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Summer Reissue : Peak Bristol
The Bristoliste's Bristol? The 411 turns 50.
Bristol 411 Series 5. Image: (c) bristolcars
The Bristol Motor car, from its 1948 inception has always proven to be a rarefied and somewhat piquant recipe. Because for every individual who admires and covets the earthbound products of Filton, there are those who find them ungainly, crude and overpriced. But even amongst the former group, there are Bristols and there are Bristols.
Like so many articles of faith, aficionados of the marque tend to split down the middle, dividing their loyalties, not to mention their critical faculties between the six-cylinder cars (400-406) and the later-generation eight-cylinder models. Of these however, the 411 remains perhaps the definitive variant. Certainly, for those of a certain age, it remains the model which immediately springs to mind when the subject of the former South Gloucestershire carmaker is raised.
Introduced in 1969, the 411 combined the familiar bodyshape, chassis and suspension layout with a larger capacity 6.3 litre Chrysler B-series V8 engine, producing a claimed 335 BHP. To cope with the additional torque, a limited slip differential was fitted as standard. The jump in performance (said to have been in the region of 30%) meant that the 411 became a 140-mph automobile, described by Autosport's veteran scribe, John Bolster as the "fastest true four-seater touring car" of the day.
Certainly, whether or not one cleaves to the LJK Setright theory which stated that odd-numbered Bristols were invariably superior to their even numbered equivalents, the 411 was not only a notable improvement upon the previous 410 model, but a cogent argument could also be made to suggest that it represented peak-Bristol in overall desirability terms.
Over its lifespan, the 411 was continuously revised and improved – the 1971 Series II adding self levelling rear suspension, while the Series III of the following year received a sleeker four headlamp nose, which is said to have lent it the most powerful lighting of any production car at the time.
Two years later, the series IV was released, which received a further body revision, this time at the rear, which was reshaped, and new lamp units fitted[1]. The fourth series 411 was powered by a larger capacity 6.6 litre Chrysler V8 (400 cubic inch), producing a more realistic 264 bhp at 4800 rpm, the result of a dramatically lower compression ratio, but more torque and lower emissions, in line with tightening economies being enacted in the US.
The Series V, produced for the final year of 411 assembly (1975-6) was visually and mechanically as before, but came with additional safety features – inertia reel seatbelts, fog lamps, rear head rests, while a black-finished grill and optional alloy wheels provided visual differentiation. 1976 saw the introduction of the 603 model, the last all-new bodystyle to be offered upon the traditional Bristol chassis.
However, such was the timeless appeal of the 411, that in response to customer demand, the carmaker rather belatedly offered a Series VI version – essentially a remanufactured 411 employing the chassis, 5.9 litre engine and running gear from the contemporary Blenheim model – very much the best of possible worlds for the tastefully well-heeled.
Arguably then the Bristolian platonic ideal, the 411, combining as it does a more harmonious overall style with relatively contemporary dynamics, still maintains its power to seduce. And with less than 300 built, you're unlikely to encounter another on the weekly shopping run. So by way of marking its half century, we invite you to revisit the definitive 1969 review of the model from legendary motoring scribe, Archie Vicar.[2]
[1] My thanks to reader, djetset for his correction regarding the Series IV 411. The text has been altered accordingly.
[2] Editor's note: No Bristols were (seriously) harmed in this report.
Author Eóin DoylePosted on 14 Jul 2019 22 Oct 2021 Categories Automotive History, Bristol, Marques, The Archie Vicar ArchiveTags 1972 Bristol 411, Anniversary Waltz, Bristol 603, Bristol Blenheim, Bristol Cars, Class of '69
25 thoughts on "Summer Reissue : Peak Bristol"
danieljocallaghan says:
14 Jul 2019 at 09:55
Although I do like the original 603, before it was besmirched by increasingly ugly facelifts, I agree that the 411 was a purer and less compromised design. I notice that it was also subjected, albeit to a far less destructive degree, to attempts to "modernise" it. The Series III's quad-headlamp front end was fine, if slightly heavy-handed, but the slim and elegant elliptical tail lights from the Hillman Minx Series VI were replaced by the rectangular units from the later Minx/Hunter, which sat uncomfortably within the curves of the 411's rear end. Perhaps this change was driven by parts availability rather than aesthetics? I would hope so, otherwise it's indefensible.
Looking back through the DTW archive, I notice that the 412 has escaped the attention of DTW's gimlet-eyed scribes. Is that simply because the design is irredeemably awful? It certainly doesn't look like money well spent by Bristol with Zagato:
Some of the details are eye-wateringly bad, like the ugly shut-lines for the spare wheel and battery covers that surely could have been moved up and hidden beneath the deep bodyside fold above. The effect of that "step-out" fold running around the perimeter of the car is to make everything below it look weak and undersized, almost as though the upper body is just too large for what sits beneath. Weird.
Incidentally, can anyone else identify the origins of the 412's head and tail lamps? I think I recognise both.
Front light units:
Rear lights:
The Lancia also has the same weird kink in its bodyline at the base of the roll bar and a large 'Z' in its rubber boot lining.
Hi Dave, correct on the rear lights! I thought that was quite obscure, so well done. Regarding the front lights, something has got lost in translation, but I'd be surprised if you didn't get that as well, as they're from something rather more mainstream, albeit not a Zagato design.
Further on the Beta Spyder, I thought the design was rather less "challenging" than most of Zagato's output. I've just read this on Wikipedia:
"The Spyder was designed by Pininfarina but actually built by Zagato. The construction process was complex, with coupé bodies-in-white being delivered to Zagato for the roofless conversion, then back to Lancia for rust-proofing, then back to Zagato for paint, interior and trim, and then back to Lancia for a third time for engine installation and final assembly. Lancia probably lost money on every car built. Number built: 9390."
"back to Lancia for rust-proofing" made me smile, although I don't know if the Spyder had quite the same propensity to disintegrate in damp climates as the Beta Berlina.
Angel Martin says:
UK Granada front lights ?
Hi Angel. You're close, but no cigar on this occasion!
Mick says:
Ford Cortina headlamps?
Hi Mick. Not correct, I'm afraid. The Cortina never had its indicators integrated under the headlamp glass. They were always separate plastic units.
Look at the following pictures and see where the Bristol's front lights originated:
Opel Rekord D:
Ford Granada Mk1:
The tell tale detail is the concave inner edge of the integral indicator unit.
The rust proofing action at least shows that Italian car manufacturers have a specific sense of humour. The beta spider was even more prone to corrosion than the already fully bio degradable coupé. The folding rear half of the roof never was really water tight and the water invariably found its way through the side panels and into the sills. My own spider (chassis no. 1849, a 1978 two litre) needed new sills and side panels after five years and that's before the bonnet fell off because the hinges had lost contact with it.
The Beta Spider seems like yet another car where they specifically designed it to meet anticipated US rollover standards that never went into effect, yet didn't do the emission controls so they had to leave the US market anyway.
Well done again, Dave, another cigar! The other clue is that the Rekord D's headlamp units are canted forward, not vertical like the Granada's. If you fitted the Granada's units to the 412, you wouldn't get much forward illumination!
The beta spider actually was sold in the US, around 2,000 of them with the asthmatic carburator engine also used in the Scorpio with all of 87 hp and around 800 with 108 hp fuel injected engine.
The roll bar probably was designed for the US but it also was necessary for body stiffness. Mk1 spiders had no bars between A and B posts and frameless windows, from Mk2 on there were lateral stiffening bars connecting them. Even with them the spider was about as rigid as a piece of wet toilet paper with cracks appearing in the bodywork around the B post and lots of creaking noises.
What do you like more – inspector Lynley driving a Jensen or a Bristol?
Bristol 410.
Although I love the Jensen Interceptor, there's something slightly brash about it that is not quite in character for the quintessentially English Lynley.
That said, I couldn't see him for a moment driving the 412. I notice that nobody has taken issue with my description of the latter as "irredeemably awful ". Your polite forbearance does you all great credit, although I'm still not sure whether it's directed more towards me or the car!
Djetset says:
As I believe has now been established, the Bristol 412 headlamps were taken from a Ford Granada MK I, with the Pininfarina-styled Lancia Beta Spyder (Zagato in the USA) providing the tail lights (as well as the left over door handle stock from the earlier Zagato-bodied Alfa Romeo Junior Z and Lancia Fulvia Sport Z models).
Sticking with Bristol lighting, to gently correct Eoin's original piece, the 411 Series 3 gained the distinctive revised twin headlamp front end with the BBQ grill, but the rear Series 3 rear lamps (and wings) remained unchanged, as per the 411 Series 1 and 2, plus all other V8 Bristols since the 408, with the rear lamp units taken from the Hillman Minx/Super Minx. The rear lamps (and wings) changed on the 411 Series 4 onwards, using sideways-mounted Hillman Hunter tail lights in a reshaped, squared-off rear wing.
Until very recently I owned a 411 S3 myself (a September 1972 registered example) which many consider (myself included) to be the most resolved of all Bristol V8 models; the later flatter rear wing Series 4 variants spoiling the line of the car. I also still own a 1951 Bristol 401 which is altogether a more serious proposition than the later V8 models, the Aerodyne being far more satisfying to drive and beautifully considered and engineered by real craftsmen, which can not always be said of the 411 and other later Bristols. The average 8 mpg of the 411 was also troubling for my bank balance, whereas the 401 will comfortably achieve 25 mpg+!
On a final Bristol lighting point, the headlamps of the later Bristol Brigand are taken from a Talbot Tagora (a car possibly now rarer than the Brigand) and if any RHD Tagora owners out there are looking for some new headlamp units, the Bristol Cars service centre still has brand new items in stock, still in their Talbot-branded boxes!
Hi Djetset. Interesting stuff, thank you, but I think that the 412's original single headlamp units came from the Opel Rekord D, not the Mk 1 Granada.
Good point Daniel. A friend of mine in the Bristol Owners Club had a slight front-end bump in his 412 and smashed a headlight. I'm sure he replaced it with a Granada MK I unit, but I will double check as looking more closely at it now, the Opel lamp does look to be a strong possibility.
Good morning Djetset. That Bristol Brigand to Talbot Tagora connection would have made a platinum-level spotter's puzzle! Here's the evidence:
As you say, the mass-market donor vehicle is possibly now more rare than its bespoke recipient.
gooddog says:
21 Oct 2021 at 19:30
I was just watching an interview with Tony Crook where he discusses the 1990's planned replacement for the Blenheim: the Buccaneer. He mentions that there are some images and renderings floating about…
The scale model from which the above drawings were made:
https://images.squarespace-cdn.com/content/v1/5af947e69d5abb544ab5fbe7/1528130245384-HC63KACURUOHB5GQF4DH/Bristol+Buccaneer
Source "The Butterfield Press" website: where one may purchase a very pricey book about Mr. Crook which is said to contain at least one artistic rendering of the proposed Buccaneer* and surely a lot more.
Aforementioned 2012 interview with Tony Crook (view for free):
* Also the name of a mooted EV proposed by Bristol's newest owner(s).
Thanks for these gooddog. Very interesting. Mr Crook was not much enamoured of the Toby Silverton era, I note…
Yes, I was equally horrified and delighted by his recounting of having been trapped inside a Fighter with dysfunctional electrics. I am not clear, however on the Zagato bodied Bristol he mentions having commissioned for his daughter Carol, which he seems to imply was a one-off. Was it one of the 407s or 406s, or is there another?
As we know, Crook was very discerning in regard to whom he sold his cars. Not long ago, I learned that guitarist Steve Howe was among the favored few, galvanizing my opinion that Crook was a man of refined taste.
Here's a couple of photos from 1978 (Tormato sessions) taken outside RAK studios in London. Chris Squire's Rolls S3 Coupe is also visible in the first photo.
gooddog: I recall parking up next to a Bristol Fighter in London's Richmond Park around 2012 or so. It was an impressive looking machine, but the last thing it said to me was 'Bristol'. Mind you, it was painted a lurid orange, which didn't do the shape much of a favour, but regardless, I'd have an upgraded Brigand all day and every day in preference.
That´s Steve Howe from the rock band Yes?
Hi Richard. Yes, and he was also in Asia (the band).
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Kim Kardashian Says She Did Not Put North West In A Corset, Just A Dress That Looks Like A Corset
By Elizabeth Licata | July 14, 2017
Kim Kardashian catches a lot of heat for things she never did wrong. Just a couple days ago she was accused of doing coke with her kids in the house because people on the Internet saw what looked like white lines on her table in the background of a selfie. It wasn't cocaine, though. It was just white striations on a black marble table. Now, however, Kardashian has been getting slammed for dressing North West in a corset. But Kardashian insists it was not a corset, it was just a dress with a false corset attached to it.
A post shared by North West (@norisblackbook) on Jul 11, 2017 at 8:06am PDT
According to Teen Vogue, Kim took North West out earlier this week in New York, and North was wearing a strappy orange slip dress with a false corset over the front. I would have killed to wear something like that when I was a teenager in 1997–the slip dress and faux corset are both very 90s–but my mother probably wouldn't have let me wear it without a sweater.
It is a bit surprising to see a corset–even a false one–on a 4-year-old. So the headlines about North West's very small corset started rolling in, and Kardashian decided to refute them once and for all.
"I would never put my daughter in a corset! It's a dress I bought that is a cotton fabric that laces up & looks like a corset! Just decoration," Kardashian explained.
It's not a corset, it's just a dress that looks like a corset
The dress might not actually be cinching North's waist, but it does look like lingerie, and that's putting some people off. When kids North's age rock the "underwear as outerwear" trend, that usually means they're insisting on wearing cartoon underoos over their pants for the day. People aren't exactly used to seeing 4-year-olds in faux corsets.
Kim Kardashian says she did not design this dress. It apparently came from a designer, and Kardashian bought it because she thought it was cute. I wonder who designed it, though. It's a very out-of-the-box concept for children's clothes. Someone out there was thinking, "You know what my children's clothing line needs? More corsets!" Now I'm dying to see the rest of their collection.
What do you think of North West's corset dress? Let us know in the comments.
(Image: Instagram / @kimkardashian)
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Le scarpette rosse (De røde sko) è una fiaba di Hans Christian Andersen, pubblicata per la prima volta da C. A. Reitzel a Copenaghen il 7 aprile del 1845 nel volume Nye Eventyr. Første Bind. Tredie Samling. 1845. (cioè Nuove favole. Primo volume. Terza raccolta. 1845.).

Trama
Karen è una bambina molto povera, costretta ad andare in giro scalza o al più con gli zoccoli; per aiutarla, la ciabattina del villaggio le confeziona un paio di scarpe rosse con degli stracci. Il destino vuole che le riceva proprio il giorno della morte della madre, e debba indossarle al funerale della donna. Passa di là una vecchia e ricca signora, decide di allevare Karen e la porta a casa propria, dandole nuovi abiti e buttando via le scarpette.

Crescendo Karen diventa istruita, molto bella, ma anche vanitosa. Un giorno viene in visita in città la regina, e Karen rimane affascinata dalle scarpette di marocchino rosso indossate dalla principessina, infinitamente più belle di quelle fatte con gli stracci dalla ciabattina, e ne desidera un paio identiche. Con l'inganno riesce a indurre la madre adottiva a comprargliele per la cresima, complice la debole vista della vecchia signora. In chiesa Karen non segue la cerimonia, non riuscendo a pensare ad altro che alle proprie scarpette, nel frattempo i parrocchiani la osservano indignati, perché il rosso è indecente per una funzione religiosa. La madre adottiva si accorge dell'inganno solo in seguito, e ribadisce a Karen che in chiesa servono scarpe nere, ma la ragazza le disobbedisce la domenica successiva, il giorno della sua prima comunione. Prima di entrare in chiesa, se le fa pulire da un vecchio soldato storpio, che nota ad alta voce come siano delle "belle scarpette da ballo". Anche stavolta Karen si distrae pensando alle sue scarpe, dimenticandosi perfino di recitare il salmo e il Padre Nostro, anche stavolta nell'indignazione dei presenti. Ma all'uscita, il vecchio soldato ripete la frase, e improvvisamente Karen si mette a ballare senza sosta, come se le scarpe danzassero di loro spontanea volontà. Il cocchiere a fatica la carica sulla carrozza, ma il risultato è che le scarpette prendono a calci la signora, finché Karen non riesce finalmente a togliersele.

Tempo dopo, la madre adottiva si ammala gravemente: Karen, anziché badare a lei, pensa di recarsi ad una grande festa da ballo, indossando le scarpette rosse. Ancora una volte le scarpe prendono il controllo delle sue gambe e la costringono a ballare incessantemente attraverso campi e valli, giorno e notte, e questa volta non riesce a togliersele. Giunta ad un cimitero, vede un angelo con una spada fiammeggiante che le ordina di danzare per sempre e di vagare di città in città, come monito per i giovani troppo vanitosi. Le scarpette la conducono a quella che era la sua casa, così che lei scopre che la sua anziana benefattrice è morta, ma poi la costringono a riprendere il suo viaggio. Un giorno Karen passa vicino alla casa del boia e lo implora di tagliarle i piedi con l'ascia: l'uomo esegue, e le scarpette incantate fuggono portandosi via i piedi mozzati della ragazza, e il carnefice le costruisce delle protesi in legno e due stampelle per consentirle di camminare.

Karen si reca in chiesa a chiedere perdono, ma ogni volta appaiono le scarpette rosse che le sbarrano la strada danzando, ed ogni volta la ragazza fugge spaventata. Va allora alla casa del pastore e si mette al servizio della sua famiglia come domestica; ma ancora non vuole andare in chiesa, e resta chiusa nella sua stanza a pregare. Improvvisamente le appare nuovamente l'angelo, con in mano un ramo fiorito al posto della spada. Karen si ritrova per miracolo dentro la chiesa, senza capire se vi è stata portata dall'angelo o se è la chiesa stessa che è "venuta da lei". Il suo cuore è tanto pieno di gioia che si spezza, e la sua anima vola immediatamente in Paradiso, dove nessuno le chiede delle scarpette rosse.

Adattamenti cinematografici e televisivi
Dalla fiaba sono stati tratti alcuni film e alcuni episodi di serie televisive animate, spesso con un finale edulcorato per non intristire i giovani spettatori.
 Scarpette rosse (1948), film britannico, incentrato sul balletto ispirato alla fiaba.
 La fiaba viene adattata nella serie animata statunitense Mel-O-Toons (1959).
 Nel film anime della Toei Animation Le meravigliose favole di Andersen (1968) viene ripreso il tema della storia.
 Sono basati liberamente su questa fiaba, con una trama completamente diversa, gli episodi 42 e 43 della serie TV anime prodotta della Mushi Production Le fiabe di Andersen (1971).
 Scarpette rosse (1977), episodio 31 della serie TV anime Le più belle favole del mondo (1976-1979), prodotta da Dax International e Madhouse.
 Le scarpette rosse (1979), cortometraggio anime della serie Toei Animation Le più famose favole del mondo (1975-1983).
 The Red Shoes (2005), film sudcoreano che rielabora la fiaba in chiave horror.
 Deriva da questa fiaba il titolo del film d'animazione Scarpette rosse e i sette nani (2019).

Note

Bibliografia

Altri progetti

Collegamenti esterni

Fiabe di Hans Christian Andersen

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Beauty & lifestyle for people who don't take themselves too seriously
Info for PRs & disclosure
Review: Coconut Oil Range by Palmer's
August 16, 2017 Joanne Mallon beauty, Random Reviews 4
Like a lot of people, my first encounter with the Palmer's brand was when I was pregnant and bought its classic cocoa butter to rub into my stretch marks.
Bear in mind that the culprit of those stretch marks is a child who's about to turn 18, so you can see that me and Palmer's go way back. In fact, the company dates all the way back to the mid-nineteenth century so there's a lot of skincare heritage there.
Their range used to be pretty limited, but it's expanded considerably since then. Every summer I go through a bottle of their gradual tanning body lotion, which smells EXACTLY like chocolate biscuits.
So today we're looking at the Palmer's award-winning Coconut Oil range. I've been trying out four products from the range:
Coconut Oil Hand Cream (RRP £2.49)
Coconut Oil Body Lotion (RRP £4.19)
Coconut Oil Body Oil (RRP £7.35)
Coconut Oil Body Cream With Vitamin E (RRP £5.25)
These are pretty heavy duty moisturisers, worth stocking up on for the winter. You know when your skin feels all dry and itchy because you've been indoors with the central heating on? That's what these are perfect for.
The Body Cream (shown in the tub above) is the heaviest, with a thick, Greek yogurt-like texture. You have to go quite sparingly with this, otherwise it won't sink in and your children will start asking why you've got dried yogurt on your chest (THIS ACTUALLY HAPPENED).
The Body Oil is lighter, really smooth and enjoyable to use. It does need a few minutes to sink in though. The Body Lotion is a better choice if you want something to sink in instantly after your morning shower.
All of the products have a slight almondy scent to go with the coconut, since almond oil is one of the other ingredients. The effect is rather like a Bounty Bar covered in marzipan and HOW AMAZING WOULD THAT BE?
I realised that I've always thought of Palmer's as a summery brand, since its products tend to smell like a tropical holiday. But in terms of skincare, despite the sunshine scent, this takes the brand into winter. And you know what they say about that on Game of Thrones…
Palmer's Coconut Oil products are widely available from Boots, Superdrug and other outlets. Find out more from the Palmer's website here.
All products are free from parabens and mineral oil and are formulated with ehically and sustainably sourced ingredients.
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Q: Tweaking Numbers of X-Label in MatPlotLib I'm trying to use matplotlib to create a scatter plot of property price by zip code. The problem I am having is that it won't show the zip code on the bottom. It's giving it in annotated scientific notation, like so:
scatter plot
How do I format those labels so that I get the specific zip code? EG, 77062, 77053.
This is a different plot type than the one mentioned below. When I follow the instructions on that one I get this return for a plot:
Incorrect Plot
This is not what I am looking for, there will be multiple zipcodes when this is finished. The prices would overlap, it would be ugly. This is why I wanted to do a scatter plot.

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We have taken every care to produce the highest quality product. If however you are not completely satisfied with your purchase, we will refund or exchange the garment within 14 days of receipt, provided that the product is still in perfect condition, unworn and with all tags attached.
The returns form enclosed with your order must be completed in full and accompany the item(s) you wish to return. If you can't find this, please download our returns form. All goods must be returned in their original condition, unworn and with all tags attached in their original packaging. Goods must be returned to: The Muse Lingerie, 1044 S Military Trail #103, Deerfield Beach, Florida, 33442, USA.
Please take care with unpacking and repacking. Please also ensure that Thongs are tried on over your own lingerie – we will not accept returns on lingerie that has been worn or is returned in a soiled condition. E-vouchers cannot be exchanged for cash.
We cannot be held responsible for goods lost in transit. We recommend that you send by registered post and retain proof of postage. Refunds and exchanges are made approximately one week after receipt of goods to allow for inspection. Customers who have paid by credit card will have their account credited. We will not make refunds to a third party. As soon as we receive your returned goods we will process your request. Replacement goods will be dispatched within seven working days. If your chosen substitute is not in stock we will contact you to offer an alternative.


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2002 Naroda Patiya Riots Case: Supreme Court Grants Bail to Four Convicts
The apex court, however, expressed serious doubts over three of the convictions. The Supreme Court, while deciding the bail plea, also noted that the Gujarat HC had primarily relied upon identification of these convicts by police officials.
Updated: January 23, 2019 11:03 PM IST
By India.com News Desk
Supreme Court Grants Bail to 4 Convicts in Naroda Patiya Case
New Delhi: The Supreme Court granted bail to the four convicts in the 2002 Naroda Patiya riots case on Wednesday. The four convicts include- Umeshbhai Bharwad, Rajkumar, Harshad and Prakashbhai Rathod.
Direct Evidence Of Bribe Not Necessary To Convict Public Servant Under PC Act, Says SC
Demonetisation Valid or Not? Chidambaram Rips Apart The Move During SC Hearing. 10 Points
What Happened When Priyanka Gandhi Met Her Father's Murder Convict In Jail?
On Tuesday, an SC bench headed by Justice AM Khanwilkar granted bail to four of the convicts on the chief grounds that the High Court verdict of conviction was 'debatable' and that they should be released on bail since their appeal would take much time for disposal.
The apex court, however, expressed serious doubts over three of the convictions. The Supreme Court, while deciding the bail plea, also noted that the Gujarat HC had primarily relied upon identification of these convicts by police officials but in some cases, no identification parade was conducted and the appeals raised doubt over their identification in a group of around 15,000 persons.
"Prima facie, we find that the approach of the Gujarat High Court is debatable," said the bench, while granting bail to Bharwad. It also noted that Bharwad was undergoing treatment for HIV and that he had been on bail during the trial of the case.
Taking up the bail plea by Rajkumar, the apex court noted that the HC convicted him without carrying out any identification parade during the investigation. The bench while granting bail to Rajkumar said, "Prima facie, we find this approach to be doubtful, especially when the witnesses relied upon by the prosecution are police officials and no identification parade of this applicant was conducted during the investigation by the Police."
The court further noted that Harshad alias Mungda Jila was sentenced to 10 years in jail. "Accordingly, an applicant is ordered to be released on bail to the satisfaction of the trial court," directed the bench. It also released another convict, Prakashbhai Sureshbhai Rathod, on interim bail between January 28 and February 15 to attend his daughter's wedding.
The Gujarat High Court had last year convicted Bajrang Dal leader Babu Bajrangi but acquitted former Bharatiya Janata Party (BJP) minister Maya Kodnani for want of evidence.
At least 97 Muslims were killed in Ahmedabad's Naroda Patiya area on February 28, 2002. The incident was one of the worst cases of mob violence during the Gujarat riots.
Maya Kodnani
Naroda Patiya
Published Date: January 23, 2019 11:04 AM IST
Updated Date: January 23, 2019 11:03 PM IST
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HONG KONG –- As reported by the BBC: ``Forty people have been arrested in Hong Kong, suspected of being involved in illegal gambling on football matches.
``The police carried out raids across the territory and recovered betting slips worth over half a million dollars.
``The operation was carried out in the run-up to the European Champions League football final on Wednesday.
``The only legal forms of gambling in the territory are bets made through the Hong Kong Jockey Club on horse races, plus a public lottery.
``The territory's government is now considering legalising betting on football matches.


I like that idea. I'm still trying to come up with a practical use for it.
I blew up a balloon inside it. Now you can get a better view of the structure.
I made a geodesic dome, aka truncated icosahedron, aka soccer ball. It is made of interlocking pentagons and hexagons. I looked at a picture of a soccer ball to get it right. The last connection has to be cut and sewn back together. What is it good for? It's a collapsible soccer ball or an expanding hackey sack.
No, but I wish I had. I used some construction grade ply that I had left over. It hasn't delaminated but...The surface was rougher than I wanted so I used a really thick coat of spackle to smooth it out. The finish split a little over the winter. Bondo may have been a better choice.
That would be good to have but I haven't figured that out yet. There is a gasket next to the glass that is in the way of adding anything. If I have a breakthrough I'll post it.


With the recent announcement of the "Big Society" and the Coalition Government's spending reviews on public services, there appears to be a big shift towards private enterprise and charitable organisations being asked to tender for Public Service contracts.
Many of our clients in the Voluntary Sector have been approached about the changes to the way that they will be funded in the future and many are being asked to tender, along with private enterprise, for contracts that would have ordinarily been funded by the local authorities as projects for them to work on within the communities they serve.
This proposed vision of change to the way that Public Sector Services are going to be run will impact on jobs in that sector. However, some of those jobs in public services will be saved by the fact that the staff will be protected under TUPE, which means that the organisations, whether voluntary or private, will have an obligation to take those staff from the relevant posts into their employment.
Many of our clients have, in the past, undertaken TUPE transfers of employees and understand the implications of the Regulations, including the protection of existing terms and conditions of the employees who transfer. However, not all of our clients understand the complicated implications of Public Service Contracts of Employment and the ongoing costs of those contracts until they had gone through the process of bidding, securing the contract and the employees have been transferred. It is, as this point, too late to mitigate for the often highly enhanced arrangements that Public Service Staff are afforded within their contract.
At Peninsula we are experiencing an increased amount of calls from clients that have seen the opportunity and benefits of bidding for such Public Services Contracts, which will afford them regular income that is not likely to present the issues of private contracts, such cash flow issues etc. However, information about the employees' contracts including enhanced maternity pay, holidays, company sick pay, and redundancy payments have left a sour taste. This is without the added issue of Final Salary Pension Schemes and the impact that age can still have on settlement of redundancy in terms of employer contributions to such schemes.
We would advise our clients to call the 24 Hour Advice Service before bidding for a contract with public services so that we can advise of the possible cost implications that you would need to factor into your bids. In the event that funding disappears, or the contract ends, or you need to reduce staffing levels for some other reason, we can advise you on what you need to take in to consideration when budgeting for future financial costs.
For more information on this topic, please contact the Advice Service on 0844 892 2772.


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Home :: Military :: Library :: News :: 2019 :: June ::
Pentagon Tells White House Not to Politicize Military
By Carla Babb June 02, 2019
The Pentagon has told the White House to keep the military out of politics, after someone from the White House directed the Navy to keep the warship USS John S. McCain "out of sight" when President Donald Trump visited Japan.
"On Friday, May 31, Secretary Shanahan directed his Chief of Staff to speak with the White House Military Office and reaffirm his mandate that the Department of Defense will not be politicized," Shanahan's spokesman Army Lt. Col. Joe Buccino said Sunday.
Eric Chewning, Shanahan's chief of staff, told the defense secretary that he had reinforced this message to the White House, according to Buccino.
"There's no room for politicizing the military," Shanahan told reporters aboard a U.S. military aircraft en route to Seoul. "We take these things seriously, and my office and others will deal with it directly."
The directive to hide the USS John S. McCain from Trump was first reported by the Wall Street Journal.
An email seen by VOA showed discussions about the warship between the White House Military Office and an officer with the U.S. Navy's 7th Fleet ahead of Trump's trip.
"USS John McCain needs to be out of sight," reads the email's third bullet-pointed request.
"Please confirm #3 will be satisfied," the email emphasized.
Shanahan confirmed Sunday that the White House Military Office gave the directive that the warship should be hidden from view "directly" to the Navy's Seventh Fleet, which manages naval operations in the Western Pacific.
"The directive was not carried out," Shanahan added.
According to Shanahan, officials have told him that a white tarp was placed over the ship's stern on the days preceding the visit, but the tarp was for "hull preservation" and was removed prior to the president's visit.
A paint barge was moved the day prior to Trump's visit "to support ongoing maintenance," but the barge "did not obscure the view of the ship during the visit," said Shanahan.
Sailors with the USS John S. McCain and the USS Stethem were on a 96-hour Memorial Day weekend liberty unrelated to the visit and did not participate in the Trump event, he confirmed.
VOA had previously reported these details provided by a U.S. Navy official, who spoke on condition of anonymity.
Shanahan said he had called the late Senator John McCain's wife "a couple days ago" after news of the incident broke, but declined to discuss the "private conversation.
On Thursday, Shanahan said he did not authorize and was not aware of the White House directive to hide the USS John S. McCain from Trump.
"I would never dishonor the memory of a great American patriot like Senator [John] McCain," Shanahan told reporters traveling with him. "I'd never disrespect the young men and women who crew that ship."
Trump tweeted Thursday that he was not informed about the controversy surrounding the USS John S. McCain during his visit to Japan.
The president later told reporters outside the White House that whoever was involved in the move was "well meaning" but that he was unaware of the decision to hide the warship.
"I don't know what happened. I wasn't involved. I would not have done that," he said, adding, "I was not a big fan of John McCain in any way, shape or form."
Trump frequently feuded with longtime Republican senator and 2008 Republican presidential candidate John McCain, who died last year.
The USS McCain was originally named for the senator's father and grandfather, both Navy admirals, and now honors all three men.


Hormones can rejuvenate, regenerate and restore. They are powerful chemical messengers that circulate throughout the body and travel to specific cells to orchestrate many vital internal functions. But even a small fluctuation in hormone levels can cause big changes at the cellular level—or disrupt the delicate balance throughout your entire body. Too much or too little of a hormone can have serious consequences for your overall health and well-being.
Maintaining this delicate hormone balance is one reason to be cautious when selecting hormone replacement therapy. The goal should always be hormonal balance that is predicated on research rather than experimentation or guessing. Many therapies merely attempt to replenish estrogen and/or progesterone and testosterone, but they never achieve homeostasis.
Any endocrinologist will tell you that hormone balance is the foundation of health. Research continues to demonstrate that hormones are the key to the intricate interrelationships of the body's systems. They play a pivotal role in our overall health.
You can see why hormone fluctuation and depletion during perimenopause, menopause and andropause wreak havoc on the body. Research repeatedly points to the relationship between the hormone imbalance in perimenopause, menopause, and andropause and an increased risk for developing cancer, osteoporosis, stroke, thyroid malfunction and other age-related disorders.
It's considered the norm for men and women to experience a decline in health at this stage of the aging process. Both women and men are likely to experience problems such as depression, anxiety, memory loss, sleep disturbances, libido issues and sexual dysfunction, just to name a few of the issues.
You do not have to suffer through these life-altering symptoms! Help is available—naturally and safely—with the BioTE® method using hormone pellet therapy. You'll find a more thorough explanation about how hormone pellet therapy works to alleviate the common symptoms of perimenopause, menopause and andropause in the many articles on this site.


text:
Ahmet Necdet Sezer (Afyonkarahisar, 13 de setembro de 1941) é um político turco, foi o décimo presidente de seus país, exercendo o cargo de 16 de maio de 2000 a 28 de agosto de 2007, sendo substituído por Abdullah Gül.

Foi considerado um reformista, defendendo a separação entre Estado e religião e a liberalização da economia. Ele conseguiu abolir a pena de morte e conseguiu reformar o Código Civil do país, tornando-o mais equânime em relação às mulheres.

Presidentes da Turquia
Naturais de Afyonkarahisar


text:
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text:
IN Magazine, January 2001
"Fractured" Artist: Ed. de la Torre
by Muffy Clinton
Artist Ed. de la Torre has always been an original thinker. Perhaps it began with the spelling of his first name, which he shortened and added a period to when he was in high school. The Los Angeles native, now 40, explains its origins: "My last name starts with a lower case 'd' and thats confusing enough. Now they know where my first name ends and my last name begins. There are more complicazted names than mine in the world, though," he adds with a laugh. True enough. And simplicity seems to be a theory by which the artist lives.
De la Torre, after graduating from the prestigious California Institute of the Arts in 1984, embarked on a photography and video career that has seen his work exhibited in museums and galleries throughout the world. But two years ago, while visiting New York's Museum of Modern Art with his lover, Tom Lockyer, de la Torre stumbled upon a unique approach to presenting couples in portraiture photography.
"I took a mug shot of Tom with an Yves Klein cobalt painting in the background and he took one of me in front of an Ellsworth Kelly," he explains. "I thought they looked horrible, but instead of trashing the shots, I split the photos in half then joined them together. It was intriguing, but I didn't know why. It spoke to me in terms of how profound it is when two people try to bond through love, through relationships. As I reflected more, [I saw] how interesting it was in terms of same-sex relationships and how it made one face."
De la Torre's is an idea whose time has come. This month 100 of his portraits will be on display at the Village at Ed Gould Plaza's Advocate Gallery. The show, curated by Marc Arrañaga, also features the work of James Tomcavage, and is called "Fractured: Artists Breaking the Picture Plane." The simplicity lies in the fact that none of the photos are compututized, but are all created with love, care, and an artist's eye. "The whole thing is kind of mystical to me, because I never know what it's going to look like. What I capture is intangible. The work becomes one face in the mind, and the mind really completes these photos. I don't try to blur them together-I like the honesty of that, the clarity."
An intimate 4 inches by 6 inches, the portraits are not celebrity-oriented (refreshing, to be sure), but more, according to de la Torre, "about the wonderful phenomenon of two people joining." Indeed, some local heroes are on display, including performance artist/actor John Fleck, chef Michael Roberts, and L.A. Eyeworks' hip co-owner Gai Gherardi. De la Torre, however, is more into the purity of the work rather than marquee-value names.
"The work is clear, focused, uncompromised. There are no pictures, either, of couples that have broken up." De la Torre, who says he was greatly influenced by his former professor, artist John Baldessari, likens his work to cubist pieces. "I like that Picasso connection. The split-face thing isn't original, but the application is original. After I put the two faces together, I had to reflect, 'where did I come up whith this?' I remembered a movie poster from the John Woo film, Faceoff. That was an interesting image. When Newsweek came out with a cover that was half Bush, half Gore, people were asking me, 'Did you have anything to do with it?'"
De la Torre hopes that these works will one day become a book entitled Eyes in the Same Direction. In the interim, the practicing Buddhist ("I'm a very out Buddhist"), who has directed commercials, including a series for Bally's Total Fitness, still has a day job. He is creative director for the Internet division of the spanish language, classified weekly newspaper, El Clasificado, owned by his family. He is also generous with his time and work: De la Torre was executive producer of the "Out" aution in 1992-1993, and frequently donates his images to charitable causes. "I have never been an artist who was motivated by making a buck," he confesses, "For me, it's always been an expression of who I am."


text:
Karma ist veränderbar
Unser Zentrum
Die Karma Kagyü Linie
Lehrer des Zentrums
Fotos von Kursen
Programm-Übersicht
Wöchentliches Programm
Programmheft downloaden
Kursfotos
Karma Kagyü Gemeinschaft
Zentren der KKG
Link Sammlung
S.H. der XVII. Gyalwang Karmapa
Belehrungsschatzkästlein
Dharma Videos
Das Dorje Chang Gebet
Gebet an Guru Rinpoche
Guru Yoga auf Karmapa
Langlebensgebete
Gebet an Lama Namse
Belehrungen deutsch
Belehrungen englisch
Die Mahayana-Meditation des Gebens und Nehmens,
3. Teil des buddhistischen Yoga
mit Lama Dorothea,
Tschenresig-Praxistag,
14.00 Uhr bis 18 Uhr
Karma Chang Chub Choephel Ling
Venerable Khenchen Thrangu Rinpoche
Instructions on Chapter 4 of the "Bodhicharyavatara" by Shantideva
I am very happy to be here and to see everyone, and I am very happy that we will look at the fourth chapter of the "Bodhicharyavatara - The Way of the Bodhisattva," together. Before we begin, though, I will recite the "Lineage Prayer of the Dagpo Kagyu" in Tibetan and ask you to generate the attitude of Bodhcitta.
"The Way of the Bodhisattva" was composed by the great master Shantideva, who was an excellent person and presented extraordinary teachings. There is a story behind the composition of "The Way of the Bodhisattva" that I wish to share with you.
Shantideva was residing at the glorious Nalanda University in India and he was always practising alone and by himself. For others, it looked like he was lazy, because it seemed like he wasn't doing anything at all. So all of the other scholars and learned monks living in the monastery called him Buksuku, which means "the lazy monk who hangs around and doesn't know anything." They all felt that it wasn't proper for him to stay at the monastery because those living there should either be practising diligently or studying the texts so that they would become learned, but just to hang around, be lazy, and do nothing did not accord with the rules. They wondered how to mob him so that he would leave the monastery and decided to set up a teaching situation in which he would have to teach the Dharma. They were convinced that he would fail and then they would have a reason to force him to leave. They carried out their plans and invited a huge crowd to attend the meeting. They announced to everyone, "Today Buksuku is going to teach, but can he?"
They set up a high throne for the event. While Shantideva got up to sit down, the audience thought, "Oh, he is really playing the big-shot. What is this going to be like?" Shantideva asked them, "Do you want me to teach something that has already been taught or something new?" Thinking it would be more humiliating for him, the assembled group unanimously requested, "Oh no, you give some teachings that we have not heard before." So, Shantideva remained seated on the throne and offered the teachings that have been handed down to us in the "Bodhicharyavatara." He presented these instructions in the form of verses and perfectly, without even hesitating a moment and without ever faltering in speech. When he reached the ninth chapter, which is the very famous section on prajna, "transcendent wisdom" - that describes the very meaning of what is and what is not, what exists and what does not exist - he levitated up into the sky, disappeared out of the sight of the assembly and yet, from space, his voice could be heard bestowing the teachings on the ninth chapter of "The Way of the Bodhisattva."
Under these remarkable circumstances, Shantideva began with the first chapter and spoke about the benefits and excellence of the aspiration to attain awakening, Bodhicitta, the aspiration for enlightenment for the welfare of all beings. In the second and third chapters he taught about the vow of a Bodhisattva through confessing and the ways to keep the vow of Bodhicitta through commitment. Those are the first three chapters he taught, basically the importance of Bodhicitta and the relevance of the altruistic attitude. And the reason why this topic is extremely important is because in general, in this existence and on earth, we all live together and share in mutual concerns. We should therefore make the time we spend together good, happy, and beneficial. But when we act out on our feelings of anger, pride, jealousy, hatred, and so on, then we hurt each other. Having a harmful and malicious attitude towards each other brings on all kinds of suffering - it causes others to suffer and backfires on the one who perpetuates hostile feelings, and then both the victim and the perpetrator suffer. How can one avoid such a situation, such suffering? By developing a good attitude, a positive and helpful attitude, and a noble attitude towards others. If you have that motivation and intention, then you have the altruistic mind to help others and actually can. We have to try to have a good attitude towards all living beings and help as best as we can. So, the most important thing is to have a positive and altruistic attitude towards others.
The altruistic attitude is very good, but it is not enough by itself. Two qualities of Bodhicitta are needed so that it is effective. The first is called "focusing on others with compassion," thinking of all sentient beings and excluding no one, having the attitude of gentleness and helpfulness, thinking of others' benefit, thinking of others' welfare first of all. So, that is the first quality of Bodhicitta, awareness of others.
The second characteristic or quality of Bodhicitta that is needed is transcendent intelligence or prajna. Although compassion for all others is extremely important, by itself it cannot actually be beneficial without the skilfulness of wisdom, i.e., there is no reliable good if the motivation lacks the ability to act it out appropriately. So Bodhicitta needs to include what is called "the wisdom of enlightenment," "the wisdom of perfect Buddhahood." When compassion is embraced by wisdom, one is actually empowered with the ability and means to bring about wholesome results. Compassion combined with wisdom means being able to lead others to a state of perfect and complete happiness, which is the ultimate state of enlightenment. That is the real way to benefit beings. Without the wisdom of transcendent intelligence, there isn't that ability to bring lasting and reliable happiness. Those are the two constituents of Bodhicitta, the awakened attitude.
So firstly, we give rise to the thought of enlightenment, the thought of benefiting all beings and therefore do have the good motivation and intention. But that in itself is not enough, because then it is necessary to carry out that intention; it is not enough just to wish to do well. In order to help and enhance that sincere motivation, Shantideva presented the teachings on the vow of a Bodhisattva, on making the promise and establishing it as a definite part of one's life. Taking the vow of a Bodhisattva is promising, "Just as I wish and give rise to the wish to help all beings, now I vow to do so. Until all beings are established in complete awakening, not being lazy, I promise to exert myself as much as possible until that goal is accomplished." Turning that conviction into a commitment establishes the motivation firmly in one's life and turns it into an action.
Some people may think it is difficult to spontaneously wish to benefit all beings or, even though they may have the wish, they are reluctant to take the vow, to establish the benevolent motivation as a commitment in their lives. We have the practice called "mind training," lo-jong in Tibetan, which is the practice of processing our attitude through specific visualization techniques and in which we focus on the breath. Focusing on the out-breath we think that we are giving away all our happiness and good karma to all beings without exception, and focusing on the in-breath we think that we are taking in all the suffering, pain, and non-virtue of all beings. By doing this practice, we prepare ourselves to receive the teachings on "giving and taking," tong-leng in Tibetan. By practicing tong-leng, we gradually develop a sense of giving rise to excellent Bodhicitta; the practice also enables us to gladly take the vows and make the commitment to sincerely work for the benefit of others. Lo-jong mind training is the practice of developing the attitude and motivation of Bodhicitta, while tong-leng intensifies the wish to take the vows. One traditionally takes the vows with a spiritual master in a formal ceremony. It is also okay to do it oneself. In that case one visualizes that all Buddhas and Bodhisattvas of the ten directions and three times are present and one takes the vow in front of them. The third chapter of "The Way of the Bodhisattva" offers the specific liturgy for taking the vow of a Bodhisattva.
Then Shantideva presented the way to keep the vows once one has taken them, how to protect and not break them, which is carried out through what is called "the two joys," one's own joy and the joy of others. One first concentrates one's mind on the fact of being so fortunate to even take the Bodhisattva vows, which is rejoicing in one's own great and good fortune and merit. Secondly, one concentrates one's mind on others and sees that up and until now they have had no refuge, they have experienced no relief from their suffering and pain, but now they are taking the Bodhisattva vows too and they resolve together with us, "I will be able to help beings." In this way, they are rejoicing and you are happy that it will eventually happen. So those are the two meditations or joyful contemplations.
Is it sufficient just to make the Bodhisattva promise? No, it is not in itself enough to make this commitment. Is it a great fortune to take these vows? Yes, one is very fortunate and lucky, but that in itself is not enough. Having given rise to the aspiration in the beginning, having made the vow in the middle, you still need to make sure that it doesn't diminish or is lost, that it doesn't slacken but grows more and more. In order to increase the promise, one has to continuously develop and work with it, which not only benefits oneself greatly. If the commitment isn't expanded vastly and doesn't include all beings, it won't help. Just taking the vows, just generating the thought won't help sentient beings. One has to actually keep working at it so that one can actually help others. So the two aspects are called "to maintain" and "to enhance or increase it."
How does one maintain and increase the Bodhisattva commitment? What can we do so that the motivation does not decrease, does not weaken in any way, rather increases further and grows more and more? This is the topic of the fourth chapter, which has the title, "Conscientiousness" or "Carefulness", almost like "attention," i.e., paying attention to and being very conscious about the commitment. The fourth chapter on conscientiousness is divided into three sections: The first section is entitled, "That which is to be accomplished" and deals with the actual training to benefit oneself, to be able to accomplish and achieve the pure motivation. The verse on training what is to be accomplished reads,
"The children of the Conqueror who thus
Have firmly grasped this Bodhicitta
Should never turn aside from it
But always strive to keep its disciplines.".
Shantideva, The Way of the Bodhisattva. Translated by the Padmakara Translation Group. Foreword by the Dalai Lama, Shambhala, Boston & London, 2003, p. 54. The 4th chapter in this version is translated, "Awareness."
Child of the Buddha (i.e., "children of the Conqueror") is interpreted as a child of a king, someone who will eventually become a king. Child of the Buddha means that you will eventually become a Buddha who can truly benefit beings, which is what you have promised to do. If you have given rise to Bodhicitta and taken the vows, you are a child of the Buddha, since you have promised to become a Buddha in order to benefit beings. Once you have become a child of the Buddha, what do you need to do? Never relax or turn away from that commitment, never give in to distractions nor transgress training, rather diligently strive to carefully maintain and not transgress the commitment.
Now, it can happen that one makes the commitment and takes the vows seriously, later doubting one's steps and thinking, "Oh, I didn't really consider it very carefully. Maybe I made a mistake and I am just not going to keep it, because I didn't think about all the angles." That can happen - sometimes it does occur. It shouldn't happen in terms of the Bodhicitta thought, though, because all Buddhas and Bodhisattvas of the past have looked at it, seen how important it is, and identified it as the most crucial, most important aspect of spiritual development. We can rely on their investigations and needn't think that we haven't checked it out well enough. Furthermore, one really did make the right decision and had the right attitude of examining it; otherwise one wouldn't have taken it. The initial thought was correct. If you examine and think about it now, you will see that it was the very best decision. Examine it and study the instructions on the vow. That is how to surmount doubtful thoughts like, "Well, maybe it's like other decisions I have made in the past and I made a mistake." The Bodhicitta commitment is not a bad decision, like others made in life. Therefore, we don't really need to wonder or doubt once we have taken it. However, just in case this happens, then think about it from another perspective:
Once you have taken the vow and fall away from it, then it is very harmful. For example, if you feed a stray dog that comes through your door one day, it will probably return the next day. You continue feeding the dog on the third day and the following days but one day decide, "Well, I'm not going to feed that dog anymore." The suffering and disappointment you are inflicting on the poor animal is tremendous, because the dog is expecting to be fed, is hungry, and becomes disappointed and sad. You impose so much physical harm on that dog that is stuck in the habit of receiving your help, because you basically promised to feed him every day. It's like that with the vow of a Bodhisattva: If you take the vow and make the commitment to help all sentient beings, if you promise to protect them from suffering and pain, to bring them permanent happiness - regardless if only one, two, a hundred, or thousands of beings, everybody, all sentient beings - you promised to bring permanent happiness to all of them. Imagine how disappointed they are going to be if you turn away!
It is extremely beneficial to give rise to the aspiration, to take the vow, and to keep it. You must maintain it and not let it weaken because it is a great flaw to let it go. You might think, "Okay, I made the aspiration, I made the promise, and sometimes it weakens a little, but I can always renew it. The vow of Bodhicitta is quite powerful, it has so much power, and so it is okay to restore it again later. Let it laps and I will restore it again later." Such an attitude is not okay. Why? Because it is going to entail a very long process; you are never going to be able to fulfil your aspiration, because you will always be wobbling between fixing it, breaking it, fixing it, and breaking it again. So, you must continue through with it.
That was the first subject of having conscientiousness, which is the thought, "I really must do this. I will accomplish it. Until it's finished, until the end, I will continue exerting effort." One takes the vow, intent upon accomplishing it. That's the first subject.
The second point of chapter four speaks about being conscientious of the vow by thinking of the special opportunity of having the body that is the support of Bodhicitta. We are really very, very luck, very fortunate to have a human birth, a human life, and we should therefore really work to fulfil its potential, which is Bodhicitta, and to go through with it. If we can't do that, maybe we won't be so lucky the next time. In which way are we lucky? In three ways: First of all to have a human life is very fortunate, but just to have a human life is not enough in itself, because a lot of people can be born as humans and nothing particularly good happens. Not only is it fortunate to be born as humans to fulfil its potential, but also Buddhas have to have appeared within the aeon of our lives. Furthermore, a Buddha needs to have taught the Dharma, which also must be available. Without the teachings, it would be impossible to lead a meaningful life. A third quality that is needed is having faith and confidence in the teachings. Being born as a human being and not as a dog or other animal, the teachings being available, of what use is that if one has no confidence in them? Many people in the world are not in the least interested in the teachings, are disinterested in progressing along a spiritual path, and many are actually hostile towards the instructions that could show them the way; they are not even inspired to become involved with a spiritual practice and sail along with life, which is not making use of the precious human birth. So, a Buddha needs to have appeared, the teachings need to be available, and one needs to feel inspired as a human to take advantage of the precious teachings. Those are the three necessary prerequisites to advance towards Buddhahood. And these three conditions must come together. It is very, very rare for them to come together. One condition isn't enough, two aren't enough - all three have to prevail. Only when all three conditions are present, only then is it possible to accomplish both one's own benefit as well as that of others. This is very, very rare. Now is the time. Thinking, "Well, maybe it will happen again in the future" is not good, because it need not necessarily be the case. It is very, very rare. So now is the time to take full advantage of those three conditions. Based upon having this body, this situation now, make the most of it " that's very important.
One must exert oneself knowingly, apply oneself with diligence. Being diligent slowly doesn't work. You have to really do your best, because now is the time, now is the chance - today you are not sick, today you have the capabilities, today you are nourished. You never know what will happen tomorrow or next year, because nothing is ever definite or certain. So, please apply yourself now, while you have the three precious supports.
That's why it is so important to have conscientiousness, carefulness, and to pay attention, not relaxing, not getting slack about it. If you don't practice Dharma, if you don't develop spiritually, then at the time of death, if you think you are going to again get the chance and haven't practiced, then you won't get the chance again to take the human form. Then if you don't take a human form, are born as a cat, or dog, or animal, you won't know how to give rise to Bodhicitta, you won't be able to practice virtue, you won't be able to practice meditation, you won't be able to recite mantras and prayers, you won't be able to develop Bodhicitta. What will we be able to do? What will we be able to know as a cat or dog? You'll know how to steal, you'll know how to kill, you'll know what aggression is, you'll know what pride is, what jealousy is, all those things " that's what you'll be doing, that's what you'll be in to. So it is better to do good now, to practice Dharma, to uphold the Bodhisattva vow and stay conscientious and attentive. That's the second point of the verse, being conscientious with regard to one's precious human birth. So those first two parts, especially the first part that is on what to practice and accomplish, is described in greater detail in the text, but that was the core of the point. There is also more detail on being conscientious by contemplating the precious opportunity of having a human birth in the book.
The third point in this chapter deals with developing conscientiousness and attention by contemplating what is to be abandoned and eliminated, which is not to react with emotions, neurotic emotions.
Called klesha in Sanskrit, the acts of emotions, such as anger, hatred, passion, desire, pride, and jealousy are neurotic afflictions and need to be regarded as our enemies. You think, "I am like a servant to those emotions. When I am angry, then I just do what anger dictates. If it's jealousy, I am a servant to that emotion. I am a prey to my own neurotic emotions." How is this? Normally, one follows a great leader or hero. Those emotions aren't heroic; they aren't courageous, clever, or smart. They aren't anything you would actually decide to follow and yet you go on just doing whatever they tell you to do. Not only that, they only cause suffering and pain. Ask yourself, "Why am I following after these?" Just think about it and decide, "These enemies just have to go."
Contemplate about this and ask yourself: "Why is it that, although these afflictive emotions cause so much damage and harm, I am so patient with them? It is like I am meditating on patience. I think that forbearance is my big virtue and yet I am so patient with the emotions. This is meaningless patience. This is a meaningless confirmation of patience. It is bad for me. It is wrong patience. Why be patient with something so harmful? If I can't be really patient and develop patience for a human worldly enemy, who will be able to handle a slight fault?" A human being can't cause you rebirth in hell, can't be your enemy, but your emotions have that power to really cause you pain and suffering at the worst time. So, don't be patient and nourish those neurotic emotions. Fight them. Please contemplate in this way.
Not only that. If you think about this, a human enemy, a regular enemy, can be your enemy and cause you trouble for maybe a year or two to five years, to ten years, but these reactive emotions aren't like that. These reactive emotions have been with us since beginningless time, have been our enemies up and until the present time, and they will be our enemies until enlightenment. They are long-term enemies.
Not only that. As to a human enemy, maybe you have some disagreement or disharmony with others for a while, but after a while you can talk about it a little bit, maybe give some gifts or apologize. You can make friends with human enemies, you can reverse animosity and explain the story, that you made a mistake, and so on. Slowly you can change that situation of having an enemy in the human realm and become friends. But this doesn't happen with reactive emotions. The more you try to befriend reactive emotions, the worse they become. You can't make friends with neurotic emotions.
As long as you are together and live with neurotic emotions, you are not happy. You will never be happy living with neurotic emotions. You definitely have to exert yourself, pay attention, and be conscientious about eliminating destructive emotions. So, that was the third part, which is to develop conscientiousness by thinking about the neurotic emotions.
Those three subjects - conscientiousness with regard to what is to be accomplished, conscientiousness with regard to thinking about the precious human birth, and conscientiousness with regard to thinking about that which is to be eliminated (the neurotic emotions) " make up the entire fourth chapter of The Way of the Bodhisattva. The third point is very detailed and discusses much more than I explained, but this is an outline. In the future you can read the root text and commentaries on it to find out all the details.
In this way, we are very lucky indeed to have a human life, whatever form that human life has, whether it is as a woman, as a man, being well or sick, wealthy or poor, whatever. We are very lucky, very fortunate. The best thing is to give life a meaning by exerting oneself as much as possible in a spiritual discipline, a spiritual path. That is the greatest, the very best thing. Even if one can't spend a lot of energy and time, just to sometimes practice and not to let it diminish is very, very good. The most important and crucial thing is kindness, some kind of positive attitude, and good and noble thoughts. That is certainly the one thing that will benefit oneself and others the most. Not having that, you can pop out.
So, even when you are not feeling well, are sick or depressed, it is normal to think that your life is meaningless and to feel despair, but it is not the case, it is in fact not true. Human life is very important and has great meaning, whether you are happy and well or not, because there is no such thing as never being unhappy, there is no human situation of never feeling despair. So it is natural to feel bad and suffer sometimes, but still to change the recognition of the value of life, to be really in harmony with the teachings, with the teachings of the Dharma, then you can bring more meaning to your life.
We are especially lucky in America, because 50 or 100 years ago they had not even heard of the Buddha or the Dharma; Americans didn't know that the Buddha had spoken and presented these teachings. Now we have this extraordinary condition and possibility. In my case, it is almost like pride, because in Tibet everyone is a Buddhist, fathers and mothers, everyone has faith in the Dharma. Your country isn't like that, because Buddhism is new and different. You have really examined and looked at it, you have investigated the teachings and have come to the conclusion that you can rely on them. That's the kind of confidence that is very strong and very reliable, it is firm and steadfast. This is very, very lucky, so as much as you can, applying the Dharma is very good.
That was a very brief explanation of the fourth chapter of "Bodhicharyavatara - The Way of the Bodhisattva." If you have any questions, please ask.
Student: I am a bit confused about how to work with compassion towards enemies, because if emotions are not to be relied upon, why should we worry about the emotions of our enemies?
Translator: In other words, we wouldn't worry about making them angry, because it is not something definite? Can you rephrase your question?
Student: I got the sense that for ourselves emotions are not to be paid attention to and yet we should pay attention to the emotions of others.
Thrangu Rinpoche: That's simple. We recognize our own reactive emotions as our enemies. For the human enemy, we develop compassion. Why? Because that human being doesn't recognize his or her own enemy, their own reactive emotion as the enemy. So they are confused because of not recognizing who their enemy is. They think that we are the enemies, so they are completely confused. So we should have compassion for them because they haven't recognized their true enemies.
Question: Rinpoche, could you speak about the relationship between maitri and the kleshas? I think I am confused. Should we not consider the kleshas to be something that we would … It was very clear that we should be aggressive towards them, so maitri and the kleshas are …? That's confusing.
Thrangu Rinpoche: Maitri is love, so do you mean love to yourself?
Student: Yes.
Rinpoche: Well, no, it's not like that. You have to think about this carefully. If you are reacting to the emotion of anger, for example, if you are your anger, that's you, and you need to be kind towards yourself. It's not like that. Yesterday you were maybe angry and today you aren't. If it is something that comes and goes, it is not actually part of the constituents of yourself - it is other than yourself. If it is other, then it has nothing to do with the true self and compassion. It's not that you would not be loving yourself by regarding your emotions as your enemies.
Student: My enemies are also very intelligent. Obviously, they must have access to the same thing as my wisdom has. I'd like to find out how to get there a little bit quicker? It seems like when I examine my aggression, there is also a lot of intelligence and a lot of forethought and connections that I hadn't fully processed. Somehow it seems like you might be over-cut through these emotions by recognizing these qualities of what is being communicated more clearly from the first or other side.
Translator: So if you recognize what the negative emotions are communicating, it would be without wisdom?
Student: Not exactly. As I said, it seems they are rather intelligent. So there must be some kind of ignorance in my ordinary mind from seeing that intelligence when getting hurt.
Rinpoche: Well, there's not really agreement there that neurotic emotions are wisdom. What happens is that if adverse circumstances and conditions come along, the neurotic emotions arise and you are under their power, you completely go over to those emotions, have no control or freedom yourself. For instance, anger arises all of a sudden, very quickly, and without even thinking one acts upon it and almost always the actions are harmful, painful, mistaken, or wrong, causing more problems. Negative circumstances cause you to act in a way that is bad or wrong, then we don't say that it has intelligence or wisdom - we don't call that wise. The problem is not recognizing what is going on and therefore having no control over the situation. So, we don't really say that neurotic emotions have wisdom.
Student: No, but when examined, there is some kind of intelligence there.
Translator: Can you give an example?
Student: Yes, like a mother getting angry with her child when it plays with fire on the gas stove. Her first reaction is to be angry, but behind that the wisdom is there.
Rinpoche: Actually, we wouldn't call that anger or hatred. I mean, it appears as anger, but the real thing behind it is love, kindness, and affection for the child, to protect the child. In that case, yes, there is a lot of wisdom in that action, but it's not anger.
Student: With access to skilful means, I am sure the mother would like to learn to say that or be with the child without having to go to the extreme emotion?
Rinpoche: If it were the destructive emotion of anger or hatred, then the mother would be happy if the child burned in the fire and then she wouldn't get angry.
Student: It seems that the antidote for reactive anger of defensiveness is patience. If so, what is a good way to cope with it?
Translator: The best antidote for anger?
Student: Yes, patience and how to cope with it?
Rinpoche: There are quite a few instructions on the antidotes for anger. In this book, Shantideva gives exclusively one antidote, which is conscientiousness, by saying, "Pay attention and be careful." But there are many other antidotes given for different situations. There is one of developing remorse about one's anger, the antidote of remorse, in which case you think, "This is bad. I shouldn't be angry. Anger is bad," and so forth. Then there is the antidote, in which case you extend or delay an angry reaction. Usually our anger and reaction are instantaneous, but you can kind of put space into that so that it doesn't take place. Then there is shamata meditation and gaining mental control, calming the mind and gaining some control; then you can basically suppress anger because you have the mental control and don't react. There is also insight meditation and seeing that all neurotic emotions are in essence empty and have no essential essence of being an entity. So, there is a great deal of instruction on that, but Shantideva wanted to teach you conscientiousness and carefulness.
Student: A teacher I had once said that especially in regard to anger that you have to be a little bit careful to be 100 % negative because we live in a human world and humans are equipped with this apparatus. It is a form of protection, just as a cat will growl, "Wraaaarrrrr." Some of the other questions also give me the impression that there is a lot more going on here. It's a question of degree, it's a question of duration, and it's a question of intent. If you were Jesus Christ, you wouldn't have to worry about this, because great compassion would knock them over, but for us ordinary folks here, it strikes me that it is a one-sided instruction.
Translator: So, your point is that it is natural to have it?
Student: No, if you don't go around harming with anger all day and nobody annoys you to go "Wraaaaarrrr," then that's over, they know .…. I have trouble seeing that if you are not hanging on to it and they are not hanging on to it, everybody agrees on what happens, then what is the problem?
Rinpoche: It is important to distinguish what anger and hatred actually are. Often what appears to be anger is not really anger, you know, like the mother and child; it may look and feel like anger and hatred, but in fact it isn't true. Sometimes what appears to be an act of anger can actually be useful. There is a well-known story of Buddha in his previous life as a captain of a boat of merchants sailing to a place called "Jewel Island" because of all the jewels. The 100 merchants were going off to get them. One really evil person on the ship wanted to kill all the others and slowly made a hole in the boat so that it would sink. The captain knew that this is what was going on and thought, "This is not good, because 100 merchants will die. Also, this person who is planning to kill them will have the negative karma and will suffer a great deal as a result." So, the captain thought it would be a better idea to hit the fellow on the head, to kill him, to save the 100 merchants, and to save the evil soul from carrying out his negative actions. So, that's what happened. It looks like this is a very violent act, but in fact it was compassion. And it was carried out by the Buddha. For instance, in some tantras there are wrathful Dharma protectors and they look really ferocious. But is that hatred? Is that aggression? No. It's actually compassion, a face of compassion.
Through this goodness, may omniscience be attained
And thereby may every enemy (mental defilement) be overcome.
May beings be liberated from the ocean of samsara
That is troubled by waves of birth, old age, sickness, and death.
By this virtue may I quickly attain the state of Guru Buddha, and then
Lead every being without exception to that very state!
May precious and supreme Bodhicitta that has not been generated now be so,
And may precious Bodhicitta that has already been never decline, but continuously increase!
May the life of the Glorious Lama remain steadfast and firm.
May peace and happiness fully arise for beings as limitless (in number) as space (is vast in its extent).
Having accumulated merit and purified negativities, may I and all living beings without exception
swiftly establish the levels and grounds of Buddhahood.
Photo of Ven. Thrangu Rinpoche courtesty of Katrin Norbu from Stuttgart. Transcribed & edited slightly by Gaby Hollmann, Munich, 2001, arranged for the website of Karma Chang Chub Choepel Ling in 2008. May virtue increase!
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The central idea is the analogy between natural and socio-technical systems. The word ' industrial' does not only refer to industrial complexes but more generally to how humans use natural resources in the production of goods and services. Industrial Ecology (IE) is an interdisciplinary field that focuses on the sustainable combination of environment, economy and technology. Ecology refers to the concept that our industrial systems should incorporate principles exhibited within natural ecosystems.
Why would not the outputs of an industry be the inputs of another, thus reducing use of raw materials, pollution, and saving on waste treatment? " A notable example resides in a Danish industrial park in the city of Kalundborg. Here several linkages of byproducts and waste heat can be found between numerous entities such as a large power plant, an oil refinery, a pharmaceutical plant, a plasterboard factory, an enzyme manufacturer, a waste company and the city itself. Industrial ecology was popularized in 1989 in a Scientific American article by Robert Frosch and Nicholas E. Gallopoulos. Frosch and Gallopoulos' vision was "why would not our industrial system behave like an ecosystem, where the wastes of a species may be resource to another species? High Quality Content by WIKIPEDIA articles!
Scewpine essence extraction through traditional technology, and its Ecology and Economics Ecology, Energetics and Economics of Kewda (screwpine) Industry.
Each entry includes example sentences, together with phonetic pronunciation, grammar notes and parts of speech, and encyclopedic comments expand upon the more complex terms.
This handbook will serve as an excellent modern complement to other more content-based handbooks of industrial/organizational psychology, organizational behavior, and human resources management.
Far from the utilitarian constructions of the past, today' s industrial spaces are award-winning architectural masterpieces. The setting of the industry itself also influences such space, whether it be on an industrial estate, on the city fringe, in a rural precinct, or an inner urban area. Industrial Spaces features designs derived from the need of various industries to provide efficient, safe and workable spaces for both operations and administration, while at the same time complying with rigorous industry standards and incorporating the latest technology.
The large-scale proliferation of industrial complexes prompts entrepreneurs, architects and public institutions to show increased interest in new ways of conceiving office buildings and industrial structures for the immediate future.
Несмотря на то, что была проведена серьезная работа по восстановлению первоначального качества издания, на некоторых страницах могут обнаружиться небольшие "огрехи": помарки, кляксы и т. п. Книга представляет собой репринтное издание 1912 года (издательство "Boston, New York [etc. ] Ginn and company").


text:
Sergeant Todd Jeffrey Stamper
Crandon Police Department
Crandon Police Department, Wisconsin
End of Watch Saturday, July 15, 2000
Todd Jeffrey Stamper
Sergeant Stamper was shot and killed after responding to a neighborhood dispute over a dog.
During the dispute, the suspect shot his neighbor to death and began shooting at other neighbors, who were attempting to help him. When Sergeant Stamper and other officers arrived on the scene, the suspect opened fire on them. Sergeant Stamper was fatally wounded during the ensuing gunfight. The suspect was taken into custody after being shot twice.
The suspect was convicted of two counts of first-degree murder and sentenced to life.
Sergeant Stamper, a U.S. Air Force veteran who served six years as Air Force police, had been employed with the Crandon Police Department for 13 years. He is survived by his daughters.
Tour 13 years
Badge 652
Offender Sentenced to life
On behalf of the acting U.S. Attorney, Assistant U.S. Attorneys, and support staff for the Eastern District of Wisconsin, we honor law enforcement officers who have paid the ultimate sacrifice. During National Police Week the focus is even greater that we never forget the officers and their families. Today, May 10th, 2021, we honor and remember you Sgt. Stamper. Rest in Peace.
United States Attorney's Office


Alphonse Island Fishing News - 100+ Bonefish on one day!
Alphonse Island Fishing News – 100+ Bonefish on Day One!
The perfect Seychelles sun shone down on a very springy atoll this week and the fast moving water brought with it plenty of opportunity. Sunday was our classic bonefish-bootcamp which led the team into landing well over 100 of these gorgeous specimens by the end of day one.
Walter Stoeklein struck gold, landing a 54 cm permit and his winning streak continued into day two when he landed a 115 cm GT! Although the fast moving water made it even more tricky to tame the triggers, the team did well landing 4 in total with Vincent Ford landing a monster of 53 cm.
Flint McNaughton and Vincent Ford both landed two GT's of 75 cm each and Flint went on to join Peter Mathieson out on the bluewater boat where they landed 7 Wahoo in one morning.
The team left in great spirits with an eagerness to return to chase that fish of a lifetime!
Tight lines from the Alphonse Fishing Co. Team on Alphonse Island.