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We really enjoyed our stay. The pictures on the web do not do the cabin justice. It is very comfortable, cozy and a great getaway spo...
Cabin was great. The staff was very helpful as well. We were there during a snow storm (2 ft plus!) and they called to make sure we w...
View More ReviewsWe had a most enjoyable visit. We enjoyed the serenity, canoeing, and all the amenities. It had everything we needed to relax and feel ...
We want to give our guests opportunities to create memories with their friends, families and loved ones that will last forever!
Allstar Lodging features close to 50 Cabins and Vacation Rentals in Shenandoah Valley and Luray, Virginia.
We have a user friendly website with up to the minute calendar availability in real time! Get online quotes, and even book online, view pictures & amenities. Try it for yourself and see!
Most of our Virginia vacation cabin rentals are located within a 15 mile radius of Luray, VA. We at Allstar Lodging, Inc. specialize in your choice of vacation rental home. Either Cabin, Cottage, Vacation home rentals, located in the scenic Shenandoah Valley of Virginia. Most of our cottage and cabin rentals are located within walking distance of the Shenandoah River, and many have beautiful mountain views of the Shenandoah National Park and the George Washington National Forest. Here at Allstar Lodging, we have private rental cabins and cottages available, to accommodate most preferred amenities, such as pet friendly locations and seclusion for our guests needing privacy.
Enjoy staying in a rustic to luxurious rental cabin or cottage nestled in the forest, or relax in a warm soothing hot tub that many of our private cabins and cottages have to offer. Our Virginia cabin rentals & cottages are available 365 days a year, with off season rates available on most rental cabins and cottages during the winter months. From hot tubs & fireplaces to fully equipped kitchens, canoes or free bicycle use, you are guaranteed to have a vacation opportunity that you won't soon forget.
Most of our cabins can be booked online in real time. Also, all availability information on our website is accurate and up to date.
Rates are subject to change, and Do Not include tax, optional travel insurance or administrative fee, Most rental rates are based on double occupancy. There is a $25.00 fee for each extra adult/per night. All specials and discounts must be applied at the time reservation is made. Cabins that do allow pets, charge a nominal fee per night, but pet fees may vary depending on owner. We have a 3 night minimum night stay over holiday and all 3 nights are at the full price.
When you stay in Luray, VA Cabins you will have endless activities to do and attractions to see. They will accommodate anyone on your Luray, VA Vacation. Take a look at these different activities and attractions available to you.
We take managing your Luray, VA Vacation Rentals very serious. We will operate and oversee all communications, the administration for reservations, collect all payments and handle guest services.
Our marketing campaign consists of periodicals, magazines, brochures, rack cards, search engine optimization and search engine marketing. We will get your property noticed and rented. View the Property Management page and get all the information on having your Luray, VA Vacation Rentals managed by Allstar Lodging.


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How We Decide If You Are Disabled
Information We Need About Your Work and Education
To decide whether you are disabled, we use a five-step process. (This will open another browser window.) Listed below are frequently asked questions about Step 4 and Step 5 of the process.
We need to find out about your past work to decide if you can still do it. To make this decision, we need to know how you did your job. We also need to know if you learned skills on your job.
We need this information to see if you can do any of your past work. Remember that you are not disabled according to our rules unless your illnesses, injuries or conditions prevent you from doing your past work or adjusting to other work.
Information about your education and training are also very important to us. If you cannot do your past work, we look at your age, education, training, and work experience to see if you can do other kinds of work.
Disclaimer: The following is general information only. The Social Security Act and related regulations, rulings and case law should be used or cited as authority for the Social Security disability programs.
Step 4: Can you do the work you did previously?
If you have a medical condition(s) that affects your ability to work on a regular basis, but it is not as severe as any impairment described in the Listing of Impairments, we assess your "residual functional capacity" (RFC). This means we will look at all of the evidence we have and determine what you can still do, despite any limitations caused by your impairment(s) and related symptoms, such as pain and fatigue.
When we assess your remaining ability to do basic work-related activities, we look at how your medical condition(s) has affected your ability to:
- Exert yourself physically for various work-related activities (such as sitting, standing, walking, lifting, carrying, pushing, pulling).
- Do manipulative and postural activities (such as reaching, handling large objects, using your fingers, feeling, stooping, balancing, climbing stairs or ladders, kneeling, crouching, crawling).
- Tolerate certain environmental conditions (such as temperature extremes, wetness, humidity, noise, hazardous working conditions like moving machinery or heights, dust, fumes, odors, gases, poor ventilation, vibrations).
- See, hear, and speak.
- Maintain concentration and attention at work.
- Understand, remember and carry out instructions.
- Respond appropriately to supervisors, co-workers, and usual work situations.
- Cope with changes in the work setting.
We look at the demands of your recent past work and compare them with our assessment of your remaining ability to do basic work activities. We only look at your past work that we consider relevant. This usually means work that:
- You did in the 15 years before we decide your case, and
- Involved significant and productive physical or mental activities done (or intended) for pay or profit, and
- You did long enough to learn how to do it.
If we decide the past work you did is relevant, we compare your capacity for work with:
- How you actually did the past relevant work, and
- How that work is generally done in the national economy.
In order to make these comparisons, we need a complete description of that work as you did it.
After we make the comparison(s):
- If we decide you can still do your past work as you actually did it, we find that you are not disabled, or
- If we decide you can do your past work as it is generally done in the national economy, we find that you are not disabled. (We use reliable sources of occupational information such as government publications to make this determination), or
- If we decide you are not physically and mentally able to do any of your past relevant work, either as you did it or as it is generally done in the national economy, we go to step 5, the final step of our disability process.
We need the titles of all of your jobs in the past 15 years. We also need a description of the work you did. There are jobs with the same name but very different job duties. There are also jobs that have the same job duties but have different names. That is why a job title is not enough to describe your work.
We need information about the:
- Main responsibilities of your job(s)
- Main tasks you performed
- Dates you worked (month and year)
- Number of hours a day you worked per week
- Rate of pay you received
- Tools, machinery and equipment you used
- Knowledge, skills and abilities your work required
- Extent of supervision you had
- Amount of independent judgment you used
- Objects you had to lift and carry and how much they weighed
- How much you had to sit, stand, walk, climb, stoop, kneel, crouch, crawl, balance
- How you used your hands, arms and legs
- Speaking, hearing and vision requirements of your job(s)
- Environmental conditions of your workplace(s)
We also need to know about any requirements of your past job(s) that caused you to change how you did your work or that you could not meet because of your medical condition(s). For example:
- Worked fewer hours,
- Had help from coworkers,
- Took sick days,
- Had to leave your workstation frequently,
- Had to rest during the workday more often than your normal breaks.
We want to know:
- when your medical condition began to affect your work,
- if you became unable to do your work because of your condition,
- when you stopped working (if not working),
- why you stopped working.
It is your responsibility to see that we get the information we need to determine whether you are disabled. If you do not provide the information we need about your medical condition (s) and your work history, we may have insufficient evidence to evaluate your claim and have to find you not disabled.
We will find that you are not disabled. In our disability process, we evaluate your ability to do the physical and mental activities you were required to do in your past work. We do not consider whether you could get a job doing this work.
For example, we do not consider:
- whether you would be hired,
- whether a job opening exists,
- whether you would be required to move,
- whether you want to do this work,
- whether you still have a certificate or license to do the past work.
Step 5: Can you do any other type of work?
If we decide you cannot do the work you did before, we consider your remaining ability to do other work considering your age, education and work experience. We assess these factors with your capacity to work to determine if you can be expected to adjust to other work that exists in the national economy.
We consider how many years of school you have completed and whether you have completed any type of special job training, trade or vocational school when we assess your ability to adjust to other work. However, absence of formal education does not necessarily mean you are uneducated or limited in your ability to adjust to work. We will consider strong evidence that your educational achievement is higher or lower than the last grade you completed.
We generally consider illiteracy and inability to communicate in English as an educational factor that limits an individual's ability to adjust to other work.
We consider your chronological age in combination with your residual functional capacity, education, and work experience. We will not consider your ability to adjust to other work on the basis of your age alone. In determining the extent to which age affects your ability to adjust to other work, we consider advancing age to be an increasingly limiting factor in your ability to make an adjustment to other work.
If you are a younger person (under age 50), we generally do not consider that your age will seriously affect your ability to adjust to other work. However, in some circumstances, we consider that persons aged 45-49 are more limited in their ability to adjust to other work than persons who have not attained age 45.
If you are closely approaching advanced age (age 50-54), we will consider that your age along with a severe impairment and limited work experience may seriously affect your ability to adjust to other work.
We consider that at advanced age (age 55 or older) age significantly affects your ability to adjust to other work. We have special rules for persons in this category who are closely approaching retirement age (age 60 and above).
When we consider your ability to adjust to work you have not done before, we consider your vocational factors of residual functional capacity, age, educational and past work experience.
For example, you may not be able to do the lifting required by your past work as an automobile mechanic. However, you may have the ability to adjust to other less strenuous work based on your residual functional capacity, age, education and past work experience. We may find that you could use your skills to be a carburetor mechanic, which is a less strenuous occupation.
If you recently and successfully completed education or training that allows you to enter into a specific skilled or semiskilled occupation that you are physically and mentally able to do, we will find you are not disabled. For example, if you recently completed a formal program in which you gained the skills to become a chef and you are physically and mentally able to do that kind of work, we will find that you are not disabled.
In our regulations, we have tables of rules that we use as guides to evaluate how your age, education and work experience affect your remaining capacity for work.
For example, a person with the following vocational profile would be found disabled according to our tables of medical-vocational guidelines:
Capacity for work:
- Can lift no more than 20 pounds for up to 1/3 of an 8-hour workday, and
- Can lift up to 10 pounds for 2/3 of an 8-hour workday, and
- Can stand and/or walk for about 6 or more hours in an 8-hour workday and
- Has no other limitations
Age: 57
Education: High school education
Work Experience: No skills that can be transferred to work he is physically able to do.
However, if this individual had skills that could be used for work that is within his capacity and that exists in significant numbers in the national economy, we would find him not disabled.

subset: commoncrawl


text:
- Notice
Hi, we will be closing from the 1st May 2016, and hopefully reopening sometime next year, in a new location, in a newly built building. Thank you for all the people who have stayed, and hopefully will see you in the new building.
Quality Christchurch Accommodation can be difficult to find but we have good news for you, your search is over. The place is situated in Christchurch, New Zealand. In the suburb area called (to come later), 10 - 15 minutes walk to the beach and shops, or 10 - 15 minutes drive to the City centre. So if your looking for Christchurch Accommodation close to the (to come later), or just around the corner from the (to come later), or even the just close to your friends and family, Purple-der House is all the Accommodation you ever need.
(Different types of rooms, to be confirmed once all up and running again) Â Â Â We have fully furnished rooms available, most have their own bathrooms,. Some rooms share a kitchen, some have their own. We also have a full contained Caravan, that has its own kitchen and bathroom. Also available is a Sleepout room, that has a double bed and TV, check under About Rooms for more information.Â
Our prices are very competitive compared to others offering Christchurch Accommodation.
NZ Contact Details | |
Phone: | 03 960 5553 |
Fax: | 03 960 5553 |
Text: | 021 037 6605 |
E-mail: | See Our Contact Us Page |
International Contact Details | |
Phone: | +64 3 960 5553 |
Fax: | +64 3 960 5553 |
Text: | +64 21 037 6605 |
E-mail: | See Our Contact Us Page |
A Motel, Lodge, Backpackers, Hotel, for any one looking for somewhere, to stay for a short time. A day or two, or even a few weeks.ÂÂÂÂ
\r\nHope you are having a good time so far. We are close to the beach, and not far away from the City centre, if you have a car, or if you don't mind catching the bus, this is the place you will enjoy. Great place to stay while you are going to that flower show, conference for work or play, that game - Rugby, football, soccer, cricket, basketball, netball. Or a place to come to, while needing a place to stay in between homes, or moving to Christchurch from another place in New Zealand, or from another country.
\r\nBest regards,
\r\n- Kim


text:
Welcome to BEC Group of Companies.
We are pleased to introduce Bhilai Engineering Corporation Limited (BEC), as one of the most successful diversified businesses in India. The company, which is completely family-owned, recently celebrated 50 years of excellence and has witnessed exponential growth over the last decade. With a total turnover of over $200 million (2011-12), this organization has had exponential growth over the last 5 years while future plans target compounded growth of over 50% over the next 3 years. With primary interests in EPC & Industrial Equipment Supply, Manufacturing Fertilizers & Agro-Inputs and Manufacturing Processed Foods, the company has a strong presence across multiple industries and is fast-moving towards reaching the vision laid out by its promoters.


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Valentine's Day is considered to be one of the most romantic days of the year. It is an extra special time to express your love and affection to your special someone.
For many of us, giving gifts during Valentine's season is one of many ways to show how special someone is in our lives. The season of hearts can be nerve-racking for someone who really spends time thinking about a perfect gift for the perfect someone. Others might want to give a more unique present or would opt to do away with the usual heart-shaped chocolates and flowers.
This Valentine's Day up to February 19, Cebuana Lhuillier, Cebuana Lhuillier Premium, and Just Jewels are holding a six-day Valentine's Gold Rush Sale nationwide. Shop in over 2,500 Cebuana Lhuillier branches nationwide and avail discounts on all items. You can also shop online through Cebuana Lhuillier, Just Jewels, or Cebuana Lhuillier Jewelry Premium Facebook pages.
Get 10% off all on all items and up to 50% off on selected jewelry items nationwide. Visit Cebuana Lhuillier, Just Jewels, or Cebuana Lhuillier Jewelry Premium branches nationwide or shop online via Cebuana FB Live Selling or cebuanalhuillierjewelry.com.
If you are looking for ways how to express your feelings for someone dear or you want to gift it for yourself as a way of loving and spoiling yourself, choose jewelry. It is something one can use and wear every day and treasure for many years. They are considered to be powerful allies to win hearts, celebrate important events, or reward achievements.
"Jewelry is one of the most unique and special presents one can buy, regardless of age and gender. You can gift it to your special someone, to your friend or even to your parents. It's that kind of a gift that captures the essence of making someone feel important, precious, and valued," CEO and President Jean Henri Lhuillier said.
Aside from these jewelry pieces being the perfect gifts for the season of love, this can also be a good investment throughout the years and would come in handy during times of emergency. Compared with the other presents you can give this February 14, jewelry can be meaningful and also practical.
To know more about Cebuana Lhuillier's Valentine's Day Gold Rush Sale, go to the nearest Cebuana Lhuillier near you or just log on to Cebuana Lhuillier's official Facebook page at www.facebook.com/cebuanalhuillierpawnshop or cebuanalhuillierjewelry.com.


text: Observations of peroxynitric acid (HO2 NO2 ) obtained simultaneously with those of NO and NO2 provide a sensitive measure of the ozone photochemical production rate. We illustrate this technique for constraining the ozone production rate with observations obtained from the NCAR C-130 aircraft platform during the Megacity Initiative: Local and Global Research Observations (MILAGRO) intensive in Mexico during the spring of 2006. Sensitive and selective measurements of HO2 NO2 were made in situ using chemical ionization mass spectrometry (CIMS). Observations were compared to modeled HO2 NO2 concentrations obtained from the NASA Langley highly-constrained photochemical time-dependent box model. The median observedto-calculated ratio of HO2 NO2 is 1.18. At NOx levels greater than 15 ppbv, the photochemical box model underpredicts observations with an observed-to-calculated ratio of HO2 NO2 of 1.57. As a result, we find that at high NOx , the ozone production rate calculated using measured HO2 NO2 is faster than predicted using accepted photochemistry. Inclusion of an additional HOx source from the reaction of excited state NO2 with H2 O or reduction in the rate constant of the reaction of OH with NO2 improves the agreement.


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With all the recent hacking scares all over the world, you know and understand that your cyber security and your business's cyber security are extremely important. However, when it comes to authentication processes, you may not be sure what the real deal is. There are two seemingly similar types of authentication that are often confused. Those are, of course, two-step and two-factor authentication. Find out more about the differences between the two here to ensure your cyber security will always be top of the line.
If you are seeking out a way to improve your business's cyber security, both for your business itself as well as for your customers, you are likely looking at your authentication process. Two-step and two-factor authentication are two of the most commonly used options in cyber security. And in current cyber security, many businesses use the terms two-step and two-factor authentication interchangeably.
There are, however, subtle differences between the two. A two-step authentication process requires a single-factor login (such as a memorized password or biometric reading) as well as another of the same type of login that is essentially sent to the user. For example, you may have a memorized password for your first step and then receive a one-time-use code on your cell phone as the second step.
Two-step authentication does function to add an extra step in the authentication process, making it more secure than a single-step authentication (i.e. just the password). However, if a person or business is hacked, it will do only a little to stop hackers from getting a hold of whatever they are looking for.
On the other hand, there is two-factor authentication (sometimes referred to as multi-factor authentication), which is significantly more secure. This type of authentication requires two different types of information to authenticate. For example, it could be a combination of a fingerprint or retinal scan as well as a password or passcode. Because the types of information are different, it would require a hacker a great deal more effort to obtain both forms of authentication.
In essence, every two-factor authentication is a two-step authentication process, but the opposite is not true. With this information in mind, you can be certain that you are using the right type of authentication in your business to keep your business and customer information as secure as possible.
Your network needs the best security technology has to offer. What type of authentication that results in is just one of hundreds of choices that must be made to achieve that end. To take the stress out of securing and protecting your network, call us today for all the help you could ever ask for.


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TIFFANY & GALLÉ and the Art Nouveau masters from the Museum of Applied Arts in Budapest
The exhibition presents valuable works selected from the Art Nouveau collection at the Museum of Applied Arts in Budapest.
The aim of the exhibit is to showcase masterpieces of the last century, whose innovative techniques still have great importance in art and culture.
On display are the works of Louis Comfort Tiffany made using the Orléans technique, which were shown for the first time in Paris and since 1898 in Budapest. In addition to the works by Tiffany, the exhibit presents important artworks by of Lalique, Gallé, Chini and many others that are the result of individual research on this style.
The exhibition is part of the Hungarian-Italian Cultural Year 2013
The exhibition is divided into 6 sections:
- Bright colours, new lights;
- Organic shapes;
- Distant cultures, ancient traditions;
- The luxury of the materials;
- The nature in our home;
- The world of symbolism.
Exhibition and catalogue:
Eva Csenkey&Miklos Galos
20 February to 28 April 2013
Tuesday-Sunday: 9.00-20.00;
Monday: closed;
Last admission 1 hour before closing time.
Exhibition only tickets:
Adults: € 6,00;
Concessions: € 5,00;
"Capitoline Museums + Exhibition (L'Età dell'equilibrio)" Combined Ticket:
- Adults: € 12,00;
- Concessions: € 10,00;
- Ridottissimo special price: € 2,00*;
Roman Citizens only (by showing a vaild ID):
- Adults: € 11,00;
- Concessions: € 9,00;
- Ridottissimo special price: € 2,00*;
"Capitoline Museums + Centrale Montemartini + Exhibition (L'Età dell'equilibrio)" Combined Ticket (valid for 7 days):
- Adults: € 14,00;
- Concessions: € 12,00;
Roman Citizens only (by showing a vaild ID):
- Adults: € 13,00;
- Concessions: € 11,00;
* Please note: According to the Municipal by-law, due to the exceptionality of the exhibition Lux in Arcana, people usually entitled to free admission must purchase a € 2,00 concessionary ticket.
Free of charge and Concessions: conditions
Booking: tel. +39 060608 (daily, from 9:00– 21:00).
Groups: (max 30 visitors): A booking service (without guided tour) is available for groups, for an additional fee of € 25,00. The booking fee does not
include the cost of the museum entrance tickets. Guided tours are also available either for the museum and/or exhibition: admission tickets and booking fee are required. Educational resources for all
Schools (max 30 pupils/students): advance booking is required for the admission. Guided tours are available (advance booking is required).
Didactic programs for schools
At the Capitoline Museums, during some exhibitions, students usually entitled to free admission must purchase a € 2,00 concessionary ticket.Free admission is granted only to children under 6 years old, elementary and junior high schools, EU visitors with disabilities and a family member or a carer employed in social and health care services
Booking for individual visitors is available only when purchasing online tickets. If you book in advance you can skip the line by going directly to the
ticket window.
tel. +39 060608 (daily, from 9:00– 21:00).
Additional booking fee: € 1,00.
Atac; La Repubblica


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Interesting status report from Valley Guns in West Virginia : Status of gun industry Attention F.B. fans: to follow will be several IMPORTANT Info updates about the status of the gun industry currently, followed by an INVENTORY UPDATE: We traveled to Texas for Industry meetings concerning the shortages, here's what we were told. Smith & Wesson-is running at Full capacity making 300+ guns/day-mainly M&P pistols. They are unable to produce any more guns to help with the shortages. RUGER: Plans to increase from 75% to 100% in the next 90 days. FNH: Moving from 50% production to 75% by Feb 1st and 100% by March 1. Remington-Maxed out! Armalite: Maxed out. DPMS: Can't get enough parts to produce any more product. COLT: Production runs increasing weekly...bottle necked by Bolt carrier's. LWRC:Making only black guns, running at full capacity...can't get enough gun quality steel to make barrels. Springfield Armory: Only company who can meet demand but are running 30-45 days behind. AMMO: Every caliber is now Allocated! We are looking at a nation wide shortage of all calibers over the next 9 months. All plants are producing as much ammo as possible w/ of 1 BILLION rounds produced weekly. Most is military followed by L.E. and civilians are third in line. MAGPUL is behind 1 MILLION mags, do not expect any large quantities of magpul anytime soon. RELOADERS... ALL Remington, Winchester, CCI & Federal primers are going to ammo FIRST. There are no extra's for reloading purposes... it could be 6-9 months before things get caught up. Sorry for the bleak news, but now we know what to expect in the coming months. Stay tuned, we'll keep you posted... Related commentary from Bob Owens : They didn't know when they'd be getting anything back in stock, from magazines to rifles to pistols. Manufacturers were running full-bore, but couldn't come close to keeping up with market demand. It wasn't just the AR-15s, the AK-pattern rifles, the M1As, and the FALs that were sold out. It really hit me when I realized that the World War-era M1 Garands, M1 carbines, and Enfield .303s were gone, along with every last shell. Ubiquitous Mosin-Nagants—of which every gun store always seems to have 10-20—were gone. So was their ammo. Only a dust free space marked their passing. I've never seen anything like it. Every weapon of military utility designed within the past 100+ years was gone. This isn't a society stocking up on certain guns because they fear they may be banned. This is a society preparing for war.
Feb 9, 2013


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GI Joe - Dog Bandana
A signature Doggality item, in a stunning colour combination. This fashioned bandana comes in LARGE size and is suitable for any fur colour.
This bandana design can be worn in the front, covering the chest area, or at the back, in a fancier way, covering the shoulders – like a cape.
As the item is handmade, the sizing can vary slightly from the recommended size chart.
Also, there may be slight variations and imperfections in some items. I believe this is one of the beautiful thing about owning a handmade item. If the item doesn't meet the Doggality' standard of a finished product, it will be listed under "Special Price" section.
Every item made by Doggality is unique. There are no identical items.
Doggality's individuality is showcased in the masterful matching of the type, colour and print of fabric with the right accessories, in the choosing of the distinctive name that best represents the "vibe" of the item, in the design and the quality of craftsmanship.
This creation will surely make everyone smile.
I would very much love to see my creations on your fur baby. Please take some snaps and send them to me and I will make sure that they will be showcased on Doggality' social media platforms and featured on the website.
You can follow Doggality on Instagram @doggality and on Facebook: Doggality
Contact me at: firstname.lastname@example.com


text:
- Shop
- Parts
- Seats, Posts, Clamps
- Seats
- Men's Seat
- 171+ mm
- Standard Rails
171+ mm Standard Rails Bicycle Seats For Men
Having the right bicycle seat on your bike can make all the difference. Be sure to pick a seat that will fit both your body type and personal riding style.
Men's saddles tend to have a narrower seat and longer nose than corresponding women's versions.


text: The influence of a pocket square in a man's wardrobe is one of great significance. Simply wearing a pocket square in the pocket of a nice suit jacket turns the entire ensemble from perfectly fine to superbly refined. This hand made 100% silk pocket square is black and looks stunning when worn with any of our neckties which feature black.


text:
Test::use::ok - Alternative to Test::More::use_ok
use ok 'Some::Module';
According to the Test::More documentation, it is recommended to run use_ok()
inside a BEGIN
block, so functions are exported at compile-time and prototypes are properly honored.
That is, instead of writing this:
use_ok( 'Some::Module' );
use_ok( 'Other::Module' );
One should write this:
BEGIN { use_ok( 'Some::Module' ); }
BEGIN { use_ok( 'Other::Module' ); }
However, people often either forget to add BEGIN
, or mistakenly group use_ok
with other tests in a single BEGIN
block, which can create subtle differences in execution order.
With this module, simply change all use_ok
in test scripts to use ok
, and they will be executed at BEGIN
time. The explicit space after use
makes it clear that this is a single compile-time action.
To the extent possible under law, 唐鳳 has waived all copyright and related or neighboring rights to Test::use::ok.
This work is published from Taiwan.


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" I was extremely impressed with the professionalism displayed by your entire staff. Every individual on your team took true ownership of the project and it was a point of pride with them to assure us that the work was done correctly, on time, on budget, and with the highest quality standards. "
Dr. David McComb - Professor & Ohio Research Scholar, Materials Science Engineering The Ohio State University
Ruscilli Construction Company is a total building resource offering unparalleled service and value to our clients. Our services include pre-construction, program management, construction management, design / build, design / assist, general contracting, trades contracting and construction consultation. This is supported with state-of-the-science estimating, value engineering, scheduling and information processing technology.


text:
New blog: Libera Me
Dominic Mary recently started the blog Libera Me which is well worth putting on your blogroll, aggregator, or reader. The author is a convert who says in his profile: The day I was received, a friend gave me a card which said 'Welcome Home' ! Never was a truer word spoken.


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B&G Foods Announces Date of Second Quarter 2021 Earnings Conference Call
PARSIPPANY, N.J.–(BUSINESS WIRE)–B&G Foods, Inc. (NYSE: BGS) announced today that it intends to issue a press release with second quarter 2021 financial results after the market close on Thursday, August 5, 2021. B&G Foods has scheduled a conference call at 4:30 p.m. ET that same day to discuss the results. Hosting the call will be Casey Keller, President and Chief Executive Officer and Bruce Wacha, Executive Vice President of Finance and Chief Financial Officer.
The earnings press release and live audio webcast of the conference call can be accessed at www.bgfoods.com/investor-relations. A replay of the webcast will be available following the conference call through the same link.
About B&G Foods, Inc.
Based in Parsippany, New Jersey, B&G Foods and its subsidiaries manufacture, sell and distribute high-quality, branded shelf-stable and frozen foods across the United States, Canada and Puerto Rico. With B&G Foods' diverse portfolio of more than 50 brands you know and love, including Back to Nature, B&G, B&M, Bear Creek, Cream of Wheat, Crisco, Dash, Green Giant, Las Palmas, Le Sueur, Mama Mary's, Maple Grove Farms, New York Style, Ortega, Polaner, Spice Islands and Victoria, there's a little something for everyone. For more information about B&G Foods and its brands, please visit www.bgfoods.com.
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G-Eazy's New Song Features Rumored Girlfriend Ashley Benson
G-Eazy and Ashley Benson have teamed up for a new song.
On Friday (June 26), the 31-year-old rapper released his new project, Everything's Strange Here, which features his rumored girlfriend and Pretty Little Liars star Benson on a track called "All the Things You're Searching For," alongside Kossisko.
He first shared the track list via Instagram earlier this week, revealing the album is a "ten-song project that encapsulates my mindset and creative inspiration over the last few months." (The rumored couple first sparked dating rumors in May following Benson's split from longtime girlfriend Cara Delevingne.)
The beginning of the song hears Benson and G-Eazy talking to each other before he begins rapping about a relationship and the "best sex" he's ever had.
Listen to G-Eazy's "All the Things You're Searching For," below:
The collaboration further fuels speculation that the pair are in a relationship despite the fact that neither has confirmed the romance. They were also recently photographed hiking hand-in-hand in Los Angeles just days after G-Eazy attended Benson's sister's wedding as her date.
Benson's sister Shaylene seemingly hinted that the actress and rapper's relationship began after the pair collaborated on a cover of Radiohead's "Creep" in April, writing on her Instagram Story, "It's okay if you decide to heal through music and collaborate with other artists. And if a spark happens. It's not a crime when you're single."
"I mean a lot of people meet through working together and if there is a connection, great! Do what you want. It's no one's business," she added.


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Marketing + Tech for Startups
April 14, 2015
March 18, 2015
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Are you an inactive person who would like to become more active? If so, you don't have to join a gym, find a lap pool, or join a community softball league. There are many ways to get moving without spending a dime. Physical activity abounds in our day to day lives, especially walking! You walk back and forth from one room to another, you walk through malls while you're shopping, and you even get a mini workout when you soothe your baby throughout the day by holding him and walking him around the house. So, you see, you may already be physically active. But if you really want to make an effort and take your physical activity to the next level, here are a few activities to consider the next time you're feeling the urge to 'move it.'
- If you have a cleaning service do your housework, you could consider cleaning your home instead.
- If you drive to the corner grocery store, you could bike or walk there if you're only picking up a couple of items.
- Instead of searching for a parking spot close to the entrance of the mall, park farther away.
- Keep a set a hand weights at your work desk, and do arm exercises during your breaks.
- While watching TV, move to the floor and do some sit-ups, push-ups, or if you're up to it, planks.
These are just a few ideas for incorporating more movement into your life. And each of these ideas is a great place to start without overdoing it.


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Fondant is really easy to work with, but the real stuff is nasty...that is all that there is to it. It does not taste good.
Fondant Recipe:
1 2 lb bag of powdered sugar
1 tsp coconut flavoring
1 tbsp water
melt the marshmallows, coconut flavoring, and water in the microwave. Then in a mixer (Bosch is my favorite) add the powdered sugar. Make sure to add it slowly. You want the fondant to be the texture of dough. A little on the sticky side.
I made some fondant in Arizona and I used about 1/2 of the bag, but in Idaho I use 3/4 of the bag.
This is the fondant all mixed up. After you have made the fondant put it in some press and seal or an airtight bowl. Let it sit for about 10 minutes so that the sugars can all dissolve. Then you can start to work with it. If you have extra or need to wait awhile before using it, put it into the fridge for up to 2 weeks. Then when you are ready to use it put it in the microwave for a few seconds and you are ready to play again.
I like to use a fondant roller, fondant smoother, and detail tools for cutting and shape making
If you want to dye the fondant just knead the food coloring into it.
To make the butterfly shape I baked a cake in a 9x13 pan. Then I cut a square off of it. The end piece of the cake is what I used for the butterfly body. The ears are pieces of fondant squared up.
The possibilities are endless with fondant. I often make cupcakes and fondant when I am watching kids. It is just like play dough. Soft and pliable
For more information on fondant and other types of frosting go HERE


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Design team for digital products, services and corporation
We create unique websites, digital products of varying complexity and branding for human-centered companies. Our work focuses on a wide variety of cultural, educational, tech and media projects. We try to imbue each one with a sense of simplicity and elegance that we know our clients love and appreciate.
We are an agile collective of consultants and craftspeople with over 10 years of expertise in designing projects that millions of people use every day.
We work with forward-thinking startups, product teams and companies that came to value and share the importance of refined design aesthetic and engineered solutions.
We don't work for our clients. We work with them.
We use an integrated approach to solving problems, and our team consists of specialists with different competencies. The main composition of the agency is presented in this section.
Our job is to help you bring your product to life. (Sorry not sorry.) That's why we work extremely closely with you throughout the whole process, essentially becoming a part of your team.
Design isn't about the way it looks — it's the best tool to learn what works and what doesn't before you start coding. (And it's a lot cheaper.)
We tell brand stories In my own way
Impreza Team is a lean and nimble team of 30 product designers, working in an almost completely flat organization with an absolute minimum of organizational and bureaucratic overhead. No account managers, no producers. No wonder we love startups.


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Have you noticed that traditional styles of advertising are getting more and more stale?
That's because the online world has torn down so many different barriers that we don't realize how much has changed, until we take a look at the real numbers. And across many different Denver businesses that friends of mine own, in many different industries, we're seeing "traditional" ads become increasingly obsolete (i.e., so much "push" marketing that used to dominate the space for so many years).
So look — I'm not a marketing guru. I come alongside Denver businesses to make sure their finances match up with what they are hoping (while keeping their tax bill LOW).
That said, I've learned that there sure are plenty of other accountants out there who would love to take my clients away from me.
So I've had to learn to stand out a little bit — and the best way I know of, today, is by writing to connect more deeply with the people that we want to serve. Like you.
So, I've cobbled together some great advice on effective marketing communication, no matter the industry. It's a difficult subject to attack broadly, but these principles can serve as a useful checklist for you when you sit down to put together your advertisements.
Let me know what you think — and do let me know if there is any way that my staff and I could assist you before year-end.
5 Effective Marketing Tips For Your Denver Small Business
"Life is like riding a bicycle. To keep your balance, you must keep moving." -Albert Einstein
There's a big difference between the stale advertisements of earlier days — and the kind which is working today, in the age of social media and the boundary-free internet. The difference comes down to writing your marketing in such a way as to build a real connection with your Denver clients and prospects. Those of my Denver business owner friends who work to build that real connection do see the difference in their results.
So how do you advertise and communicate in such a way that actually draws people in and builds connections? Here's how.
1) Share Yourself
Chances are, you're not the only person selling what you're selling, right? But people will listen to what you're saying, not only because of your content or products, but because they enjoy hearing you share your actual experience.
If you've had a specific experience that relates to what you're talking about, share it. Believe it or not, this can actually have a big impact on people feeling like they can trust you. They'll feel as though they know you more. The internet has torn down the false wall of impersonality. The pathway to profit lies behind it.
2) "What's In It For Me?"
The old "WIIFM" question is one you should answer as quickly as you possibly can, in any kind of marketing piece. Marketing content which rambles on and on without being crystal-clear about what the reader is getting does not get read (or acted upon), period.
Not only should your WIIFM be totally clear, but you should put it as early in your content as possible. That way, people will know why they should keep reading as soon as they start reading.
3) Be Conversational
Write like you talk. Don't use corporate fluff-speak. You're having a person-to-person conversation — just over the internet, or through a piece of mail.
Use slang. Start your sentences with "and" or "because" if it sounds natural to you. And, most importantly, put your passion and spirit behind your words.
4) Let It Sit
Before you publish or send out your content, let it sit for a day or two. Then, come back and review it one more time before you publish it. Often, the second time around, you'll pick up on things you didn't the first time. These could be grammatical mistakes (though these aren't always a killer), or it could just be more information you can put in that will make your content even better.
5) Show Your Credibility
There are so many people on the internet giving different advice, it's hard to know who to listen to. Have you helped over 1,000 Denver people solve this specific problem? Make sure they know that. Have you been featured on Fox and CNN? Make sure that's plastered all over your website. Have you done exactly what you're teaching, in spades? Make sure they know that.
In short, the questions of, "Why should I listen to you?," and, "Why should I trust you?," should be answered before you ask your readers to take your word on something.
Here's the bottom line: If you write in a way that really connects with your readers, you'll build more internet traffic, more responses, more loyalty, more referrals and more sales.
Write to connect with your Denver prospects.
Feel very free to forward this article to a Denver business associate or client you know who could benefit from our assistance — or simply send them our way? While these particular articles usually relate to business strategy, as you know, we specialize in tax preparation and planning for Denver families and business owners. And we always make room for referrals from trusted sources like you.
Lou Arellano
(303) 223-3796
Lucero Tax & Accounting


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I haven't been cooking for long — recent college grad — so I'm doing a lot of experimentation and making a lot of rookie mistakes. One of them is shown here for your viewing pleasure:
My mom gifted me this pan less than a year ago. She used it for over 15 years and kept it spotless the entire time, so I'm more than a little embarassed. I suspect that these stains were caused by stray drops of oil getting onto the bottom of the pan and getting burned on. Is that right, or were they caused by something else? I use an electric stove with resistive heating coils, if it makes a difference. And more importantly, how can I get this pan clean again?


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June 26, 2014: Introducing Rhea Friesen - Community ManagerHowdy! As the Community Manager, I am here for you, the fans, critics, community leaders, or anyone else who enjoys gathering around a flat surface and moving small items over it. My goal is to serve as the community advocate inside SJ Games. But, "where did I come from?" you ask . . . Aliens from Mars beamed me down. At least, that's how I remember it. Because of this I can't live without LEGO, playing music, and tabletop games. Minimal side effects, though. Also, I play flute in a wannabe ska band called Sounds Like Satellites (Facebook), listen to live local music, and enjoy anything outside involving water. My first ever instructional game video on Zombie Dice is posted here.
Obligatory boring part: I love getting to know people. Come talk to me at events or through our social channels! Warning: I suffer from chronic exclamation point overuse. (They made me take some out. !!! :P)
-- Rhea Friesen Share this post! |
Copyright © 2024 by Steve Jackson Games. All Rights Reserved.


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Explore the help topics, and if you can't find your answer or just want to say 'hi', please come by the forums (which are filled with friendly folk, we promise!) or email us.
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Please see the blog post, 21 useful searches for your tasks, or check out the Useful searches topic on the Tips & Tricks forum.
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Swami Siddheswarananda visited Bhagavan in the 1930s and developed a deep and abiding respect for him. He went to Paris soon after meeting Bhagavan, taking charge of the Ramakrishna Order's centre in Paris. He founded the Ramakrishna Ashram in Gretz, France, in 1947 and passed away in 1961.
Before I begin, here is an entertaining and little-known anecdote from one of his visits to Sri Ramanasramam. It was told to his secretary and recorded in an Arunachala Ashram newsletter of 2001:
A so-called 'enlightened man,' who took himself for Sri Krishna, came for the darshan of Ramana Maharshi, wearing clothes like Krishna. The Maharshi appeared to take him very seriously and treated this enlightened one as Krishna himself. He even arranged for one of his attendants to give special treatment to him, like one making puja to an idol of Krishna with all the worship items, etc. The 'enlightened one' was very pleased and went out. All the disciples who were there protested against the Maharshi's treatment of this pseudo-Krishna, saying that it was not proper for him to treat that man in this manner. Sri Ramana silenced them all by saying: 'All of you here are taking yourself for Mr X or Mr Y, so what's wrong for this one taking himself for Sri Krishna?'
This is what Swami Siddheswarananda wrote in the Golden Jubilee Souvenir:
The philosophical outlook of Maharshi tends very often to be confused with that of solipsism or its Indian equivalent, drishti-srishti-vada, which is a sort of degenerated idealism. That Maharshi never subscribes to that view can be known if we study his works in the light of orthodox Vedanta or observe his behaviour in life. When he says that it is the mind that has projected this universe, the term 'mind' should be understood in the Vedantic sense in which it is used. Unfortunately I have no books by Maharshi or works on him with me here for reference as all of them have disappeared when our library was looted during German occupation. What I write has necessarily to depend on my memory-impressions. The term 'mind' is also used by Sankara and Gaudapada in a wider sense than we are accustomed to use it in, as an antahkarana vritti. In certain places in the bhashyas of Sankara and the Karikas, the pure 'mind' is equated with Atman. For example, let us take verse 170 in Viveka Chudamani: 'In dream when there is no actual contact with the external world the mind alone creates the whole universe consisting of the enjoyer, the objects etc. And similarly in the waking state also there is no difference. Therefore, all this phenomenal universe is the projection of mind.' If the 'mind' used here is taken as identical with antahkarana vritti, Vedanta will necessarily be classed as solipsism! To understand the larger sense in which 'mind' is used in many such contexts we have to read the Mandukya Karika. For example, take verse 29 in Ch. III. 'As in dream the mind acts through maya presenting the appearance of duality, so also in the waking state the mind acts through maya presenting the appearance of duality.'
There are several points of interest that can be commented on here. Let me start with the first sentence: 'The philosophical outlook of Maharshi tends very often to be confused with that of solipsism or its Indian equivalent, drishti-srishti-vada, which is a sort of degenerated idealism. '
Drishti-srishti-vada is the theory that the world is projected and created by the person who sees it. Bhagavan did teach this, and I am surprised that the swami was not aware of it. One should distinguish, though, between what Bhagavan taught (drishti-srishti-vada) as a working hypothesis for sadhaks and what he himself experienced as paramartha, ultimate truth. It was his own experience that creation had never really happened (ajata-vada). However, though Bhagavan was sometimes willing to state the truth of ajata-vada, when he spoke about creation, he mostly passed on versions of drishti-srishti-vada. Here are some extracts from the recent edition of Guru Vachaka Kovai (translated and edited by T. V. Venkatasubramanian, Robert Butler and myself) which, I hope, will cover all the nuances of this distinction. I have put these pages (pp. 48-50 in the book) on at least one other post, but they deserve to reappear here since they address and refute the claim that Swami Siddheswarananda is making:
100 Though Guru Ramana, who appeared as God incarnate, expounded numerous doctrines, as befitted the different states and beliefs of the various devotees who sought refuge at his feet, you should know that what we have heard him affirm to intimate devotees in private, as an act of grace, as his own true experience, is only the doctrine of ajata [non-creation].
Question: In the Vedanta of Sri Sankaracharya, the principle of the creation of the world has been accepted for the sake of beginners, but for the advanced, the principle of non-creation is put forward. What is your view in this matter?
Na nirodho na chotpattir
Nabaddho na cha sadhakaha
Na mumukshur na vai mukta
Ityesha paramarthata.
This verse appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada's Karika [a commentary on the Mandukyopanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality. (The Power of the Presence, part one, p. 240)
Editor's note: The idea expressed in this verse was commented on in some detail in the note to verse 83. It was mentioned there that Bhagavan gave out different teachings on creation to suit the different temperaments and attitudes of the people who approached him with questions on the topic. This is how Bhagavan once explained the way he taught these different and apparently conflicting ideas:The letter went on to say, 'Ramana Maharshi is an exponent of ajata doctrine of advaita Vedanta. Of course, it is a bit difficult.'
Bhagavan remarked on this, 'Somebody has told him so. I do not teach only the ajata doctrine. I approve of all schools. The same truth has to be expressed in different ways to suit the capacity of the hearer. The ajata doctrine says, "Nothing exists except the one reality. There is no birth or death, no projection [of the world] or drawing in [of it], no sadhaka, no mumukshu [seeker of liberation], no mukta [liberated one], no bondage, no liberation. The one unity alone exists ever."
'To such as find it difficult to grasp this truth and who ask. "How can we ignore this solid world we see all around us?" the dream experience is pointed out and they are told, "All that you see depends on the seer. Apart from the seer, there is no seen."
'This is called the drishti-srishti-vada, or the argument that one first creates out of his mind and then sees what his mind itself has created.
'To such as cannot grasp even this and who further argue, "The dream experience is so short, while the world always exists. The dream experience was limited to me. But the world is felt and seen not only by me, but by so many, and we cannot call such a world non-existent," the argument called srishti-drishti-vada is addressed and they are told, "God first created such and such a thing, out of such and such an element and then something else, and so forth." That alone will satisfy this class. Their mind is otherwise not satisfied and they ask themselves, "How can all geography, all maps, all sciences, stars, planets and the rules governing or relating to them and all knowledge be totally untrue?" To such it is best to say, "Yes. God created all this and so you see it."'
Dr. M. said, 'But all these cannot be true; only one doctrine can be true.'
Bhagavan said, 'All these are only to suit the capacity of the learner. The absolute can only be one.' (Day by Day with Bhagavan, 15th March, 1946, afternoon)
Mention was made in the editorial notes that similar ideas were expressed in verse eighty-three. This is the verse and some of the supplementary comments that appear there (Guru Vachaka Kovai, pp. 41-2) :
83 Through the venba verse that begins, 'Because we perceive the world...,' Guru Ramana – who teaches the one true beneficial attainment [jnana] that is needed by the people of the world – declared, out of his love for us, the doctrine of illusory appearance to be the truth that bestows the ultimate benefit, avoiding the consideration of other doctrines.
Editor's note: The quotation at the beginning of the verse is taken from verse one of Ulladu Narpadu. It says:Because we perceive the world, there is certainly absolute agreement that there exists a first cause, which is a creative energy capable of manifesting diversity. The picture consisting of names and forms, he who sees it, the screen on which it appears, and the light which illuminates it, all are He, who is the Self.
Editor's note: Although Bhagavan knew that ajata is the supreme truth, he actually taught the doctrine of illusory appearance as an explanation for the world manifestation since he knew that this would provide the maximum practical benefit. When the devotee truly understands that the world is an illusory projection of the mind, his mind no longer moves towards it. When this happens, the mind goes back to its source and disappears, leaving the ajata experience in which one knows directly that the world never existed or was created except in the imagination. The doctrine of simultaneous creation is therefore a working hypothesis that enables seekers to find the ultimate truth.
Muruganar: The Self, consciousness, is the material and efficient cause for the appearance of the world. When the rope [the material and efficient cause] appears as an illusory snake, this is vivarta siddhanta [the doctrine of illusory appearance]. The meaning is, just like the snake in the rope, the world is an imaginary appearance [kalpita] in reality, consciousness. People who lose hold of the state of the Self mistake themselves for the seer [of the world] and regard the perceived world as real. Such people cannot get peace through [being taught] ajata siddhanta. To remove the idea that the world exists apart from them, [an idea] that confounds and distresses them, vivarta siddhanta is taught. So, there really is no contradiction between these two [ajata siddhanta and vivarta siddhanta].
Though Bhagavan was careful and even-handed when he spoke about creation theories in the reply I cited from Day by Day with Bhagavan (15th March, 1946, afternoon), it was more usual for him to say that the drishti-srishti position was not only an accurate explanation of the world we see in front of us, it is also the most useful perspective for a seeker to adopt:
Later, Sri Bhagavan continued: 'The Vedanta says that the cosmos springs into view simultaneously with the seer. There is no detailed process of creation. This is said to be yugapat srishti [instantaneous creation]. It is quite similar to the creations in dream where the experiencer springs up simultaneously with the objects of experience. When this is told, some people are not satisfied for they are so rooted in objective knowledge. They seek to find out how there can be sudden creation. They argue that an effect must be preceded by a cause. In short, they desire an explanation for the existence of the world which they see around them. Then the Srutis try to satisfy their curiosity by such theories of creation. This method of dealing with the subject of creation is called krama srishti [gradual creation]. But the true seeker can be content with yugapat srishti - instantaneous creation.' (Talks with Sri Ramana Maharshi, talk no. 651)
Most of these quotes and arguments will be familiar to readers of this blog. What may not be so familiar is how these ideas relate to the western notions of solipsism and idealism that Swami Siddheswarananda referred to in his opening sentence. Here is it again: 'The philosophical outlook of Maharshi tends very often to be confused with that of solipsism or its Indian equivalent, drishti-srishti-vada, which is a sort of degenerated idealism.'
Solipsism is the philosophical position that nothing exists other than one's own mind and its perceptions. The logical extension of this is that 'other' minds do not exist. Various strands or subdivisions of solipsism have been identified and pursued in western philosophy:
(a) Metaphysical solipsism
This maintains that the individual self constitutes the sole reality. The external world and the people in it are part of the perceiving individual self and have no independent existence apart from it.
(b) Epistemological solipsism
Epistemology is the study of knowledge and how it is validly or invalidly acquired. Epistemological solipsism states that only the accessible contents of the mind can be known. It does not, though, accept that this is the only possible knowledge. Though it concedes that there is a possibility that an external world exists, it states that such a thesis is impossible to prove or disprove.
(c) Methodological solipsism
This is a philosophical principle that the individual self and its states are the sole and proper starting point for philosophical speculation. Its basic premise is that all philosophical statements and conclusions must derive from the irrefutable and directly experienced fact of personal consciousness.
All of these positions can find parallels in things that Bhagavan periodically said, but the major reason why Bhagavan could not be considered to be a solipsist is that solipsism does not accept the reality of anything that is prior to or beyond the mind. It has no transcendental aspect.
In Ulladu Narpadu, verse 26, Bhagavan wrote:
If the ego arises, all else will arise. If the ego is not, nothing else will exist. The ego, truly, is all. Know that simply to enquire what it is, is to renounce everything.
A western philosopher who read the first three sentences of this verse would undoubtedly classify Bhagavan as a solipsist. However, the final sentence, with its recommendation to enquire into the nature of the ego, takes Bhagavan's teachings out of the realm of pure solipsism. What happens when this enquiry is done properly? Bhagavan gives the answer in verse seventeen of Upadesa Undiyar:
When one scrutinises the form of the mind, without being inattentive [it will be found that] there is no such thing as mind. This is the direct path for all.
Bhagavan teaches that the ego exists by repeatedly attaching itself to objects. He also tells us that we can break this chain by focusing intensively on the subjective essence of this ego. Intense attention to the primary form of the ego, the 'I'-thought, quite literally causes it to run away and disappear:
The ghost ego, which has no form, comes into existence by grasping a form, and having grasped it, endures. Thus grasping and consuming forms, it waxes greater. Letting go of one form, it will grasp another. If you seek it out, it will take flight. (Ulladu Narpadu, verse 25)
Solipsism only accepts the reality of those things that can be ascertained by the mind. Bhagavan, on the other hand, does not claim that the mind is everything. He says that there is an underlying state that has nothing to do with the mind, a state that can be discovered and directly experienced by eliminating the individual 'I' that superimposes itself on this substratum.
Though Bhagavan did not accept the solipsist position that only mental data are valid, he did occasionally adopt solipsisitic arguments in an attempt to demonstrate there is no real external world, independent of the observer of it. Here is the best example I know, taken from Maharshi's Gospel:
Devotee: As I said before, we see, feel and sense the world in so many ways. These sensations are the reactions to the objects seen, felt etc. and are not mental creations as in dreams, which differ not only from person to person but also with regard to the same person. Is that not enough to prove the objective reality of the world?
Bhagavan: All this talk about inconsistencies and their attribution to the dream-world arises only now, when you are awake. While you are dreaming, the dream was a perfectly integrated whole. That is to say, if you felt thirsty in a dream, the illusory drinking of illusory water did quench your illusory thirst. But all this was real and not illusory to you so long as you did not know that the dream itself was illusory. Similarly with the waking world; and the sensations you now have, get co-ordinated to give you the impression that the world is real.
If, on the contrary, the world is a self-existent reality (that is what you evidently mean by its objectivity) what prevents the world from revealing itself to you in sleep? You do not say you have not existed in your sleep.
Devotee: Neither do I deny the world's existence while I am asleep. It has been existing all the while. If during my sleep I did not see it, others who are not sleeping saw it.
Bhagavan: To say you existed while asleep, was it necessary to call in the evidence of others so as to prove it to you? Why do you seek their evidence now? Those 'others' can tell you of having seen the world (during your sleep) only when you yourself are awake. With regard to your own existence it is different. On waking up you say you had a sound sleep, so that to that extent you are aware of yourself in the deepest sleep, whereas you have not the slightest notion of the world's existence then. Even now, while you are awake, is it the world that says "I am real", or is it you?
Devotee: Of course I say it, but I say it of the world.
Bhagavan: Well then, that world, which you say is real, is really mocking at you for seeking to prove its reality while of your own Reality you are ignorant.
You want somehow or other to maintain that the world is real. What is the standard of reality? That alone is real which exists by itself, which reveals itself by itself and which is eternal and unchanging.
Does the world exist by itself? Was it ever seen without the aid of the mind? In sleep there is neither mind nor world. When awake there is the mind and there is the world. What does this invariable concomitance mean? You are familiar with the principles of inductive logic, which are considered the very basis of scientific investigation. Why do you not decide this question of the reality of the world in the light of those accepted principles of logic?
Of yourself you can say 'I exist'. That is, yours is not mere existence, it is Existence of which you are conscious. Really, it is existence identical with consciousness.
Devotee: The world may not be conscious of itself, yet it exists.
Bhagavan: Consciousness is always Self-consciousness. If you are conscious of anything you are essentially conscious of yourself. Unselfconscious existence is a contradiction in terms. It is no existence at all. It is merely attributed existence, whereas true existence, the sat, is not an attribute, it is the substance itself. It is the vastu. Reality is therefore known as sat-chit, being-consciousness, and never merely the one to the exclusion of the other. The world neither exists by itself, nor is it conscious of its existence. How can you say that such a world is real? And what is the nature of the world? It is perpetual change, a continuous, interminable flux. A dependent, unselfconscious, ever-changing world cannot be real. (Maharshi's Gospel pp. 60-62)
Note how Bhagavan's argument runs through familiar solipsistic territory before moving on to a transcendental position that the world cannot possibly be real because it is impermanent, changing, and does not reveal itself independently of the perceiver's perception of it.
The solipsistic notion that there is only one individual self, and that all 'other selves' are created and imagined within it, has an advaitic parallel in the teaching of 'eka jiva', 'one jiva'. This states that there are not many jivas, all of whom project a world and live in it; there is only one. Bhagavan laid out the premise of this position in this passage from Talks with Sri Ramana Maharshi, talk no. 534:
Bhagavan: Jiva is called so because he sees the world. A dreamer sees many jivas in a dream, but all of them are not real. The dreamer alone exists and he sees all. So it is with the individual and the world. There is the creed of only one Self, which is also called the creed of only one jiva. It says that the jiva is the only one who sees the whole world and the jivas therein.
Bhagavan did not commit himself to this philosophical position in this particular quotation, but he firmly accepted it in verse 534 of Guru Vachaka Kovai. In this verse Bhagavan stated that eka jiva, though true, is such a counter-intuitive position to adopt, even jnanis generally say that there is a multiplicity of jivas:
Let the heroic one who possesses a powerful intuition accept that the jiva is only one, and thus become firmly established in the Heart. In order to satisfy those persons in whom this intuition has not blossomed [jnanis appear to] agree with their view that jivas are many.
The following comments and the subsequent quotation come from the discussion on eka jiva that appears on pages 231 and 232 of Guru Vachaka Kovai:
It is a fundamental tenet of advaita that the world is projected by the individual mind that sees it. Some people think that this means that each individual jiva projects its own world, but Bhagavan taught that this is not the correct perspective. He maintained that the jiva which sees the world is the only jiva that exists, and that all the other people whom this jiva sees are merely imagined projections of the first jiva. Since all things and all beings are merely the externalised projection of the jiva who sees them, it follows that when this jiva is absent or destroyed, the other beings and things simply cease to exist.
Chadwick once questioned Bhagavan on this topic: 'If the world exists only when my mind exists, when my mind subsides in meditation or sleep, does the outside world disappear also? I think not. If one considers the experiences of others who were aware of the world while I slept, one must conclude that the world existed then. Is it not more correct to say that the world got created and is ever existing in some huge collective mind? If this is true how can one say that there is no world and that it is only a dream?'
Bhagavan refused to modify his position. 'The world does not say that it was created in the collective mind or that it was created in the individual mind. It only appears in your small mind. If your mind gets destroyed, there will be no world.' (Living by the Words of Bhagavan, 2nd ed. p. 236)
Bhagavan himself addressed some of the arguments for and against the eka-jiva position in talk 571 of Talks with Sri Ramana Maharshi:
Multiplicity of individuals is a moot point with most persons. A jiva is only the light reflected on the ego. The person identifies himself with the ego and argues that there must be more like him. He is not easily convinced of the absurdity of his position. Does a man who sees many individuals in his dream persist in believing them to be real and enquire after them when he wakes up?
This argument does not convince the disputant.
Again, there is the moon. Let anyone look at her from any place at any time; she is the same moon. Everyone knows it. Now suppose that there are several receptacles of water reflecting the moon. The images are all different from one another and from the moon herself. If one of the receptacles falls to pieces, that reflection disappears. Its disappearance does not affect the real moon or the other reflections. It is similar with an individual attaining Liberation. He alone is liberated.
The sectarian of multiplicity makes this his argument against non-duality. 'If the Self is single, if one man is liberated, that means that all souls are liberated. In practice it is not so. Therefore advaita is not correct.'
The weakness in the argument is that the reflected light of the Self is mistaken for the original light of the Self. The ego, the world and the individuals are all due to the person's vasanas. When they perish, that person's hallucinations disappear, that is to say one pitcher is broken and the relative reflection is at an end.
The fact is that the Self is never bound. There can therefore be no release for it. All the troubles are for the ego only.
I have wandered around a bit so far on this post, covering many aspects of Bhagavan's teachings (drishti-srishti-vada, eka jiva, and so on) and explaining the difference between solipsism and Bhagavan's advaitic teachings. I want, now, to go back to my starting point: Swami Siddheswarananda made two claims in his first sentence, that Bhagavan did not teach drishti-srishti-vada, and that solipsism is the same as drishti-srishti-vada. I hope I have presented enough evidence here to demonstrate that both assertions are unsustainable.
There is one further claim in his first sentence that I have not so far addressed: that drishti-srishti-vada is 'a sort of degenerated idealism'.
Idealism is a strand of western philosophy that stands in opposition to materialism. The materialist position is that there is an external, real world comprising interacting energy and matter. This is the standard, almost universally accepted, srishti-drishti view of the world which says that a real world exists independently of a perceiver, that it was there before he was born, and that it will continue to exist after he dies. Idealism, on the other hand, insists that the mind and its thoughts are the only thing that exists.
Idealism is actually a theory in the philosophy of perception. It describes the relationship that exists between the experiencer and what he experiences.
There are two main divisions of idealism: subjective idealism and objective idealism. The subjective idealist is a solipsist. He would maintain that the thoughts which generate the world we see come from inside the perceiving subject. Everything that is seen is something that has been thought up by the seer. An objective idealist takes the line that objects in the world originate outside ourselves, which is why we all see the same things 'out there'. However, they are not material objects; they are just ideas. All things are mental creations, which begs the question, 'in whose mind, or created by whom?'
George Berkeley, probably the most famous of the objective idealists, proposed that all 'things' are just ideas in the mind of God. According to him, there really is a world 'out there', but it is one comprised wholly of God's thoughts, not independently existing matter and energy.
This is his most famous statement about the nature of objects: 'Their esse [to be] is percipi [to be perceived]; nor is it possible they should have any existence out of the minds of thinking things which perceive them…'. (Treatise Concerning the Principles of Human Knowledge).
Taken in isolation this would indicate that if an object is not being perceived, it simply doesn't exist. Seeing brings it into existence. However, the universe is sustained in its entirety, according to Berkeley, because God is simultaneously aware of all things, thus allowing an orderly world to appear and persist. This intriguing theory was delightfully summarised in two limericks, the first composed by Ronald Knox, and the second anonymously:
There was a young man who said 'God
Must find it exceedingly odd
To think that the tree
Should continue to be
When there's no one about in the quad'.
'Dear Sir: Your astonishment's odd;
I am always about in the quad.
And that's why the tree
Will continue to be
Since observed by, Yours faithfully, God.'
Bhagavan also taught that the act of seeing brings objects that are seen into existence. In this he agrees with the idealists.
Every time it [the mind] sees, it is in the act of seeing that the many scenes appear as if real to the seeing consciousness. (Padamalai, p. 269, v.1)
Bhagavan: Creation is not other than seeing; seeing and creating are one and the same process. Annihilation is only the cessation of seeing and nothing else; for the world comes to an end by the right awareness of oneself. (Sri Ramana Paravidyopanishad, v. 147)
Question: What is the relation between mind and object? Is the mind contacting something different from it, viz., the world?
Bhagavan: The world is 'sensed' in the waking and the dream states or is the object of perception and thought, both being mental activities. If there were no such activities as waking and dreaming thought, there would be no 'perception' or inference of a 'world'. In sleep there is no such activity and 'objects and world' do not exist for us in sleep. Hence 'reality of the world' may be created by the ego by its act of emergence from sleep; and that reality may be swallowed up or disappear by the soul resuming its nature in sleep. The emergence and disappearance of the world are like the spider producing a gossamer web and then withdrawing it. (Talks with Sri Ramana Maharshi, talk no. 25)
However, there are key differences between idealism and Bhagavan's teachings. Bhagavan taught that when the seer and the seen (the individual self and the world) are absent, the Self remains, consciously known by the jnani, but unknown to those who mediate their knowledge and perceptions through a knower and a perceiver. It is this extra dimension of a permanent substratum, knowable through direct experience, rather than mediated by the senses, that distinguishes both idealism and solipsism from advaita. A solipsist and a subjective idealist will only accept as real those things that their senses and their mind consciously register. Bhagavan teaches that the mind, far from registering what is true and real, actually hides reality. There is a world of difference between these two positions.
Solipsism and subjective idealism give primacy to thought and perception. In these systems things exist not because they have inherent beingness, but because they are sensed or thought about by the mind. Descartes took this to its logical conclusion by asserting that thinking even proved that a person existed: 'I think ,therefore I am.' Bhagavan ridiculed this position in no uncertain terms:
The existence of their own Self is inferred by some from mental functioning, by the reasoning, 'I think, therefore I am'. These men are like those dull-witted ones who ignore the elephant when it goes past, and become convinced afterwards by looking at the footprints! (Sri Ramana Paravidyopanishad, v. 166)
For Bhagavan 'being' is self-evident and real; idealists and solipsists, on the other hand, only accept as real objects that the mind is capable of registering.
Swami Siddheswarananda claimed that drishti-srishti-vada was some form of 'degenerate idealism'. He didn't say in what way it might have degenerated, but in the forms I have presented it here, idealism is clearly distinguishable both from drishti-srishti-vada and from Bhagavan's teachings in general.
I started out with the intention of critiquing the whole of Swami Siddheswarananda's comments in a few pages. Looking at my computer I find I am now on page eleven, and looking at the clock I find that I have spent most of a day getting this far. I don't have the time to post detailed critiques of all the other things he said. I will simply say that there are many other things in his comments that I disagree with. Before I end, though, I want to comment briefly on his second sentence which says:
That Maharshi never subscribes to that view [solipsism, idealism or drishti-srishti-vada] can be known if we study his works in the light of orthodox Vedanta or observe his behaviour in life.
The notion that we can discover Bhagavan's teachings by observing his behaviour is an intriguing one. I think I wrote elsewhere on this blog that, during the Bhagavan Centenary Celebrations of 1980, I ended up having to mark some student essays whose set topic was: 'Bhagavan's teachings are best exemplified by the life he lead. Discuss.'
The answers were, unfortunately, uniformly bad. Nevertheless, I think all of us would agree that we could learn a lot about Bhagavan by observing his daily routine and by studying the way he lived his life and dealt with all the events and incidents that were going on around him. I don't, though, believe that we could find out whether or not he was a proponent of drishti-srishti-vada from making such observations. For that, we would have to go to his writings and to the verbal replies he gave on this topic. I don't agree that we can discover what views Bhagavan subscribes to by studying his teachings 'in the light of orthodox Vedanta'. If we want to find out what Bhagavan intended by a particular comment or written sentence, the best place to look is in the publications where Bhagavan himself explains his teachings in more detail.
If there are no direct comments or writings from Bhagavan himself on a particular subject, we can look in the books of devotees who were given personal instructions by Bhagavan on the meaning of his writings. Muruganar and Lakshmana Sarma, for example, were both given extensive private tuition by Bhagavan on the meaning and interpretation of Bhagavan's Ulladu Narpadu verses. If we want to find out what Bhagavan intended to communicate in a particular line of his writings, we should first look at any comments Bhagavan might have written or spoken on the topic under discussion. Then, if there is still some doubt, we should consult those texts which incorporate Bhagavan's own explanations.
Bhagavan's views on drishti-srishti-vada were expressed many times. The first few pages of this post have many direct quotes from Bhagavan on this topic. These quotations, not the texts of orthodox Vedanta, are the places to go for an understanding of what Bhagavan said and intended.
To be fair to Swami Siddheswarananda, he could not have been aware of most of these statements by Bhagavan since virtually none of them were in print in the era he visited Ramanasramam. I am guessing that he did not know Tamil. That would leave him an English body of work that included Maha Yoga, Maharshi's Gospel, and English translations of Who am I?, Spiritual Instruction and Ulladu Narpadu. I am assuming that he also went through Sat Darshana Bhashya in Sanskrit.
The contents of Sat Darshana Bhashya might have persuaded him that Bhagavan did not teach drishti-srishti-vada, but as an educated and discerning vedantic scholar, he should have found sufficient textual evidence in Bhagavan's other works to come to the conclusion that Bhagavan did teach drishti-srishti vada. In Who am I?, for example, he could have found the following very clear paragraph:
There no such thing as 'the world' independent of thoughts. There are no thoughts in deep sleep, and there is no world. In waking and dream there are thoughts, and there is also the world. Just as a spider emits the thread of a web from within itself and withdraws it again into itself, in the same way the mind projects the world from within itself and later reabsorbs it into itself. When the mind emanates from the Self, the world appears. When the world appears, the Self is not seen, and when the Self appears or shines, the world will not appear.
Since Bhagavan often used the terminology of Vedanta, it is understandable how some vedantic scholars might want to consult their texts to get a better understanding of what Bhagavan was teaching. In my opinion this is not a valid interpretive route since Bhagavan's teachings and comments are not derived from a study of vedantic texts but from his own experience. The fact that they mostly agree with these vedantic texts does not mean that one should give precedence to these writings when one is looking for a proper understanding of what Bhagavan taught.
As the following and concluding dialogue indicates, Bhagavan used his own language to express his own experience:
Mr M. Oliver Lacombe, a middle-aged Frenchman who was on a visit to India, being delegated by the Institute of Indian Civilisation of the University of Paris, came here from French India. Among others he had desired to meet Maharshi; he came and stayed here about three hours. He had read, in the Sanskrit original, the Bhagavad Gita, the Upanishads and the Sutras with commentaries by Sri Sankara and Ramanuja.
He asked: Is Maharshi's teaching the same as Sankara's?
Bhagavan: Maharshi's teaching is only an expression of his own experience and realisation. Others find that it tallies with Sri Sankara's.
Devotee: Quite so. Can it be put in other ways to express the same realisation?
Bhagavan: A realised person will use his own language.(Talks with Sri Ramana Maharshi, talk no. 189)


text:
Jeff Cohen
So that was it. We hope you liked it.
This is the 3464th post on HEY THERE'S A DEAD GUY IN THE LIVING ROOM, and unless someone else parachutes in and decides to add some thoughts, it is the last. We've had quite a good run here but it's time to shut off the lights and lock the doors before we stop saying anything anyone wants to hear.
For me DEAD GUY has been any number of things. It started when Deni Dietz and I defected from Murderati a long, long time ago and thought we'd start our own blog, but we didn't want to examine crime fiction strictly from an author's point of view. So we recruited editors, publishers, readers, librarians, reviewers, agents and booksellers, among others, to provide perspective we as writers couldn't offer.
I'll continue to post blogs every now and again (look next Tuesday for sure) and hope you'll look for those moments, but as for DEAD GUY, this is the end of the line, and that's because we have all agreed it's better to go out while we're still wanted and not overstay our welcome.
But it wasn't all about publishing. The rule among us at DEAD GUY was that there were no rules. If you wanted to post about your section of the crime fiction world, great. If not, go for it. I have personally posted about digitizing my vinyl record collection, interviewed my daughter, had my dog write a guest post, talked about my health issues (ad nauseam), ranted about having to master barre chords, introduced a pseudonym, shamelessly promoted my work, bragged about blurbs, discussed the importance of making attractive letters when filling in a crossword puzzle, mentioned comedians I especially admire and occasionally made dives into such popular subjects as religion and politics. I recall once explaining how to deal with the atheist on your Christmas card list.
This blog has been more than a simple repository for my random thoughts. I've made good friends here. I've managed to blow off steam or express emotional truths when I had to. It served as a steam valve when I needed it. And a couple of times it served to let me write silly song lyrics.
The most gratifying part of the weekly post was to connect with those who decided to visit us here. Hearing from readers and other writers, among many others, was a great comfort and sometimes an ego stroke when it was most needed. Writers write because we want to communicate something. Knowing that people were taking notice was a very large help at times.
For me the schedule forced me to write whether I had a great idea in mind or not. Some of my favorite posts were those that came when I was backed against a deadline wall.
Everyone who has ever posted here will tell you that coming up with a post every week could be a trial. It's not easy to keep going and not repeat oneself. There have been nights that I've sat here looking at a blank screen for an hour wondering what would appear on the blog page at 12:00 a.m. that Monday. The closest I've ever come to believing in "Writer's Block" has been related to these posts. But I still don't believe.
The people with whom I've been part of DEAD GUY are amazing, smart, funny, warm and dedicated. I am grateful and honored to have been associated with each and all of them. I won't mention all the names here because I'm certain to forget some and that would bother me deeply even if it wouldn't rankle those I failed to cite. But assume if you've read a post here and it wasn't one of mine that it was written by someone I admire greatly, someone who inspires awe in me. I thank each of them.
For those who have chosen to check in here every day or every week or once a year, we can't possibly thank you enough. It has been wonderful being part of your lives. Don't mourn the DEAD GUY. We stopped because we didn't want to disappoint you. You deserve our best. We hope we've given it to you. Thanks for everything.
Oh. And pitchers and catchers report in 44 days.


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