text:
Buddha and Christ
2 December 1909, Berlin
The Spiritual Science Movement has often, since its inception, been confused with various other tendencies in existence at the present time. It has been accused, in particular, of desiring to implant one or another of the Oriental spiritual influences—for example the Buddhistic—into western culture. For this reason, the subject of to-day's lecture should have a special interest for spiritual research, for it will present certain observations concerning the respective significance of Buddhism and Christianity from the standpoint of Spiritual Science.
Anyone who has made himself in some degree acquainted with the nature of Buddhism, will be aware how its Founder, Gautama Buddha, evaded all questions concerning the evolution of the world, and the foundations of human existence. He would not speak of these. He would speak only of the means by which mankind could enter into a form of existence that was satisfying in itself. Therefore, one cannot, to begin with, regard Spiritual Science, which never avoids these questions concerning the source and origin of existence and the great facts of evolution, as being similar to Buddhism. But since it is the case that a certain trend of thought which exists within this sphere of Spiritual Science, is being more and more identified with Buddhism, namely, the conception of repeated lives on earth for the whole of humanity, and also the conception concerning that which passes onward from life to life as spiritual cause and effect,—one may as well say at once that it is really astonishing that this idea of Reincarnation should be designated as 'Buddhism.'
The function of Anthroposophy, or of Spiritual Science is not to acknowledge allegiance to any particular name, but only to what is capable of investigation as a Truth, unconnected in our day with any names whatsoever. The fact that the teaching of Reincarnation, or repeated lives on earth, is also to be found in the teaching of Gautama Buddha, although in an entirely different form, is analogous, where present day Spiritual Science is concerned, to the fact that elementary geometry is also to be found in Euclid; and just as little as it is justifiable to accuse every teacher of geometry of perpetrating 'Euclidism,' so is it equally unjustifiable to accuse Spiritual Science, when it makes the teaching of Reincarnation its own, of being 'Buddhism' just because similar concepts were also taught by Buddha.
Nevertheless, it is necessary to point out that Spiritual Science is the instrument which we must use in order to penetrate into and to test the source of every religion, whether it be the religion which is at the foundation of the whole of our European culture—Christianity, or whether it be Buddhism.
If we would now, in the sense of Spiritual Science, enter thoughtfully and deeply into the spirit of Buddhism, so as to be able to compare it with the spirit of Christianity, we shall do better if we do not at once turn to the great doctrines—which can so easily be interpreted in different ways—but rather try to construct a picture of the immense significance and far-reaching results of Buddhism from various symptomatic facts which concern its whole disposition and presentment. This can best be done if we consider first of all a Buddhist scripture which is held in high esteem; and that is the questions which were put by King Milinda to the sage Nagasena.
Here we are given a conversation which draws out the very spirit of the whole trend of Buddhistic thinking. The powerful, spiritually-minded King Milinda desires to question Nagasena, the sage. The King, who has never been at a loss in the presence of any sage because he always knew how to evade anything that was said in opposition to his own ideas, comes to Nagasena to speak with him about the meaning of the 'Eternal,'—the meaning of the immortal part of human nature which passes onwards from incarnation to incarnation.
Nagasena asks the King:—'How dids't thou come hither? on foot, or in a carriage?' 'In a carriage.' 'Well,' said Nagasena, 'let us now consider what a carriage, is. Are the shafts the carriage? No. Is the seat you sat upon the carriage? No. Are the wheels the carriage? No. Is the yoke the carriage? No. And thus,' said Nagasena, 'one can enumerate all the parts of the carriage, but all the parts are not the carriage. And yet, all that is there enumerated is the carriage, only the carriage consists of all the parts put together; it is no more than a name for that of which all the parts make one whole. If we consider it apart from its separate constituents, it is nothing but a name!'
The sense—and the object—of what Nagasena said is this: that one must turn one's gaze away from everything that the eye can behold in the physical world. Nagasena wished to point out that actually nothing exists in the physical world which in itself constitutes what is collectively designated by a name, in order that he may thus reveal the worthlessness and meaninglessness of all the physical-material constituents of things. And, so as to make his use of this example clear, Nagasena says: 'It is thus also with all that constitutes Man, and which passes onward from one earth-life to another. Are the hands, and the legs, and the head that which goes from life to life? No! What thou doest to-day, what thou doest tomorrow, is it these things which go from life to life? No! What is it then, which collectively is Man? It is Name and Form. But then, it is even so with the name and form of a wagon. If we gather the different parts together, we have only a Name. There is nothing there in particular except the parts!'
So that we may observe this still better, there is yet another analogy which the sage Nagasena showed to King Milinda. The King said:—'Thou sayest, O wise Nagasena, that of that which stands before me as Man, Name and Form pass from life to life. Is it then the Name and Form of the self-same Being that appears again in a new embodiment upon the earth?'
And Nagasena replied: 'See now,—the mango-tree bears a fruit. A thief comes and steals the fruit. The owner of the mango-tree says: "Thou hast robbed me of my fruit," but the thief answers: "It is not thy fruit. Thy fruit was that which thou didst plant in the ground! it has transformed itself. That which was growing upon the mango-tree simply bears the same name—it is not thy fruit!"' And then Nagasena continued: 'It is true that it bears the same name and form; but it is not the same fruit. Still, one can punish the thief in spite of that! And so,' said the sage, 'it is even thus with what reappears in a later life on earth in relation to what was there in earlier lives. It is like the fruit of the mango-tree which was planted in the earth. But only because the owner had first planted the fruit in the earth was it possible for a fruit to grow upon a tree. Therefore we must say that the fruit belongs to him who buried the first fruit in the earth. Thus it is with man; his deeds and his destiny are the fruit and the effects of his earlier lives. But what appears is new, as the fruit of the mango-tree is new.'
So Nagasena showed how what is once there in any one earth-life strives to reappear transformed, as effects, in later lives.
It is easier to gain a sensitiveness towards the whole spirit of Buddhistic teaching by such examples as this, than by a study of the main principles, for the latter can be interpreted in various ways. If we let the spirit of these analogies work upon us, we see clearly enough that the Buddhist desires to wean his adherents from the idea of what may be regarded as the separate individuality, the definite personality, and to point out above all things, that that which reappears in a new embodiment, is—it is true—the result of this personality, but that one has no right to speak of an uninterrupted 'I,' in the true sense of the word, as extending from one incarnation to another.
Now if we turn from Buddhism to Christianity, we can—though such a comparison has never been selected before—use this instance of Nagasena in the Christian sense, and represent it somewhat as follows.
Suppose we imagine that King Milinda and the Sage are reborn, and that the conversation takes place now. Were it fully dominated by the spirit of Christianity it would necessarily have to proceed as follows. Nagasena would say:—'Behold the hand! Is this hand a man? No, the hand is not the man. For if there were only a hand, there would be no man. But if you cut the hand off a man's body, it dries up, and in three weeks' time there would be no hand left. Whence then is a hand a hand? By reason of a man! Is the head a man? No! Is the heart anything by itself? No! Because if we remove the heart from a man in a very short time it ceases to be a heart, and the man ceases to be a man. Therefore the heart is a heart by reason of the man; the man is a man by reason of his heart. And moreover, man is only man upon the earth because he possesses the heart as an instrument. So the living organism has parts, which in themselves are nothing, but are only something by reason of their co-existence within us. And when we consider what the separate parts are not, we find we have to fall back upon something which is invisible behind them, which rules them, holds them together and uses them as its instruments. And even when we behold all the separate parts together, still we have not found the Man himself, if we only look for him as the sum of the separate parts.'
And then Nagasena could look back upon the old analogy of the carriage, and could now say, speaking of course, out of the spirit of Christianity:—'True it is that the shafts are not the carriage, for with the shafts alone thou coulds't not be conveyed. True it is that the wheels are not the carriage, for the wheels could not carry thee. True it is that the yoke is not the carriage, for the yoke could not carry thee. True it is that the seat is not the carriage, for that also could not carry thee! Though it is true that the carriage is only a name for the assembled parts, yet thou art not conveyed by the parts, but thou art conveyed by something that is not the parts, for by their means thou canst not travel.'
But by the 'Name' something particular is denoted. And thus we are led to something which is non-existent in any of the parts!
Hence arises the striving of the Buddhistic spirit away, so to speak, from what is perceived, in order to surmount it and to deny the possibility that anything particular attaches to what is seen. The spirit which imbues the Christian way of thinking—and this it is that concerns us—perceives the separate parts of a carriage, or of any other object, in such a way that the tendency is to turn from the parts to a recognition of the whole. And because of this difference between the Buddhistic and the Christian conception of things, remarkable consequences arise out of each of them.
Out of the Buddhistic, and this is the conclusion we are naturally led to from the foregoing indications, the following arises:—
A man stands before us. He is constructed out of several parts. This man busies himself in the world, and performs various actions. And while he appears thus before us, his Buddhistic attitude of thought causes him to feel the worthlessness and unreality of everything around him. But he is led to free himself from his attachment to nothingness, so that he may rise to a higher existence in reality; to turn away from all that his eyes behold, and from everything that he can gain. by means of all possible human knowledge. Away from this world of the sense-perceptions! For everything that it offers, when it is conceived only as Name and Form, reveals itself in all its emptiness! There is no truth in anything belonging to the physical world!
Now whither does the Christian conception lead us? It does not regard the separate parts as separate, but regards them in such a way that one indivisible unity and reality is perceived ruling among them. It regards the hand in such a way that it is seen to be a hand only because a man, using it as a hand, makes it a hand. Therefore here is something (a man) which as it stands before us, immediately and inevitably suggests that which stands behind it.
Hence, something quite different from the Buddhistic arises from this way of thinking, so that we can say as follows:—'Here stands a man. That which he is by reason of his different parts, and by means of his acts, can only be, because behind it all there stands, as Man, a Spiritual Being, who not only brings the parts into movement, but performs all the separate acts. That which is revealed in the separate parts, and lives itself out in them, has poured itself into all that is visible of the man; it is that which, within what is seen, will reap the fruits of actions and be able to draw out of the world of the senses something that we may call an 'event' and carry it onward into a later incarnation upon earth. There—behind the external appearance—stands the Doer—a Doer who does not spurn the outer world, but so handles it that its fruits are taken up and carried into a future life.'
When we, as knowers of Spiritual Science, consider Reincarnation from the Buddhistic standpoint, we must express it thus:—that that of which man is the unified expression in his earth-life, has no value, for his deeds alone have their effects in the following incarnation; while in the light of Christianity, that which makes man a unity in his earthly life is the fullness of his Ego. That has value; and that it is which carries the fruits of one incarnation onward into the next.
Thus we can see that a certain quite definite configuration of thought, which is far more important than theories and principles, cleaves these two great world-conceptions most powerfully asunder. If we were less prone in these days to depend so much upon theories, we should find that we could far more easily arrive at an understanding of the main characteristics of various spiritual tendencies by turning our attention especially to their symptoms, to their methods of presentation. And that holds good both for the Buddhistic and the Christian conceptions. In the conversation described we have the very core of the Buddhistic conception as expressed by the great Founder of Buddhism himself. The theme of the present lecture is certainly not intended to develop a line of opposition against the Founder of the Buddhistic world-conception, but rather to portray his world-conception quite objectively and in, accordance with its true characteristics.
The Buddha-legend describes clearly enough, even though in pictorial fashion, what the Founder of Buddhism intended. We are told that Gautama Buddha was born the son of King Suddhodana, and that he was brought up in a royal palace where he was surrounded by everything that could possibly serve to ennoble human life. During his early years he was not allowed to know anything at all of human sorrow and pain, but he lived in the midst of happiness, and joy, and distractions of all kinds. Then we are told how one day, when he was twenty-nine years of age, he left the palace, and for the first time in his life was confronted by sorrow and pain and all the dark shadows of existence. It is described how he met an old, old man whose life was ebbing away, and above all how he saw a corpse. And it dawned upon him that life must after all be utterly different from all that he had experienced in the palace, where he had known nothing but joy, where disease and death had never come near him, and where he had learned to believe that life could never ebb away nor cease. And now he discovered that life embraced both pain and sorrow. Heavily indeed, did this discovery weigh upon the great soul of Buddha! Life contained pain, sorrow and death. He had seen it for himself in the sick man, the aged man, and the corpse. 'What is the value of life?' he cried to himself, 'if it bears sickness, old age, and death within it!' And out of that cry there arose at last the monumental teaching of Buddha on the Sorrow of Life, which he gathered together in these words: 'Birth is sorrow! Old age is sorrow! Sickness is sorrow! Death is sorrow! All existence is filled with sorrow!' And as he later elaborated this theme still further:—'That we cannot always be united with those we love, that is sorrow. That we must be joined to that which we love not, is sorrow. That we cannot obtain, in every circumstance of life, what we desire, is sorrow.'
Sorrow is everywhere, no matter whither we turn our gaze. And if Buddha's use of the word 'sorrow' has not quite the meaning that is imparted to it to-day, still it is intended to express that man is everywhere, and at all times, a prey to everything that comes against him, that assaults him from without, and that he is unable to unfold any active forces to meet it. 'Life is sorrow,' said Buddha, 'therefore we must seek the causes of sorrow.'
There then arose before his soul the picture of what he called 'the thirst for existence.' Since we look out upon the world and see that sorrow is everywhere, we are compelled to say: Man is bound to have sorrow if he enters into this world of sorrow; but what is the cause of his suffering? The cause is this: that he desires, that he thirsts to be incarnated in this world. The passionate longing to forsake the Spiritual World and enter into a physical body, and in it to become aware of the outer material world—that is the cause of this sorrow-filled human existence. Hence there is only one way to escape from sorrow, and that is by conquering the thirst for life. And this thirst for existence can actually be overcome when, according to the teaching of Buddha, men can learn to unfold within themselves the so-called 'Eight-fold Path,' which, so it is generally said, consists of right judgment, right discrimination, right speech, right deed, right living, right aspiration, right thinking, right contemplation.
Thus through the right attitude towards life, according to the great Buddha, there arises by degrees within men's souls something which destroys the passionate longing for existence, something which brings them so far that at last they are no longer compelled to descend into physical incarnation, but are liberated from an existence which is overwhelmed by sorrow.
These things, according to Buddha, constitute the Four Noble Truths: viz., the knowledge of sorrow; the knowledge of the causes of sorrow; the knowledge of the necessity for liberation from sorrow; and, lastly, the knowledge of the means of liberation from sorrow.
These are the Four Holy Truths which Buddha, after his enlightenment under the Bodhi-tree, gave out in the great sermon at Benares, about the fifth or sixth century before Christ.
Liberation from the pain of existence! That is what stands in the forefront of Buddhism, and it is that which makes it possible to describe the religion of Buddha as a 'religion of redemption' in the highest sense of the words; a religion of redemption from suffering; and since all existence is bound up with suffering, a redemption above all, from the continuance of rebirth. That is entirely in accordance with the type of the presentation of Buddhism which is embodied in the Nagasena conversations. For in the moment that human thinking, which embraces the outer world of the senses, beholds its worthlessness, when that which is a mere gathering together of parts possesses for the thinker only Name and Form; when nothing passes from incarnation to incarnation save the results of existence, then it must be said that 'true' existence is only attained when man is able to overcome and transcend everything that is to be found in the external world of the senses.
Now it is not correct—and this can be perceived even by the simplest method of observation—to say that Christianity is a 'religion of redemption' in the same sense as Buddhism. If we place Christianity in its correct relation to Buddhism, we can speak of it as a 'religion of re-birth.' For Christianity proceeds from the knowledge that everything which in its totality represents man in a single life, is fruitful, and these fruits have importance and value for the innermost being of man, and are carried over by him into a new life and brought, in that life, to a higher state of perfection than in the previous one. Everything that we experience and absorb in a single life always appears again and grows ever more and more perfect until it is revealed at last in its true spiritual form. What is apparently worthless in our existence, when it is taken hold of by the spiritual, has its resurrection in a degree more perfect than before ; is spiritually embodied. Nothing in existence is worthless, because it rises again if the spirit has entered into it rightly.
The thought-content of Christianity is a religion of re-birth, a religion of the resurrection of the Best that we have experienced; a religion wherein no single thing that is round about us is a 'nothingness,' but wherein all things are building stones for the completion of a great edifice that is to arise through the gathering together of everything spiritual from out of the world of the senses.
Buddhism is a religion of liberation from existence; while Christianity is the opposite, a religion of Rebirth upon a more spiritual level. This is revealed in the least as well as in the greatest of the forms of its presentation, no less than in its fundamental principles. And if we look for the actual reasons of this difference between the two religions, we can say that they arise out of the entirely opposite nature of the character of oriental and western culture.
There is a very radical difference between the method of presenting things that spring from the culture that gave birth to Buddhism, and the method that springs from that culture into which Christianity poured itself. It is possible to describe this difference quite simply. It lies in the fact that all true oriental culture, which has not been fertilised by the West, is non-historical; whereas western culture is historical. That is the ultimate root of the difference between the Christian and the Buddhistic conceptions. The Christian conception recognises that not only are there repeated lives on earth, but that history rules in them; that is to say, that what to begin with, can be experienced at a higher and more perfect stage, can continue to become more and more perfect throughout the course of the succeeding incarnations.
Where Buddhism sees the liberation from earth-existence in the ascent to Nirvana, Christianity sees, as the goal of its evolution, that everything engendered, everything achieved, in each single earth-life, ascends to ever higher and higher degrees of perfection until, spiritualised and transfigured, it consummates its resurrection at the end of the world.
Buddhism is non-historical, precisely in accordance with the character of its cultural origin. It is non-historical for the simple reason that it merely places the external world in opposition to mankind, who acts within it. The Buddhist says:—'We look back at past incarnations, or forward to future ones, but we stand opposed to the outer world!' He does not ask: 'Is it possible that man, in earlier days, was differently placed as regards the world? or may be perhaps differently placed in the future?' Christianity does ask that question. But the Buddhist arrives at the conception that the relationship of man to the world in which he is incarnated is an unchanging one; that driven as he is by the thirst for existence into a physical embodiment, he enters a world of sorrow no matter whether he had been compelled to an embodiment in the past, or whether he is so compelled in the present. Always it is sorrow that the world brings to him. Thus the incarnations succeed each other, and there is no idea of evolution being brought under its true aspect as an historical conception. Thus the conception is clear that fundamentally the Buddhist finds his Nirvana, his state of bliss, solely in the relinquishing of repeated lives on earth; and thus also he sees that the source of misery itself is the external world. He says: 'It is inevitable that if thou abandonest thyself to the physical world, suffering must be thy lot; for suffering comes from thence.'
That is not Christian. The Christian conception is through and through an historical, sequential one. It does not concern itself with the non-historical relationship of opposition to the physical world. But it says:—'As man passes from incarnation to incarnation he is indeed placed in opposition to a physical world. But if this world brings him sorrow, if it offers him what does not satisfy him, what does not fill him with an inwardly harmonious life, that does not arise from the fact that earthly existence as a whole is such that suffering is inevitable, but it comes because man himself has brought with him a false relation to the external world, and does not place himself rightly within it.'
Christianity, and the Old Testament also, point to a definite occurrence whereby Man evolved something within himself that causes him, through his inner life, to make the world his source of sorrow. Hence it is not the external world in which we are 'made flesh,' not that which enters through our eyes, and echoes in our ears which brings us sorrow; it is that which the human race once unfolded within itself which placed it in a wrong relation to this external world. And this was an inheritance which passed from age to age, so that mankind to-day still suffers pain. Thus Christianity points out that this state of things arose when humanity itself was at the beginning of its earthly existence. We can enlarge upon these two aspects of the foundations of both religions. Buddhism for ever emphasises that the 'world is Maya, is Illusion!' Christianity asserts: 'It is true that, to begin with, what man beholds of the world is illusion; but that arises from man himself, who has so formed his organs of perception that his vision cannot penetrate to the Spiritual World. The outer world is not the illusion, but the human outlook is the source of the illusion.' Buddhism says: 'Gaze upon all the events that surround you! They are illusion. Behold what flashes in the lightning, it is illusion I What roars as thunder—it is Maya, it is the Great Deception!' 'Not so,' would the Christian spirit reply: 'But until now the human race has not found it possible to open—(in Goethe's words)—the "spiritual eyes and ears," for these would reveal the outer world in its true form!'
No; it is not that we are surrounded by Maya, but that man is so imperfect a being that he cannot perceive the true form of the world. And so Christianity seeks, in pre-historic ages, the event that made the human heart become incapable of creating the true conception of the physical world. Therefore, through many incarnations of development, we have—in the Christian sense—to re-attain the state of spiritual sight and hearing before the true form of the outer world can be perceived. Repeated incarnations are, therefore, not meaningless, but they are the way towards the perception, in the light of the Spirit, of that from which the Buddhist would escape: i.e. the way to the finding of the spiritual within the physical. To overcome this world, which appears to us now as a physical one, to overcome it with something which man does not yet possess, but which he can attain as a spiritual reality; to overcome human Error which sees the world as Maya—that is the inner impulse of Christianity.
And so the Teacher of Christianity is not One Who says: 'The world is the well-spring of sorrow! Escape from it to another that is utterly different—attain Nirvana!' But Christianity sets before us as the mighty Impulse for the forward evolution of the earth, the Christ, Who pointed, in the strongest possible way, to the inner being of man, where from he could unfold the power to use every incarnation that he has upon earth in such a way that he can carry the fruits of it forward to his future incarnations through his own strength. Not to bring the course of his incarnations to a close and enter Nirvana, but to use all he can of them, to work further upon their results, so that he can spiritually experience Resurrection.
There we have the great distinction which makes Buddhism on the one hand a non-historical, and Christianity on the other hand, an historical conception. The Christian idea seeks in the 'fall' the origin and source of man's pain and sorrow; and in a 'resurrection' the healing of them. 'You will not be freed from pain and sorrow by departing from earth-existence; but you will be set free when you correct the Error which gives you a false relation to the world. The source of sorrow is in yourselves! If you perceive aright, you will know that the outer world indeed and in truth melts away like mist in the sun, but all the deeds that you have done in the world, all your experiences, it will bring to a resurrection in the Spirit!' This is Christianity as a 'religion of Re-birth,' a religion of Resurrection. And only thus can it be placed beside Buddhism. That is to say, only in the sense of spiritual-scientific thought can these two be compared, and their deepest impulses understood.
What has been indicated here can be verified in the minutest particulars. For instance, one can find in Buddhism something like the Sermon on the Mount. He that hears the Law—i.e. what Buddhism communicates as the Law—is blessed. He that can live with all creatures and does no evil towards them, is blessed. We can regard the Buddhistic beatitudes side by side with the Sermon on the Mount as it is given in the Matthew Gospel; but we must understand them aright. Let us compare them for a moment with what we find in St. Matthew. First we hear the mighty words: 'Blessed are the poor in Spirit,1Dr. Steiner gives this sentence as 'Blessed are those who are beggars for the Spirit.' for theirs is the Kingdom of Heaven.' Here it is not only said 'blessed are those who hear the Law,' but another sentence is added: It is said, 'Blessed are they who are poor in the Spirit, so that they must beg for the Spirit,—for theirs is the Kingdom of Heaven.' What does that mean?
Now one can only correctly understand such a sentence when one brings the whole of the historically conceived teaching of Christianity before the mind's eye, and then one recognises that all human soul-capacities have passed through a 'history,'—that they have all evolved. Spiritual Science clearly and truly understands the word 'evolution' in the sense that what is present to-day, was not always present. It tells us that what we possess to-day as our reason, our scientific thought, was not in existence in primeval times; but instead, there was present in humanity what might be called a dark, dim clairvoyance. Men did not come to their knowledge of external things in the way they do to-day, but something arose within them like an archetypal wisdom, far surpassing what we ourselves can achieve. Whoever knows history, knows that such a primeval wisdom existed. Though men did not know how to construct machines and railways, and rule the surrounding world by means of the forces of Nature, yet they had a knowledge of the divine-spiritual foundations of the world infinitely transcending our own. But it would be quite wrong to suppose that their knowledge was gained by thinking. On the contrary, it rose up in their souls as though bestowed upon them, as revelation, as dim inspirations rising within them without their co-operation, but so that they were there as real images of the Spiritual World, a really present archetypal wisdom.
Human progress, however, consisted in the fact that from incarnation to incarnation this shadowy clairvoyance, this wisdom, had to grow less and less, for it was necessary that it should be lost in order that man might learn at last to grasp the things of the world by his reason. In the future, man will be able to see clairvoyantly into the Spiritual World, and at the same time will possess the forms of his present knowledge.
To-day we are in an intermediate state. The old clairvoyance is lost, and what we now possess has been developed through long ages.
How has mankind arrived at a knowledge of the world through his reason, and from out of his own innermost self-consciousness? And when, more especially did self-consciousness appear?
It was at the time (though as a rule the evolution of humanity is not observed with such exactitude as this) in which Christ-Jesus came to the earth. At that time, humanity stood at a turning-point in evolution when the old clairvoyance had gone, and which was the starting-point of that which has brought about our greatest achievements. The entrance of Christ into the world-evolution was the turning point from the Old age to the New, from the old to the new world-conception! And there is, moreover, a technical expression for that stage of achievement which it was then possible for mankind to experience, when men had begun to know the outer world through their own self-consciousness; an expression which is used by John the Baptist when he proclaims that 'The Kingdom of Heaven is at hand!' That means: 'The knowledge of the world in ideas and concepts is at hand.' In other words: 'Man is no longer directed to the old clairvoyance, but he must, from out of his own being, learn to know and investigate the world.' The tremendous impulse for that which man had to gain by means of his own Ego, and not through the Grace of Bestowal, that was given by Christ-Jesus.
Thus, there are great depths of meaning hidden even in the first words of the Sermon on the Mount, which might well be expressed as follows. Humanity stands to-day at that stage when it is a 'beggar for the Spirit.' Previously, men possessed clairvoyant vision and could behold the Spiritual World. That is now lost. But a time is coming, through the power of the Ego, through the inner revelation of the Word, when men will find a substitute for the old clairvoyance. Therefore—'blessed' are not only those who in ancient times attained to the Spirit through dim inspirations, but also those are 'blessed' who have no clairvoyance, because to lose it is the course of their evolution. Oh!—they are not unblest, they who are beggars for the Spirit, because they are 'poor in the Spirit'! Blessed are they, for theirs is that which is revealed to them by their own Ego, is that which they can attain through their own Self-consciousness!
And further: 'Blessed are they that mourn'; for even though the outer world causes suffering by reason of man's wrong attitude towards it, yet the time has now come when man, if he takes hold of his Self-consciousness, and unfolds the forces inherent in his Ego, will know the remedy for his pain. He will find within himself the possibility of comfort. The time has come when external means of comfort have lost their individual significance, because the ' I ' is now to find the healing balm within. Blessed are they who can now no longer find in the external world what was once to be found there. And in this sense also, the fourth beatitude is to be understood: 'Blessed are they that hunger and thirst after righteousness, for they shall be filled.'
The source of that righteousness which shall counterbalance the unrighteousness of the world, is now to be found in the Ego itself.
Thus Christ appears as the Guide to the human Self. The Guide who points directly to the Divine in Man, and therewith gives the indication—'Take that which lives in Christ into your own inner self; then shall ye find the force necessary for carrying the fruits of earthly existence from incarnation to incarnation.'
To this also belongs an event which at first appears as a wholly painful one in the Christian doctrine, namely, the death of Christ-Jesus, the Mystery of Golgotha. This death has not the usual significance of other deaths. On the contrary, Christ reveals the truth that this death is to be the starting point for an immortal and unconquerable Life. It is not merely an event which releases Christ-Jesus from life, but it is an event passed through because it leads to an ascending process, and an eternal and infinite 'living' flows from it. This is something (and it was so accepted by those who lived in the first centuries after Christ) that will become more and more recognised when the understanding of the Christ Impulse will have grown greater than it is to-day. When that time comes, men will understand that, six hundred years before the Christian era, one of the greatest of human beings, leaving his palace and finding a corpse-finding Death—could conceive of it thus: 'Death is sorrow!' 'Liberation from death is Redemption,' and that he could have nothing to do with what lay under the dominion of Death.
Six hundred years pass, and we come to the time of Christ. And when yet another six hundred years have passed, a symbol is raised up for that which only the humanity of the future will understand. What is this symbol?
It is not a Buddha; it is not any 'Chosen One.' No—simple men passing by saw the symbol of the Cross, and upon the Cross, a dead body; and they did not say, 'Death is sorrow!' They did not turn away from it, but they saw in this dead body what became for them a bulwark of the eternal in life; they saw what conquers all Death, and points to the transcendence of earthly things.
The noble Buddha saw a corpse—and he turned from the material world with the judgment that all death is sorrow; while those men of simple nature who beheld the Cross and its dead burden did not turn away, but gazed upon it because they found in it a witness of the everlasting life that streams from the earthly death!
And so six hundred years before the Christian era, Buddha stands before the corpse; and six hundred years after the death of Christ, the simple man of the world beholds that symbol which expressed what had happened with the founding of Christianity.
Never in the whole history of human evolution has such a transformation taken place as this! And the more objectively these things are grasped, the more clearly will the great significance of Buddhism emerge.
We have shown how mankind once possessed a primeval wisdom, and how in the course of many incarnations, this wisdom gradually declined. The appearance of Buddha marked the close of the old development; it was a mighty world-historical indication that the ancient archetypal wisdom was lost. In the historical sense this explains the 'turning away' from life. Whereas Christ marks the commencement of a new development which sees this life as the source of the eternal. Hitherto, there has been no explanation of these immensely important facts of human evolution.
Therefore, and because these things are not yet understood, it sometimes happens that in our time there can be such beautiful and noble natures (as for instance, Theodor Schulze, who died at Potsdam in 1889) who, because they cannot find in any external concepts what truly fills their rich inner life, try to find satisfaction in Buddhism. And Buddhism reveals to them how, in a certain sense, the human being when he raises himself by developing his own inner forces above the world of the senses, can transcend his own nature. That, however, is only possible because the greatest impulse, the very essence of Christianity, is still so little understood.
Spiritual Science must some day become the means by which the core of the whole presentation of the Christ-Impulse can be more and more deeply penetrated. It is just the evolution-idea which Spiritual Science approaches so honestly that will lead humanity to an exact and intimate grasp of Christianity, so that Spiritual Science may rest in the hope that the rightly comprehended Christian teaching will be unfolded more and more as against that form of it which is incorrectly apprehended, and moreover, without any transplanting of Buddhism into our modern times. It would, in fact, be a very shortsighted policy that would seek to establish Buddhism in Europe! For anyone who knows the conditions of the spiritual life of Europe, knows that even those tendencies which are apparently ranged against Christianity, have borrowed from it its whole arsenal of weapons.
A Darwin, a Haeckel, would never have been possible—strange though this may sound—if it had not been for the educational systems of Christendom which alone made it possible for them to think the thoughts they did; if those particular forms of thought had not already been there which they, nourished in the Christian world, could then use, so to say, as weapons of offence against their own Mother. For what they and others, have to say, is often apparently directed against Christianity—that is, in the manner of its utterance. But the thoughts could never have been there without the Christian education. For this reason, a grafting of any oriental system upon our own culture would be of no avail; for it would oppose every condition of the spiritual life of the West. It is only necessary to think clearly about the fundamental teachings of the two religions.
If the spiritual life is sufficiently closely observed it will certainly be seen that because of the unclearness that exists about these things, there are souls who, feeling sympathy with Buddhism, and who stand even on the highest of philosophical watch-towers, would like to teach the 'renunciation of existence.'
Such an one was Schopenhauer. The whole tenour of his life might be described as 'Buddhistic.' Thus when he says, for instance, 'The image of the highest type of mankind stands before us in one whom we call a "saint" ... one who has overcome everything in life that the outer world can give; one who stands there merely as a physical body, who conceals nothing of the Ideal of the World-environment within him; who desires naught, who merely waits until the body itself is destroyed, so that every trace may be wiped out of all that connected him with this physical world; so that, renouncing what is of the earth, he annihilates earth-existence; so that at last, nothing remains that in life leads from desire to pain, from fear to terror, from enjoyment to grief.'
That is an interpolation of Buddhism into our western world. Such a thing happens because of our misapprehensions; because we do not understand clearly enough what the deepest impulses of Christianity are, and what its content and its form denote. What have we achieved through Christianity? If we regard the impulse alone, we have achieved just that which shows what intensity of cleavage can exist between Schopenhauer and one of the most significant personalities of our time. While Schopenhauer sees his ideal in some one who has overcome all enjoyment and pain that proceeds from the outer life, who merely exists waiting until the last threads that bind his physical body together are severed—we find the very opposite in Goethe's picture of the struggling Faust, who strides from desire to enjoyment, and from enjoyment to desire, who at length purges himself so that all his passions are transformed, and that which was to him the highest and holiest that can irradiate human life, became itself a passion. Such was Faust—who did not say 'I wait until the last traces of my earth-existence are obliterated,' but who proclaims the stupendous words: 'The relics of my earthly sojourn are indestructible throughout the Æons of Time.'
That was how Goethe expressed in his "Faust" the meaning and spirit of what, in his old age, he once described to his secretary Eckermann: 'At least you will admit, that the conclusion of "Faust," where the redeemed soul ascends, was very hard to portray; so that in dealing with a subject so far above the earthly, and so transcending conception, I might easily have succumbed to mere vagueness, if I had not confined my poetical intentions within the sharp outlines of Christian and ecclesiastical figure and imagery, and so given them a healthy form and solidity.'
And so Faust is made to ascend a rung of the ladder of existence which has its origin in Christian symbolism—the step from the mortal to the immortal, from death to life.
In Schopenhauer we see unmistakable interpolations of the Buddhistic element into western thought-culture: 'I wait till I have attained such perfection that with the death of my body the last traces of my earth-existence are obliterated!' And he believed, also, that this world-conception would enable him to interpret the pictorial creations of Raphael and Correggio. Goethe, on the other hand, portrayed the upward-striving Individuality, that knew the sum-total of earthly achievements was permanent, was interwoven with Eternity: 'The relics of my earthly sojourn are indestructible throughout the Æons of Time!'
That, indeed, is the true, the realistic, Christian impulse; for it leads to a re-awakening of earthly deeds as spiritual accomplishment. It is the re-awakening of the Best that can be achieved on earth. It is the Religion of Resurrection! It is in very truth a 'realistic' world-conception, which brings down out of spiritual heights, the loftiest content for existence into the world of the senses. Thus we can say that something like the light of a dawn shines out in Goethe—a self-comprehending Christianity of the Future, which, while acknowledging all the greatness and significance of Buddhism, yet negates its renunciation of earthly embodiments, and points upwards to a great acknowledgment of every single incarnation in the whole great sequence.
And so Goethe, in the sense of the true Christian of modern times, looks out over a past world from whose womb all have been born, and upon a present world wherein, if its true results are grasped, we achieve something which time cannot annihilate.
Thus, in linking mankind in true theosophical fashion with the Universe, he cannot do otherwise than forge the links on the other side which bind it to the true content of Christianity. He says therefore—
'Wie an dem Tag, der dich der Welt verliehen,
Die Sonne stand zum Grusse der Planeten,
Bist also bald und fort und fort gediehen,
Nach dem Gesetz, wonach du angetreten.
So musst du sein, dir kannst du nicht entfliehen,
So sagten schon Sybillen, so Propheten.'
By expressing in this way man's connection with the outer world, he is inevitably pointing to this: that as man is born out of the constellations of existence, he becomes, in the world, what is not only indestructible but what must ultimately consummate his resurrection in a form that is spiritual. And so he had to add these words to the rest—
'Und keine Zeit und keine Macht zerstuckelt
Gepraegte Form, die lebend sich entwickelt!'
And we can also add.—There is neither any Power nor any Time that can annihilate what is achieved in Time itself and which ripens as Fruit for Eternity.


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2010 was a big year in more ways than one! Research uncovered more genetic variants associated with common diseases, fascinating portraits of our early ancestors, and new insights into the genetic diversity of modern populations. And on top of all that, 23andMe published its first research discoveries, validating our revolutionary new web-based research platform and paving the way for our first federally funded grant, focused on the genetics of drug response.
Although there were dozens of important developments in the fields of genetics and genomics in 2010, a subset of them stood out to us.
1. Genetics influences whether your body shape is "apple" or "pear" — and which shape you are has implications for disease.
In October, SNPwatch covered a report by the GIANT consortium which identified about a dozen new SNP associations with body fat distribution. They also found that the SNPs play a more significant role in determining body fat distribution in women than in men, and that these SNPs were mostly distinct from SNPs associated with BMI.
2. Genetic variations newly associated with risk for childhood asthma.
New discoveries in asthma capped off the beginning and end of 2010, with two studies revealing variants associated with childhood asthma. The first study, published in January, it observed that the same SNP had different effects in children with different ethnic backgrounds. The second study, published in September, also examined genetic associations for allergy susceptibility, and found there was very little overlap with asthma, suggesting that allergy sensitivity may be an effect of asthma rather than its cause.
3. New variants influence risk for rheumatoid arthritis.
Like many other autoimmune diseases, rheumatoid arthritis is complex and influenced by many genetic and environmental factors. In May, the Blog covered a pair of studies that identified an association between a variant near the CCR6 gene and rheumatoid arthritis in both Asian and European populations. One of the studies, led by a team at the RIKEN Center for Genomic Medicine in Japan, also showed that the different versions of the variant affected the behavior of the nearby CCR6 gene, providing a potential biological explanation for the variant's contribution to rheumatoid arthritis risk.
4. Understanding Alzheimer's disease.
Until very recently, APOE e4 was the only genetic variant conclusively shown to be associated with risk for the more common late-onset form of Alzheimer's. This past spring, researchers added to the growing list of common variants that seem to affect Alzheimer's disease risk in European populations. Compared to APOE e4, these variants have fairly small effects, but the findings suggest additional avenues for research into the biological underpinnings of the disease.
5. One size doesn't fit all — personalizing treatment.
One of the first areas in which personalized medicine will have an impact is in tailoring a patient's treatment regimen based on individual genetics. In January, the FDA updated the labeling information for warfarin, a common blood thinning medication, to include initial dosing recommendations based on certain genetic variants, and in the summer, the Blog published a perspective on the history of pharmacogenetics. And, 23andMe will be contributing to our understanding of pharmacogenetics through our first NIH-funded study.
6. No clue yet to how long Geri-Boomers can expect to live.
A genome-wide association study of extreme longevity accompanied by a highly predictive model based on 150 SNPs caused quite a splash when it was published in Science last July. But many in the scientific community were skeptical.
7. Baby's first tooth may be a health predictor.
Your teeth say a lot about your health, as any dentist might tell you. And it turns out that the same genetic and biological processes that go into forming your baby teeth may also be important for many other health conditions. In March, we discussed a study that identified genetic variants associated with the timing of a baby's first tooth and the number of teeth at age one.
8. Before you call that relative a "Neanderthal," some more of what we've learned about our distant past.
The sequencing of the Neanderthal genome showed us that humans and Neanderthals maybe more similar than we thought, and may even have interbred, leaving detectable remnants of Neanderthal DNA in our modern genomes. Sequencing of another genome, that of a man from the Saqqaq culture who walked the earth about 4,000 years ago, allowed another group of researchers to piece together a portrait of what this ancient human may have been like, including traits like eye and hair color, blood type, BMI, and baldness.
9. A fresh look at Latino genetic ancestry.
Latino populations are known for their diversity, but does this hold for genetics, as well? A 2010 study compared DNA from 100 individuals with ancestry from four different Latino populations to get a sense for the extent of their genetic diversity. The study found significant differences in source ancestry between these populations, a fact that has implications for medical genetic research.
10. Web-based research works!
23andMe made many strides forward in 2010: we published our first peer-reviewed paper with results of our web-based research platform, we announced preliminary results and plans for a number of other ongoing studies, we launched a new Sarcoma community, and we received our first NIH-funded grant to study the genetics of drug response. In 2011, we will continue to work together with our participants to advance the 23andWe research paradigm and learn more about the information encoded in our genomes.

subset: commoncrawl


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After the 9/11 attacks, the public was told al Qaeda acted alone, with no state sponsors.
But the White House never let it see an entire section of Congress' investigative report on 9/11 dealing with "specific sources of foreign support" for the 19 hijackers, 15 of whom were Saudi nationals.
It was kept secret and remains so today.
President Bush inexplicably censored 28 full pages of the 800-page report. Text isn't just blacked-out here and there in this critical-yet-missing middle section. The pages are completely blank, except for dotted lines where an estimated 7,200 words once stood (this story by comparison is about 1,000 words).
A pair of lawmakers who recently read the redacted portion say they are "absolutely shocked" at the level of foreign state involvement in the attacks.
Reps. Walter Jones (R-NC) and Stephen Lynch (D-Mass.) can't reveal the nation identified by it without violating federal law. So they've proposed Congress pass a resolution asking President Obama to declassify the entire 2002 report, "Joint Inquiry Into Intelligence Community Activities Before and After the Terrorist Attacks of September 11, 2001."
Some information already has leaked from the classified section, which is based on both CIA and FBI documents, and it points back to Saudi Arabia, a presumed ally.
The Saudis deny any role in 9/11, but the CIA in one memo reportedly found "incontrovertible evidence" that Saudi government officials — not just wealthy Saudi hardliners, but high-level diplomats and intelligence officers employed by the kingdom — helped the hijackers both financially and logistically. The intelligence files cited in the report directly implicate the Saudi embassy in Washington and consulate in Los Angeles in the attacks, making 9/11 not just an act of terrorism, but an act of war.
The findings, if confirmed, would back up open-source reporting showing the hijackers had, at a minimum, ties to several Saudi officials and agents while they were preparing for their attacks inside the United States. In fact, they got help from Saudi VIPs from coast to coast:
LOS ANGELES: Saudi consulate official Fahad al-Thumairy allegedly arranged for an advance team to receive two of the Saudi hijackers — Khalid al-Mihdhar and Nawaf al-Hazmi — as they arrived at LAX in 2000. One of the advance men, Omar al-Bayoumi, a suspected Saudi intelligence agent, left the LA consulate and met the hijackers at a local restaurant. (Bayoumi left the United States two months before the attacks, while Thumairy was deported back to Saudi Arabia after 9/11.)
SAN DIEGO: Bayoumi and another suspected Saudi agent, Osama Bassnan, set up essentially a forward operating base in San Diego for the hijackers after leaving LA. They were provided rooms, rent and phones, as well as private meetings with an American al Qaeda cleric who would later become notorious, Anwar al-Awlaki, at a Saudi-funded mosque he ran in a nearby suburb. They were also feted at a welcoming party. (Bassnan also fled the United States just before the attacks.)
WASHINGTON: Then-Saudi Ambassador Prince Bandar and his wife sent checks totaling some $130,000 to Bassnan while he was handling the hijackers. Though the Bandars claim the checks were "welfare" for Bassnan's supposedly ill wife, the money nonetheless made its way into the hijackers' hands.
Other al Qaeda funding was traced back to Bandar and his embassy — so much so that by 2004 Riggs Bank of Washington had dropped the Saudis as a client.
The next year, as a number of embassy employees popped up in terror probes, Riyadh recalled Bandar.
"Our investigations contributed to the ambassador's departure," an investigator who worked with the Joint Terrorism Task Force in Washington told me, though Bandar says he left for "personal reasons."
FALLS CHURCH, VA.: In 2001, Awlaki and the San Diego hijackers turned up together again — this time at the Dar al-Hijrah Islamic Center, a Pentagon-area mosque built with funds from the Saudi Embassy. Awlaki was recruited 3,000 miles away to head the mosque. As its imam, Awlaki helped the hijackers, who showed up at his doorstep as if on cue. He tasked a handler to help them acquire apartments and IDs before they attacked the Pentagon.
Awlaki worked closely with the Saudi Embassy. He lectured at a Saudi Islamic think tank in Merrifield, Va., chaired by Bandar. Saudi travel itinerary documents I've obtained show he also served as the official imam on Saudi Embassy-sponsored trips to Mecca and tours of Saudi holy sites.
Most suspiciously, though, Awlaki fled the United States on a Saudi jet about a year after 9/11.
As I first reported in my book, "Infiltration," quoting from classified US documents, the Saudi-sponsored cleric was briefly detained at JFK before being released into the custody of a "Saudi representative." A federal warrant for Awlaki's arrest had mysteriously been withdrawn the previous day. A US drone killed Awlaki in Yemen in 2011.
HERNDON, VA.: On the eve of the attacks, top Saudi government official Saleh Hussayen checked into the same Marriott Residence Inn near Dulles Airport as three of the Saudi hijackers who targeted the Pentagon. Hussayen had left a nearby hotel to move into the hijackers' hotel. Did he meet with them? The FBI never found out. They let him go after he "feigned a seizure," one agent recalled. (Hussayen's name doesn't appear in the separate 9/11 Commission Report, which clears the Saudis.)
SARASOTA, FLA.: 9/11 ringleader Mohamed Atta and other hijackers visited a home owned by Esam Ghazzawi, a Saudi adviser to the nephew of King Fahd. FBI agents investigating the connection in 2002 found that visitor logs for the gated community and photos of license tags matched vehicles driven by the hijackers. Just two weeks before the 9/11 attacks, the Saudi luxury home was abandoned. Three cars, including a new Chrysler PT Cruiser, were left in the driveway. Inside, opulent furniture was untouched.
Democrat Bob Graham, the former Florida senator who chaired the Joint Inquiry, has asked the FBI for the Sarasota case files, but can't get a single, even heavily redacted, page released. He says it's a "coverup."
Is the federal government protecting the Saudis? Case agents tell me they were repeatedly called off pursuing 9/11 leads back to the Saudi Embassy, which had curious sway over White House and FBI responses to the attacks.
Just days after Bush met with the Saudi ambassador in the White House, the FBI evacuated from the United States dozens of Saudi officials, as well as Osama bin Laden family members. Bandar made the request for escorts directly to FBI headquarters on Sept. 13, 2001 — just hours after he met with the president. The two old family friends shared cigars on the Truman Balcony while discussing the attacks.
Bill Doyle, who lost his son in the World Trade Center attacks and heads the Coalition of 9/11 Families, calls the suppression of Saudi evidence a "coverup beyond belief." Last week, he sent out an e-mail to relatives urging them to phone their representatives in Congress to support the resolution and read for themselves the censored 28 pages.
Astonishing as that sounds, few lawmakers in fact have bothered to read the classified section of arguably the most important investigation in US history.
Granted, it's not easy to do. It took a monthlong letter-writing campaign by Jones and Lynch to convince the House intelligence panel to give them access to the material.
But it's critical they take the time to read it and pressure the White House to let all Americans read it. This isn't water under the bridge. The information is still relevant today. Pursuing leads further, getting to the bottom of the foreign support, could help head off another 9/11.
As the frustrated Joint Inquiry authors warned, in an overlooked addendum to their heavily redacted 2002 report, "State-sponsored terrorism substantially increases the likelihood of successful and more lethal attacks within the United States."
Their findings must be released, even if they forever change US-Saudi relations. If an oil-rich foreign power was capable of orchestrating simultaneous bulls-eye hits on our centers of commerce and defense a dozen years ago, it may be able to pull off similarly devastating attacks today.
Members of Congress reluctant to read the full report ought to remember that the 9/11 assault missed its fourth target: them.


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Blackbird Sweets
1547 Hertel AvenueBuffalo, NY 14216 (716) 253-1115 Visit Website
Blackbird Sweets is an independent bakery locally owned and operated by professional cake artist, Andrea Amodeo. Andrea's edible artistry has been delighting costumers' palates for 8 years and continues to expand and grow. Whether you are planning a birthday, shower, bachelorette or dream wedding, Blackbird Sweets delivers confection perfection and wow factor with every bite.


text: Social networking remains the most commonly sought online communication globally. Its growth has exceeded expectations over the last few years. Facebook remains the front runner in social media usage and currently boasts 1.55 billion online users across the world. Having launched in 2004, Facebook is expected to grow by 132 million users in 2018. Other platforms including Twitter, Instagram, Pinterest and Google+ are close contenders with millions of active users growing annually.


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The Smalley Foundation Story
What began as one man's dream to honor his daughter has grown into the only non-profit of its kind that teaches safety and awareness for those who live, work and play near the nation's oil-and-gas sites and pipelines.
Uniquely positioned to be a neutral, unbiased voice, the Foundation empowers people to make safe decisions around oil-and-gas equipment and pipelines.
The Journey
On Aug. 24, 1996, a liquid butane pipeline explosion took the lives of Danielle Dawn Smalley and her friend, Jason Stone. The Kaufman County tragedy inspired Danielle's father, Danny, to start the Danielle Dawn Smalley Foundation in her honor.
In 2002, the grassroots Foundation dedicated itself to education and training rural volunteer firefighters in pipeline emergency protocol.
The Foundation has since expanded its outreach to more than 40 states to provide safety-and-awareness education to first responders, school systems and the general public.
Industry Collaboration
Government agencies like the Chemical Safety Board now recognize the need for promoting public awareness around oil-and-gas equipment.
One-of-a-Kind Program
The Foundation's educational outreach is the longest-running and most-comprehensive pipeline safety school program of its kind. Smalley's curriculum is taught in hundreds of schools, nationwide.
Industry Partnerships
The Foundation works as a partner, not an adversary, with the industries involved in working for safety and education. Smalley is committed to empowering the general public through knowledge and, as a result, increasing safety and awareness.
"Industry believes this is one of the best available public awareness programs in the nation. Members appreciate the unique services the Smalley Foundation provides to schools located near their pipelines."
About the Foundation
The Smalley Foundation is a private, non-profit 501(c)(3) corporation established in 2002 by Danny Smalley, the father of Danielle Dawn Smalley who was killed in a pipeline explosion in Kaufman County, Texas, in 1996. The Foundation is located in Crandall, Texas, a small community 25 miles outside Dallas.


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The Flower Penance
Satguru Sivaya Subramuniyaswami , 2000-07-03
A handsome young man sent Gurudeva a question along with a few digital photos of himself. He asks Gurudeva how to deal with the "big bad world out here" and the people who seem to do nothing but hurt others. Gurudeva prescribes the flower penance as a means to put the past behind, and he advises the young man to choose his company carefully.


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Thank you so much for stopping by the Playhouse. Special thanks to you if you take the time to leave a comment or join as a follower!
A site for my handmade cards, accompanied by my photos and written meanderings which are occasionally witty, often tongue-in-cheek, and rarely profound. Beginning in June 2013, you'll also see lots of NBUS, which is an acronym I coined for Never-Before-Used-Schtuff. Note: my Privacy Policy can be found at a tab below and you can find my NBUS Challenge online. I hope you'll join in the fun there! Thanks for coming by! Have a beverage and enjoy!
May 4, 2013
CASology Week 42 - CARE
Thank you so much for stopping by the Playhouse. Special thanks to you if you take the time to leave a comment or join as a follower!
47 comments:
- Cathy said...
This is so cute Darnell, and so perfect for the challenge! I love everything about it :) Cathy x
- May 4, 2013 at 3:15 PM
- shirley-bee said...
This is fabulous, Darnell! I love the white paper-piecing, it stands out so well against the blue. Reminds me of an old-fashioned illustration. Pinning, case-ing (as soon as I buy a similar stamp!)
- May 4, 2013 at 3:19 PM
- jimlynn said...
Super cute and I love all the blue!
Lynn - May 4, 2013 at 3:44 PM
- Tracey McNeely said...
Sweet sweet image Darnell! Every little girl cares for her teddy. Thank you so much for sharing with us this week at CASology!
- May 4, 2013 at 3:46 PM
- Maureen Merritt said...
Aw, this is perfect. I love the pops of white. Thanks for playing along at CASology this week.
- May 4, 2013 at 4:07 PM
- Denise Price said...
What an adorable stamp! Love how you added the touches of white.
- May 4, 2013 at 5:06 PM
- JD/ Jill said...
This is so sweet! TFS...
- May 4, 2013 at 5:44 PM
- Skye said...
Such a very sweet card. The image is just perfect for the cue.
- May 4, 2013 at 5:49 PM
- Bonnie said...
Awh, Darnell, this is the sweetest image and perfect to show care! I love the bits of white and they do pop out against the blue!
- May 4, 2013 at 5:56 PM
- cm said...
Your card is absolutely darling! Perfect for the CARE challenge; heck, perfect for anything! Amazing what some good 'mulling' *wine* can lead to! Love it! I'm still working on my homework that's a combination of what I want to do, combined with a few other 'players.' Have a wonderful Saturday evening; I'm off to admire your card for a bit longer!
c - May 4, 2013 at 6:01 PM
- roffeycreations said...
What a cute card - lovely colours. I dont have any stamps with "people" in them - mostly floral/butterfly types...
maybe I'll grow and embrace the different genre's ... Mxx - May 4, 2013 at 6:09 PM
- Bobby said...
You just have the perfect stamp for every occasion. This is so sweet and shows care in a great way.
- May 4, 2013 at 6:20 PM
- Sindhu said...
This is sooo sweet of you Darnell.
.. Thanks for mentionong me. :)
your card is a darling! The image is so adorable.. - May 4, 2013 at 6:45 PM
- joy said...
Adorable card! Love the blue and white!
- May 4, 2013 at 7:06 PM
- Michelle said...
Darnell, I absolutely adore this card! That image is super sweet and the paper-piecing is perfect! Scrumptious!
- May 4, 2013 at 7:13 PM
- Kelly Griglione said...
Oh this is perfect for "care!" Love how you use an older stamp in a fresh, current way! Your subtle coloring is so very effective. Love this, Darnell!
- May 4, 2013 at 7:43 PM
- Rosemary said...
wonderful take on the cue word, darnell... i love how you paper pieced only the apron and bandages! thanks so much for playing along with CASology this week!
- May 4, 2013 at 7:53 PM
- Tenia Nelson said...
So so cute!!
- May 4, 2013 at 8:33 PM
- Lisa Elton said...
Darnell this is precious!! What a sweet sweet image ;)
- May 4, 2013 at 8:35 PM
- Karen M said...
Your card is so sweet Darnell - I adore that image - hugs xx
- May 4, 2013 at 10:19 PM
- Vicky Hayes said...
This is perfect for 'Care' Darnell! I love it because it reminds me of playing hospitals with my three children - we'd make lego beds and fill them with accident-prone barbies and action men! Vicky x
- May 4, 2013 at 11:28 PM
- Di said...
Aw Darnell, this is lovely. We're never too old for a teddy bear :)
Hugs, Di xx - May 4, 2013 at 11:46 PM
- Suze Bain said...
What a great card Darnell. Fab image and sentiment and I'm v. impressed with your tiny paper piecing. Xx
- May 5, 2013 at 12:11 AM
- Sue said...
Gorgeous card Darnell. The image is delightful. I love the paper peiced bandages and the embossed sentiment looks wonderful
Sue xx - May 5, 2013 at 12:16 AM
- Redanne said...
Hi Darnell, what a fabulous image! I love how you stamped on the cool blue and then paper pieced - it looks wonderful against the white edge of your card. This card is an absolute delight and I LOVE it! Hugs, Annie xx
- May 5, 2013 at 1:05 AM
- Ardyth said...
Love the pops of white on the blue and the sparkly snetiment! Thanks so much for playing along with us at CASology this week!
- May 5, 2013 at 6:29 AM
- Hannelie said...
That image just says it all!
LOVE! - May 5, 2013 at 9:39 AM
- Carol L said...
Another great take on the "care" challenge! Who to take better care of your injured teddy bear than a make-pretend nurse?! Adorable card, with great blue embossing too!
- May 5, 2013 at 12:07 PM
- Judy1223 said...
Darnell, I love the blue and white combo this week...and such great touches of sparkle, too! An adorable card, for sure! Thanks for joining us at CASology this week!
- May 5, 2013 at 2:00 PM
- Nonni said...
What a darling card! Love all the details.
- May 5, 2013 at 2:15 PM
- Jenny said...
I have been catching up with your lovely makes over the last week Darnell and you've been busy with your class homework I see :0)
This card is such a reminder of childhood stories and there wonderful illustrations.... Love how you paper pieced the white bits, yay for using older stamps too :0)
Jenny x - May 5, 2013 at 3:39 PM
- lostinpaper said...
Stunning and sooo pinned Darnell, I adore it!
- May 5, 2013 at 3:49 PM
- Jean said...
Super, super sweet ~ love this image and how you paper pieced it ~ perfect for the challenge!
- May 5, 2013 at 10:48 PM
- Karren said...
Love what you've done with this card, Darnell. The white really pops on this gorgeous image.
- May 5, 2013 at 11:44 PM
- Kim S said...
I like your old stamps...you make them so fresh and new! The pops of white are such a charming addition!
- May 6, 2013 at 5:29 AM
- Happy Dance said...
Congrats on the HM for this card over at CASology! Yippee! I knew this was a great card! Woohoo. Bev
- May 6, 2013 at 6:16 AM
- stampwithsandy said...
I absolutely love this card, Darnell! What an adorable image! I love that you stamped blue on blue, and the bits of white are just perfect. Oh, and congrats on your win at CASology!
- May 6, 2013 at 7:00 AM
- cm said...
Arm pump, happy dance CONGRATS on your HM at CASology! Way to go!! Yayyyy!!!
c - May 6, 2013 at 7:03 AM
Congratulations, Darnell on the HM at CASology ... such a fabulous choice! Anita :)
- May 6, 2013 at 10:30 AM
- Barb Ghig said...
This is such a sweet card! I love your paper piecing and embossed sentiment! Congrats on receiving HM at CASology!
- May 6, 2013 at 10:33 AM
Congrats on a fabulous win at CASology!! The paper piercing is so cool with such a pretty image;)))
- May 6, 2013 at 1:28 PM
- Bobby said...
I just KNEW this card was a winner. Congrats!
- May 6, 2013 at 1:56 PM
- Paper Creations by Shirley said...
Love this sweet image, your card is beautiful. The paper piecing required fancy cutting but very effective in popping out the colour. The glossy accents on the shows is a great touch. Thanks for your wonderful comments at my blog, they are appreciated. Have a great day and enjoy your wine, Shirleyx (from Shirley in Wonderland, I don't like my Blog name so much, maybe I should change it? )
- May 6, 2013 at 11:54 PM
- Paper Creations by Shirley said...
I mean glossy accents on the shoes..... cheers, Shirleyx
- May 6, 2013 at 11:54 PM
- Hannelie said...
Congrats on the HM Darnell!
- May 7, 2013 at 1:11 AM
- Carole said...
How did I miss this??? The image is adorable and so well done.I love the white bandages and embossing. I think for awhile every card I did I used the sakura gel pen on. Congratulations on the well deserved win.
- May 7, 2013 at 4:23 AM
- jintyoo7 said...
Fabulous card, love the touches of white on blue!
- April 19, 2014 at 7:15 AM


text:
Welcome to the Dante flagship store
From its beginning in November 2005 as an innovative lifestyle store, the Dante Flagship Store has grown to become one of the best shops in the world.
The Flagship Store consists of 1700 m2 pure design pleasure that delights all senses. The philosophy of the Flagship Store is to offer an inspiring place. A place where you find your personal fashion style. The store holds a wide variety of contemporary lifestyle products within furniture, lighting, music, fashion, perfume and various home accessories.
The Flagship Store is featured as a must-visit location in several magazines and guidebooks such as the Wallpaper City Guide and the Louis Vuitton City Guide
Opening hours:
Monday to Friday: 10am to 6pm
Saturday: 10 am to 4pm
Sunday: Closed
Apple Computer Inc,
1 Infinite Loop, Cupertino


text:
M&S won't be opening its stores on Boxing Day this year - here's why
Marks & Spencer has followed suit of other retail chains with its decision to close its stores on Boxing Day.
The retailer had previously planned to open over 200 shops, but has changed its decision after the UK government and devolved administrations announced the five-day "Christmas Bubble" plans.
Hide AdAdvertisement
Hide AdM&S stores to close stores on Boxing Day
On Boxing Day, the company - which has around 600 stores - will close all of its owned stores in the UK, alongside its customer contact centre and its distribution centre in Castle Donington.
The company said the decision about stores being closed on 26 December comes after the announcement that up to three households will be able to spend time together between 23-27 December, including Boxing Day.
Steve Rowe, CEO of M&S, said: "Throughout the pandemic, our colleagues have gone above and beyond to deliver for our customers and as we enter the busy festive season they are doubling down on their efforts once again to help our customers deliver the Christmas magic for their families and friends.
"This has been a uniquely challenging year for everyone and this Christmas, the celebrations we have, will be more precious than ever.
Hide AdAdvertisement
Hide AdMr Rowe explains that this is why the chain has "taken the decision to close our operations on Boxing Day, so that our colleagues can enjoy more special time with their loved ones.
"This is a big decision, but it is absolutely the right one given the incredible effort everyone has made in the most challenging of circumstances."
Retail chain Home Bargains has also decided to close its stores on Boxing Day, which will mark the third consecutive year that the firm has shut shops on 26 December.
Like previous years, the chain has made this decision in order to give its staff the chance for a Christmas break, and as the day off is not taken out of staff holiday allowance workers will still get paid.


text:
written by David Steffen
Strange Horizons is a freely available online speculative fiction zine that also publishes nonfiction and poetry. They publish a variety of styles of stories and have regularly attracted award nominations in recent years.
All of the stories and poetry in the zine are published in the podcast.
When Mary Anne Mohanraj founded Strange Horizons in the year 2000, online publications were often looked down upon in many circles as inferior to print magazines–not getting much attention come award season and that sort of thing. Since then the attitude has shifted greatly and many of the award honors every year go to online publications. I believe Strange Horizons is the oldest of those online publications that regularly draws that kind of honor, and Strange Horizons has done a lot to turn around fandom's opinion about online publications.
Mary Anne Mohanraj was Editor-in-Chief of Strange Horizons until 2003. Susan Marie Groppi was Editor-in-Chief from 2004 through 2010. The current Editor-in-Chief is Niall Harrison and the current fiction editors are Julia Rios, An Owomoyela, Catherine Krahe, and Lila Garrott. There have been other fiction editors in the past, but I'm honestly not sure where to find a full list.
Strange Horizons is a nonprofit organization in the US and is run entirely run by volunteers so that all the money goes toward licensing the publication rights for the content. Most of their funding comes from their annual fundraising drive, which ended a few days ago.
One of the rewards for reaching goals in their 2012 fund drive was to start producing a fiction podcast, which began publishing in January 2013. Anaea Lay is the host and also narrates most of the stories. There is also a poetry podcast if that suits your fancy–I am focusing on the fiction podcast here because I don't understand poetry well enough for my opinion to be of much value. Since then, all of Strange Horizons stories also appear on the fiction podcast.
Best Episodes
1. "The Game of Smash and Recovery" by Kelly Link
Wonderfully weird story of two siblings waiting on a strange planet for their parents.
2. "Broken-Winged Love" by Naru Dames Sandar
Story of a dragon parenting a child with a damaged wing.
3. "The Suitcase Aria" by Marissa Lingen
A castrato magician hunts an opera house murderer.
4. "Why Don't You Ask the Doomsday Machine?" by Elliot Essex
From the POV of a machine that outlasts civilization after civilization.
5. "Din Ba Din" by Kate McLeod
Living days completely out of order, often years apart.
6. "Such Lovely Teeth, Such Big Teeth" (part 1 and part 2) by Carlie St. George
A modern story of Big Bad Wolves.
7. "What We're Having" by Nathaniel Lee
A skillet serves the food that we're having tomorrow.
8. "ARIECC 1.0" by Lillian Wheeler
POV of AI meant to help people with traffic and weather issues.
9. "Among the Sighs of the Violencellos" by Daniel Ausema
A very interesting and evocative mix of fun elements, including fantasy hero tropes.
10. "Significant Figures" by Rachael Acks
Alien masquerading as human tries to protect Earth from other aliens. My favorite character is a waffle iron.
Honorable Mentions
"The Innocence of a Place" by Margaret Ronald
Cool epistolary tale trying to piece together evidence of a mysterious series of events that happened in the early 20th century, with a historian's notes on the subject.
"Dysphonia in D Minor" by Damien Walters Grintalis
A world where music is used to build things, and a story about the people who do this as an occupation.
"20/20" by Arie Coleman
Time travel is used to change the result of medical treatment plans that turned out to be incorrect.
"The Visitor" by Karen Myers
Very cool alien POV and its first contact with humans.
"Never the Same" by Polenth Blake
A sociopath who has learned to function even in a society that scans for sociopaths and treats them differently tries to make a positive difference in an SFnal world.


text:
Highest point: | 3,340 m |
Lowest point: | 1,350 m |
Altitude ski resort: | 1,377 m |
Lifts in total: | 34 |
Tow lifts: | 11 |
Chair lifts: | 14 |
Gondola lift: | 9 |
Pistes in total: | 144 km |
70 km |
47 km |
27 km |
Ski holidays Sölden - party umbrellas and powder snow!
The world-class resort Sölden (1,377 m), in the centre of the Ötz Valley, is one of the most well-known ski and snowboard centres of Europe, as well as a legendary après ski metropolis. The ski region (1,350 - 3,340 m) consists of the famous Rettenbach and Tiefenbach glaciers as well as Sölden's own Giggijoch-Gaislachkogel ski area. These are linked by lifts to the glaciers, thus creating an absolutely perfect ski arena of 142 kilometres of piste. The "Big 3" in the ski area of Sölden, three 3,000 m peaks with viewing platform and 360° panoramic view offer a special kick when admiring the amazing mountain landscape.Afternoons and evenings are "party time"- you'll have a great time in the mountain huts and in the village itself. Sölden's tourism infrastructure will leave no wish unfulfilled. A highlight is the recreational arena, in which you'll find the Ötztal Alpine Pool (affectionately built in the Tyrolean style) and its saunas. The recreational arena also has a sports and tennis hall, fitness studio, bowling alleys and a cinema. Countless shops on the high street invite you to take a look around. Furthermore, with a lift pass that is valid for 6 days or more, entre to the "James Bond Erlebniswelt - 007 ELEMENTS" is included.
Few alpine valleys have as much to offer a guest as the Ötztal in Tyrol: kilometres of piste en masse and for all abilities, very modern lift systems, extensive cross-country tracks and around 250 mountains looming at 3000 m throughout the Ötztal Alps - skiers' pulses will certainly race! Additionally, there is an abundance of cleared winter hiking trails, rustic huts and in the evenings - depending on taste - an upbeat mood in the numerous discos and bars, a fun sledding party or night skiing. Quaint winter villages, the most prominent winter sports resorts, and not least the Aqua Dome in Längenfeld, which promises rest and relaxation - no wish is left unfulfilled!Travel Sölden
- By train: Oetz Valley (approx. 40 km), Innsbruck (approx. 85 km)
- By plane: Innsbruck (approx. 85 km), Friedrichshafen (approx. 210 km), Munich (approx. 235 km), Salzburg (approx. 260 km)


text:
Previous Lesson
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Tax & Business Guide for Authors
Course Introduction
How to Make a Living as an Author
Introduction (6:40)
How Money Works (5:49)
How to be Profitable (8:35)
How to Make Money With Your Book (9:58)
How to Make Money With Your Writing Skills (5:29)
How to Make Money With Your Knowledge (8:05)
How to Make Money With Your Celebrity (9:49)
How to Make a Gross Income with Tom Umstattd CPA
How to Diversify Your Income as an Author (39:28)
How to Make Money as an Author Assistant (34:09)
Bonus Author Income Strategies
Bonus: How to Develop Multiple Streams of Money from Your Writing Career (58:33)
Bonus: Yes, YOU Can Make a Living as a Writer, Here's How (49:48)
Tax Deductions for Authors
How Tax Deductions Work
Auto and Travel Expenses
Computer Expenses
Health Care Expenses
Home Office, Crowdfunding and Publishing Expenses
Meals and Entertainment Expenses
Research Expenses
Software & Subscriptions
Supplies, Services, and Phone Expenses
Virtual Assistant Expense
Website and Marketing Expenses
How to Create a Business Plan
Why Create a Business Plan (5:13)
Business Plan Components (15:58)
Common Business Plan Mistakes (12:10)
Indie Business Plan Template
How to be a Business as an Author
Introduction & IRS Factor 1 (5:27)
IRS Factor 2 (1:47)
IRS Factor 3 (1:35)
IRS Factor 4 (1:18)
IRS Factor 5 (2:13)
IRS Factors 6 & 7 (5:05)
IRS Factor 8 (1:06)
IRS Factor 9 (3:37)
Tax Court Cases (For Your CPA)
7 Business Mistakes That Ruin Author Careers (32:03)
Budgeting Like a Bestseller
The Starving Author: How to Market Books When You Have No Money (25:21)
How to Publish on a Budget: Your First Five Years as an Autho (34:52)
The Thriving Author: How to Market Books When You Have Money to Invest (25:10)
How to Launch Your Book on A Budget (40:09)
How to Save Money as an Author (38:14)
How and Why to Form an LLC
What is an LLC?
2018 Tax Impacts on Author LLCs
Benefits of an LLC
Costs of Forming an LLC
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Bonus: An Author's Guide to LLCs (46:20)
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Tax Saving Minute
What filing status applies to you? (4:22)
Who can you claim as a dependent child? (2:32)
Who can you claim as a dependent relative? (1:48)
What Tax Documents Do You Need To Save? (2:28)
Standard Deduction vs. Itemized Deductions (1:39)
What do you do if you get a letter from the IRS? (1:48)
How do you know if it is the IRS or a Scam? (3:14)
What do you do if the IRS knocks at your door? (3:57)
How does being a freelancer change your taxes? (2:12)
How to Save Money on Your Taxes. Business Expenses (2:59)
Which expense only counts for half a deduction? (2:12)
Top 5 Tax Documents You Need to Save (4:45)
How To Do Your Own Bookkeeping (4:35)
What could be your biggest deduction? Magical Mileage (2:50)
Home Office (3:03)
Home Office Expenses (2:06)
How to Avoid IRS Penalties (3:20)
How to Fill out a W-9 & Void Backup Withholding (2:36)
How to know if you are required to file 1099's? (3:41)
What is an LLC? Taxation (5:32)
Business or Hobby? (5:08)
What kind of entity is better for you? Schedule C vs. S-Corp (3:55)
How to Reduce the Likelihood of an Audit
Avoid Mistakes
Work with a CPA
Common Author Tax Mistakes
Common Author Tax Mistakes
Bonus Material
What Every Author Needs to Know About Copyright Law with James Scott Bell (39:52)
2022 Tax Q&A (89:52)
2015 Tax Tips Q&A
2014 Tax Tips Studio Recording
2014 Tax Tips Q&A
2014 Tax Tips PDF
2014 Tax Strategies for Entrepreneurs
Where to Spend Your Marketing Dollars (45:56)
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text: Crescent Dream Catcher is a spiritual tool used to help assure pleasant dreams to those that sleep under it. This handcrafted dream catcher has a unique moon design. It is enhanced with beautiful beadwork, features a 12 cm ring hand wrapped in suede cord. Only good dreams can pass through while the bad dreams are caught in the webbing and destroyed by the first rays of the morning light.


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text:
Jay & Eytan
Jay Wells L'Ecuyer & Eytan Millstone are professional sketch comedians and award-winning filmmakers based in NYC. Currently, Jay & Eytan perform monthly on 'The Interrobang Presents: The Comedy Records Showcase' at The New York Comedy Club. Their untitled sophomore album, produced by Comedy Records, is set to release in June of 2018, and the latest installment of the Jay & Eytan Web Series, 'Night Light' recently premiered at The New York Short Film Festival. Their debut album, All Growed Up reached #1 on the iTunes Comedy Charts in 2016 and is played frequently on Sirius XM Radio. It is also available on iTunes, Apple Music & Spotify. The first episode of the Jay & Eytan web series, Meat Pie won the Audience Choice Award at the New York No Limits Film Fest.


text:
SimCFD Pump Automation
The Turbomachinery performance curve (also known as the head-capacity curve) is one of the most useful results designers extract from their simulation data. Use this app to simplify and standardize the process of generating your performance curve. This app computes the performance curve (GPM vs. ft. H2O) based on results from Autodesk® Simulation CFD 360 2013 or CFD 2014, and reports the curve in Microsoft® Excel.
Note: Microsoft® Excel is required for data processing.
This Turbomachinery App is available as an add-in within the Autodesk® Simulation CFD user interface. Only Simulation CFD 360 2013 and CFD 2014 is supported. The benefit of using this tool with Simulation 360 is that you can run all your operating points simultaneously.
Note: This app is designed to only work with single inlet single outlet devices.
This app automates several tasks necessary to compute the performance curve:
1. Starting from a single scenario, the app creates a multi-scenario design using your specified inputs.
2. It modifies existing scenarios to continue with a simple configuration change. This eliminates having to change each scenario manually.
3. Lastly, the application processes the data to produce an Excel file containing your torque, performance curves, and basic operating data.
Сведения об этой версии
Supports 2019
Resolved: Need to for some users to not need to run CFD as Admin
Рецензии клиентов
About SimCFD pump Automation
I have installed the app. But I could not find the ribbon button.