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A common tenet of Hinduism is "Sarva Dharma Sambhava, which literally means that all Dharmas (truths) are equal to or harmonious with each other. In recent times this statement has been taken as meaning "all religions are the same" – that all religions are merely different paths to God or the same spiritual goal.
Based on this logic the religious path that one takes in life is a matter of personal preference, like choosing whether to eat rice or chapatis to fill one's stomach. One's choice in religion is merely incidental and makes no real difference in the spiritual direction of one's life. Any path is as good as any other. The important thing is to follow a path. However since the religion of one's birth is not only as good as any other, but is the closest to access and easiest to understand, one should usually follow it whatever it may happen to be.
From this point of view whether one is Hindu, Buddhist, Christian, Muslim, or of another religious belief is not important. Whether one goes to a temple, church or mosque, it is all the same. Whether one prays to Jesus or Allah or meditates upon Buddha or Atman the results cannot be ultimately different. All religions are equally valid ways of knowing God or truth. The outer differences between religions are merely incidental while their inner core is one, the knowledge of the Divine or supreme reality. Therefore members of all religious groups should live happily together, recognizing that there is no real conflict in what they believe in but only superficial variations of name and form.
This view of Sarva Dharma Samabhava has been turned into a political principle in modern India. It has come to dominate the thinking of the country and has been turned into the main tool of trying to harmonize different, often conflicting religious communities. However other countries in the world, notably nearby Pakistan and Bangladesh, have not taken it up. Religions espousing an exclusive or final revelation like Christianity and Islam have almost uniformly opposed it.
They do not think that their religion is just one among many but is the only, the last or the highest. They do not recognize genuine diversity in religious beliefs but divide the world into the true believers and the unbelievers. The disharmony between religion remains and in many instances has grown worse. Nor has this idea served to create an equality of views even within Hinduism where different sects still compete with one another.
Therefore, one is compelled to examine this issue further. Is the equality of all religions a spiritual principle that is fundamentally true or a wishful statement designed to try to create harmony in spite of actual differences between groups? Can such mere wishful thinking eradicate real differences and contrary beliefs? And is it the real meaning of Sarva Dharma Samabhava?
The Real Meaning of Sarva Dharma Samabhava
Let us first examine what Sarva Dharma Samabhava really means. It is simply a statement that all Dharmas are equal. But what are Dharmas? Dharmas are universal truth principles and natural laws that are eternally true. For example, the Dharma or property of fire is that it burns. One cannot imagine a fire that does not burn. Similarly there are ethical and spiritual principles or Dharmas.
Such ethical Dharmas are yogic principles like non-harming (ahimsa), truthfulness (satya), control of sexuality (brahmacharya), non-stealing (asteya), and non-hoarding (aparigraha), the yamas and niyamas of yogic thought. For example, since no creature wishes to be hurt to cause suffering to others is a violation of Dharma, while to seek to alleviate the sufferings of others promotes Dharma.
These are principles of right living valid for people of all societies and walks of life. Another important Dharmic principle is the law of karma that tells us that our actions have consequences both in this and in future lives, both for ourselves individually and for our world collectively.
In fact one could argue that no real Dharmic teaching is complete if the law of karma is not accepted. Understanding the law of karma we act in such a way to promote the good of all, regardless of our outer beliefs or appearances of name and form.
An understanding of the nature of Dharma and the law of karma must go together. Otherwise Dharma, which means natural law, loses its significance. Of course, many religions do not accept the law of karma, so how can they be called Dharmas?
Generally traditions that call themselves Dharmic, like Hinduism and Buddhism, regard religion as a way of meditation designed to bring us to union with God or to enlightenment, and to release from the cycle of rebirth. This could be called the Dharmic way of spiritual development. But all religions are not of this sort.
Are All Religious Teachings Dharmic?
From the notion of Sarva Dharma Samabhava the question must arise: Is everything that is taught in different religions throughout the world a Dharmic principle? Certainly all religions teach us, at least to some degree, to be good, to tell the truth, to control the senses, and other principles which are Dharma. Such principles should be accepted by whoever says them; yet they do not require any religious belief or revelation to follow them.
They are universal ethical principles which are largely self-evident if we look into the interdependence of all life. Yet beyond this, religions do not have much in common. Some religions, not only Biblical religions but also most forms of Hinduism, have a creator God, while some, like Buddhism and Taoism, do not. While Dharmic traditions, like Hinduism and Buddhism, look to enlightenment or Moksha as the goal, for other religions, particularly most forms of Christianity and Islam, salvation from sin and heaven and hell are ultimate realities.
Some religious groups regard the world as merely six thousand years old; others see it as billions of years old. Some allow the use of images in religious worship, others vehemently oppose it. Some religions are tolerant and accepting of other beliefs, others are proselytizing and prone to Religion is as varied as any other cultural phenomenon like dress, language or art. What is acceptable or laudable in one community may be unacceptable or even taboo in another. Religion is hardly of one piece only, nor does it only occur at the highest level. In fact religion can be a place where worn out superstitions and discriminatory practices are allowed to continue and often appears among the least enlightened aspects of human life.
Our God may be allowed to get a way with passion, partiality or violence that we would not tolerate in our fellow human beings. When one holds that all religions are equal and the same, this unfortunately ends any real dialogue between them. It sanctions existing religions as they are, as if anything that called itself a religion had to be valid as it is practiced today among its majority believers. Naturally this attempt to end debate between religions is hoped to end any friction between them.
Yet it merely serves to fossilize religions on the level at which they are at and does not provide further incentive for them to grow. It is like sanctioning all national boundaries as good and final, which would only make countries become more entrenched within their own separative identities.
Universal Dharma and Religion
Religions contain beliefs and dogmas that are not universally true and some that are not Dharmic at all. Otherwise separative religious identities and the whole history of religious conflict, holy wars, and the effort to convert others to a particular belief could never have occurred. There are adharmic principles in all religions and in some religions, at least at some times, adharmic principles predominate.
The question must therefore arise: Are the beliefs of all religions Dharmas or universal truths? Clearly not. Many of these are simply dogmas, things that are supposed to be true but are merely the opinion of certain people. The Christian belief that Jesus Christ is the only son of God is not a Dharmic principle, an eternal or universal truth, but a belief or imagination of certain people over a limited period of time.
It is an idea conditioned by time, place and person that cannot be acceptable to everyone. The Islamic belief that Mohammed is the last prophet is also not a Dharma, but an identification of truth with a particular person and a specific historical revelation. Nor is the belief that an historical revelation like the Bible or the Koran is the Word of God a Dharma or universal law but only the opinion of a particular community. An eternal heaven and hell are also not Dharmic principles. This idea possesses an eternal reward or punishment for transient deeds, which violates the law of karma.
While one could argue that such beliefs can be employed as a means to lead people to Dharma, instilling moral and ethical virtues on the ignorant, it is clear that these beliefs can be used for social domination as well. Even within Dharmic traditions are things that are not Dharmic. For example, a caste system determined by birth, such as many Hindus take it to be, is not Dharmic. It does not reflect the nature of individuals, of which birth is only one factor, and not necessarily the main one.
So clearly some of the fundamental and primary tenets of different religions are not Dharmic or universal but limited and therefore sectarian and divisive in their application. Even if they have some value we should not put them on par with universal truth principles. And we cannot ignore the problems that arise from various religious beliefs, placing them under the protective veil that all religions are true. Above all we must recognize that dogma is not Dharma.
That we should respect all Dharmas should not translate into respecting all dogmas and refusing to question them, which failure to seek the truth is itself adharmic. That all Dharmas are one should not be used as an excuse for adharma to place itself beyond question. That Dharma is one does not mean that adharma should be able to hide itself in the garb of religion.
While we should respect Dharma wherever we find it, we need not accept dogma in order to do so. In fact where there is dogma there can be no Dharma. Dogma is an unquestioned belief held to be true by faith alone, even if it is irrational. Dharma is a universal law that we can discover through objective inquiry, questioning all dogmas and preconceptions. To uphold the unity of Dharma we cannot sanction and protect all dogmas. To raise the banner of Dharma we must question dogma and the darkness of religious belief, not just in our own religion but in all religions, in ourselves and in all humanity.
Hinduism has sought to define itself through Sanatana Dharma or the universal and eternal Dharma. It does not require belief or dogma, though it does have its culturally conditioned forms and vehicles to promote Dharma. Hindu Dharma has tried to accept all Dharmic principles and to include all of these within itself. Buddhism and Jainism also are called Dharmas and aim at Dharma, sharing the basic principles of karma, enlightenment, and yogic practices as Hinduism, though defined somewhat differently. However Western and specifically missionary religions (Christianity and Islam), with few individual exceptions, have not accepted the Dharmic traditions of India as valid.
They continue a campaign to discredit and displace Dharmic traditions under the guise of saving souls. It is not souls that they are really saving but Dharma that they are ignoring, if not degrading. Such religions generally insist that even a good person cannot gain salvation unless he or she has the proper religious belief, which naturally is their belief. A good Hindu, by this account, cannot gain Divine favor unless he converts and becomes a Christian or a Muslim. That is, the Dharma or nature of a person is not the deciding factor for missionary religions but the belief or the dogma that people accept.
Belief and Dharma
The correct term for the common Western idea of religion, which is a particular belief, in Hindu thought is not be Dharma but "mata" meaning a belief, view or opinion. There is no such possible statement as "Sarva Mata Samabhava" or the equality and unity of all opinions. Opinions are as diverse as the minds of creatures. Nor need we seek to make all opinions one and the same. A diversity of opinions is an essential part of the freedom necessary for seeking the truth.
Opinions are various and even contradictory. Some may be right, others may be wrong. They are speculative views that must be proved in practice. That fire burns is a Dharma. It is its natural quality. If some one has the opinion that fire does not burn we do not have to respect that idea in order to maintain the universality of all Dharmas. We should allow everyone to have his or her own opinion about religion, because the minds of living beings are unique and move in different paths, but we don't have to sanction all religious opinions as true in order to do this.
No belief is a Dharma. A Dharma is a truth principle. A belief is a conjecture held to be true. One does not believe that fire burns, one knows it. To equate a belief, like that of Christ's resurrection in Christianity or Mohammed's ascension to Heaven in Islam, with a Dharma, is an error. There can be no harmony or unanimity of beliefs. Beliefs are inherently limited, though they may have their metaphoric value they can easily create distortion and division if we take them literally.
Religions as we know them from the Western world are largely belief systems which state that truth belongs to a particular person, group, holy book, or name of God and that those who do not share this belief are somehow wrong or evil. There is certainly no record of any major Christian or Islamic leaders who contradict this statement and state that Hinduism or Buddhism are as good as their religions and that therefore all efforts to convert followers of these religions are misguided and should be ended! If all religions follow the same Dharma let all religious leaders say that they accept the law of karma as valid and Self-realization as the real goal of life.
Let a pope, bishop, mufti or mullah proclaim that one can find God without Jesus or Mohammed, the Bible or the Koran. If these religious leaders are not saying such things how can anyone state that all religions are the same?
Belief-centered religions are based upon time, place and person and therefore contain much that is not universal or valid. The exclusivism of their beliefs has historically led to forceful efforts to convert others that are adharmic. Hence religious exclusivism is the real bar on social harmony between religious groups. Making all religions the same has not ended this exclusivism but, on the contrary, has allowed it to continue without question, giving it a kind of religious sanction. It has placed exclusive beliefs on par with more tolerant traditions.
While there is much adharmic in the social evils, like caste, that have arisen in a misapplication of the Hindu religion, there is no adharma in its core formulation that transcends time, place and person, and emphasizes the eternal over the historical element in religion. Hinduism does not require an exclusive formulation of truth but welcomes diversity and multiplicity in religious approaches.
Religion and Truth
Great thinkers have said not only that God is Truth but that truth is greater than God. If it is a question of having either God or truth, one should take truth and leave God behind. Following the same logic one could say that truth is greater than religion and if it is a question of choosing religion or truth one should take truth and leave religion, however old or popular, behind.
Yet if we do this, there may be little left over of certain religions for anyone to follow. Does it really serve the cause of truth to make all religions equally true? Look at religions and what they have done through history. They are filled with superstitions and prejudices and divide people into warring camps. Major religions have only sons of God, virgin births, last prophets, bizarre claims of miracles, and many assertions that contradict not only science but reason and common sense.
The God of many religions, like a tyrant, condemns his enemies to cruel tortures and exalts his favorites even if they commit vile deeds in his name.
If one were to take such statements as symbols or metaphors of a mystic path it would not be so bad and there are a few who attempt this. But all over the world most religionists still interpret their faiths literally and insist that their book is God's word, which no one can challenge. Religion as we have known it is not so much a beautiful field of truth or mysticism but an abyss of negative emotions and hostile actions that have scarred the minds and lives of millions, may billions of people.
It would better to regard all religions as false because this would at least cause people to seek the truth and make them question what religions have taught. To make all religions true, with all their human imperfections, is to make people hostage to any falsehood, half-truth, or misinterpretation that happens to call itself religion. And certainly all human beings would like their opinions, beliefs and prejudices to become a religion. Nothing is more flattering to the human ego than to ascribe our biases to God and to sanction our desires and ambitions as the working out of His will.
Unity of Mysticism
A further point is made by certain thinkers that, though religions have differences that can be major, they also contain an inner dimension of mystical teachings which is the same. This view is a closer to the truth but not as close as its votaries may like to believe. Certainly mystics of different religions have more in common in their experiences and practices than ordinary believers. However, if we look deeply, we do not find any simple unanimity among mystics either. There are different views of Moksha and Nirvana within Buddhist and Hindu traditions.
There are disputes between dualistic and non-dualistic Vedanta (dvaita and advaita) within Hinduism. Christian and Islamic mystics seldom accept the law of karma and usually insist upon their particular heaven or paradise as the highest, even if they hold that there is only one God. There are many levels and stages of mystical experience between ordinary human consciousness and the highest Self-realization that can be quite varied and not free of illusion. Hence while the mystics of different religions may have more in common than the orthodox, they hardly all teach the same thing.
In fact some mystics have been missionaries or taken militant roles in crusades and jihads because their personal experiences made them more zealous in their beliefs. A mystic who does not have the proper purity of body, mind and intention can end up in an exaggerated state of mind that can lead to extreme actions. There is also a dark or Asuric mysticism. Not all mysticism is of a sattvic or selfless nature. Hence the Vedas say that even demons practice Yoga to gain occult powers in order to control the world. We will examine this issue in depth in the chapter on Devic and Asuric Forms of Mysticism.
All Religions as One at their Origin
Other thinkers hold that what the original teachers of religions taught was the same but that their followers later misunderstood or distorted their teachings. They hold that what Jesus, Mohammed, Buddha and Krishna originally taught was the same, but that later people turned their message of unity and tolerance into a sectarian religion. Yet if we look closely at the existent teachings of such religious leaders we find very different approaches, attitudes and behavior.
Books like the Koran and the Gita are hardly alike either in their tone or teaching. Such main topics of the Gita as the Self, karma, the gunas, yoga and renunciation are not found in the Koran unless we insert them between the lines. Teachers like Mohammed and Buddha had very different manners, one being aggressive and assertive in his religious proselytizing, the other being passive and non-violent. The list of could go on and on.
If religions differ so much in the world, there is no reason to believe that all their founders must have originally taught the same thing, though some of them may have taught something similar. If we tell people to return to their original religion as taught by its founder, they may not find this magical unity of Sarva Dharma Samabhava but only an original zealousness and intolerance such as often exists at the early stage of religions, particularly those based upon an historical revelation.
Besides, if the majority of believers today view their religion in a certain light we cannot ignore that in favor of a mystical view of the religion that most of its believers would regard as heresy. The fact that certain religions feel compelled to convert the world to their beliefs shows something very different about the basis of their religions than that of religions which honor pluralism and have no need to make everyone think and act as they do.
To pretend that all religions are originally good is as much a mistake as to regard different cultural concepts of truth, justice or beauty as all correct. True religious inquiry does not require pretending all religions are good but discarding religious teachings that are harmful and upholding those based upon higher impulses. Naturally existent erroneous beliefs will not give up without a struggle, and as their power is mainly in the political world, the struggle will be political as well spiritual.
As false beliefs tend to militance in order to protect what are indefensible ideas, they will certainly resort to force to preserve themselves. We should have no illusions about the complications that this may create in the external world. At the same time we should have no illusions that the continued existence of false beliefs will not lead their followers to harmful behavior on various levels. False beliefs will lead to wrong actions until they are removed.
The Pluralism of Paths
Sarva Dharma Samabhava is equated with the idea that "Truth is one but the paths are many." There is indeed One Truth and there is no limit as to the number of potential paths to it, whether inside religion as we know it or beyond it. This plurality of paths is as important a principle as the unity of Truth. There are many and diverse paths to truth that cannot be limited or stereotyped along one approach, however useful that approach may be. Different individuals possess different temperaments and are at different stages of spiritual growth.
Therefore a variety of approaches must be offered to meet the various needs of living beings. We must respect this pluralism of paths as much as the Unity of Truth or we will turn that infinite unity into an exclusive path or rigid uniformity in which both the One truth and the many paths are denied. The pluralism of paths is the basis of religious freedom and freedom of inquiry through which alone we can discover what is real.
Yet the statement that truth has many paths does not mean that all paths, as long as they call themselves religious, must be equally good and lead to the same goal. A pluralism of spiritual paths implies that there are paths that lead to falsehood and paths that lead only to partial truths. Not all paths take us to the full truth of existence. A path can only take us as far as it goes. For example, a religion that does not teach any experiential path to Self-realization, which has no concept of karma or liberation, and no gurus or living lineages who have attained it, cannot take us there, however faithfully we may practice it.
It can only take us to the idea of God, heaven or salvation that is its stated goal. A pluralism of paths implies some plurality in the goal as well, with the true goal only coming at the end of a complete path. We should respect a diversity of paths and the freedom of people to follow them, including to follow paths that do not lead to the full truth. No one path to truth can be imposed upon all humanity. Truth is something that we can only discover in the freedom of our own inner seeking.
If it is imposed upon us externally as a belief or a concept, it becomes artificial and prevents real inner growth. Sometimes through taking a wrong path and realizing our error we can learn a great deal, perhaps more than halfheartedly following a true path. There obviously is no cosmic law preventing wrong paths to exist or stopping people from following them. A pluralism of paths encourages discrimination between paths rather than making all paths the same. If many paths are possible, some true and some not, we must be very careful about the path that we are taking.
Even a path that may be right for one person may not be right for another, so we cannot assume that what worked for someone else must work for us as well. Recognizing one truth and a diversity of paths requires that we examine each path critically, not that we blindly make all paths equal and true. Making all religions the same destroys this discrimination and allows wrong paths to be placed beyond scrutiny. It would be like saying that all so-called medicines are equally good for everyone and prescribing the same medicine for all. The result would be not healing for all but the poisoning of many.
Unity of Religions and Monotheism
Modern votaries of Sarva Dharma Samabhava have tried to make the goals of different religions the same, even if these are very different in formulation. The idea of the unity of religions has encouraged equating all statements of oneness or unity of the Divine given in different religions. Notably monotheism, the idea that there is only One God, gets equated with universalism, the idea that all is God (monism).
Monotheism, we should note, is usually not monism. It is usually an assertion that only one formulation of God is true, rather than a unity between all formulations of Divinity. The goal of monism is usually mergence into God or the Absolute, while that of most forms of Western monotheism, is a heaven or paradise in which the soul worships God, and from which those who don't believe in this form of God are excluded. Monotheism, particularly in Western religions, is usually an exclusive formulation that divides humanity into the believers and the unbelievers and refuses to accept truth that falls outside the boundaries of its belief.
Its One God is not a universal principle but a singularity, not a force of unification but one of separation. Monism is usually a product of pluralism, accepting the value of many paths. Monotheism usually denies pluralism, insisting upon only one true path.
The unity of truth therefore cannot limit itself to monotheism of a particular persuasion but must honor all spiritual aspiration whatever form it takes. This means that not only monotheism of all types (not only the Biblical), but polytheism, pantheism, monism and other religious formulations are have their validity. In fact what the monotheistic West calls polytheism is usually not a primitive worship of many Gods but a genuine diversity of paths and a freedom of approach to the One Truth, what is really a monistic approach.
The idea that there are many names, forms, qualities and ideas of Divinity that can be represented by various Gods and Goddesses was the basis not only of so-called Hindu polytheism but also that of the ancient Egyptians, Greeks, Romans, Kelts, Native Americans and perhaps most so-called polytheists all over the world. The Vedic principle of Sarva Dharma Samabhava originally arose to show the unity of the Truth, Self or Atman behind the worship of all the different Gods and Goddesses of the Hindu pantheon.
It was not meant to reduce that multiplicity of approaches or scale down its forms to something simpler or more uniform. Sarva Dharma Samabhava was a sanctioning of pluralism, not an attempt to reduce all paths to a single point of view. However the idea that all religions teach the same thing, accepting dominant forms of monotheism as the model of true religions, has not led to the acceptance of religions denigrated as polytheistic.
It has not created a genuine pluralism but has become an instrument for trying to remake pluralistic religions like Hinduism in a Western monotheistic mold, or rejecting them as primitive because they don't resemble the world's so called great religions and their model of One God, One Teacher and One Book. Modern Hindus under this idea are inclined to say that they are also monotheists, that they also have their prophets, and their Bible, rather than affirming the pluralism of their tradition which cannot be reduced along such stereoptyed lines.
In fact pluralism in religion is more important than unity. A respect for different Dharmas is more important than making all Dharmas the same. If we accept pluralism in religion – that there are many different religions which teach different and sometimes contrary things and that people should be free to follow whatever religion they wish, emphasizing the discovery of truth – this would go farther in creating religious tolerance than calling all religions the same, which they clearly are not.
Modern Sarva Dharma Samabhava, in failing to emphasize pluralism, ends up creating intolerance by trying to put all religions in the same mold, which tends to over emphasize the importance of certain monotheistic beliefs. Those who do not accept their simplistic equation of religion are rejected on principle as irreligious.
Value of Religions
That we might not regard all religions as the same, however, does not mean that there is no value in different religions. We can honor religions for what they have to offer historically, culturally, intellectually, or on whatever level, without having to make them into something Divine and not to be questioned. The Bible, for example, is an extraordinary book with much great history, poetry, and wisdom that is worthy of profound study and reflection.
But it is hardly the Word of God, true in all respects or for all time and for all people. In this regard all religions are part of our human legacy and must be understood, just as all the events and leaders of a nation must be examined to understand its history. Questioning them does not mean mindlessly discarding them but taking them for what they are worth, which in religion like in any human field of activity, from politics to art and science, has both some benefit and some imperfection.
The most that one could say about the unity of religions is that all religions represent to some degree a human seeking of the Divine and transcendent, however imperfect that may be. Just as all forms of art, however varied, high and low, primitive or sophisticated, are seekings, consciously or unconsciously, after beauty; or just as all human laws, however varied, good and bad, magnanimous or cruel, are seekings for justice; similarly, all religions, however varied, Dharmic or adharmic, represent a human seeking for something beyond time and space, death and sorrow.
But to extend this principle to sanctify all religions as good would be just as naive as to use such a higher truth behind any human seeking to justify the various, often imperfect and sometimes erroneous forms this seeking takes. While we must honor the higher truth behind our human aspirations we must also recognize how easily the human mind can distort higher aspirations for its egoistic ends. While we should be open to truth wherever we find it, this does mean that we must blindly and indiscriminately accept all religions as true in order to do so.
That some aspect of truth exists in all religions does not mean that all aspects of all religions are true, or that all religions are essentially the same. There is an aspect of truth in art, science and non-religious aspects of human culture. Does Sarva Dharma Samabhava require equating all these as well? Should we therefore equate Einstein with Buddha, or Shakespeare with Christ? Hence we must be very careful in associating Dharma with religion and insisting that different religions are inherently as harmonious as different Dharmas. In fact different religions have inherent disharmonies that will require much time, study and communication to sort out.
They are as disharmonious or harmonious as the individuals, nations and cultures that follow them. It may be possible to eventually integrate all religions of the world into a broader religion, in which each religion of humanity has its place and its value. But it cannot ultimately give all human religions, which is a vague definition anyway, an equal place and value. This integration first requires that exclusive beliefs give up not only their exclusivism but also their aggressive attempts to convert others. When Sarva Dharma Samabhava fails to challenge the poison of conversion under the guise of respecting and tolerating all beliefs, it only ends up sanctioning religious division and intolerance.
Sarva Dharma Samabhava and Religious Conversion
Hindus have used the principle that all religions are the same to approach other religions on the level of intellectual debate. They have tried to deal with missionary efforts to convert them by trying to convince the missionaries that since all religions are the same there is no need to convert Hindus to another religion. They have added to this idea a corollary that everyone should follow their religion of birth, whatever it may happen to be, as if this was the will of God.
This idea was intended to mean that Hindus need not convert to another religion but it came to suggest that Christians and Muslims should stick to their religion of birth as well, including that Hindus should not seek to reconvert former Hindus once they have left Hinduism for another religion. Hindus have tried to prove their sincerity in this non-conversion policy by not seeking any conversions to Hinduism. Reconversion efforts by Hindu groups like the Arya Samaj were opposed by Hindu politicians to avoid causing any conflict between religious communities in India.
Needless to say this strategy has been far more effective in preventing Hindu reconversion efforts than in stopping the missionaries, who would be strongly opposed to any unity of religions or they would have never taken up the missionary mantle in the first place.
Sarva Dharma Samabhava as a strategy against conversion is a great failure and can leave Hindus defenseless against conversion efforts. Missionary groups can simply quote Hindu praise of Christ or the Bible, of Mohammed, the Sufis and the Koran, to convince Hindus that their religion is also good. They can tell Hindus that since Hindus believe all religions are the same they should not object to Hindus converting to other beliefs. In other words it only gives the clever missionaries more ammunition. "After all," they say, "you respect our religion. Why not then join it?"
Hindu votaries of Sarva Dharma Samabhava pride themselves in supporting other religions. They tell a Christian to be a better Christian or a Muslim to be a better Muslim, and would not encourage them to become Hindus, as if these religions contain the same teachings and have the same value as Hinduism. This they think is being liberal in religious matters and will aid everyone in their quest for God. However, it only consigns people to the limitations of their religious beliefs as these actually are, not as they are idealized to be.
A religion that does not recognize Self-realization, God-realization or have any yogic sadhana, such as most Western religions have been historically, cannot lead people to Moksha in the Hindu sense. If one wants to help a person to find Moksha, which should be one's real Dharmic concern, it is better to tell them to follow what is true, to seek out the Dharma, even if it may require going against their religion of birth.
Political Ramifications
Sarva Dharma Samabhava has been used more as a political than a spiritual principle. If one looks at its application closely, it is usually an attempt to gain favor from different potentially hostile religious communities. Politically it has been used to court the favor of various religious groups and to uphold vote banks based upon religious belief. Sarva Dharma Samabhava has been used by politicians to tell each of his constituents what they want to hear. It is an attempt to be all things to everybody. It tries to avoid the difficult questions and real problems with some imaginary harmony.
Naturally this may serve the politician's urge to get elected but it does not address the real problems, which are often based on real differences between religious beliefs, particularly relative to their social manifestations. Of course, once elected the politician may do as he likes, but while seeking votes he has to appear to be on everyone's side. It is this vulgar, self-seeking sort of all religions are good that has come to dominate modern India. Under the guise of social tolerance it is used to fuel personal and family ambitions.
Sarva Dharma Samabhava, which is a religious idea, has become a primary political principle in India – that in order to create social harmony we must honor all religions as the same, so that religious differences do not fuel social conflicts. Unfortunately the religious conflicts have continued. This is because pretending religions are the same, which is all this principle really does, cannot remove the real differences and misunderstandings between them.
Such respect for all religions is usually a one way street. Hindus are told to accept Sarva Dharma Samabhava, which means that they should not mind if Hindus are converted to Christianity and Islam and should avoid criticizing these religions even if what they believe appears to be a violation of what Hindus hold to be true. On the other hand, under the same principle, Muslims and Christians are not expected to reciprocate, stop their conversion efforts, or to become Hindus.
The result is that Sarva Dharma Samabhava has served to erode the Hindu view of truth and encouraged Hindus to give up their critical faculties in matters of religion. It is contrary to the spirit of the yogis and Rishis in which all manner of debate was encouraged in order to arrive at truth. Please note the Shad Darshanas, the six systems of Hindu philosophy, for such a tradition of free, lively, and friendly debate. When a superficial agreement is required for political harmony all real examination must come to an end. For this reason there has been a decline of intelligence in India and a diminishing of critical thinking about religion.
While we should all strive to be kind and not interfere with the religious views of others, this does not mean that we have to cease thinking in order to do so. Social tolerance should not be confused with equation of all beliefs and no longer discriminating between various religious teachings. To create social harmony Hindus need not give up defending their religion or critically examining the religions that oppose them. The logical result of this thinking would mean that Hindus should give up their religion altogether. Yet when Hindus try to defend their religion, they are accused of violating the principle of Sarva Dharma Samabhava.
On the other hand, when other religious groups violate this principle, which is what all missionary conversion efforts are doing, there is little criticism. When have Christians or Muslims in India ever been criticized for violating Sarva Dharma Samabhava? Does this mean that they have never done so? If the principle of Sarva Dharma Samabhava does not apply to them then why should we interpret it as meaning that all religions are the same?
Under the guise of religious tolerance this idea of equality of religions is used to prevent scrutiny of religious dogmas. Hindus are encouraged to accept the Bible or Koran as true like the Gita, for example, even without looking into what these books really say. Should Hindus look at other religions in a critical light, however intelligent, courteous or objective their views, they are called communal. Rather than uniting all religious groups, this principle of religious equality serves to sanction existing religions as they are.
Aggressive religions are allowed to continue to be aggressive. Passive religions are expected not to try to defend themselves. Each religion is given sanctity for what it has historically done, and religions are given the freedom to act without question under the veil of belief.
Freedom, Tolerance and Pluralism
What then is the alternative? What is the way of bringing understanding on the level of religion and social harmony between religious groups that often have very different, if not hostile beliefs? For this what is needed is a real tolerance between religions, which requires that we respect diversity in the religious realm, not make all religions the same. Members of different religious communities must recognize that other religions often teach something different about God, truth, salvation or liberation than they do.
Rather than pretending these differences do not exist we should acknowledge them and allow people the freedom to examine these. Equality of religions has been used to try to create tolerance through uniformity, but true tolerance is based upon freedom to be different, not on the assertion of some artificial sameness. We should tolerate all people, even if they do not agree with us. Tolerance of differences creates harmony, not pretending that differences do not exist. In fact if we only tolerate people if we make them the same as we are, we are not really being tolerant at all.
Similarly, members of other religions should learn to tolerate Hindus and respect the fact that Hindus do not always agree with them on matters of religion – that Hindus have their own spiritual and ethical views that other religious groups must consider as well. Should Hindus seek to redress the historical wrongs committed upon them by aggressive attempts to convert them, members of the religions involved should be willing to hear the Hindu point of view and honor it as they would their own grievances.
In a free society religious belief should be a personal matter. There should be no government enforced religious beliefs or dogmas. There should be political tolerance of all religious views as long as these do not involve violent or antinational activities. On the political level it should not matter whether one believes in any religion at all, much less what religion a person may believe in. Political tolerance of religious views, however, does not mean that individuals have to accept all religious views as right or good. In a free society one can be an atheist or agnostic or believe in any religion.
Does this mean that we have to respect atheism as equally valid as religion in order to truly practice Sarva Dharma Samabhava? In Western democracies there is a growing recognition of a multifaith and multicultural society. But there is no idea that all religions or all cultures are the same, that for example there is no difference between Christianity and Hinduism. Nor are religions, including Christianity, placed beyond question. In Islamic countries, on the contrary, there is still the attempt to impose Islam upon everyone and little respect for other religions.
In multifaith dialogues throughout the world there is a recognition of certain commonalties in religion of moral goodness but a recognition of many differences as well, particularly in regard to metaphysical beliefs. These differences are too significant to cover over. Hindus must recognize this fact as well.
A truly free and tolerant social order should be based on respect for all people and respect for all life. This means respect for the individual and not imposing any collective or politically enforced idea of religious truth upon them. We should recognize our unity as human beings, even though our religions may have as many differences as they may have commonalities. The correct principle of a truly free society is not the equality of religions but freedom from domination by religious dogmas.
This means that everyone should be free to follow or to question religion as they so choose. Hindus specifically should tolerate all religious beliefs because that is the nature of Dharmic action and respect for the Self of all beings, not to gain the political favor of minorities. And they need not accept all religious beliefs as true in order to do so. Hindus should not seek to politically enforce their beliefs, but they should not seek to politically enforce other religious beliefs either.
Hindus should act politically to defend the rights of Hindus for freedom and justice all over the world, just as they should do so to for all human beings and all creatures, regardless of their beliefs. Those who belong to other religions should know that Hindus will not attack them or interfere with their beliefs and will give them complete freedom in the religious sphere. Yet they should also know that Hindus will not stand quiet while other religious groups denigrate the Hindu tradition or when they use religious tolerance to hide political aggression and antinationalism in India.
They should know that Hindus have their own views of truth and cannot accept the missionary approach, exclusive monotheism, or any final savior or prophet as spiritually valid. They should know that in the intellectual and religious spheres Hindus will promote what they regard as truth and will not bow down to religious beliefs that are not acceptable to the principles of Sanatana Dharma. Other religious groups must learn that there is a Hindu voice, a Hindu conscience and a Hindu critique of religion that they cannot ignore. They must learn that Hindu tolerance is a form of strength and broad mindedness, not a form of weakness, placation or appeasement.
While a government should not criticize religions, it should not prevent their critical examination in society, banning books in the name of Sarva Dharma Samabhava. True religion should be like science, a seeking of truth, not an attempt to impose a belief without any examination. This requires that we do not accept the boundaries of religion but open the field of religion, all religious, to deep examination. An honest Hindu examination of other religions is essential to bring out a genuine inquiry today.
Return to Dharma
What is necessary is a return to Dharma or universal truth principles, not respect for all religions as they exist today, which with their dogmas are often sordid affairs. One must seek to uphold Dharma even if all the organized religions of the world have to be discarded. It is time for religions to bow down to Dharma, not for Dharma to be made in the image of religious beliefs and institutions. Spiritual truth transcends organized religion, which mainly serves various political and social aims.
Sarva Dharma Samabhava means the harmony of Dharma or truth-principles, not the equality of religious beliefs, dogmas or institutions. Those who use the term otherwise are misusing it. We are entering a new era in civilization today, in which religion must be radically recast, if not discarded. Only those religions willing to undergo a radical transformation are likely to survive. This change will be in the direction of experiential spirituality, in which the individual's direct experience of God or truth becomes most important, and religious dogma and institutionalism is set aside.
This is the real Sarva Dharma that no group can claim to own or dispense. Hinduism as a religion of Dharma rather than dogma should lead the way in this revolution, which also means clearing up the adharma that can be found among Hindus today. Unfortunately the superficial universalism of political Sarva Dharma Samabhava is only creates a smoke screen for adharmic beliefs and dogmas to perpetuate themselves.
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Coming Soon!
Aggiungi al confronto
Aggiunto al confronto
HX750 Wins PSU roundup at TechReport
HX750W is "golden" at Hardware Secrets
The HX750W takes on three other PSU's in a Tech Report round-up and comes out on top!
The HX750W is highly recommended by Tweak News.
The HX750W takes the Best in Class award at OC3D
The Corsair HX750W wins Best in Class at OC3D

subset: commoncrawl


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On Oct,Friday 30 2009, at 12:25 AM, Bill Stouder-Studenmund wrote:
On Thu, Oct 29, 2009 at 11:58:32PM +0100, Adam Hamsik wrote:On Oct,Thursday 29 2009, at 8:15 PM, David Laight wrote:On Wed, Oct 28, 2009 at 11:44:51PM +0000, Adam Hamsik wrote:Module Name: src Committed By: haad Date: Wed Oct 28 23:44:51 UTC 2009 Modified Files: src/external/cddl/osnet/dist/uts/common/fs/zfs: zfs_vnops.c zfs_znode.c Log Message: Add workaround about zfs vnode reclaiming deadlock by checking if we don't ehld ZFS_MUTEX_OBJ already. If we can lock OBJ_MUTEX deffer execution of zfs_zinactive to taskq. Code was inspired by FreeBSD zfs_freebsd_reclaim.This doesn't sound right at all ... If the 'If we can lock OBJ_MUTEX' test is a try_mutex_enter() then it may fail because another lwp owns it ... I hope it is only the checkin comment that is inverted!There are 3 option which can happen 1) Our lwp already holds mutex 2) mutex is not held at all 3) Another LWP holds it In case 1 we can call reclaim vnode, in case 2 we lock it with try_mutex_enter and reclaim it and in case 3 we use taskq for reclaiming of vnode.This is reclaiming in response to someone trying to get a cleaned vnode, correct? If so, we should just change the reclaim API and return something like EBUSY. If it's just cleaning to clean, then having a taskq do it isfine.
That can be done but ti will require to change all fses + getcleanvnode because currently when it can't clean vnode it panics.
Where you able to look at the repository at macosforge.org before it shutdown? I think that would show a take at solving similar issues.
Yeah I have it somewhere around here, but as I noted I used freebsd version as a working example for this patch.
Regards Adam.


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Sorry guys, it happens, when you first met the two of you had excellent chemistry, but just recently you started seeing signs that she's no longer interested in you. See most women won't even bother to tell you that they are not interested in you anymore because they are cowards. So instead of breaking the relationship off like an adult she may just give you hints and signs that she no longer loves you anymore, and drive you insane to the point that you have to break up with her.
If you are having relationship problems guys, and you think that she has lost interest in you, here are a couple of sure warning signs that your relationship is coming to an end.
1. She Slows Down the Texting – If the two of you used to text each other all the time, it's was because at that time she was really into you. If this all of the sudden slows down or stops, this can be a good indication that she's not into you anymore. You can also check to see if she takes a long time to respond back to your texts, especially with just one word replies. Here's more information on why she doesn't text back anymore that may help you out.
2. She Doesn't Call Anymore or Doesn't Answer the Phone Often – Another telltale sign that she's no longer interested in you. Maybe your girlfriend is going through some problems and this might only be temporary, but I wouldn't count on it. Women love to talk on the phone, and won't try to end a phone conversation if they are really in love with you still.
3. She Doesn't Get Jealous Anymore – When the two of you are in public or watching a movie, and you are checking out and admiring other women and she doesn't get mad like she used to. This is another pretty strong sign she doesn't love you anymore.
This type of relationship warning though may not hold any weight if she was just the type of girlfriend that would never get jealous in the first place. But if she would get jealous when you would admire another girl in the beginning of the relationship, but now doesn't even blink or change emotion when you are checking out other chicks, then sorry dude, she's probably lost interest in you.
4. Less Hugs and Kisses – You might notice less passion in her hugs and kisses she's given you, if you are fortunate enough to still get those. She may also not say sexy things to you anymore and constantly try to avoid you, another bad, bad warning sign in a relationship that's going downhill.
5. No More Sex – Has it been a couple weeks since you've had sex or slept with your girlfriend? Or maybe she just gives it to you when she's drunk. This is another sure sign that she's lost complete interest in you.
If you are noticing these signs from your girlfriend then you can bet that it's going to come to an end. Fear not dude, there are plenty of women out there, go out to the bars and meet single women, the grocery store, park, beach, sign up for a free online dating site. Just quit torturing yourself if you are seeing these signs she's not interested in you anymore and end the relationship.


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Here are notes from Monday's practice:
Goff turns 19
Cal quarterback Jared Goff turned 19 on Monday.
The true freshman was not available to the media, but Dykes had some fun with the matter and offered his opinion on whether Goff may have matured overnight.
"I think it's going to be whole different Jared Goff as a result of him turning 19 today," he said.
Goff will be available to the media in Tuesday's press conference.
Injury report
Running back Daniel Lasco injured his shoulder against UCLA and is listed as out in this week's injury report.
True freshman Khalfani Muhammad remains the starter, while redshirt freshman Jeffrey Coprich also received reps with the first-team Monday.
"We'll have some options," head coach Sonny Dykes said. "It's the same old mantra, if somebody goes down, somebody's gotta step up."
Brendan Bigelow spent most of the practice at receiver, but Dykes said he will be ready to play running back if needed.
"We'll see how he progresses," Dykes said. "We're just trying to figure out ways to get him involved and give him the ball and let him make some plays for us."
Here's this week's initial injury report:
*Out for the season
OUT: C Chris Adcock* (knee), LB Nathan Broussard* (knee), DT Austin Clark* (knee), RG Matt Cochran (ankle), DT Mustafa Jalil* (knee), RB Daniel Lasco (shoulder), CB Stefan McClure* (knee), DE Brennan Scarlett (hand), SS Avery Sebastian* (Achilles), DE Sione Sina* (knee), DT Harrison Wilfley (head)
PROBABLE: LB Jalen Jefferson (head), Joel Willis (head)
- Jefferson and Willis practiced in red jerseys Monday. Dykes said he expects them to be fully cleared Tuesday.
Drew pushing for starting job
Redshirt freshman Damariay Drew worked with the first-team defense at safety Monday in place of Mike Lowe.
Drew replaced Lowe in the second half Saturday and finished with four tackles and a pass break up.
"We thought he was triggering faster and making more plays," Dykes said of Drew. "All our spots are always up for grabs, and whoever is playing the best is going to be the one that plays the most, and it's true with those safeties."
Although Oregon State's Sean Mannion leads the country in passing yards, Drew is excited to play against a quarterback that lines up under center in a traditional pro-stlye offense.
"I think it's going to be a better game for us because it's going to be a lot slower," Drew said. "We will actually be able to get lined up against a pro-style offense. We won't be as spread out. …I think it will be easier for our defense to get lined up and do their jobs."
Extra points
- Cal's game against Washington on Oct. 26 in Seattle will kickoff at 8 p.m., the Pac-12 announced Monday. It will be televised on Fox Sports 1.
- Adrian Lee remained the starting cornerback opposite of Kam Jackson
- True freshman Caleb Coleman has been moved from receiver to cornerback. Dykes said they are just experimenting for the future.
- Dykes, when asked if Zach Kline may receive more first-team reps this week after Goff's subpar performance against UCLA: "No, it was some pass protection issues, a combination of things. He (Goff) will play better this week."
- Dykes on if Nick Forbes will receive more playing time on defense: "He's not to that point yet."
Hunter Hewitt is a San Francisco Chronicle staff writer. Follow him on Twitter @HunterHewitt or email him firstname.lastname@example.com


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This morning our 3yr old male Maltese "Beurre" woke up as usual wanting to play tug a war with my pant legs, we came downstairs and within minutes he began to stagger and stumble then fell over dead, body was non responsive limp as a noddle eyes wide open and not breathing, dead like road kill..I shook him then began cpr and within 30 seconds he came back to life, very lethargic and slow at first. This was at 6:30am no vet open yet so we kept him moving and awake. Vet could find nothing wrong, they took blood and we'll know more after those results.
Has anyone ever had their Maltese do anything like this??


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Welcome to Bold Faith Ministries with Leisl Stoufer!
You have just stepped into a brand new adventure! After serving in church ministry for the past ten years, God has placed a new vision and purpose on Leisl's heart. Leisl is starting her own ministry designed especially to bring God's love, comfort, and hope to individuals and families suffering from mental illness.
As the parent of a teenage son, who suffers from severe mental illness, Leisl has first hand experience with the heartbreak and challenges that come with a diagnosis. Leisl has experienced fear, worry, and devastating grief as she and her family have navigated the defective mental health system in the U.S.
In response to her fear, Leisl put her faith into action. God showed up! God is always faithful.
Through the challenges she has faced, God has shown Leisl His great love for her son and for everyone who suffers from mental illness. Leisl has developed overwhelming compassion for individuals and families who are suffering, for those who live on the streets because treatment is unavailable, and for those who are now in the prison system as a result of their illness going untreated.
Leisl has a deep love for the seemingly "unlovable".
Jesus teaches us to love even "the least of these". We are called to love and care for the marginalized, the oppressed, and the sick. Mental illness is just that: a sickness. It is a biological and physical illness. The symptoms and behaviors that come with mental illness make it difficult to love and live with the individual who is suffering. In many instances the situation seems hopeless.
Thankfully, Jesus promises HOPE! There is always HOPE when we put our faith and our trust in Christ.
The purpose of Bold Faith Ministries is to lead ordinary people to an extraordinary life with Jesus. Bold Faith Ministries is committed to providing love, comfort, and hope to all of God's children, especially those who suffer from mental illness. The ultimate dream will be to open a treatment center for the mentally ill. The treatment center will be free of charge to its patients. It will be funded completely by donations and will receive no help from the government. This is the long range dream and you are invited to be a part of the process. You can start by praying. Lift Bold Faith Ministries up in your prayers and let's see where God leads.
For now we are here to encourage you, laugh with you, cry with you, and share life's journey with you. Read Leisl's blogs for a dose of hope or a good laugh. Invite Leisl to speak at your next event. Share in Leisl's journey as she continues to advocate for her son and for others who are seeking treatment. We are all on the journey together and with Bold Faith Ministries, you are not alone!
Welcome to Bold Faith with Leisl Stoufer. Let the Adventure Begin!


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Volunteer at the CPL:
Young adults to retirees of various backgrounds and abilities give their time and talents to the library through our volunteer program. Opportunities are available in many areas and offer varied work experiences. For more information, please inquire at a public service desk, or call 319.248.1850.
You may also contact Karen Stierler via email at: firstname.lastname@example.com if you are a young adult wishing to volunteer.


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Do you know about the MS-25?
Cost Effective 25 Point Addressable Fire Panel
Today, many fast foods restaurants, small retail and office buildings are renovating their buildings. In the process of renovating the building some are updating from the traditional conventional fire alarm control panel to a small addressable fire alarm control panel.
Fire-Lite Alarms has an addressable system worth serious consideration for applications where two to five zone conventional fire alarm systems traditionally are used. The MS-25 introduces a feature set that is new to this segment: pin-point identification of alarms and troubles, false alarm prevention via detector drift compensation and automatic maintenance alerts. Real installer benefits such as easy code-wheel addressed detectors; a "JumpStart" programming feature and a built-in programming browser make system commissioning a definite time-saver. In addition to supporting any combination of addressable detectors and modules, along with the manual pull station, this system also utilizes a single loop of standard wire for real cost-savings.
Another enhancement for the MS-25 is Remote Annunciator connectivity. The annunciator is a compact, backlit, LCD remote annunciator and provides system status for AC Power, Alarm, Trouble, Supervisory and Alarm Silenced conditions.
With these enhancements and the savings of a single SLC replacing multi-zoned wiring, this small addressable system is worth serious consideration. It's the right-sized panel, giving "Addressable" benefits at a low Conventional panel cost.
Finally, Fire-Lite Alarms is here to help you in your endeavor. Fire-Lite Alarms has 60 years in the business, is the leader in non-proprietary, and has great tools to help you learn about the products. Visit our website to learn more about MS-25.
About the Author
Bill Brosig is a Channel Product Manager for Fire-Lite Alarms, Silent Knight and Honeywell Power with more than 25 years in the Life Safety business and a NICET IV certification. Bill focuses on the customer experience surrounding current offerings and new product applications.


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Sometimes shortened to MDI, Mini Dental implants have revolutionized the idea of dental implants. Traditional dental implants call for invasive surgery, bone grafts, and a series of office visits. MDIs do away with the surgery and can be done in a single visit. MDI are primarily used to stabilize dentures and other dental appliances firmly in place.
How They Work
MDIs are tiny titanium implants made with calcium phosphate and designed to replace the natural tooth root with faster healing times than traditional implants. The end of the implant is round and fits into a retaining mechanism. These structures hold the denture firmly in place just above the gums. The implants are able to stand up under significant force.
Advantages of MDIs
MDIs offer a great option for patients who have trouble with dentures, but wish to avoid invasive dental surgery. One of the big advantages of MDIs is that they can be used in patients with extensive bone loss, which can make larger implants impossible to place.
Depending on the amount and condition of the bone, as many as four mini implants can be placed at one time, without surgery. The invasive surgery and multiple visits required for traditional implants makes them considerably more expensive than newer mini implants.
Other advantages of MDIs include:
- Clearer speech
- Easier chewing
- Easier cleaning
- Better fitting dentures
- Greater comfort
- Longer lasting
- No adhesives
- Less food stuck under dentures
- No slipping
- Permanent results
How Mini Implants are Placed
Placement of mini implants typically takes about an hour or less. To stabilize lower dentures, four implants are placed about 5mm apart. Prior to the procedure, the dentist will likely use certain diagnostic tools to help determine optimal placement.
Placing the implants is done with local anesthetic. After the area is adequately numb, tiny holes are drilled into the jawbone at each implant locations. The implants are screwed into each hole and tightened down. Special tools are used to ensure the implants are tightly in place and fully stabilized.
Once the implants are in place, the dentures are mapped with the precise locations of the implants, then sent to a lab for drilling. A small rubber o-ring on each implant snaps into corresponding holes in the denture. Once in place, the denture rests comfortably and securely just millimeters above the gums.
Most patients require no stitches and experience no post-procedure discomfort. Eating is possible immediately after the procedure, though tough foods should be avoided for a day or two. The denture is easy to remove and clean as desired.
To find out more about MDIs and whether they are a good option for you, call (619) 640-5100 today for a free evaluation appointment.


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Prolific writer James Lincoln Collier collaborates with his brother, Christopher, a distinguished historian, and the Revolutionary War comes alive in this contemporary classic for young adults. Here is a war with no clear-cut loyalties - dividing families, friends, and towns. Young Tim Meeker watches his 16-year-old brother, Sam, go off to fight with the Patriots while his father remains a reluctant British Loyalist in the Tory town of Redding Ridge, Connecticut.
"Just kept listening"
Young Daniel Arabus and his mother are slaves in the house of Captain Ivers of Stratford, Connecticut. By law they should be free, since Daniel's father fought in the Revolutionary army and earned enough in soldiers' notes to buy his family's freedom. But now Daniel's father is dead, and Mrs. Ivers has taken the notes from his mother. When Daniel bravely steals the notes back, a furious Captain Ivers forces him aboard a ship bound for the West Indies - and certain slavery.
Willy Freeman's life changes forever when she witnesses her father's death at the hands of the Redcoats and returns home to find that the British have taken her mother as a prisoner to New York City. Willy, disguised as a boy, begins her long search for her mother and luckily finds a haven at the famous Fraunces Tavern. But even with the help of Sam Fraunces and her fellow worker, Horace, Willy knows that to be black, female, and free leaves her open to danger at every turn. What will tomorrow bring?
Hispanic America, Texas, and the Mexican War examines the history of the southwestern area of the United States. Topics covered include the settlement of the area that became the southwestern portion of the United States, detailing how it evolved from land settled by Native Americans, to Spanish territory, to states that were pawns between the North and South prior to the Civil War.
"A nice patch to fill a gap in my knowledge"
A Century of Immigration reviews the century of 1820 through 1920, in which there were two waves of immigration to the United States.
This book discusses the varied motivations and nationalities of these new Americans, as well as the effects of mass immigration on the country as a whole, and the rise of antiforeign sentiments among more recent immigrants.
The Reconstruction and Rise of Jim Crow describes the fallout of the Civil War, whose aftermath left the United States South angry and poor. This book details the struggles to decide how to deal with the newly freed slaves, through the years of Reconstruction, Jim Crow, sharecropping, and segregation. The storyline also sets the stage for the country's next battle, which is between the Jim Crow laws and the 14th and 15th Amendments.
"Excellent quality, but lacking in quantity"
Pilgrims and Puritans, the authors begin in the year 1620 in England and end in New England in the year 1676. The book recounts the religious, political, and social history of the Massachusetts Bay Colony and its influence on our lives today. The narrative follows various groups of settlers from their departure from England through arrival in the New World and their often violent conflicts with the native peoples of the Americas. The authors examine a number of issues that arose in the new society that was founded and the rise and fall of the "city on a hill."
The French and Indian War: 1660-1763 covers much more than the few years during which the English and French fought over the division of the North American continent in one of the most neglected periods of American history. In this volume in the Drama of American History series, authors Christopher Collier and James Lincoln Collier trace how England's other rivals for control of America were eliminated over this period until the only source of conflict left would be between the British and their own colonists.
"Great overview of a less-known series of conflicts"
History is dramatic - and the renowned, award-winning authors Christopher Collier and James Lincoln Collier demonstrate this in this compelling series aimed at young listeners. Covering American history from the founding of Jamestown through the present day, these volumes explore far beyond the dates and events of a historical chronicle to present a moving illumination of the ideas, opinions, attitudes and tribulations that led to the birth of this great nation.
Building a New Nation chronicles the development of the new government following the signing of the Constitution. It explores the political views of the young nation's leaders as they struggled to form a strong nation, despite the foreign and domestic dilemmas that they faced. The authors describe the beginnings of the two-party system, the administrations of the first three presidents, and key decisions by each branch of the government that shaped the future of the country.
In Slavery and the Coming of the Civil War, the authors explain the occurrences in America during the thirty years between 1831 and 1861. This book discusses the attitudes and events that led up to and caused the Civil War in America, particularly the institution of slavery, the Abolitionist movement, and the rise of Abraham Lincoln.
The Civil War: 1860 - 1865 examines the people and events involved in the bloody war that pitted the Northern states against those that seceded to form the Confederacy.
Life for indentured servants in pioneer Virginia is hard. It is doubly hard for Richard Ayre, a London orphan who had been scooped off the streets as a child and sent to the Jamestown Colony. But a chance encounter with an Indian boy his own age gives him a friend, the first real friend he has had in years - until his master's plan to raid an Indian village for corn turns Richard's world upside down.
The American Revolution examines the people and events involved in the significant war by which the 13 original colonies broke away from England. The authors explain the many sources of conflict between the Americans and the British government, how each side approached the problems, and the results of the escalating violence.
Using a narrative format,
Creating the Constitution details the events leading up to the writing of the US Constitution and what American leaders went through to create it. The authors describe the conflicts between the new states and the delegates each sent to the Constitutional Convention, as well as the work that was done to resolve the many issues at hand.
"Time well spent, but doesn't fully meet goals"
Andrew Jackson's America examines the events and personalities, particularly President Andrew Jackson, that shaped the development of the United States during the first half of the 19th century. Learn about the influence that Andrew Jackson had on the way America developed, the industrial revolution and the beginning of the two-party system.
The Paradox of Jamestown discusses the circumstances surrounding English colonization of Virginia and the evolution of slavery in that colony. Beginning with an examination of 16th- and 17th-century life in England, the authors explain many of the reasons - social, political, religious, and economic - people chose to leave the Old World for a new life in the Americas. They describe the early interactions between the settlers and the Indians, the difficulties those groups had in establishing cooperative relationships, and the many difficulties the settlers had in adjusting to life in the New World.
Justin Conkey was too young to fight in the Revolution of 1776, but now it is 1787 and he is 14. Justin is ready to fight, even if he has only his father's old sword to protect him. But once on the battlefield, war is not what he expected. It is dangerous and frightening and nothing makes sense. Throughout a particularly bitter winter the young man is desperate to prove that he too can be a hero - not realizing that many times heroes turn out to be just ordinary people caught up in extraordinary events, who do what comes naturally to save others regardless of risk to themselves.
The Jeffersonian Republicans examines various events between 1800 and 1823 that helped to shape the United States. The Louisiana Purchase, the War of 1812, and important Supreme Court decisions are among the discussed events.
This is American history at its most basic. Believing that students get "lost in a swamp of factual information", the Colliers survey the essential concepts of settling the Great Plains, without a great deal of detail. For example, in describing the sequence of events that led to the Grattan Massacre, there is no mention of date, location, or names of the people involved. Without prior knowledge, listeners would not know it was the Grattan Massacre. Topics addressed include Native American history prior to contact with whites and conflicts with settlers and the military, ranching and cowboys, railroads, and reform movements.


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US-based publishing company MyFairyTaleBooks is launching myfairytalebooks.co.uk, its English website aimed at U.K.-based customers.
Specialising in personalised books for children aged up to twelve, MyFairyTaleBooks has developed steadily since the company's creation in 2009. After becoming leaders of the US market, MyFairyTaleBooks have now decided to move forward and open an all-English website specially designed for customers based in the U.K. and Ireland.
Selling books customised in U.K. English language, the website introduces the company's innovative concept to the U.K. MyFairyTaleBooks kids books which allow children and their families to be the stars of their very own stories, in fully personalised books featuring their photos as well as their names. The books present entertaining and educational stories with beautiful, modern illustrations integrating the photos chosen by the customer.
MyFairyTaleBooks storybooks make perfect personalised gifts for kids, and cater to all tastes: customers can opt for fantasy storylines stimulating the imagination, reality-based ones, educative books designed to enhance the learning experience of young children, and even the first fully-personalised birth book. Combining professional digital and off-set printing, books are individually produced using thick paper and high-quality materials.
Since its launch, myfairytalebooks.co.uk has received positive feedback from customers, and the company is planning to expand its English range with new titles soon. Samples are available on demand to U.K. and Ireland journalists.
About MyFairyTaleBooks
MyFairyTaleBooks is owned and operated by Kelly and Dinesh Mistry. Committed to creating joy in the lives of children, MyFairyTaleBooks strives to create unique gifts for children with books that foster education and encourage positive self-esteem. The Personalised Books are created with care and customised with details such as the child's name, hometown, special dates and sibling and friend's names.
MyFairyTaleBooks, takes pride in helping to play a role in a child's creative imagination and education. "There is no greater feeling for a child than when they receive a book, discovering that they have been cast as the main character in the story," says Kelly Mistry, Co-Founder.
For further information or to request a sample, please contact Kelly Mistry at email@example.com


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Composed by a professional agriculture consulting company ---- Beijing Orient Agribusiness Consultants Limited (CNAGRI), Yearbook on China's Agricultural Products 2013 (Chinese edition and English edition) will be issued in 2013.
This is the first Yearbook on China's agricultural products that is composed fully in compliance with the international standard statistical format. The Yearbook is especially for governments, research institutions and agricultural enterprises in China and foreign countries to be acquainted with the Chinese situation of agricultural products.
Get complete report @ http://www.reportsnreports.com/reports/257321-yearbook-on-chinas-agricultural-products-2013.html.
Yearbook on China's Agricultural Products 2013 has a complete range of data on outputs, consumption volumes, imports & exports, international market occupation ratio, prices, geographical distributions, etc. of 80 agricultural products in the past 5-10 years and analyses have also been made.
This yearbook is a non-publication, and it is composed by CNAGRI's experts independently. This Yearbook accumulates years of independent survey data of CNAGRI, and according to CNAGRI's judgments, appropriate adjustment were made to Chinese government's public data in the analysis.
Compared with other general Yearbook published in China, the uniqueness of this Yearbook is that it offers analysis on Supply-Demand Equilibrium of main agriculture products type (Supply-Demand Balance Sheet, with international practice format) and adopts qualitative and quantitative analysis of key products by means of Figs and Tables, thus provides convenience for researchers and market analysts both home and abroad to acquire the overall status of China's agricultural market.
Request a sample @ http://www.reportsnreports.com/contacts/RequestSample.aspx?name=257321.
The Yearbook editorial department provide information query. Analysts and experts of Beijing Orient Agribusiness Consultants Limited (CNAGRI) stand ready to provide explanations at any time for readers if any questions are raised.
Chapter Three: Fibers
3.1. Cotton
3.1.1. Status of China's Cotton in World Market
3.1.2. Regional Distribution and Output of Cotton in China
3.1.3. Production Status of Cotton in China and Major Reasons
Fig 220.127.116.11. China's Cotton Output, 2002-2012
Fig 184.108.40.206. China's Cotton Acreage, 2002-2012
3.1.4. Consumption and Price of Cotton in China
Fig 220.127.116.11. Monthly Average Prices of Standard Level Cotton in China, 2008-2012
3.1.5. Import and Export of Cotton in China
Fig 220.127.116.11. Import & Export Volume of Cotton in China 2002-2012
Fig 126.96.36.199. China's Cotton Imports by Original Country, 2012
Fig 22.214.171.124. China's Cotton Exports by Destination, 2012
3.1.6. Market Prospect of Cotton in China
Table 3.1.1. China's Cotton Output by Province, 2000-2011
Table 3.1.2. China's Cotton Acreage by Province, 2000-2011
Table 3.1.3. Proportion of Cotton Output of Leading Provinces in Total Output, 2000-2011
Table 3.1.4. Supply-Demand Balance Sheet of Cotton in China
Table 3.1.5. China's Cotton Imports by Original Country, 2008-2012
Table 3.1.6. China's Cotton Exports by Destination, 2008-2012
3.2. Hemp
3.2.1. Production Status of Hemp in China
Fig 126.96.36.199. China's Hemp Output, 2002-2012
Fig 126.96.36.199. China's Hemp Acreage, 2002-2012
3.2.2. Import and Export of Hemp in China
Fig 184.108.40.206. China's Hemp Import and Export, 2002-2012
3.2.3. Market Prospect of Hemp in China
Table 3.2.1. China's Hemp Output by Province, 2002-2011
Table 3.2.2. China's Hemp Acreage by Province, 2002-2011
Contact email@example.com for more details.


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For more than three thousand years, honey has been used to treat a variety of ailments through topical and oral application.
Assyrian relics, for examples, show that honey was used as a medicine, and similar medical usage was reported in ancient Egyptian annals, which stated that honey aids the healing process of wounds and in treating abdominal and urinal ailments, in addition to its use for ophthalmologic application.
Ancient Chinese medicine prescribed the usage of honey for treating smallpox patients. Honey was applied to affected skin to accelerate the healing of erupted pustules and help reducing scarring.
The ancient practice of medicine in India included honey for treating cataracts. The famous Hippocrates used to treat wounds with honey, and prescribed it for strep throats, coughing, and to dry up phlegm.
Muslims expanded the usage of honey in medicine, guided by the revelation in the 'Qura~n:
"And your Lord inspired the bee saying: "Take your habitations in the mountains and in the trees and in what they (men) erect. Then, eat of all fruits, and follow the ways of your Lord made easy (for you)." There comes forth from their bellies, a drink of varying colour wherein is healing for mankind. Verily, in this is indeed a sign for people who think." (chapter of Anna'hl: 68-69)
And by the following Hadeeths (sayings) of the Prophet (P.B.U.H):
"Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterising)." But I forbid my followers to use (cauterisation) branding with fire." (Albu'kaary: Volume 7, Book 71, Number 584)
"Use the two remedies, namely, honey and 'Qura~n." (Ibn Maajah: Volume 3, Book 31, Number 3443)
"A man came to the Prophet (P.B.U.H) and said: "My brother has some abdominal trouble." The Prophet (P.B.U.H) said to him "Let him drink honey." The man came for the second time and the Prophet (P.B.U.H) said to him, 'Let him drink honey." He came for the third time and the Prophet (P.B.U.H) said, "Let him drink honey." He returned again and said, "I have done that ' The Prophet (P.B.U.H) then said, "Allaah has said the truth, but your brother's abdomen has told a lie. Let him drink honey." So he made him drink honey and he was cured." (Albu'kaary: Volume 7, Book 71, Number 588)
The medical benefit of honey was ascertained by science, which identified many of the healing effects of honey.
Composition of Honey
Honey is a mixture of sugars and other compounds. With respect to carbohydrates, honey is mainly fructose (about 38.5%) and glucose (about 31.0%). The remaining carbohydrates include maltose, sucrose, and other complex carbohydrates.
In addition, honey contains a wide array of vitamins, such as vitamin B6, thiamine, niacin, riboflavin, and pantothenic acid. Essential minerals including calcium, copper, iron, magnesium, manganese, phosphorus, potassium, sodium, and zinc as well as several different amino acids have been identified in honey.
Honey also contains several compounds which function as antioxidants. Known antioxidant compounds in honey are chrysin, pinobanksin, vitamin C, catalase, and pinocembrin. Unlike most other sweeteners, honey contains small amounts of a wide array of vitamins, minerals, amino acids, and antioxidants.
The specific composition of any batch of honey will depend largely on the mix of flowers consumed by the bees that produced the honey.
Honey has a density of about 1.5 kg/litre (50% denser than water) or 12.5 pounds per US gallon.
Typical Honey Analysis:
• Fructose: 38%
• Glucose: 31%
• Sucrose: 1%
• Water: 17%
• Other sugars: 9% (maltose, melezitose)
• Ash: 0.17%
The analysis of the sugar content of honey is used for detecting adulteration.
Medicinal Uses of Honey
Honey is an essential and attractive nutrient for many factors, both nutritional and medicinal. Honey is:
• Gentle on the digestive system;
• Largely made up of simple sugar, which is quickly digested;
• Not harmful to the kidneys at all;
• Calming to the nervous system without side effects;
• Of agreeable taste to most.
Honey's medicinal usage is in both prevention and treatment, such as in:
Honey is known to have some significant nutraceutical effects (or positive long-term health effects resulting from honey's consumption). In addition to its primary carbohydrate content, honey often contains polyphenols, which can act as antioxidants, which prevent oxidative stress to cells throughout the body. Antioxidants in honey have even been implicated in reducing the damage done to the colon in colitis.
Furthermore, some studies suggest that honey may be effective in increasing the populations of probiotic bacteria in the gut, which may help strengthen the immune system, improve digestion, lower cholesterol and prevent colon cancer.
Honey is used to treat burns, cankers and skin ulcers because it acts as an antiseptic/antibacterial agent. The pH of honey is commonly between 3.2 and 4.5. This relatively acidic pH level prevents the growth of many bacteria. Honey also helps in scar tissue reduction by regulating collagen production via slowing down hydrogen peroxide release at the wound.
Hydrogen peroxide in honey is activated by dilution with body fluids. As a result, hydrogen peroxide is released slowly and acts as an antiseptic. Unlike medical hydrogen peroxide, this slow release does not cause damage to surrounding tissues.
Honey aids in the treatment and prevention of gangrene in diabetic feet when used topically.
Another medical use for honey is in the prevention and treatment of the dental cavity, particularly for malodour. Honey is hygroscopic and antiseptic, and is rich with fluoride; an excellent combination for oral hygiene.
Honey is also used in the treatment of conjunctivitis, in addition to several other corneal maladies.
Honey is a potent medicine for stomach ulcer and diarrhoea, when used under medical supervision.
The osmotic effect in honey makes it suitable for the treatment of enuresis (involuntary bed-wetting) for children above the age of five, particularly at night or when the child is playing outdoors
The affected child swallows a spoonful of honey, either in the morning or before going to sleep, depending on the child's condition.
Due to its osmotic effect, honey absorbs significant amount of water and retains it for a long time. And since honey poses no health risks to children (with the exception of juvenile diabetics) and is generally likeable, it is an ideal treatment for enuresis. For best results, however, honey must be administered to the child after having emptied his/her bladder prior to going to bed, or before leaving home in the morning.
Honey may also help adults and the elderly whose need to visit the water cabinet may interrupt their sleep repeatedly. A spoonful of honey before going to bed, on an empty bladder, helps significantly. Diabetic patients must be careful with honey consumption, however.
The osmotic and antiseptic effects of honey make it an ideal treatment for sore sufferers of pharyngitis and laryngitis.
Honey is an essential ingredient in skin care products, both for beauty treatments and face masks and in medical applications such as the treatment of acne and abscesses.
The regular application of honey every three days, with other ingredients, to the face delays the appearance of wrinkles. A mixture of honey and olive oil has been successfully used to rejuvenate the hair by providing nutrients for hair bulbs via massaging the scalp with this concoction.
For a long time, honey has been used to treat a variety of ailments without fully understanding the medicinal effects of it.
Folk medicine, however, relied – successfully – on honey for the treatment of many a disease, by applying and observing and documenting.
Recent and oN.G.O.ing modern research and techniques are shedding new light on the efficacy of honey for treating various maladies, including some bacterium strains that have developed complete resistance to penicillin and any of its derivatives.
This medicinal effect of honey is best described by Allaah in the 'Qura~n: "There comes forth from their bellies, a drink of varying colour wherein is healing for mankind. Verily, in this is indeed a sign for people who think." [chapter of Anna'hl: 69]
1. http://en.wikipedia.org/wiki/Honey
2. EA. van der Weyden, "Treatment of a venous lega ulcer with a honey alginate dressing," Br J Community Nurs. 2005 Jun; Suppl: S21, S24, S26-7
3. P. C. Molan., "Establishing Honey as a Recognised Medicine," The Journal of the American Apitherapy Society, spring 2000, Vol.7, No. 1
4. R. White, "The benefits of honey in wound management," Nursing Standard, November 16, Vol. 20, No.10, 2005
5. VN. Golychev, "Use of honey in conservative treatment of senile cataracts," Vestn Oftalmol. 1990 Nov-Dec, 106(6), 59-62
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Revista chilena de nutrición
versión On-line ISSN 0717-7518
ESCUDERO V, Luz Stella; PARRA S, Beatriz Elena y RESTREPO M, Sandra Lucía. SOCIODEMOGRAPHIC AND PREGNANCY ASPECTS ASSOCIATED WITH HEMOGLOBIN CONCENTRATION IN WOMEN FROM PUBLIC HOSPITALS IN MEDELLÍN. Rev. chil. nutr. [online]. 2011, vol.38, n.4, pp.429-437. ISSN 0717-7518. http://dx.doi.org/10.4067/S0717-75182011000400005.
Objective: To explore associations of sociodemographic and gestational factors with blood hemoglobin concentration. Methodology: Randomized sample of 336 pregnant women medical records from the Public Hospital Network in Medellín. Hemoglobin concentration, sociodemographic, and pregnancy data analyzed by Student T test, ANOVA and Pearsons correlation. Results: Average age of pregnant women was 24±6; 3.3%; 67.6% of them were high school graduates; 62.2% had permanent partners. Number of attendance to prenatal appointments was 6+1. Pregestacional weight was 54.4+8.2 kg; average hemoglobin concentration on the first trimester was 13.0±1.0 g/dl, 11.9±1.1 g/dl on the second, and 12.2±1.1 g/dl on the third. There was a significant difference in hemoglobin concentration based on pregestacional body mass index (BMI) (p=0,035), a significant correlation between first trimester hemoglobin concentration and pregestacional BMI (r=0.178, p=0.028), and also with third trimester hemoglobin concentration (r=0.356 andp=0.000). Conclusion: Pregestacional BMI was associated with hemoglobin concentration at the beginning and at the end of pregnancy.
Palabras clave : Pregnancy; hemoglobin; anemia; social conditions; prenatal care.


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Who dressed better: Tom Felton or Steven R. McQueen?
Fashion Face-Off!
Two young actors. One red carpet. Decide now between Tom Felton and Steven R. McQueen.
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Discussion in 'Classifieds' started by blazedemon3, May 1, 2005.
looking for good quality used 7-8 weight fly rod+reel. Preferably under $200.
There are a couple of Temple Fork rods in that weight range that are currently for sale on this board. I don't think either have sold. You might take a look.


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Saudi Arabia executes 7 men after appeals rejected
RIYADH, Saudi Arabia — Seven Saudi men convicted of theft, looting and armed robbery were executed on Wednesday, according to the country's official news agency, more than a week after their families and a rights group appealed to the king for clemency.
The executions took place in Abha, a city in the southern region of Asir, the Saudi Press Agency said. A resident who witnessed the execution said the seven were shot dead by a firing squad, a first in the kingdom, which traditionally has beheaded convicts sentenced to death.
|The article you requested is no longer available on BostonHerald.com.


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These swanky all-cotton snapsuits (up to 18 months) created by a team in Portland feature bold, simple graphics in modern hues, like the cotton candy pink cassette tape (shown), an old-style airplane, or a crimson flock of birds.
I particularly love the designs you just don't see everywhere, like a trailer (yeah, that kind of trailer), or the Eames lounger–for those of us realizing that since having kids, it's going to be a while until we can afford one. –Liz
Enter promo code iheartbornbabe.com for 20% off your order for a limited time.


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[High Praise! to The Smallest Minority]
Being armed goes far beyond simple self-protection against thugs or even tyrants — it's an unequivocal and unmatched lesson that you are politically and morally sovereign; that you, and not the state, are responsible for your life and your fate. This absolute personal sovereignty is the founding stone of the Republic. "A well-regulated militia" (where the militia is "the whole people") isn't just "necessary to the security of a free state" because it provides a backup to (and defense against) the police and the army. More importantly, keeping and bearing arms trains sovereign citizens in the art of freedom, and accustoms us to our authority and duty.