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Posts from the 'Buddhist Pilgrimage' Category
on Namcho Amitabha, Karma Chakme and the protector Shingkyong: a possible protector of chaplains…
Yesterday I performed the Namcho Amitabha sadhana for the practice of the pure land of Dewachen for a friend whose father and brother are close to death, and to honor a number of people who have recently passed away.
Earlier in the week six patients who I worked with as a chaplain died, and I also dedicated the performance of this sadhana, and the offering of all the appropriate tormas for them as well.
The body of this text was revealed and composed by the first Karma Chakme, Raga Asey (1613-1678) and includes prayers by the terton Mingyur Dorje (1645-1667). It includes a longevity practice associated with Hayagriva and Amitabha by Nedo Sanje, an Amitabha tsok composed by the 14th Gyalwa Karmapa, and a selection of prayers, offerings, and supplications to Shingkyong and his consort: protectors of the practice of the pure land of Dewachen.
I was lucky enough to receive the transmission for this practice from the present 7th Karma Chakme (Karma Tenzin Trinley Kunchab Pal Zangpo, b. 1926) himself at his recently completed monastery in Pharphing, Nepal in 2008. Half way through the lung (reading transmission) he paused to enthusiastically say, "I wrote this, I wrote this!".
It was a great honor to have had the chance to recieve this practice directly from the reincarnation of its originator. Perhaps it was the result of meeting Rinpoche in 2001 when he was giving the blessings of the transmission of Raga Asey's The Union of Mahamudra and Dzogchen: The Direct instructions of the Compassionate One, a seminal text written by the first Karma Chakme Rinpoche.
The dharma lineage of Karma Chakme is pithy, inspiring, and bare bones; it is essential in that it is oriented towards the essence, essence dharma, and not so much concerned with the trappings of form and institution. It is bare bones in that it is a root lineage, it is all that you need.
I have found much guidance in how Raga Asey modelled his path; there is so much beauty in his simplicity, his deep practice and his sense of personal empowerment creates life within me. This personal empowerment in particular reflects his heartfelt conviction in his innate buddha qualities, the essential spaciousness of his mind, and the presence of connection to his lineage, both physical and non. Raga Asey's writings are a balm for me; a soothing reassurance that it's all okay. Things are fine- they are what they are; rich and luminous (they are apparent) and they are empty of essence; no different in reality from anything else that occurs/appears.
Raga Asey was a great mahasiddha of both the Kagyu and Nyingma lineages, I pray that he inspires us in the west to take our seats and claim our own natural liberation and nurture its growth with sensitivity and creativity!
Namcho Amitabha is a wonderful practice. The intimate blessings of Amitabha feel woven throughout the text, as does the purity and power of practice demonstrated by Raga Asey, the 14th Karmapa Thegchock Dorje, as well as the prodigious Mingyur Dorje.
Personally, I felt happy to offer this practice to the patients whose lives I recently became part of in the hospital as they came to the end of their respective lives. As I made offerings to Amitabha I also offered my own tenderness, caring and concern for those whom I was performing this practice. As visualized ambrosial nectar descended from Amitabha to myself, and those whose presence I was holding in my mind, I felt that they were bathed with soothing awakening, heightened awareness, and self-empowerment.
The recitation of Amitabha's mantra became their armor; melting any hinderance to rebirth with full clarity of mind; dissolving any lingering anger, hatred, jealousy and weariness; warming and massaging their hearts that compassion may arise with ease and joy.
As I performed the long-life practice, I offered the blessing of longevity of Hayagriva to everyone present, my patron and her daughter, and all of their family, as well as that of all the family and friends who I came to meet as we gathered around their dying loved ones.
During the practice of making offerings and supplications to Shingkyong and his consort the power of Namcho Amitabha practice became evident.
As Shingkyong approaches, his body black, and his face that of a black lion, he rushes forward upon an enraged black stallion armed in one hand with a banner, and red tormas in the other that he hurls at his enemies. Approaching with symmetrical wrathful power is his consort Dzakadza, red in color, upon a red demonic steed; she wields a trident and a human heart. Their power is both burning and haunting. Any and all distractions; the inner blockages of fear and attachment, lingering worry, ill-will, and impotence are completely destroyed. Through the commitment of Shingkyong and his retinue, the efficacy of Amitabha's vow to benefit all beings in the buddha-realm of Sukhavati (Dewachen) is bolstered and becomes even more magnificent. You can read more about this vow as it is explained in the Sukavativhuya sutra here.
Indeed the commitment of Shingkyong and his retinue around the activity of transitioning from this life to the next, and perhaps by extension the commitment to those who aid others in their own transition from this life to the next, is clearly described within this practice. They will clear all obstacles that make the journey treacherous, bring those stuck in the background all the way to the fore: Dewachen. They will ride with, and accompany them with their terrible retinue.
The text is explicit in how all obstructions will be destroyed, that all who get in the way will be slain, their hearts removed, and their abodes destroyed by fire; that all spirits and ghosts, all who torment, will be subjugated, and that all curses and black magic will be reversed. Indeed when performing this part of the practice I can really feel their powerful presence!
As the session closed, I found myself feeling connected to Amitabha and confident that benefit was created for everyone who I was practicing on behalf of. They were protected in their transition from this life to the next, and seeds of auspiciousness were planted for their experience during the bardo and for the journey ahead of them…
Additionally, I have become very curious about how Shingkyong and Dzakadza and their retinue of bamros relate to chaplains. I feel connected to them, and I feel their ever-present watchful eye, and when skies darken, perhaps it is they who come to dispel fear, doubt and tentativeness in all we do.
May they guide us as we serve others!
On Chod and the demons of silent destitution and slave burial grounds…
In the quest to explore Chod sites in New York City, I came across a unique place; a site with a long varied history as a slave burial ground, the site of legendary street battles of the late 19th century gang The Bowery Boys, a crossroads for the homeless, and now the site of recent gentrification and the boutique galleries, nightclubs and restaurants that follow. Unknown to many, the very earth that supports Bowery Mission, The Salvation Army, the famous/infamous Sunshine Hotel and a variety of other SROs and temporary housing for the homeless once held the remains of hundreds of slaves. Indeed, during the excavation for the foundation of the New Museum, the remains of a number of these forgotten people, nameless and homeless, had been unearthed. This area is memorialized by the M'Finda Kalunga Community Garden (pictured above) in Sara D. Roosevelt Park which has been built on the eastern portion of the former burial ground.
I've wanted to practice Chod here for a while with the specific goal of dedicating the offering of my body to all of the local spirits and protectors of these specific four square blocks. Anyone who has spent anytime on Rivington or Stanton Streets between the Bowery and Forsyth Street can attest to the intensity of the place. People in various states of suffering wander across this area; they struggle with the demons of mental illness, drug and alcohol addiction, homelessness, domestic abuse and many other terrible sufferings. In a way these people resemble zombies; they are here, but they are living within another world, possessed by intense feelings that may keep them somewhere between the everyday world and one of pain and terror. Whats worse, these people are invisible to most who walk by them; they are disregarded and ignored, their suffering is easily explained away or rationalized by sophisticated social theories that diminish and abstract their pain, their suffering, and their deep-rooted desire to escape the pain they feel.
I cannot seem to separate the fact that these few square blocks have been so intense, home to so much destitution and violence (inner, outer and secret), and that this area was once a slave burial ground. It does make sense though. It's easy for me to feel open to the anger and rage, the numbness and depression, and the chaotic reaction that qualitatively remains in this area; it feels powerful, and it feels very interwoven with the very brick and mortar, the cast iron and wood, and the glass and tar that make up all of the structures that have been constructed over this site.
When visualizing the local gods and demons approaching the offerings that I was to make; enemies hostile to us, obstructing spirits who harm, demons who create disruptive conditions, the mara of the Lord of Death, and demons of the body, I summoned my own inner demons of anger and rage, of numbness and depression, and especially chaotic reaction. All of the feelings of what it means to be endlessly disrespected, tortured, enslaved, made fun of, spit on, beaten, and then ignored and disregarded perhaps even abstracted. In my mind's eye I visualized these demons and their attendant entourage rising above me, finally heard and seen, bringing the raw reality of what this place means, as well as it's present constellation of past and present occurences, their interaction, and the momentum that has been created here.
As I sounded the kangling, a horn made of an old human femur bone, I invited these demons… …it felt as if they were truly there.
This burial ground came into use after the one near city hall was closed in the late 1700's. That burial ground was re-discovered in 1991 during an excavation of a site that was going to be used for an office building for federal government offices; human remains were discovered and a larger study was done. All building was halted and the site was designated a national landmark known as African Burial Ground. I remember reading an article about some of what was found. Much of it included bodies found in coffins shorter than the individuals who were placed within them. Those who were buried there had their legs broken so that they would fit into more conveniently sized coffins. In a very real way, an act like this, seems like it would easily anger the consciousness of someone who had recently died. Indeed, in most Buddhist traditions, it is suggested that if possible, the body of someone who has just died should be left for three days (if that is possible). What happens if some people were to come and break your legs to fit you into a cheaper box? It seems like a final indignity; other than being completely forgotten, which subsequently happened. Perhaps the trajectory of such a hard life, the habitual mistreatment and pain, complete disrespect and deliberate torture can remain, a psycho-physical ruin, and crumbling landmark that can be felt by those a century later?
Last summer a Tibetan monk friend of mine was telling me of a place near to where he was raised in Tibet where a family was brutally murdered. The place, so he said, became a place where misfortune befell may other people. It became a place to avoid, a place to fear, a place of dread. Needless to say, he never went to that place, but in performing Chod, these are great places to visit. Places of fear and horror are ideal places to make offerings to the beings who reside there. It's a way to touch those same beings with us.
There are many stories of chodpas (people who practice chod) who are able to completely pacify the local god or demons who live in such sites. Perhaps that can only be done by pacifying those same demons within ourselves; within the same psycho-physical matrix of our being.
It may be that the only way that we can pacify these demons, especially the ones encountered on Rivington and Stanton streets, is through knowing our own urine soaked alleys of destitution, our sense of deep emotional pain of addiction and neglect, of how it feels to be belittled and ignored, beaten and left behind, an insignificant ghost of anonymity. Perhaps it is only in making offerings of compassion and joy to these haggard aspects of ourselves, witnessing and honoring them, allowing them to come to the ganachakra of appearance, that we can bathe them, clothe them, and see that they are no different from any other aspect of the misapprehended notions of who we are.
With that said, I would like to close with a passage from a related text:
Until full awakening, I take refuge in the Buddha, the Dharma and the supreme assembly. To accomplish completely the benefit for myself and others, I give rise to the mind of awakening. Once this supreme bodhicitta has arisen, I invite all beings to be my guests. I will engage in the pleasing and supreme conduct of a bodhisattva. To benefit all living beings, may I attain awakening. Just as the protectors of the three times gave rise to unsurpassable bodhicitta, which surely brings about perfect awakening, I will generate genuine bodhicitta. All that is generated I will remember. All that is remembered, I will make vast.
Chod, internal wastelands and the Gowanus Canal
At the end of my post on performing Chod at Greenwood Cemetery (which you can read here), I wondered about doing Chod at the Gowanus Canal; the recently designated superfund site that divides Carrol Gardens from Park Slope in Brooklyn. This toxic body of water is an artery of death and decay that is both close to my home as well as my heart. As a legendary repository of dead bodies (the detritus of organized crime), flood waste from higher elevations in Brooklyn, and just about every kind of heavy manufacture imaginable, the Gowanus canal seems a ghost-like symbol of where we put things that we want to forget.
Before I packed my bags with the things needed for the practice, I spent some time contemplating the Gowanus as a symbol. It is a body of water, a canal specifically, connected to the larger harbor by Buttermilk channel. The water in the canal stagnates as a result of a broken ventilating pump system at the far end of the canal. It is a remnant of the larger heavy industry that once existed in this part of Brooklyn and received all of the shipments of brownstone from up the Hudson that made most of Park Slope's beautiful brownstones. The canal also became a dumping-ground; it is not uncommon to find all manner of things floating in the water that at times resembles muddy anti-freeze. It is a miraculous canal as well, several summers ago I came to notice that dozens of red jelly fish made the canal their home.
As I began the sadhana (ritual text) I felt that I wanted to offer myself to the inner-demon who most represents the Gowanus Canal. In fact, I specifically tried to make this session an offering to the local gods associated with this area. I imagine that the god-demon of this particular place is one of the lords of places that are ignored; places where we leave, or even dump things that we no longer want, places of stagnation, where oxygen is literally consumed by the waste that we store; of things unwanted yet unable to be fully let go of, a ghostly world of secrets. For me, the god-demon of the Gowanus Canal is the lord of inner-wastelands.
The wonderful thing about Chod is the way in which we can access, face, and pacify all of our internal demons. It is very powerful, if that is, you choose to try to really look for these painful and frightening demons. It is also possible to do the practice while not particularly looking that hard; and then while you may make nice sounds with your bell and damaru, not much else happens.
The term "demon" is mostly taken to represent an internal neurosis or emotional focal point that distracts and provides an ability to obsess in a way that makes direct experience of the mind very difficult. These demons, while self-creations, can feel so real that they tend to paralyze and create huge amounts of suffering, indeed they can be considered the agents of samsara. They exert great power upon us in the form of fear, jealousy, hatred, pride, and in this case, secret internal toxicity.
Machik Lobdron, the female 12th century Tibetan founder of the Chod lineage, created a practice based in prajnaparamita literature as well as within tantric Buddhism. Part of this practice involves offering a mandala offering of one's body:
The trunk and head serve as Mt. Meru in the center, the four limbs serve as the four continents, the sun and moon are the right and left eyes, the ground is our freshly flayed skin, and the fingers and toes are arranged as a great mighty chain of iron mountains that encircle the whole mandala.
The more realistic the visualization the better- we are after all butchering this prized body of ours, ornamented with the pearls of ego fixation, self-nature, and pride. But after the reluctance, and after the discomfort, what is there? What remains? In offering freely to the assembly of god-demons who terrify us most so that they may benefit, so that they may turn their minds to the dharma and become buddhas in their own right there is a chance to experience our original nature. This is a way of experiencing prajnaparamita.
So how do we touch the inner demon of stagnation? Where is the place within ourselves where we dump things that we don't want, the place that holds our secrets, our inner wasteland? This place exists. It is in all of us. Like a black pearl made from an initial irritant that has grown many protective layers meant to distract and soothe the oyster that is it's container. How can we bring this to light? These fears are in reality great strengths- they are pearls…
So here I found myself, in a modern charnel ground surrounded by condom wrappers, dead rats, crushed beer cans, and other things left behind. While at first glance it may appear different from the charnel grounds of old, where bodies were burnt or left to decay, places frequented by wild animals, a place that elicits fear, but upon looking a little closer, this place is no different. It is a place where illicit things are done, where illicit things have been done- it is a dangerous place. It is a place of fear. The canal is off the radar. Once a place of great beauty it is now easily overlooked, as if we don't want to have any personal relationship with it.
Perhaps the Gowanas Canal is one of the eight great charnel grounds of India reflected in our daily lives here. In the New York area I am certain that it is. In my post on sacred geography (here is a link), I mentioned the historical importance of internal and external geography as it relates to the practice of Buddhist tantra. It seems that the Gowanus Canal occupies a place internally that can offer real growth and healing. What does it feel like to make an offering to, and thereby appreciate the parts of us that we have very willingly forgotten, the parts of us that are stagnant?
As I performed the chod sadhana, made sang offerings (smoke offerings) to the beings that live in the canal and all the beings that the canal represents, and while I hung prayer flags, I found myself recalling all that I have tried to hide, the parts of me that lay stagnant internal dumping grounds; my own inner pollution. I also recalled patients who I have met as a chaplain for whom these dynamics were in play, and prayed that we could all, every sentient being, bring honor and offerings to the inner demon that presides over this type of activity. May they be satisfied. May this offering pacify these demons. There is a line at the end of the sadhana which speaks to chaplaining these demons:
The roots of virtue from this practice of freely offering my body, the roots from caring for god-demons with my bodhicitta, and further however many roots of virtue that have been accumulated throughout the three times-all of this I dedicate for the benefit of living beings in the three realms, malevolent god-demons, and others.
With this kind of caring in mind, our own inner chaplaincy, may we know our inner demons and plant the seeds of buddhahood in our own inner wastelands so that they become purelands!
May any merit from this blog post be dedicated to all beings, especially those who are suffering in Japan after the recent earthquake and tsunami.
Gewo.
Sacred geography: external, internal and in-between
As part of my CPE (Clinical Pastoral Education) training with the New York Zen Center for Contemplative Care we have been exploring aspects of Jungian psychology especially as it relates to symbols and images. We recently finished a great week of classroom experience which included a conversation with Morgan Stebbins, the Director of Training of the Jungian Psychoanalytic Association, a faculty member of the C.G. Jung Foundation of New York, and a long time student of Buddhism. Stebbins' presentation on Symbol and Image was dynamic and quite moving- he embodies a depth and conviction that I find compelling. In addition to this, Stebbin's visit to our class came at a point when I've been playing around with writing a blog post about sacred geography. Very timely indeed.
"What does sacred geography have to do with me?" one might ask. I would answer, "Everything".
Within the framework of Buddhism geography and therefore pilgrimage, has come to be something of an important phenomena. Certainly this is not anything unique to Buddhism; we have a tendency to want to return to places that are significant for us. Sometimes there is spiritual significance, sometimes it is societal, and most often it is interpersonal. An example of these would be making the Hajj if you were Muslim, perhaps visiting Washington D.C., or taking your children there so that they could appreciate the way that our nation governs itself, and perhaps the place where one's parents were born, or where they died. Geography allows us to honor the meaning that we value in our lives. We live within time and space, and within the latitude and longitude that time and space afford us, we intentionally (and even unintentionally) plot the course of our lives and identities within their dynamics. How many times has a particular season or even date reminded us of an event that occurred in the past around the same time? My root teacher passed away on Christmas eve over a decade ago, and I am always reminded of that great loss whenever Christmas approaches. On the other hand, the Fall months feel like a time of rich growth for me- they always have, and for some reason these months continue to prove to be significant for me. These are two examples of how I plot meaning within my experience of time.
In most faiths pilgrimage has become something that one engages to touch the past; it is a means to feel the link of those who have come before us and charge the present moment with their power. It can be the Wailing Wall, St. Peters, the Kabba, Bodh Gaya, a sacred mountain, river, the ocean, a tree and it can also be imagined- something symbolic, a living pulsating image such as a mandala.
According to the Mahaparinirvana Sutra, the Buddha predicted that students of the path would visit the place of his birth, his enlightenment, where he first taught, and where he would die. He stressed that this may be something that one does if they want to, if it brings meaning, inspiration, and context to their path. It was a suggestion, not a directive, and ultimately a very insightful reading of how we relate to time and space.
Within Vajrayana, or tantric Buddhism, pilgrimage appears in a more visionary manner. In addition to the four major sites associated with the Buddha's life, various pithas, or 'seats' (places of power and meaning associated with the dissemination of Buddhist tantra) became included into various lists of sacred places. For example, there are twenty-four pithas throughout the Indian sub-continent that are associated with the places where the Buddha revealed himself as Chakrasamvara and taught the cycle of Chakrasamvara and related practices. The pithas, while relating to actual places, also correspond to places within our bodies that have an internal energetic significance. The exact location of these pithas vary from tradition to tradition, but there is a relative constancy of the mirroring of external and internal meaning in relation to these sites. In some ways, and according to some teachers, pilgrimage can be done without ever leaving where you are as all of the major pithas exist within the matrix of our energetic body. This approach is touched upon by the Buddhist Mahasiddha Saraha who in once sang:
This is the River Yamuna,
This is the River Ganga,
Varanasi and Prayaga,
This is the moon and the sun.
Some speak of realization having traveled and seen all lands,
The major and minor places of pilgrimage.
Yet even in dreams I have no vision [of these].
There is no other boundary region like the body;
I, virtuous, have seen this for good and with certainty.
Stay in the mountain hermitage and practice self-restraint.[i]
This could be considered the more essentialist approach to pilgrimage and sacred geography; wherever we are, we are sitting on the vajrasana under the Bodhi tree in Bodh Gaya. I feel that this is a great place to be. This approach is excellent. However it can be important to recognize that we are constantly changing, and that there will sometimes be times when we don't feel connected in that essentailist kind of way. What then? Well, then there is the benefit of pilgrimage. One could go to a place of significance to try to touch upon the inspiration that such places offer us. But perhaps, they may not have to be in India…
In his book Sacred Ground, Ngawang Zangpo has addressed in a very detailed manner the thoughts of Jamgon Kongtrul Lodro Thaye on the importance of sacred geography. Jamgon Kongtrul Lodro Thaye lived in Tibet from 1813 to 1899. He was a famous meditation master of the Kagyu, the Nyingma and Sakya Lineages. Through his wide and open attitude Kongtrul helped define and spread the Rime, or non-sectarian view of the dharma, in response to a general atmosphere of sectarianism amongst all schools of Buddhism in Tibet at the time. He was a compiler of termas (revealed treasure teachings) and was a terton (treasure discoverer) in his own right. A real renaissance man, Kongtrul not only helped shape and preserve the Kagyu lineage, but all forms of Dharma in Tibet.
Jamgon Kongtrul Lodro Thaye identified a variety of places in Tibet as reflections of the twenty-four pithas in India. This change in perspective had the effect of being quite dynamic in that it placed Tibetans directly in the center of their own world of sacred geography. Of course some brave souls still made the journey to the twenty-four pithas in India, but many visited the sites that Kongtrul and his dharma friends Chokgyur Dechen Lingpa and Jamyang Kheyntse Wongpo felt were equivalent. For some, this type of translation/re-orientation was too much; indeed the great Sakya patriarch Sakya Pandita took issue with the possibility that several pithas could be located in Tibet.
Sacred Ground is an excellent book for exploring the thoughts and teachings of Jamgon Kongtrul Lodro Thaye on the subject of pilgrimage and inner spiritual geography. Ngawang Zangpo translates Kongtrul Rinpoche's Pilgrimage Guide to Tsadra Rinchen Drak [or Pilgrimage Guide to Jewel Cliff that resembles Charitra (the union of everything)]- an amazing text that treats in great depth the nature of that particular pilgrimage location as well as it's inner and secret significances as it relates to various energetic centers found throughout the body. Zangpo includes a chart listing the manner in which the pithas correspond to the body according to the Chakrasamvara tantra, an appendix that includes three fascinating texts one by Kongtrul and Khyentse Wongpo, one by Chokgyur Lingpa, and a compiled list of sacred sites in Tibet by Ngawang Zangpo. Of particular interest is a reference to a note found in Mattheiu Ricard's translation of The Life of Shabkar:
It must be remembered that sacred geography does not follow the same criteria as ordinary geography. Kyabje Dilgo Khyentse Rinpoche (1910-91), for instance, said that within any single valley one can identify the entire set of the twenty-four sacred places. Kyabje Dudjom Rinpoche (1903-87) also said that sacred places, such as Uddiyana, can shrink and even disappear when conditions are no longer conducive to spiritual practice. The twenty-four sacred places are also present in the innate vajrabody of each being. (p.442, n.1)
A similarly fascinating book on this subject is the collection of essays edited by Toni Huber entitled Sacred Spaces and Powerful Places in Tibetan Culture. These essays offer a rich exploration of issues surrounding pilgrimage sites, sacred geography and geomancy. Of particular interest is the essay by David Templeman entitled Internal and External Geography in Spiritual Biography in which he explores the relationship that the mahasiddha Krishnacharya with the twenty-four pithas, especially that of Devikotta. Templeman considers the importance of these sites as internal locii and suggests that while pilgrimage to these sites was indeed important, there is little evidence to support that many siddhas visited all of them. In fact, Templeman suggests that some sites more than others are of particular significance and have been over time, while others are dangerous, home to subtle harmful beings (wild flesh eating dakinis) that need to be appropriately tamed before one can occupy that particular location. In the case of the mahasiddha Krishnacharya, his untimely end occurred at the site of Devikotta, as this site had a reputation for incredible unpredictable volatility that was well known throughout India at the time.
I tend to wonder where this place of volatility, with beings that need to be subjugated, resides within me. A three paneled chart provided by Templeman in his article listing the twenty-four pithas according to the Chakrasamvara Tantra, the teacher Jonang Taranatha and the Sakya master Kunga Drolchok, indicates that Devikotta -this very powerful site- is located within my energetic body around both of my eyes. I wonder where it's mirror locations are?
What I find most compelling about these books, and this subject in general is that it has a lot to do with how we relate to the world around us, how we import meaning to this world, and what we allow of ourselves in being in relation to time and space. The essays in Huber's book and the work by Jamgon Kongtrul Lodro Thaye describe both the Tibetan cultural, as well as the general vajrayana approach to sacred geography- these two are not by all means identical as Huber points out in his essay. Huber suggests that Tibetan culture influenced vajrayana making it distinct from the Tantric Buddhism that developed in India which then spread to Tibet. While the distinction is subtle, it speaks to how meaning is translated. It is arguable that there can never be a one-for-one translation of a text from one language to another, and perhaps, a one-to-one translation of a religion is similarly unlikely. That said, without straying into the soft edges of hermeneutics, I would like to wonder out loud, "How does Buddhist sacred geography translate to Buddhism in the 'West'?" I think that a great response to such a question is, "That's a silly question, Buddhist sacred geography is as present in the west as it is in Tibet or India". I'd also add that we should map it, live within it in a more open way, and make it ours.
If Jalandhara is a site that corresponds to the crown of my head, Oddiyana a site that corresponds to my right ear, and Devikotta my two eyes, all the while representing sacred places reflected upon the Indian Sub-continent and or the Tibetan Plateau, where would they be reflected upon the geography of the United States for example? Or more playfully perhaps, Brooklyn? It seems that some of this has to do with fully owning and bringing vajrayana home. In so doing, I would love to see how this type of re-orientation occurs. Can we do for ourselves what Jamgon Kongtrul Lodro Thaye did for Tibetans?
As Buddhism takes root here in the U.S. and continues to flourish I would love to see all of the twenty-four pithas of the India subcontinent reflected here. Perhaps as we learn to slow down and notice our relationship with our surroundings this will be more evident. I'm very curious to see how this aspect of vajrayana in particular translates to western culture; it seems like there is great potential.
[i] Schaeffer, Kurtis R. Dreaming the Great Brahmin: Tibetan Traditions of the Buddhist Poet-Saint Saraha. Oxford University Press, 2005. Pg. 151.
Kalu Rinpoche and Bokar Rinpoche, Father and Son, protectors of the Kagyu Monlam.
It has always felt to me that if Kyabje Kalu Rinpoche was the essence of Milarepa, then Kaybje Bokar Rinpoche was the essence of Gampopa. While I never had the chance to meet Kalu Rinpoche, I have met many Tibetan, American, British and French students of Rinpoche who often spoke of his direct orientation towards practice, his passion for transmitting instruction, and his easy going trust in the dharma- these seem to be qualities that I associate with Milarepa.
Similarly, Bokar Rinpoche with his purity of heart, emphasis upon transmission of the lineage teachings and stainless vinaya, truly does remind me of qualities that were emblematic of Je Gampopa. In expressing the direct simplicity of mind, Kyabje Bokar Rinpoche was known as a great master of Mahamudra.
That they both maintained, preserved and expanded the Kagyu Monlam in Bodh Gaya is important. Kyabje Kalu Rinpoche can be credited with establishing the Kagyu monlam in Bodh Gaya. When he began the monlam it was a small informal gathering. After his passing, Kyabje Bokar Rinpoche continued the practice of maintaining and further developing the Kagyu monlam; it slowly grew and grew. I attended several of these earlier monlams where Bokar Rinpoche and Yangsi Kalu Rinpoche presided over a much smaller number of monks, nuns and lamas than those that attend present monlam celebrations. They were a combination of grand and intimate, which seemed just right for reciting aspiration prayers and receiving inspiration.
After His Holiness the 17th Karmapa escaped from Tibet in January of 2000 and was allowed to travel inside of India, he presided over the monlam. Its as if Kyabje Kalu Rinpoche and Kyabje Bokar Rinpoche were keeping his Holiness' seat warm under the bodhi tree. Since the sudden death of Kyabje Bokar Rinpoche, the monlam has been run by Lama Chodrak (the lama he appointed to organize the monlam) and the monlam committee. His Holiness the 17th Karmapa has also taken a strong role in monlam planing, and feels strongly about its mission and goals.
With their activities in mind I offer this song of supplication written by Kaybje Bokar Rinpoche. May it be of benefit!!
Wide Wings That Lift Us to Devotion: A supplication
A Vajra song by Kyabje Bokar Rinpoche
Spiritual master, think of me! Think of me!
Source of all blessings, root spiritual master, think of me!
Epitome of all accomplishment, root spiritual master, think of me!
Agent of all enlightened activity, root spiritual master, think of me!
All refuges in one, root spiritual master, think of me!
Turn all beings' minds, with mine, towards the Teachings.
Bless me that all stages of the faultless path-
Renunciation, the mind of awakening, and the correct view-
Genuinely arise in my being.
May I dwell untouched by the faults of pride and wrong views
Toward the Teachings and the teacher of freedom's sublime path.
May steadfast faith, devotion and pure vision
Lead me to fully achieve the two goals for others and myself.
The Human tantric master introduces my intrinsic essence.
The master in the Joyful Buddha's Canon instills certainty.
The symbolic master in appearances enriches experience.
The ultimate master, the nature of reality, sparks realization of the abiding nature.
Finally, within the state of the master inseparable from my own mind,
All phenomena of existence and transcendence dissolve into the nature of reality's expanse;
The one who affirmed, denied and clung to things as real vanishes into the absolute expanse-
May I then fully realize the effortless body of ultimate enlightenment!
In all my lifetimes, may I never be separate from the true spiritual master.
May I enjoy the Teachings' glorious wealth,
Completely achieve the paths and stages' noble qualities,
And swiftly reach the state of Buddha Vajra Bearer.
In 1995, in response to requests from two translators, Lama Tcheucky and Lama Namgyal, on behalf of my foreign disciples, I, Karma Ngedon Chokyi Lodro, who holds the title of Bokar Tulku, wrote this at my home in Mirik Monastery. May it prove meaningful.[i]
[i] Zangpo, Ngawang. trans. Timeless Rapture: Inspired Verse of the Shangpa Masters. Snow Lion Publications. 2003. Ithaca, NY., Pg. 215-217.
Chod, Death and Green-Wood Cemetery
A couple of days ago I learned that in 1860 Green-Wood Cemetery in Brooklyn attracted 500,000 visitors, rivaling Niagara Falls as America's greatest tourist destination. This monumental 478 acre cemetery is home to 560,000 graves including that of Leonard Bernstein, Jean-Michel Basquiat, Louis Comfort Tiffany, Boss Tweed and many other illustrious artists, politicians and inventors. It's also an amazing place to practice Chod.
Over the years we have very effectively averted our eyes from death; we love to avoid the topic of death as well as that of illness and old age. Perhaps there is convenience in this as it allows ourselves to feel ever young and invincible. However a visit to Green-Wood (or any cemetery) helps to shake loose the taboo nature that death occupies, effectively reeling it in from the periphery of our experience of daily life. On a recent trip with my son and girlfriend we meandered through the beautiful grounds of Green-Wood observing the memorialized names of those who are no more. The comparatively young age at which many of Green-Wood's residents passed away- at least a third of the grave we saw that day were those of young children or young women who died in child-birth, is particularly striking. As one would expect to find, there is a wide variety of ages and cultural back grounds represented, further demonstrating with basic simplicity the fact that death does not discriminate.
It is easy to gloss over the recognition of impermanence that the Buddha came to recognize so early in his spiritual quest. The realization that all beings are subject to birth, sickness, old-age and death serve as the core existential foundation-stone upon which the rest of Buddhism in all of its forms is based. Perhaps over time this can seem to feel a little stale, as just as in his day when the Buddha was still Prince Siddhartha, we are so adept at hiding sickness, old age and death from our immediate view; death and even illness for that matter has become somewhat abstracted, and aging is something that we are told by media to avoid as best as possible. Talk about suffering! Nevertheless, we are born, we will experience illness, most of us will experience old age, and all of us will experience death- there's no real hiding this fact. However there is joy to be had, and this joy can be found when coming to terms that these profound events affect everyone, that we are all linked together by these similar existential events, and there is a certain beauty in knowing that not only are we not alone, but we are surrounded by countless other beings who share similar existential circumstances.
Earlier today I went to Green-Wood cemetery to practice Chod. I went because I had the day off and it felt like a personally meaningful means through which I could resolve a certain anxiety that I felt regarding my upcoming clinical placement at New York Presbyterian Cornell-Weill as a chaplain-intern. It's a new beginning for me- one that I would like to approach in a thoughtful and centered manner. Chod is an amazing form of meditation that was developed by Machig Labdron, a female Tibetan Buddhist master who lived in twelfth century Tibet. As a child she was precocious, and grew up to become an accomplished yogini who, in formulating the meditation practice known as Chod, yoked prajnaparamita literature with elements of tantric Buddhism into a system of meditation that has the unique reputation as the only dharma that was formulated in Tibet and then spread southwards into India. As the inspiration behind the synthesis of Chod lays within both the Mahayana tradition (through the prajnaparamita sutra, or the perfection of wisdom sutra) and aspects of Vajrayana (tantric Buddhist practice, most notably the practice of Vajravarahi), it is a very well balanced and multifaceted practice. Indeed, Chod can be approached as a complete path.
Traditionally Chod was practiced in charnel grounds and other fear inducing sites. Such sites were common in India and Tibet as many mountain passes, cross-roads, trees, and other sites were thought to be inhabited by malevolent spirit beings. Charnel grounds in particular were regarded as frightful not only because one commonly found bodies in various states of decay and decomposition, but because wild scavenging animals were easily found feasting on human remains. They are excellent places to face your fears. In fact, it is said that the Buddha had instructed many of his students to go to charnel grounds in order to contemplate impermanence amidst the decaying bodies of other humans.
Needless to say, such places aren't really easy to find here in 21st century America- so, one has to be creative. Some of the beauty of Green-Wood lies in the fact that many of the grave markers are themselves quite old. Marble doesn't hold up to elements as well as granite and other masonry material- it is soft and as it ages it slowly wastes away leaving eerie images behind. Some marble grave markers become hard to read thereby reinforcing the point that this is a place where people are left with very few to continue to witness the fact that they were ever there. Even the stone memorial markers are subject to impermanence.
One of the central features of Chod is the practice of visualizing that one chops oneself into pieces that then form an offering. We slice off our skin and chop up our body, remove the organs, cut out the eyes, perhaps smash the skull, and allow the marrow to slowly flow. In varying configurations we offer this mandala offering to all of the Buddhas, our lineage masters, dakinis and the wisdom protectors as well as to our own personal demons that represent our fears, our attachments, our insecurities, as well as to local gods, demons and spirits, as they too need care. In essence, we offer every aspect of the matrix of our being to all other beings that we can conceive of, what remains is liberated Buddha-essence: non-referential and timeless. It is a means of dramatically looking at where and what the "me" that we constantly tend to self identify with actually is. It's also a means of facing the attachment that we all too naturally tend to develop towards our bodies, our personalities, and other ways in which we self-identify as independently existing entities.
What was striking today after having made a certain ruckus in the cemetery with my chod drum, bell and thigh-bone horn as any good chodpa is willing to do, is that just sitting in a state of open reflection of the impermanence of life while at Green-Wood is particularly profound. It became evident that one need not only do Chod to necessarily feel the supportive reminder of how fragile and relatively short this life of ours may be. The contemplation of impermanence as well as the Four Noble Truths in a cemetery is a wonderful way to find freshness in the joyously simple truths-by-extension that flow effortlessly from such meditations. In fact, I was left with the feeling that we need more cemetery practice- more excitement. There are many places that tend to be avoided or simply glossed over that occupy great seats of power as places through which we can challenge and confront those things that are inconvenient.
It seems important to make the time to do such practices. It seems even more important to find powerful places to do such practices; it's apparent to me that in the heart of Brooklyn such a powerful place exists- I look forward to finding other such sites. Gowanus canal?
Buddhism, Islam, and appearance
This post is intended to address the disturbing reactions to the Islamic cultural center that is proposed to be built near the world trade center site. The anger and "islamaphobia" that has arisen as a result of the proposal to build the center acts as a direct challenge to the ideals that America as a nation ideally represents. That some New Yorkers are participating in the protests and exhibitions of intolerance seems provincial and pedestrian given the fact that they live in what is an international city, home to people from countries all over the globe, who in turn represent and practice a wide variety of the world's faiths. Needless to say, the intensity of these reactions seem to be based upon fear of difference and or fear of the unknown.
Despite my own personal feelings on this issue, I thought that this is the perfect time to share a picture I took at an exhibition of Indian Sufi art titled Light of the Sufis: The Mystical Arts of Islam that was held at the Brooklyn Museum of Art from June to September of 2009.
The painting depicts three sufi mendicants and one Buddhist yogin (practicing what I would assume is a Vajrayana completion-stage yoga based upon his asana as well as the use of the meditation belt). Even though the exhibition gave very little information regarding the subject of the painting, the moment I saw the portly yogin I was convinced that an interfaith meeting of some sort was underway.
I brought this image with me to India to show H.E. Gyaltsab Rinpoche as he has a passionate interest in history, especially regarding the overlap between Buddhism and Islam. By most accounts Vajrayana (tantric Buddhism) was born somewhere in or around the Swat Valley in northern Pakistan. Other portions of Pakistan, Afghanistan, and northern Central Asia figure largely in the development and dissemination of tantric Buddhism. Many great buddhist teachers spent time in this region- generally refered to as Uddiyana. Such illustrious figures include the Mahasiddhas Tilopa and Kambala, and more recently Orgyen Rinchen Pal (1230-1309 CE) who brought to Tibet a unique system of meditation based upon the Kalachakra Tantra. It is also said that Padmasambhava (Guru Rinpoche) was said to be born somewhere within the Swat valley- the same valley that over the past year has seen terrible devastation in relation to the war in Afghanistan.
Bodhisattva image from Afghanistan
In response to the photo of the painting that I brought, H.E. Gyaltsab Rinpoche told me the story of a Buddhist teacher who was described in a historical treatise by Gendun Chophel. There was once a yogin (Rinpoche never gave the name) who wandered through Afghanistan and some of what is now Iran, and after some time started to teach. According to Rinpoche, this very realized teacher interchanged Buddhist philosophical terms such as Dharmakaya and nature-of-mind with Allah when he taught as a means to appeal to his audience. The sensitivity and depth of his teachings were eventually recognized by an elder Sufi teacher who came to name this Buddhist as his successor. When the elder teacher passed away, this Buddhist teacher took over teaching the sufi congregation and when he in turn passed away was eventually recognized as a great Muslim saint. It seems that the attachment to Buddhist dharma or Islamic dharma wasn't an issue for this great and now unfortunately relatively forgotten teacher; the play of appearance was a means to express something beyond any particular cultural reference.
I am reminded of the story of Taranatha and one of his teachers named Buddhaguptanatha. Buddhaguptanatha (1514-1610? CE) was an Indian Buddhist yogin who also held and practiced several Hindu yogic traditions. Taranatha apparently discovered this fact while Buddhaguptanatha was in the midst of bestowing a series of empowerments that he himself had received from his guru, Shantigupta. Taranatha was particularly challenged by the idea that his teacher also practiced Hinduism. Sensing his student's sectarian reaction Buddhaguptanatha became upset and abruptly left Tibet leaving the series of empowerments incomplete. It is humbling that even for a teacher as great as Taranatha, the notion of "pure" Buddhism being mixed with Hinduism was a challenge- that on some level his own sense of distinction got the better of him. It seems that as Buddhists we must be willing to let go of the "Buddhism" in the Dharma- relaxing into appearance as it comes. However, maybe this isn't something that just Buddhists should try to do- what if we just let appearances arise and not be too concerned with their comparative characteristics?
From the standpoint of meditation I am particularly fascinated by how we naturally fall back into habits based upon the conception of time and definitions. There is a certain convenience to viewing the world in terms of borders, of ideas as separate and in contrast to one another, and of faiths as distinct and at odds with one another. However, when we really look, especially at ourselves and the way we interact with things around us, the sense of separation isn't as distinct. When we allow ourselves to slip out of the me/mine self/other dynamic, things blend together in a way where perhaps all the distinctions become unnecessary and overly unimportant- or at the very least, less distinct. Appearance just is, and need not be elaborated upon.
Now might be a good time to examine just how and why we react so strongly against the things that disturb us; the things that cause fear are often not fully seen for what they truly are.


Very pleased to report that our commission gig at Seven Jazz went well last week!
I have more videos which I'll post soon, but for now you can see videos of the band playing Tom's tune Dark Shrimp, a tune of mine called Hive Mind and our encore, The Usual Suspects.
We also got a lovely review from John Toolan, which you can read here.
This Thursday, my group 6for7 will be appearing at Seven Arts in Leeds to premiere some commissioned work by myself, alongside compositions from the rest of the group. This has been a year in the making and I'm excited to finally have the gig in sight!
To find out more about 6for7, see the tab at the top of this page. If you'd like to know more about the event, see here – 6for7 at Seven Jazz.
We are pleased to announce that the first Apollo Jazz Network tour will take place in February/March 2013 and will feature Scottish jazz singer Jude Williams.
Jude will perform a number of gigs across the Network, collaborating with musicians from Leeds and Scotland.
Welcome to the website of trumpet player, composer and teacher Kim Macari. Here you'll find information on her current projects, blog posts, photos, gig listings and more. Check back regularly and get in touch!


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Domestic violence applications | Partners and Families | ICS Legal
Domestic violence applications and applying for indefinite leave to remain (ILR)
An application for indefinite leave to remain (also referred as ILR), under the domestic violence route can be applied by a person in the UK. The policy for those who can apply as a victim of domestic violence is set out on Appendix FM section DVILR of the Immigration Rules HC395.
One of the driving forces to prevent a person becoming a victim of domestic violence, is asking a migrant who decide to come and join their partners in the UK, is to learn basic level of English, so that they can seek help and provide a prevention method to those who decide to take that advantage.
First of all, let us summarise what can be defined as a person who is a victim of domestic violence; here is a list however please note that this is not an exhaustive list:
Controlling behaviours, for example, telling you what you are allowed to do or not.
Threatening behaviours, for example, this can be both verbal and physical behaviour.
Obviously, any physical violence towards you.
Emotional and psychological abuse, for example, blaming you for faults that was not yours or making you take responsibility for their actions.
Financial. This can include but not limited to, controlling your spending or telling you what you are allowed to buy. The most common action is that if your employed, your wages are the deposited into their account or is transferred from your account to theirs.
The Family Law Act 1996
There are 2 specific types of civil court order that protects a person who is a victim of domestic violence. These evidences become one of the crucial part of the ILR application:
Non-molestation order. This is an application lodged into the court, to stop contact with the Applicant. As part of the application, you must arrange for a copy of your application and witness statement to be 'served' on the person named in the application. This means making sure they get a copy of the documents in person.
Occupation orders, which permits the Applicant, to continue living at the previously shared accommodation and they are usually temporary orders. The hearing will be held in private (sometimes called 'in chambers'). In most cases only you and the person you're applying for an injunction against, and any legal representatives, can attend. The court will provide an interpreter if you asked for one when you applied for the injunction. They can translate what happens during the hearing but they cannot represent you or give you legal advice.
Domestic Violence Concession (SET DDV)
The introduction of this concession policy allows leave to be granted for a period of 3 months, which is classed as "leave outside the immigration rules" also referred as LOTR which allows the Applicant to have access to public funds.
Section 3C of the Immigration Act 1971 will ensure that as long as a valid application is made in time, the person will continue to have access to public funds until the matter is concluded.
The application process of the SET(DV) for ILR
First of all, the application must be completed using the correct form, which are common mistakes made. An application is still classed as valid if applied out of time within the 14 days however you must meet the exception policy as set out by the immigration rules.
You must provide evidences to support your application. There is no specified list of evidences set out by the immigration rules. In most cases, your evidences will be determined by the factual matrix of your application.
When the application for ILR as a victim of domestic violence is considered by the Home Office, they will consider the following as part of their assessment:
Timing of the application, so it is best advised that you apply as soon as possible.
The length of your relationship prior to submitting the ILR application. It is important to note that just because an application is made during the early parts of your leave to remain does not itself demonstrate that the relationship was not genuine prior to any forms of domestic violence.
In all cases, your immigration history is considered and whether you have made repeat applications on other grounds. Your credibility are tested by the Home Office.
The length of your residency and also from the alleged incident.
Following the Immigration Act changes, a right to appeal is generated for all human rights cases. It is important to note that even if the application is lodged in time, the Home Office can certify your claim as unfounded and this will mean that you can only appeal against this decision from outside of the UK.
Where an application is refused and a right to appeal is generated in the UK, the matter will go before an Immigration Judge at the First Tier Tribunal. You will get an opportunity to put forward your matter before the Tribunal, who are independent from the Home Office and the Judge will determine whether you should be granted your ILR or any other forms of leave to remain in the UK.
Prior going to the First Tier Tribunal, you will need to submit an appeal bundle, also known as trial bundles. A number of key evidences and legal representation must be prepared and submitted including your witness statement. This will go before the Immigration Judge and the Home Office Presenting Officers (HOPO) prior to the appeal hearing and will be used by you, in your defence for the appeal hearing.
Why ICS Legal for SET (DV) Application - ILR as a victim of Domestic Violence?
ICS Legal provides both legal advice and help on filing your application for ILR. We use our experience and sound knowledge to guide you through the application process. If you wish to discuss your case with us, speak to us on 0207 237 3388 or email us at info@icslegal.com.
Frequently asked questions?
Who is allowed to apply for settlement as a victim of domestic violence? A person who holds leave to remain as a partner under Appendix FM or under Part 8 of the Immigration Rules HC395. Those who hold leave to remain under other immigration categories can still benefit of being granted outside of the immigration rules. Fiancés, fiancées and proposed civil partners will not be allowed to apply because they will hold only temporary leave to enter and there are no expectations for them to remain in the UK on a permanent basis.
Why this category of leave is limited to those under Appendix FM or Part 8 of the Immigration Rules HC395? This is a settlement based application, which means that after a completion of 5 years or 10 years, a person is eligible to apply for ILR. Those who are in an abusive relationship are given the flexibility to apply for ILR if their relationship had broken down as a result of domestic violence.
When should I submit my domestic violence ILR application? You must make an in time application to avoid becoming an overstayer. Where you hold valid leave to remain, you can still lodge an application as you do not need to wait until your visa expires. Taking early legal advice is important, so that you can understand your rights and when to make an application. Simply lodging an application with the fee is not the only task but you need to present a good application with specified evidences.
Can I apply even if my leave has expired? A number of changes have been implemented on in time application and the introduction of paragraph 39E of the Immigration Rules states that all application must be done in time unless you meet one of the exception policies. In some case, an ILR application could still be granted outside of the immigration rules.
Does fee waiver exist? In most cases, you can request an exemption from paying the fee. However you will be asked to disclose your financial details and provide all the relevant evidences. The Home Office in our experience do financial checks on you so do not conceal any information as that would impact your credibility and also your application would be returned as invalid. This may affect your right to appeal if an application is refused.
Can I apply outside of the UK for the ILR application? No. This is not allowed and there are no provisions within the immigration rules to allow you to do so.
What evidence do I need to provide in support of the ILR application? First of all, the Appendix FM of the Immigration Rules does not provide you a specified list of evidences. This is because the Home Office recognises that all applications will be different. The burden of proof sits with the Applicant to produce relevant evidences to support their claim.
In your application, you will need to provide independent evidences such as police reports, doctor's report to name a few in order to demonstrate that you are a victim of domestic violence. Home Office understands that sometimes, not all evidences are available and your legal representation will not explain how you meet the policy of Appendix FM Immigration Rules.
Where should I submit my application? As part of the Home Office's digital transformation, applications are lodged online. In most cases, your application will be treated as complex therefore it would not appear this would be considered in their 24 hour service.
When a domestic based ILR application is refused?
If an application for ILR is refused, then we will have a right to appeal before the First Tier Tribunal, because the application is classed as a "human rights application". You will have 14 days to lodge your appeal, with your legal grounds and any relevant evidences to which you intend to rely upon as part of your submissions to the First Tier Tribunal.
Once an appeal is lodged, Secretary of State is notified and in most cases, is tasked to reconsider their position. If the matter is not reconsidered and is maintained, the First Tier Tribunal will set a hearing date to hear the matter in full and will ask both parties to submit their respective appeal bundles.
There are a number of agencies who can provide you help and advice if you fall as a victim of domestic violence:
https://crimestoppers-uk.org. Speak up and stay safe.
The 24-hour Freephone National Domestic Violence Helpline: 0808 2000 247, run in partnership with Women's Aid and Refuge.
Northern Ireland Women's Aid 24 Hour Domestic Violence Helpline: 028 9033 1818.
Scottish Domestic Abuse Helpline: 0800 027 1234.
Wales Domestic Abuse Helpline: 0808 80 10 800.
Men's Advice Line: 0808 801 0327.
Trusting ICS Legal with your domestic violence ILR application?
We appreciate the diverse challenges we face from 'No Win No Fee firms and 100% success rates'. ICS Legal are not in the business to provide such promises, after all we are not the Home Office. Our trust with you is based on our conversation, in spite of everything and above all, you are buying our expertise & sound knowledge on those matters.
We have been part of the changes and will continue to be part of this, as we continue to support our Clients through their application for indefinite leave to remain. You can contact us on 0207 237 3388 to get more information on how we can help you or simply, send us an email to info@icslegal.com.

redpajama_set_name: RedPajamaCommonCrawl


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Leghorn Merchant Networks
The Story of a man, of his diseased body and his grave (including his medallion) Monday, Feb 13 2017
Analysis and Biography and Cemeteries and Old English and Sources British, Burial Practices, Burials, Cemetery, Francis Horner, Henry Englefield, History, Non-Catholic, Old English Cemetery, Parliament of the United Kingdom, Scottish, Sculpture, Sir Francis Chantrey, Sismondi Matteo Giunti 1:20 pm
Mr. H. whose identity will be revealed later.
Born in Edinburgh in 1778, the eldest and first surviving of seven children, Mr. H. was a delicate child. He matriculatd at Edinburgh University and chose to study law, aspiring beyond that to public life, funded by his profession. He also studied political economy and joined several academies and societies. In 1799 he espoused "the ancient Whig politics of England, which are at present so much out of fashion, being hated by both parties", his mentors being David Hume and the French physiocrats. He passed advocate in 1800, but finding little success he switched to the English bar, entering Lincoln's Inn in 1802 and becoming, in the meanwhile, acquainted with the whig lawyers and literati Romilly, Abercromby, Mackintosh and Sharp, who welcomed him as a "Northern Light". In the same period he helped found the Edinburgh Review. He found a place in the Parliament in 1806. He opposed the control of trade by export licence to counter Bonaparte's continental system in 1808 and, critical of the naval battering of Copenhagen, voted for Whitbread's peace motion. He supported Catholic relief and his role model Romilly's bid to reform criminal law. Mr. H. felt he was "made, or educated, for the sunshine of an improving community". He was a member of the Holland House circle and, in 1810, he clearly displayed his talents in the Bullion Committee, arguing that there had been an excessive issue of paper money since the stoppage of cash payments by the Bank of England in 1797, and that bullion importation was the solution. Later he criticized the East India Company's trade monopoly, and advocated a presbyterian chaplaincy in India. He supported Whitbread's peace bid and was a consistent opponent of the protectionist corn laws in 1813–14. He also quizzed Castlereagh on his failure to obtain universal abolition of the slave trade during peace negotiations. The Dictionary of National Biography of 1891 stated that: "H. was a man of sound judgment and unassuming manners, of scrupulous integrity, and great amiability of character. He was a correct and forcible speaker, and though without the gift of eloquence or humour, exercised a remarkable influence in the House of Commons, owing to his personal character. Few men, with such small advantages at the outset of their career, ever acquired in such a short space of time so great a reputation among their contemporaries. As a political economist Horner ranks deservedly high."
H. suffered from a pulmonary ailment, and during the autumn of 1816, having been advised to winter in a warmer climate, he travelled to Pisa (Italy) with (more…)
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Matteo Giunti
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HomeIran News NowIran Opposition & ResistanceOn Trial in Sweden, Former Iranian Official Still Embodies Culture of Impunity
Iran News NowIran Opposition & ResistanceIran Human RightsStop executions in Iran
On Trial in Sweden, Former Iranian Official Still Embodies Culture of Impunity
Written by Mahmoud Hakamian
Supporters of the Iranian Resistance hold rally in Stockholm
This week, the former Iranian prison official Hamid Noury began presenting his defense in a Swedish court, as part of a trial that began in August following his indictment for war crimes and mass murder. Noury was arrested in 2019 on the basis of universal jurisdiction, which allows for any country's judiciary to prosecute serious violations of international law. He stands accused of participating in the massacre of 30,000 political prisoners during the summer of 1988, and more than 20 survivors of that massacre have provided testimony about his systematic abuse of prisoners and his role in leading them to the "death corridor" where detainees were interrogated over their political affiliations and then promptly hanged.
In the wake of a massive outpouring of evidence against him, Noury's defense appeared desperate and ineffectual. It ranged from claiming that he was on leave at the time of the massacre to denying that such a massacre ever took place. At one point, Noury even said, "There is no prison called Gohardasht," in reference to the facility where witnesses recalled suffering abuse at his hands. It is difficult to imagine his prospects for acquittal or light punishment improving as a result of his denial of plain reality, but at this point, one might imagine that Noury has no hope of avoiding prison and is more focused on saving face for the Iranian regime.
This is reflected in the fact that Noury used his time in court to heap praise upon that regime and its officials. He condemned one witness for accurately describing Qassem Soleimani, the head of the Islamic Revolutionary Guard Corps' Quds Force who was killed in a 2020 US airstrike, as a criminal. And he attempted to reinforce the illusion of a democratic process in the Islamic Republic by referring to Ebrahim Raisi as its "popular president." In fact, Raisi was "elected" president in June after all other viable candidates were excluded from the ballot, and the vast majority of the electorate boycotted the vote in protest.
In his testimony this afternoon, henchman #HamidNoury brazenly confessed to torture, flogging, executions. He even said if #MEK members prayed together, as all Muslims do, they would be beaten. The same held true for group sports. He is hanging himself with his own shoelaces. pic.twitter.com/efQmlcqRVM
— Ali Safavi (@amsafavi) November 25, 2021
Notably, that boycott was motivated not just by the lack of choice in the June election, or in elections in general, but also by the particularly onerous background of the presumptive victor in that race. In praising Raisi at trial, Noury was praising a fellow perpetrator of the 1988 massacre, namely one of four officials who sat on the "death commission" that oversaw executions at Gohardasht and Evin Prisons.
Several witnesses in Noury's trial also recalled interactions with Raisi and described him as being especially committed to the broadest possible implementation of then-Supreme Leader Ruhollah Khomeini's fatwa regarding organized opposition to the theocratic regime. That edict singled out the leading pro-democracy opposition group, the People's Mojahedin Organization of Iran, and declared that all supporters were guilty of "enmity against God" and thus subject to the death penalty. Khomeini followed up on the fatwa by ordering authorities to "annihilate the enemies of Islam immediately," and legal scholars have lately seized upon such language to suggest that the 1988 massacre may be classified as genocide against faith communities that posed a challenge to the regime's theocratic fundamentalism.
In July, the British human rights barrister Geoffrey Robertson spoke at a conference organized by the National Council of Resistance in order to discuss Raisi's pending inauguration and the appropriate international response. Robertson emphasized that the Genocide Convention obligates all ratifying nations to take action in situations where such a crime against humanity is taking place or is found to have gone unpunished in the past. Other speakers noted that Hamid Noury's indictment was a test case for universal jurisdiction as applied to the 1988 massacre, and they concluded that there would be no legal obstacle to arresting Raisi based on the same principle, were he to travel to any Western nation in his role as president.
Unfortunately, no government has yet signaled that it intends to pursue broader accountability for the massacre. But considering that Raisi has declined opportunities to attend the UN General Assembly and the COP26 conference in Glasgow, it appears as though the regime's confidence in its own impunity may be waning. Indeed, Raisi's decision to avoid the United Kingdom may have been influenced by the fact that certain lawmakers issued formal calls for his arrest and submitted a dossier on the 1988 massacre to English and Scottish authorities.
Those lawmakers expressed hope that local investigations into that issue would set the stage for a commission of inquiry at the United Nations. The NCRI has long advocated for that measure, and it has been joined in recent years by Amnesty International and several UN special rapporteurs. Each of them has acknowledged that the commission of inquiry became more imperative in the wake of Raisi's appointment to the presidency, something that Amnesty referred to as a "grim reminder that impunity reigns supreme in Iran."
As much as that impunity is now being challenged by Noury's prosecution, it is important to remember that after 33 years, he is the only person to face any legal ramifications for participation in the Iranian regime's greatest crime against humanity. What's more, his defiant commentary before the Swedish court betrays the fact that Tehran still has more reason to expect conciliation than accountability from Western governments. It will take more aggressive prosecution, at a much higher level, to convince the regime that the world will no longer turn a blind eye to its crimes and human rights abuses.
1988 Massacre
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Iran: Political Prisoner Hanged in Zahedan Two Executed in Shiraz and Khorramabad
Special Report – Conference in Auvers-sur-Oise, France: Hold Iran's Regime Accountable for Genocide, Terrorism & Nuclear Defiance
Iran: Execution of Three Prisoners in Isfahan Prison, 12 Executions in 5 Days


Bike Date Friday: Oktoberfest at Teske's in San Jose | One woman. Many bicycles.
"Prost!" That's about all we could muster as the crowd in the beer garden chanted "Ein Prosit, ein Prosit der Gemütlichkeit!" and "Eins, zwei, drei, g'suffa, Zicke-Zacke-Zicke-Zacke Hoy, Hoy, Hoy!" at the urging of the band. It's Oktoberfest time not only in Bavaria, but all over the world, including Teske's Germania in San Jose.
Teske's is an institution in downtown San Jose, a family-run restaurant serving traditional German fare for decades. Set on the outskirts of downtown in a Victorian building surrounded by new office buildings and expansive parking lots, Teske's and its neighbor Trials Pub are an oasis of fun on an otherwise bleak block.
Years ago I ate in the indoor dining room at Teske's, but celebrating Oktoberfest in the beer garden with a live band was a completely different experience. The band was much more fun than anticipated and the shared long tables had us rubbing elbows with a variety of folks, from octogenarians with noteworthy dancing skills, to a trio of beer loving guys with a hankering for over-sized portions of meat.
For all of them and for us, Teske's delivered: beer, meat and dancing in unusual setting. Not quite Bavaria, but definitely worth the short ride from the Caltrain station. And if you are drinking your beer from the larger liter-sized steins in true Oktoberfest style, there's the VTA light rail that runs right past Teske's front door.
Are you an Oktoberfest fan? If so, what is the biggest attraction for you: music, beer, or hearty German food?


You can purchase information on ROTH & CO. C.P.A. LTD in 4 formats. Basic, detailed, and full reports are ready within 12 - 36 hours. Legal & bankruptcy searches take 3 - 4 business days.
Reports on ROTH & CO. C.P.A. LTD are available in several formats from IsraelBizReg. The report on ROTH & CO. C.P.A. LTD (515898542) ready for you within 12 - 36 hours of your order. Legal & bankruptcy searches on ROTH & CO. C.P.A. LTD can take up to 3 - 4 business days depending on the amount of results. Read below to learn more about the different types of reports available on ROTH & CO. C.P.A. LTD.


Winehouse posed at her first apartment in Camden Town, England where she moved to pursue her musical career in 2004, following the success of her hit album "Frank."
Exhibit explores Amy Winehouse's rise to fame.
In the four years following jazz vocalist Amy Winehouse's premature death at the age of 27, fans and critics alike have widely speculated about her struggle with addiction, anorexia and promiscuity, but a new exhibit is finally reflecting on her life.
Running through Nov. 1, The Contemporary Jewish Museum's exhibit "Amy Winehouse: A Family Portrait" creates a timeline of highlights from grade school to the last days of her life through a collection of family memorabilia and insights from her older brother Alex Winehouse.
Winehouse took it upon herself to apply to the Sylvia Young Theatre School. Excerpts of her sassy application essay in which she is blunt about her less than impressive grades, but expresses hope for the potential she sees in herself, are dispersed throughout the exhibit.
Her school uniform, a video of a school performance and photographs form a multimedia display capturing the essence of Winehouse's talent and illustrating her youthful restlessness.
The show continues with assorted backstage passes, Winehouse's prized magnet collection, and significant staple pieces of her retro-'60s wardrobe. A framed, handwritten playlist, entitled "Songs on my chill-out tape," features Ray Charles, Ella Fitzgerald, Nina Simone and Frank Sinatra, all musicians she credited as influences. Both her style and her mature taste in music speak loudly as examples of her old soul.
The exhibit also explores Winehouse's musical inspiration and her own influence as a musician, featuring artists who say they have been inspired by Winehouse. Rachel Harrison, Jennie Ottinger, and Jason Jägel each present a representation, juxtaposing media and styles in their expressions.
Harrison's four abstract, brightly-colored pencil drawings of Winehouse lure the viewer into the smaller, sub-exhibit, illustrating Winehouse with her muses and demons.
Ottinger's "Mouth to Mouth: Pieces from an Animation about Cultural Appropriation," covers a white wall in a path of paper-doll like pieces. Although relevant to current events and movements such as #BlackLivesMatter, Ottinger's display of Winehouse as a vessel of cultural appropriation seems distasteful and inappropriate in wake of Winehouse's remembrance as well as out of place amidst an exhibit intended to celebrate her life.
The exhibit closes with Jason Jägel's colorful, geometric representations of Winehouse and the feelings the late singer's music evokes. Although these pieces are thought-provoking, they are poorly visible in terms of logistics, as the slim walkway forces the viewer to observe the whole piece from a neck-straining position.
Overall the show leaves visitors feeling bittersweet over the loss of such a great talent whose raw emotions were prevalent in her soulful voice, eclipsing her band's other instruments.


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Consuming raw or undercooked meat or seafood may increase your risk of foodborne illness especially if you have certain medical conditions.


text:
Dum Dum Girls – Too True
(Sub Pop) UK release date: 27 January 2013
by John Murphy
published: 23 Jan 2014 in Album Reviews
"My muse is not a horse and I am in no horse race." None other than Nick Cave wrote those words in October 1996 as part of a letter to MTV politely refusing a nomination for Best Male Artist. 18 years later, the Australian's pithy words helped to inspire Dee Dee Penny, while writing her band's third album, to "set the muse free".
The concept of a muse is a fascinating one in the context of the Dum Dum Girls' third album, for by the sound of it, Penny's muse is clad all in black, wearing badly applied eye make-up and sitting on a bench in the mid-'80s somewhere looking sad. For, although the effervescence that marked previous Dum Dum Girls' albums is still present and correct, Too True marks a darker, more Gothic, direction.
It's a direction that Penny herself alludes to in the album's pre-publicity – names like Siouxsie, Echo & The Bunnymen, the Velvet Underground and Patti Smith have all been cited as influences, and it's certainly possible to see Too True as a companion piece to another throwback to the gloomy '80s, last year's excellent debut by Savages, Silence Yourself.
Thankfully, for all those who have fallen in love with the jangly guitars and glorious choruses that marked previous Dum Dum Girls records, they haven't shrugged off their pop sensibility. Rimbaud Eyes, for instance, is a beauty – three and a half minutes of fuzzy pop bliss, while In The Wake Of You performs a similar trick, only even better executed. Regular collaborator Richard Gotterher is still present behind the production desk, together with The Raveonettes' Sune Rose Wagner, and there's more of a hint of the Danish noise-pop's scuzz and grime throughout the album.
Too True is very much a guitarist's dream of an album, with almost every track firing off an impressive riff. Opening track Cult Of Love features a twangy solo seemingly transported from the '50s era of Hank Marvin, while the Bunnymen's Will Sergeant is paid homage to on the driving Little Minx. There's even room for a delicately strummed acoustic guitar on the blissfully laid-back album highlight Are You Okay.
It's fair to say though that the album doesn't really hang together as it should. With a running time of just over half an hour, filler should be at a minimum, but tracks such as Too Good To Be True and the closing, languid yawn of Trouble Is My Name just seem to drift through without leaving much of an impression. It's not that they're bad songs, just a bit average, and it's that which stops Too True from being a great album rather than a good one.
However, it does remain a fine listen, especially for anyone enamoured of fuzzy guitars and some swooning vocals from Penny. It's another enjoyable album from a band quietly proving to be one of the more consistent groups around.
Dum Dum Girls MP3s or CDs
Dum Dum Girls on Spotify
More on Dum Dum Girls
Dum Dum Girls – Only In Dreams
Dum Dum Girls – I Will Be


text:
Q: Eslint reporting in VSCode but not on the terminal I'm using es-lint VScode extension and it is catching 5 linting errors, however when I run npm run lint from package.json It only lists 2 errors. I'm wondering why the terminal is not outputting all linting errors, so I can fix it with esw --fix on save.
Note: I'm using both prettier and airbnb config rules.
Here is my .eslintrc:
{
  "extends": ["airbnb", "prettier"],
  "plugins": ["prettier"],
  "globals": { "document": false }
}

Here is pacjakge.json:
 {
  "dependencies": {
    "react": "^16.2.0",
    "react-dom": "^16.2.0",
    "react-redux": "^5.0.6",
    "react-scripts": "1.0.17",
    "redux": "^3.7.2",
    "styled-components": "^2.2.4"
  },
  "scripts": {
    "start": "react-scripts start",
    "build": "react-scripts build",
    "test": "react-scripts test --env=jsdom",
    "eject": "react-scripts eject",
    "lint": "eslint --fix ./src",
    "watch:lint": "node_modules/eslint-watch/bin/esw -w --fix"
  },
  "devDependencies": {
    "eslint": "^4.12.1",
    "eslint-config-airbnb": "^16.1.0",
    "eslint-config-prettier": "^2.9.0",
    "eslint-plugin-import": "^2.8.0",
    "eslint-plugin-jsx-a11y": "^6.0.2",
    "eslint-plugin-prettier": "^2.3.1",
    "eslint-plugin-react": "^7.5.1",
    "eslint-watch": "^3.1.3",
    "prettier": "^1.9.1"
  }

A: You are using the --fix option when running npm run lint, that means ESLint will only display errors/warnings it can't fix automatically.. everything else, it will just fix and not complain about.
If you want it to list all the errors/warning, you can remove --fix from your NPM script, and it will list all erros/warnings it finds (it will run eslint ./src). Later if you want to fix the errors as well, run npm run lint -- --fix, that will pass everything after -- directly to the script, i.e., will run eslint ./src --fix which will work correctly.

redpajama_set_name: RedPajamaStackExchange


Nothing beats bread, fresh olive oil, and aged balsamic vinegar that's been upped with some of our sea salts (even on dessert duos) to make the perfect snack or party appetizer. Our outstanding examples of fresh olive oil from the southern hemisphere are make a classic pairing with our aged balsamic, produced in the traditional Modena style its aged up to 18 years in oak barrels to make a thick and potent bread dipping experience.
DIRECTIONS: Add 1/4 cup olive oil to a shallow bowl or rimmed plate. Drizzle 1 tbsp aged balsamic over top, then sprinkle plain or herbed sea salt. Have a fresh loaf of crusty bread on hand. And a few shards of fresh parmesan, too. Heaven!


text:
Q: Should stored procedure cached in Mysql Should stored procedure cached in Mysql? If yes, How long it is stay in cache?
In my case, when I call one stored procedure first time, it is giving me result in 1sec, after that it gives me result in 400ms. And when I am changing some parameters passed to the stored procedure and call first time, same behavior performed. So, I can not understand what happening? Can some one guide me?
Thanks.

A: This is the normal behavior of any system that uses a cache :

*

*at first time execution the results are loaded in cache , thus a small overhead appears

*the following execution will take much less because they are already in cache BUT if any input is changed (like in your case : changing some parameters of the stored procedure) then the results that are already in cache are not longer viable so the new results (using the changed inputs) must be put in cache that is why it takes longer

You can read more here

A: Use
Deallocate in the your procedure:
CREATE PROCEDURE GetVenues (TheVenue varchar(22))
BEGIN
SET @s = 'SELECT * FROM Venues WHERE VenueName = ?';
SET @v = TheVenue;
PREPARE stmt1 FROM @s;
EXECUTE stmt1 USING @v;
DEALLOCATE PREPARE stmt1;
END;

Other option: RESET QUERY CACHE;
If the user you're running as has reload rights. Alternatively, you can defragment the query cache via:
FLUSH QUERY CACHE;


Tag Archive | "Part D"
Choosing Medicare prescription drug coverage can be confusing, especially for the first time.
The findings point to opportunities to save money for Medicare Part D's elderly and disabled beneficiaries, who fill three or more prescriptions a month on average.
Big premium increases for Medicare drug plan?


text:
Q: ESLint rule for pure functions in Angular/typescript Is there any ESLint rule for writing only pure functions in typescript? I wanted to write only pure functions in my code. Does anyone know how do we do this?
Thanks in advance

A: Purity Analysis is equivalent to solving the Halting Problem, and thus cannot be done statically in the general case. There will always be infinitely many functions for which your purity checker can neither prove that they are pure nor that they are impure.
Which means any possible purity checker can only do one of two things:

*

*Play it safe, and reject any function for which it cannot positively prove that it is pure. This means there are infinitely many pure functions that the purity checker will not allow you to write.

*Accept any function for which it cannot positively prove that it is impure. This means there are infinitely many impure functions that the purity checker will allow you to write.

The proper way to do this, really, is to design the language, the type system, and the libraries from the ground up to be 100% pure. Then, and only then, will you have a chance to automatically check for purity in a sensible way. It is of course still impossible to check in the general case, but designing the language, the type system, and the libraries to be easily checkable helps making the checker more useful.
The trivial case would be to design a language which doesn't allow you to write impure functions in the first place, but such a language would not be terribly useful. As one of the designers of Haskell has said: all that a pure program can do is make the CPU warm. To which someone from the audience responded: making the CPU warm is actually a side-effect, too!


text:
Home > Shop > Shopping centres & markets > Shopping centres >
Melbourne Central is a diverse shopping and dining destination that invites you to keep exploring.
With more than 300 retailers over five levels, Melbourne Central is home to an absorbing range of Australian and international brands including Sephora, Nike, Country Road, MRP, Mecca Maxima and Hoyts. The centre also boasts several unique architectural features such as the giant marionette watch hanging in Shot Tower Square - famous for its hourly rendition of the Australian anthem 'Waltzing Matilda' - as well as a number of art installations throughout.
The five-star-rated parents' retreat offers a sanctuary for families, while The Little Library free book exchange provide space to pause and escape from the city's frenetic buzz.
Melbourne Central is easily accessed via the city loop station beneath it, or the many trams in Swanston Street. It is on the free city circle tram route and also has over 800 car parking spaces available.
Cnr La Trobe & Swanston Streets
www.melbournecentral.com.au
Mon: 10am – 7pm
Tue: 10am – 7pm
Wed: 10am – 7pm
Thu: 10am – 9pm
* The Dining Hall
Mon - Sun 7am to late
* Hoyts & Level 3 entertainment
Mon - Sun 10am to late
* Coles
Mon - Fri 6am to midnight
Sat - Sun 8am to 11pm
Please check with individual stores for their specific trading hours


The Monmouth County Park System is hosting their 2nd Annual Creative Arts & Music Festival on April 30 & May 1. They have asked Musicians on a Mission to supply them with a few bands to entertain the festival crowd.
The festival is FREE and there's plenty of parking. So come join us for the day in beautiful Thompson Park featuring specially selected artists in Pottery, Photography, Jewelry, Painting & Other Mediums. and lots of music around the park. There's also a Plein Air Competition! Food vendors too.


New Oriental Education and Technology will invest in education-focused startups through a fund backed by fellow corporates 51Job and Sunlands Education.
China-based educational services provider New Oriental Education and Technology formed a RMB1.5bn ($220m) investment fund last week that will target education-focused companies, China Money Network has reported.
Educational services firm Sunlands Education and recruitment platform 51Job have also backed the fund, as have financial services providers Industrial and Commercial Bank of China, Citic Trust, Noah Group and Gaodun Finance.
Municipal government-owned fund manager Zhangjiagang Industrial Capital Center is also a limited partner.
The vehicle will focus on early-stage startups based in China, and plans to make up to 30 investments sized between $3m and $15m.
The firm also intends to launch a separate US dollar-denominated fund next month that will also be $220m in size, and which will pursue a similar investment strategy.
New Oriental was first reported to be exploring an investment fund in October 2017, with the target estimated to be about $304m. Media reports suggested New Oriental could also launch a $1.5bn growth-stage fund but no such vehicle has yet been announced.
The corporate has already backed a range of startups including online education provider Yixue Education, cross-border e-commerce platform Yamibuy and property services provider Uhouzz.
Yu Minhong, chairman of New Oriental, said: "The education industry will have a good industrial chain layout in the future. We will do a good job in industrial investment by the way of investment cooperation, which is a good thing for the development of the entire education industry.


Please fill in the following information to sign up for Exotics Rally. Membership is free to join discussions in our forums and attend events on an a la carte basis.
Please note: Your email address must be valid and operational. A confirmation email will be sent and must be received before you will be able to use your account.


The online world is your companion when it comes to the companies around Lyndon, KY region. At this time, the internet market is loaded with businesses from Lyndon, KY. With a click of the mouse you'll have a list of all of the firms that run in Lyndon as well as their price ranges. But also be aware, a low priced package doesn't mean you will get the best offer. Low prices in the vehicle transport market quite often indicate minimal standard services.
If you'd like to be thorough, bear in mind that this may require some time. You'll want to look for the best services for the cheapest price. And that may very well be very, very hard, particularly if you're in need of something more unusual. The best thing though is that you'll discover tons of online reviews. In there you'll find informations about mishaps, firm history and assistance.
After all the hard work has been carried out, it's time for the reservation. Remember to ask for a verification email or fax because this can come in handy. Do not forget that next you have to set up your vehicle for transportation. This means that it is best to get rid of all personal objects and make sure absolutely nothing important remains in the car. These could get stolen or you may need them during the car transportation. Additionally, almost every car shipping company around Lyndon, KY would probably advise you to have less than a 1 / 4 tank of gas. In this way the load gets lighter, the company saves money on fuel therefore you spend a lot less for their assistance. One more tip is usually to wash your automobile so that you'll see just about any dent or scratch that may happen throughout the transportation.
The first thing you must keep in mind once the Lyndon, KY vehicle shipping company arrives is that the driver should do a car check up and note any current damage. A double signed copy of the condition report is going to be completed before transportation. Upon arrival, make sure no other damages, besides those noted in the condition report, have appeared during transportation. This could be your only opportunity to obtain insurance in case something bad has happened.
All round, there are tons of good vehicle shipping companies in Lyndon, KY. The main thing you control is the departure as well as arrival date of your transport. Don't be satisfied with more affordable offers when they're not offering the same top quality services as others. Moreover, bear in mind only to pay after the automobile has arrived and is in your possession.


text:
Q: Azure media service function app template deployment failed I am trying to run live stream video analytics using azure media services.
I have been following the steps defined in the repository-Github Repo.
I am facing deployment failure of the function app (3rd step of readme).
The detiled error is
{
  "code": "DeploymentFailed",
  "message": "At least one resource deployment operation failed. Please list deployment operations for details. Please see https://aka.ms/DeployOperations for usage details.",
  "details": [
    {
      "code": "Conflict",
      "message": "{\r\n  \"status\": \"Failed\",\r\n  \"error\": {\r\n    \"code\": \"ResourceDeploymentFailure\",\r\n    \"message\": \"The resource operation completed with terminal provisioning state 'Failed'.\"\r\n  }\r\n}"
    }
  ]
}

The error code 'Conflict' in azure help documentation says
You're requesting an operation that isn't allowed in the resource's current state. For example, disk resizing is allowed only when creating a VM or when the VM is deallocated.
But I am not able to find the issue.

A: The sample was developed using AMS v2 and I need to migrate it to AMS v3. There were changes in AMS that could explain the issue you are facing.