text:
Buddhas of Bamiyan
Coordinates: 34°49′55.35″N 67°49′36.49″E / 34.8320417°N 67.8268028°E
Cultural Landscape and Archeological Remains of the Bamiyan Valley | |
Name as inscribed on the World Heritage List | |
The taller of the two Buddhas of Bamiyan in 1976 | |
Type | Cultural |
Criteria | i, ii, iii, iv, vi. |
Reference | 208 |
UNESCO region | Asia-Pacific |
Inscription history | |
Inscription | 2003 (27th Session) |
Endangered | 2003–present |
The Buddhas of Bamiyan (Persian: بت های باميان – bothā-ye Bāmiyān) were in 4th and 5th-centuries [1] monumental statues of standing buddha carved into the side of a cliff in the Bamyan valley in the Hazarajat by Hazaras region of central Afghanistan, 230 km (140 mi) northwest of Kabul at an altitude of 2,500 meters (8,200 feet). Built in 507 CE (smaller) and 554 CE (larger),[1] the statues represented the classic blended style of Gandhara art.[2] They were 35 and 53 meters tall, respectively.[3]
The main bodies were hewn directly from the sandstone cliffs, but details were modeled in mud mixed with straw, coated with stucco. This coating, practically all of which wore away long ago, was painted to enhance the expressions of the faces, hands, and folds of the robes; the larger one was painted carmine red and the smaller one was painted multiple colors.[4]
The lower parts of the statues' arms were constructed from the same mud-straw mix while supported on wooden armatures. It is believed that the upper parts of their faces were made from great wooden masks or casts. Rows of holes that can be seen in photographs were spaces that held wooden pegs that stabilized the outer stucco.
They were dynamited and destroyed in March 2001 by the Taliban, on orders from leader Mullah Mohammed Omar,[5] after the Taliban government declared that they were idols.[6] An envoy visiting the United States in the following weeks explained that they were destroyed to protest international aid exclusively reserved for statue maintenance while Afghanistan was experiencing famine,[7] while the Afghan Foreign Minister claimed that the destruction was merely about carrying out Islamic religious iconoclasm. International opinion strongly condemned the destruction of the Buddhas, which in the following years was primarily viewed as an example of the extreme religious intolerance of the Taliban. Japan and Switzerland, among others, have pledged support for the rebuilding of the statues.[8]
Bamiyan lies on the Silk Road, which runs through the Hindu Kush mountain region, in the Bamiyan Valley. The Silk Road has been historically a caravan route linking the markets of China with those of the Western world. It was the site of several Buddhist monasteries, and a thriving center for religion, philosophy, and art. Monks at the monasteries lived as hermits in small caves carved into the side of the Bamiyan cliffs. Most of these monks embellished their caves with religious statuary and elaborate, brightly colored frescoes. It was a Buddhist religious site from the 2nd century up to the time of the Islamic invasion in the later half of the 7th century. Until it was completely conquered by the Muslim Saffarids in the 9th century, Bamiyan shared the culture of Gandhara.
The two most prominent statues were the giant standing Buddhas Vairocana and Sakyamuni, identified by the different mudras performed. The Buddha popularly called "Solsol" measured 53 meters tall, and "Shahmama" 35 meters—the niches in which the figures stood are 58 and 38 meters respectively from bottom to top.[3][9] Before being blown up in 2001 they were the largest examples of standing Buddha carvings in the world (the 8th century Leshan Giant Buddha is taller,[10] but that statue is sitting). Since then the Spring Temple Buddha has been built in China, and at 128 m (420 ft) it is the tallest statue in the world. Plans for the construction of the Spring Temple Buddha were announced soon after the blowing up of the Bamiyan Buddhas and China condemned the systematic destruction of the Buddhist heritage of Afghanistan.
The smaller of the statues was built between 544 and 595, the larger was built between 591 and 644.[11] The larger figure was also said to portray Dīpankara Buddha. They were perhaps the most famous cultural landmarks of the region, and the site was listed by UNESCO as a World Heritage Site along with the surrounding cultural landscape and archaeological remains of the Bamiyan Valley. Their color faded through time.[12]
Chinese Buddhist pilgrim Xuanzang visited the site on 30 April 630 AD,[13][14][15] and described Bamiyan in the Da Tang Xiyu Ji as a flourishing Buddhist center "with more than ten monasteries and more than a thousand monks". He also noted that both Buddha figures were "decorated with gold and fine jewels" (Wriggins, 1995). Intriguingly, Xuanzang mentions a third, even larger, reclining statue of the Buddha.[4][15] A monumental seated Buddha, similar in style to those at Bamiyan, still exists in the Bingling Temple caves in China's Gansu province.
The destruction of the Bamyan Buddhas became a symbol of oppression and a rallying point for the freedom of religious expression. Despite the fact that most Afghans are now Muslim, they too had embraced their past and many were appalled by the destruction.[16][17]
Attacks on the Buddha's statue
11th to the 20th century
In 1221 with the advent of Genghis Khan "a terrible disaster befell Bamiyan",[18][19] nevertheless, the statues were spared. Later, the Mughal emperor, Aurangzeb, tried to use heavy artillery to destroy the statues. Another attempt to destroy the Bamiyan statues was made by the 18th century Persian king Nader Afshar, directing cannon fire at them.[20]
The enormous statues, the male Salsal ("light shines through the universe") and the (smaller) female Shamama ("Queen Mother"),[21] as they were called by the locals, did not fail to fire the imagination of Islamic writers in centuries past. The larger statue reappears as the malevolent giant Salsal in medieval Turkish tales.[22]
Afghan king Abdur Rahman Khan destroyed its face during a military campaign against the Shia Hazara rebellion.[23] A Frenchman named Dureau had pictured it in 1847.[24]
Preface to 2001, under the Taliban
Abdul Wahed, a Taliban commander operating in the area, announced his intention to blow up the Buddhas in 1997 even before he had taken control of the valley. Once he was in control of Bamiyan in 1998, Wahed drilled holes in the Buddhas' heads for explosives. He was prevented from taking further action by the local governor and direct order of Mohammed Omar, although tyres were burnt on the head of the great Buddha.[25] In July 1999, Mullah Mohammed Omar issued a decree in favor of the preservation of the Bamiyan Buddha statues. Because Afghanistan's Buddhist population no longer exists, so the statues are no longer worshipped, he added: "The government considers the Bamiyan statues as an example of a potential major source of income for Afghanistan from international visitors. The Taliban states that Bamiyan shall not be destroyed but protected."[26] In early 2000, local Taliban authorities asked for UN assistance to rebuild drainage ditches around tops of the alcoves where the Buddhas were set.[27]
However, Afghanistan's radical clerics began a campaign to crack down on "un-Islamic" segments of Afghan society. The Taliban soon banned all forms of imagery, music, and sports, including television, in accordance with what they considered a strict interpretation of Sharia.[28]
In March 2001, the statues were destroyed by the Taliban of Mullah Omar following a decree issued by him. The Taliban supreme leader Mullah Omar explained why he ordered the statues to be destroyed in an interview:
I did not want to destroy the Bamiyan Buddha. In fact, some foreigners came to me and said they would like to conduct the repair work of the Bamiyan Buddha that had been slightly damaged due to rains. This shocked me. I thought, these callous people have no regard for thousands of living human beings -- the Afghans who are dying of hunger, but they are so concerned about non-living objects like the Buddha. This was extremely deplorable. That is why I ordered its destruction. Had they come for humanitarian work, I would have never ordered the Buddha's destruction.[29]
Information and Culture Minister Qadratullah Jamal told Associated Press of a decision by 400 religious clerics from across Afghanistan declaring the Buddhist statues against the tenets of Islam. "They came out with a consensus that the statues were against Islam," said Jamal.
According to UNESCO Director-General Koïchiro Matsuura, a meeting of ambassadors from the 54 member states of the Organisation of the Islamic Conference (OIC) was conducted. All OIC states—including Pakistan, Saudi Arabia, and the United Arab Emirates, three countries that officially recognised the Taliban government—joined the protest to spare the monuments.[30] Saudi Arabia and the UAE later condemned the destruction as "savage".[31] Although India never recognised the Taliban regime in Afghanistan, New Delhi offered to arrange for the transfer of all the artifacts in question to India, "where they would be kept safely and preserved for all mankind". These overtures were rejected by the Taliban.[32] Pakistani president Pervez Musharraf sent Moinuddin Haider to Kabul to try to prevent the destruction, by arguing that it was un-Islamic and unprecedented.[33] According to Taliban minister, Abdul Salam Zaeef, UNESCO sent the Taliban government 36 letters objecting to the proposed destruction. He asserted that the Chinese, Japanese, and Sri Lankan delegates were the most strident advocates for preserving the Buddhas. The Japanese in particular proposed a variety of different solutions to the issue, these included moving the statues to Japan, covering the statues from view, and the payment of money.[34][35]
A statement issued by the ministry of religious affairs of the Taliban regime justified the destruction as being in accordance with Islamic law.[36] Abdul Salam Zaeef held that the destruction of the Buddhas was finally ordered by Abdul Wali, the Minister for the Propagation of Virtue and the Prevention of Vice.[37]
Dynamiting and destruction, March 2001
The statues were destroyed by dynamite over several weeks, starting on 2 March 2001,[38] carried out in stages. Initially, the statues were fired at for several days using anti-aircraft guns and artillery. This caused severe damage, but did not obliterate them. During the destruction, Taliban Information Minister Qudratullah Jamal lamented that, "this work of destruction is not as simple as people might think. You can't knock down the statues by shelling as both are carved into a cliff; they are firmly attached to the mountain".[39] Later, the Taliban placed anti-tank mines at the bottom of the niches, so that when fragments of rock broke off from artillery fire, the statues would receive additional destruction from particles that set off the mines. In the end, the Taliban lowered men down the cliff face and placed explosives into holes in the Buddhas.[40] After one of the explosions failed to completely obliterate the face of one of the Buddhas, a rocket was launched that left a hole in the remains of the stone head.[41]
On 6 March 2001 The Times quoted Mullah Mohammed Omar as stating, "Muslims should be proud of smashing idols. It has given praise to Allah that we have destroyed them."[42] During a 13 March interview for Japan's Mainichi Shimbun, Afghan Foreign Minister Wakil Ahmad Mutawakel stated that the destruction was anything but a retaliation against the international community for economic sanctions: "We are destroying the statues in accordance with Islamic law and it is purely a religious issue."
On 18 March, The New York Times reported that a Taliban envoy said the Islamic government made its decision in a rage after a foreign delegation offered money to preserve the ancient works. The report also added, however, that other reports "have said the religious leaders were debating the move for months, and ultimately decided that the statues were idolatrous and should be obliterated".[43]
Then Taliban ambassador-at-large Sayed Rahmatullah Hashemi said that the destruction of the statues was carried out by the Head Council of Scholars after a Swedish monuments expert proposed to restore the statues' heads. Hashimi is reported as saying: "When the Afghan head council asked them to provide the money to feed the children instead of fixing the statues, they refused and said, 'No, the money is just for the statues, not for the children'. Herein, they made the decision to destroy the statues"; however, he did not comment on the claim that a foreign museum offered to "buy the Buddhist statues, the money from which could have been used to feed children".[44]
The destruction of the Bamiyan Buddhas despite protests from the international community has been described by Michael Falser, a heritage expert at the Center for Transcultural Studies in Germany, as an attack by the Taliban against the globalising concept of "cultural heritage".[45] The director general of the U.N. Educational, Scientific and Cultural Organization (UNESCO) Koichiro Matsuura called the destruction a "...crime against culture. It is abominable to witness the cold and calculated destruction of cultural properties which were the heritage of the Afghan people, and, indeed, of the whole of humanity."[46]
Commitment to rebuild
Pilgrimage to |
Buddha's Holy Sites |
The Four Main Sites |
Four Additional Sites |
Other Sites |
Later Sites |
Though the figures of the two large Buddhas are almost completely destroyed, their outlines and some features are still recognizable within the recesses. It is also still possible for visitors to explore the monks' caves and passages that connect them. As part of the international effort to rebuild Afghanistan after the Taliban war, the Government of Japan and several other organizations—among them the Afghanistan Institute in Bubendorf, Switzerland, along with the ETH in Zurich—have committed to rebuilding, perhaps by anastylosis, the two larger Buddhas.
Developments since 2002
In September 2005, Mawlawi Mohammed Islam Mohammadi, Taliban governor of Bamiyan province at the time of the destruction and widely seen as responsible for its occurrence, was elected to the Afghan Parliament. On 26 January 2007, he was assassinated in Kabul.
Swiss filmmaker Christian Frei made a 95-minute documentary titled The Giant Buddhas (released in March 2006) on the statues, the international reactions to their destruction, and an overview of the controversy. Testimony by local Afghans validates that Osama Bin Laden ordered the destruction and that, initially, Mullah Omar and the Afghans in Bamiyan opposed it.[47]
Since 2002, international funding has supported recovery and stabilization efforts at the site. Fragments of the statues are documented and stored with special attention given to securing the structure of the statue still in place. It is hoped that, in the future, partial anastylosis can be conducted with the remaining fragments. In 2009, ICOMOS constructed scaffolding within the niche to further conservation and stabilization. Nonetheless, several serious conservation and safety issues exist and the Buddhas are still listed as World Heritage in Danger.[48]
In the summer of 2006, Afghan officials were deciding on the timetable for the re-construction of the statues. As they wait for the Afghan government and international community to decide when to rebuild them, a $1.3 million UNESCO-funded project is sorting out the chunks of clay and plaster—ranging from boulders weighing several tons to fragments the size of tennis balls—and sheltering them from the elements.
The Buddhist remnants at Bamiyan were included on the 2008 World Monuments Watch List of the 100 Most Endangered Sites by the World Monuments Fund.
After the destruction of the Buddhas, 50 caves were revealed. In 12 of the caves, wall paintings were discovered.[49] In December 2004, an international team of researchers stated the wall paintings at Bamiyan were painted between the 5th and the 9th centuries, rather than the 6th to 8th centuries, citing their analysis of radioactive isotopes contained in straw fibers found beneath the paintings. It is believed that the paintings were done by artists travelling on the Silk Road, the trade route between China and the West.[50]
Scientists from the Tokyo Research Institute for Cultural Properties in Japan, the Centre of Research and Restoration of the French Museums (CNRS) in France, the Getty Conservation Institute in the United States, and the European Synchrotron Radiation Facility (ESRF) in Grenoble, France, analysed samples from the paintings,[51] typically less than 1 mm across.[52] They discovered that the paint contained pigments such as vermilion (red mercury sulfide) and lead white (lead carbonate). These were mixed with a range of binders, including natural resins, gums (possibly animal skin glue or egg),[52] and oils, probably derived from walnuts or poppies.[50] Specifically, researchers identified drying oils from murals showing Buddhas in vermilion robes sitting cross-legged amid palm leaves and mythical creatures as being painted in the middle of the 7th century.[49] It is believed that they are the oldest known surviving examples of oil painting, possibly predating oil painting in Europe by as much as six centuries.[50] The discovery may lead to a reassessment of works in ancient ruins in Iran, China, Pakistan, Turkey, and India.[50]
Initial suspicion that the oils might be attributable to contamination from fingers, as the touching of the painting is encouraged in Buddhist tradition,[52] was dispelled by spectroscopy and chromatography giving an unambiguous signal for the intentional use of drying oils rather than contaminants.[52] Oils were discovered underneath layers of paint, unlike surface contaminants.[52]
Scientists also found the translation of the beginning section of the original Sanskrit Pratītyasamutpāda Sutra translated by Xuanzang that spelled out the basic belief of Buddhism and said all things are transient.[53]
Another giant statue unearthed
On 8 September 2008 archaeologists searching for a legendary 300-metre statue at the site of the already dynamited Buddhas announced the discovery of parts of an unknown 19-metre (62-foot) reclining Buddha, a pose representing Buddha's Parinirvana.[54]
The UNESCO Expert Working Group on Afghan cultural projects convened to discuss what to do about the two statues between 3–4 March 2011 in Paris. Researcher Erwin Emmerling of Technical University Munich announced he believed it would be possible to restore the smaller statue using an organic silicon compound.[11] The Paris conference issued a list of 39 recommendations for the safeguarding of the Bamiyan site. These included leaving the larger Western niche empty as a monument to the destruction of the Buddhas, a feasibility study into the rebuilding of the Eastern Buddha, and the construction of a central museum and several smaller site museums.[55] Work has since begun on restoring the Buddhas using the process of anastylosis, where original elements are combined with modern material. It is estimated that roughly half the pieces of the Buddhas can be put back together according to Bert Praxenthaler, a German art historian and sculptor involved in the restoration. The restoration of the caves and Buddhas has also involved training and employing local people as stone carvers.[56] The project, which also aims to encourage tourism to the area, is being organised by UNESCO and the International Council on Monuments and Sites (ICOMOS).
The work has come under some criticism. It is felt by some, such as human rights activist Abdullah Hamadi, that the empty niches should be left as monuments to the fanaticism of the Taliban, while NPR reported that others believe the money could be better spent on housing and electricity for the region.[57] Some people, including Habiba Sarabi, the provincial governor, believe that rebuilding the Buddhas would increase tourism which would aid the surrounding communities.[57]
Rise of Buddhas with 3D light projection
After fourteen years, on 7 June 2015, a Chinese adventurist couple Xinyu Zhang and Hong Liang filled the empty cavities where the Buddhas once stood with 3D laser light projection technology. The projector used for the installation, worth approximately $120,000, was donated by Xinyu and Hong, who were saddened by the destruction of the statues. With the desire of paying tribute, they requested permission from UNESCO and the Afghan government to do the project. About 150 local people came out to see the unveiling of the holographic statues on Sunday, 7 June 2015.[58][59]
Destruction of Buddhist relics in Pakistan
Swat Valley in Pakistan has many Buddhist carvings, stupas and Jehanabad contains a Seated Buddha status.[60] Kushan era Buddhist stupas and statues in Swat valley were demolished by the Taliban and after two attempts by the Taliban, the Jehanabad Buddha's face was dynamited.[61][62][63] Only the Bamiyan Buddhas were larger than the carved giant Buddha status in Swat near Mangalore which the Taliban attacked.[64] The government did nothing to safeguard the statue after the initial attempt at destroying the Buddha, which did not cause permanent harm, and when the second attack took place on the statue the feet, shoulders, and face were demolished.[65] Islamists such as the Taliban and looters destroyed much of Pakistan's Buddhist artifacts left over from the Buddhist Gandhara civilization especially in Swat Valley.[66] The Taliban deliberately targeted Gandhara Buddhist relics for destruction.[67] The Christian Archbishop of Lahore, Lawrence John Saldanha, wrote a letter to Pakistan's government denouncing the Taliban activities in Swat Valley including their destruction of Buddha statues and their attacks on Christians, Sikhs and Hindus.[68] Gandhara Buddhist artifacts were illegally looted by smugglers.[69]
See also
- Buddha Collapsed out of Shame
- Islamist destruction of Timbuktu heritage sites
- Destruction of cultural heritage by ISIL
- World Heritage Sites in Danger
- List of colossal sculpture in situ
- Armenian cemetery in Julfa
- Demolition of the Babri Masjid
- Somnath
- 1 2 Gall, Carlotta (5 December 2006). "Afghans consider rebuilding Bamiyan Buddhas". International Herald Tribune/The New York Times. Retrieved 8 March 2014.
- ↑ Morgan, Kenneth W. The Path of the Buddha. Pg.43. Google Books. Retrieved 2 June 2009.
- 1 2 Research of state and stability of the rock niches of the Buddhas of Bamiyan in "Completed Research Results of Military University of Munich"
- 1 2 Gall, Carlotta (6 December 2006). "From Ruins of Afghan Buddhas, a History Grows". The New York Times. Retrieved 6 January 2008.
- ↑ Bamiyan Valley
- ↑ "Why the Taliban are destroying Buddhas". Usatoday.com. 22 March 2001. Retrieved 9 October 2013.
- ↑ "Taliban Explains Buddha Demolition". The New York Times.
- ↑ Waduge, Shenali (14 March 2008). "Afghans destroy Buddhas, but cry foul over cartoons". The Nation. Retrieved 29 April 2008.
- ↑ "Computer Reconstruction and Modeling of the Great Buddha Statue in Bamiyan, Afghanistan" (PDF). Retrieved 9 October 2013.
- ↑ UNESCO World Heritage Centre. "Mount Emei Scenic Area, including Leshan Giant Buddha Scenic Area". Whc.unesco.org. Retrieved 9 October 2013.
- 1 2 Researchers Say They Can Restore 1 of Destroyed Bamiyan Buddhas. AOL News, 1 March 2011.
- ↑ "Bamiyan Buddhas Once Glowed in Red, White and Blue". Sciencedaily.com. 25 February 2011. Retrieved 9 October 2013.
- ↑ Yamada, Meiji (2002). Buddhism of Bamiyan, Pacific World, 3rd series 4, 109-110
- ↑ "Bamiyan and Buddhist Afghanistan". Depts.washington.edu. Retrieved 9 October 2013.
- 1 2 "Xuan Zang and the Third Buddha". Laputanlogic.com. 9 March 2007. Retrieved 9 October 2013.
- ↑ "Buddhas of Bamiyan". Hazaristantimes.wordpress.com. Retrieved 9 October 2013.
- ↑ TIM MCGIRK/Bamiyan (20 May 2002). "What Lies Beneath". Time.com. Retrieved 9 October 2013.
- ↑ "Bamiyan and Buddhism Afghanistan". Depts.washington.edu. Retrieved 9 October 2013.
- ↑ "Remembering Bamiyan". Kashgar.com.au. Retrieved 9 October 2013.
- ↑ Asian Art, chap. "History of attacks on the Buddhas"
- ↑ "booklet web E.indd" (PDF). Retrieved 9 October 2013.
- ↑ Laban Kaptein, Eindtijd en Antichrist, p. 127. Leiden 1997. ISBN 90-73782-89-9
- ↑ "Ancient Buddhas Will Not Be Rebuilt – UNESCO". Ipsnews.net. Retrieved 9 October 2013.
- ↑ Photogrammetric Reconstruction of the Great Buddha of Bamiyan
- ↑ Semple, Michael Why the Buddhas of Bamian were destroyed, Afghanistan Analysts Network 2 March 2011
- ↑ Harding, Luke (3 March 2001). "How the Buddha got his wounds". London: The Guardian. Archived from the original on 28 February 2006. Retrieved 23 March 2008.
- ↑ Semple, Michael Why the Buddhas of Bamian were destroyed, Afghanistan Analysts Network 2 March 2011
- ↑ Vawda, Moulana Imraan. "The Destruction of Statues Displayed in an Islamic State". Ask-Imam.com. Retrieved 6 January 2008.
- ↑ Mohammad Shehzad (3 March 2001). "The Rediff Interview/Mullah Omar". The Rediff. Kabul. Retrieved 27 October 2010.
- ↑ "World appeals to Taliban to stop destroying statues". CNN. 3 March 2001. Archived from the original on 24 December 2007. Retrieved 6 January 2008.
- ↑ Bearak, Barry (4 March 2001). "Over World Protests, Taliban Are Destroying Ancient Buddhas". The New York Times. Archived from the original on 2 March 2014. Retrieved 13 July 2008.
- ↑ "General Assembly "Appalled" By Edict On Destruction of Afghan Shrines; Strongly Urges Taliban To Halt Implementation". Un.org. 2 January 2013. Retrieved 9 October 2013.
- ↑ Zaeef, Abdul Salam, My Life with the Taliban eds Alex Strick van Linschoten and Felix Kuehn, p.120, C Hurst & Co Publishers Ltd, ISBN 1-84904-026-5
- ↑ Abdul Salam Zaeef (7 January 2011). My Life with the Taliban. Oxford University Press. pp. 127–. ISBN 978-1-84904-152-2.
- ↑ "Japan offered to hide Bamiyan statues, but Taliban asked Japan to convert to Islam instead". JAPANTODAY. 27 February 2010.
- ↑ "Destruction of Giant Buddhas Confirmed". AFP. 12 March 2001. Retrieved 6 January 2008.
- ↑ Zaeef p.126
- ↑ "Taliban destroy ancient Buddhist relics – International pleas ignored by Afghanistan's Islamic fundamentalist leaders" Archived 6 January 2011 at the Wayback Machine.
- ↑ "Photos document destruction of Afghan Buddhas". Archived from the original on 13 March 2007. Retrieved 2007-03-13.
- ↑ "Destruction and Rebuilding of the Bamyan Buddhas". Slate Magazine.
- ↑ Bergen, Peter. "The Osama bin Laden I Know", 2006. p. 271
- ↑ Markos Moulitsas Zúniga (2010). American Taliban: How War, Sex, Sin, and Power Bind Jihadists and the Radical Right. Polipoint Press. ISBN 1-936227-02-9.
- ↑ Crossette, Barbara (19 March 2001). "Taliban Explains Buddha Demolition". The New York Times. Archived from the original on 3 May 2009. Retrieved 6 January 2008.
- ↑ Kassaimah, Sahar (12 January 2001). "Afghani Ambassador Speaks At USC". IslamOnline. Archived from the original on 8 October 2007. Retrieved 6 January 2008.
- ↑ Falser, Michael. "The Bamiyan Buddhas, performative iconoclasm and the 'image' of heritage". In: Giometti, Simone; Tomaszewski, Andrzej (eds.): The Image of Heritage. Changing Perception, Permanent Responsibilities. Proceedings of the International Conference of the ICOMOS International Scientific Committee for the Theory and the Philosophy of Conservation and Restoration. 6–8 March 2009 Florence, Italy. Firenze 2011: 157-169.
- ↑ U.N. Confirms Destruction of Afghan Buddhas, 12 March 2001, ABC News.
- ↑ "Laden ordered Bamyan Buddha destruction". The Times of India. 28 March 2006. Archived from the original on 6 May 2008. Retrieved 6 January 2008.
- ↑ Petzet, Michael (2010). "Safeguarding the Buddhas of Bamiyan". In Christoph Machat, Michael Petzet and John Ziesemer (Eds.), "Heritage at Risk: ICOMOS World Report 2008-2010 on Monuments and Sites in Danger" (PDF).. Berlin: hendrik Bäßler verlag, 2010.
- 1 2 "Scientitsts discover first-ever oil paintings in Afghanistan". Earthtimes.org. Retrieved 24 April 2008.
- 1 2 3 4 Highfield, Roger (22 April 2008). "Oil painting invented in Asia, not Europe". London: Telegraph.co.uk. Archived from the original on 23 April 2008. Retrieved 24 April 2008. However, the press release picked up by media, clearly misdates the earliest uses of oil paint in Europe, which is fully described in a treatise by Theophilus Presbyter of 1100-1120, and may date back to the Ancient Romans. See: Rutherford John Gettens, George Leslie Stout, 1966, Courier Dover Publications, ISBN 0-486-21597-0 Painting Materials: A Short Encyclopedia (online text), p. 42 "Archived copy". Archived from the original on 11 April 2008. Retrieved 2008-04-29.
- ↑ "Ancient Buddhist Paintings From Bamyan Were Made Of Oil, Hundreds Of Years Before Technique Was 'Invented' In Europe". Sciencedaily.com. Retrieved 24 April 2008.
- 1 2 3 4 5 "Ancient Buddhas painted in oils". nature.com. Retrieved 24 April 2008.
- ↑ "Secret sutra found in rubble of Bamiyan Buddha". Buddhistchannel.tv. 12 November 2006. Retrieved 9 October 2013.
- ↑ New Bamiyan Buddha find amid destruction, AFP, 8 November 2008.
- ↑ Expert Working Group releases recommendations for Safeguarding Bamiyan 27 April 2011
- ↑ Graham-Harison, Emma (16 May 2012)Stone carvers defy Taliban to return to the Bamiyan valley The Guardian
- 1 2 Kakissis, Joanna (27 July 2011). "Bit By Bit, Afghanistan Rebuilds Buddhist Statues". National Public Radio. Retrieved 22 April 2013.
- ↑ Mary-Ann Russon (12 June 2015). "Afghanistan: Buddhas of Bamiyan resurrected as laser projections". International Business Times. Retrieved 16 June 2015.
- ↑ PAULA MEJIA (15 June 2015). "Afghanistan Buddha Statues Destroyed by Taliban Reimagined as Holograms". News Week. Retrieved 16 June 2015.
- ↑ http://factsanddetails.com/asian/cat62/sub406/item2566.html
- ↑ Malala Yousafzai (8 October 2013). I Am Malala: The Girl Who Stood Up for Education and Was Shot by the Taliban. Little, Brown. pp. 123–124. ISBN 978-0-316-32241-6.
- ↑ Wijewardena, W.A. (17 February 2014). "'I am Malala': But then, we all are Malalas, aren't we?". Daily FT.
- ↑ Wijewardena, W.A (17 February 2014). "'I am Malala': But Then, We All Are Malalas, Aren't We?". Colombo Telegraph.
- ↑ "Attack on giant Pakistan Buddha". BBC NEWS. 12 September 2007.
- ↑ "Another attack on the giant Buddha of Swat". AsiaNews.it. 10 November 2007.
- ↑ "Taliban and traffickers destroying Pakistan's Buddhist heritage". AsiaNews.it. 22 October 2012.
- ↑ "Taliban trying to destroy Buddhist art from the Gandhara period". AsiaNews.it. 27 November 2009.
- ↑ Felix, Qaiser (21 April 2009). "Archbishop of Lahore: Sharia in the Swat Valley is contrary to Pakistan's founding principles". AsiaNews.it.
- ↑ Rizvi, Jaffer (6 July 2012). "Pakistan police foil huge artefact smuggling attempt". BBC News.
Further reading
- Cloonan, Michele V. "The Paradox of Preservation", Library Trends, Summer 2007.
- Kassaimah, Sahar. "Afghani Ambassador Speaks At USC", IslamOnline, 12 March 2001.
- Maniscalco, Fabio. World Heritage and War, monographic series "Mediterraneum", vol. 6, Naples 2007, Massa Publisher "Catalogo: MEDITERRANEUM". Massa Editore. Retrieved 6 December 2009.
- Noyes, James. "Bamiyan Ten Years On: What this Anniversary tells us about the New Global Iconoclasm", "Telos", 1 March 2010.
- Weber, Olivier, The Assassinated Memory (Mille et Une Nuits, 2001)
- Weber, Olivier, Tha Afghan Hawk: travel in the country of talibans (Robert Laffont, 2001)
- Weber, Olivier, On the Silk Roads (with Reza, Hoëbeke, 2007)
- Wriggins, Sally Hovey. Xuanzang: A Buddhist Pilgrim on the Silk Road. Boulder: Westview Press, 1996
- "Afghan who had statues destroyed killed". Archived from the original on 28 January 2007. Retrieved 2007-01-26.
- "Afghanistan 1969-1974: February 2001"
- "Artist to recreate Afghan Buddhas". BBC News, 9 August 2005.
- "Bamian Buddha Statues and Theosophy"
- "Japanese researchers make breakthrough on destroyed Bamyan paintings". Mainichi Shimbun, Japan, 2004-12-11.
- "Pakistani, Saudi engineers helped destroy Buddhas" Daily Times, Sunday, 19 March 2006.
- "The Rediff Interview/Mullah Omar, 12 April 2004"
External links
Wikimedia Commons has media related to Buddhas of Bamiyan. |
- Japan made Bamiyan Buddhas offer: Taliban memoir Bangkok post 26 February 2010
- News articles about the Buddhas of Bamyan
- Photos of the Buddhas of Bamyan
- Bamyan Afghanistan Laser Project
- World Heritage Tour: 360 degree image (after destruction)
- Bamyan Development Community Portal for cultural heritage management of Bamyan
- The World Monuments Fund's Watch List 2008 listing for Bamyan
- Historic Footage of Bamyan Statues, c. 1973 on YouTube
- The Valley of Bamiyan A tourist pamphlet from 1967
- Researchers Say They Can Restore 1 of Destroyed Bamiyan Buddhas
- Secrets of the Bamiyan Buddhas, CNRS
- Bamiyan photo gallery, UNESCO
- Secrets of Bamiyan Buddhist murals. ESRF
- Photo Feature Covering Bamiyan Site


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"When I get done with this fight, win, lose, or draw, the fans are going to be like 'that guy can fight.'" - Dustin Jacoby
In short, Dustin Jacoby made a bad first impression, but he's getting a second chance to make a better one at UFC on FOX 2.
On October 29th at UFC 137, Jacoby went toe-to-toe with fellow debuting middleweight Clifford Starks in an underwhelming unanimous decision victory for Starks. The win was for the most part a 15 minute display of takedowns for the former Arizona State University wrestler, Starks. For Jacoby, the loss was absolutely his worst performance of a young career that previously featured an undefeated streak of lightning quick finishes with the majority being first round TKOs. In life there might not be second chances, but in sports there are and, on January 28th, Jacoby wants to make an inedible second impression to make everyone forget the first.
"Everyone should expect to see a guy who is going to go in there and leave it all on the line," emphasizes Jacoby. "They should expect to see a guy who throws caution into the wind and lets it go and has fun. At the same time, I'm using my athletic ability, I'm evading, I'm being elusive, but not being tentative. I'm going to be attacking and aggressive. You can watch any one of my fights, besides that Starks fight, and you see two different people. You see me kicking, which sets up my hands, I'm catching them with my hands, the next thing you know they're going down, and once they go down I'm on top of them with no hesitation. My coach says, 'When the UFC sees you fight this time, they're going to see a completely different fighter. In your last fight you fought 95% terrible and the only reason I give you 5% is because you had good movement, but you weren't throwing off of it.' I'm the aggressor, I'm taking it to the guy, I'm overwhelming them, and I'm setting the tone."
Now, that sounds a lot more like the 6'4" middleweight the UFC thought they had drafted last October. In less than a year, Jacoby fought seven times with the final bout being his debut at UFC 137. Jacoby's six previous drubbings of opponents totaled together took less time than the 15 minute decision loss to Starks. Some fighters chalk up a rough first fight in the Octagon to the "jitters", but Jacoby's hiccup was due in part to a hairline fracture on his leg suffered in training 19 days prior to the scrap. Break or no break, Jacoby got the call to be in the UFC and he was going to answer it.
"I had an injury we kept on the low going into Clifford Starks," discloses Jacoby. "I knew going into the fight I wasn't going to be myself and wasn't going to be 100%. I had a pretty bad hairline fracture on my leg that prevented me from doing what I normally do. I wasn't necessarily nervous about it being my first fight, I was nervous at how limited I was. It showed during the fight. If you have watched any of my fights prior to that you can see that I'm a completely different fighter. I threw zero kicks against Starks and something I do in all my fights is throw kicks to set up my hands. I'm about a hundred times more aggressive in every other fight I've ever had than I was against Starks. In hindsight, I should not have taken the fight, but if I had to do it again I would do it the same way. It's just one of those things, how do you back out of a UFC debut? It was just something I was so excited for. Probably at the time, I shouldn't have taken the fight, but I'm not making a big deal about it. I did it, it's over with, and it's time to move on."
At UFC on FOX 2 at the United Center in Chicago, Illinois, Jacoby is getting another opportunity to wow UFC fight fans against Chris "Kamikaze" Camozzi. The Ultimate Fighter alum is 15-5 and, currently, 2-2 inside the Octagon. Camozzi also suffered a decision loss at UFC 137 and will be looking to give everything he's got to get back on the winning track. A matchup between two young and big 185ers who have something to prove can only be a must watch and possibly dark horse candidate for "Fight of the Night".
"Chris Camozzi is a tough guy," says Jacoby. "I've watched a few of his fights, including the one where he fought on the same card I was on in Vegas. Just watching that fight over and over again, you can tell he has a lot of heart and he can take a punch. No matter what happens he is going to keep coming and keep going. I like that about him because I know he is going to bring out the best in me. I'm the same way, where if I get hit, which I haven't been hit too much, but the more I get hit and the tougher the opponent is it brings out the best in me. It's going to be a tough fight and he's a really good competitor who has been in the game for quite awhile now. He's 2-2 in the UFC, so he's had some experience and it's going to be a fun fight."
The 23-year old former college quarterback for Culver-Stockton College and later Quincy University is busy preparing for his tussle with Camozzi at Fiore MMA in Springfield, Illinois. In a short time, Jacoby's MMA training went from messing around with his twin brother in his garage to sparring with UFC veterans at Matt Hughes' H.I.T. Squad in Granite City. Nothing like jumping from the pot into the frying pan, Jacoby's first six amateur fights were taken on sheer guile in the football off-season and, soon enough, he found himself in a gym trading punches with "Ruthless" Robbie Lawler. Jacoby is awfully green in this sport, but he's been learning from the best early and often.
"I started out at Matt Hughes' The H.I.T. Squad in Granite City with Matt Veach, Kyle Watson, Robbie Lawler and Brian Foster," tells Jacoby. "That was quite an experience. That was the first real gym I ever walked into. That was pretty overwhelming. We recently moved to Springfield, Illinois, where coach Marc Fiore opened up his gym, Fiore MMA. We have a lot of good guys. We have my twin brother here, who obviously matches up with me perfectly sizewise. We have Brian Foster. We have Jon Madsen who is a 4-1 heavyweight in the UFC. We have a lot of guys who push me on a daily basis. It's hard to keep up, especially with those heavyweights who when they grab a hold of you they suck the life right out of you."
Although he is only just starting his second professional year in MMA, Jacoby is a lifelong athlete who believes the work ethic instilled in him from other sports has carried over perfectly for the UFC. "My whole life has been a practice and that's what an MMA camp is," asserts Jacoby, who played college football plus fought in amateur fights and then turned pro in MMA with no gaps in between because he's a born competitor. "Being a quarterback, I always had to be at practice on time and on time for me was 10 minutes early to set an example. I've always been that team leader or that guy people looked up to, and I catch on to things quickly. Some people have trouble getting up and getting after it, but it's something I'm used to."
This weekend in the Windy City, Jacoby will look to blow the doors off the United Center with a blistering attack-oriented performance against Camozzi. "I'm going to use my superior athletic ability mixed with the aggression I've brought to every sport I've ever played," affirms Jacoby, who promises that being injury-free means an exciting fight for the fans. "I'm a crowd pleaser. I'm so anxious, I'm ready to rock n' roll, I'm healthy and I'm so excited. When I get done with this fight, win, lose, or draw, the fans are going to be like 'that guy can fight.'"
In short, sports and life are more about "what have you done for me lately?" For Jacoby, a thrilling battle in Chicago this week will always be more memorable than a year prior's lackluster showing in Las Vegas.
Jamahal Hill Talks UFC 300 Main Event
Hall Of Fame

subset: commoncrawl


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As the twenty-first century begins, the intensity and the breadth of the discussions concerning issues found in the writings of Thomas Aquinas are staggering. What is fascinating in this contemporary rebirth of interest in Aquinas's work is that the years immediately following the Second Vatican Council were considered the death knell to what one might call classical Thomism. Into this vortex of multi-structured discussions of Aquinas's philosophy and theology enters Ralph McInerny, a philosopher well known in Thomistic circles as a staunch proponent of the importance of considering Aquinas as a philosopher. This present book develops traditional Thomism within the context principally of twentieth century objections to reading Aquinas as a philosopher whose work might stand on its own independent of theological underpinnings.
In considering the contemporary work in Aquinas's philosophy and theology, one might delineate three different approaches. There are, first of all, the classical neo-Thomists. Much of this work arose following the impetus for the nineteenth century revival of scholastic Thomism engendered by Leo XIII's Aeterni Patris, the encyclical seen historically as the bellwether in the modern period for the rebirth of serious Thomist studies. This group of classical Thomists may again be divided into at least three sub-categories: [a] Neo-Thomists belonging to what has been called the Aristotelico-Thomistic tradition; [b] Secondly, the Thomists who in the early twentieth century incorporated Kantian insights into their reading of Aquinas; this group is usually referred to as proponents of Transcendental Thomism; [c] A third group following the historical method adopted by Etienne Gilson, among others, who argued that Aquinas's philosophy is not only rooted in the concept of "existence" (esse) but also is dependent conceptually and ontologically on what one might call the Exodus tradition of "I am who Am."
The second major category of scholars interested in Aquinas's work are philosophers deeply immersed in the analytic tradition of Anglo-American philosophy. John Haldane recently coined the term "Analytical Thomism" to distinguish this group from the classical Thomists. One might also note, following the insights of Fergus Kerr, that the earlier analytic Thomists at mid-century might better be called the "Wittgensteinian Thomists" and those later philosophers such as Haldane, Norman Kretzmann and Brian Davies "Analytical Thomists." These philosophers, for the most part, take Aquinas seriously as a philosopher and are not engaged in what they perceive as the somewhat tiresome debate over whether Aquinas was a theologian who merely happened to utter a few significant philosophical claims or rather was one of the great philosophers of the western tradition.
A third significant group contains mostly theologians following the postmodern insights of recent Continental philosophy; these theologians have developed what is called "Radical Orthodoxy," and some have proposed a re-reading of Aquinas's texts in order to support their positions. Catherine Pickstock and John Milbank's Aquinas on Truth would be an example of this kind of analysis. Analytical Thomists such as Anthony Kenny have little truck with Thomists seated under the canopy of radical orthodoxy while David Burrell appears more sympathetic to this genre of Aquinas studies.
These general categories of philosophical analysis have been delineated so that one might have a better idea of where within the recent context of Aquinas studies McInerny's book fits. McInerny's significant philosophical work over the years belongs to the category of neo-Thomists from the more orthodox school immersed in what he calls "Aristotelico-Thomism" (p. 305); nonetheless, he certainly is well acquainted with most Neo-Thomism and Analytical Thomism as well. In many ways, this thoughtful book is an analysis of the arguments put forward by Aquinas as seen under the philosophical light of classical neo-Thomism. McInerny is at pains to demonstrate that Aquinas not only can be read as a first rate philosopher but also that many twentieth-century accounts that place Aquinas under the lens of too much theological influence are misguided. McInerny is probably an example of what those in intramural scholasticism would call "River Forest Thomism."
This book has two principal sections, with the first providing an in-depth structural analysis of the history of Thomism in the twentieth century as practiced by several important Aquinas commentators who have offered a more theological reading of Aquinas than McInerny judges as correct. Discussions centering on Etienne Gilson, Henri de Lubac and Marie-Dominique Chenu provide the grist for the mill in this informative first section. The second section, which could stand alone, is a structural analysis of the major parts of Aquinas's Commentary on Aristotle's Metaphysics where McInerny argues that Aquinas does establish independently of theological concerns that there is a first metaphysical cause that provides the ultimate source for explanation of the created realm. McInerny argues that "Gilson ended by so confining Thomas's philosophy to a theological setting that it is difficult to see how philosophy so understood could be shared by nonbelievers." (p. 159) McInerny insists that Aquinas rejects what Gilson firmly adopted: "the guiding role of the text from Exodus (with) the consequent need to ground the analysis in scripture and faith." (pp. 149-50) He worries that according to Gilson, Aquinas's philosophy "is swallowed up by Theology" and that "Thomas's metaphysics is dependent on revelation and faith …" (p. 155). The two principal sections of this book are, of course, interrelated, in that the second part is the realist philosophical analysis that goes directly against the ontological claims asserted by the triumvirate of Aquinas commentators considered in the first part.
In the first section, McInerny considers principally those readers of Aquinas who developed their interpretative skills in Western Europe during the early and middle parts of the twentieth century. While showing the utmost respect for the work of Etienne Gilson, nonetheless McInerny develops a sustained argument indicating that the much accepted reading of Aquinas through Gilson's lenses is incorrect structurally. This is, I suggest, a good example of what the late Henry B. Veatch, following on the coattails of Gustav Bergmann, once called doing "the structural history of philosophy." McInerny explains the development of what one might call "Continental Thomism" very well. While there are more than several theological crossovers, nonetheless the account of how Gilson, De Lubac and Chenu provide similar accounts of Thomas's philosophical impetus is instructive. One needs to separate, McInerny suggests, the Thomism of the major traditional commentators -- Cajetan, John of St. Thomas (Poinsot) et al -- from the contemporary continental accounts noted above.
Gilson, in particular, appears to have, in McInerny's mind, subjected Cajetan's work to unfair criticism. Cajetan and John of St. Thomas both offer a substantial dichotomy in Aquinas's writings between the theological and the philosophical; furthermore, using an interpretative principle that McInerny accepts, the philosophical components are capable of standing on their own. This is, of course, in opposition to what Gilson developed as his principal interpretive principle in confronting the texts of Aquinas. The same holds for de Lubac and Chenu. McInerny notes that "de Lubac's self image is of a theologian defending St. Thomas against the Thomists." (p. 69) McInerny's mission is, in a sense, to rescue the philosophical Thomism common to the Aristotelico-Thomistic tradition from the muddled accounts of several Continental Thomists. Moreover, in opposition to these Thomistic scholars -- with the Leonine editor R-A. Gauthier exemplifying what McInerny wishes to refute -- McInerny places Aquinas not only as a premier commentator on Aristotle but also one who adopted Aristotelian realism as a justified philosophical position. Jean-Pierre Torrell's recent studies on Aquinas appear to adopt the Gauthier interpretative principles in opposition to McInerny.
Of course, one needs to be fair historically in these discussions. In some ways, Gilson and Chenu, in particular, were concerned, and rightly so, that the classical Thomists had neglected to incorporate historical insights into their readings of Aquinas. Gilson's cache, to his credit, has always been in pushing the historical boundaries in reading the medieval philosophers. McInerny's account of the saga of Chenu that began with a lecture as new rector at his Order's prominent House of Studies, the Saulchoir, is instructive. What I take to be McInerny's worry is that a justified sense of historical awareness should not entail the complete dismissal of the philosophical structure of many of Aquinas's works. What is interesting from the perspective of the development of Roman Catholic history from the mid-nineteenth century until John XXIII "opened the windows" with Vatican II is that prior to the 1960s, both Chenu and de Lubac were personae non gratae within the confines of the intellectual milieu of Roman Catholicism. The French Dominican Garrigou-Lagrange is often seen as the "Commissioner" of the thought police on these matters. Whatever the merits of these historical claims about Garrigou-Lagrange, nonetheless the shadow of Roman Catholicism's worries about "Modernism" with its perceived wholesale adoption of historicism hovers over these discussions. Following Vatican II, with Chenu and De Lubac becoming almost folk heroes, there followed an almost uncompromising rejection of the Thomism that is so dear to McInerny's philosophical soul. McInerny's first section helps those interested in this structural history of philosophy understand better how a specific almost anti-philosophical modality in reading Aquinas replaced the earlier orthodox Neo-Thomism.
One critical worry that emerges in some of McInerny's passages in this book is that any appeal to the Magisterium is a double-edge sword. While, of course, Vatican I did affirm mandated interpretations of Aquinas's scholasticism, it would appear, as Fergus Kerr has recently written, that John-Paul II in Fides et Ratio may have brought an Augustinian perspective to the faith-reason issues. While it may be too early to judge, one suspects that the same holds for the present holder of the Chair of Peter in Rome. McInerny writes that de Lubac "… restored Thomas to the tradition of the Fathers of the Church …" (p. 71). In sorting out these issues, one suspects that it is best to follow the words of Aquinas himself, who always depended on the force of a structured rational argument in order to make sense of a philosophical aporia. In the Quodlibital Questions, Aquinas writes: "It is important to instruct those who are listening, so that they will be brought to an understanding of the truth under consideration. Here one must rely on arguments that probe the root of truth claims and make people know how what is said is true."
McInerny considers in some detail the writings of the continental philosophers and theologians but neglects recent Analytical Thomists such as Haldane, Kretzmann and Davies, who certainly hold Aquinas's philosophical claims as not only discussable but justifiable by means of substantive rational arguments that Aquinas himself adopted. Nonetheless McInerny's account contains informative analyses and reflections mostly unfamiliar to the English speaking philosophical community interested in the work of St. Thomas. This is a significant aspect of this monograph.
The second section develops an explicatio textus of the Commentary on the Metaphysics. McInerny is particularly worried about Book Lambda, where Aristotle with Aquinas in tandem discusses the first ontological principle, which is the First Mover or Necessary Being. Here McInerny is at pains to show that the earlier twentieth century readings of the Metaphysics by commentators like Werner Jaeger have been refuted substantively by the recent work of Giovanni Reale. Jaeger argued that the ordering of the books of Aristotle's Metaphysics was more or less arbitrary and did not illustrate any semblance of a literary or philosophical whole. McInerny notes that Joseph Owens held this position but, interestingly enough, Franz Brentano rejected it. McInerny accepts the Brentano conclusion endorsed by Reale. McInerny writes that "Reale has done more than anyone else to make Thomas's reading of the Metaphysics justified." (p. 162) In effect, McInerny needs Brentano's and Reale's interpretative claim in order to demonstrate that Aquinas had an Aristotelian architectonic in mind as he pursued his development of this Commentary. Aquinas worked within the interpretative principle that there is a philosophical unity in Aristotle's Metaphysics that is clearly illustrated in his own Commentary. McInerny argues that while the principal object of a metaphysical argument is an analysis of primary substance, nonetheless a deeper reflection indicates that this primary substance is an ontologically dependent entity. This leads to the ontological postulation of an esse per se subsistens, all of which happens on the philosophical level and is not, following Gilson, dependent on the Book of Exodus. Kerr once noted that it is likely that Kenny's rather trenchant comments on Aquinas's analysis of being are rooted in a Gilsonian understanding of Aquinas's ontology.
To justify this analysis, McInerny proposes that Aquinas held continually for a real distinction between essence (that what is -- "quod est") and existence (that by which something is -- "esse"). This, McInerny argues, was Aquinas's position all along, as it can be traced back to his early writings on Boethius. Hence, this distinction is affirmed philosophically independent of theological principles. Granting McInerny's analysis, it follows that the principal fabric of Gilson's argument is but a house of cards. McInerny argues: "The point I am laboring is the obvious one that the whole structure of Metaphysics is ordered to knowledge of the divine." (p. 244) This, of course, requires a substantive architectonic to the structure of both Aristotle's Metaphysics and Aquinas's elaborate Commentary. It follows, therefore, that the genetic analysis of Aristotle's Metaphysics proposed by Jaeger and what became so influential in the first half of the twentieth century is misguided.
In considering the various accounts of Thomas's work, one might recall Kerr's claim that the "reception of Thomas Aquinas's work has been contentious from the beginning …" This suggests a bit of patience in dealing with different perspectives on reading Aquinas. Thomas O'Meara argued recently that "There has never been one Thomism," and Alasdair MacIntyre posed the query that maybe there are "too many Thomisms." Of course, it does not follow that any interpretation of Aquinas is equal to any other account. But it is here that a rational argument about the texts is a necessary condition for sorting out the issues of philosophical interpretation.
Simon Tugwell, with the theological principles of Gauthier in mind, provides probably the best succinct analysis of the complex issues regarding Aquinas as a philosopher, a theologian, or a hybrid intellectual; it is worth reading at the end of a review such as this one:
Gauthier argues that Thomas' concern was always theological, even in his "philosophical" writings, but his critics have pointed plausibly enough to signs that Thomas did have a serious philosophical purpose and that he was interested in clarifying Aristotelian philosophy in its own right. Probably there is no real contradiction between the two positions. As we have seen, Thomas' own theology drove him to recognize the importance of philosophy as a distinct discipline, if only because philosophical errors that might threaten faith need to be tackled philosophically. But his philosophical interests were not just apologetic. He was surely sincere in believing that the theological attempt to understand faith is essentially at one with the universal human attempt to understand reality. In his last years, as we have noted, the philosophers seem to have been more enthusiastic about Thomas than many of his fellow theologians were; it is quite likely that he in return found the philosophers more congenial than some of the theologians. He believed that the best way to discover the truth is to have a good argument, and in this he was being true to the tradition of Albert and indeed St. Dominic. (Tugwell, Albert and Thomas, 1988, pp. 257-258)
What is important in this monograph is the philosophical approach and the argument that McInerny offers for his readers' consideration in the second part of his book. His conclusion -- there are rationally derived philosophical propositions that also serve as statements propaedeutic to theological discussions -- is less important to this reviewer than the attempt to make cogent sense of Aquinas's elaborate Commentary on Aristotle's Metaphysics. The first section of this book will appeal to medievalists trying to get a handle on reading Aquinas's texts given the fulsome interpretations alive in the Thomist marketplace today, while philosophers interested in Aristotle's realist ontology exemplified in the Metaphysics will profit from the second part. As always, Professor McInerny's breadth of philosophical interests appeals to a rather large swath of philosophers, and this latest book is no exception.


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Diagnostic uncertainty surrounding appendicitis could turn into a small bump in the road, according to a study showing a high correlation between appendicitis and pain on driving over speed bumps on the way to the hospital.
Of 64 patients with suspected acute appendicitis, 54 had worsening pain when traveling over speed bumps (speed-bump positive). Subsequently, 34 of the 54 patients were found to have histological proven appendicitis, and 33 of the 34 had positive speed-bump tests, reported Helen Ashdown, BM BCh, of the University of Oxford in England, and colleagues in BMJ.
Of the remaining speed bump-positive patients without appendicitis, seven had serious abdominal conditions, such as ruptured ovarian cysts and diverticulitis.
"Presence of pain while traveling over speed bumps was associated with an increased likelihood of acute appendicitis," Ashdown's group wrote. "As a diagnostic variable, it compared favorably with other features commonly used in clinical assessment. Asking about speed bumps may contribute to clinical assessment and could be useful in telephone assessment of patients."
Rapid diagnosis and treatment are the key factors in successful outcomes in acute appendicitis. Delayed surgical intervention risks appendiceal perforation, which can lead to peritonitis, sepsis, and even death. Unfortunately, as many as 40% of appendectomies reveal a normal appendix, a negative rate associated with considerable morbidity and cost, the authors noted.
In its early stages, appendicitis represents an especially vexing diagnostic challenge, usually associated with nonspecific signs and symptoms. Various elements of the patient's medical history, physical exam, and laboratory findings occasionally provide some guidance and have formed the basis for several clinical algorithms and scoring systems, none of which has proven to be consistently accurate, the authors continued.
Beginning with chance observations and anecdotal reports, Ashdown and colleagues examined the potential value of worsening abdominal pain when traveling over speed bumps as a diagnostic aid for appendicitis. They conducted a prospective study of adult patients referred to the on-call surgical team at a general hospital for suspected appendicitis.
Participating patients completed a questionnaire that included items related to their level of pain during the trip to the hospital. Patients with pain that worsened when the vehicle went over speed bumps were classified as speed-bump positive. Those who felt no change in pain or could not remember, were classified as speed-bump negative.
All participants completed the survey withing 24 hours after arriving at the hospital and prior to going to the operating room (if they had surgery). For patients who underwent surgery, the final pathology report served as the standard for diagnosis of appendicitis.
Ashdown and co-authors reported findings for 101 patients, who had a median age of 34. Medical records showed that 61 patients went to the operating room, and the appendix was removed from 54 patients.
The analysis of speed-bump accuracy as a diagnostic aid involved 64 patients who recalled traveling over speed bumps on the way to the hospital. The questionnaires showed that 54 of the 64 patients tested speed-bump positive.
Of 34 patients with pathology-confirmed appendicitis, 33 had positive speed-bump tests, resulting in a sensitivity of 97%, specificity of 30%, positive-predictive value of 61%, and negative-predictive value of 90%. The likelihood ratio was 1.4 for a positive test result and 0.1 for a negative result, the authors said.
Ashdown and colleagues performed a second analysis that included the seven patients who had pain on traveling over speed bumps but had diagnoses other than appendicitis. That study resulted in a sensitivity of 98% and specificity of 39% for the speed-bump test.
The authors noted that 33 patients did not recall whether they traveled over speed bumps on the way to the hospital. Including them in the primary analysis reduced the speed-bump test sensitivity to 77% and increased specificity to 61%.
Results with the speed-bump test compared favorably with those of commonly used clinical indicators of acute appendicitis:
- Speed bump test: 97% sensitivity and 30% specificity
- Migratory pain: 65% and 33%
- Nausea/vomiting: 79% and 17%
- Rebound tenderness: 71% and 50%
The authors concluded that the high sensitivity of the speed-bump test makes it a potentially useful tool for ruling out appendicitis and possibly other abdominal diagnoses. The low specificity, however, means that a substantial number of patients with increased pain over speed bumps will not have appendicitis on further evaluation.
"Our findings suggest that questioning about speed bumps should form a routine part of the assessment of patients with possible appendicitis," Ashdown's group concluded. "Unanswered questions include whether the speed or manner of driving approach to a speed bump affects the diagnostic power."
Other study limitations included possible recall bias and a smaller patient population than originally planned for after a hospital site redevelopment led to changes in speed bump availability.
The study received no formal funding.
The authors reported no conflicts of interest.
Primary Source
Source Reference: Ashdown HF, et al "Pain over speed bumps in diagnosis of acute appendicitis: diagnostic accuracy study" BMJ 2012; DOI: 10.1136/bmj.e8012.


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Riverside County Department of Animal Services (Calif.) Tops Division Five after Second Month of 2013 ASPCA Rachael Ray $100K Challenge
Shelter saves 2,805 pets in two monthsNEW YORK—The ASPCA® (The American Society for the Prevention of Cruelty to Animals®) today announced that Riverside County Department of Animal Services in Jurupa Valley, Calif. is again at the top of the leaderboard in Division Five of the 2013 ASPCA Rachael Ray $100K Challenge, for sending 2,805 pets home during the first 60 days of the three-month competition, an increase of 566 lives saved over the same two months last year. Through August, 49 animal shelters from across the country will work to increase adoptions in order to win a piece of the more than $600,000 in ASPCA prize grants, including a grand prize of $100,000.
"Riverside County Department of Animal Services is really blowing us away with their amazing work," said Bert Troughton, vice president of community outreach for the ASPCA. "For the second month in a row, they're at the top of the leaderboard in the competition overall, with over 2,800 adoptions in just two months. And this is despite diverting some of their staff and resources to help with rescuing animals displaced by the recent wildfires in the area."
In addition to Riverside County Department of Animal Services, contestants in Division Five (those with an annual intake of more than 11,001 animals) for the 2013 ASPCA Rachael Ray $100K Challenge are:
- Animal Rescue League of Iowa, Inc. in Des Moines, Iowa
- Animal Service Center Mesilla Valley in Las Cruces, N.M.
- Houston Humane Society in Houston, Texas
- Humane Society of South Mississippi in Gulfport, Miss.
- Moreno Valley Animal Shelter in Moreno Valley, Calif.
- San Bernardino County Animal Care and Control in San Bernardino, Calif.
- The Animal Foundation in Las Vegas, Nev.
- Wisconsin Humane Society in Milwaukee, Wis.
The 49 contestants are working to save more animals – during the months of June, July and August 2013 – than they did over the same three-month period in 2012. Last year's competing shelters saved more than 56,000 cats and dogs during the contest, an increase of 14,376 over the same period in 2011.
The ASPCA and Rachael Ray will award a $100,000 grand prize to the shelter contestant that achieves the greatest increase in lives saved during this three-month period. The contestant that does the best job of engaging its community members in helping to save more animals will win $25,000. Those organizations that do the best in their divisions will be eligible for between $10,000 and $25,000 in additional grants. In total, $600,000 in grant funding will be awarded for increases in animal lives saved, as well as a photo contest and general participation.
All her life, Rachael Ray has been an advocate for animals and a supporter of animal welfare groups. Her love for animals and for her pit bull, Isaboo, inspired her to create a pet food called Nutrish® to raise money for animals in need. Ray donates a portion of her proceeds from the sale of Nutrish® to organizations like the ASPCA so they can implement programs like the $100K Challenge and support shelters and animal organizations around the country.
The ASPCA Rachael Ray $100K Challenge is a groundbreaking contest that challenges animal shelters across the country to come up with innovative ways to engage their communities and get more homeless cats and dogs into loving homes. For more information about the 2013 ASPCA Rachael Ray $100K Challenge, please visit www.aspca.org/100K.


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Previous Lesson
Complete and Continue
Navigating Psychedelics For Clinicians and Wellness Practitioners
Welcome to Navigating Psychedelics for Clinicians and Therapists
Course Outline and Syllabus
Disclaimer (3:27)
Introduction To Who We Are & The Course (6:46)
Why did we create this course (4:32)
What you will learn (6:59)
Introduction Slides
Week 1: Introduction to Psychedelics
What Are Psychedelics? (5:46)
Myths (6:38)
Entheogens and other names (7:44)
Classes of Drugs (4:01)
Tryptamines (8:08)
Phenethylamines (4:12)
Deleriants (5:08)
Effects of Psychedelics (35:16)
Robin Carhart-Harris & The Brain
Homework for Next Week
Slides & Resources
C.J. Spotswood, BSN, RN-BC, PMHNP-S: Navigating Psilocybin
About C.J. Spotswood
Exploring Psilocybin (72:24)
Psychedelics & Serotonin Syndrome (25:28)
Week 2: Psychedelic Research: Past and Present
[WATCH] MDMA, Psychotherapy, and the Future of PTSD Treatment - Brad Burge
[WATCH] MDMA assisted psychotherapy for PTSD – Rachel Yehuda
[READ] The Therapeutic Potential of Psychedelic Drugs: Past, Present, and Future
[READ] Psychiatry & the psychedelic drugs. Past, present & future
[LISTEN] Jerry B. Brown, Ph.D. – Psychedelics: Past, Present, and Future
Indigenous Perspectives & Traditional use of Psychedelics
The importance of Indigenous perspectives as it relates to psychedelic research (69:36)
Indigenous use of psilocybin mushrooms and psychedelic capitalism (95:29)
Decolonizing philanthropy and Indigenous reciprocity in psychedelics (90:37)
Iboga Use in the Bwiti tradition and the Urban Ibogaine Treatments An Overview (89:01)
Week 3: Preparation, Safety, and Harm Reduction
Preparation & Safety (16:07)
HPDD, Testing and Safety (20:38)
Ecstasy Data and Safety Resources (6:20)
Dose and Toxicity (18:32)
Set and Setting (11:38)
Festival Safety 101 (12:03)
Creating the Space for Your Journey (21:36)
Medication Information
Mitchell Gomez - Director of DanceSafe
Dancesafe Drug Testing, Harm Reduction, And Safety (41:46)
Vilmarie Narloch, Psy.D. - Harm Reduction and Safety
About Vilmarie Narloch, PsyD
Identifying Emergencies And Opiate Safety (9:29)
Identifying Emergency with MDMA And Other Stimulants Safety-1 (8:52)
Set And Setting, Tryptamines, Ketamine, And Final Thoughts (11:43)
Dr. Richard Grossman - L.Ac., O.M.D., Ph.D. - Ayahuasca, Light hearts and Safety
Bio Dr Richard Grossman L.Ac., O.M.D., Ph.D.
Safety, Preparation and more - Ayahuasca (62:15)
Week 4: The Psychedelic Experience: Stanislav Grof's Theoretical Framework
Intro to Stan Grof and the psychedelic experience (33:42)
Stan Grof talks about his LSD experience (YouTube)
Basic Perinatal Matrices (BPM) (23:40)
Basic Perinatal Matrices - Stan Grof (Way of the Psychonaut)
Difficult Experiences (13:28)
Understanding Indigenous perspectives as it relates to psychedelic research - Luis Eduardo Luna (73:59)
Michael Sapiro, Psy.D - A preparatory course for guides/therapists
About Michael Sapiro
Course Notes
Awareness and the realms of consciousness: a preparatory course for guides/therapists (60:44)
Ashley Booth, M.S. - Founder of the Aware Project and Co-Founder of InnerSpace Integration
Introduction: Preparation & Integration with 5-MeO-DMT and Ibogaine (3:37)
Ibogaine Preparation: What You Need to Know (22:16)
5MeO-DMT Preparation - What You Need to Know (15:41)
Final Thoughts (3:02)
Julie Megler, MSN, NP-BC - ERIE
Introduction and Ayahuasca Preparation (18:07)
Creating Ceremony: The Importance of Intention Setting (18:17)
Integration, Spiritual Emergency, And Final Thoughts (13:32)
Week 4 Resources
[EXPERIENCE] Mini Breathwork Session (43:07)
[REVIEW] Sessions Games People Play - A Manual for the Use of LSD
[LISTEN] Stan Grof, Lessons from ~4,500 LSD Sessions and Beyond
Week 5: Psychedelic Integration & Self-Care
Self-care and Grounding (47:56)
Integration: Creating Wholeness & Making Meaning (44:57)
Lenny Gibson, Ph.D. - Integrating the Mandala after Breathwork and Psychedelic Experiences
Lenny Gibson, Ph.D. Bio
Introduction: What is the Mandala? (11:47)
Lenny's Story: Foreshadowing the Future (28:19)
Final Thoughts (9:14)
Sherree. M. Godasi, M.A., Founder of Psychedelic Experience Integration, Los Angeles: 8 Steps to Integration
Sherree. M. Godasi, M.A., Founder of Psychedelic Experience Integration, Los Angeles
Introduction (6:54)
The 3 Essentials of Integration (9:33)
8 Steps of Integration Flow (46:42)
Katherine MacLean, Ph.D. - Director of The Psychedelic Continuing Care Program
Katherine MacLean, PhD. Bio
Introduction: Psychedelic Continuing Care & Education Program (12:43)
RAFT Meditation (27:41)
Risks of Integration & Advice (21:15)
Aftercare & Final Thoughts (19:29)
Homework/Meditation Practice
Week 6: Introduction to Harm Reduction Therapy and Assessment
Introduction to Harm Reduction Therapy and Psychedelics (40:08)
Slides and Resources
Dr. Ingmar Gorman, PhD. - Psychedelic Integration Therapy and Clinical Assessment
Ingmar Gorman, PhD. - Bio
Part 1 - Clinical assessment of psychedelic users. (27:33)
Part 2 - Psychedelic Integration & Individual Therapy (45:47)
Michelle Hobart, M.S. - Spiritual Emergence & Self-Care
About Michelle Anne Hobart, MA
Michelle Anne Hobart, M.S. - Self-care for Spiritual Emergence (46:21)
Shannon Clare Carlin, M.A., MDMA Therapy Training Program Manager, Zendo Project Integration Coordinator - The MAPS Integration List
Shannon Clare Carlin Bio
Introduction to MAPS & Integration (23:17)
The MAPS Integration List - Finding a Therapist (7:37)
Spreading Integration and Harm Reduction Services & Final Thoughts (8:54)
Week 6 Resources
Psychedelics and Medications
Spiritual Emergence or Psychosis Webinar
Week 7: Ethics, Laws, and Legal Psychedelic Work
Psychedelic Integration: Administrative Law and Criminal Law Implications for Practitioners | Psychedelic Liberty Summit - Chacruna
[Podcast] PT319 – Kole – Activism and Trust: A Cautionary Tale From Someone Who Got Caught
Call-to-Action for Ethical Space-Holding
Rose Jade, MSW, LCSW, JD, LMT - The Ethics of Psychedelic Integration Services
The Ethics of Psychedelic Integration Integration Services (62:48)
[Article] Integrating Underground Psychedelic Use: A Cautionary Note for Licensed Health Care Providers - Rose Jade, LCSW
[Article] - MAPS MDMA-Assisted Psychotherapy Code of Ethics
Raquel Bennett, Psy.D. - Introduction to Ketamine and Legal/Ethical Considerations
Raquel Bennett, Psy.D. Bio
[Article] Paradigms of Ketamine Treatment - Raquel Bennett, Psy.D.
Part 1: Introduction to Ketamine Therapy and Legality (35:11)
Part 2: Logistics for Therapists and Conclusions (31:33)
[YouTube] Therapeutic Ketamine: Models and Mechanisms in Psychiatry and Psychotherapy
Peter H. Addy, PhD. - Exploring Salvia Divinorum and Other Legal Options
About Peter H. Addy, Ph.D.
Exploring Salvia Divinorum and Other Legal Options (63:52)
Four options for Legal Psychedelic Use
[Article] Legal Ways to Pursue Psychedelic Experiences
[Podcast] Salvia: Research and Therapeutic Use
Week 7 Introduction to Psychedelic Integration Frameworks and Challenges
Introduction to Psychedelic Integration Webinar (65:12)
Robin Kurland West, M.A., LMFT - Getting Started as a New Psychedelic Integration Therapist
About Robin Kurland-West
[Podcast] Questions and Challenges in Providing Integration Services
[Video] Getting Started as a New Psychedelic Integration Therapist (66:07)
Pierre Bouchard, MA, LPC - Ketamine-Assisted Psychotherapy and Somatic Psychology
About Pierre Bouchard, MA, LPC
Integrating Somatic Therapy with Ketamine-Assisted Psychotherapy (66:24)
Jessica Katzman, Psy.D. - Ketamine-Assisted Psychotherapy & Personal Change
About Jessica Katzman, Psy.D.
Jessica Katzman, Psy.D. - Ketamine-Assisted Psychotherapy and Personal Change (57:00)
Rapid Depression Remission and the "Therapeutic Bends" with Ketamine-Assisted Psychotherapy (Article)
Elizabeth Gibson, M.S. - Integration insights from 20+ years of Holotropic Breathwork
Elizabeth Gibson, M.S. Bio
Elizabeth Gibson, MS - Dreamshadow Breathwork (Holotropic Breathwork) (28:51)
Larry Norris, Ph.D.c - ERIE & Integration
Larry Norris, MA, PhDc - Executive Director of ERIE (Entheogenic Research, Integration, and Education) (30:58)
Larry Norris, Ph.D.c Bio
Mark H - First hand accounts of many psychedelic retreats
Joe Moore and Mark H discussing issues and promises of psychedelic retreats. (87:38)
Dena Justice - Anxiety and NLP
Joe Moore and Dena Justice on NLP and it's role in psychedelic therapy (62:57)
Resources for Therapy and Spaceholding
Handbook for Therapeutic Use of LSD-25 for Individual and Group Procedures
Sessions Games People Play - A Manual for the Use of LSD
Call-to-Action for Ethical Space-Holding
Links & Resources
Psychedelics and Medications
Tips and Advice for Starting Your Own Groups/Integration Circles
Ethics and Guidelines Resources
So, You Want to Find a Psychedelic Guide?
David Nichols - DMT And The Pineal Gland: Facts vs Fantasy (Breaking Convention 2017)
Tool Kit (Extras)
Psychedelic Trip Checklist
Trip Journal
Integration Journal
Spotify Playlist
Mini Breathwork Session (43:07)
Breathwork to Clear Emotional Energy
Tips on Creating Your Own Psychedelic Group
Teach online with
About Robin Kurland-West
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text:
Welcome to the scratchbox.org website, the home of the cross-compilation toolkit project.
Scratchbox is a cross-compilation toolkit designed to make embedded Linux application development easier. It also provides a full set of tools to integrate and cross-compile an entire Linux distribution. To find out what it can do, take a look at some of the documentation.
Scratchbox is licensed under GNU General Public License (GPL).
A brief summary of features:
Scratchbox is used by Maemo development platform (Nokia 770). But it is not restricted to that use.
Supports ARM and x86 targets (PowerPC, MIPS and CRIS targets are experimental)
Especially Debian is supported, but Scratchbox has also been used to cross-compile eg. Slackware for ARM.
Provides glibc and uClibc as C-library choices
Uses either QEMU or a real target hardware to execute cross-compiled binaries (extremely useful when cross-compiling software which uses autoconf & co.)
To download click here


text:
Porn sensation Aiden Starr moved to NYC to attend university but ended up becoming a fetish superstar. In the late 1990s Aiden began performing for the cameras not for the money but for the thrill she got as an exhibitionist. Aiden quickly became involved in the high-profile Manhattan BDSM scene and used her porn earnings as a way to pay for her NYU education. As a popular fixture in the NY scene Aiden became known as "Mistress Lolita" and was hired as head manager for a prominent fetish dungeon.
After completing her education, Aiden moved to the West Coast and opened her own branch of the dungeon in the heart of Hollywood. The dungeon quickly became an in-demand filming location for producers from not only the straight porn and fetish industries but the regular entertainment industry as well, inspiring Mistress Lolita herself to take up video production. In 2006, Aiden Starr joined forces with longtime friend Julie Simone to begin producing Vicious Vixxxens for Julie Simone Productions. The popular series combines an authentic respect and understanding for the fetish lifestyle market with just enough of a veneer of glossy eroticism to attract the mainstream market as well. The series has been critically acclaimed and nominated for Best BDSM film at the AVN Awards.
In 2009 Aiden won her first AVN Award, Best All-Girl 3-Way Sex Scene, for Belladonna's Girl Train. She is as well known for her lesbian movies as she is for her fetish work, including Girl Candy Films' Creamy Panties: Straight Girl in Distress. Aiden plays a bartender who offers a room to sexy patron Sovereign Syre, whose roommate has kicked her to the curb. The only thing is, Aiden has always known Sovereign as a straight girl, but with Sovereign staying at her place, Aiden can finally act on her fantasies.
One of our other favorite lesbian scenes from Aiden is her hot, dirty pairing with Asian babe London Keys in Kiss Me, Lick Me, Fuck Me. This movie is a hot and dirty all-girl adventure from the filthy mind of director/star Bobbi Starr for Evil Angel/Bobbi Starr. Aiden and London put on one hell of a show.


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The Water Cure
The Water Cure Recipe:
Drink 1/2 your body weight of water in ounces, daily. Example 180 lb = 90 oz. of water daily. Divide that into 8 or 10 oz. glasses and that's how many glasses you will need to drink, daily. Use 1/4 tsp. of salt for every quart of water you drink. Use salt liberally with food. As long as you drink the water, you can use the salt. Avoid caffeinated or alcoholic drinks. These are diuretics and will dehydrate you. Every 6 oz. of caffeine or alcohol requires an additional 10 to 12 oz. of water to re-hydrate you.
P.S. (USE Clean Water, Use non-refined, ocean salt ONLY )
Water filters and water ionizers: http://waterionizer.net
Benefits of Unrefined Ocean Salt
Water-Nature's Thirst Quencher
Over half of your body is made up of water. It's in every cell and every tissue. Biological processes like circulation, digestion, absorption and excretion depend on water. It forms the foundation of blood and lymph, maintains hearty muscles and young-looking skin, lubricates joints and organs and regulates body temperature. You can't function without it.
As you grow older, it becomes vital to pay attention to your water consumption. Mature persons hold less cellular water, with a loss of 10 to 15 percent of previous capacity by the age of 65. A contributing factor is the loss of thirst sensitivity. Because water is so important for digestion, a lack of fluid in your body might make it more difficult for you to digest food. You may suffer from cramps, bloating, gas, constipation, diveritculosis or even colon cancer. Drinking more water, combined with a high-fiber diet, can prevent these problems.
To combat this loss of fluids, the answer is simple. Drink more water. Six to ten glasses of pure water each day are necessary to enhance your body's functioning. Beyond helping your digestive system, getting enough fluids will give you fresh skin, clear eyes and shining hair. Signs of hunger may be a warning flag that your body is need of a good drink. Try consuming several glasses of water before diving into a snack to see if that takes care of your craving. Because fruits are largely made up of water, they are perfect choices for a mid-afternoon treat.
To understand what is the function of Water inside our body, read book:
"Your Body's Many Cries for Water" by F. Batmanghelidj, M.D.
Body's Many Cries for Water $14.95
Body's Many Cries for Water $14.95
to Deal Simply With Back Pain and Rheumatoid Joint Pain $14.95
of Asthma, Allergies and Lupus: Eradicate Asthma - Now! $17.00
: Rx for a Healthier, Pain-Free Life $67.00
Excerpts From the book:
"Your Body's Many Cries for Water"
AMAZING SECRETS FOR HEALTH AND WELLNESSCure # 1: Water prevents and cures heartburn.
Heartburn is a signal of
water shortage in the upper part of the gastrointestinal tract. It is a major
thirst signal of the human body. The use of antacids or tablet medications in
the treatment of this pain does not correct dehydration, and the body continues
to suffer as a result of its water shortage.
Tragedy: Not recognizing heartburn as a sign
of dehydration and treating it with antacids and pill medications will, in time,
produce inflammation of the stomach and duodenum, hiatal hernia, ulceration, and
eventually cancers in the gastrointestinal tract, including the liver and
Cure # 2: Water prevents and cures arthritis.
Rheumatoid joint pain -
arthritis - is a signal of water shortage in the painful joint. It can affect
the young as well as the old. The use of pain-killers does not cure the problem,
but exposes the person to further damage from pain medications. Intake of water
and small amounts of salt will cure this problem.
Cure # 3: Water prevents and cures back pain.
Low back pain and ankylosing
arthritis of the spine are signs of water shortage in the spinal column and
discs - the water cushions that support the weight of the body. These conditions
should be treated with increased water intake - not a commercial treatment, but
a very effective one.
Tragedy: Not recognizing arthritis and low
back pain as signs of dehydration in the joint cavities and treating them with
pain-killers, manipulation, acupuncture, and eventually surgery will, in time,
produce osteoarthritis when the cartilage cells in the joints have eventually
all died. It will produce deformity of the spine. It will produce crippling
deformities of the limbs. Pain medications have their own life-threatening
Cure # 4: Water prevents and cures angina.
Heart pain - angina - is a
sign of water shortage in the heart/lung axis. It should be treated with
increased water intake until the patient is free of pain and independent of
medications. Medical supervision is prudent. However, increased water intake is
angina's cure.
Cure # 5: Water prevents and cures migraines.
Migraine headache is a sign
of water need by the brain and the eyes. It will totally clear up if dehydration
is prevented from establishing in the body. The type of dehydration that causes
migraine might eventually cause inflammation of the back of the eye and possibly
loss of eye sight.
Cure #6: Water prevents and cures colitis.
Colitis pain is a signal of
water shortage in the large gut. It is associated with constipation because the
large intestine constricts to squeeze the last drop of water from the excrements
- thus the lack of water lubrication.
Tragedy: Not recognizing colitis pain as a
sign of dehydration will cause persistent constipation. Later in life, it will
cause fecal impacting: it can cause diverticulitis, hemorrhoids and polyps, and
appreciably increases the possibility of developing cancer of the colon and
Cure # 7: Water and salt prevent and cure asthma.
Asthma, which also affects 14
million children and kills several thousand of them every year, is a
complication of dehydration in the body. It is caused by the drought management
programs of the body. In asthma free passage of air is obstructed so that water
does not leave the body in the form of vapor - the winter steam. Increased water
intake will prevent asthma attacks. Asthmatics need also to take more salt to
break the mucus plugs in the lungs that obstruct the free flow of air in and out
of the air sacs.
Tragedy: Not recognizing asthma as the
indicator of dehydration in the body of a growing child not only will sentence
many thousands of children to die every year, but will permit irreversible
genetic damage to establish in the remaining 14 million asthmatic children.
Cure # 8: Water prevents and cures high blood pressure.
Hypertension is a state of
adaptation of the body to a generalized drought, when there is not enough water
to fill all the blood vessels that diffuse water into vital cells. As part of
the mechanism of reverse osmosis, when water from the blood serum is filtered
and injected into important cells through minute holes in their membranes, extra
pressure is needed for the "injection process." Just as we inject I.V.
"water" in hospitals, so the body injects water into tens of trillions
of cells all at the same time. Water and some salt intake will bring blood
pressure back to normal!
Tragedy: Not recognizing hypertension as one
of the major indicators of dehydration in the human body, and treating it with
diuretics that further dehydrate the body will, in time, cause blockage by
cholesterol of the heart arteries and the arteries that go to the brain. It will
cause heart attacks and small or massive strokes that paralyze. It will
eventually cause kidney disease. It will cause brain damage and neurological
disorders, such as Alzheimer's disease.
Cure # 9: Water prevents and cures early adult-onset diabetes.
Adult-onset diabetes is
another adaptive state to severe dehydration of the human body. To have adequate
water in circulation and for the brain's priority water needs, the release of
insulin is inhibited to prevent insulin from pushing water into all body cells.
In diabetes, only some cells get survival rations of water. Water and some salt
will reverse adult-onset diabetes in its early stages.
Tragedy: Not recognizing adult-onset
diabetes as a complication of dehydration will, in time, cause massive damage to
the blood vessels all over the body. It will cause eventual loss of the toes,
feet and legs from gangrene. It will cause eye damage, even blindness.
Cure # 10: Water lowers blood cholesterol.
High cholesterol levels are
an indicator of early drought management by the body. Cholesterol is a clay-like
material that is poured in the gaps of some cell membranes to safeguard them
against losing their vital water content to the osmotically more powerful blood
circulating in their vicinity. Cholesterol, apart from being used to manufacture
nerve cell membranes and hormones, is also used as a "shield" against
water taxation of other vital cells that would normally exchange water through
their cell membranes.
Cure # 11: Water cures depression, loss of libido, chronic fatigue syndrome, lupus, multiple sclerosis, muscular dystrophy.
These conditions are caused
by prolonged chronic dehydration. They will clear up once the body becomes well
and regularly hydrated. In these conditions, exercising one's muscles should be
part of the treatment program.
For More
Information, Read the Book:
Your Body's Many Cries for Water.
by F. Batmanghelidj, M.D.
"Bad Cholesterol": A Myth and a Fraud!
We in the medical profession, totally oblivious of the vital roles of cholesterol in the body, have been duped into thinking that it is this substance that causes arterial disease of the heart and the brain. The pharmaceutical industry has capitalized on the slogan of "bad cholesterol" and has produced toxic-to-the-body chemicals that minimally lower the level of cholesterol in the body and in the process cause liver damage to thousands of people, some who die as a result of using the medication.
It is surprising that none of the frequently quoted and media-popularized doctors has reflected on the fact that cholesterol levels are measured from blood taken from the veins, yet nowhere in medical literature is there a single case of cholesterol having caused obstruction of the veins. Venous blood moves far slower than arterial blood and thus would be more inclined to have cholesterol deposits if the assumption of "bad cholesterol" were accurate. This mistake by us in the medical community, and its capitalization by the pharmaceutical industry, has caused an ongoing fraud against society.
In truth, the so-called "bad" cholesterol is actually far more beneficial than is appreciated. The reason for its rise in the body is because of complications caused by chronic unintentional dehydration and insufficient urine production. Dehydration produces concentrated, acidic blood that becomes even more dehydrated during its passage through the lungs before reaching the heart because of evaporation of water in the lungs during breathing. The membranes of the blood vessels of the heart and main arteries going up to the brain become vulnerable to the shearing pressure produced by the thicker, acidic blood. This shearing force of toxic blood causes abrasions and minute tears in the lining of the arteries that can peel off and cause embolisms of the brain, kidneys and other organs. To prevent the damaged blood vessel walls from peeling, low-density (so-called "bad") cholesterol coats and covers up the abrasions and protects the underlying tissue like a waterproof bandage until the tissue heals.
Thus, the vital, life-saving role of low-density cholesterol proves this substance is of utmost importance in saving the lives of those who do not adequately hydrate their bodies so that their blood can flow easily through the blood vessels without causing damage.
Cholesterol is an element from which many of our hormones are made. Vitamin D is made by the body from cholesterol in our skin that is exposed to sunlight. Cholesterol is used in the insulating membranes that cover our nerve systems. There is no such a thing as bad cholesterol. If all the primary ingredients are available for its normal functions, the human body does not engage in making things that are bad for its survival. Until now we did not know water was a vital nutrient that the body needed at all times and in sufficient quantity.
Water itself not caffeinated beverages that further dehydrate is a better cholesterol-lowering medication than any chemical on the market. It is absolutely safe and is not harmful to the body like the dangerous medications now used. Please share this information with those you care for.
For more information about my medical breakthrough on the topic of chronic unintentional dehydration and the diseases it causes, other than what is posted on this site, refer to my books and tapes products of over 20 years of fulltime research.
F. Batmanghelidj, M.D.