3547 román, 203 cigány, 143 magyar és 62 német nemzetiségű; 3208 ortodox, 338 adventista, 193 római katolikus és 159 baptista vallású.

Látnivalók
 A Csernovics-kastély bal oldali, kéttornyú szárnyát egy 18. századi épület felhasználásával a 19. század első felében építették, a jobb oldali szárnyat Ybl Miklós tervei alapján 1862 és 1886 között. 1862-től a Károlyi család tulajdona volt. Kertjében korabeli melegházak, úszómedence találhatók. Sajnos a kastély 1939-ben Adam Iancu kurticsi orvos birtokába került, aki tíz hektáron kivágatta a parkját. A megmaradt, 17 hektáros park 1968 óta védett arborétum, többek között egy páfrányfenyő (Gingko biloba) otthona. A főallé mentén alakították ki a román írók szoborparkját. A kastélykert egyik sarkában található Damjanich János és Lahner György aradi vértanúk síremléke. Holttestüket titokban Csernovics Péter hozatta el Aradról és temettette el saját kastélya kertjében. Ma Aradon az aradi vértanúk emlékoszlopának kriptájában nyugszanak 9 vértanú társukkal együtt.
 A kastélyban kétévente humorfesztivált, ugyancsak kétévente néprajzi fesztivált rendeznek és évente megrendezik a karikaturisták találkozóját.
 A településtől keletre halad el a szarmaták által 324 és 337 között épített, az Alföldet körbekerülő Csörsz-árok vagy más néven Ördögárok nyomvonala.

Híres emberek
 Itt született 1810-ben Csernovics Péter (Petar Črnović) politikus.
 Itt született 1844-ben Rodiczky Jenő mezőgazdász.
 Itt született meg gróf Károlyi Margit 1896-ban, aki az utolsó majki kamalduli apáca volt.

Hivatkozások

Jegyzetek
 Gaál Jenő: Arad vármegye és Arad szabad királyi város gazdasága. Arad, 1898
 Káldy-Nagy Gyula: A gyulai szandzsák 1567. és 1579. évi összeírása. Békéscsaba, 1982
 Ludwig Schmidt: 'Pankota'. In Elke Hoffmann, Peter-Dietmar Leber és Walter Wolf szerk.: Städte und Dörfer: Beiträge zur Siedlungsgeschichte der Deutschen im Banat. München, 2011

Testvértelepülése
  Kevermes, Magyarország

További információk
 A község honlapja
 A mácsai Csernovics-kastély
 Mácsa a "www.virtualarad.net" oldalon
 Képek a római katolikus templomról és orgonájáról, ismertetés utóbbiról
 férfi mellény a 20. század első feléből a Magyar Néprajzi Múzeum gyűjteményében
 https://www.youtube.com/watch?v=AfscbcrDbs0

Arad megye települései
Arad vármegye települései

redpajama_set_name: RedPajamaWikipedia


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Wear this necklace as a gentle reminder that ... We will be together forever, never apart, maybe in distance but never at heart.
Necklace is comprised of an 18" chain, a circle pendant and two Swarovski crystals.


A rounded sweetheart neckline and cutout waist panels emphasize feminine curves and compliment the slender fit of the Milano wedding gown. Floral lace is overlayed on the bodice, blending seamlessly into the skirt with irregular appliques and creating a semitransparent bateau neckline. The low V back is exquisite with button fastenings and a fluted skirt adding to the elegance of the design.
A slim crepe wedding dress with a pretty lace bodice.
This fitted bridal gown has a supremely dramatic back.
The Milano wedding gown has a beautiful illusion lace neckline.
A stunningly low V back.


text:
Enlightenment (spiritual)
Notion in spirituality of full comprehension of a situation
For other uses, see Enlightenment (disambiguation).
New religious movement
"Spiritual but not religious"
Syncretism
Divine illumination
Hermeticism
Western esotericism
Jakob Böhme
Pietism
German idealism
Esoteric Christianity
Neo-Advaita
Nondualism
Pre-historic
Proto-Indo-Iranian religion
Neo-Vedanta
Other non-western
Self-realization
True self and false self
Mystical psychosis
Cognitive science of religion
Neuroscience of religion
Evolutionary psychology of religion
Enlightenment is the "full comprehension of a situation".[web 1] The term is commonly used to denote the Age of Enlightenment,[note 1] but is also used in Western cultures in a religious context. It translates several Buddhist terms and concepts, most notably bodhi,[note 2] kensho and satori. Related terms from Asian religions are moksha (liberation) in Hinduism, Kevala Jnana in Jainism, and ushta in Zoroastrianism.
In Christianity, the word "enlightenment" is rarely used, except to refer to the Age of Enlightenment and its influence on Christianity. Roughly equivalent terms in Christianity may be illumination, kenosis, metanoia, revelation, salvation and conversion.
Perennialists and Universalists view enlightenment and mysticism as equivalent terms for religious or spiritual insight.
Lord Mahavira attaining enlightenment.
1 Asian cultures and religions
1.2.1 Advaita Vedanta
1.2.1.1 Philosophical system
1.2.1.2 Neo-Vedanta
1.2.1.3 Neo-Advaita
1.2.2 Yoga
1.2.2.1 Jnana yoga
1.2.2.2 Bhakti yoga
1.2.2.3 Karma yoga
1.3 Jainism
2 Western understanding
2.1 As 'Aufklärung'
2.2 Awakening: Historical period of renewed interest in religion
2.3 Illumination
2.4 Romanticism and transcendentalism
2.5 Experience
3 Western culture
3.1 Christianity
3.2 Western esotericism and mysticism
3.3 Nondualism
4 Cognitive aspects
4.1 Religious experience as cognitive construct
4.2 Various religious experiences
4.3 Cognitive science
4.4 Entheogens
8.1 Published sources
8.2 Web-sources
Asian cultures and religions[edit]
Main article: Enlightenment in Buddhism
The English term enlightenment is the western translation of the abstract noun bodhi, the knowledge or wisdom, or awakened intellect, of a Buddha.[2] The verbal root budh- means "to awaken," and its literal meaning is closer to "awakening." Although its most common usage is in the context of Buddhism, the term buddhi is also used in other Indian philosophies and traditions. The term "enlightenment" was popularised in the Western world through the 19th century translations of Max Müller. It has the western connotation of a sudden insight into a transcendental truth or reality.
The term is also being used to translate several other Buddhist terms and concepts, which are used to denote insight (prajna, kensho and satori);[3] knowledge (vidhya); the "blowing out" (Nirvana) of disturbing emotions and desires and the subsequent freedom or release (vimutti); and the attainment of Buddhahood, as exemplified by Gautama Buddha.
What exactly constituted the Buddha's awakening is unknown. It may probably have involved the knowledge that liberation was attained by the combination of mindfulness and dhyāna, applied to the understanding of the arising and ceasing of craving. The relation between dhyana and insight is a core problem in the study of Buddhism, and is one of the fundamentals of Buddhist practice.
In the western world the concept of spiritual enlightenment has become synonymous with self-realization and the true self and false self, being regarded as a substantial essence being covered over by social conditioning.[4][page needed], [5][page needed], [6][page needed], [7][page needed]
In Indian religions moksha (Sanskrit: मोक्ष mokṣa; liberation) or mukti (Sanskrit: मुक्ति; release —both from the root muc "to let loose, let go") is the final extrication of the soul or consciousness (purusha) from samsara and the bringing to an end of all the suffering involved in being subject to the cycle of repeated death and rebirth (reincarnation).
Advaita Vedanta[edit]
Main articles: Advaita Vedanta and Neo-Advaita
Advaita Vedanta (IAST Advaita Vedānta; Sanskrit: अद्वैत वेदान्त [ɐdʋaitɐ ʋeːdaːntɐ]) is a philosophical concept where followers seek liberation/release by recognizing identity of the Self (Atman) and the Whole (Brahman) through long preparation and training, usually under the guidance of a guru, that involves efforts such as knowledge of scriptures, renunciation of worldly activities, and inducement of direct identity experiences. Originating in India before 788 AD, Advaita Vedanta is widely considered the most influential[8] and most dominant[web 2][9] sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy.[10] Other major sub-schools of Vedānta are Viśishṭādvaita and Dvaita; while the minor ones include Suddhadvaita, Dvaitadvaita and Achintya Bhedabheda.
Advaita (literally, non-duality) is a system of thought where "Advaita" refers to the identity of the Self (Atman) and the Whole (Brahman).[note 3] Recognition of this identity leads to liberation. Attaining this liberation supposedly takes a long preparation and training under the guidance of a guru, however Ramana Maharshi called his death experience akrama mukti, "sudden liberation", as opposed to the krama mukti, "gradual liberation" as in the Vedanta path of Jnana yoga.
The key source texts for all schools of Vedānta are the Prasthanatrayi—the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Shankara Bhagavadpada,[11] while the first historical proponent was Gaudapada, the guru of Shankara's guru Govinda Bhagavatpada.
Philosophical system[edit]
Shankara systematized the works of preceding philosophers.[12] His system of Vedanta introduced the method of scholarly exegesis on the accepted metaphysics of the Upanishads. This style was adopted by all the later Vedanta schools.[citation needed]
Shankara's synthesis of Advaita Vedanta is summarized in this quote from the Vivekacūḍāmaṇi, one of his Prakaraṇa graṃthas (philosophical treatises):[note 4]
In half a couplet I state, what has been stated by crores of texts;
that is Brahman alone is real, the world is mithyā (not independently existent),
and the individual self is nondifferent from Brahman.[13][note 5]
Neo-Vedanta[edit]
Main articles: Hindu reform movements, Swami Vivekananda, and Ramakrishna Mission
In the 19th century, Vivekananda played a major role in the revival of Hinduism,[14] and the spread of Advaita Vedanta to the West via the Ramakrishna Mission. His interpretation of Advaita Vedanta has been called "Neo-Vedanta".[15]
In a talk on "The absolute and manifestation" given in at London in 1896 Swami Vivekananda said,
I may make bold to say that the only religion which agrees with, and even goes a little further than modern researchers, both on physical and moral lines is the Advaita, and that is why it appeals to modern scientists so much. They find that the old dualistic theories are not enough for them, do not satisfy their necessities. A man must have not only faith, but intellectual faith too".[web 3]
Vivekananda emphasized samadhi as a means to attain liberation.[16] Yet this emphasis is not to be found in the Upanishads nor in Shankara.[17] For Shankara, meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman,[16] not the highest goal itself:
[Y]oga is a meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness. This approach is different from the classical yoga of complete thought suppression.[16]
Vivekenanda's modernisation has been criticized:[15][18]
Without calling into question the right of any philosopher to interpret Advaita according to his own understanding of it, [...] the process of Westernization has obscured the core of this school of thought. The basic correlation of renunciation and Bliss has been lost sight of in the attempts to underscore the cognitive structure and the realistic structure which according to Samkaracarya should both belong to, and indeed constitute the realm of māyā.[15]
Neo-Advaita[edit]
Main article: Neo-Advaita
Neo-Advaita is a new religious movement based on a modern, Western interpretation of Advaita Vedanta, especially the teachings of Ramana Maharshi.[19] Neo-Advaita is being criticized[20][note 6][22][note 7][note 8] for discarding the traditional prerequisites of knowledge of the scriptures[23] and "renunciation as necessary preparation for the path of jnana-yoga".[23][24] Notable neo-advaita teachers are H. W. L. Poonja,[25][19] his students Gangaji[26] Andrew Cohen,[note 9], Madhukar[28] and Eckhart Tolle.[19]
Yoga[edit]
Main article: Yoga
The prime means to reach moksha is through the practice of yoga (Sanskrit, Pāli: योग, /ˈjəʊɡə/, yoga) which is a commonly known generic term for physical, mental, and spiritual disciplines which originated in ancient India.[29][30] Specifically, yoga is one of the six āstika ("orthodox") schools of Hindu philosophy. It is based on the Yoga Sūtras of Patañjali. Various traditions of yoga are found in Hinduism, Buddhism, Jainism and Sikhism.[31][32][note 10]
Pre–philosophical speculations and diverse ascetic practices of first millennium BCE were systematized into a formal philosophy in early centuries CE by the Yoga Sutras of Patanjali.[34] By the turn of the first millennium, Hatha yoga emerged as a prominent tradition of yoga distinct from the Patanjali's Yoga Sutras. While the Yoga Sutras focus on discipline of the mind, Hatha yoga concentrates on health and purity of the body.[35]
Hindu monks, beginning with Swami Vivekananda, brought yoga to the West in the late 19th century. In the 1980s, yoga became popular as a physical system of health exercises across the Western world. Many studies have tried to determine the effectiveness of yoga as a complementary intervention for cancer, schizophrenia, asthma and heart patients. In a national survey, long-term yoga practitioners in the United States reported musculo–skeletal and mental health improvements.[36]
Jnana yoga[edit]
Main article: Jnana yoga
Classical Advaita Vedanta emphasises the path of jnana yoga, a progression of study and training to attain moksha. It consists of four stages:[37][web 9]
Samanyasa or Sampattis,[38] the "fourfold discipline" (sādhana-catustaya), cultivating the following four qualities:[37][web 10]
Nityānitya vastu viveka (नित्यानित्य वस्तु विवेकम्) – The ability to correctly discriminate (viveka) between the eternal (nitya) substance (Brahman) and the substance that is transitory existence (anitya).
Ihāmutrārtha phala bhoga virāga (इहाऽमुत्रार्थ फल भोगविरागम्) – The renunciation (virāga) of enjoyments of objects (artha phala bhoga) in this world (iha) and the other worlds (amutra) like heaven etc.
Śamādi ṣatka sampatti (शमादि षट्क सम्पत्ति) – the sixfold qualities,
Śama (control of the antahkaraṇa).[web 11]
Dama (the control of external sense organs).
Uparati (the cessation of these external organs so restrained, from the pursuit of objects other than that, or it may mean the abandonment of the prescribed works according to scriptural injunctions).[note 11]
Titikṣa (the tolerating of tāpatraya).
Śraddha (the faith in Guru and Vedas).
Samādhāna (the concentrating of the mind on God and Guru).
Mumukṣutva (मुमुक्षुत्वम्) – The firm conviction that the nature of the world is misery and the intense longing for moksha (release from the cycle of births and deaths).
Sravana, listening to the teachings of the sages on the Upanishads and Advaita Vedanta, and studying the Vedantic texts, such as the Brahma Sutras. In this stage the student learns about the reality of Brahman and the identity of atman;
Manana, the stage of reflection on the teachings;
Dhyana, the stage of meditation on the truth "that art Thou".
Bhakti yoga[edit]
Main article: Bhakti
The paths of bhakti yoga and karma yoga are subsidiary.
In bhakti yoga, practice centers on the worship God in any way and in any form, like Krishna or Ayyappa. Adi Shankara himself was a proponent of devotional worship or Bhakti. But Adi Shankara taught that while Vedic sacrifices, puja and devotional worship can lead one in the direction of jnana (true knowledge), they cannot lead one directly to moksha. At best, they can serve as means to obtain moksha via shukla gati.[citation needed]
Karma yoga[edit]
Main article: Karma yoga
Karma yoga is the way of doing our duties, in disregard of personal gains or losses. According to Sri Swami Sivananda,
Karma Yoga is consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.
Karma Yoga is selfless service unto humanity. Karma Yoga is the Yoga of action which purifies the heart and prepares the Antahkarana (the heart and the mind) for the reception of Divine Light or attainment of Knowledge of the Self. The important point is that you will have to serve humanity without any attachment or egoism.[web 12]
Jainism[edit]
Main articles: Jainism, Kevala Jnana, and Mahavira
Jainism (/ˈdʒeɪnɪzəm/; Sanskrit: जैनधर्म Jainadharma, Tamil: சமணம் Samaṇam, Bengali: জৈনধর্ম Jainadharma, Telugu: జైనమతం Jainamataṁ, Malayalam: ജൈനമതം Jainmat, Kannada: ಜೈನ ಧರ್ಮ Jaina dharma), is an Indian religion that prescribes a path of non-violence towards all living beings. Its philosophy and practice emphasize the necessity of self-effort to move the soul toward divine consciousness and liberation. Any soul that has conquered its own inner enemies and achieved the state of supreme being is called a jina ("conqueror" or "victor"). The ultimate status of these perfect souls is called siddha. Ancient texts also refer to Jainism as shramana dharma (self-reliant) or the "path of the nirganthas" (those without attachments or aversions).
In Jainism highest form of pure knowledge a soul can attain is called Kevala Jnana ( Sanskrit : केवलज्ञान )or Kevala Ṇāṇa (Prakrit : केवल णाण). which means "absolute or perfect" and Jñāna, which means "knowledge". Kevala is the state of isolation of the jīva from the ajīva attained through ascetic practices which burn off one's karmic residues, releasing one from bondage to the cycle of death and rebirth. Kevala Jñāna thus means infinite knowledge of self and non-self, attained by a soul after annihilation of the all ghātiyā karmas. The soul which has reached this stage achieves moksa or liberation at the end of its life span.
Mahavira, 24th thirthankara of Jainism, is said to have practised rigorous austerities for 12 years before he attained enlightenment,
During the thirteenth year, in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhurta called Vigaya, outside of the town Grimbhikagrama on the bank of the river Rjupalika, not far from an old temple, in the field of the householder Samaga, under a Sal tree, when the moon was in conjunction with the asterism Uttara Phalguni, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full.[citation needed]
Kevala Jñāna is one of the five major events in the life of a Tirthankara and is known as Keval Jñāna Kalyanaka and celebrated of all gods. Lord Mahavira's Kaivalya was said to have been celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him.
Western understanding[edit]
In the Western world the concept of enlightenment in a religious context acquired a romantic meaning. It has become synonymous with self-realization and the true self, which is being regarded as a substantial essence which is covered over by social conditioning.[note 12]
As 'Aufklärung'[edit]
Main article: Age of Enlightenment
The use of the Western word enlightenment is based on the supposed resemblance of bodhi with Aufklärung, the independent use of reason to gain insight into the true nature of our world. As a matter of fact there are more resemblances with Romanticism than with the Enlightenment: the emphasis on feeling, on intuitive insight, on a true essence beyond the world of appearances.[39]
Awakening: Historical period of renewed interest in religion[edit]
The equivalent term "awakening" has also been used in a Christian context,[40] namely the Great Awakenings, several periods of religious revival in American religious history. Historians and theologians identify three or four waves of increased religious enthusiasm occurring between the early 18th century and the late 19th century. Each of these "Great Awakenings" was characterized by widespread revivals led by evangelical Protestant ministers, a sharp increase of interest in religion, a profound sense of conviction and redemption on the part of those affected, an increase in evangelical church membership, and the formation of new religious movements and denominations.
Illumination[edit]
Main article: Divine illumination
Another equivalent term is Illuminationism, which was also used by Paul Demieville in his work The Mirror of the Mind, in which he made a distinction between "illumination subie" and "illumination graduelle".[41][web 13] Illuminationism is a doctrine according to which the process of human thought needs to be aided by divine grace. It is the oldest and most influential alternative to naturalism in the theory of mind and epistemology.[42] It was an important feature of ancient Greek philosophy, Neoplatonism, medieval philosophy, and in particular, the Illuminationist school of Islamic philosophy.
Augustine was an important proponent of Illuminationism, stating that everything we know is taught to us by God as He casts His light over the world,[web 14] saying that "The mind needs to be enlightened by light from outside itself, so that it can participate in truth, because it is not itself the nature of truth. You will light my lamp, Lord," [43] and "You hear nothing true from me which you have not first told me."[44] Augustine's version of illuminationism is not that God gives us certain information, but rather gives us insight into the truth of the information we received for ourselves.
Romanticism and transcendentalism[edit]
See also: Buddhist modernism, Transcendentalism, and Perennial philosophy
This romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized especially by D.T. Suzuki.[web 15][web 16] Further popularization was due to the writings of Heinrich Dumoulin.[45][46][web 17] Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta.[47] This romantic vision is also recognizable in the works of Ken Wilber.[48]
In the oldest Buddhism this essentialism is not recognizable.[49][web 18] According to critics it doesn't really contribute to a real insight into Buddhism:[web 19]
...most of them labour under the old cliché that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.[50]
Experience[edit]
Main article: Religious experience
A common reference in Western culture is the notion of "enlightenment experience". This notion can be traced back to William James, who used the term "religious experience" in his book, The Varieties of Religious Experience.[51] Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher to defend religion against the growing scientific and secular critique.[6]
It was popularised by the Transcendentalists, and exported to Asia via missionaries.[52] Transcendentalism developed as a reaction against 18th-century rationalism, John Locke's philosophy of Sensualism, and the predestinationism of New England Calvinism. It is fundamentally a variety of diverse sources such as Hindu texts like the Vedas, the Upanishads and the Bhagavad Gita,[53] various religions, and German idealism.[54]
It was adopted by many scholars of religion, of which William James was the most influential.[55][note 13]
The notion of "experience" has been criticised.[59][60][61] Robert Sharf points out that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences.[59][note 14] The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed.[63][64] "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity.[65][66] The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching.[67] A pure consciousness without concepts, reached by "cleansing the doors of perception",[note 15] would be an overwhelming chaos of sensory input without coherence.[68]
Nevertheless, the notion of religious experience has gained widespread use in the study of religion,[69] and is extensively researched.[69]
Western culture[edit]
Christianity[edit]
See also: Religious conversion and Divinization (Christian)
The word "enlightenment" is not generally used in Christian contexts for religious understanding or insight. More commonly used terms in the Christian tradition are religious conversion and revelation.
Lewis Sperry Chafer (1871–1952), one of the founders of Dispensationalism, uses the word "illuminism". Christians who are "illuminated" are of two groups, those who have experienced true illuminism (biblical) and those who experienced false illuminism (not from the Holy Spirit).[70]
Christian interest in eastern spirituality has grown throughout the 20th century. Notable Christians, such as Hugo Enomiya-Lassalle and AMA Samy, have participated in Buddhist training and even become Buddhist teachers themselves. In a few places Eastern contemplative techniques have been integrated in Christian practices, such as centering prayer.[web 21] But this integration has also raised questions about the borders between these traditions.[web 22]
Western esotericism and mysticism[edit]
Main articles: Mysticism, Western esotericism, and Perennial philosophy
Western and Mediterranean culture has a rich tradition of esotericism and mysticism.[71] The Perennial philosophy, basic to the New Age understanding of the world, regards those traditions as akin to Eastern religions which aim at awakening/ enlightenment and developing wisdom. The hypothesis that all mystical traditions share a "common core",[72] is central to New Age, but contested by a diversity of scientists like Katz and Proudfoot.[72]
Judaism includes the mystical tradition of Kabbalah. Islam includes the mystical tradition of Sufism. In the Fourth Way teaching, enlightenment is the highest state of Man (humanity).[73]
Nondualism[edit]
Main articles: Nondualism, New Age, Syncretism, and Neo-Advaita
A popular western understanding sees "enlightenment" as "nondual consciousness", "a primordial, natural awareness without subject or object".[web 23] It is used interchangeably with Neo-Advaita.
This nondual consciousness is seen as a common stratum to different religions. Several definitions or meanings are combined in this approach, which makes it possible to recognize various traditions as having the same essence.[74] According to Renard, many forms of religion are based on an experiential or intuitive understanding of "the Real"[75]
This idea of nonduality as "the central essence"[76] is part of a modern mutual exchange and synthesis of ideas between western spiritual and esoteric traditions and Asian religious revival and reform movements.[note 16] Western predecessors are, among others, New Age,[77] Wilber's synthesis of western psychology and Asian spirituality, the idea of a Perennial Philosophy, and Theosophy. Eastern influences are the Hindu reform movements such as Aurobindo's Integral Yoga and Vivekananda's Neo-Vedanta, the Vipassana movement, and Buddhist modernism. A truly syncretistic influence is Osho[78] and the Rajneesh movement, a hybrid of eastern and western ideas and teachings, and a mainly western group of followers.[79]
Cognitive aspects[edit]
Religious experience as cognitive construct[edit]
"Religious experiences" have "evidential value",[80] since they confirm the specific worldview of the experiencer:[81][59][18]
These experiences are cognitive in that, allegedly at least, the subject of the experience receives a reliable and accurate view of what, religiously considered, are the most important features of things. This, so far as their religious tradition is concerned, is what is most important about them. This is what makes them "salvific" or powerful to save.[82]
Yet, just like the very notion of "religious experience" is shaped by a specific discourse and habitus, the "uniformity of interpretation"[83] may be due to the influence of religious traditions which shape the interpretation of such experiences.[83][59][84][81]
Various religious experiences[edit]
Yandell discerns various "religious experiences" and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the "evidential value" they present.[85] Yandell discerns five sorts:[86]
Numinous experiences – Monotheism (Jewish, Christian, Vedantic, Sufi Islam)[87]
Nirvanic experiences – Buddhism,[88] "according to which one sees that the self is but a bundle of fleeting states"[89]
Kevala experiences[90] – Jainism,[80] "according to which one sees the self as an indestructible subject of experience"[80]
Moksha experiences[91] – Hinduism,[80] Brahman "either as a cosmic person, or, quite differently, as qualityless"[80]
Nature mystical experience[90]
Cognitive science[edit]
Main articles: Cognitive science and Cognitive science of religion
Various philosophers and cognitive scientists state that there is no "true self" or a "little person" (homunculus) in the brain that "watches the show," and that consciousness is an emergent property that arise from the various modules of the brain in ways that are yet far from understood.[92][93][94] According to Susan Greenfield, the "self" may be seen as a composite,[95] whereas Douglas R. Hofstadter describes the sense of "I" as a result of cognitive process.[96]
This is in line with the Buddhist teachings, which state that
[...] what we call 'I' or 'being,' is only a combination of physical and mental aggregates which are working together interdependently in a flux of momentary change within the law of cause and effect, and that there is nothing, permanent, everlasting, unchanging, and eternal in the whole of existence.[97]
To this end, Parfit called Buddha the "first bundle theorist".[98]
The idea that the mind is the result of the activities of neurons in the brain was most notably popularized by Francis Crick, the co-discoverer of DNA, in his book The Astonishing Hypothesis.[99][note 17] The basic idea can be traced back to at least Étienne Bonnot de Condillac. According to Crick, the idea was not a novel one:
[...] an exceptionally clear statement of it can be found in a well known paper by Horace Barlow.[99]
Entheogens[edit]
See also: Entheogen
Several users of entheogens throughout the ages have claimed experiences of spiritual enlightenment with the use of these substances, their use and prevalence through history is well recorded, and continues today. In modern times we have seen increased interest in these practices, for example the rise of interest in Ayahuasca. The psychological effects of these substances have been subject to scientific research focused on understanding their physiological basis. While entheogens do produce glimpses of higher spiritual states, these are always temporary, fading with the effects of the substance. Permanent enlightenment requires making permanent changes in your consciousness.
Fana (Sufism)
Henosis
Light (theology)
Merit (Buddhism)
Siddhartha (novel) by Hermann Hesse
Tree of Knowledge of Good and Evil
^ "Mankind's final coming of age, the emancipation of the human consciousness from an immature state of ignorance and error."[1]
^ When referring to the Enlightenment of the Buddha (samma-sambodhi) and thus to the goal of the Buddhist path, the word enlightenment is normally translating the Pali and Sanskrit word bodhi
^ "Brahman" is not to be confused with Brahma, the Creator and one third of the Trimurti along with Shiva, the Destroyer and Vishnu, the Preserver.
^ The authorship of this work is disputed. Most 20th-century academic scholars feel it was not authored by Sankara, and Swami Sacchidanandendra Saraswathi of Holenarsipur concurs.[citation needed]
^ slokārdhena pravaksāmi yaduktaṃ granthakotibhih, brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparah
^ Marek: "Wobei der Begriff Neo-Advaita darauf hinweist, dass sich die traditionelle Advaita von dieser Strömung zunehmend distanziert, da sie die Bedeutung der übenden Vorbereitung nach wie vor als unumgänglich ansieht. (The term Neo-Advaita indicating that the traditional Advaita increasingly distances itself from this movement, as they regard preparational practicing still as inevitable)[21]
^ Alan Jacobs: Many firm devotees of Sri Ramana Maharshi now rightly term this western phenomenon as 'Neo-Advaita'. The term is carefully selected because 'neo' means 'a new or revived form'. And this new form is not the Classical Advaita which we understand to have been taught by both of the Great Self Realised Sages, Adi Shankara and Ramana Maharshi. It can even be termed 'pseudo' because, by presenting the teaching in a highly attenuated form, it might be described as purporting to be Advaita, but not in effect actually being so, in the fullest sense of the word. In this watering down of the essential truths in a palatable style made acceptable and attractive to the contemporary western mind, their teaching is misleading.[22]
^ See for other examples Conway [web 4] and Swartz [web 5]
^ Presently Cohen has distanced himself from Poonja, and calls his teachings "Evolutionary Enlightenment".[27] What Is Enlightenment, the magazine published by Cohen's organisation, has been critical of neo-Advaita several times, as early as 2001. See.[web 6][web 7][web 8]
^ Tattvarthasutra [6.1][33]
^ nivartitānāmeteṣāṁ tadvyatiriktaviṣayebhya uparamaṇamuparatirathavā vihitānāṁ karmaṇāṁ vidhinā parityāgaḥ[Vedāntasāra, 21]
^ Jean-Jacques Rousseau was an important influence on the development of this idea. See for example Osho's teachings for a popularisation of this idea.
^ James also gives descriptions of conversion experiences. The Christian model of dramatic conversions, based on the role-model of Paul's conversion, may also have served as a model for Western interpretations and expectations regarding "enlightenment", similar to Protestant influences on Theravada Buddhism, as described by Carrithers: "It rests upon the notion of the primacy of religious experiences, preferably spectacular ones, as the origin and legitimation of religious action. But this presupposition has a natural home, not in Buddhism, but in Christian and especially Protestant Christian movements which prescribe a radical conversion."[56] See Sekida for an example of this influence of William James and Christian conversion stories, mentioning Luther[57] and St. Paul.[58] See also McMahan for the influence of Christian thought on Buddhism.[7]
^ Robert Sharf: "[T]he role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century reform movements, notably those that urge a return to zazen or vipassana meditation, and these reforms were profoundly influenced by religious developments in the west [...] While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference point for the elaborate Buddhist discourse pertaining to the "path".[62]
^ William Blake: "If the doors of perception were cleansed every thing would appear to man as it is, infinite. For man has closed himself up, till he sees all things thru' narrow chinks of his cavern."[web 20]
^ See McMahan, "The making of Buddhist modernity"[7] and Rambachan, "The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas"[18] for descriptions of this mutual exchange.
^ Crick, after his work on DNA focused his remaining research activities on the brain basis of consciousness.
^ Porter 2001, p. 1.
^ Cite error: The named reference MN_bodhi was invoked but never defined (see the help page).
^ Fischer-Schreiber 2008, p. 5051, lemma "bodhi".
^ Carrette & King 2005.
^ Sharf 1995b.
^ a b Sharf 2000.
^ a b c McMahan 2008.
^ Indich 1995.
^ Zelliot 1980.
^ Deutsch 1988.
^ Collinson 1994.
^ Nakamura 2004, p. 680.
^ Shankara, Vivekacūḍāmaṇi
^ Dense 1999, p. 191.
^ a b c Mukerji 1983.
^ a b c Comans 1993.
^ Comans 2000, p. 307.
^ a b c Rambachan 1994.
^ a b c Lucas 2011.
^ Marek 2008, p. 10, note 6.
^ Marek 2008, p. 10 note 6.
^ a b Jacobs 2004, p. 82.
^ a b Davis 2010, p. 48.
^ Yogani 2011, p. 805.
^ Caplan 2009, p. 16-17.
^ Lucas 2011, p. 102-105.
^ Gleig 2011, p. 10.
^ Madhukar: "The Simplest Way", Editions India, 2nd edition, USA & India 2006 p.1-16. (Interview with Sri H.W.L. Poonja by Madhukar)
^ Baptiste 2011.
^ Yogani 2011.
^ Lardner Carmody 1996, p. 68.
^ Sarbacker 2005, p. 1–2.
^ Doshi 2007.
^ Whicher 1998, p. 38–39.
^ Larson 2008, p. 139–140.
^ Birdee 2008.
^ a b puligandla 1997, p. 251-254.
^ Adi Shankara, Tattva bodha (1.2)
^ Wright 2000, p. 181-183.
^ J. Rixey Ruffin, A Paradise of Reason: William Bentley and Enlightenment Christianity in the Early Republic, 0195326512, 9780195326512, 9781435620407 Oxford University Press 2007.
^ Demieville 1991.
^ Stanford Encyclopedia of Philosophy
^ Confessions IV.xv.25
^ ibid X.ii.2
^ Dumoulin & 2005-A.
^ Dumoulin & 2005-B.
^ Dumonlin 2000.
^ Wilber 1996.
^ Warder 2000, p. 116-124.
^ Kalupahana & 1992-A, p. xi.
^ Hori 1999, p. 47.
^ King 2002.
^ Versluis 2001, p. 3.
^ Hart 1995.
^ Sharf 2000, p. 271.
^ Carrithers 1983, p. 18.
^ Sekida 1985, p. 196-197.
^ Sekida 1985, p. 251.
^ a b c d Sharf & 1995-B.
^ Mohr 2000, p. 282-286.
^ Low 2006, p. 12.
^ Sharf & 1995-C, p. 1.
^ Samy 1998, p. 82.
^ Mohr 2000, p. 282.
^ Samy 1998, p. 80-82.
^ a b Spilka 2003, p. 246-289.
^ Chafer 1993, p. 12–14.
^ Hanegraaff 1996.
^ a b Hood 2001, p. 32.
^ Ouspensky & year unknown.
^ Katz 2007.
^ Renard 2010, p. 59.
^ Wolfe 2009, p. iii.
^ Hanegraaf 1996.
^ Swartz 2010, p. 306.
^ Aveling 1999.
^ a b c d e Yandell 1994, p. 25.
^ a b Yandell 1994.
^ Yandell 1994, p. 18.
^ a b Spilka 2003, p. 259.
^ Berger 1990.
^ Yandell 1994, p. 19-23.
^ yandell 1994, p. 24-25, 26-27.
^ a b Yandell 1994, p. 30.
^ Dennett 1992.
^ Ramachandran 2012.
^ Damassio 2012.
^ Greenfield 2000.
^ Hofstadter 2007.
^ Rahula 1959, p. 66.
^ Parfit 1987.
^ a b Crick 1994.
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Dumoulin, Heinrich (2005-B), Zen Buddhism: A History. Volume 2: Japan, World Wisdom Books, ISBN 978-0-941532-90-7 Check date values in: |year= (help)
Gleig, Ann Louise (2011), Enlightenment After the Enlightenment: American Transformations of Asian Contemplative Traditions, RICE UNIVERSITY/ProQuest
Greenfield, Susan (2000), The Private Life of the Brain: Emotions, Consciousness, and the Secret of the Self, New York: John Wiley & Sons
Hanegraaff, Wouter J. (1996), New Age Religion and Western Culture. Esotericism in the mirror of Secular Thought, Leiden/New York/Koln: E.J. Brill
Hart, James D. (ed) (1995), Transcendentalism. In: The Oxford Companion to American Literature, Oxford University Press CS1 maint: Extra text: authors list (link)
Hofstadter, Douglas R. (2007), I Am a Strange Loop, Basic Books
Hood, Ralph W. (2001), Dimensions of Mystical Experiences: Empirical Studies and Psychological Links, Rodopi
Hori, Victor Sogen (1994), Teaching and Learning in the Zen Rinzai Monastery. In: Journal of Japanese Studies, Vol.20, No. 1, (Winter, 1994), 5-35 (PDF) [permanent dead link]
Hori, Victor Sogen (1999), Translating the Zen Phrase Book. In: Nanzan Bulletin 23 (1999) (PDF)
Indich, William M. (1995), Consciousness in Advaita Vedānta, Banarsidass Publishers, ISBN 81-208-1251-4
Jacobs, Alan (2004), Advaita and Western Neo-Advaita. In: The Mountain Path Journal, autumn 2004, pages 81-88, Ramanasramam, archived from the original on 2015-05-18
Kalupahana, David J. (1992-B), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited Check date values in: |year= (help)
Kapleau, Philip (1989), The Three Pillars of Zen, ISBN 978-0-385-26093-0
Katz, Jerry (2007), One: Essential Writings on Nonduality, Sentient Publications
King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
Lardner Carmody, Denise; Carmody, John (1996), Serene Compassion, Oxford University Press US
Larson, Gerald James (2008), The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation, Motilal Banarsidass, ISBN 978-81-208-3349-4
Low, Albert (2006), Hakuin on Kensho. The Four Ways of Knowing, Boston & London: Shambhala
Lucas, Phillip Charles (2011), "When a Movement Is Not a Movement. Ramana Maharshi and Neo-Advaita in North America", Nova Religio, 15 (2): 93–114, JSTOR 10.1525/nr.2011.15.2.93
Marek, David (2008), Dualität - Nondualität. Konzeptuelles und nichtkonzeptuelles Erkennen in Psychologie und buddhistischer Praxis (PDF)
McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford: Oxford University Press, ISBN 9780195183276
Mohr, Michel (2000), Emerging from Nonduality. Koan Practice in the Rinzai Tradition since Hakuin. In: steven Heine & Dale S. Wright (eds.)(2000), "The Koan. texts and Contexts in Zen Buddhism", Oxford: Oxford University Press
Newland, Terry (1988), MIND IS A MYTH - Disquieting Conversations with the Man Called U.G., Post Betim: Dinesh Publications
Ouspensky, P.D. (n.d.), In Search of the Miraculous
Parfit, D. (1987), Divided minds and the nature of persons. In C. Blakemore and S. Greenfield (eds)(1987), "Mindwaves". Oxford, Blackwell. Pages 19-26
Porter, Roy (2000), The Creation of the Modern World: The Untold Story of the British Enlightenment
Rahula, W. (1959), What the Buddha taught, London & New York: Gordon Fraser & Grove Press .
Ramachandran, V. S. (2012), The Tell-Tale Brain: A Neuroscientist's Quest for What Makes Us Human, W. W. Norton & Company
Rambachan, Anatanand (1994), The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas, University of Hawaii Press
Renard, Philip (2010), Non-Dualisme. De directe bevrijdingsweg, Cothen: Uitgeverij Juwelenschip
Samy, AMA (1998), Waarom kwam Bodhidharma naar het Westen? De ontmoeting van Zen met het Westen, Asoka: Asoka
Sarbacker, Stuart Ray (2005), Samādhi: The Numinous and Cessative in Indo-Tibetan Yoga, SUNY Press
Sekida, Katsuki (1985), Zen Training. Methods and Philosophy, New York, Tokyo: Weatherhill
Sharf, Robert H. (1995-B), "Buddhist Modernism and the Rhetoric of Meditative Experience" (PDF), NUMEN, 42 Check date values in: |year= (help)
Sharf, Robert H. (1995-C), "Sanbokyodan. Zen and the Way of the New Religions" (PDF), Japanese Journal of Religious Studies, 22 (3–4) Check date values in: |year= (help)
Sharf, Robert H. (2000), "The Rhetoric of Experience and the Study of Religion" (PDF), Journal of Consciousness Studies, 7 (11–12): 267–87
Swartz, James (2010), How to Attain Enlightenment: The Vision of Non-Duality, Sentient Publications
Versluis, Arthur (2001), The Esoteric Origins of the American Renaissance, Oxford University Press
Warder, A.K. (2000), Indian Buddhism, Delhi: Motilal Banarsidass Publishers
Whicher, Ian (1998), The Integrity of the Yoga Darśana: A Reconsideration of Classical Yoga, SUNY Press, ISBN 978-0-7914-3815-2
Wilber, Ken (1996), The Atman Project
Wolfe, Robert (2009), Living Nonduality: Enlightenment Teachings of Self-Realization, Karina Library
Wright, Dale S. (2000), Philosophical Meditations on Zen Buddhism, Cambridge: Cambridge University Press
Yandell, Keith E. (1994), The Epistemology of Religious Experience, Cambridge University Press
Yogani (2011), Advanced Yoga Practices – Easy Lessons for Ecstatic Living, ISBN 978-0-9819255-2-3
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Web-sources[edit]
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^ Gandhi And Mahayana Buddhism, Journal of Oriental Studies 35:2 (1996), pp. 84-105 (accessdate=2011-06-10)
^ "The Complete Works of Swami Vivekananda/Volume 2/Jnana-Yoga/The Absolute and Manifestation - Wikisource". En.wikisource.org. 2008-04-05. Archived from the original on 28 June 2011. Retrieved 2011-06-10.
^ Timothy Conway, Neo-Advaita or Pseudo-Advaita and Real Advaita-Nonduality
^ James Swartz, What is Neo-Advaita?
^ What is Enlightenment? September 1, 2006 Archived April 14, 2013, at Archive.today
^ What is Enlightenment? December 31, 2001 Archived March 10, 2013, at the Wayback Machine
^ What is Enlightenment? December 1, 2005 Archived April 14, 2013, at Archive.today
^ Shankara, Adi. "The Crest Jewel of Wisdom". Charles Johnston (Trans.). pp. Ch. 1. Retrieved 2008-04-28.
^ "Advaita Yoga Ashrama, ''Jnana Yoga. Introduction''". Yoga108.org. Archived from the original on 2013-01-13. Retrieved 2012-09-10.
^ "Antahkarana- Yoga (definition)". En.mimi.hu. Retrieved 2011-06-10.
^ Sri Swami Sivananda, Karma Yoga
^ Bernard Faure, Chan/Zen Studies in English: The State Of The Field
^ Illumination and Enlightenment
^ Robert H. Sharf, Whose Zen? Zen Nationalism Revisited
^ Hu Shih: Ch'an (Zen) Buddhism in China. Its History and Method
^ Critical introduction by John McRae to the reprint of Dumoulin's A history of Zen
^ Nanzan Institute: Pruning the bodhi Tree
^ David Chapman: Effing the ineffable
^ Quote DB
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^ Inner Explorations: Christian Enlightenment?
^ "Undivided Journal, About the Journal". Archived from the original on 2018-08-23. Retrieved 2013-02-21.
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text:
Orbiting Jupiter, by Gary D. Schmidt
When Joseph Brooks comes to Jack's family to be fostered, he's only thirteen years old, but he's deeply troubled and has already spent time at a juvenile facility. He's also fathered a child.
Quiet, stubborn, and fearful of physical contact with others, it takes some time for Jack and his parents to break the ice, but gradually Joseph lets them into his world. Jack learns that Joseph is much more complicated, mature, and intelligent than people have given him credit. And once admitted in Joseph's confidence, Jack becomes obsessed with Joseph's struggles and (despite numerous warnings from adults) allows himself to be swept away by Joseph's influence. Jack promises to look out for Joseph and "have his back" which becomes challenging when Joseph sets out to be reunited with his child.
Another well-crafted story by Schmidt, who has developed a strong track record for crafting sensitive books about boys and young men in trouble (a bit of a departure for me). This is Jack's story of course, but both boys are well-developed. Strikingly, the rest of the characters are not. Adults and other children largely come off as flat and disposable. Still, the story moves at a good clip and ends memorably with some suitable pathos.
Posted by Paul at 2:35 PM
See No Color, by Shannon Gibney
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The Summer I Became A Nerd, by Leah Rae Miller
If I Was Your Girl, by Meredith Russo
Unbecoming, by Jenny Downham
The Thing About Luck, by Cynthia Kadohata
Fish In A Tree, by Lynda Mullaly Hunt
First & Then, by Emma Mills
Under the Egg, by Laura Marx Fitzgerald


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If the Islamic State is on the rise and threatening the West, said former President Shimon Peres, then the West had only itself to blame – for not helping to lead young terrorists away from terror.
By educating potential terrorists to provide them with skills that will help them advance in life, the West can help make terrorism less attractive, he said. Western countries, who have the money and knowledge, need to step up and provide those opportunities to these youths, he added.
Peres also discussed Israel's relations with the Palestinian Authority. Peres said that he was not a fan of the current Palestinian leadership. "I speak about leadership, not leaders. We have to judge leaders by their actions, not their words. The leaders on both sides have complaints against each other.
Nevertheless, he repeated his oft-repeated phrase that "you have to make peace with enemies," not friends, and insisted that "true leaders on both sides" must "step up to the plate" and negotiate with each other sincerely.


Sorry for the delay in posting. I can't find where it is in the book (Redemption of Althalus). I just spent about 30mins searching an online document for the word 'bleakly' and oddly enougb, I can't find the discrepancy anywhere. Perhaps I got it wrong - pretty sure I haven't though. Oh well.
I'll read anything but the majority of my books are fantasy and sci fi. Every now and then I'll pick something out of the blue and read that. But most fantasy and sci fi.
I understand there can be errors in a kindle version of a given book (I've found some myself), but what I don't understand is why the narrative is changed slightly. For example: 'The Redemption of Althalus'. Hardback: "...sergeant Khalor said, bleakly." Kindle: "...said sergeant Khalor." I don't understand why they would change this. This is an issue for me because I now no longer trust the kindle version to be true to the hardcopy. I have OCD (and other issues) so this kind of thing really plays on my mind. I'm thinking things like; "What if this is different in the hardback?", or "How do I know I am not losing some nuance due to these changes?" With an obvious error - it's obvious, so you know when to deal with it. But when the text is changed like this, there's really no way of knowing (it was by chance I found this one). Has anyone else noticed this?
Hello Never considered looking to see if there's a 'book' forum online that I could discuss all things books with fellow book lovers. Hope to get some good recommendations and make a few friends along the way. Happy reading!


text:
Фрязино — тупикова залізнична станція лінії  Болшево — Фрязино Ярославського напрямку Московської залізниці. Розташована у однойменному місті Московської області. За основним характером роботи є проміжною, за обсягом роботи віднесена до 3 класу. Входить до Московсько-Курського центру організації роботи залізничних станцій ДЦС-1 Московської дирекції управління рухом.

Станція відкрита для вантажної роботи за параграфом 3 (прийом та видача вантажів вагонними і дрібними відправленнями, що завантажуються цілими вагонами, тільки на під'їзних коліях і місцях незагального користування).

На станції знаходяться дві пасажирські платформи (зупинних пункти) в 1-2 хвилинах проїзду:
 Фрязино-Пасажирська у північно-східній частині станції, тупикова острівна платформа, кінцевий зупинний пункт електропоїздів від Москва-Пасажирська-Ярославська.
 Фрязино-Товарна у південній частині станції, берегова платформа біля східної колії, проміжний зупинний пункт.

Примітки

Посилання
 Паспорт станции на сайте osm.sbin.ru
 Станция в справочнике на официальном сайте РЖД

Залізничні станції Московської області


2 years of the same World Language are required for college entrance and graduation if the student plans on attending college.
We offer 3-5 years in Japanese, German, French, Spanish and American Sign Language. Students must have prerequisite English grammar skills to begin a World Language. We offer an introductory course for students who are not ready for a full World Language course. We also offer Language Studies courses after 2 years have been completed. These courses are a continuation of language study without the rigor of a 3rd or 4th course.
In these courses, the student will learn grammar of the language, verb conjugations, and pronunciation. The emphasis is on reading in French, vocabulary, culture, music, and geography.
In these courses, the student will learn grammar of the language, verb conjugations, and pronunciation. The emphasis is on reading in German, vocabulary, culture, music, and geography.
These classes will focus on basic grammar, speaking, and listening skills in Japanese. Students will learn to read and write hiragana, one of the alphabets used in Japanese. Students may also begin katakana, another alphabet. Japanese culture will be explored.
In these courses, the student will learn American Sign Language including beginner/intermediate/advanced level vocabulary, sign language conversational skills, grammar and cultural aspects of the deaf community.
In these courses, the student will learn grammar of the language, verb conjugations, and pronunciation. The emphasis is on reading in Spanish, vocabulary, culture, music, and geography.


The Institute of Hotel Management Catering Technology & Applied Nutrition, Meerut was established in 1987 as an autonomous body and is registered as an Educational Society under Societies Act 1860.
Meerut is a historical city where the 1857 uprising started against the British rule. It is the richest district of Uttar Pradesh in agriculture and occupies a leading role in the politics of Western U.P. It has the added advantage of being close to New Delhi, our national capital and is well connected by road and rail.
The old institute with a campus area of over 2.5 acres has emerged as a leading training institution in North India. Students of previous batches have made their mark felt through out the country and aboard. Industry circles have appreciated our efforts in churning out thorough hospitality professionals and are keen to absorb them.
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The two campuses together offer complete theoretical and practical training specially designed for future hoteliers. Students benefit from expert techniques focus on the hotel profession of today and prepare themselves for many outstanding employment opportunities.
The institute is providing high class education to meet international hospitality standards and professional competence of our students is appreciated by the industry both in India and abroad. We would be happy to have you join us to experience a quality education in unique, motivating and inspiring environment which will prepare you for a successful future.


The June 2017 issue of Watercolor Artist is the perfect watercolor painting resource, featuring watercolor tips on pouring landscapes, solving pesky painting problems, creating pet portraits with personality, painting glass reflections and more.
Order the June 2017 issue of Watercolor Artist and have it delivered to your mailbox!
Cover artist Hoi Yan Kwok, plus Robin Erickson, Carolyn Lord, Vickie Nelson, Stig-Ove Sivertsen, Keiko Tanabe and more!


text:
Home > accidents > 29 children, 246 others died by road during yuletide, says FRSC
29 children, 246 others died by road during yuletide, says FRSC
Boboye Oyeyemi
Federal Road Safety Corps
FRSC
National Council of Women Society
by Nigerian Oracle - January 19, 2019 0
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Corps Marshal, Boboye Oyeyemi
Corps Marshal of the Federal Road Safety Corps (FRSC), Boboye Oyeyemi has revealed that a total of 275 people including 29 children were killed during the 2018 yuletide.
The report gotten during the recent end of year special patrol, which commenced from Thursday, 20th December to Tuesday, 15 January 2018, with the theme, "Operation zero tolerance for road traffic crashes", indicates a drop of 18.6 percent as compared to 2017 that produced 338 deaths.
In a statement by the Corps Public Education Officer, Bisi Kazeem, the review of the exercise showed some levels of improvement in certain areas over that of the previous year. The report further indicates that the Corps recorded six fatal crashes in Bauchi state with the highest number of casualties in which one of the crashes claimed 16 lives while the rest led to the death of 29 people.
"The most frequent offences within the period of the patrol were Seatbelt violations, Tyre violations, riding motorcycles without helmets and violation against use of speed limit devices," he added.
It was however sadly noted that there was an increased number of children involved and killed in the crashes during the period, making it imperative that the Corps put in place necessary measures to curb the incidents.
As noted in the report, a total of 393 children were involved in the crashes in 2018 as against 350 in 2017, with a difference of 43 representing 12% increase. Furthermore, while 24 children were killed in 2017, the number increased to 29 in 2018.
To address this, he said they are coming up with a national summit that would be focused on child safety in conjunction with some women related NGOs including National Council of Women Society (NCWS), National Association of Women Journalists (NAWOJ), Military and Paramilitary Officers Wives Associations including ROSOWA POWA, NAOWA, NAFOWA, NNOWA from the military and Police as well as those of other paramilitary organisations.
NRC debunks online ticket sale of Abuja-Kaduna service


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Teaching vacancies opened to start in February/March 2019.
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Evaluate the students in their care.
Comply with the weekly schedule.
Collaborate in implementing actions to achieve objectives of the College Strategic Plan.
Maintain up to date educational and administrative documentation.
Apply innovative teaching and learning methods and techniques.
Detect problems that affect student development and learning.
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Apostilled copy of your Degree or Teaching Qualification.


The life expectancy of children born today will be shortened by 20 months on average by breathing the toxic air that is widespread across the globe, with the greatest toll in south Asia, according to a major study.
Air pollution contributed to nearly one in every 10 deaths in 2017, making it a bigger killer than malaria and road accidents and comparable to smoking, according to the State of Global Air (SOGA) 2019 study published on Wednesday.
In south Asia, children can expect to have their lives cut short by 30 months, and in sub-Saharan Africa by 24 months, because of a combination of outdoor air pollution caused by traffic and industry, and dirty air indoors, largely from cooking fires. In east Asia, air pollution will shorten children's lives by an estimated 23 months. However, the life expectancy burden is forecast to be less than five months for children in the developed world.
Although young children face particular threats, such as stunted lung development that will last throughout their lives, older adults are also at risk: nearly nine in 10 deaths attributable to air pollution were in the over-50s. Ageing populations in many parts of the world are likely to increase the death toll for years to come, said O'Keefe.
Air pollution accounts for 41% of global deaths from chronic obstructive pulmonary disease, 20% from type 2 diabetes, 19% from lung cancer, 16% from ischaemic heart disease, and 11% of deaths from stroke, according to the report, described as the most systematic annual study of the health effects of global air pollution.
However, there are signs that actions taken by governments are working, including reducing forms of some particulate pollution in the developed world.
O'Keefe also pointed to China's levels of air pollution, which have bucked the developing world trend by starting to fall in the last several years. China's 2013 action plan set air quality targets and measures to reduce the reliance on coal and make industry cleaner, while controlling the number of vehicles in some cities and investing in clean energy. "They have kept on pursuing this, they have dispatched government officials to these places to enforce, and air pollution has begun to turn a corner in China," he said.
According to the report, south Asia had the highest level of exposures to PM2.5, a size of particulate that can cause breathing difficulties and cardiovascular problems, with the rate in Nepal and India nearly twice the rate of China's exposure to the particles. Among the countries with the lowest levels were the US, Norway, Canada, Sweden and New Zealand, though the Maldives, Brunei and Estonia also scored well on the measure.
Broadly, this disparity between less and more developed countries on this form of pollution is seen across the world, with developing countries suffering PM2.5 exposures that are four to five times those of more-developed countries.
Household air pollution is another key issue, with 3.6 billion people estimated to be exposed globally, with a "double whammy" for the health of those also exposed to high levels of outdoor pollution. In the developing world, reliance on solid fuels, such as biomass for cooking and heating, is the main source of indoor pollution.
The report also found ground-level ozone continues to be a major problem in rich countries, where it is produced in the atmosphere by nitrogen oxides and similar pollutants, emitted from traffic and some industrial processes. Breathing in the gas increases the likelihood of dying from respiratory disease and can exacerbate other respiratory problems.
Last year's SOGA study found dirty air was nearly ubiquitous among the global population, with more than 90% of people worldwide breathing in dangerous air, the result of industrial expansion, increasing traffic and exposure to indoor pollution from solid-fuel cooking fires.
Air pollution is an increasing concern across the world, with studies linking it to a wide range of effects on health, from dementia to miscarriage, and it has been described as a global emergency.
O'Keefe said measures to take included investing in electric vehicles, and renewable energy. But he warned that investing in some infrastructure, such as coal-fired power, could "lock in" air pollution for years to come.


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At the end of the day, using a stock website template, in most cases, will only add to making the process of creating a website simpler. It is an efficient way of getting your website and this website presence ready in no time.
Is using stock templates for web design good or bad?
This is certainly one of the hottest issues being debated for the past few years, with so many of the stock templates available for web designers. There are many who stand against it however we are of the opinion that using templates is after all not that bad an idea. It allows the designers to take up more number of projects and also complete them within shorter deadlines since they do not have to work on the design from scratch.
Also, to the clients, it offers a quicker time frame to kick off their web presence and considering that time is of great importance to everyone, it is a great thing. Let us also not forget that like all other things in life, a website that is built up from scratch, handcrafted and customized especially for you, is bound to cost you way more than the one made using a stock template. So, this way it is a win-win for both the designers and their clients.
Most designers today are either using the templates themselves or selling templates that they have authored. This also acts as an alternate form of income for them. However, despite of all these above stated valid points in support of the stock templates, there are those who feel that it is wrong to use templates, citing the fact that it is devoid of originality, creativity and hard work.
Does using stock templates and artwork diminish a designer's work?
While it is all very exciting to write about every line of code and create the art work on your own, the need of the hour is to produce web sites quickly and effectively. So, using someone else's template as long as it has been paid for and the clients are kept informed is perfectly fine. Moreover, the web designers of today use this as a major selling point as they are able to meet the ever growing demands of their clients in a better way.
So, if you look at this situation a little more carefully, you will see that the widespread use of stock templates is not really killing the profession of web design, it is only changing it for the better. Take a look at the sites such as Themeforest and Envato. They have millions of members / users and over 60k files. It is for sure a lot easier now to bid on web projects for medium to larger size businesses as they rather would want to spend as less a time as possible on web site building and instead invest their time and money on marketing themselves through various other means.
We hope that we have been able to make a strong case in support of stock templates and their use. What do you think about it? Do let us know your thoughts on this subject.


Yippie playbook: take a horror of the war and reduce it to street theater that the media can't ignore.
In "67 Shots: Kent State and the End of American Innocence" Howard Means discusses midday May 4, 1970. After three days of protests, several thousand students and the Ohio National Guard faced off at opposite ends of the grassy campus Commons at Kent State University. At noon, the Guard moved out. Twenty-four minutes later, Guardsmen launched a 13-second, 67-shot barrage that left four students dead and nine wounded, one paralyzed for life. The story doesn't end there, though. A horror of far greater proportions was narrowly averted minutes later when the Guard and students reassembled on the Commons.
In 67 Shots: Kent State and the End of American Innocence (Da Capo Press, 2016), Howard Means discusses the Kent State shootings that were both unavoidable and preventable: unavoidable in that all the discordant forces of a turbulent decade flowed together on May 4, 1970, on one Ohio campus; preventable in that every party to the tragedy made the wrong choices at the wrong time in the wrong place.
As Rubin talked, the administration spy noted, money was being collected from the crowd to help free the Kent State 4, still doing time in the "maximum-security" (Rubin's words) Portage County jail.
Less than two weeks after Jerry Rubin's talk, Bill Arthrell celebrated his twenty-first birthday by handing out flyers on campus announcing plans to napalm a dog the next day, in front of the student union. Arthrell had flunked out of Kent State a year earlier — largely because, he said, he had been so heavily involved in SDS activity. He'd returned in the spring of 1970, but his interest in political action clearly hadn't disappeared, and the dog stunt read like something straight out of the Yippie playbook: take a horror of the war — the broad use of napalm — and reduce it to street theater that the media couldn't ignore.
The street-theater part worked. As many as four hundred students, by Arthrell's estimate, showed up for what turned out to be not a ritual canine sacrifice but a teach-in session on napalm, its development near the end of World War II, and its applications in the Vietnam War. By then, though, the larger Kent community was fully tuning in to what was happening on campus, and it was in no mood for irony, if it ever had been.
Also in the crowd was Glenn Frank, a popular geology professor and later to be one of the bona fide heroes of the May 4 shootings. According to Jerry Lewis, Frank, too, had taken Arthrell literally: the dog, he believed, existed and was soon to be a goner.
Real or not, the "napalmed dog" was still on locals' minds on April 29, when the Kent State 4, whom Rubin had been soliciting funds for only nineteen days earlier, were finally released from county jail. The next night came Nixon's Cambodia speech, fresh meat for an antiwar movement that had been ebbing as the war slowed down. In retrospect, a number of students talk about a sense of foreboding that seemed to creep across the campus along with the warming weather, like the eerie calm just before the leading edge of a hurricane arrives.
Chuck Ayers, who would go on to national renown as the illustrator of the comic strip Crankshaft, recalled a water fight that Monday as the warm spell spilled over Northeast Ohio. "It was big, and it spread across the campus… I don't think there had ever been a water fight on campus where there was actual physical damage to buildings, other than some water damage. But there were broken windows, there were things pulled down from buildings, and I remember thinking: This is kind of strange.