We began our discussion with how the cognition of voidness liberates us from uncontrollably recurring rebirth, samsara. To understand that, we need to understand what actually the true sufferings are that we want to become liberated from. Why is it that we need to become free from uncontrollably recurring rebirth? What are the causes for it? How do we actually stop it? How does the understanding of voidness bring about that true stopping? There are many levels of what we need to understand in order to understand how we get rid of samsara.
First, we discussed two types of true suffering that we experience. There's the suffering of unhappiness and the suffering of ordinary happiness, which is called the suffering of change, because it changes. It doesn't last, it never satisfies, and we always want more. If we have too much of it, we either get bored or it turns into unhappiness, as in eating too much of our favorite food or our loved one holding and caressing our hand. If they do it for several hours, they are going to wear away the skin and it's going to become extremely painful. Or lying in each other's arms, and then our arm falls asleep. It becomes very unpleasant, so that's the suffering of change.
The third type of suffering, all-pervasive suffering, is the basis for experiencing these first two types. In this example of the arm that's going to fall asleep if somebody is lying on it for the whole night, the basis is that we have the type of body and mind that is going to become very uncomfortable in this situation. We have the type of body and mind that is going to be the basis for experiencing this up and down of sometimes being happy, sometimes unhappy, with no security and no stability whatsoever.
Uncontrollably recurring rebirth, samsara, is being born over and again with this type of body and this type of mind. What we want to do is to gain liberation from that, which doesn't mean going off to some transcendent realm and we will then exist without a body and mind, so no worries. Such type of liberation is asserted by many of the non-Buddhist Indian schools of thought. But Buddha taught that this is not true liberation.
In Buddhism, with liberation we continue to experience life, but with a different type of body and mind, one that is not subject to these first two types of suffering: unhappiness/happiness. That would be as a liberated being, an arhat. According to Mahayana Buddhism, we could continue then to work to help others and to further get rid of our deeper limitations. We could work to become a Buddha, in which case, we also continue to live, but with a completely unlimited body and mind with unlimited positive factors, like love etc., so that we can have equal love and concern for absolutely everybody and be aware of everybody's concerns and so on.
Then we looked at the true causes for these three types of true suffering. We saw that the foundations for them are the two types of unawareness. Unawareness means that either we don't know or we know in an inverted and opposite way to the way things actually are.
The first level of unawareness is unawareness of behavioral cause and effect. If we're experiencing unhappiness, then what is the cause? It's our destructive behavior. If we're experiencing ordinary happiness, what is the cause for that? The cause for that is our compulsive constructive behavior. When we speak about causes, we need to understand the Buddhist analysis of causality, which is rather complex. When we say the cause of unhappiness is our destructive behavior, or the compulsiveness behind our constructive behavior, then of course underlying our unawareness that such behavior will have that type of result is the deeper level of unawareness of how we exist and how everything exists.
We shouldn't think in terms of a simplistic view that one cause leads to one result. If we think in such terms, we get into this whole incorrect conceptual framework that, "I'm suffering and I'm unhappy because I'm bad, and it's because of what I did, and I'm guilty and so on, and it's all my fault." It's not like that, because whatever we experience comes from a tremendous amount of causes. And there is a tremendous amount of conditions and circumstances that enable the causal nexus to bring about a result. Also, there are many different results that come from this network of causes and conditions; it's not just a one-to-one correlation. When we say that unhappiness comes from destructive behavior, we need to understand that this is an over-simplification of the whole process, so that we can focus on overcoming and stopping our destructive actions.
Underlying both unhappiness and ordinary happiness is unawareness of how we exist. Because of being unaware of how we exist, we act in a destructive way and here we're talking about compulsion. Compulsiveness is what karma is all about. Compulsively, we act in a destructive way based on disturbing emotions and attitudes. We're thinking of ourselves in terms of a solid independent "me" that is the most important person in the universe – "me" first. Consequently, if we don't get our way, we get angry. Based on that, we might yell at somebody if they annoy us, or hit them or do all sorts of nasty things. Thinking in terms of a solid "me" that should always get what I want, we're greedy and attached to things. We don't want to let go.
That misconception about how we exist also underlies our so-called neurotic type of constructive behavior, for instance of being a perfectionist. We always have to be the good one, and we have the misconception that we're going to be helpful by giving our advice or opinion about absolutely everything, even when it is unasked for and inappropriate.
We have both compulsive destructive behavior and compulsive constructive behavior based on this unawareness of how "I" exist. "I'm always right, everybody is concerned about what I think and my opinion," etc. "I need to be the center of attention," there's all sorts of things that come from that. "Self-cherishing" is sometimes the catchword in which all of that is included.
We also saw how this unawareness of how we exist is driving our uncontrollably recurring rebirth, and that is really what we need to aim to overcome, to stop forever. Stopping the compulsiveness under the influence of this unawareness about how we exist and how everybody exists is part of what we need to stop. That's a summary of what we have discussed so far.
Now we need to go a little more deeply into our analysis, to understand how this uncontrollably recurring rebirth – which is what samsara means – actually works. How does it occur? If we understand its mechanism, we will have a better idea of how to stop it. The description and analysis of the process of samsaric rebirth is described by the twelve links of dependant arising, which is a very extensive and very deep topic, and one that is very important to understand and recognize. It has many different ramifications in terms of not just stopping our uncontrollably recurring rebirth, but also in dealing with our daily lives.
The first link is unawareness. Unawareness – remember I was using this as a translation for the word "ignorance" in order to avoid this connotation that we're stupid. It simply means we don't know or we know in an incorrect way. Here, unawareness is specifically about how persons exist – ourselves and everyone else.
For this, we always need to think of persons in terms of individual mental continuums – individual persons that are imputations – and later, we'll discuss what that means – imputations on continuities of individual subjective experience that go on from moment to moment to moment. This is usually called the "mind-stream," the "mental continuum," the "continuum of mental activity." That mental activity is always individual. When I experience eating, you don't experience eating – it's individual and it's subjective. It is subjective in the sense that it's accompanied by all sorts of emotions, memories and so on of each individual person that is experiencing moment-to-moment changes.
Each individual continuum goes on from lifetime to lifetime with no beginning and no end. It continues even after attaining enlightenment. The demonstration of that is in terms of the analysis of causality. We don't want to go too deeply into that analysis, but you can't have something that starts from nothing and then, all of a sudden, begins to change from moment to moment. That makes no sense.
Further, with individual mental continuums, we're not talking about something that falls apart and degenerates, like water dripping out of a vase with a hole in the bottom. Eventually there will be no more water; we're not talking about that. We're talking about a mental continuum that from moment to moment is subjectively experiencing something. That doesn't slowly run out over time – though its physical basis, a brain, may wear out and be replaced in a next lifetime with a different physical basis – but the individual continuity of experiencing things, based on previous moments of experience, goes on from moment to moment. Something that doesn't decline can't start from nothing and can't not produce another moment.
As the result of various tendencies and habits built up during previous lifetimes, then in each lifetime, an individual continuum of moment to moment experiencing of things is going to be based on a different limited physical basis. Because of the limitations of this so-called hardware, the mental activity based on it will be correspondingly limited, like in the example of being reborn as a fly. Because of various instincts and so on, a mental continuum that had as its physical basis a human body in one lifetime can have as its physical basis in a next life the body and brain of a fly. Then its awareness and understanding will be even more limited. It can even be more limited than that if it has as its basis the body of a ghost or a hell being.
In any case, there's no fixed identity to a mental continuum as this or that type of limited being. It's individual, and it's not necessarily male or female, or human or animal or whatever. The type of aggregates it will have – the so-called "tainted" aggregates coming from unawareness and all the things that develop from unawareness – will vary from one lifetime to another.
This is part of the all-pervasive suffering that we are talking about. We never know what's going to come next. That's the scary part of what type of basis is going to ripen from our karmic tendencies in our next lifetimes. Of course, the basis will have among its causes the sperm and egg of the parents, the physical elements, and the phase of evolution of the world. You can't be born on Earth as a dinosaur now. So, there are many, many causes and conditions coming together for the type of rebirth we're going to have.
When we attain enlightenment, our mental continuum will have the Form Bodies of a Buddha as its basis. But it's not as though that is inevitable. It's not as though each moment our mental continuum is automatically getting closer and closer to that attainment, which some Indian philosophical systems assert is the case. To attain the physical bodies of a Buddha, we need to rid ourselves of all our unawareness and the deeper obscurations that prevent that from happening; and that takes a bodhichitta motivation and a great deal of practice and effort.
"Bodhichitta" is a "principal awareness (gtso-sems)," in other words a composite state of mind in which our mental consciousness is aimed at our own individual enlightenment that has not yet happened and is accompanied by the mental factors of love, compassion and the intentions to achieve that enlightenment and to benefit all beings by means of its attainment.
Unawareness, as the first of the twelve links, is specified as unawareness of how persons – we and all others – exist. It needs to be asserted that way because the twelve links and the whole mechanism of rebirth and gaining liberation from rebirth are topics shared in common among the so-called "Hinayana" traditions – there are eighteen of them – and the Mahayana traditions. Sometimes these are referred to as the Pali tradition and the Sanskrit tradition, and although these terms are politically more correct than Hinayana and Mahayana, they are not so precise. Only one of the Hinayana traditions, Theravada – the one that is extant today – is based on the Pali texts, whereas the scriptures of the other seventeen Hinayana traditions are in Sanskrit or one of the Prakrit dialects. So, although Hinayana and Mahayana are not terribly nice terms and a bit derogatory toward Hinayana, still they are the most accurate. To be less politically incorrect, I sometimes translate them as the "modest vehicle" and the "vast vehicle," rather than the great and the lesser one. In any case, liberation is shared in common as a goal for both those that are aiming for their own individual liberation as an arhat – the Hinayana goal – and those who are aiming ultimately for enlightenment as a Buddha – the final Mahayana goal.
Several different Buddhist tenet systems of philosophy, both among the Hinayana schools and the Mahayana ones, were studied at Nalanda Monastic University in India and the Tibetans have been carrying on that tradition. Within Madhyamaka, the distinction between Svatantrika and Prasangika was only first made by the Tibetans, but in any case, from the Prasangika point of view, as asserted by the Gelug school in Tibet, the same understanding of voidness is needed for attaining either liberation or enlightenment, and that is the voidness of all phenomena, including persons. The other Mahayana tenet systems – Chittamatra and Svatantrika Madhyamaka – assert that there's only a certain level of understanding of the voidness of persons that we need for attaining liberation, and we need the deeper level of understanding of the voidness of all phenomena only for gaining enlightenment. The Hinayana tenet systems do not assert a voidness of all phenomena. They assert only a voidness of persons – referred to as the selflessness or identitylessness (Pali: anatta, Skt.: anatma) of persons – for attaining liberation and, broadly speaking, this is the same understanding as asserted by the non-Prasangika Mahayana schools. In all these cases, however, voidness refers to an absence of anything findable corresponding to some impossible way of existing that we project onto things.
Please keep in mind, though, that voidness as a complete absence is not the total negation of everything. It is not a nihilistic term. It is just a total absence of something corresponding to our projection of something impossible that could never exist.
Let me illustrate the relation between nothing and the absence of something with a simplified example. There's the absence of an apple on my table. You can see there is no apple on the table. What do you see? You see nothing on the table, but you understand "nothing" to be the absence of an apple. When you see an absence of milk in the refrigerator, you know that you need to go out and buy milk. It's interesting, how what you're actually seeing, though, is nothing!
Getting back to unawareness about how persons exist, there are two levels of this unawareness and, in general, they will be defined differently by different schools. The two levels are doctrinally based and automatically arising.
Doctrinally-based unawareness of how persons exist is based on some doctrine that we've been taught, specifically by a non-Buddhist Indian tenet system concerning atman, the soul. Not only have we been taught it, but we believe it to be true. Based on the unawareness of not knowing that these assertions do not correspond to how the conventional self actually exists, we identify ourselves, for example, with an unchanging, permanent soul that currently lives inside our bodies and minds and controls them. With rebirth, that soul will inhabit another body and mind, but with liberation, it will fly off to some transcendent realm and be totally free of any body or mind. Well, the dog wouldn't believe that. You need to be taught that and be capable of understanding it and believe it in order to hold that type of view. That's what it means to be doctrinally-based.
Then there is automatically arising unawareness, which the dog will have as well. Everybody has that automatically, because that's the way that things appear to us. It seems to all of us that when we hear our own or someone else's voice, we are just hearing ourselves or the person and we believe that is correct. For instance, we believe we are speaking to someone on the phone. It doesn't seem to us that we are hearing the simulated sound of a voice produced electronically and coming out of a rectangular, flat black plastic box and the person is merely an imputation based on that. It seems that we just hear the person.
Similarly, we automatically imagine that we, as persons, can be known independently, all by itself, without any thing about us simultaneously being known. It seems to us that we "know ourselves" or we have gotten to "know somebody," as if we could just know a person, when in fact we can only know someone based on knowing something about them – their name, how they look, their personality and so on. We want others to love us for ourselves, not for our good looks or our brains, but just love me for "me," as if we could exist and be loved independently of a body and mind. This is quite different from wanting people to love me as a soul that can fly off to a transcendent realm with liberation and be free of any body and mind. So, there is quite a difference between doctrinally based and automatically arising unawareness about how persons exist.
What happens with this first link is that we're unaware of how we exist, or we think we exist in some inverted, impossible way and we feel insecure. Since it's based on something impossible that doesn't exist, naturally we experience that as insecurity. I'm sure we all are familiar with insecurity, almost everybody feels insecure. It arises because we're conceiving of ourselves as some sort of independently existing entity that could potentially be made secure.
The secret is that there's nothing to be made secure, so what are we so worried about? What are we feeling insecure about? Forget it, that's not an issue: security or insecurity. But because we feel insecure, then we experience these disturbing emotions and disturbing attitudes. Remember, these are states of mind that when they arise, they cause us to lose peace of mind and lose self-control. That brings on the compulsiveness of karma, which then leads to our compulsive behavior.
Disturbing emotions are basically some sort of mechanism that we use – a mental framework and strategy to try to make this impossible "self" secure. One strategy would be to get things to us. "If I could just get enough money, get enough likes on my Facebook page and so on, I will feel secure." Of course, we never have enough, do we? It's an impossible mechanism; it doesn't work, but we always want more. What we don't have, we want – that's longing desire; what we have, we don't want to let go of – that's attachment; and what we already have is never enough, we want more – that's greed. More and more visits to my website, if I use my own example. All three varieties of this disturbing emotion are based on exaggerating the good qualities of what it is that we want, or adding good qualities that aren't there and imagining that somehow what we want has the power to make this fantasy of "me" secure.
Mind you, we do exist. There is a conventional "me." But we don't exist in this impossible way that we project and imagine. I exist – you're not eating, I'm eating, so there is a "me." But it doesn't exist in an impossible way, an impossible way that does not correspond to reality.
There are several levels of impossible ways that we imagine we exist. Based on each of these levels of what is impossible, we will experience that level of disturbing emotions, because believing in our projection of this level of impossible "me" still makes us feel insecure about it. So, with doctrinally-based unawareness about how we exist, we develop doctrinally-based disturbing emotions, and with automatically arising unawareness, automatically arising disturbing emotions.
We've discussed longing desire: "I have to get things to me in order to make this imagined self, 'me,' secure." The next is anger, hostility, or repulsion, "I have to somehow get things away from this 'me,' and that will somehow make me secure." Or naivety with which we deny that there is any effect of what we do on ourselves and others, so we feel can do or say whatever we want and, because we imagine it won't have any effects, we think that will make us feel secure – like, for instance, bossing our family and friends. That type of naivety is about cause and effect. There is also naivety about how we exist and how others exist. We deny that we or others have feelings, for instance. We imagine that by denying that we are in an unhealthy relationship, we will feel secure.
All this ignorance, and the disturbing emotions and disturbing attitudes it spawns, is the first of the twelve links of dependent arising.
The second link is affecting impulses and what it is talking about is karma, basically. Karma is compulsion, the compulsion that drives us to act in a certain way. There are various explanations of karma in the different Indian Buddhist tenet systems, either it is simply a mental factor like a compulsive urge that drives us to act in a certain way; or it has additional aspects other tenet systems describe as being physical – for instance, the shapes our body compulsively take when acting and which reveal our motivation, and the subtle compelling energy accompanying and following our actions, which do not reveal our motivation. Let's just discuss this link in terms of the simpler presentation of karma as a mental impulse, an urge.
Our compulsive urges are affecting, because they affect what we do, say and think and what we will experience as the result. Remember, we have disturbing emotions and disturbing attitudes, which, in accord with their definition, cause us to lose peace of mind and self-control. Because we lose self-control, then when we feel like acting in a certain way, or feel like saying something – which is like a wish, in a sense, like "I feel like having something to eat" – then compulsiveness kicks in. That's where we can stop the sequence and not necessarily act out what we feel like doing. We exercise self-control, which is the way to deal with this in accord with the initial level lam-rim motivation.
We exercise self-control based on using discriminating awareness to discriminate whether acting on this feeling will be beneficial or harmful. For instance, we discriminate that, "I'm on a diet, and if every time I feel like eating a piece of cake or chocolate, I'm just going to put on more weight and that's not what I want to do. Therefore, although I feel like having a piece of chocolate. I'm not going to have one." Or someone who has given up smoking, "I feel like having a cigarette" – you just don't do it.
What we're dealing with here is when we feel like acting in a destructive way, or in a neurotically constructive way – for instance, we feel like cleaning the house yet again, even though we've just done it – we lose self-control and compulsion kicks in. That compulsiveness is the second link, which then leads to our behavior: acting, speaking or thinking in a certain way, based on one of these disturbing emotions or disturbing attitudes and accompanied by one or more of them.
From yelling at people, for instance, we build up a tendency to yell at others when they don't do what we want. Or because we imagine that we can always be in control – which is of course impossible, because there is no such thing as someone who is completely in control of what happens – we have the tendency, whenever there is something out of place, to put it in its proper place. Like this, these karmic tendencies cause us to experience the feeling to repeat the types of behavior that created them, and to experience several other things ripening from them as well.
The "ripened results," which are presented in further links, is one of things that we experience ripening from them. The aggregates are, to put them simply, a body and mind that will be the basis for experiencing or acting out these tendencies. In addition, with a body and mind, we encounter conditions in which we experience others acting toward us in a similar way in which we have acted toward others. Our karmic tendencies don't cause them to act in that way; they act in that way as the result of their own karmic tendencies. Our karmic tendencies merely cause us to experience being the object of their actions. Our karmic tendencies also cause us to experience being in certain environments that will be the conditions for us to experience certain other things, like a natural disaster or a poor economy. Most importantly, for the discussion of the twelve links of dependent arising, our karmic tendencies ripen into the various levels of happiness or unhappiness with which we experience the other components of our aggregates each moment. Each of these karmic results will occur at different times, so the ripening process of karmic aftermath is quite complex.
The affecting impulses of karma and all their karmic aftermath constitute the second link of dependent arising.
resultant loaded consciousness – our consciousness in our next rebirth, which ripens from this aftermath and continues to be loaded with this aftermath.
The term "loaded" needs to be understood correctly. As I mentioned, the word that I'm translating as tendency is literally the word seed (sa-bon). It is described in a simplistic way as planting seeds in a field and then something is going to grow from it. It's a very nice image that we can use for understanding karma, on a beginning level, but these tendencies are not anything physical – if we stick to the simpler presentation of karma.
Here we have a technical word for the type of phenomenon that tendencies are: they are imputations (brtag-pa) on the mental continuum – or, more simply, on mental consciousness. What does that mean? What is a tendency, like the tendency to smoke? We experience, with our mental continuum, a series of similar events: smoking one cigarette, another cigarette and then another cigarette. Based on that sequence, there is the imputation of the tendency to smoke. We cannot establish the existence of a tendency to smoke independently from there being many instances of smoking. The tendency is not "self-established." And also, the tendency to smoke cannot be known independently of knowing that there are instances of smoking.
Perhaps the easiest way to understand imputations is with the example of a whole and parts. A whole is an imputation on parts. You cannot establish the existence of a whole separately from there being parts and you cannot know a whole without simultaneously knowing at least some of the parts. The analogy of a whole and parts, though, is not an exact analogy, because a whole apple and a part of the apple are both physical phenomena, although they illustrate quite nicely what an imputation is. But a karmic urge is a mental factor, a way of knowing something, whereas a tendency is the type of nonstatic (impermanent) phenomenon that is neither a form of physical phenomenon nor a way of knowing something (ldan-min 'du-byed).
A closer analogy is a solar year as an imputation on the complete rotation of the earth around the sun. You cannot establish the existence of such a thing as a solar year independently of the earth being in successive places as it rotates around the sun and you can't find "a year" anywhere on that orbit. Similarly, you can't establish the existence of a tendency to smoke independently of repeated instances of smoking, and you can't find a tendency on the mental continuum on which these repeated instances of smoking have occurred. Nevertheless, conventionally, there are solar years, there are tendencies and there are wholes – and no one has to actively impute them in order for them to conventionally exist. They are not merely concepts.
The third link, then, is consciousness loaded with karmic aftermath as imputations on them – both in this lifetime and a future lifetime.
We've been speaking here specifically about karmic tendencies, but there are many other types of tendencies as well. These will also go from lifetime to lifetime, but here specifically we are talking about karmic ones that will bring about further aggregates, including our feelings of happiness or unhappiness, and that will bring about repetition of certain types of behavior and so on.
There are tendencies for the various other types of mental factors: anger, love, concentration and so on. These aren't karmic, but the mechanism is the same in terms for how they are "planted" on the consciousness and how they bring about further manifestations of what they're the tendencies for. We experience a lot of instances of anger, and so the tendency for anger exists on our mental continuum as an imputation. This tendency for anger leads to more instances of being angry.
Just as tendencies of the various positive and negative emotions, and of other mental factors such as attention and concentration, are imputations on our mental continuum, so too memories are imputations on our mental continuums. For instance, we experienced a certain incident and then later we remembered it, and several times later we also remembered it. A memory of that incident is an imputation on our mental continuum, based on that sequence of remembering something. We have a tendency to remember some incident. Of course, each time that memory ripens into an instance of remembering, we remember something slightly different. Similarly, each time we get angry it will be slightly different and each time we feel like yelling at someone will not be to yell with the exact same words. So, there are many, many different types of tendencies.
That's why I was saying that each moment of experience has all these components, and all these components are coming from their own tendencies. Various conditions will cause different clusters of them to ripen, in a sense, and to manifest in different intensities. It's very, very complex.
The karmic tendencies, then, do not exist as imputations on our mental continuum with a big wall around them that separate them from all our other tendencies. The tendencies of many mental factors, including karmic tendencies, are ripening all the time. We can conceptually isolate each of them for the purpose of analysis, but they are all interconnected and function interdependently.
All these tendencies are imputations on our mental continuum, so what is a mental continuum? It is an individual stream of continuity of the moment to moment mental activity of experiencing things.
Now we need to look at the definition of mental activity, which is what "mind" actually refers to in Buddhism. Mental activity is defined as "mere clarity and awareness." Clarity (gsal) is a verb here, so it's not translated very nicely. It doesn't mean being clear and focused, but rather refers to the arising of something, like the dawning of the sun. What is arising is a mental hologram (rnam-pa, an aspect). When we hear something, vibrations of air are translated by the audio-sensitive cells of the ear into electric impulses that are transmitted through the neural network and so on. In the end, what we actually experience is some sort of mental hologram of a sound, or with sight, the mental hologram of a sight. So, we can describe mental activity, from one point of view, as the arising of a mental hologram.
Another way of describing mental activity is a knowing of something (rig); there is some sort of cognitive engagement. It's not that a thought arises and then you think it, but the two are simultaneous. The arising of the thought and the thinking of the thought are the same event. The arising of a visual hologram and the seeing of something are also the same event.
"Merely" (tsam) means that mental activity is only that. There is no separate "me" that is observing it, controlling it, or out of control. This arising and engaging are all that's happening. The mental hologram that arises is a mental representation of something in the form aggregate: a sight, a sound, etc. The mental engagement is with primary consciousness and the various mental factors.
The mental continuum, then, is a network of all these things, and goes on, from moment to moment to moment to moment, without any break. It does not degenerate and grow weaker, because it was never created. Something degenerates when the causes and conditions for its arising are no longer present. But since our mental continuum has no beginning, it is simply its own previous moment that serves as the condition for its next moment to arise, and there is always a previous moment of it. Also, since there is nothing that is the exact opposite of mental activity, there's nothing that could oppose it or stop it.
The mental continuum, with the continuity of mental consciousness being its primary component, then, is the third link. It serves as the basis on which the karmic tendencies and all the other tendencies are loaded and exist as imputations that are neither physical nor mental.
These links of dependent arising do not form a linear system. It's not that A leads to B leads to C in terms of causality – that unawareness causes the karmic impulses and that causes the consciousness. What we are describing is a type of sequence of how things develop.
There is a continuum of unawareness that's going to be with the consciousness all the time, unless we're totally absorbed non-conceptually on voidness. Because of the presence of unawareness, there are also present various tendencies of the disturbing emotions as well as karmic tendencies as imputations on the consciousness. The combination of all these are the conditions for the feeling to arise to act in a certain way and then for the compulsive urge of karma to arise to act out that feeling. That feeling or wish to act in a certain way and the karmic urge to act are both mental factors and so they accompany the consciousness as part of the mental continuum.
Acting out that feeling, brought on by that compulsive karmic urge, leaves karmic aftermath as an imputation on the consciousness, strengthening the previous karmic tendencies. Unawareness is still also present on the mental continuum, as are the tendencies for the disturbing emotions. The mental continuum loaded in one lifetime with all this will continue into a future lifetime in which more things will ripen.
These first three links, then, describe the process of uncontrollably recurring rebirth – samsara – from one point of view. Other links of the twelve describe the same process from another point of view, so these twelve links are not linear, not at all.


A group of Yeshivah of Flatbush Joel Braverman girls from grades 10-12, led by Guidance counselor/art therapist Eva Dayan, went to the Morris Franco Cancer Center on Tuesday, April 12, to collaborate on an art project with women who are fighting cancer. The program began with a tour of the center and a video presentation focusing on the clients' experiences and how instrumental volunteers at the Cancer Center have been in helping them cope with their illnesses. Following the video presentation, they moved into the art studio where students and clients spent time getting to know each other. Topics of discussion ranged from favorite music and TV shows to deeper, more meaningful conversation, with the women sharing words of wisdom with the younger generation.
Dayna Weiner, art therapist at the Cancer Center, led a guided meditation, segueing into the collaborative art project in which everyone worked together to create beautiful painted mandalas on "lucite" circles. Our students were grateful for the opportunity to be part of the journey to recovery for these inspiring women who kept asking when we would be back to visit them again! A special thank you to Rebecca Esses and all the volunteers at the Cancer Center who made this very wonderful event possible!


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The role of the Nutribute platform is to bring together project initiators and voluntary supporters, i.e. facilitate the transformation of ideas into action. The platform administrator will assess proposed measures with the help of an expert panel, publish the campaigns that have passed a risk assessment and then transfer donated funds to themeasures after the campaign.
Participation is free of charge for all types of stakeholders and measures ranging e.g. from agriculture to wastewater treatment.
Nutribute is available at www.nutribute.org. The name Nutribute comes from "Nutrients" and "Contribute" and indicates the voluntary nature of all donations.
Nutribute also encourages sustainable consumption and production: The platform allows for neutralization of the nutrient footprint of a person or company. You just make a donation that reduces nutrient discharges corresponding to your own or to your company's nutrient discharges.
Project NutriTrade is also a testbed for some innovative new measures for reducing eutrophication.
In Pilot Gypsum, University of Helsinki is testing how gypsum application of fields can lower the nutrient loading originating from agriculture and ending up in the Baltic Sea. The results of the large-scale pilot are very promising. Gypsum seems to reduce both leaching of dissolved and particulate phosphorus and the turbidity of water.
Pilots Mussel and Fish remove nutrients from the sea in the form of mussels and cyprinid fish. The idea is also to support the development of food and feed value chains based on these raw materials. In fact, fish patties made from bream and roach have already appeared on many plates in Finland.
Cutting off nutrient discharges and removing nutrients from the sea will improve the state of the Baltic Sea. Looking forward to having less blue-green algae and a smaller area of anoxic seabeds!
Project NutriTrade (NutriTrade – Piloting a Nutrient Trading Scheme in the Central Baltic) provides a mechanism for the voluntary provision and financing of efforts in the Baltic Sea region. NutriTrade is a flagship initiative of the EU Baltic Strategy and the project's largest funder is the EU Interreg Central Baltic program. The project is implemented by John Nurminen Foundation, Swedish University of Agricultural Sciences, Natural Resources Institute Finland, University of Helsinki and Anthesis Enveco.
The text is provided by our partners at NutriTrade.


text:
Civil War Veterans Buried In Washington State - Charles Smith
Charles Ostrander Smith
G.A.R Post
J.B. Steadman Post #24 Bellingham, Whatcom Co. WA
6th Michigan Cavalry C
See full unit history
Charles O Smith 6th MI Cavalry Co. C 1862
Charles O Smith Pension Card 1890 WA
Nancy Agnes McCall Smith Obituary 1914 WA
Charles O Smith Death Record 1919 WA
Charles O Smith Obituary 1919 WA
Full Unit History
6th MICHIGAN VOLUNTEER CAVALRY
Organized: Summer/fall, 1862 Grand Rapids, MI
Mustered In: 10/11/1862 Grand Rapids, MI
Mustered Out: 11/24/1865 Ft. Leavenworth, KS
Regimental History
REGIMENTAL HISTORY:
The 6th was a three year cavalry regiment. It spent its tour of duty in the eastern theater of the American Civil War. (ACW).
Interestingly, each company (troop) had horses of one color: "A" bays, "B" brown, "C" greys, "D" blacks, "L" sorrels, etc. Also, the entire unit was initially armed with Spenser repeating rifles. The Spensers were later exchanged for carbines, a lighter armament of the same caliber.
Leaving the state twelve companies strong* the regiment moved to Washington, D.C., arriving there on 12/10/1862. That winter it participated in two raids across the Long Bridge into Virginia. During these sorties no enemy - except a few irregular (guerilla) Confederate forces - were encountered.
In the spring of 1863 the 6th marched southward to Fairfax Ct. House, VA where it was assigned to picket duties. From there it turned back northward as Confederate troops under Gen. Robert E. Lee moved into Maryland and towards Pennsylvania.
At Gettysburg, PA (7/3) the 6th participated in the famous cavalry fight on the right of the Union line. After that, the regiment followed the Rebels as they retreated back into Virginia. The unit's ( 7/14) charge upon the Confederate rear guard at Falling Waters, MD, with one exception (Hawes' Shop, VA 1864) was the most sanguinary in which the 6th ever participated. The rest of 1863 was spent with Union Gen. George Armstrong Custer in cavalry engagements within Virginia.
From 5/4 to 5/7/1864 the 6th was hotly engaged during the battle of the Wilderness. It then participated (beginning 5/8) in Union Gen. Sheridan's great raid deep into Virginia. From then on the unit saw action in all the battles that lead up to Union forces laying siege to Petersburg/Richmond.
During the fall of 1864 the 6th marched into Virginia's Shenandoah Valley and helped eliminate Rebel forces from that region. It then wintered in Winchester, VA.
The early months of 1865 saw the 6th providing excellent service during the closing campaign of The War. It then marched to Washington City to participate in the Grand Review.
Ordered to Ft. Leavenworth, KS, men with less than two years service remaining in their enlistment terms were ordered back to Michigan and mustered out. Those remaining were consolidated into a new regiment and sent to Utah.
REGIMENTAL LOSSES:
Officers Killed Or Mortally Wounded: 7; Officers Died Of Disease, Accidents, Etc.:0 ; Enlisted Men Killed Or Mortally Wounded: 128; Enlisted Men Died Of Disease, Accidents, Etc.: 251.
Soldier History
SOLDIER:
Residence: Sanilac, MI Age: 27.6 yrs.
Enlisted/Enrolled: 9/8/1862 Sanilac, MI Rank: Pvt.
Mustered In: 10/11/1862
Mustered Out: Inf. Not Avail.
Discharged: 10/12/1864
Highest Rank: Cprl.
Rank At Discharge: Cprl.
PERSONAL/FAMILY HISTORY:
NOTE: The birth - to - death biographical profile of Charles Smith was created in May, 2022 during the waning days of the Covid-19 medical pandemic. It contains less depth of detail than many other biographies within this website because military service, pension and other veteran-related files housed in Washington, D.C.'s National Archives were not available. At a later time those documents may be obtained and the data contained therein added to the narrative which follows.
Charles Ostrander Smith was born 3/3/1835 in Tipton Quebec, Canada. An only child, he came to the U.S. with his parents in 1842.
Parenting Charles were William B. Smith (b. 6/25/1810 NY - 7/115/1854 Jefferson County, NY) and Almira (nee Ostrander b. yr. unk. France or Canada - d. 1844 ** loc. unk.) By trade William was a carpenter/joiner.
By the early 1860s Charles was living in Michigan. It was there, in the community of Sanilac that, on 8/7/1862, he married.
The new Mrs. Charles O. Smith was Nancy Agnes McCall. She had been born 10/29/1839 in Scotland. When she had immigrated to America and how, where and when she and Charles had met are unknowns.
During their years together Charles and Nancy - in U.S. Census tallies she is identified as both Nancy and Agnes - produced eight children. Those named are.....Wait, before we go there Charles had a war to fight.
On 9/8/1862, less than one full month after marrying, Charles enlisted in the U.S. Army. His unit was the 6th Michigan Cavalry. Without accessing his military service records, all that can be said about Private Smith's period of enlistment is that on 1/1/1864 he was promoted from the rank of private to that of corporal. Corporal Smith survived the trials and tribulations of war and returned home to grow a family.
Exactly where "home" was to Charles when he exited the army is not known. However, when he and Nancy's first child was born, the birth occurred in Michigan. Likely, then, that is where he resettled after The War.
As of the 1870 U.S. Census, however, he and Nancy were residing in Vinton Benton County, IA. There, Charles, by then a father of two, was employed as a carpenter.
Charles' and Nancy's children were: [All birth information subject to error] Ella Estelle Smith (b. 10/1867 or '69 MI), Clara Smith (b. 9/1869 or '70 IA), Charles Milton Smith (b. 9/1872 IA), Margaret (Margaretta) Smith (b. 1874 NB), Zena M. Smith (b. 1875 NB), Jene Smith (b. 7/1877 NB), Yena Smith (b. 1878 NB) and Paul Ulysses Smith (b. 2/23/1883 NB). Seven of the eight were living at the time of Charles' death in 1919.
Looking at the birth states of the Smith children, one can track the travels of Charles and family. In 1867 they were in Michigan. By 1869 - or at least by 1870 they were in Iowa. As of 1874 they were in Nebraska. It was in the latter state that Charles and Nancy filled out their family roster.
While in Nebraska the Smith family resided in at least two locations: Alma Harlan County (1880) and Franklin, Franklin County (1885). In the former place Charles noted his occupation as "retail grocer."
At the dawn of the twentieth century the Smiths were residing in Whatcom County, WA. Their community was New Whatcom, a town that was later renamed Bellingham. What had drawn them to the northwest corner of the Pacific Northwest is not documented, but they reportedly arrived here circa 1890. Employment-wise, Charles was once again doing carpentry work.
On 9/20/1890, after arriving in Washington State, former Private Smith applied for and was granted a U.S. Government disability pension based on his time of Civil War soldiering. Without accessing his pension files the details of his monthly stipend remain unknown.
Nancy Agnes Smith died in Bellingham on 4/7/1914. The cause of her death is not known. Her earthly remains were cremated. Her final resting place is another unknown.
After his wife's passing Charles remained in Bellingham. The retired carpenter died there at home - 1532 Humboldt St. - on 7/5/1919. His cause of death was listed as "acute indigestion" with "cardiac insuffiencey" contributing. As with Nancy Agnes, his earthly remains were cremated and his final bivouac is not known.
* Early in The War cavalry regiments were comprised of twelve, 100 man companies. The numbers were later dropped to ten companies.
**After the death of Charles' mother, Almira, his father remarried. From this union came three children. Almira's 1844 death year remains questionable as the first of William's three children by his second wife was reportedly born on 9/2/1841.
Buried at CWV CREMATED BURIALS & UNKNOWN BURIALS

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Font change and styling of HTML email body in MailKit after allowing the access of less secure apps here I was able to send my self an email using gmail with inline styling.
using MailKit.Net.Smtp;   // for SmtpClient
using MimeKit;  // for MimeMessage, MailboxAddress and MailboxAddress

var message = new MimeMessage();
message.From.Add(new MailboxAddress("Hasan Yousef", "hasan@gmail.com"));
message.To.Add(new MailboxAddress("Personal", "hasan@gmail.com"));
message.To.Add(new MailboxAddress("Office", "hasan@offfice.com.sa"));
message.Subject = "How you doin'?";

string num = "13.5 million";

var bodyBuilder = new BodyBuilder();
bodyBuilder.HtmlBody = @"

Welcome to Ben's Minecraft

            Bischof + Klein

London

London is the capital city of England.
            It is the most populous city in the United Kingdom, with a metropolitan area of over
" + num +
@"
inhabitants.

 Hope you liked the above

                Name
                Description

                A
                Description of A

                B
                Description of B

London

Paris

Tokyo

            ";

message.Body = bodyBuilder.ToMessageBody();

/*       message.Body = new TextPart("plain")
        {
            Text = @"Hey Chandler,I just wanted to let you know that Monica and I were going to go play some paintball, you in?-- Joey"
        };
*/
using (var client = new SmtpClient())
{
      client.Connect("smtp.gmail.com", 587);
      client.AuthenticationMechanisms.Remove("XOAUTH2");  // due to enabling less secure apps access

      client.Authenticate("hasan@gmail.com", "myEmailPassward");
      client.Send(message);
      client.Disconnect(true);
}

My question is:
How can I change the font, I tried adding the head script below but it did not work.

   <link href='https://fonts.googleapis.com/css?family=Sigmar+One' rel='stylesheet' type='text/css'>

I noticed the font display in gmail is completely different than the font displayed in my outlook, so I need to unify the font to ensure everyone reads it the same way whatever email client he is using.

A: As per E.B. comment above, and refering to this and this and considering CSS in email is handled differently in different browsers and/or email clients, the most suitable option for me I found is using inline styling as per the below:

redpajama_set_name: RedPajamaStackExchange


text:
У́лица Ме́льникова — улица в историческом районе Закутумье в центральной части Астрахани. Начинчается от Красной набережной реки Кутум и идёт с юго-запада на северо-восток параллельно улице Калинина. Пересекает улицы Нечаева и Пестеля и заканчивается у площади Карла Маркса.

Преимущественно застроена малоэтажными зданиями дореволюционного периода и памятниками архитектуры.

История
В 1837 году улица была названа Поперечной Кутумовской, позднее это название также имело формы Поперечно-Кутумовская и Поперечно-Кутумная. В 1924 году последнее было изменено постановлением Междуведомственной комиссии, улица получила своё современное название в честь украинского революционера Ювеналия Дмитриевича Мельникова, погибшего в Астрахани.

Упоминания в литературе
В доме № 6 по улице Мельникова провёл первые годы жизни Гошка Потехин — главный герой повести Юрия Селенского «Не расти у дороги».

Застройка
 дом 1/65 —  Жилой дом Е. М. Ветлугиной с оградой (конец XIX в.)
 дом 2/67 —  Здание 2-й (Рождественской) пожарной части (построено до 1884 г., перестраивалось в начале XX в.)
 дом 6/34 —  Жилой дом (конец XIX в.)
 дом 7/41 — Дом Филатова с флигелем (1914 г.)

Транспорт
По улице Мельникова движения общественного транспорта нет, ближайшие остановки маршрутных такси и автобусов расположены на улице Победы и Красной набережной.

Примечания

Улицы Астрахани

redpajama_set_name: RedPajamaWikipedia


You will think you can save everyone; you can't.
You will learn how to eat an entire meal while walking from the station to the ambulance; who needs to chew anyways?
Nightgowns will be your nemesis; trust me.
You will question if you can defibrillate in the rain; can you?
You will hold many stranger's hands; respect this opportunity.
You will question humanity after a pediatric VSA; that's ok – you are not alone in this.
You will think that talking about your feelings makes you weak; it doesn't.
You will learn the 'vomit-look' and be able to unwrap an emesis bag faster than you can blink an eye; you'll know you have 'made it' when you can do this.
You will have your hands frozen to the metal of the stretcher when you are on the side of the highway in a snow storm; be grateful for quick-connects.
You will run out of sterile water when you are irrigating a burn; thank God for pain meds.
You will wonder how the heck could the senior guy/girl know more about anatomy than you? Remember, they have put anatomy back together on the side of a road; they know their stuff.
You will get lazy and not wash the truck; wash the damn truck.
You will step in things you cannot recognize; don't wear your boots in your own home.
One of the best sounds you will hear is a newborn crying; then you will breathe.
You will wade through bloody mud to reach a trapped driver; they have been waiting to see your face.
The last sense that leaves an unconscious patient is sound; talk to them.
Google 'agonal breathing'; you need to know what this looks like so you don't mistake it.
You will think you've seen it all; trust me, you haven't.
You will think you are the luckiest person in the world to have the career you do; you are.
Nat, as usual, you knock the realities of EMS out of the park! You inspire a lot of people who suffer from the demons of job-related PTSD. Thank you for sharing your stories!


text:
Джеймс Лео «Джим» Диллион (, , , штат Огайо, США — , , Техас, США) — американский метатель диска, бронзовый призёр Олимпийских игр в Хельсинки (1952).

Окончил Обернский университет. Двукратный чемпион США (1951 и 1954), бронзовый призёр Игр в Хельсинки (1952) в метании диска.

Личный рекорд
Толкание ядра – 52-10½ (16.11) (1952);

Метание диска – 180-8 (55.07) (1954).

Примечания

Ссылки

 FORMER NCAA CHAMPION AND OLYMPIAN JIM DILLION PASSES AWAY

Бронзовые призёры летних Олимпийских игр 1952 года
Легкоатлеты на летних Олимпийских играх 1952 года
Метатели диска США
Выпускники Обернского университета


With just a few weeks left before the merriment, Diamond Hotel Philippines is ready to serve you with the perfect holiday table. Have memorable and stress-free yuletide festivities with family and friends and let the hotel's talented chefs do their magic in the kitchen for a well-curated holiday feasts from buffets, set meals, and extraordinary culinary selections in the hotel's restaurant.
Savor a smorgasbord of appetizers, meats, seafood, pasta, salads and desserts set in a divine spread of deliciousness at the Corniche buffet restaurant. Lunch Buffets are available for only Php2,980 nett person with entertainment by a pianist on December 24, and a trio instrumentalist and a magician on December 25. Christmas Eve is made more exciting with a Dinner Buffet at Php3,380 nett per person with entertainment by a trio instrumentalist and a magician. On Christmas Day, savor the tastes of the holiday with a luscious Dinner Buffet for only Php3,380 nett per person with entertainment by a pianist at the Upper Lobby.
Have a merry and bright Christmas at the Yurakuen Japanese Restaurant. Appreciate the simplicity and intricacy in presentation and taste of authentic Japanese cuisine that is just wonderful for celebrations. On December 24 and 25, have an incredible get-together with family or friends with a Japanese Lunch or Dinner Set Menu at Php7,980 nett for 4 persons and Php10,880 nett for 6 persons. Experience a truly Japanese culinary feast through the finest ingredients, detailed preparation and attentive service staff.
At the Lobby Lounge, have an unforgettable celebration in a relaxed setting and enjoy a delightful respite in between Christmas shopping. Indulge while you make the best of the season with a cup of drip coffee, fragrant teas, selection of wines and an assortment of pastries and dessert. Have a hearty fill of a satisfying Lunch or Dinner Set Menu for Php1,680 nett per person on December 24 and 25. Be entertained by a magician and experience the splendid food and impeccable service that the Lobby Lounge has to offer. It's the ideal spot for tete-a-tete during this time of togetherness.
The party never stops at the Bar 27. Located up high at the hotel's 27th floor, it is the ideal place to chill with a cold bottle of beer or a refreshing cocktail while you gaze at the fantastic view of the glimmering city. Party in style on Christmas Eve and on Christmas Day with its consumable holiday treat for only Php1,100 nett per person. Enjoy a night full of singing and dancing with the bar's special live entertainment during the season.


Item: In Whitefish, Montana, White Supremacist Andrew Anglin of "The Daily Stormer"
The post included photos, phone numbers, email address, and social media accounts of members of Love Lives Now, a peace organization "committed to co-creating a caring, open, accepting and diverse community, free from discrimination and dedicated to equal treatment," which is smeared by Anglin as a "terrorist group." The action also incorporated photos of a local real estate owner, her husband, and young sons, as well as addresses where people can find them.
"These are some of the best people around, and to see them attacked because they're Jewish or have a Jewish-sounding name is disgusting," he said.
On Sunday morning, former Ku Klux Klan leader David Duke lent his support to Anglin's effort on Twitter.
If there's a protest rally to challenge this crap, please let me know... I'm there. Honestly, there are those who would argue that Mr. Trump's Jewish son-in-law and converted daughter are some kind of insulation against a severe rise of anti-semitism in this country.,.. let's just say that the actual evidence belies this. A group of men who ordinarily hide in the dark like cockroaches, such as Messrs. Anglin and Spencer, can now surface quite visibly as some kind of "legitimate political movement" only in conditions like the present; that is not good.
Item: Former Bush speechwriter David Frum notes the danger associated with the constant lies-- blatant, easily verifiable lies, but he does them anyway-- of Mr. Trump, such as his insistence that he won the popular vote (despite losing same by over 2.8 million votes)... and now, 52% of Republicans believe Trump actually won the popular vote!
Item: Attorney General Loretta Lynch tells ABC's Jake Tapper (him again) that her conversation over the summer with former President Bill Clinton was "painful," particularly as it called into quesiton the integrity of the Department of Justice. Good one, Loretta. The decision to go or not to go forward with a criminal prosecution rests with you, and not with that partisan whore James Comey... but it would seem that the man who most desperately wanted to throw this election to Donald Trump was not Vladimir Putin at all... it was none other than Bill Clinton. Tim "Because Mike Pence was already taken" Kane was Bill Clinton's choice which Hillary stupidly followed (rather than Bernie Sanders, or Elizabeth Warren, or Corey Booker, or Tom Perez... any of whom would have carried her to victory or at least generated more enthusiasm than she did along the way, i.e., zero). And back in 2008, he helped throw the Democratic nomination to Barack Obama by suggesting that Obama only won South Carolina for the same reason Jesse Jackson ran good campaigns there... because of the Black vote (peculiarly ironic given how Hillary ran her primary campaign this year.) And by his outrageously inappropriate forty-five minute meeting with Lynch, he forced Lynch to ostensibly recuse herself and turn to outsized reliance on partisan-whore-Comey, who used it to maximum effect. So go ahead and be "sorry" Loretta; you will likely be succeeded by uber-cracker Jeff Sessions... keepin' that "Obama legacy" goin'... Going where? Best not ask. Thanks again, Bill.
Item: On his "victory lap" (which he calls a "thank you tour") Mr. Trump shows no signs of offering conciliation to those who did not support him. Well, what did you expect from a man who shows so many signs of "narcissistic personality disorder" that a group of noted psychiatrists feebly begs lame-duck President Obama to "do something"? Damned if I know.


text:
Q: UIPopoverController for iPhone Does anyone know of how I would go about creating a UIPopoverController like the one found in Tweetbot form Tapbots? For months I have been trying to figure this out and gave up thinking it wasn't possible. When Tweetbot received an update with this, it made realize it is possible but I still can't seem to figure it out. Does anyone know of classes I could download that has an identical UIPopover?
Thanks
Edit: http://d.pr/LPI9

A: Popover controllers are for use exclusively on iPad devices. Attempting to create one on other devices results in an exception.
If you need custom popOverController check this link
Custom uipopovercontroller for iPhone

A:   TestTableViewController *vc = [[TestTableViewController alloc]initWithStyle:UITableViewStylePlain];

    [self addChildViewController:vc];

    [self.view addSubview:vc.view];
    [self.view bringSubviewToFront:vc.view];
    [vc.view setFrame:CGRectMake(20, 20, 100, 200)];

You can create a child view as uipopviewcontroller , beware not add childview on a scrollview , otherwise the scroll effect vanishes .


text:
Home » Majid Al Futtaim
About Majid Al Futtaim
A remarkable business success story of Majid Al Futtaim started from one man's vision to transform the face of shopping, entertainment, and leisure to create 'great moments for everyone, every day'. It has since grown into one of the United Arab Emirates' most respected and successful businesses spanning 15 international markets, employing 40,000 people and obtaining the highest credit rating (BBB) among privately-held corporates in the region. Majid Al Futtaim owns and operates 22 shopping malls, 12 hotels, and three mixed-use communities, with further developments underway in the region. The shopping malls portfolio includes Mall of the Emirates, Mall of Egypt, City Centre malls, My City Centre neighborhood centers, and four community malls which are in a joint venture with the Government of Sharjah. The Company is the exclusive franchisee for Carrefour in 38 markets across the Middle East, Africa, and Asia, and operates a portfolio of more than 230 outlets in 14 countries. Majid Al Futtaim operates 300 VOX Cinema screens and 32 Magic Planet family entertainment centers across the region, in addition to iconic leisure and entertainment facilities such as Ski Dubai, Orbi Dubai, and Ski Egypt, among others. The Company is the parent to the consumer finance company 'Najm', a fashion retail business representing international brands such as Abercrombie & Fitch, AllSaints, lululemon Athletica, Crate & Barrel and Maisons du Monde; and a healthcare business that operates City Centre Clinics. In addition, Majid Al Futtaim operates Enova, a facility and the energy management company, through a joint venture operation with Veolia, the global leader in an optimized environment resource management. The Company also owns the rights to The LEGO Store and American Girl in the Middle East and operates in the food and beverage industry through a partnership with Gourmet Gulf.
Down Payment 5%
Elan Townhouses 3 in Tilal Al Ghaf – Majid Al Futtaim
Tilal Al Ghaf
3 and 4 Bedroom Townhouses
AEDARSAUDBGNBRLBSDCADCHFCLPCNYCOPCZKDKKDOPEGPEURFJDGBPGTQHKDHRKHUFIDRILSINRISKJPYKRWKZTMVRMXNMYRNOKNZDPABPENPHPPKRPLNPYGRONRUBSARSEKSGDTHBTRYTWDUAHUSDUYUZAR
Harmony Villas in Tilal Al Ghaf – Majid Al Futtaim
4 & 5 Bedroom Villas
AED 2.99M
During construction 50%
Elan Tilal Al Ghaf Townhouses – Majid Al Futtaim
Drehomes Real Estate is an award-winning, full-service boutique brokerage and advisory firm in the UAE and has been spearheading the drive to match property and people since 2007.
Feel free to get in touch with us via phone or send us a message.
sales@drehomes.com
© Drehomes 2021, All Rights Reserved.


text:
The year of the slap Top movies, ranked 🎥 Top TV shows, ranked 📺 Top albums, ranked 🎶
Shakira, Gerard Piqué reach custody agreement for two sons, aim to give them 'utmost security'
Edward Segarra
For Shakira and ex-partner Gerard Piqué, family comes first.
Following the couple's split in June, the Colombian pop star and Spanish soccer star revealed they've reached a custody agreement for their children. The couple shares sons Milan, 9, and Sasha, 7.
"We have signed a custody agreement," said the couple in a statement to USA TODAY Tuesday. "Our sole objective is to provide our children with the utmost security and protection and hope that they can continue with their lives in a safe and calm environment. We appreciate that their privacy will be respected."
As of publication, the couple has not made the details of the custody agreement public.
Shakira and longtime partnerGerard Piqué confirm separation after 11 years together
Shakira to stand trial in Spain:Everything to know about the tax fraud case
Shakira, 45, met Piqué, a 35-year-old retired footballer who played for FC Barcelona, while she was promoting her 2010 World Cup anthem "Waka Waka (This Time for Africa)." According to People, the couple first confirmed their relationship in March 2011.
Shakira revealed she was pregnant with their first child in 2012. The "Monotonía" singer and Piqué were together for 11 years before announcing their separation earlier this year.
"We regret to confirm that we are separating," said the couple in a statement in June. "For the well-being of our children, who are our highest priority, we ask that you respect our privacy. Thank you for your understanding."
Throughout their years together, the couple chose not to get married but appeared to be happy as longtime partners.
"To tell you the truth, marriage scares … me. I don't want (Piqué) to see me as the wife. I'd rather him see me as his girlfriend," Shakira told "60 Minutes" in 2020 ahead of performing at the Super Bowl LIV halftime show with Jennifer Lopez. "His lover, his girlfriend. It's like a little forbidden fruit, you know?"
Barcelona defender Gerard Piquéannounces retirement
Spanish prosecutors seek 8-year jail sentence for singer Shakira in tax fraud case
Contributing: Wyatte Grantham-Philips, USA TODAY


text:
Stephanie Ifayemi
Head of Digital Standards Policy - Department for Digital, Culture, Media and Sport
Stephanie Ifayemi is the Head of Digital Standards Policy within the UK's Department for Digital, where she leads the UK Government's policy development related to AI technical standards, working closely with the Office for Artificial Intelligence. In her role, she is responsible for the development of central Government policy positioning across a portfolio covering areas such as AI, quantum, telecoms and smart cities. This includes working closely with key UK and international multi-stakeholders in these technological areas. Prior to joining the Department, Stephanie worked for the German Foreign Office / Deutsche Gesellschaft für Internationale Zusammenarbeit in Addis Ababa, Ethiopia. She holds a Master of Public Policy from the University of Oxford's Blavatnik School of Government, and BA in Politics and International Relations from the University of Warwick.


text:
from __future__ import unicode_literals

from django.db import models, migrations

class Migration(migrations.Migration):

    dependencies = [
        ('officers', '0003_auto_20140920_1335'),
    ]

    operations = [
        migrations.AlterField(
            model_name='officer',
            name='position',
            field=models.CharField(max_length=30),
        ),
    ]

redpajama_set_name: RedPajamaGithub


CV Modifying. Curriculum vitae Job Cover Letter Publishing. LINKEDIN PRO BIO paper proofread Assistance. Could Your CV Make use of an Edit?
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Social networking has possessed a meteoric rise recently several years. Initial got My Place, a social networks for adolescents mostly. Soon, Facebook or myspace required over and possesses changed into a massively well-known way of pals, prior and existing for connecting and share reports, video clips, humor, and statuses. It had been implemented by Pinterest, an additional spot to connect according to popular attention, passions, and activities. Clearly, Flickr develop into a spot for website visitors to tweet short remarks, in fact it is broadly well-appreciated by well known stats who've could accumulate supporters. It had been all-natural, then, that somebody would pick that there has to be an internet-centered position for profession industry experts to have discussion and also to group. Therefore was developed LinkedIn.
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text:
Home Installations&startings Voith has now been engaged to supply new calender rolls with heating...
Installations&startings
Voith has now been engaged to supply new calender rolls with heating system for the newsprint paper machine
Customer: Papierfabrik Palm
Production: Newsprint paper
Supplier: Voith
Description: Ten years ago, Papierfabrik Palm put the PM 7 supplied by Voith into service at its King's Lynn facility in the UK. Voith has now been engaged to supply new calender rolls with heating system for the newsprint paper machine. The rolls are scheduled for completion by the end of the year.
Details: The scope of the order consists of identical calender rolls and a new heating system. The calender rolls are being cast at Hüttenwerke Königsbronn in the Heidenheim district, a foundry that can look back on a 650-year history. The casting for the roll tube has an outer diameter of around 1.6 meters, is about 11 meters long and weighs approximately 76 metric tons. The material used is ductile cast iron, which allows the finished calender rolls to be heated up to a surface temperature of 210°C. «These dimensions make them the heaviest calender rolls worldwide made from the modern material CDI» says Christian Tenbruck, Vice President Sales & Application at Voith. The rolls also undergo an induction-hardening process during fabrication. Higher load capacity, fatigue strength and durability are just some of the benefits of this hardening process.
The newsprint machine has a wire width of 11,400 mm and is designed for a maximum speed of 2,200 m/min. At a production capacity of 400,000 metric tons per year, the machine produces improved paper grades from 100 percent recovered paper in the basis weight range 40–52 g/m² in addition to standard newsprint. The modernization will further improve paper quality and extend the company's product range.
Start-up: The transport of the completed rolls to King's Lynn is scheduled for May 2020.
Previous articleValmet and Metsä Board have signed an agreement for the supply of key technology for the planned renewal of the Husum pulp mill in Sweden
Next articleNew specialty paper machine of Koehler Paper convinces with latest technology and digital solutions from Voith


text:
Q: Load a subset of all custom commands in a nightwatch test suite Is it possible to load only a subset of all custom commands in a nightwatch test suite?
E.g:
Test suites/test files:

*

*component1Tests1.js

*component1Tests2.js

*component2Tests1.js

*component2Tests2.js

Custom commands:

*

*component1Commands.js

*component2Commands.js

Component1TestsX files/tests should see only component1Commands. The situation for Component2TestsX is analogical. This is needed because of the eventual naming collision of the commands.
Thank you all in advance!

A: As far as I know, it is not possible, and looks more like a bad naming practice.
How would someone else know what does the component1Commands.js do?
What if component1Commands.js already do the same thing that component2Commands.js do?
You would be breaking the DRY principle, the main idea of the commands its to reuse the code for multiple tests. You should name it correctly. If its needed, its better to separate the whole tests into two differentes projects instead.


And used my Naa Dene click.
I spoke a lot of Spanish in my quarter-century working in Sioux City. Eventually, my accent settled into the developing Spanish accent of the area. On taking care of a Hispanic patient for the first time, I frequently got the question, "Where are you from?" And I'd reply that I'm American.
The query, "Yes, but what is your nationality?" invariably followed.
Sometimes I use the word Gabacho (a derogatory term for white Americans, heard mostly in the Midwest). Sometimes I'll talk about my grandparents being from Russia and the Austro-Hungarian Empire. And sometimes I shrug and say I'm a linguistic showoff, because I am.
If they ask me why I speak Spanish, I just say it's good business.
Navajo language belongs in the same group as Naa Dene, with some important differences.
Being a linguistic showoff, though, I couldn't stop there. I asked the Naa Dene word for goat.
It took me three weeks to learn the first consonant in that Navajo word. The linguists use the ! to represent the click, to the best of my knowledge, the only click outside of Africa.
My patient didn't want to look surprised when I repeated it accurately, but he did.
When it comes to the stuff you inhale.
This town depends on forest products and, to a lesser extent, mining. Felled trees get trucked or floated to the industrial area just outside of town, to get sawn at the lumber mill or chopped and bleached at the pulp mill. The wood useful for neither process gets burned as biofuel at an electric plant.
The pulp mill operates 50 weeks per year, with a two-week shut down at the end of each summer for preventive maintenance and cleaning. The usual work force gets supplemented by short-term workers and contractors with their crews.
The cadre of workers may have experience, but all change involves chaos, and from chaos comes hurt.
Today, I saw a patient who had inhaled chlorine dioxide, ClO2, referred to by its local name, clowtwo (rhymes with crow brew) the day before, and gave me permission to write a good deal more than I have.
Decades ago, I worked in a town that relied on the meat-packing business. That industry requires a lot of refrigeration, which in turn depends on ammonia. We did a lot of workman's compensation medicine at the time, and one day I had four workers brought in simultaneously for ammonia inhalation, from a refrigerant leak.
Had I been asked, I would have diverted all 4 patients to the Emergency Room, but I hadn't had the chance. I immediately had one nurse start oxygen, another nurse call for 2 ambulances, and a third nurse inject steroids.
When I called the ER to request a transfer, I could say, honestly, that they were breathing just fine and wondering why I was so worried. By the time they arrived at the emergency room, all 4 were starting to drown in their own fluids. They all survived, after close to a week in the ICU.
I dealt effectively with a tough situation because I had read up on the effects of ammonia on the lungs beforehand, and I knew how dangerous it could be.
In this case, I knew a good deal more about chlorine inhalation, because of its use in WWI, but I didn't know about chlorine dioxide and I hadn't read up on it. The patient helped me along as I clicked my way through the Net, giving me the benefit of his experience.
And then we went on our way.
Different organizations have different ways of celebrating birthdays. During my New Mexico years, I got used to bringing food for the clinic when I marked a change in age. I continued the habit into private practice and Community health. Mostly, I had Bethany pick out a good selection from Panera.
One of my colleagues ticked just a little closer to 40 last week, and a selection of cupcakes appeared in the clinic. And, at the last-minute, he and his wife put together a pizza-based gathering after work.
Bethany and I drove out to his house at the outskirts of town. He has had black bear, grizzly bear, deer, moose, wolves, and caribou in his back yard. But on this particular evening we contented ourselves with stories of close wildlife encounters.
The docs drove up, one by one. Before the noise disrupted conversation, I showed off my trick of sharpening knives on the back of a ceramic plate. Till the pizza arrived, we snacked on chips, and sweet cherries freshly picked in southern British Columbia.
We ate the pizza at leisure. I've written in the past about how doctors tend to bolt their food because we never know when we're going to get called away. These physicians know how to work hard but more than that they know how not to overwork. We enjoyed our food. We chatted. Topics included economics, politics, horticulture, wildlife, and medicine. We recounted various places we'd been. Perhaps because of my country of origin, we had some lively history discussions, fortunately none of them mentioned the Fenian raids, where renegade Americans tried to invade Canada shortly after the Civil War.
The day waned, and I relaxed. Forest fire smoke takes the clarity from the air but it makes spectacular sunsets. In this case, the solar disc reddened well above the horizon, while cool evening breezes mixed in with the heat of the day. I reclined after a good day at the clinic and in the late stages of a great summer. I had worked but not too hard, I had eaten but not too much. I had chatted knowledgeably but without pedantry. I had sharpened the knives, but no one cut themselves.
I wallowed in contentment, thoroughly in the moment.
After a bit we toured the grounds. We picked raspberries and ate them immediately. We saw the Saskatoon berry bush, trampled by the visiting bear. I looked for the peach tree I had seen earlier.
And when the mosquitos came out, we said good night.
Sorta what I thought in advance.
I listen to the subspecialist's voice on the phone, and I can hear the overwork through the bluster, asking me what I think he can do for the patient that I can't.
I got a lot of it from Alaska Native Medical Center (ANMC) in Anchorage when I would try to transfer a patient. Even before I would pick up the phone, I knew I'd be attempting to enlist the cooperation of a physician close to burnout, with a service already bursting at the seams, analogous to pouring gallons into quarts.
I never ran into push-back in New Zealand. The physicians at the university hospital sounded fresh and cheerful every time I called. But they have a different system; following the online flowchart weeded out the majority of unnecessary calls.
I figured out, early in my private practice years, that I spent more time and energy trying to avoid work than actually doing it, and I quit pushing back the ER docs when they called me to admit a doctorless patient. Because I built up good will, about every 7 years, when I really needed to, I could dodge an admission.
Between my sarcasm and the chance to rant uninterrupted, the subspecialist loses momentum, and in the silence over the phone, I can hear something break. Resignation replaces resentment when he accepts the admission.
I later learn he has a reputation as a good, caring, skillful physician in a badly understaffed situation.
I feel for him. I hope he doesn't burn out.
You are currently browsing the Walkaboutdoc's Blog blog archives for August, 2017.


A meditation on the qualities of remote development by guest author Evan Light.
I can only attempt to explain the beauty of remote work. You need to determine the value of it for yourself. If what I describe does not strike you as a way to live a better life, then perhaps it is not for you.
Remote work is a choice.
It is not about fame. It is not about fortune.
It is about being where you are. Wherever you go, there you are.
Remote work means sacrificing some opportunities for the sake of place.
If, like a plant, you have taken root then relocating is traumatic. Remote work is the outcome of choosing to do only what you can in place over transplanting yourself for the sake of work.
Remote work is putting yourself before work.
Remote work is caring for yourself, your family, and for your community over the career ladder.
Remote work is implicitly personal.
Remote work is accepting responsibility for yourself and your actions. It is entrepreneurship.
Evan is co-owner of We Are Titans, a distributed federation of Ruby on Rails consultants, and founder and curator of Ruby DCamp, an annual Ruby conference held in the DC Metro area. He has been telecommuting and then working remotely for going on 4 years.
"Remote work is caring for yourself, your family, and for your community over the career ladder." — not sure how I feel about this.
What's your first reaction to it?
For me, I'm not sure if it's so much about putting family over career as finding a way to make the two more congruent. But that's just me.
Caring for yourself over career is about taking a holistic approach to living. Remote work facilitates this.
I don't see what remote work has to do with caring for myself, my family, or my community. I'm a huge stickler on 8 hour work days (with the obvious exceptions of course) because I have a family. I'm also choosing to work close to my house because I think there is value of face-to-face interaction.
Those are just my opinions of course. Viva La Revolution!
Bryan, I think it has everything to do with the kind of home life YOU value. For some people, they want to think about nothing but work for eight hours, then go home, and think about nothing but family. For me, on the other hand, I'm OK with working for 10 or more hours of the day if that's interspersed by frequent interactions with my family; holding the baby while I code, etc. Sometimes I sit at the kitchen table and share a little of what I'm doing with my older kids. For me, the ideal balance is a kind of organic intermingling of passions. For you, a stricter separation may be ideal.
I don't think anyone is saying that remote work is the *only* way to put family first; but if your idea of ideal family involvement is constant proximity and interaction, remote work is an essential enabler.
And, of course, for those who are also caregivers to aging or disabled family members, remote work really IS tied directly to putting family first.
Oh and far as community, I think that's pretty straightforward. Dave Troy has written better about localism than I ever will, But in a nutshell, if you want to grow the community where you are instead of letting work availability determine your community, remote work may be the only option for making a living and pursuing your passion while still being a rooted part of the local community.
I've been remote working for a little over a month. One tradeoff is that, working from home, I do not get the exposure or "face time" that would enable me to more easily climb the ladder, as it were. The flip side is that I take a bike ride for lunch, see my kids throughout the day, and when I close my IDE, I'm done. No commute.
So far the most surprising finding is that work is *much* more intense. Without the hum of the office, constant meetings, coworkers dropping by to talk, heading to the lunchroom for coffee, etc, my focus is astonishing. 4 hours of working from home feels like 8 hours of working at the office, in terms of productivity.
Mostly, though, life feels more balanced. It's as if this is what work should be like, and what I did for the preceding 6 years — get up at 4:30 to beat the I-83 traffic, drive 50 minutes each way, spend 9 hours at the office, get home and be tired as hell — is unnatural.
Getting up early to avoid I-83 traffic? Boy, that's all too familiar. Thankfully I haven't had to do that for over a year. One day soon I'm going to have to write some articles about the lost time and environmental impact of a daily commute.
As someone relatively new to remote work how have you found stopping work at the end of the day? When I first started remote working I found stopping much harder than getting started, the complete opposite of what I expected!
When I'm working with a distributed team, I tend to find myself starting at the same time of day due to daily standups. Ending time does, yes, vary wildly for me. In some cases, I work ten or twelve hour days because I'm experiencing Flow.
I find Flow easier to achieve when I'm working in an environment of my choosing. I would rarely choose an office.
"The daily activity most injurious to happiness is commuting." : http://www.nytimes.com/2010/03/30/opinion/30brooks.html .
I moved from a 25 mile, 45 minute drive (Parkville Columbia) to a 1 mile walk and it was beautiful. Right now I've got a bikeable 3 miles / 20 minutes. Quick enough, but still more lost time than I'd like.
I cringe when I hear someone justify a 20 mile commute with "podcasts".
Commuting creates a buffer between "work" and "life" where there shouldn't be one. I cannot be two people, why should I live two lives?
I'm not putting down podcasts, they're one of the better uses of time I've seen. Best, I suppose, would be actually working while riding public transportation.
It's the "helped keep me sane" that is the clue (but you know this). It's a coping mechanism. I've never heard of someone who took a longer commute so that they could listen to more podcasts (or see more cars, or listen to more talk radio), but I've met a lot of people who use them to lessen the stress of a long commute.
Chris, Oh yes, I definitely noticed it. I also noticed that it's way too easy to get up early on a Saturday morning and work on a problem that I didn't solve on Friday.
When I worked in the office, I had a real incentive to get out of the chair on time: if I didn't, I'd hit rush hour traffic and turn a 50 minute commute into a much longer one. Now, taking an extra half hour at the end of the day has no such drawbacks. Fortunately, my wife's been keeping me honest.
Great points Evan. I totally agree with all the great reasons to work remotely.
I left the daily commute several years ago because I could not stand a commute any longer. The stress of traffic each way was just not worth the so called "face time". If this time is important than get a video conferencing system and have a chat.
Benefits for me being a remote worker and freelancer as well is I can take our daughter to school, pick her up at the bus stop and take my dog for a walk at lunch. No way I can do any of this while stuck in a cube.
I wouldn't trade this for anything, the freedom to choose the work I do and the much-improved quality of life over commuting to an office, no matter the job, is priceless.
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text:
Teachers Best Memories From High School
Caroline Hoffman
High school: the first step towards the future. It is the journey that incorporates the discovery of what one wants to do, finding their first love and the mistakes that one makes and fixes due to adolescence. It is a time when one finds out who they want to be and why. However, the end of the school year marks a question for all high school students. As they advance into the next grade level, they are one step closer to senior year, which calls for the life changing event of graduation. Seniors may be enthusiastic to move on from high school, the feeling of butterflies in their stomachs when thinking about moving towards the next step in life; the unknown. It is only natural to feel that way, however it is also important to remember the best parts of high school, because nothing is better than taking a trip back to the good old days.
Robert MacGregor, Pre-AP English II:
"Winning Homecoming King was exciting because it somewhat convinced me that my shenanigans were endearing even if I lacked athletic prowess, muscles, musical talent, a full head of hair, money, street cred, coordination and perfect grades," said MacGregor.
Jadi Williams, AP World History:
"My favorite memory from high school is from my sophomore year, when our boys basketball and baseball teams both made it to the state finals," said Williams. "It was so fun to go to Austin and watch my friends compete and get to celebrate their successes."
Diana Franklin, Spanish for Spanish Speakers:
"I took Spanish and French during my freshman and sophomore years," said Franklin. "I absolutely loved both of them."
Leslie Hessel, Chemistry:
"Going to New York City with choir and singing in cathedrals in the city with acoustics was a blast," said Hessel. "It was during junior year, and I bought my first piece of Tiffany's Jewelry on 5th Avenue, saw Hairspray and the Lion King on Broadway, ate New York pizza and explored Central Park as well."
Matthew Rhodes, Algebra I and Geometry:
"When I was a senior I was captain of the football team, and we won as undefeated district champions," said Rhodes. "At half time, we were down 21 to zero, but we came back and won."
Claire Mifsud, Girls P.E. and Athletic Training:
"Attending the last football game of my senior year with all my close friends, and we were able to grab seats at the very bottom of the bleachers," said Mifsud. "That game ended up being the only game our school won that season, which made it all the more memorable."
Stephanie Chronister, Forensics Science:
"My school, Taylor High School, was playing at the Berry Center in Cypress and it was the first high school football game I was able to mascot in," said Chronister. "That was the biggest venue I had ever mascotted at the time, and even though I felt like I was going to die from the heat, it is still one of the best games I have ever been in."
Shetye Cypher, Journalism:
"Punk was big during my years of high school," said Cypher. "So I used to get my dog's collar with the rabies tags and wear it as a necklace to the football games."
Suzanne Gunther, English I Pre-AP:
"I was a self-taught dancer, no years of lessons behind me, so it was an honor to be chosen among my peers as a member of the dance team," said Gunther. "I loved performing at all the games and events during my junior and senior years."
Kalief Muhammad, Teen Leadership:
"Playing football with my teammates and being ranked as the top team in the state of Texas is my favorite memory," said Muhammad. "We were in the playoffs playing in the Regional Championship game, I was a senior and it was an honor to play for great coaches who taught me how to value friendship and to work hard in order to accomplish my goals."


text:
Q: How many such numbers are divisible by 3? Numbers less than 4000 are formed from the digits 1, 3, 5, 8 and 9, without repetition. How many of them are divisible by 3?
I got 56, but the answer says 50. Did I count something extra?
1 digit: 3, 9. So 2 total in this case.
2 digits:  $\{1,5\},$ $\{1,8\},$ $\{3, 9\}.$ Each give rise to two numbers being divisible by 3, so 6 total in this case.
3 digits: $\{1,8,9\},$ $\{1,5,9\},$ $\{1,3,5\},$ $\{1,8,3\}.$ Each give rise to six numbers being divisible by 3, so 24 total in this case.
4 digits: $\{1,3,5,9\},$ $\{1,3,8,9\}.$ Each give rise to 12 numbers being divisible by 3, so 24 total in this case.

A: Your answer is correct.  The answer key is wrong or somebody misread a $6$ as a $0$.