HERMON, Maine (WABI) - A local substance abuse treatment center served lunch Thursday to support its cause.
Wellspring Incorporated brought businesses together to discuss the importance of getting folks in recovery back to work.
Thursday's keynote speaker was founder of MaineWorks, Margo Walsh.
MaineWorks is an employment company based out of Portland.
She addressed the labor shortage and how to go about hiring people with drug crimes on their records.
"With a workforce shortage and companies that are desirous of good employees, they sometimes feel that they might overlook addiction or a background, and I would say that's really great progress but, the fact is where there is addiction there's still issues and people need to be treated with that level of care," said Walsh.
To learn more about how you can find hep for yourself or someone you know who is struggling with substance abuse go to: https://www.wellspringmaine.com/.


326 04:00 0 Tokyo, Japan Train Interior Japan- 6:00 P.M. Smooth running train on welded track. Constant Japanese walla throughout entire recording. Very little clickity-clack at a few points as train crosses junctions. Slow to stop and doors o/c starts @ 01:20. Doors close and away @ 02:30.
327 05:58 0 Tokyo, Japan Train Shinkansen Interior Japan - 10:40 A.M. Shinkansen (Bullet Train) running on welded track. Very smooth and consistent running sound. Small amount of activity and constant low level unidentifiable walla. Train traveling at approx. 250 km/h.
328 07:07 0 Morioka, Japan walla Bus Japan - 1:20 P.M. Five Japanese guys sitting in the back of a bus having a good time. Smoking, drinking beer and conversing loudly. Probably rude conversation judging by the looks of disgust of other (particularly female) passengers at the time.
329 04:34 0 Kakunodate, Japan Restaurant walla Japan - 1:30 P.M. Medium sized restaurant, with very reflective surfaces. Very busy off top with small crowd and gradually dies down at the end. Some kitchen activity and occasional chair scrape on floor. Very slight refrigeration hum and gas cooker hiss.
331 05:31 0 Tokyo, Japan Shop Store Bakery Japan - 2:00 PM. Fairly busy small bakery in Tokyo. People in and out as well as constant "thank you" as called out by the staff. Cash register as well as light ventilation can be heard.
332 04:14 0 Tokyo, Japan Crowd Theatre Japan - 3:00 PM. Lively crowd gathering in Kabuki-za Theatre for traditional Japanese theatre. Lots of walla, close and distant. Occasional hit of wooden percussive instrument can easily be edited out.
333 04:30 0 Tokyo, Japan Crowd walla Japan - 3:45 PM. Outdoor crowd waiting to get into Kabuki-za Theatre. Lots of lively people walla and activity. Mostly women. Very slight background city traffic rumble.
334 04:16 0 Tokyo, Japan Pachinko Parlour Japan - 4:00 PM. Very noisy Pachinko Parlour as they are to be found all over Japan. Lots of rattle and clatter of little metal balls falling through machines as well as being dispensed from them, occasional chimes and PA announcements.
335 05:41 0 Utsunomiya, Japan Train Interior Japan - 8:40 AM. Same train 335-337. Electric commuter train en route from Utsunomiya to Nikko, Japan. Traveling at about 80 km/h. Big hum that increases in pitch and volume as velocity increases. Slows to stop, doors O/C and away. Very few people on board.
336 00:05 0 Utsunomiya, Japan P.A. Train Interior Japan - 8:40 AM. Same train 335-337. P.A. announcement indicating that next stop is approaching.
337 00:10 0 Utsunomiya, Japan P.A. Train Interior Japan - 8:40 AM. Same train 335-337. P.A. announcement indicating name of next stop as train departs last station.
338 05:55 0 Nikko, Japan Crowd Children Japan - 3:00 PM. Lively crowds of Japanese school children at an outdoor Shinto Temple. Lots of children as well as a few adults. walla, laughter, chanting, yelling and activity on gravel surface.
339 04:56 0 Nikko, Japan Crowd Male Teenage Japan - 3:30 PM. Approximately thirty 15 to 17 year old male Japanese school students. Talking, laughing and generally carrying on. Slight clanking of wooden walkway at some points as well as occasional small metal locker door closes. Outdoors under partial roof, some light rain falling.
340 03:47 0 Tokyo, Japan Market Crowd Japan - 8:00 AM. Central Market in Tokyo. Medium busy with lots of calling and yelling in a partially covered environment.
341 03:31 0 Tokyo, Japan Market Crowd Japan - 8:15 AM. Central Market in Tokyo. Quiet section with relatively little activity and subdued walla. Outdoor area covered with tarps.
342 04:50 0 Tokyo, Japan Market Crowd Japan - 8:25 AM. Central Market in Tokyo. Quiet section with relatively little activity and subdued walla. Outdoor area covered with tarps.
343 05:44 0 Tokyo, Japan Market Crowd Japan - 8:30 AM. Central Market in Tokyo. Medium busy with a good amount of activity. Outdoor area covered with tarps. Beeping of electronic cash registers to be heard at various points.
344 03:00 0 Tokyo, Japan Market Crowd Japan - 9:00 AM. Central Market in Tokyo. Very busy with a good amount of activity. Outdoor area covered with tarps.
345 03:26 0 Tokyo, Japan Market Crowd Japan - 9:15 AM. Central Market in Tokyo. Very busy with a good amount of lively activity. Outdoor area covered with tarps. Microphone moving very slowly through market. Perspective changes very slowly. Child sings briefly at 00:54:55:00.
346 06:12 0 Tokyo, Japan Market Crowd Japan - 9:30 AM. Central Market in Tokyo. Very busy with a good amount of activity. Outdoor area covered with tarps. Constant walla from many different people.
347 04:37 0 Tokyo, Japan Fish Market Japan - 9:45 AM. Central Wholesalers Fish Market. Activity and some light walla, but not much. Propane powered tow motors, closer at beginning. Squeak of wet rubber boots as well as styrofoam boxes. Occasional telephone rings.
348 07:21 0 Tokyo, Japan Fish Market Japan - 9:50 AM. Central Wholesalers Fish Market. Activity and walla. Propane powered tow motors. Squeak of wet rubber boots as well as styrofoam boxes. Occasional telephone rings. Lots of walla and calling. Very busy.
349 04:14 0 Tokyo, Japan Fish Market Crowd Japan - 10:00 AM. Central Wholesalers Fish Market. Squeak of wet rubber boots as well as styrofoam boxes. Lots of walla and calling. Very busy. No tow motors as in 347 & 348.
350 06:04 0 Tokyo, Japan Fish Market Crowd Japan - 10:15 AM. Central Wholesalers Fish Market. Squeak of wet rubber boots as well as styrofoam boxes. Lots of walla and calling. Busy yet quieter and more subdued than previous recordings. Occasional band saws for cutting fish in background .


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When it comes to pure power and sheer exhilaration, you can't beat a blast round a course in an ATV. A perennial favourite, 4x4 off road driving in Nottingham will send the adrenaline levels into orbit! It's brilliant for everything from team building days and client hospitality to stag parties.
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Once you've cracked it, 4x4 off road driving supplies a bigger rush than bungee jumping.
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text:
Time and Eternity
By Devadatta Kali Jaya
Devadatta Kali Jaya (David Nelson) has been closely associated with the Vedanta Society since 1966. A regular lecturer at Vedanta Societies as well as a contributor to Vedanta journals throughout the world, Devadatta Kali is the author of In Praise of the Goddess: The Devimahatmya and Its Meaning and The Veiling Brilliance: Meditations on Shakti.
What is time? The basics
What is time? It is something that plays a huge role in the way we experience our everyday lives. In fact, without time, life as we know it would be impossible. Time is something that is always with us, that appears to be close at hand—a palpable reality. Sometimes we stress out over not having enough of it. We say we are pressed for time or are racing against the clock to get something done. Sometimes we stress out under unpleasant circumstances and think, If only the clock would move faster! In those cases we say that time weighs heavy on our hands, but is it possible to touch or to hold time? We speak of spending time and saving time. Like money, time spent is time gone, but unlike money, time saved is not tucked safely away for later use. No matter what we do, time moves on. But can we say that we actually see time passing, as we would see a river flowing by? When we watch the hands of clock, is it time that we see moving or only the device that measures it?
This leads us to wonder if this mysterious thing called time is a thing at all or merely an abstraction. Does it exist as something in its own right or only as an idea in our minds? You can argue it both ways. Although the clock seems to indicate that time is an objective, measurable reality, moving steadily forward at an invariable pace, we nevertheless perceive time at different speeds. "Time flies when you're having fun" is a common adage, yet a moment of anxious expectation drags on and on, and a minute can seem like an hour.
For being so powerful a force in our lives, time proves rather elusive when we try to define it. Because our thoughts and the speech we use to communicate those thoughts involve words, then words are worthy of our attention. Words are carriers of meaning, and often they convey a good deal more than we give them credit for. In ordinary usage the word time can refer to when something happens and for how long it lasts. A dictionary I consulted defines time as "a measurable period or interval between two events, or a period or interval during which something exists, happens, or acts." Another dictionary says that time is "a finite extent of continued existence." Both definitions provide plenty of food for thought. First of all, time is measurable or quantifiable. Next, it is some sort of duration or expanse between two of something else. So, for there to be time, other things also have to exist.
The verb exist is the key. In general usage it means "to be" or "to have reality." But this word comes from the Latin existere, which literally means "to step forth, to emerge." If we respect the etymology, then technically to exist means "to be in a given condition or state or place, to manifest in a specific way." So, if time is "a finite extent of continued existence," that means that time and manifestation are inseparable. Whatever forms a part of the universe—be it a living creature or an inanimate object—exists in time.
The word part provides another clue. It turns out that the English word time ultimately derives from a root meaning "to part," "to separate," or "to divide." Here is a hint that time is predicated on division or difference and not on wholeness. Furthermore the word tide derives from the same source as time, and you are all familiar with the saying that "time and tide wait for no man." It is an observable fact that the tides result from the moon's gravitational pull; and the moon, with its visible waxing and waning, is the natural basis for our concept of the month, a measurement of time.
The Sanskrit word for "time" is also revealing. Kala derives from the verbal root kal, meaning "count" or "calculate." Calculate and kala are linguistically related, and the Sanskrit word shows a basic understanding of time as something measurable.
Is time, then, a thing of some sort, an entity having its own reality? Or again, is it merely a matter of our perception? The answer seems to be yes and yes. What is most interesting is that both of these opinions occur universally—in the East and West, in religion and science, in philosophy and the arts. The two views coexist globally and apparently always have.
At a basic level every understanding of time rests on human awareness of change, close up in daily life and farther off in the life of the cosmos. The sun, making its continual journey across the sky, brings the predictable succession of day and night; the moon, waxing and waning, marks the months; the seasons come and go; the years pass; the distant stars and galaxies turn in the vastness of the heavens; and all the while living creatures journey from birth to death.
The religions of the world, ancient and modern alike, present a rich field for the exploration of time. Concerned with the origin, structure, functioning, and ultimate end of the universe, every religion adds the dimension of meaning to the question of time. Since today's topic was prompted by Easter and Sivaratri, we will focus attention on the ideas of the two religious traditions that these observances represent.
Cyclical time
It is safe to say that humankind's first ideas about time arose from observing the surrounding world. For the earliest people on this earth, knowing about time was a matter of survival. Living as hunter-gatherers, they had to be aware of the change of seasons, of when edible plants would reach maturity and of when the birds and animals they depended on for food would migrate. Later, as pastoralists, people led a nomadic existence, following their flocks to greener pastures as the wheel of the year turned. When women and men settled down in agricultural communities, they had to know when to plant and when to harvest and how to lay aside food for the fallow season. In other words, they had to know what time it was.
Early people recognized that time is cyclical, and they discerned in it an all-embracing and ever-repeating round of creation, sustenance, and dissolution. After winter's dormancy, spring was a time of birth and renewal. Summer brought growth and fruition, autumn brought ripening and harvest, and winter again brought a period of rest. For early humans, cyclical time was sacred time, concerned not only with survival but also with living meaningfully and harmoniously with the universal process.
An archeologist recently discovered the remains in Goseck, Germany of an enormous henge, consisting of two concentric palisades with openings aligned to indicate the solstices and equinoxes. The Goseck henge is one of many ancient monuments that measured time, but it is now the earliest one we know of. This gigantic solar calendar is seven thousand years old. Moreover, it also served as a ceremonial center.
Our early ancestors devised various rituals as reenactments of the divine functions they saw in nature, and those rituals became a way of ensuring fertility, agricultural abundance, and human well-being as well as spiritual renewal and the mitigation of the unwanted effects of accumulated misdeeds. These basic patterns of thinking, of which the Vedas preserve the earliest textual evidence, live on even in our modern religions worldwide.
Beyond the immediate concerns of the here-and-now, cyclical time applies not only to the ever-turning wheel of the year—for a year is but a tiny measure—but to the ever-repeating life-cycle of the cosmos, which in Indian tradition unfolds over billions of years. The important thing to remember about cyclical time that there is no beginning and no end.
Linear, or event-oriented, time
The idea of cyclical time is based on the experience and observation of the natural world. Throughout the millennia it has produced many different calendars and time-keeping systems and has synchronized human activity with the rhythms of nature. But it is not the only way that human beings interpret the phenomenon of time.
In the ancient Israelite religion, which eventually transformed itself into both Judaism and Christianity, the original understanding of time was cyclical. The ancient Israelites introduced, however, a second way of understanding time. The book of Genesis opens with the phrase, "In the beginning." If there is beginning, it follows logically that there will be an end. That is the premise underlying the Abrahamic worldview found in Judaism, Christianity, and Islam.
How did this view of time arise? When it came to matters of experience other than those related to the natural cycles—let us call them the events of history—the Israelites believed they had a unique relationship with God, and that led them to look for religious meaning in historical happenings. God intervened in worldly affairs, either to reward or to punish human behavior. This understanding eventually developed into a view of time as something that reveals the divine purpose. According to this event-oriented—or linear—concept, which passed into Christianity, time has a beginning, an end, and a purpose.
The Christian view of time is organized around the birth, crucifixion, and resurrection of Jesus, who stands at the very center of history. That is why the Western calendar keeps track of time in terms of bc and ad. Everything in history is reckoned as happening either before or after the appearance of Jesus Christ in this world. Moreover, in the Christian view, time has an unrepeatable beginning evolving toward a single end, marked by a final judgment and salvation for the deserving. Accordingly time becomes an arena of testing and opportunity in relation to judgment. How a person acts in this life produces eternal consequences. Here Indian thought disagrees. Of course, we are responsible for our actions, and of course actions have consequences, but logically a finite action cannot produce an infinite effect.
As for cyclical time, it has not disappeared entirely from Jewish or Christian thinking but has been reinterpreted according to the over-arching significance of linear time. To give just one example, Easter, marking the death and resurrection of Jesus, coincides with the pagan, cyclically based celebrations of life's renewal. The name Easter comes from the Germanic goddess Eostre, whose festival was held at the spring equinox. Easter bunnies and Easter eggs figure nowhere in the biblical narrative of Christ's passion but are universal symbols of fertility and renewal tied to springtime. And in Western Christianity Easter falls on the first Sunday after the first full moon after the spring equinox.
Independent of any theology, time moves in cycles and also appears to have a beginning, a middle, and an end. These are basic, observable facts. Whatever meaning a given religion chooses to read into them is another matter. The meanings are many and do not all agree, but they all have a common purpose—to teach people how to deal with themselves, with others, with the natural world, and with ever-present time. In religious contexts this matter of time becomes involved with questions of deliverance or salvation, of liberation or enlightenment, depending on what a religion chooses to call it. Common to all of them is the same question: If human life is a journey through time, what lies at the end of the journey?
That brings us to the question of eternity. But to define eternity, don't we first have to know what time is? To sum up thus far, time seems to be both a measurable, objective reality and a subjective perception. It is a cyclical natural phenomenon, to be sure, although some people claim that in the bigger picture it is also a linear unfolding of a divine plan. In our everyday lives we experience time as change in events and conditions, but we also think of time in terms of continuity and integration. How does this all fit together? Here philosophers, theologians, scientists, and spiritual seekers turn their gaze away from the minute details of the here and now and set their sights toward something grander.
Just as there are different views of time, there are different opinions on eternity. One is that eternity is an endless extension of time—simply time going on forever and ever. The other is that eternity has nothing to do with time; it is utter timelessness. Again, the opinions are not divided along faultlines of East and West, philosophy and religion, or religion and science. Both views are universally present.
The ancient Israelites conceived of eternity as endless time, and the earliest Christians adopted their view. They believed that time is embedded in an eternity that is essentially everlasting time. In the late fourth or early fifth century Augustine promoted the idea that the beginning of the world marks the beginning of time. When we read the entire first verse of Genesis and not just the opening phrase, it says, "In the beginning God created the heaven and the earth." When God created the natural world, he created time along with it, but what was going on before? There is no "before"—only God, who is nontemporal. Augustine accepted the idea that eternity and time are entirely different from each other and that eternity, far from being time extended, is timelessness. He got the idea from the great pagan Neoplatonic philosopher Plotinus, whose philosophy has much in common with Vedanta and exerted considerable influence on later Jewish, Christian, and Islamic mystics.
The two definitions of eternity seem mutually contradictory—endless time versus timelessness. But consider this: the two definitions show that we cannot think of eternity without the idea of time coming into our awareness. Either we affirm time or negate it. Is there a way out of this dilemma? There is, and we will find it in the nondualistic philosophy of the Hindu mystics of Kashmir who were devotees of the Lord Siva.
Before exploring their ideas, let us first consider the two religious observances that prompted today's inquiry into time and eternity. Easter and Sivaratri each present a spiritual message in the form of a narrative. Each narrative attempts in its own way to settle once and for all the troubling question of human mortality. Both Easter and Sivaratri are designed to deal with the imperfection of our human condition.
Through an ancient Israelite myth Christianity teaches that this existential imperfection stems from Adam and Eve's disobedience of God, who has placed us in this present state where life is harsh and bounded by time. Through the doctrine of original sin, introduced by Paul and fully developed later by Augustine, Christianity came to the position that all of humanity carries a burden of guilt. As an old maxim goes, "In Adam's fall, we sinned all." For the expiation of sin, the ancient Israelites practiced the ritual slaughter of animals, and in Christian thinking, God's own son, Jesus, became the ultimate sacrifice, the lamb of God who takes away the sins of the world. One only needs to believe this, and through faith comes salvation. The reward is eternal life in heaven—a restoration to the state of original grace in the divine presence. Thus Easter, which commemorates the crucifixion and resurrection of Jesus, signals the final triumph over death.
Sivaratri performs a similar function. In different parts of India there are different narratives to explain what Sivaratri commemorates. Some of these are variations on a theme while others are totally unrelated. The story you are about to hear is one I heard from my guru, Swami Prabhavananda, who used to tell it during the annual Sivaratri observance in Hollywood.
Once there was a peasant who eked out a living for his family by going into the forest to gather firewood, which he would sell to the villagers. As time went on, the supply dwindled, and the peasant found it harder and harder to find sufficient wood. He had to work longer and venture ever farther into the forest. One day, after going deeper and deeper into the forest without finding much wood at all, he noticed, to his dismay, that the sun was far past its zenith. It was too late to start back. There was not sufficient time to see him safely home. Darkness would soon descend, and the forest at night was filled with peril. What could he do? Sick at heart, he climbed to the lower branch of a tree and settled there. At least this position off the ground might afford a modicum of safety. After a while he began to feel the pangs of hunger, for he had not eaten since early morning. With darkness descending, he began to feel cold, and as he shivered, some of the leaves shook loose from the tree and fell earthward. The cries of wild animals and other strange sounds echoed through the darkness, increasing his distress, and in fright he wept, his tears falling earthward. All night long he kept awake, crying out to Siva to relieve his misery. And then, in the morning, with the first rays of the sun, he was blessed with the vision of the Lord.
What does this story mean? The poor peasant represents the human soul, wandering in the forest of the world. Notice the role that time plays here. He has a certain amount of time to accomplish his day's work and head back home. On this particular day time does not work in his favor and in fact traps him in the forest overnight, where the darkness impresses on him the dangers lurking all about. In the same way, the darkness of maya, of our fundamental misunderstanding of the world, causes us the fear and anguish that are an inevitable part of human experience. The peasant fears for his life as he sits awake all night through a painfully slow journey through time. We sometimes recall our own mortality and fear for our lives as we witness the changes around us. The peasant's predicament represents the human condition when things get rough.
During the night, his shivering causes some leaves to fall from the tree, and his tears likewise fall earthward. Unbeknown to the poor peasant, the tree in which he sought refuge was a vilva tree, sacred to Lord Siva. He sought refuge in a holy place. Not having eaten and not being able to sleep, he fasted and kept vigil and turned his mind toward Siva. Unbeknown to him there was a stone linga at the base of the tree, and when the vilva leaves fell on it and his tears bathed it, he unknowingly was fulfilling the conditions and performing the actions of Siva's worship. And in the morning he was blessed with the vision of Siva, which means the knowledge of his own true being as the imperishable, ever blissful Self. As a realized soul, he experienced eternity, and that state of spiritual liberation came to him through the Lord's grace.
Easter and Sivaratri each represent a way of dealing with the suffering and imperfection of human life and with the fact of human mortality. Each presents a solution which involves divine grace. But beyond those generalities, the two represent very different theologies. For Chritians, the resurrection of Christ is the pivotal event in history, a unique event, a universal atonement through which suffering humanity is promised eternal life. For Hindus, the poor peasant who received enlightenment after a terrifying night in the forest does not stand at the center of history but rather represents every embodied soul of every time and place and the inherent possibility in everyone of Self-realization. Here history has no center, and time has no eschatological role. Time is cyclical, with an ever-repeating beginning, middle, and end, and all are equally important. They represent the divine roles of God as creator, sustainer, and dissolver of the universe—as Brahma, Vishnu, and Siva.
Threefold patterns
This threefold pattern is one of many threefold patterns that underlie much of Indian thought, and they will help us to understand the meaning of time more fully. We already know that our experience of time is connected to the awareness of change, and that where there is change, there has to be difference. Where there is difference there has to be more than one. Now, whenever we think of two, there is always a third implied, and that is something that relates the two. For example, there cannot be a knower and a known without the knowing. All three are essential to the manifestation of the world as we know it.
Also in threes, Indian philosophy speaks of difference (bheda), of unity-in-difference (bhedabheda), and of nondifference (abhedha). Practically synonymous are the designations of duality (dvaita), an intermediate phase (dvaitadvaita), and nonduality (advaita). Without the experience of difference (bheda), we would be absorbed in the undifferentiated bliss of abheda. Without the duality, or better the plurality, of phenomenal existence, we would all abide in our true identity as the oneness of atman, the infinite Self or Siva.
Recently, a friend who knows my interests, sent me an e-mail that illustrates this same point. Two blondes, named Carol and Donna—and by the way, it's OK for me to tell this story because I was a blond before my hair turned gray—two blondes volunteered at Habitat for Humanity and were put to work siding a house. After a while Donna noticed that Carol would reach into her nail pouch, pull out a nail, look at it, and either hammer it in or toss it over her shoulder.
This intrigued Donna, who asked, "Carol, what are you doing? Why are you throwing those nails away?"
Carol looked at her friend in disbelief that an explanation was even necessary but answered, "About half of these nails are defective. See, they have the head on the wrong end."
Donna exclaimed, "You silly thing! Those nails aren't defective! They're for the other side of the house."
It may not be readily apparent that this story embodies a profound philosophical teaching, but actually it does. As I said, where there are two, there are three—two polarities and something in between. Carol, who discarded some of the nails for having the head on the wrong end, is operating in the realm of duality or difference. She sees everything in terms of either/or. Either the nail is OK or it isn't. In our normal mode of thinking we do very much the same thing. But when we see everything in terms of difference and duality, when our views become so rigid that things, events, people, and ideas are either acceptable or not, we miss out on a lot. Look at the ground behind Carol, strewn with perfectly good nails, and see how wasteful this sort of thinking can be. There is nothing wrong with any of the nails Carol threw away; the fault lies in her misperception of them. Her thinking represents the outlook of dvaita (duality)or bheda (difference).
We are tempted to laugh at Donna, who recognized her friend's folly and pointed out that the nails with the head on the wrong end are for the other side of the house, but there's some truth in what she says. She represents the intermediate position known as dvaitadvaita or bhedabheda— unity in difference. Her thinking is only halfway bogged down in either/or distinctions. She sees the utility of all the nails. There's nothing wrong with any of them; it's just that some are for the other side of the house. In her perception the idea of difference still persists.
So much for dvaita and dvaitadvaita. What about advaita—nonduality? It's quite simple. If either Carol or Donna represented that state of consciousness, there would be no story.
The Saiva view of time
Now we're ready to consider the Saiva view of time. The threefold pattern of two poles and something in between comes into play here also. In fact, the nondualistic Saivism of Kashmir is known as the Trikasastra, or triadic teaching. Here the eternal, changeless reality that is called Parabrahman in Advaita Vedanta is called Paramasiva, the supreme Siva. Paramasiva is pure consciousness, the ultimate state of nondual reality beyond even the idea of the Absolute. As Sri Ramakrishna pointed out, "Both the Absolute and the Relative belong to one and the same Reality. It is all one—neither two nor many." "The manifold has come from the One alone, the Relative from the Absolute. There is a state of consciousness where the many disappears, and the One, as well …. It is impossible to explain Brahman …." As Sri Ramakrishna also noted, "One cannot think of the Absolute without the relative, or of the Relative without the Absolute." But that is just the point: the supreme reality is beyond thought, for thought involves difference, change, and sequence—and those are the ingredients of time. About nine hundred years before Ramakrishna, the towering philosopher–seer of Trika Saivism, Abhinavagupta, wrote, "In Paramasiva the yogin rises beyond the experience of Siva, which is the transcendental void, and attains the highest experience of all: Paramasiva is the state of transcendence in immanence and immanence in transcendence." This is the ultimate state of undivided consciousness, and it reconciles time and eternity. Plotinus, the great Neoplatonic mystic who described spiritual realization as "the flight of the alone to the Alone," taught that the One is the transcendence of separation, and not the negation of manyness. For him, One is a quality and not a number. Later we will see how this idea worked its way into the understanding of time in Christian theology.
In Trika teaching the sole reality of consciousness experiences itself at three different levels, or in three different modes. The experience of the Divine knowing only itself is referred to as the para, or supreme, experience. There is no creation. But what about the creation? The world and all its living beings are made of the same reality of consciousness and exist in it, but the world is consciousness experienced as divided, differentiated, and conditioned. This state is called apara, "not supreme." The universe is Siva's own self-expression, consciously projected out of his own overflowing joy, born of his own sense of wonder (camatkara), and willingly entered into in a spirit of spontaneous playfulness. Siva does this through the power of maya, which is his own power of self-limitation. Maya is neither para nor apara but constitutes the intermediate state of experience known as parapara.
The reason that time is so hard to define is that it belongs to this inbetween state. Advaita Vedanta teaches that maya is neither real nor wholly unreal but indefinable (anirvacaniya). With a slightly different take, the Trikasastra teaches that the one reality, which is consciousness, has the above-mentioned three levels of experience. The supreme or para level is also called suddhadhvan, the pure order. This is the experience of unity—of nondifference (abheda), of nonduality (advaita), of pure consciousness-in-itself, of pure being. The not-supreme, or apara, level is called asuddhadhvan, the impure order. This is the experience of manyness. In this state being is experienced as our day-to-day existence. Note the semantic distinction between being and existence that was pointed out earlier. Being simply is; existence is being in a conditioned state. Between the poles of transcendental being-in-itself and phenomenal existence lies the intermediate or pure-impure level of consciousness, the suddhasuddhadhvan, otherwise known as maya.
To repeat, Trika Saivism regards maya as Siva's own power of limitation. It works in various ways, and the one that concerns us here is the cosmic principle called kala. Through his kalasakti, his power of time, Lord Siva appears to limit his own eternality, his nityatva, in order to participate in temporal existence. Through the power of time Siva manifests all things, sustains them, and dissolves them. All the while, Siva knows himself as eternal being, infinite and unchanging, but that same divine consciousness, in the conditioned state, sees itself as a host of finite souls—as all of us, living out our finite spans of existence in time. To us time may appear as the frightening devourer of all things. Thinking of Siva as presiding over cosmic dissolution, we call him Kalabhairava, the terror of time personified. But as the master of time, Siva is imperishable eternality, untouched by time's movement.
As the expression of divine power, time appears both as successive moments and as duration, as change and continuity. In that sense Siva's own commanding power of time makes things orderly. To analyze further, the succession (krama) of time depends on difference, and the manifestation of the universe is an expression of difference or multiplicity. In Trika philosophy this manifestation is called abhasa. In general the word means "splendor," "light," "color," or "appearance." As a technical term of the Trikasastra it can mean the projection of consciousness, the phenomenality of sensory experience, and even a luminous display. Think of abhasa in terms of your TV screen. The images it produces are endlessly varied, yet the screen itself remains the constant medium on which and from which those images shine. In the same way, all the drama and comedy of this universe shine forth in successive moments from the single, unchanging reality of consciousness that is Siva. This divine play, this lila, takes place in the greater context of the eternal constant, the nitya.
Think about all the changing images that impress themselves on your awareness in a single day, in a single hour, in a single minute. Succession cannot be separated from perception, and succession depends on the sense of before and after (purvapara). Therefore, according to Trika doctrine, time is not a self-existent reality but a principle of relation that colors our perceptions and thoughts in terms of past, present, and future. Time (kala) is one with sequence (krama); it is nothing but a succession in mental activity—what Patanjali calls cittavritti—based necessarily on difference. Do you remember that the English word time derives from a root meaning "to part," "to divide"? Trika Saivism teaches that the sense of passing time is based on the movement of awareness from one perception or one conception to the next, a movement possible only because we sense division and difference. In the ultimate subjectivity of the Self, the atman, there is no division, and where consciousness is undivided, there can be no time—only eternity.
Time in fact belongs to that in-between, pure-impure order known as the suddhasuddhadhvan, and it works as an invisible link between the empirical finite and the transcendental infinite. We have our existence in time and our being in eternity. Consciousness, which ever is, descends and ascends. Siva, expressing himself through the manifest universe, is consciousness descending to the level of our experience. The same Siva, withdrawing the universe back into himself, is consciousness ascending to the experience of its original transcendence.
Mastering time
With some understanding of what time is all about, can we put this knowledge to practical use? Every religion offers some sort of path to salvation, liberation, enlightenment, or Self-knowledge. The one proposed by Christianity centers on the significance of Easter, the central moment in history. In biblical theology there are two Greek words for time—chronos and kairos. The term chronos, which gives us our English words chronic, chronicle, and chronology, denotes the extensiveness and movement of time, the conditioning under which our mortal lives unfold. The other term, kairos, suggests "quality." Remember that Plotinus, attempting to describe the Divine, said that One denotes a quality and not a number. In Christian theology kairos denotes a decisive moment laden with crisis or opportunity. Easter is just such a moment of kairos, a moment marked by the crisis of the crucifixion and the opportunity of resurrection and eternal life for the faithful.
Christians regard this as a gift of divine grace. Grace also figures in the Sivaratri narrative, and throughout Saiva religion. To understand this concept of grace, we first note that Lord Siva has five functions. There is nigraha—he conceals himself. How does he do this? By projecting the universe, sustaining it, and withdrawing it—through the functions of srishti, sthiti, and samhara. And then again, he reveals himself. That fifth function of self-revelation is called anugraha, and that is what we know as divine grace. Although the idea of grace immediately suggests its inescapable companion, self-effort, Sri Ramakrishna easily resolved that thorny question by explaining that the breeze of God's grace is continually blowing and we need only set the sail of the mind to catch it. The opportunity is always there.
The Samkhya philosophy and Patanjali's closely related Yoga darsana offer a rational, scientific method for enlightenment based on the observation and management of our own consciousness. As Patanjali points out, when the mind is perfectly concentrated and fixed unwaveringly on a single object, we lose awareness of time. This is true even in the waking state when something grabs hold of our attention and involves us totally. When we are able to attain that same state of involvement during meditation, we may be surprised to see that a long while has passed, according to the clock, without our being aware of any passage of time at all. The explanation is simple: time and change are inseparable, but for the one-pointed mind there is no change, and therefore no perception of time. In the highest samadhi, called asamprajnata, when thought ceases entirely and every movement in consciousness, every cittavritti, is stilled, there remains only awareness of the ever-present reality between the thoughts—purusha or consciousness in its purest state—the experience of eternity. Interestingly the Vedanta calls this same, highest state nirvikalpa samadhi, which means "absorption free of differentiated perception."
As Trika Saivism teaches, the level of our ordinary awareness is called apara ("not-supreme"), and the level of divine awareness is called para ("supreme"). Between them there is the intermediate level called parapara. This is maya. When our awareness rises to the parapara level, as we begin to penetrate the veils of maya, we become receptive to instantaneous, intuitive flashes without sequence. An entire idea flashes in the mind in all its phases at once, in its undivided wholeness without any reference to time. This state, known as visvasphara is exactly what the Sanskrit calls it, a "universal expansion" of consciousness. It is an instant of opportunity and insight that flashes like lightning and takes us momentarily beyond our smallness and limitation and gives an intimation of the spiritual goal, of our own infinitude and eternality. The realized soul, at last attaining the goal, declares, "Sivo 'ham—I am Siva."
The Sanskrit word for eternity is nityatva, which literally means the state of abiding in one's own inherent being. Echoing this same view, Emmanuel Kant wrote that time is a form of intuition through which sensory impressions are received. Time is subjective perception and has no objective reality. Reality, which Kant called "the thing-in-itself," is not in time but can only be thought of in time. The thing-in-itself remains unknowable to ordinary, temporal awareness. Kant's philosophical views anticipate the ideas that Einstein expressed in scientific terms. For Einstein time and space are variants coordinated from the observer's own standpoint, in relation to which all else is moving. This is highly reminiscent of Vedantic teaching, which calls the true Self the eternal witness (sakshin) and the world jagat,meaning "that which moves." Likewise, the Trikasastra offers a view of the universe not unlike that of present day science. That should not be surprising, given that both are disciplines based on observation, reasoning, and experimentation.
In a book entitled Cosmology and Creation, Paul Brockelman, a professor of religious studies and philosophy at the University of New Hampshire, wrote that to be consistent with contemporary science we can no longer put God outside of creation or even beneath it as a mere foundation. We need to "find the Divine within nature yet to avoid reducing it to a finite thing or even [to] the whole of finitude." He writes that "God must be immanent in nature, not as a finite part of it, but … as the infinite and mysterious power-to-be that shines through it." Brockelman calls God "the 'beyond' of existence, the mysterious indefinability of reality … available in nature itself … directly available in the experience of wonder." There is nothing in Brockelman's book to indicate that the professor is familiar with the writings of the Saiva mystics, but he speaks the same language as they do. He speaks of wonder, and we cannot but recall that sense of joyful wonder— what Saiva teaching calls camatkara. That wonder is the wonder of infinity and eternity, a glimpse in the here and now of the indescribable bliss of the Self. Realizing our true identity as Siva, as Brahman, as atman, is life's highest purpose and the goal of all spiritual practice—a practice possible only in this realm of time. So, even though we cannot hold on to time, we can certainly seize the moment.
Spirituality in Daily Life
Jung and Indian Thought
Published by Vedanta at October 1, 2008

redpajama_set_name: RedPajamaCommonCrawl


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Effeminacy
Auditory system, Cerebrum, Brodmann areas
Brodmann area 42
Brain: Brodmann area 42
Brodmann areas 41 & 42 of the human brain.
The Primary Auditory Cortex is highlighted in magenta, and has been known to interact with all areas highlighted on this neural map.
Latin '
Gray's subject #
BrainInfo/UW ancil-428
MeSH [1]
The primary auditory cortex is the region of the brain that is responsible for processing of auditory (sound) information.
Function of primary auditory cortex Edit
As with other primary sensory cortical areas, auditory sensations reach perception only if received and processed by a cortical area.
Neurons in the auditory cortex are organised according to the frequency of sound to which they respond best. Neurons at one end of the auditory cortex respond best to low frequencies; neurons at the other respond best to high frequencies. There are multiple auditory areas (much like the multiple areas in the visual cortex), which can be distinguished anatomically and on the basis that they contain a complete "frequency map." The purpose of this frequency map (known as a tonotopic map) is unknown and is likely to reflect the fact that the sensory epithelium of the auditory system, the cochlea, is arranged according to sound frequency. The auditory cortex is involved in tasks such as identifying and segregating auditory "objects" and identifying the location of a sound in space.
Human brain scans have indicated that a peripheral bit of this brain region is active when trying to identify pitch. Individual cells consistently get excited by sounds at specific frequencies, or multiples of that frequency.
The primary auditory cortex is about the same as Brodmann areas 41 and 42. It lies in the posterior half of the superior temporal gyrus and also dives into the lateral sulcus as the transverse temporal gyri (also called Heschl's gyri).
Brodmann area 41 Edit
This area is also known as anterior transverse temporal area 41 (H). It is a subdivision of the cytoarchitecturally-defined temporal region of cerebral cortex, occupying the anterior transverse temporal gyrus (H) in the bank of the lateral sulcus on the dorsal surface of the temporal lobe. Brodmann area 41 is bounded medially by the parainsular area 52 (H) and laterally by the posterior transverse temporal area 42 (H) (Brodmann-1909).
This area is also known as posterior transverse temporal area 42 (H). It is a subdivision of the cytoarchitecturally-defined temporal region of cerebral cortex, located in the bank of the lateral sulcus on the dorsal surface of the temporal lobe. Brodmann area 42 is bounded medially by the anterior transverse temporal area 41 (H) and laterally by the superior temporal area 22 (Brodmann-1909).
Relationship to auditory system Edit
Areas of localization on lateral surface of hemisphere. Motor area in red. Area of general sensations in blue. Auditory area in green. Visual area in yellow. The psychic portions are in lighter tints.
The auditory cortex is the most highly organized processing unit of sound in the brain. This cortex area is the neural crux of hearing, and, in humans, language and music.
The auditory cortex is divided into three separate parts, the primary, secondary and tertiary auditory cortex. These structures are formed concentrically around one another, with the primary AC in the middle and the tertiary AC on the outside.
The primary auditory cortex is tonotopically organized, which means that certain cells in the auditory cortex are sensitive to specific frequencies. This is a fascinating function which has been preserved throughout most of the audition circuit. This area of the brain "is thought to identify the fundamental elements of music, such as pitch and loudness (17)." This makes sense as this is the area which receives direct input from the medial geniculate nucleus of the thalamus. The secondary auditory cortex has been indicated in the processing of "harmonic, melodic and rhythmic patterns (17)." The tertiary auditory cortex supposedly integrates everything into the overall experience of music (17).
An evoked response study of congenitally deaf kittens by Klinke et al. utilized field potentials to measure cortical plasticity in the auditory cortex. These kittens were stimulated and measured against a control or un-stimulated CDC and normal hearing cats. The field potentials measured for artificially stimulated CDC was eventually much stronger than that of a normal hearing cat(8). This is in concordance with Eckart Altenmuller's study where it was observed that students who received musical instruction had greater cortical activation than those who did not (9).
The auditory cortex exhibits some strange behavior pertaining to the gamma wave frequency. When subjects are exposed to three or four cycles of a 40 hertz click, an abnormal spike appears in the EEG data, which is not present for other stimuli. The spike in neuronal activity correlating to this frequency is not restrained to the tonotopic organization of the auditory cortex. It has been theorized that this is a "resonant frequency" of certain areas of the brain, and appears to affect the visual cortex as well (10).
Gamma band activation (20 to 40 Hz) has been shown to be present during the perception of sensory events and the process of recognition. Kneif et al, in their 2000 study, presented subjects with eight musical notes to well known tunes, such as Yankee Doodle and Frere Jacques. Randomly, the sixth and seventh notes were omitted and an electroencephalogram, as well as a magnetoencephalogram were each employed to measure the neural results. Specifically, the presence of gamma waves, induced by the auditory task at hand, were measured from the temples of the subjects. The OSP response, or omitted stimulus response, was located in a slightly different position; 7 mm more anterior, 13 mm more medial and 13 mm more superior in respect to the complete sets. The OSP recordings were also characteristically lower in gamma waves, as compared to the complete musical set. The evoked responses during the sixth and seventh omitted notes are assumed to be imagined, and were characteristically different, especially in the right hemisphere (12). The right auditory cortex has long been shown to be more sensitive to tonality, while the left auditory cortex has been shown to be more sensitive to minute sequential differences in sound specifically speech.
Hallucinations have been shown to produce oscillations which are parallel (although not exactly the same as) the gamma frequency range. Sperling showed in his 2004 study that auditory hallucinations produce band wavelengths in the range of 12.5-30 Hz. The bands occurred in the left auditory cortex of a schizophrenic and were controlled against 13 controls (18) . This aligns with the studies of people remembering a song in their minds; they do not perceive any sound, but experience the melody, rhythm and overall experience of sound. When schizophrenics experience hallucinations, it is the primary auditory cortex which becomes active. This is characteristically different from remembering a sound stimulus, which only faintly activates the tertiary auditory cortex (16). By deduction, an artificial stimulation of the primary auditory cortex should elicit an incredibly real auditory hallucination. The termination of all audition and music into the tertiary auditory cortex creates a fascinating nexus of aural information. If this theory is true, it would be interesting to study a subject with a damaged, TAC or one with artificially suppressed function. This would be very difficult to do as the tertiary cortex is simply a ring around the secondary, which is a ring around the primary AC.
Tone is perceived in more places than just the auditory cortex; one specifically fascinating area is the rostromedial prefrontal cortex (13). Janata et al, in their 2002 study, used an fMRI machine to study the areas of the brain which were active during tonality processing. The result of which displayed several areas which are not normally considered to be part of the audition process. The rostromedial prefrontal cortex is a subsection of the medial prefrontal cortex, which projects to the amygdala, and is thought to aid in the inhibition of negative emotion (14). The medial prefrontal cortex is thought to be the core developmental difference between the impulsive teenager and the calm adult. The rostromedial prefrontal cortex is tonality sensitive, meaning it is activated by the tones and frequencies of resonant sounds and music. It could be hypothesized that this is the mechanism by which music ameliorates the soul (or, if one prefers, the limbic system).
8) Klinke, Rainer. Recruitment of the auditory cortex in congenitally deaf cats by long-term cochlear electrostimulation. Science v. 285 no. 5434 (September 10 1999) p. 1729-33
9) Strickland. Music and the brain in childhood development. Childhood Education, Winter 2001 v78 i2 p100(4)
10) Bertrand, et al. Object Representation and Gamma Oscillations. http://biomag2000.hut.fi/papers_audition.html
11) http://ist-socrates.berkeley.edu/~jmp/LO2/6.html
12) Knief, A et al. Oscillatory Gamma band and Slow brain Activity Evoked by Real and Imaginary Musical Stimuli. http://biomag2000.hut.fi/papers_audition.html
13) Petr Janata et al. The Cortical Topography of Tonal Structures Underlying Western Music. Science, Vol 298, Issue 5601, 2167-2170 , 13 December 2002
14) Cassel, Topography of projections from the medial prefrontal cortex to the amygdala in the rat. Brain Res Bull. 1986 Sep;17(3):321-33
15) Cant NB, Parallel auditory pathways: projection patterns of the different neuronal populations in the dorsal and ventral cochlear nuclei. Brain Res Bull. 2003 Jun 15;60(5-6):457-74.
16) Abbott, Alison Music, maestro, please! Nature v. 416 no. 6876 (March 7 2002)
17) Ferragamo MJ. Octopus cells of the mammalian ventral cochlear nucleus sense the rate of depolarization. J Neurophysiol. 2002 May;87(5):2262-70
BrainInfo at the University of Washington ancil-77 - area 41
BrainMaps at UCDavis primary%20auditory%20cortex
http://www.al-shia.com/html/eng/p.php?p=quran&url=Al-Quran
Auditory system
Brodmann area
Noise health effects
v·d·e
Sensory system: Auditory and Vestibular systems (TA A15.3, GA 10.1029)
Outer ear
Pinna (Helix, Antihelix, Tragus, Antitragus, Incisura anterior auris, Earlobe) • Ear canal • Auricular muscles
Eardrum (Umbo, Pars flaccida)
Tympanic cavity
Labyrinthine wall/medial: Oval window · Round window • Secondary tympanic membrane • Prominence of facial canal • Promontory of tympanic cavity
Membranous wall/lateral
Mastoid wall/posterior: Mastoid cells • Aditus to mastoid antrum • Pyramidal eminence
Carotid wall/anterior
Tegmental wall/roof: Epitympanic recess
Jugular wall/floor
Ossicles
Malleus (Neck of malleus, Superior ligament of malleus, Lateral ligament of malleus, Anterior ligament of malleus) · Incus (Superior ligament of incus, Posterior ligament of incus) · Stapes (Anular ligament of stapes)
Stapedius · Tensor tympani
Bony part of pharyngotympanic tube · Cartilage of pharyngotympanic tube (Torus tubarius)
Inner ear/
(membranous labyrinth,
bony labyrinth)
Cochlear labyrinth
General cochlea
Scala vestibuli • Helicotrema • Scala tympani • Modiolus • Cochlear cupula
Perilymphatic space
Perilymph • Cochlear aqueduct
Cochlear duct /
scala media
Reissner's/vestibular membrane • Basilar membrane
Endolymph • Stria vascularis • Spiral ligament
Organ of Corti: Stereocilia • Tectorial membrane • Sulcus spiralis (externus, internus) • Spiral limbus
Vestibular system/
Vestibular labyrinth
Static/translations/vestibule/endolymphatic duct: Utricle (Macula) · Saccule (Macula, Endolymphatic sac) · Kinocilium · Otolith • Vestibular aqueduct • Canalis reuniens
Kinetic/rotations: Semicircular canals (Superior, Posterior, Horizontal) • Ampullary cupula • Ampullae (Crista ampullaris)
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[. v]·[. d]·[. e]
M: EAR
anat (e/p)/phys/devp
noco/cong, epon
proc, drug (S2)
Telencephalon (cerebrum, cerebral cortex, cerebral hemispheres) - edit
primary sulci/fissures: medial longitudinal, lateral, central, parietoöccipital, calcarine, cingulate
frontal lobe: precentral gyrus (primary motor cortex, 4), precentral sulcus, superior frontal gyrus (6, 8), middle frontal gyrus (46), inferior frontal gyrus (Broca's area, 44-pars opercularis, 45-pars triangularis), prefrontal cortex (orbitofrontal cortex, 9, 10, 11, 12, 47)
parietal lobe: postcentral sulcus, postcentral gyrus (1, 2, 3, 43), superior parietal lobule (5), inferior parietal lobule (39-angular gyrus, 40), precuneus (7), intraparietal sulcus
occipital lobe: primary visual cortex (17), cuneus, lingual gyrus, 18, 19 (18 and 19 span whole lobe)
temporal lobe: transverse temporal gyrus (41-42-primary auditory cortex), superior temporal gyrus (38, 22-Wernicke's area), middle temporal gyrus (21), inferior temporal gyrus (20), fusiform gyrus (36, 37)
limbic lobe/fornicate gyrus: cingulate cortex/cingulate gyrus, anterior cingulate (24, 32, 33), posterior cingulate (23, 31),
isthmus (26, 29, 30), parahippocampal gyrus (piriform cortex, 25, 27, 35), entorhinal cortex (28, 34)
subcortical/insular cortex: rhinencephalon, olfactory bulb, corpus callosum, lateral ventricles, septum pellucidum, ependyma, internal capsule, corona radiata, external capsule
hippocampal formation: dentate gyrus, hippocampus, subiculum
basal ganglia: striatum (caudate nucleus, putamen), lentiform nucleus (putamen, globus pallidus), claustrum, extreme capsule, amygdala, nucleus accumbens
Some categorizations are approximations, and some Brodmann areas span gyri.
Retrieved from "https://psychology.wikia.org/wiki/Brodmann_area_42?oldid=13906"
Brodmann areas


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text:
Chavez Cage of Glory
Not being able to cover his son's surgery fee, Chavez decides to return to his fighting roots in L.A. His skill is showed on videos and soon becomes very popular, helping him earn some money. However, a vicious fighter appears and stands in his way. It's his dream-come-true opportunity, but it's also a do-or-die situation that could cost his own life. Actors: Hector Echavarria , Hector Echavarria 6 December 1969, Corrientes, Argentina Danny Trejo , Danny Trejo 16 May 1944, Echo Park, Los Angeles, California, USA Steven Bauer , Steven Bauer 2 December 1956, Havana, Cuba Patrick Kilpatrick , Patrick Kilpatrick 20 August 1949, Orange, Virginia, USA Heath Herring , Heath Herring 28 March 1978, Waco, Texas, USA James Russo , James Russo 23 April 1953, New York City, New York, USA Robert Miano , Robert Miano 25 September 1942, New York City, New York, USA Sadie Katz , Sadie Katz Ibok Ibok , Ibok Ibok Rob Fuller , Rob Fuller Josh Samson , Josh Samson ...» Genre: Drama, Sport Director: Hector Echavarria Hector Echavarria 6 December 1969, Corrientes, Argentina Country: United States Release: 2013 IMDb: 4.3 Quality: Duration: 92 min
No Way Out (2015)
Never Surrender


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Souvenirs from Malaysia
Most vacationers like to shop for souvenirs on their holidays. These souvenirs make for great gifts for friends and family back home, and also serve as reminders of a wonderful trip. If you are on a sojourn to Malaysia what souvenirs would you choose to take home?
Malaysia is a country that is home to a vibrant multicultural population and this aspect of the country is amply reflected in its rich handicrafts tradition. Popular Malaysian handicrafts include stunning Batik and Songket textiles, woodcarvings, beaded shoes decorative objects made out pewter and silver and products made from woven rattan, ceramic and glass.
The producers of gorgeous batik textiles, usually use silk or cotton fabric as the base for their attractive designs. Malaysian artisans used to employ two traditional methods to produce Batik textiles, namely the "Tulis or Conteng" method or the "Cap" method. The first method involved the use of a pen filled with hot wax to outline the design on the fabric. Once the outline was made on the fabric the colors were filled in onto the design. The 'Cap' method of batik production entailed the application of wax directly onto the cloth. While deploying this method, the artisans used to work with copper or strips of tin which were already impressed with the design to be produced. These methods have now been replaced by modern silk-screening methods though batik fabrics continue to serve as a popular souvenir from Malaysia. The batik souvenirs from Malaysia take the form of shirts, dresses, sarong, pareos, handbags and soft-furnishings like table mats and cushion covers.
Songket is yet another stunning fabric that is produced in Malaysia. This rich fabric is favored by the Sultans of Malaysia and garments made with songket are usually handed down through generations. The hallmark of songket is its elaborate, richly-hued embroidery. The lush songket fabric can be used to make bow-ties, jackets, vests and stunning evening gowns.
Beaded slippers and Nyonya wares
The Peranakan populations of Malaysia are known for their exquisite embroidery and glass beading skills. They use these skills to create and adorn gorgeous beaded slippers, purses, phone covers, all of which are popular as souvenirs and gifts. Nyonya women traditionally sport a dress known as Sarong Kebaya, a skirt and blouse ensemble which also features much embroidery. The Nyonya sarong kebaya is yet another favored souvenir of visiting tourists.
The production of Pewter became popular in Malaysia during the 19th century when the country was a leading tin-mining nation. Pewter is an alloy produced from the amalgamation of tin and other metals. Royal Selangor Pewter is one of the most well-known producers of Malaysian pewter and it offers a wide array of products fashioned out of pewter like photo frames, card holders, mugs, replicas of popular Malaysian sights, all of which make for great souvenirs and gifts from Malaysia.
Woodcarvings
Malaysia is home to several indigenous people called Orang Asli who inhabit remote regions of the states of Sabah and Sarawak. These indigenous peoples are known for their intricate wood carvings which are available as souvenirs at most of the arts and crafts centers in major cities in Malaysia.
Malaysian pottery which takes the form of vases, jars and water receptacles is produced in states like Perak and Sarawak. Malaysian pottery is a popular souvenir item.
Forest based fibers
Products made from forest-based fibers like rattan, bamboo, ribu-ribu, pandanus , mengkuang are produced by local artisans and indigenous peoples in various regions of Malaysia. These fibers are intertwined, coiled, woven and plaited to form bags, baskets, mats and various other products, which are appropriate as souvenirs.
These myriad Malaysian souvenirs are available at most arts and crafts outlets all over Malaysia. However, if you are holidaying in Kuala Lumpur, you may want to head to the city's Central Market, to buy your souvenirs for this expansive emporium offers a platform for artisans from all regions of Malaysia.


text:
Manntech delivers custom access solution to maintain the world's largest LED screen
MSG Sphere at The Venetian is a unique 110-metre-tall sphere-shaped music and entertainment arena currently under construction near the Venetian Resort in Las Vegas, Nevada. When complete, the venue will hold an audience of 17,500. Designed by architecture firm Populous, the building will feature the world's largest LED screen at 19,000 by 13,500 pixels, alongside an exosphere constructed from LED light panels, making it visible from several kilometres away. The $1.8 billion project is expected to be complete in 2023, after which Madison Square Garden Entertainment will host technology-forward concerts and events.
The client was looking for an access solution to assist in the long-term maintenance of the external LED light panels from within the structure itself. With the structure more than 150 metres wide, these screens span more than three football fields in size. Manntech, as the pioneers in custom, German engineered facade access systems, were able to offer a custom solution to meet the unique requirements.
Working to overcome the challenge of achieving full coverage of the LED light panels and exterior of the venue, Manntech were required to develop a system that enabled close contact with the LEDs while navigating the 2700 tonne steel roof and 170-tonne steel compression ring that are used to create the unique spherical shape of the building. To resolve this issue, Manntech delivered a Type 6 building maintenance unit that features an articulating arm to achieve a close position to the LED lights of two feet.
During the project, a requirement for an Automatic Positioning System was also identified by the client. Manntech was able to add this feature to enable the operator to choose a facade location and be guided by the system to that position.
Overall, the building access solution is being developed to meet the clients' needs and requirements, considering the structural and aesthetic requirements while meeting local industry standards.


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text:
Q: Sort linked list using priority queue public class SortList{
   class ListNode{
      ListNode next;
      int val;

    public ListNode(int val){
      this.val = val;
     }
}
public static ListNode sortList(ListNode head) {
    if(head == null)
        return null;
    PriorityQueue<ListNode> pq = new PriorityQueue<ListNode>( (a,b) -> (a.val - b.val));
    while(head != null){
        pq.add(head);
        head = head.next;
    }
    ListNode pointer = pq.poll();
    ListNode result = pointer;
    while(pq.size() >0 ){
    System.out.println(pq.size());
        ListNode nextTemp = pq.poll();
        pointer.next = nextTemp;
        pointer = pointer.next;
    }
    return result;
}
  public static void main(String[] args){
  ListNode head = new ListNode(3);
  ListNode n2 = new ListNode(2);
  ListNode n3 = new ListNode(5);
  ListNode n4 = new ListNode(9);
  ListNode n5 = new ListNode(7);
  ListNode n6 = new ListNode(4);
  head.next = n2;
  n2.next = n3;
  n3.next = n4;
  n4.next = n5;
  n5.next = n6;
  n6.next = null;
  ListNode result = sortList(head);
   while(result != null){
   System.out.println(result.val);
   result = result.next;
    }
  }
 }

I want to sort a linked list using a priority queue, but why am I getting an infinite loop while poll() until queue is empty? The list size decreases but it increases, the priority queue never get empty.
Output:
6
5
4
3
2
1
1
2
3
4
6
7
9
2
3
4
6
7
9
2
3
4
6
7
9
2
3
4
6
7
9
2
3
4
6

......... infinite loop

A: Let's take a look at your output:
6
5
4
3
2
1  Up to this point, you're removing items from the priority queue
1  This is the first item in the sorted list output
2
3
4
6
7
9  End of the sorted list output
2  ?? This happens because 9 is pointing to 2 in the original list.
3
4
6
7
9

It's clear from your output that the code you ran is not the same as the code you posted. I know this because the output doesn't contain the value "5", and there are 7 distinct items in your output, but only 6 in your code.
Your infinite loop is not in the priority queue. You can prove this by modifying your main() so that it outputs a message when it starts writing the list, like this:
ListNode result = sortList(head);
System.out.println("Sorted list is:"); // start output
while(result != null){
    System.out.println(result.val);
    result = result.next;
}

The problem, as I pointed out in comments, is that the last item in the priority queue has a non-null next pointer. So when you remove it and add it to your result list, you end up with a loop. The result list ends up looking like this:
1 -> 2 -> 3 -> 4 -> 6 -> 7 -> 9 ->
     ^                            \
      \                           /
       <-----<---------<--------<-

To fix this, modify your sortList method so that it sets the next pointer on the last item in the list to null:
while(pq.size() >0 ){
    System.out.println(pq.size());
    ListNode nextTemp = pq.poll();
    pointer.next = nextTemp;
    pointer = pointer.next;
}

pointer.next = null;  // terminate the list!!
return result;

This kind of error is easy to diagnose with a debugger. You could single-step the code to see exactly what it's doing, and you can set breakpoints so the code will stop executing at specific lines. You could have found this problem in a matter of minutes had you been using your debugger. If you don't know how to use it, learn. Now.
The other way to diagnose these problems is by placing output statements, as I showed. A simple System.out.println("Finished the sort."); would have told you that the sort was in fact completing, and the problem was occurring later. This is the technique we used before we had the luxury of source level debuggers, and it's still very handy today for debugging services, web pages, and other programs that aren't convenient to run in a debugger.

redpajama_set_name: RedPajamaStackExchange


Leather furniture, by design, adds a special touch of sophistication and beauty to your home.
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We start our leather cleaning service with a complete inspection of your piece. This helps us determine the type of leather of own as well as identify any areas in need of special attention.
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text:
Horseback Riding Provides Support System For Oklahoma Breast Cancer Patients
Wednesday, September 25th 2019, 9:46 PM CDT
Thursday, September 26th 2019, 9:16 AM CDT
By: LeAnne Taylor
COLCORD, Oklahoma - Kim Guenther has been riding horses since she was a little girl and now she's a member of the Harvard Fox Hounds Hunt Club. The riders meet up for special events, like trail rides, but Kim had to take a break earlier this year when her doctor told her she had breast cancer.
"At first, I thought 'wait did you say I did or didn't?' It didn't register. I told my husband and just cried," Kim says. "It just hits you."
Kim's not alone. Some of the other riders are breast cancer survivors and all them support Kim in her battle. When Dr. Julie Woosley started fundraising for the Komen Race for the Cure at work, it seemed perfect for the Harvard Hunt Club to participate as well.
"I thought why not involve this big group of strong women who some have already been affected and who may be affected in the future with fundraising, and riding with a purpose instead of just riding for fun. We could actually do some good," says Woodley.
Riders honored Kim by wearing pink. They painted ribbons on their horses and showed off pink ribbons.
"Everyone wants to honor her and support her. I"m so happy that she's feeling strong enough to come out and join us on the rides still," Woodley says.
Kim found out she carries a breast cancer gene, PALB2.
"That changed everything. The mastectomy, just knowing that it often comes back in the other breast with PALB2, I felt like that made the decision for me and the surgeon felt good with that," says Kim.
After surgery came chemotherapy and that kept her from riding, but not anymore.
"This chemo has been a little bit easier to tolerate," Kim says. "I just do normal life as much as I can."
Kim says the riding is therapeutic and riding with these members means the world.
"A few of our members had it, so I found out about that. They just offered me whatever I needed. It was really nice," says Kim. "To do this on beautiful land, on beautiful animals, it's just amazing. For their support, it just helps me in those moments when you're struggling."
All the riders will tell you they look forward to these gatherings especially the Ride for the Cure.
"Just getting together out here in this gorgeous setting and being with these animals that we love, it's so fulfilling. Getting to be in a community of people and sharing that together - that's what we love doing and then to able to do that for a good cause is even better," Woodley says.


Left and Right, is Vodka the True American Spirit?
Vodka is at a crossroads and there are two camps among the spirit's craft makers. One believes vodka should take on the flavor of its terroir, and the other stops at nothing to pursue neutral taste and odor. Which is right?
There are no easy answers in vodka-land. Some filter 10 or more times for a pure flavor, others say beware of the multiple filtered spirits because it's probably not a pure product to begin with.
While these spirited debates carry on, the American vodka boon quietly continues and craft distillers from Alaska to Florida are perfecting new and traditional techniques, distilling the stuff from regional and local ingredients using everything from honey and apples to oranges and oats.
Like it or not, the potent elixir has become American as apple pie. Sure, gin is having its heyday, and rye is all the rage, but nothing beats the booze we stole from Russia. Here's our exhaustive report of everything you need to know about the best American-made vodkas today.
The only way to open a bottle of Champagne this winter? The age old technique known as sabering. Here's how to do it.
Why a 70-year-old blender is the best one on the market.
An interactive coast to coast map of the best bacon this fine country has to offer.


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Nas Child & Spousal Support Payments to Kelis Cut in HALF!
Nas and Kelis' Divorce is Final!
★ Celebs Spotted Out & About: Christina Milian, Niecy Nash, LL Cool J, Toni Braxton, Kelis, Chilli and More!
Kelis Wants Divorce with Nas Finalized Immediately!
Kelis Really Does Want to Take Nas for All He's Worth!


Working in partnership with a Wealth Management firm based in Sutton Coldfield, I am currently recruiting for a Personal Assistant to join a busy fast paced, professional environment.
As a Personal Assistant you will work with the Director offering administrative and PA support.
•	Liaising with clients and professional connections on a daily basis.
•	Deal with Directors` post daily, scan & acknowledge all items of post.
•	Prepare a variety of reports, review packs and agendas for client meetings.
•	Amend and update Directors` CPD logs on a weekly basis.
For further information please search `Cameron James Professional Recruitment`, visit our website and contact Rebecca Hunt.


Porcelain dental veneers are quick procedures that can solve a number of problems you may be having with your teeth. Take a look at the answers to these frequently asked questions about porcelain veneers, and contact our practice for more information. Our cosmetic dentist, Kevin Sands, DDS, can give you beautiful, natural-looking porcelain veneers to improve the appearance of your smile for years to come!
What should I look for in choosing a dentist for porcelain veneers?
When considering porcelain dental veneers, patients should look for a dentist with established credentials in cosmetic dentistry, ideally one who is a member of the American Academy of Cosmetic Dentistry. Dr. Kevin Sands is a member of the AACD and has been performing this procedure for years. He will be happy to answer any questions you may have.
No, this procedure is not considered painful. Patients can experience some sensitivity when the tooth is being prepared. Porcelain dental veneers can be applied with a local anesthetic or sedation dentistry techniques at our practice in Beverly Hills for a painless experience. Dr. Kevin Sands utilizes his considerable skill and experience to give patients the most relaxing, comfortable office visit possible.
For more information regarding this procedure contact our practice to schedule a consultation with Dr. Sands.


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text:
New Vegas, 2011 Wrapups, Sweet Tooth, Buffy and Angel
Games: So, it's been a while since I've posted anything. Honestly, I blame Fallout: New Vegas. In fact, I blame it for anything else I haven't gotten done over the last couple of weeks. It's a pretty fantastic title.
My full review of the game just went up RIGHT HERE, so you can see what I had to say about it. While you're at it, feel free to compare and contrast my view with @SparkyClarkson's writeup.
Also, for those who are interested, I will be posting full reviews for all of the DLC add-ons. At the moment, the first two are done, I'm halfway finished with the third, and I'm still playing the last. It shouldn't be too much longer now.
In other news, the @GameCritics crew finished recording our year-end wrapup looking back at 2011. It was a pretty chunky show, probably coming in somewhere near the three-hour mark.
Although I think it's a good episode overall, it's a shame that we ran out of time at the end. After we had voted to choose our overall game of the year, we had some pretty good discussion popping up that I would have loved to have gotten deeper into. Unfortunately, we had to cut it short, but I look forward to the reactions and comments... I think our pick will be a surprising one to a lot of people. In fact, I think it was fairly surprising to a few members of our own podcast!
While on the subject of wrapups, I'll be doing my own personal top ten shortly. I've played everything I felt like I needed to and the podcast is done, so all that's left is to sit down and actually do the writing. Soon, soon soon.
Comics: I've been reading a fair number of comics lately, some good, some not so good, but I wanted to give a special call-out to Jeff Lemire's Sweet Tooth from DC's Vertigo line. I remember flipping through the first issue when it came out, but it didn't grab me at the time. I think it was mostly the artwork that turned me off, but my local Comic Shop Guy (Hi Scott!) talked me into picking up the first collection despite my misgivings and he was right -- it was a fantastic read.
The gist of the story is that a strange virus appears and causes babies to be born as half-human, half-animal. Much of "normal" humanity dies off, and the world is left in a pretty sorry post-apocalyptic state. The main character is an innocent half-deer boy who's been raised in isolation by his father. Upon the father's death, he's left to his own devices and soon becomes entangled in the mess of humanity that exists outside his secluded forest.
There is much, much more to it than that, but all that really needs to be said is that it's a gut-wrenching, emotional read that resonated with me on multiple levels. Although it's clear to see certain influences in the works, the writing is strong and speaks accurately about the human condition. If I had to compare it to anything, I think the closest parallel would be The Walking Dead in terms of bleak tone and focus on characters, not to mention the collapse of society.
In my book, that's pretty high praise.
TV: The wife and I have still been working our way through Buffy, and just finished Season Three yesterday.
Sorry I almost killed you with a book!
The season started off in a bizarre, everybody-hates-Buffy sort of way, but it ended well. I have to admit, I wanted to see a bit of a different ending for Faith, but I'm okay with where it ended up at the moment. If she never comes back on the show, that would be fine with me. However, I have a sneaking suspicion that we haven't seen the last of her.
Ugh. Not a fan.
We then moved on to Season Four. I was a little disappointed to see the same sort of Buffy-on-her-own thing done again, similar to the beginning of Season Three, but at least this time it didn't take several episodes before the gang got back together. Looking forward to see what trouble our heroine gets into now that she's in college.
After the first episode of BS4, we watched the first episode of Angel to find out what became of him. It was a little on the cheesy side for me, but it was nice to see Cordelia. I've heard that it spirals off into madness by the end of its run, but so far it seems like a good enough start and we're happy to see where it goes. It's a bit on the formulaic side, perhaps, but I'm reserving judgment for now.
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