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Tendencies for minimalism and antiquity penetrate even into bathroom and toilet rooms.
London builders, shower, shower cabins, bathtub, bathrooms renovations, bathroom spot lighting, bathroom design, small bathroom
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Tendencies for minimalism and antiquity penetrate even into bathroom and toilet rooms.
The "antique" furniture.
Ecologically clean materials slowly, but really pick their way to the bathroom. If it is the furniture, it must be wooden and covered by moisture-proof lacquer. And if it is made from wood, it must look noble or "antique". The cost of the matter: as a rule, such bathroom furniture is manufactured according to the individual order and is very expensive.
In the shower as if in a sauna.
If you selected the shower cabin, the fashionable shower is the shower with hydro-massage or the steam effect. Not cheap. But it is healthy, as in such shower cabins one can have acupuncture, spinal and leg massage by streams of water. As well as aroma and ozone therapy. The timers will control your stay there.
Stone bathtub – warm and inviting.
If you miss the cast-iron warm bath of your childhood, but want to have modern stylish new bathtub, order a bath from the artificial stone (polymeric resin, in which crushed stone (granite or noble onyx) is added).
A stone bathtub is lighter than the cast-iron one, can have any desired form, keeps the temperature well, needs no coverage (after casting the product is simply polished). It is robust and only a little less harder than the natural stone. The bathtubs are resistant to the household chemistry (one can wipe them even by acetone and nothing will happen).
Comfortable mini sinks.
The less space the sink occupies in the bathroom, the more timely and modern it is. Due to various forms it perfectly fits into corners and niches. Designers developed another innovation – on wide boards of the "mini sink" one can place a lot of jars and bottles.
Smart taps.
Touch-sensitive or thermostatic mixer taps will look ideal in a modern bathroom. But pay attention that in fashion now are smooth and rounded shapes. Touch-sensitive mixer taps are equipped with an infra-red device. The sensors switch on the water, when you put your hands close to the tap. Thermostatic mixer taps have two handles, one of which regulates the head of water, and the other has a scale, with the help of which you can set the required temperature. If the temperature of the incoming water changes, the water will flow slower from the tap, but the temperature, compensated by the sensor, will remain unchanged. If this or that flow of water is suddenly cut off, water will simply stop coming into the tap.
Lighting of the bathroom should be as intensive as possible and light in the proper way the individual standing in front of the mirror. Bathroom spot lighting will suit perfectly, if it is installed on both sides of the mirror or above it. The diffusers from clouded glass will have an auspicious effect on your health, saving your eyes from blinding light. Bathroom water prove spot lights are completely safe to use in your new stylish bathroom.
A flower greenhouse in the bathroom.
Various designs a bathroom plants make the bathroom a place for relaxation. But house plants are for some reasons rarely placed in bathrooms, despite the fact that these premises are in a dire need of softening the firm walls by the gentle verdure of plants. In fact, with the help of verdure you can make your bathroom a truly luxurious place. There are many variations of the bathroom design: from luxuriant verdure to several emphasized green spots.
A big window in the bathroom is the ideal chance for planting greenery. In the warm and moist climate of the bathroom it is best to keep plants, which came to us from tropical countries. A small bathroom window somewhat limits the choice of plants, but in this case more suitable for the bathroom will be more endurable plants. If there is no window in the bathroom, don't be discouraged. There are ways to keep plants even in this case: you can buy special lamps for flowers, they are like small daylight lamps, but have a different radiated spectrum. If you illuminate the plants with this lamp in the bathroom without a window, the plants will feel comfortable.
In a big bathroom with a good window you can create something like a jungle or in extreme case, a small bathroom garden. Luxurious ferns, huge leaves of philodendrons, motley aglaonema will change your bathroom design so much that you will hardly recognize it. Sprawling arecas and chamaedoreas will help to soften the cold glitter of the tiles.
The role of bathroom in the modern house does not only yield to the utilitarian purpose. It is especially pleasant to take a bath, coddling in sweet-scented foam, when around you there is not only warm water, but also the bathroom atmosphere that helps to relax.


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subset: commoncrawl


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New York, NY, October 24, 2023 – (SeaPRwire) – Recently, CatchLive has announced the launch of their disruptive solutions for Social Networking. In the ever-evolving digital landscape, the era of Web 3.0 is on the horizon, ushering in a new paradigm. Since the inception of the internet, the once-prevailing information asymmetry has gradually given way to a more balanced and symmetrical distribution. Social media networks have played a pivotal role in accelerating this transformation. However, as with any significant shift, it comes with its share of challenges.
The Information Revolution: Balancing Act
The increased symmetry in information access has exposed users to both positive and negative aspects of the digital realm. While information becomes more accessible, it has also opened the door to unreasonable environments, data breaches, information uncertainty, various forms of abuse, and a deluge of unwanted advertising.
This trend is exacerbated by companies leveraging cutting-edge technologies like big data and AI-driven behavioral analysis algorithms in personalized spaces. These platforms, often driven by ad-centric revenue models, inundate users with an incessant stream of unwanted ads. Moreover, as these platforms aim to amass essential user bases for their colossal infrastructures, they tend to prioritize one-sided approaches. The contributions of platform stakeholders are frequently marginalized, resulting in ecosystems primarily dominated by content providers and businesses. This concentration of benefits within specific entities contributes to growing inequality.
CatchLive: A Beacon of Change
Amid this landscape, CatchLive, a forward-thinking social networking service based in Indonesia, is embracing the ideals of Web 3.0. Spearheaded by Aria Eka Putra, the project's visionary representative, CatchLive is on a mission to create a platform that seamlessly implements the principles of the protocol economy through blockchain technology.
In their pursuit of this vision, CatchLive is actively forging strategic alliances and partnerships with a diverse array of local businesses and institutions. This collaborative approach seeks to nurture a robust ecosystem that fosters seamless communication and interaction among users, content providers, and various stakeholders.
The Journey towards Web 3.0
However, realizing this transformative vision is no short-term feat. It begins with the establishment of a Web 3.0-style social networking service, but CatchLive's ambitions extend far beyond that. The platform is poised to evolve into a force that significantly impacts users' daily lives through innovative live commerce services. Users can look forward to a novel live commerce experience that sets new standards in the digital realm.
Ultimately, CatchLive envisions crafting an ecosystem where its services, including innovative payment solutions, seamlessly integrate into users' daily routines. In doing so, CatchLive aims to solidify its position as an indispensable service provider, revolutionizing the way individuals engage with the digital world.
As the age of information overflow makes way for the era of Web 3.0, CatchLive stands at the forefront, promising a brighter, more balanced digital future for all.
Media contact
Brand: CatchLive
Contact: Faizal
Website: https://www.catchlive.io/
Telegram: https://t.me/OfficialCatchlive
SOURCE: CatchLive
The article is provided by a third-party content provider. SeaPRwire ( https://www.seaprwire.com/ ) makes no warranties or representations in connection therewith. Any questions, please contact cs/at/SeaPRwire.com
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No more minarets in Switzerland:
Swiss voters have supported a referendum proposal to ban the building of minarets, official results show. More than 57% of voters and 22 out of 26 cantons — or provinces — voted in favour of the ban.
The proposal had been put forward by the Swiss People's Party, (SVP), the largest party in parliament, which says minarets are a sign of Islamisation.
Is this a sign of the resurgence of hard-right anti-immigrant sentiment in Europe, or is it just an exceptional result from an exceptional country? Switzerland is a very socially conservative place (its famous multilingual tolerance notwithstanding), so in one sense it's not a surprise that this referendum passed. Still, it was polling at only 37% support a week ago and ended up winning with 57% of the vote. That's a big swing from just a few final days of campaigning,1 and it suggests that it would hardly be impossible for other European countries to follow suit.2
1Unless, of course, Swiss voters have a tendency to lie to pollsters on sensitive questions like this, as they seem to in America.
2If they had referendums, that is. Which most of them don't. But obviously a referendum isn't the only way to accomplish something like this.


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Regional Ambulance Trusts in England |
In conference rooms and administrative buildings around the country, statisticians and logistics experts pore over figures, maps and budgets in an effort to squeeze maximum efficiency from available ambulance resources. Like every business in the UK, the era of austerity has meant even the emergency services are required to tighten their belts.
The problem of how to cope with rising ambulance calls in the face of budgetary reductions seems an impossible task. According to Hayden Newton, East of England Ambulance Service chief executive, closer analysis of population distribution, social behaviours and trends in call history are "paving the way for the rota review and revisions which, using sophisticated modelling technology, tell us where and when vehicles are needed and what type." Assuming this miraculous technology is capable of what Mr. Newton says, this will lead to "ambulances not being cut overall, but matched to where the demand lies."
Aside from the flippant thought that – if the "sophisticated modelling" is so accurate as to know where the emergencies will be before they happen, why don't they use it to stop the accidents in the first place – there seems to be a touch of messianic delusion at work here. With the government-stated requirement of East of England Ambulance Service to reduce expenditure by £50m over five years, Hayden Newton is essentially proposing to perform the ambulance equivalent of feeding the five-thousand with a few loaves and a couple of fish.
As far as we know, the EEAST chief exec does not have access to divine powers, so with £50m-worth of resources disappearing from his coffers, where does he think the ability to continue delivering pre-hospital healthcare worthy of a first-world nation is going to come from? Fortunately, like every ambulance service figurehead in the country, Hayden Newton believes he has access to a miraculous fountain of endless resources.
The front-line workforce.
These carefully selected individuals are capable of superhuman feats of endurance. They do not require rest or nourishment, they can perform efficiently without sleep and can reabsorb their own excreta so access to toilet facilities is not required. They have cat-like reactions, heightened diagnostic powers and physical strength which only improves with fatigue and they can sustain emotional and psychological extremes far beyond normal humans. They are practically indestructible.
This is of course total rubbish. The real ambulance workforce is made up of normal folk. Every one of them is fallible – they are prone to hunger, exhaustion and injury, all things with which they are already far too familiar. Many of them carry persistent injuries due to their arduous work and the constant physical stress exposes them to all manner of infection whilst their immunity is lowered due to fatigue. Work-related absence due to illness and injury is rife but many soldier on despite their ailments.
Unfortunately, the basis for all ambulance planning assumes that every paramedic, technician and care worker has limitless stamina. This misguided assumption is compounded by the emergency services' exclusion from normal working time rules under Employment Law. Of course this is entirely understandable given the nature of ambulance work and few road staff would contest the need to attend genuine emergencies immediately, irrespective of policy. However, this has led to a culture where the ambulance employer is under no obligation to provide any rest to its operational staff for many hours often equal to a full working day. When they are finally stood down, it is for a brief thirty minute window in the entire 12-hour shift, often in an environment ill-suited for meaningful rest. Again, this would not be a problem if the work-rate was endurable. But it is not.
The ambulance service is under siege, even before the proposed cuts. Almost without exception, road crews will arrive at work at the start of a 12-hour shift and they will be sent straight out on an emergency call. They will be sent from emergency to emergency relentlessly. They will be driving, assessing, carrying and treating for the entire time, demanding every ounce of their physical and mental fortitude. Why is this a problem? Because fatigue leads to errors and errors in the ambulance service can lead to misdiagnosis, mistreatment and all the problems that come with it.
The average ambulance worker? |
Before anyone dismisses these concerns as "just a hard day's work" in the "tough times for everyone", consider this; would anyone want to be treated by an exhausted ambulance crew who are drained from having already been on the go for the entire length of a normal working day? Some might say this was what was signed up for. Wrong – no one signs up to work in a system that advocates the abuse of employees. It puts crews and patients at risk, it crushes morale and it reduces efficiency. What use are "efficiency measures" with a crippled and inefficient workforce?
Yet crews will muddle through. They would rely heavily on their training and experience and in many cases, everyone gets away with it. But make no mistake, they are likely to be judgement impaired. Disrupted sleep and eating patterns combined with physical and mental exhaustion are known to cause impaired memory, loss of cognitive function and physical weakness. There is a reason there are signs throughout the country's road networks which state "tiredness kills".
Sleep When You're Dead
From personal experience, I know that there are times when I reflect on attendances past which might have gone differently. After relentless nights of dealing with challenging calls with little respite, I can recollect the struggle of those last jobs of the shift. Desperate for sleep, I would pray they would not be life-threatening. But sometimes they were. To this day I wonder if some outcomes would have been better had I been more well rested.
In 2006, a book was published giving account of the experiences of a UK Ambulance Technician writing under the pseudonym of Tom Reynolds. Amusingly, it was called Blood, Sweat & Tea. There was a time when the occasional shift would allow for the crew to return to their station, have a cup of tea and get some rest to remain fresh for the next attendance. On quieter shifts there would be time to improve medical knowledge and clinical skills to provide a better service.
British leadership strategy c.1914 |
Tom Reynold's book was only six years ago, but times have changed. Now, with a strategy similar to First World War tactics of going "over the top" and charging the enemy guns, ambulance crews across the country are brutally thrown at an endless tide of calls. If they break, they will be replaced. The "Blood, Sweat & Tea" pun doesn't work any more – there's no time for tea. However, the tears will certainly be there to replace it. Pray they aren't yours because somebody made the wrong call.
Maybe Mr. Newton's modelling technology will let him know in advance where to send the tissues.
[Edit: Further to the emotive comments below, I went to EEAST Ambulance HQ to investigate further.]


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Bhedabheda Vedanta
Bhedābheda Vedānta is one of the several traditions of Vedānta philosophy in India. "Bhedābheda" is a Sanskrit word meaning "Difference and Non-Difference." The characteristic position of all the different Bhedābheda Vedānta schools is that the individual self (jīvātman) is both different and not different from the ultimate reality known as Brahman. Bhedābheda reconciles the positions of two other major schools of Vedānta. The Advaita (Monist) Vedānta that claims the individual self is completely identical to Brahman, and the Dvaita (Dualist) Vedānta that teaches complete difference between the individual self and Brahman. However, each thinker within the Bhedābheda Vedānta tradition has his own particular understanding of the precise meanings of the philosophical terms "difference" and "non-difference." Bhedābheda Vedāntic ideas can traced to some of the very oldest Vedāntic texts, including quite possibly Bādarāyaṇa'sBrahma Sūtra (app. 4th c. CE). Bhedābheda ideas also had an enormous influence on the devotional (bhakti) schools of India's medieval period. Among medieval Bhedābheda thinkers are Vallabha (1479-1531 CE), founder of the Puṣṭimārga devotional sect now centered in Nathdwara, Rajasthan, and Caitanya (1485-1533 CE) the founder of the Gaudīya Vaiṣṇava sect based in the northeastern Indian state of West Bengal.
Table of Contents
1. Historical Overview
Bhedābheda is often presented as a school of Vedānta. Vedānta, in turn, is sometimes spoken about as a single philosophy, when in reality "Vedānta" has different uses. Its most inclusive use is as a label for a philosophy that purports to be expressed at length in the latter part of the Vedas, that is, the Upaniṣads. It is centrally concerned with the inquiry into the nature of an ultimate entity called "Brahman." There are many different accounts of this synoptic philosophy, and the various accounts are often considered schools of philosophy themselves. Unlike the well-known schools of Advaita (Non-Dualist) Vedānta, Viśiṣṭādvaita (Non-Dualism of the Qualified) Vedānta, and Dvaita (Dualist) Vedānta, it makes more sense to refer to Bhedābheda Vedānta as a "tradition" or "family" of philosophies rather than as a single "school." This is because, unlike the three aforementioned schools, Bhedābheda has no single founder who created an institutionalized network of monasteries dedicated to the study, development, and propagation of the founder's teachings. The history of Bhedābheda in India stretches back at least until the 7th century CE and likely quite earlier, and continues into the present day. Although there are substantial philosophical disagreements among the many Bhedābheda thinkers, their philosophies also show certain characteristic similarities. After a short historical introduction to several major Bhedābhedavādins, I will discuss a few viewpoints that almost all Bhedābheda schools share. These include the understanding of the relation between individual self (jīvātman) and Brahman as one of part and whole; the doctrine that the phenomenal world is a real transformation of Brahman (Pariṇāmavāda); and the doctrine that liberation can only be attained by means of a combination of knowledge and ritual action (Jñānakarmasamuccayavāda), not by knowledge alone.
a. Bādarāyaṇa and Bhartṛprapañca
Numerous scholars have concluded that Bādarāyaṇa's Brahma Sūtra (circa 4th c. CE), one of the foundational texts common to all Vedānta schools, was written from a Bhedābheda Vedāntic viewpoint (Dasgupta 1922: vol. 2, p. 42; Nakamura 1989: p. 500). While that claim is disputed by other schools, there is little doubt that Bhedābheda predates Śaṅkara's Advaita Vedānta. In his commentary on the Bṛhadāraṇyaka Upaniṣad, Śaṅkara (8th c.) repeatedly criticizes interpretations by an earlier Vedāntin named Bhartṛprapañca, who characterized the relation between Brahman and individual souls as one of difference and non-difference. One of the central disagreements between the two is that Śaṅkara claims that Brahman's entire creation is a mere appearance (vivarta), while Bhartṛprapañca maintains that it is real (Hiriyanna 1957: vol. 2, pp. 6-16).
b. Bhāskara
The first Bhedābhedavādin widely recognized as such by the later tradition is Bhāskara (8th-9th c.). He was either a younger contemporary of Śaṅkara or perhaps lived slightly after Śaṅkara. His only extant work is a commentary on the Brahma Sūtra. That work is expressly written in order to defend the earlier claims of Bhedābhedavādins against Śaṅkara's interpretation of the Brahma Sūtra. Although he never mentions Śaṅkara by name, he makes it clear from the beginning that his primary intention in commenting on the Brahma Sūtra is to oppose some predecessor: "I am writing a commentary on thissūtra in order to obstruct those commentators who have concealed its ideas and replaced them with their own" (Bhāskara 1903: p. 1). Bhāskara is the earliest in a long line of Vedāntic authors concerned to refute Advaita (including Rāmānuja and Madhva, not to mention numerous Bhedābhedavādins). Many of the stock arguments used against the Advaita originated with Bhāskara, if indeed he did not borrow them from an even earlier source. He also seems to have been remembered by the collective Advaita tradition as a thorn in its side. So, for instance, in the 14th century hagiography of Śaṅkara, theŚaṅkaradigvijaya, Mādhava depicts one "Bhaṭṭa Bhāskara" as a haughty and famous Bhedābhedavādin whom Śaṅkara defeats in a lengthy debate.
c. Yādavaprakāśa and Nimbārka
While the Viśiṣṭādvaita philosopher Rāmānuja (11th-12th c.) is widely acknowledged as the most influential Vedāntin after Śaṅkara, Rāmānuja's complicated relationship with Bhedābhedavāda is rarely discussed. Rāmānuja's teacher Yādavaprakāśa was a Bhedābhedavādin. Yādavaprakāśa's works have been lost, and therefore almost all of what we know of his ideas comes from Rāmānuja and one of Rāmānuja's commentators, Sudarśanasῡri. However, it is possible from these numerous hints to draw a sketch of Yādavaprakāśa's basic views. Rāmānuja depicts Yādavaprakāśa as an exponent of Svābhāvika Bhedābhedavāda, the view that Brahman is both different and not different than the world in its very nature, and that difference is not simply due to difference of artificial limiting conditions (see Oberhammer 1997: p. 10). Yādavaprakāśa shares this basic viewpoint with Nimbārka (13th c.?), and disagrees with the Aupādhika Bhedābhedavāda of Bhāskara, who maintains that the difference of the world and Brahman is due to limiting conditions. Another characteristic of Yādavaprakāśa's thought is his repeated insistence that Brahman has the substance of pure existence (sanmātradravya). The relationship between Brahman and the world is not merely one of class and individual, but rather both are existent entities, standing in the relationship of cause and effect (see Oberhammer 1997: p. 14).
d. Vallabha
In the late medieval period, the doctrine of Bhedābheda became increasingly associated with devotional (bhakti) movements in North India. It is largely on the basis of their reputations as the founders of religious sects, and not as philosophers per se, that thinkers such as Vallabha (1479-1531) and Caitanya (1485-1533) became widely known. Among the former's most influential works are a commentary on the Brahma Sūtraentitled the Anubhāṣya, and his commentary on the Bhāgavata Purāṇa, entitled theSubodhinī. Vallabha founded the Vaiṣṇava sect of the Puṣṭimārga ("path of nourishment") now based in Nathdwara, Rajasthan. His philosophical system, called Śuddhādvaita (Pure Non-Dualism), takes its name from his view that there is no dualism whatsoever between a real Brahman and an unreal world. Since both are completely real, he denies that there can be any sort of ontological dualism of real and unreal between the two—therefore it is a "pure" non-dualism. Obviously, this refers to the Advaita school's view that the phenomenal world is not real in an ultimate sense, and is a clever attempt to re-appropriate the valued label "Advaita" for his own school. Yet in this regard all Bhedābhedavādins might claim the name Śuddhādvaita, since they all assert the reality of the phenomenal world.
e. Caitanya
Caitanya was another medieval Vaiṣṇava philosopher/theologian, famous for a school of thought known as Acintya Bhedābhedavāda (Inconceivable Difference and Non-difference). Although Caitanya never wrote down his teachings, numerous followers authored works based on his philosophy, such as Jīva Gosvāmin, author of a well-known commentary on the Bhāgavata Purāṇa. This system's notion of "inconceivability" (acintyatva) is a central concept used to reconcile apparently contradictory notions, such as the simultaneous oneness and multiplicity of Brahman, or the difference and non-difference of God and his powers. The tradition of Acintya-Bhedābheda, also commonly known as Gaudīya Vaiṣṇavism, thrives to this day in the Indian state of West Bengal. Perhaps the most famous offshoot of this devotional tradition is the International Society for Krishna Consciousness (ISKON), more popularly known in the West by the name the "Hari Krishnas."
f. Vijñānabhikṣu
The last major Bhedābheda thinker in pre-modern India, Vijñānabhikṣu (16th c.), did not follow the path of bhakti. Vijñānabhikṣu sought to show the ultimate unity of the schools of Vedānta, Sāṅkhya, Yoga, and Nyāya, and is most well known today for commentaries on Sāṅkhya and Yoga texts. In his innovative sub-commentary on Patanjali's Yoga Sūtra, Vijñānabhikṣu argues that yoga is the most effective means to liberation, although he never repudiates the Bhedābheda metaphysical framework of his earliest writings (Nicholson 2005). Vijñānabhikṣu was a theist who considered Viṣṇu the supreme God. In his commentary on the Sāṅkhya Sūtra, he argues that the Sāṅkhya school requires an omnipotent God in order to cause the union of its two fundamental principles, primordial nature (prakṛti) and pure consciousness (puruṣa). Vijñānabhikṣu grounds his reinterpretations of fundamental concepts in Sāṅkhya-Yoga in Bhedābheda metaphysics. In his earliest works, such as his Bhedābheda Vedāntic commentary on the Brahma Sūtras, he understands the concepts of difference and non-difference in terms of separation and non-separation (Ram 1995). Although for him the fundamental relation of the individual self and Brahman is one of non-separation, the Sāṅkhya-Yoga analysis of the individual selves as multiple and separate from one another is correct, as long as it is understood that this state of separation is temporary and adventitious. While Vijñānabhikṣu's acceptance of Sāṅkhya-Yoga philosophical truths puts him at odds with some earlier Bhedābhedavādins, he continues in the tradition of Bhāskara in his trenchant criticism of the Advaita Vedāntins, whom he decries as "crypto-Buddhists" (pracchannabauddha) and "Vedāntins in name alone" (vedāntibruva).
2. Ontology
One of the most notable differences between Bhedābheda Vedānta and Advaita (Monistic) Vedānta is their views on the existence of the phenomenal world. While Advaita holds that the phenomenal world is ultimately unreal (mithyā) and that only Brahman truly exists, Bhedābheda thinkers insist that the phenomenal world is real, and not at all illusory. In this basic assertion they are in line with the majority of Indian philosophical schools, including the schools of Qualified Non-Dualist (Viśiṣṭādvaita) Vedānta, Dualist (Dvaita) Vedānta, Nyāya, Sāṅkhya, and Mīmāṃsā. Although Advaitins cite certain passages from the Upaniṣads as supporting the notion that the world is akin to a mirage or a magical trick, Bhedābhedavādins accuse Advaitins of borrowing this idea from the Mind-only (Cittamātra) school of Buddhism, and frequently employ the epithet of "crypto-Buddhist" (pracchannabauddha) to refer to Advaitins.
a. Part and Whole
Bhedābhedavādins understand the relation between Brahman and the individual souls to be a relation between a whole and its parts. They frequently employ stock examples to illustrate this relation. Some of the most common are a fire and its sparks, the sun and its rays, a father and his son, and the ocean and its waves. Each of these is an example of a part-whole relation, which is also a variety of difference and non-difference (Bhedābheda). So, to take one example, the sparks that come off of a fire are both the same as that fire and different from it. They are the same insofar as they came from the fire, and are constituted by the same substance as fire. But they are also distinguishable from the original fire, as occupying a separate point in space. Although these four examples each seem to illustrate a different relation (and it may seem to make no sense at all to understand a son as a "part" of his father), Bhedābhedavādins cite these familiar examples from the physical world in order to shed light on the true metaphysical relation between Brahman and the individual selves. While each might capture some aspect of that relation, inevitably they are mere approximations, requiring further commentary and philosophical analysis.
Advaita Vedāntins object to the characterization of the individual self as a part, and characterize Brahman as partless. All schools of Vedānta understand the Veda as the ultimate epistemic authority, and arguments from scripture play a large part in intra-Vedāntic disputes. Advaitins point out that both the Upaniṣads and the Brahma Sūtras say that Brahman is partless (niravayava, niṣkala). Furthermore, the assertion that Brahman has parts seems to defy logic. It is inconceivable that Brahman could be made up of parts, for things that are made up of parts are dependent on those parts, and impermanent. Advaitins offer their own stock examples to show that Brahman cannot be divided up, and that any such division is purely an artificial limitation on an indivisible entity. For example, Advaitins commonly liken Brahman to the element called "space" (ākāśa). According to traditional science in India, space is an element that is omnipresent in the world, just as all Vedāntins agree that Brahman is omnipresent. Although we can talk about space as being delimited (the space inside a room, the space inside a pot), such limitations of space are purely accidental, not essential to the element itself. It may appear to an observer that the space inside a pot and the space outside the pot are two different entities, but this is a misunderstanding of the fundamental nature of space.
The Bhedābhedavādins can themselves appeal to textual authority for the idea that the relation between Brahman and the individual self is a relation between a whole and its parts. In Brahma Sūtra 2.3.43, The individual self is referred to as a "part" (aṁśa), and Bhedābhedavādins cite this passage whenever they require a textual support for their views. However, Advaitins take this description of the relation as a figurative, and not literal description of the status of the individual self. Otherwise, this passage will conflict with Brahma Sūtra 2.1.26, which says that Brahman is "partless" (niravayava). For Advaita, the world appears as if to be made of parts. But when it is understood correctly, all of the many entities in the world are seen to be false, and only one entity, a single, partless Brahman remains. Bhedābhedavādins, in their assertion of the world's phenomenal reality, insist that multiplicity is real. Brahman is simultaneously one and many, depending on the perspective from which it is viewed, just as the ocean can be described as one or many, depending on the perspective from which it is described. Bhedābhedavādins maintain that Brahman's being made up of parts in no way diminishes the perfection of Brahman, just as the existence of waves in the ocean in no way diminishes the amount of water therein.
b. Aupādhika and Svābhāvika Bhedābheda
All Bhedābhedavādins maintain the reality of the phenomenal world and the multiplicity of individual selves. However, some Bhedābheda thinkers edge closer to the Advaita position by arguing that although multiplicity is real, it is in some way less real than the absolute unity of Brahman. The early Bhedābheda thinker Bhāskara (8th-9th c. CE) exemplifies this tendency to reduce the ontological status of the phenomenal world, while still maintaining its reality. Bhāskara's philosophy is an example of Aupādhika Bhedābhedavāda ("Difference and Non-difference Based on Limiting Conditions"). According to Bhāskara, the one, absolute Brahman becomes finite and multiple by means of limiting conditions (upādhis). Just as a pure diamond appears to be red when it is placed next to a red flower, so too the absolute Brahman appears finite when it is transformed through limiting conditions. This transformation is a real one; the individual self really is finite, subject to ignorance, suffering, and bondage, so long as it is filtered through limiting conditions. Although the individual self is real as differentiated from Brahman, for Bhāskara difference is merely a temporary state. In its natural state, Brahman is one and not many. Although it undergoes limitations to become finite, the ultimate goal of the individual is to realize his or her absolute state. Liberation is precisely the removal of such limiting conditions.
At the other end of the spectrum from Bhāskara's Aupadhika Bhedābhedavāda is Nimbārka's philosophy of Svābhāvika Bhedābheda (Natural Difference and Non-Difference). For Nimbārka (13th c.), Brahman is different and non-different not because of artificial limiting conditions, but contains both difference and non-difference as its essential nature. Along with Yādavaprakāśa (11th c.), Nimbārka comes closest to upholding both difference and non-difference as equally real states of Brahman. The tendency among most Bhedābhedavādins, however, is to subordinate difference to non-difference. Although difference is a real state that Brahman undergoes as it transforms into multiple individual selves, Bhāskara in essence makes the state of non-difference "more real" than the state of difference. In this way, school of Bhedābheda Vedānta is often closer to the school of Advaita (Monist) Vedānta than it is to the school of Dvaita (Dualist) Vedānta.
3. Causality
a. Pariṇāmavāda (Theory of real transformation)
Closely related to Bhedābheda Vedānta's ontology is its theory of causality. Bhedābheda Vedāntins subscribe to the theory of Pariṇāmavāda, which states that the phenomenal world is a real transformation (pariṇāma) of the material cause of the world. They share this theory with the Sāṅkhya school of philosophy, as well as with most other schools of Vedānta. The major difference between the Vedāntic theory of Pariṇāmavāda and the Sāṅkhya's Pariṇāmavāda is the understanding of what constitutes the material cause of the world. For Sāṅkhya, primordial nature (prakṛti) transforms itself into the phenomenal world. The principle of primordial nature is completely insentient, and the process of transformation that creates the world is a blind, automatic process. For Bhedābheda Vedāntins, Brahman is both the material and efficient cause of the universe. Brahman, unlike the Sāṅkhya's prakṛti, is sentient. Yet both the sentient (individual souls) and insentient (physical things) have their origin in Brahman, according to Bhedābhedavādins. In spite of their apparent proximity to the Sāṅkhya school on the issue of causality, early Bhedābheda thinkers such as Bhāskara took pains to critique the Sāṅkhya notion ofprakṛti, accusing it of being both contrary to scripture and contrary to logic. A few later Bhedābheda thinkers took a softer line on Sāṅkhya. The most notable of these was Vijñānabhikṣu (16th c.), who argued for the ultimate unity of Sāṅkhya and Bhedābheda Vedānta doctrines.
b. Vivartavāda (Theory of unreal manifestation)
Once again, it is useful to contrast the doctrines of the Bhedābheda school with Advaita Vedānta. Advaita Vedānta maintains the doctrine of Vivartavāda, which states that the world is an unreal manifestation (vivarta) of Brahman. Advaita, like other schools of Vedānta, identifies Brahman as both material and efficient cause. But for the Advaitins, Brahman is the cause of an unreal effect. Although the world can be described as conventionally real (vyavahārasat), the Advaitins claim that all of Brahman's effects must ultimately be acknowledged as unreal before the individual self can be liberated. Although the theory of Vivartavāda is traditionally accepted as a theory shared by the entire Advaita school, some recent historians have questioned this, noting passages in the work of Śaṅkara, the founder of the Advaita, that appear to be closer to the theory ofpariṇāma (Hacker 1953: pp. 24ff.; Rao 1996: pp. 265ff.). It is likely that the theory ofVivartavāda is a theory that emerged gradually out of the earlier Vedāntic theory ofPariṇāmavāda, rather than one that sprang fully formed out of the head of Śaṅkara. It also bears repeating that some Bhedābheda Vedāntins come perilously close to the Advaita view of the phenomenal world as only conventionally real, as they often emphasize that multiplicity is an unnatural, temporary state.
c. Satkāryavāda (Theory of pre-existent effect)
Proponents of both Vedāntic theories of causality, Pariṇāmavāda and Vivartavāda, justify each by citing a central passage at Chāndogya Upaniṣad 6.1.4-5. There, the sage Aruni describes the nature of causality to his son, Śvetaketu, using the example of the relation of clay to a pot:
It is like this, son. By means of just one lump of clay one would perceive everything made of clay—the transformation is a verbal handle, a name—while the reality is just this: 'It's clay.'It is like this, son. By means of just one copper trinket one would perceive everything made of copper—the transformation is a verbal handle, a name—while the reality is just this: 'It's copper.' (Olivelle 1996: 148)
This passage uses the examples of an everyday material cause, clay or copper, to shed light on the nature of cause and effect. It expresses the doctrine of Satkaryavāda, which says that the effect preexists in its cause. All Vedāntins subscribe to this theory—the doctrines of real tranformation (pariṇāma) and unreal manifestation (Vivartavāda) can be understood as two different versions of the theory of Satkāryavāda. According toSatkāryavāda, the lump of clay does not go out of existence when it is transformed into a pot, a cup, a saucer, or the like, only to be replaced by something entirely new. Although the form of the clay has changed, its essence, its clay-ness, remains. The same logic applies to everything caused by Brahman. The entire world, in all of its many forms, nonetheless shares the same essence, as being Brahman. This view, something like an early Indian theory of the conservation of matter, suggests that nothing ever arrives in the universe completely new, but only as a transformation of some earlier material cause. Nothing can be created ex nihilo. In this belief, the Vedāntins are at odds with the Buddhist and Nyāya schools, who for separate reasons argue that the effect does not preexist in the cause.
Although Bhedābheda Vedāntins and Advaita Vedāntins have the theory of Satkāryavādain common, they part ways when asked to characterize the status of the effect. Is the effect a real transformation (pariṇāma) of the cause, or merely an unreal manifestation (vivarta)? The passage at Chāndogya Upaniṣad 6.1.4-5 has been interpreted in both ways. Advaitins emphasize the apparent nominalism expressed by Aruni in this passage: "the transformation is a verbal handle, a name—while the reality is just this: 'It's copper.'" This might suggest that the effect is unreal, and only the cause is truly real. But Bhedābhedavādins see this passage as simply another instantiation of the principle of difference and non-difference, just as it is illustrated by the examples of a fire and its sparks or the sun and its rays. From one perspective, focusing on substance, we can say that all of the various cups, saucers, and plates are one—they are all clay. Yet at the same time, they have been transformed by the pot-maker into different forms, multiple in number, occupying different points in space. From this perspective, the effects are real. Just as the many pots, plates, and saucers are simultaneously different and non-different from the original lump of clay, so too all of the individual selves are both different and non-different from Brahman, the original material cause.
4. Theology and soteriology
a. God in Bhedābhedavāda
In the medieval period, Bhedābheda Vedānta became closely associated with theism in general, and the movement of bhakti devotionalism in particular. There is a reason thatbhaktas such as Vallabha (1479-1531 CE) and Caitanya (1485-1533) built the foundations of their theological systems on centuries-old Bhedābheda concepts. Like the schools of Rāmānuja and Madhva, Bhedābhedavāda is a realist school. Whereas in the Advaita school even God has to be understood as ultimately unreal, since He too is merely Brahman limited by the artificial condition of lordliness, certain types of Bhedābheda philosophy can accommodate a God who is real in his qualified (saguṇa) form. Although on a certain level, an Advaitin can profess a belief in God, he or she knows that ultimately God is merely a crutch, a heuristic to enable human beings to go one step closer to that ultimate Brahman devoid of qualities (nirguṇa). Such a God is ultimately unsatisfying for those whose primary interest is devotion—in any system of Advaita, devotion must occupy a lower position than pure knowledge. On the other hand, many worshippers will also be unsatisfied with the Dvaita school's uncompromising notion that they themselves are completely separate from God, and that ultimate unification with the Godhead is impossible. Both Bhedābhedavāda and Viśiṣṭādvaita offer the possibility to bridge these two alternatives, by offering the alternative of both a real God possessing qualities and the possibility of personal participation in that Godhead.
b. Knowledge combined with ritual acts leads to liberation
Besides insistence that the phenomenal world is a real transformation (pariṇāma) of Brahman, another view shared by Bhedābhedavādins is the necessity of ritual acts in combination with knowledge (Jñānakarmasamuccayavāda) in order to obtain liberation. Bhāskara devotes much of the beginning of his commentary on the Brahma Sūtra to a critique of Śaṅkara's radical view that knowledge alone is sufficient for the attainment of Brahman, as long as one has fulfilled one's ritual requirements at an earlier stage. Although today polemics between Vedāntins are usually depicted in solely philosophical or theological terms, this suggests that above all, Śaṅkara's new teachings were seen by other Vedāntins in the 8th century as a serious threat to the ritual-social order. Bhāskara's arguments in favor of Brahmanic ritualism are an important reminder of the continuities between early Vedānta and the Pūrva Mīmāṃsā (Prior Exegesis) school of ritual hermeneutics. The two schools are so close that Sanskrit authors in pre-modern India typically refer to Vedānta by the names "Brahma Mīmāṃsā" (Exegesis of Brahman) or "Uttara Mīmāṃsā" (Later Exegesis), emphasizing the central importance of Vedic interpretation for all Vedāntic thinkers.
The notion of bhakti finds a home in Bhedābhedavāda, since Bhedābheda takes activity in the world (karman) seriously, believing that activities in the world are real, and produce real effects. But it should not be thought that all Bhedābhedavādins were proponents ofbhakti. The early Bhedābheda of Bhāskara was not concerned at all with bhakti. Instead, Bhāskara uses Bhedābheda conceptual terminology as a conservative apologist, to defend the importance of Brahmanical ritual orthodoxy from Śaṅkara, a radical who rejected the ultimate efficacy of Vedic ritual. It is only with Nimbārka, a Bhedābheda thinker heavily influenced by the bhakti system of Rāmānuja, that we first fully see the union of bhaktiworship and Bhedābhedavāda. Even in medieval northern India, where bhakti was influential and widespread, not all Bhedābhedavādins were bhaktas. Vijñānabhikṣu, for example, was more interested in espousing a modified, Bhedābheda Vedāntic form of Patañjali's Yoga than he was to proselytize for the path of devotion. Such flexibility of the Bhedābheda philosophical apparatus has allowed it to survive as a living tradition for over 1500 years in a number of very different historical contexts. Although in the modern period Bhedābheda Vedānta has been eclipsed in popularity by neo-Vedāntic interpretations of Advaita Vedānta philosophy, its lineage continues today among traditional scholars in Puṣṭimārga and Gaudīya Vaiṣṇava religious communities. And, for the first time in its long history, in the early 21st century Bhedābheda Vedānta is beginning to receive the attention it deserves among historians, philosophers, and theologians outside of India.
5. References and Further Reading
- Bhāskara (1903). Brahmasūtrabhāṣyam, ed. Pandit Vindhyeshvari Prasada Dvivedin. Benares: Chowkhamba Sanskrit Book Depot.
- Dasgupta, Surendranath (1922). A History of Indian Philosophy, vol III. Delhi: Motilal Banarsidass.
- Hacker, Paul (1953). Vivarta: Studien zur Geschichte der illusionistischen Kosmologie und Erkenntnistheorie der Inder. Wiesbaden: Franz Steiner Verlag.
- Kapoor, O.B.L (1976). The Philosophy and Religion of Sri Caitanya. Delhi: Munshiram Manoharlal.
- Marfatia, Mrdula I. (1967). The Philosophy of Vallabhācarya. Delhi: Munshiram Manoharlal.
- Nakamura, Hajime (1989). A History of Early Vedānta Philosophy, part 1. Delhi: Motilal Banarsidass.
- Nicholson, Andrew (2005). "Vijñānabhikṣu's Yoga," Journal of Vaishnava Studies vol.14, no. 1: pp. 43-53.
- Oberhammer, Gerhard (1997). Materialien zur Geschichte der Rāmānuja-Schule III:Yādavaprakāśa, der vergessene Lehrer Rāmānujas. Wien: Verlag der Osterreichische Akademie der Wissenschaften.
- Olivelle, Patrick, translator (1996). Upaniṣads. New York: Oxford University Press.
- Ram, Kanshi (1995). Integral Non-Dualism: A Critical Exposition of Vijñānabhikṣu's System of Philosophy. Delhi: Motilal Banarsidass.
- Rao, Srinivasa (1996). "Two 'Myths' in Advaita," Journal of Indian Philosophy vol. 24: pp. 265-279.
- Smith, Frederick M. (2005). "The Hierarchy of Philosophical Systems According to Vallabhācārya," Journal of Indian Philosophy vol. 33: pp. 421-453.
- Srinivasachari, P.N. (1972). The Philosophy of Bhedābheda. Madras: Adyar Library.
Author Information
Andrew J. Nicholson
Stony Brook University


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Inner Peace (Through Superior Firepower) - Episode 042
"Prisoner is alert?"
"Ahh!" gasped Jillian, snapping her head and trying to focus in the twilight.
Lady Firebaugh had returned. She was standing beside the glass box, in the dark, peering down at her.
Jillian had given up hope of any relief this day, once Haffaton's turn ended. She'd expected a third night of lying here, her insides gurgling with a magical hunger. (Or was it real? She certainly hadn't eaten anything since her capture. Perhaps the magic was actually suppressing her real hunger, and the Croakamancer had lifted it.) It had become a routine, and she'd adapted to it. Just a field hardship, nothing new. She had almost forgotten to be afraid.
"Prisoner is alert?" asked the Croakamancer again. Her bony form and limp hair made a uniform gray silhouette against the dim sky. Much like the mannequin, her eyes were the only distinct feature of her face.
"Yes," breathed Jillian.
"For food, say, 'Yes, Mistress."
"Yes, Mistress," said Jillian, before she could take even a moment to remember the idea of resisting her captor. She surprised and disappointed herself.
More shadows emerged, casting their silhouettes against the sky. Soldiers. Uncroaked. Hers, she thought. It was hard to tell. Several of them drew weapons and closed ranks around the Croakamancer, who lifted her satchel up with one hand, and touched the box with the other.
Jillian twinged, having learned to fear that gesture, but all that happened was that iron chains and manacles suddenly appeared on her wrists and ankles. She didn't test their strength. There was a promise of food, more tantalizing than escape.
The Croakamancer lifted the lid of the box. Fresh evening air rushed over Jillian's face, smelling sweetly of grass and nectar. She made no motion. The lid stayed open of its own accord, and the caster rummaged through her satchel. Over the previous days, she'd rehearsed some combat moves in her mind, should she get an opportunity to strike like this. But those detailed plans seemed like an old, unfunny joke here, in the dark, in chains. The soldiers would put a spear through her neck before she could get her legs over the side of this thing.
In truth, she could only focus on what morsel might be coming out of the bag.
"Here," said the Croakamancer, holding up a flat cylinder, wrapped in cheesecloth. She offered it to Jillian, who sat up and eagerly grabbed at it, but the caster held on to the prize. "Say, 'thank you, Mistress.'"
"Thank you, Mistress," snapped Jillian. The Croakamancer hesitated a moment, as if trying to decide whether to take issue with Jillian's tone, then she let it go. Jillian tore into the cloth, finding something dense and spongy and smelling of the Titans' own kitchens. She shoved it eagerly into her mouth and chewed.
"Pattycakes," said her captor. "Made fresh for you. I have more, if you are willing to play now."
Jillian, in her frantic chewing and swallowing, already was beginning to return to herself again, which meant rediscovering her stubbornness. She said nothing. As she wolfed down this amazing scrap of food, she immediately began to think about the price she'd paid for it. Yes, Mistress. Even that much cooperation felt like a surrender, a slip-up.
The Croakamancer watched until she had consumed every crumb, her chains rattling as she licked at the cloth and her fingers.
"Tell me about Bart, Jillian," said the enemy caster.
Jillian wanted another cake fairly desperately, but she shook her head.
"It is not important information. Part with it, and you may eat all you wish tonight."
Jillian's stomach actually picked this moment to growl loudly, undermining her toughening stance and just...embarrassing her. She sighed, and lay back down on the pillow.
"Close the lid."
"Until I return, you will freeze," said Lady Firebaugh in the morning. The hunger was gone now, but Jillian shivered in the sunshine for two days, with frost forming on the walls of the glass cage, before her captor returned with soft blankets and a hot drink that made all things inside her go pleasantly, joyfully warm. This was "chocolate." Not bad.
It changed nothing, though. In the morning, the Croakamancer told her, "Until I return, you will itch." Four wretched days of that, and she was taken to a hot spring to bathe. On the start of Haffaton's turn, her self-inflicted scratches and welts all disappeared.
"Until I return, you will thirst." Two days. Lady Firebaugh seemed to have places to be and things to do. People to "plant."
Then she returned, bringing a skin full of icewater from a glacial spring.
"Until I return, you will hear screaming." Three days. The silence at the end of it was better relief than anything yet. Still, she offered nothing.
"Until I return, you will roll," said the Croakamancer the following day.
"...Roll?" But the box was already turning. For four days, Jillian lay without rest in a slowly rotating box, sliding and thumping, the cushions and pillows and blanket sliding with her relentlessly.
Somehow, she devised a system to sleep, with her arms jammed in the pillowcase and her head wrapped tightly in the blanket.
"Until I return, you will be deaf and blind," said the Croakamancer on the morning after that. All the light and sound in the world left her head. For a moment, it was entirely peaceful. Jillian laughed, and rested her head on the (wonderfully stationary) pillow, thinking that she hoped this one would last a while.
But she couldn't hear herself laugh, even through her own body. The experience was immediately disquieting. It did not take long to get much worse.
First, she had the feeling that Lady Firebaugh had never left, that she was watching her every movement. That changed to the general sense of an evil presence watching her, which began to take form in vivid, disturbing hallucinations. Sometimes she would see things out of her nightmares, things that made her jump and slam into the walls of the box. Sometimes the imaginary sounds that filled the silence were louder than all the screaming she'd endured before.
She did not know how many days this one took, but it was the worst yet. Eventually, the sound of a bird broke through her haze, a real one. She could tell. And she saw the red light of dawn through her eyelids. When she opened her eyes, her captor stood there, whispering.
"Talk, Jillian. Simply talk. It's not necessary to suffer."
Jillian screamed. A part of her rejoiced at the pain of real sound in her ears.


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Aubertine, SUNY Canton Launch North Country Grant Search
Darrel J. Aubertine
January 21, 2010
- Legislative Commission on Rural Resources
Database of public and private grants available online to benefit nonprofits, municipalities, developers
WATERTOWN (January 21, 2010)—State Sen. Darrel J. Aubertine and SUNY Canton today launched the North Country Grant Search Web site, a working database of public and private grants designed to provide broad access to available funding for nonprofits, municipalities and economic developers.
"This new Web site is a new and powerful tool for local governments and nonprofits," Sen. Aubertine said. "Now more than ever our Central and Northern New York municipalities and nonprofits need the best tools at their disposal to take advantage of whatever state, federal and private funding is available. This site is a one-stop shop bringing together on one site the contact information for hundreds of foundations and agencies. The work SUNY Canton has done to make this site easy to use and accessible will go a long way toward ensuring that key projects and initiatives in our region have the funding they need to move forward."
"SUNY Canton is extremely excited to be working directly with Senator Aubertine and his office on the North Country Grant Search Web site," SUNY Canton President Joseph L. Kennedy said. "It is extremely important, especially during these difficult times, that everyone has access to the tools and resources available to locate additional funding sources. The website presents that opportunity."
The Senator, his staff and officials from SUNY Canton held a tutorial from 5 p.m. to 7 p.m. today at the Best Western Carriage House Inn, Watertown, where more than 100 representatives from various non-profit organizations and municipalities, along with development experts and the general public observed demonstrations and engaged in a question and answer period to help maximize their use of this new Web site.
The web-based grant locator was designed and developed by SUNY Canton Web Designer Travis Smith. The grant-data was collected and researched with assistance from the college's Grant Coordinator Joanne Fassinger and Chief of Staff Ryan Deuel, who oversaw the project.
The Web site was made possible through a $50,000 grant secured by Sen. Aubertine in 2006 while a member of the Assembly. The site will be accessible through the SUNY Canton Web site, Sen. Aubertine's Web site and the Web site for the Legislative Commission on Rural Resources.


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Right to object in Bitbucket Server and Data Center
Under limited circumstances, Article 21 of the GDPR allows a data subject to object to the further processing of their personal data. The right of the data subject to object under Article 21 is highly contextual and you should seek the advice of legal counsel in processing any such request. If you require the ability to restrict further processing of specific personal data within an Atlassian product, we suggest you follow the instructions set forth in the Right of Rectification article, replacing any personal data elements with elements that do not identify the individual in order to restrict further processing until the issue is resolved. When and if the processing may resume, you can replace the non-identifying elements with the original personal data elements.
See also Right to rectification in Bitbucket Server and Data Center.
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At the time of registration, and for providing communications between the user account and their contacts, the user has to provide a display name (pen name), a username (nickname) and a working email address. The names will be accessible on the profile page of the account by any visitor of the page, even if other profile details are not displayed. The email address will only be used to send the user notifications about interactions, but won't be visibly displayed. The listing of an account in the node's user directory or the global user directory is optional and can be controlled in the user settings, it is not necessary for communication.
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Disparate Homeowners, long-time residents, advocacy groups, and other stakeholders hijacked the discussion at Thursday night's Metro community meeting concerning Metro-owned properties in Boyle Heights. The meeting was supposed to be Metro's sole opportunity to get community input before submitting design guidelines to the Metro board of directors for three sites - Cesar Chavez Avenue and Soto Street, Mariachi Plaza and Southeast Corner of Pennsylvania & Bailey, and Soto and First Street.
Instead, it turned into a nearly two-hour venting session aimed at the Metro representatives over the lack, or excess, of affordable housing, the need of a pocket park on 1st Street and Lorena Avenue -- which doesn't seem like it could possibly happen under Metro's plans -- and heated exchanges between the community and MTA.
"That's what was amazing tonight. The bulk of the conversation was about Lorena (Avenue and First Street site). And nobody said anything about out Mariachi, which shocked me," said Greg Angelo, Metro's director of real property management and development, after the meeting.
From the more than 100 people that filled the Boyle Heights Senior Center, only a handful of individuals went into detail about needs for the sites being considered for community input.
Will Ramirez of Farmacia Ramirez asked Metro to consider a parking structure on the Cesar Chavez Avenue/Soto Street site in order to create a park and ride for the Soto Street Gold Line Station. With the structure, Ramirez also recommended a walking path that connects the park-and-ride to the Gold Line station with better lighting and security.
Jazmin Guzman, who lives in the Boyle Hotel, said that she would like a market in the area because there isn't one.
"When I go (to the market) I have to chose what I really need because I can't carry it back home all by myself," said Guzman.
Metro, Angelo said, speculates that all three sites should have some component of a mixed-use with commercial and retail space. Soto Street and Cesar Chavez is the only site that Metro speculates that it could have apartments. These expectations for the site from Metro is dependent on the chosen developer and the community input, added Angelo.
"Let them know what you really need," said Dr. Michael Ramirez, owner of Ramirez Pharmacy on Soto Street and Cesar Chavez. "Whether it be housing, or a market. They have to listen to the community."
Community members' dialogue with the Metro representatives remained broad throughout the majority of the meeting. Leonardo Vilchis, co-founder of Union de Vecinos, started leading a chant in the crowd of "casa para los pobres," or "homes for the poor."
Diego Cardoso, executive officer for Metro transportation development and implementation, said after the meeting that he didn't know before about the issue of including street vending within the sites.
When a stakeholder from Union de Vecinos asked the Metro representatives to include street vending into their considerations, some people in the crowd start shouting "No, no!" which Vilchis countered with "Si, si!"
Joaquin Castellanos, a Boyle Heights resident, said he was against street vendors being involved in the vacant Metro lots. "We need restaurants, we need people who want to bring businesses to the community and taxes for the city."
The presentations had an interpreter for Spanish speakers, but as Reina Fukuda, East Los Angeles Community Corporation community organizer, pointed out, speaker cards were only in English.
The sole idea with wide consensus from the audience was to place a pocket park at the vacant First Street and Lorena Avenue lot. But that isn't happening either.
"I agree that this area needs parks, no question, but that's not what we (Metro) do,"said Roger S. Moliere, Metro's chief of Real Property and Economic Development department, after the meeting. Also, Metro staff is already working on a proposal with developer A Community of Friends that would include affordable housing units. The land that Metro owns, Moliere said, needs to be used to improve transit quality, and a park wouldn't fall in that category.
The Metro representatives at the meeting will debrief and plan to have another meeting, but nothing was confirmed.


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This year, Americans will celebrate the 100th anniversary of the first manned airplane flight, a feat engineered at Kitty Hawk, N.C., by two brothers named Wright.
Though most Americans know something of that fateful December day in 1903, fewer are aware of the rivalry between the Wrights and another inventor/entrepreneur — one Samuel Pierpont Langley. A hundred summers ago, that rivalry was at fever pitch and no one could have guessed that two bicycle mechanics from Dayton, Ohio with high school educations would best the better-financed and aristocratic Langley.
Langley was already way ahead of the Wrights. A renowned astrophysicist, he was secretary of the respected Smithsonian Institution in Washington, D.C. As early as 1896, he had built and flown an unmanned "aerodrome" — a tandem-wing aircraft that utilized a lightweight steam engine for propulsion.
Both Langley and the Wrights had Smithsonian connections, but with a huge and perhaps decisive difference. For Langley, the Smithsonian was the conduit for a $50,000 federal grant, matched by the Institution, to finance his experiments (equivalent to about a million dollars in today's purchasing power). In 1899, Wilbur Wright wrote a letter to the Smithsonian asking for nothing more than a reading list on flight. He and Orville would finance their dream with the nickels and dimes they could scrape together from the profits of their private business.
During the summer and fall of 1903, Langley worked feverishly at his home base of Washington, D.C. Because he felt it safest to fly over water, he spent half his funds building a houseboat with a catapult that would launch his newest craft with the inventor of its engine, Charles Manly, aboard for the first time. Incredibly, a catapult launch meant that the plane would have to go from a dead stop to a flying speed of 60 mph in just 70 feet.
Back in Dayton, Wilbur and Orville Wright worked on propeller design, a lightweight engine, and wings that mimicked the way buzzards flew. What they put together solved the problem of controlling flight, which Langley's craft would never have achieved even if it had taken to the air.
On Oct. 7, 1903, Langley's plane, with Manly aboard, was put to the test. But the stress of the launch badly damaged the front wing and the plane tumbled over and sank in 16 feet of water. A reporter wrote that it flew "like a handful of mortar." A second launch set for Dec. 8 proved even more disastrous. The rear wing and tail completely collapsed and the plane dove right into the icy Potomac River. This time, poor Manly nearly drowned.
Critics went wild. One congressman said, "You tell Langley for me that the only thing he ever made fly was government money." The federal government's War Department concluded that "we are still far from the ultimate goal, and it would seem as if years of constant work and study by experts, together with the expenditure of thousands of dollars, would still be necessary before we can hope to produce an apparatus of practical utility along these lines."
But just nine days after Langley's failure, the Wrights took turns flying their carefully designed plane for as long as 59 seconds at Kitty Hawk. The craft cost them about $1,000. It cost American taxpayers nothing. Within a year, they were flying five miles at a time; within two years, they were flying distances of 20 to 25 miles.
In November 1904, the Wrights offered to sell planes to the War Department. With no subsidy, they wanted to sell planes for military reconnaissance and communication. But they received the same form letter refusal that the War Department routinely sent to "flying machine" cranks.
Does this remarkable story suggest that government is more farsighted than the private sector and that subsidies are needed to spur new inventions? Or that government quickly sees the error of its ways and corrects its mistakes? Or that the pursuit of profit just adds another layer of cost and makes new inventions more expensive than necessary?
If you think any of these "lessons" apply, then the textbooks you've been reading belong right where Samuel Pierpont Langley's plane landed.
(Lawrence W. Reed is president of the Mackinac Center for Public Policy, a research and educational institute headquartered in Midland, Mich. More information is available at www.mackinac.org. Permission to reprint in whole or in part is hereby granted, provided the author and his affiliation are cited.)
The Mackinac Center for Public Policy is a nonprofit research and educational institute that advances the principles of free markets and limited government. Through our research and education programs, we challenge government overreach and advocate for a free-market approach to public policy that frees people to realize their potential and dreams.
Please consider contributing to our work to advance a freer and more prosperous state.


text: Bio: Inductees: Jackie Jackson (vocals; born May 14, 1951), Jermaine Jackson (vocals, bass; born December 11, 1954), Marlon Jackson (vocals; born March 12, 1957), Michael Jackson (vocals; born August 29, 1958, died June 25, 2009), Tito Jackson (vocals, guitar; born October 15, 1953) In the words of Motown founder Berry Gordy, the Jackson 5 were "the last big stars to come rolling off my assembly line." After performing for much of the decade in and around their native Indiana, the Jackson 5 found their way to Detroit's hitmaking Motown Records at the tail end of the Sixties. Led by a pre-teenMichael Jackson — who was joined by brothers Jermaine, Tito, Marlon and Jackie — the Jackson 5 were young, fresh and full of energy. As Billboard magazine noted, "The five young brothers were the symbol of a new era at Motown." The group made music-business history when their first four Motown singles shot to Number One in 1970. Released over a nine-month period, that string of 45s – "I Want You Back," "ABC," "The Love You Save" and "I'll Be There" – endeared the hard-working Jacksons to a public that found their soulful singing and tight choreography an entertaining diversion from all the social and political cataclysms weighing upon the country. Like all of Motown's acts, the Jackson 5's popularity transcended race. Everyone loved the Jackson 5, and the cherubic, charismatic Michael was especially captivating. The reasons for their out-of-the-box success boiled down to a simple truth: "The singing and the songs make us happy," wrote soul-music biographer David Ritz. "They are moments of incandescent beauty – young, wildly optimistic." The Jackson 5 rose from humble circumstances in Gary, Indiana. They were the eldest sons in a family of nine children born to steelworker Joe Jackson and his wife Katherine. Joe himself played guitar in an R&B band called the Falcons. When he realized that his offspring had talent, he devoted himself to molding them into a well-rehearsed group that covered Motown and other soul/R&B hits of the day. Michael Jackson was only six years old when they formed in 1964, but his natural gifts for singing, dancing and entertaining belied his youth. They performed at talent shows and as opening acts on bills that took them to places like Harlem's Apollo Theater, where they won an amateur-night competition in 1967. All the while, Michael Jackson studied the moves of the masters: their onstage choreography, how they phrased a song, the way they worked a crowd. His heroes and tutors included James Brown, Sam and Dave, Jackie Wilson, Etta James and his older brother, Jermaine, who himself was a disciple of Marvin Gaye. The Jackson 5 also absorbed a considerable measure of influence from another "family" act: the prototypical soul/funk crossover bandSly and the Family Stone. As a youthful act specializing in vocal-group soul, they derived much inspiration from Frankie Lymon and the Teenagers, too. The Jackson 5 wound up at Motown through the efforts of Bobby Taylor, a Motown singer, bandleader (Bobby Taylor and the Vancouvers) and producer. One night in the summer of 1968, the Jackson 5 opened for Taylor at Chicago's legendary Regal nightclub. The brothers were a road-tested act even then, having worked the "chitlin' circuit" of black theaters and nightclubs as far east as Washington D.C. Taylor spirited the Jackson 5 to Detroit, where he worked to get them a deal with Motown. After watching a tape of their routine, Gordy – who'd by then moved to Los Angeles – called Taylor in the middle of the night with these instructions: "You sign those boys, and do it now. Take 'em in the studio and start working." At Motown, Gordy took a hands-on interest in the group. With Diana Ross having left the Supremes, the Jackson 5 were poised to inherit the torch and carry Motown's success forward into the Seventies. Much of the Jackson 5's early repertoire was written, rehearsed and recorded in California under Gordy's tutelage. In fact, the group lived at his Hollywood mansion for a year while they refined their act. "In some ways, the three-ring circus that took over my home in the Hollywood Hills reminded me of the old days at Hitsville," Gordy wrote of the Jacksons in his autobiography, To Be Loved. The Jackson 5 worked with "The Corporation," a Motown songwriting and production team groomed to replace the recently departed Holland-Dozier-Holland. The four-man Corporation consisted of Freddie Perren, Alphonso "Fonce" Mizell and Deke Richards, plus Gordy himself. In January 1970, their first production for the Jackson 5, "I Want You Back," reached Number One on the pop and R&B charts. Its follow-up, "ABC," unseated the Beatles' "Let It Be" from the top position. "The Love You Save" followed it to Number One two months later. "I'll Be There," their biggest hit, remained on top for five weeks in the fall of 1970. Their funky, youthful sound got dubbed "bubblegum soul." By the summer of 1970, the Jackson 5 were headlining 20,000-seat venues, and Jacksonmania was in full swing. They conquered television as well as radio, appearing regularly on The Ed Sullivan Show in the early Seventies and on their own CBS summer variety show in 1976. An animated Saturday-morning cartoon show based on the musical adventures of the Jackson 5 enhanced their appeal with younger fans. Their tenure at Motown continued until the mid-Seventies, by which time they'd begun to turn their attention to the emerging disco movement with hits like "Dancing Machine" (Number Two, 1974). Moving to Epic in 1976, the Jackson 5 shortened their name to the Jacksons. Jermaine Jackson quit the group, staying behind to launch a solo career at Motown, and was replaced by the youngest Jackson brother, Randy. The Jacksons' first two albums for the new label, The Jacksons and Goin' Places, were produced by Philadelphia soul masters Kenny Gamble and Leon Huff. The Jacksons entered another successful phase in their career with a trio of contemporary dance-oriented R&B albums — Destiny (1978), Triumph (1980) and Victory (1984) — which were produced and largely written by the increasingly autonomous group. Their highly publicized 1984 Victory Tour turned out to be the last Jacksons project to include brother Michael, who had by then achieved solo superstardom. Clan patriarch Joe Jackson and boxing promoter Don King were among the co-promoters of the Victory tour, which was sponsored by Pepsi. Ticket prices were fixed at a then-exorbitant $30. When controversy ensued, Michael Jackson announced that he would donate his share of the proceeds to charity. In 1989, the Jacksons (sans Michael) released their seventh Epic album, 2300 Jackson Street, whose title referred to the street address in Gary, Indiana, where the family's incredible story began. The Jacksons regrouped in September 2001 for an all-star concert tribute to Michael Jackson held at Madison Square Garden. The sad final gathering of all the Jackson siblings occurred in July 2009, when Michael's five brothers served as pallbearers at his funeral. – Via Rockhall One Response Amanda Williams December 23rd, 2015 Yasss for playing all the oldies. ha Reply Leave a Reply Cancel ReplyYour email address will not be published.CommentName* Email* Website Δ


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Tony's Pizza Napoletana – 12/23/10
Tony's Pizza Napoletana
1570 Stockton St
San Francisco, CA 94133
San Francisco has had a bit of a pizza revolution in the last couple of years, and Tony's is probably one of the most popular of the new pizza restaurants to open up. Tony Gemignani is one of the more famous American pizzaiolo personalities, first for being a champion pizza-thrower. He's also won numberous awards for his pizza, most notably in the 2007 World Pizza Cup in Naples – his Margherita won for Best Neapolitan Pizza.
A first glance at the menu will tell you this is a serious pizza place. The type of flour and even the oven used are based on the type of pizza: Neapolitan, classic American, Roman, coal-fired, Sicilian and classic Italian are all options. Four different ovens are used to bake these different styles; 900-degree wood fired and 1,000-degree coal fired are two of the most unique.
Italian Style Meatballs
We first tried these meatballs. They were served a little lukewarm, which was disappointing, but were very moist and full of flavor. They were smothered in a sweet, delicious tomato sauce. Quite good, except my dad felt sick after this meal, and this was the most likely culprit.
dough mixed by hand using san felice flour then proofed in neapolitan wood boxes, san marzano tomatoes d.o.p., sea salt, mozzarella fior di latte, fresh basil, extra virgin olive oil
This is the famous pizza, created with the exact same oven and ingredients that were used in the 2007 World Pizza Cup-winning pizza. A limit of 73 of these are baked up each day. Expectations were high, and I'd say they were met. It's a very good pizza, highlighted by probably the best crust I've had. Slightly soft on the edges, and with a nicely charred bottom, it was perfectly chewy. I probably would have preferred the mozzarella sliced a little thinner, but the cheese, tomatoes and basil were each very flavorful. Excellent pizza. I'd say I preferred this over Zero Zero and Flour+Water's renditions.
asiago, mozzarella, imported italian gorgonzola, sweet fig preserve from Croatia, prosciutto di parma, parmigiano, balsamic
We first went with the most traditional of pizzas; next, a more modern California-inspired pizza. This pizza won a Food Network Challenge, and I could see why. Three white cheeses, fig preserve (sweet), proscuitto (salty), and balsamic (tangy) combined for layers of flavor. I'd say I prefer my pizzas with meat and tomato sauce, but this was a nice change of pace.
Tony's serves up some very good pizza. They were a bit on the pricey side (Margherita was $19 and Cal-Italia was $18) but I'd say it's worth it. The consistent lines out the door justify it as well. There's so many varieties to try, I'm sure I'll be back at some point in the future.


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DNIPRO, Ukraine — With Russian forces stepping up their fight in eastern Ukraine, residents of the country's largest city near those front lines say they are prepared to win the war at any cost.
Dnipro has stood as an island of relative safety surrounded on three sides by fighting since Russia's invasion began in February.
While the trams still run on time and couples walk the river promenade, the city is transformed by war. Air raid sirens sound near daily. Sandbags are stacked around City Hall. And the sidewalk under the main bridge across the Dnieper is now blocked off with sandbags and barbed wire, with a trio of soldiers standing guard. Dnipro's prewar population of 1 million has swelled by untold numbers as Ukrainians seek shelter here.
"Everything is used now for shelters for refugees — schools, private offices, people's flats," says Borys Filatov, Dnipro's mayor.
For weeks, Ukraine has warned that Russia could advance on Dnipro from its positions to the south. Now Russia's military says its main goal is to seize the eastern Donbas region.
This city has become a logistical hub for humanitarian aid and a reception point for people fleeing the war in the Donbas and other parts of the country. And locals — at least those who've chosen to stay — are united in saying they believe the city is safe, and that Ukraine will emerge from the conflict victorious.
"I've been living here for my whole life. My parents are buried here. No Russian soldiers will be living here. They will all be killed — thousands, if necessary," Filatov says.
Why Dnipro is key to both sides
The Russian invasion of Ukraine has taken the shape of a backward "C" around Ukraine's border — from Kyiv in the north, curving around its eastern side through Kharkiv and the Donbas, and along the southern coast through Mariupol to Kherson.
Deep in the middle of the C lies Dnipro.
To Russia, the city makes a tantalizing target. Dnipro bridges eastern and western Ukraine with multiple crossings over the Dnieper River. Dnipro was home to the Soviet Union's rocket and missile manufacturing industry — an operation so prized that the city was closed to foreigners until the late 1980s.
The Ukrainian state-owned aerospace companies Pivdenmash and Yuzhnoye, which manufacture and design rockets, still operate in Dnipro. "There is a possibility Russia would try to avoid destruction here because they want to have them," says Ilko Bozhko, a spokesperson for the military recruitment center for the Dnipropetrovsk region, of which Dnipro is the capital.
For Ukraine, Dnipro's central location is critical. The city is roughly equidistant from most of the war's major battlegrounds — Donetsk, Mariupol, Kherson and Kharkiv are all within 200 miles — making the city an important logistical hub for supplies and medical care.
Every day, wounded soldiers from the front lines arrive in Dnipro, according to a trauma surgeon at one of the city's hospitals, who asks not to be identified because he is not authorized to speak to the media.
The World Health Organization says Ukrainian health care facilities have been attacked more than 60 times — a risk that could increase for Dnipro's hospitals if the fighting escalates in the east.
"We are preparing right now," the surgeon says. "We keep our evacuation routes clear so we can roll patients in their beds to the shelter. We keep water, we keep food. We check the electricity in the basement. We put sandbags around the generator, around the oxygen station."
Residents join the war and humanitarian efforts
Civilians, too, have mobilized. More than 20,000 have signed up for the Territorial Defense Force, Bozhko says, a number so large there is a waiting list. Others have opened their homes to displaced people.
Buildings around the city have become volunteer hubs, including a Soviet-era youth center now filled with teenagers packing boxes of supplies for evacuees. And some restaurants are closed to the public, instead turning their kitchens to the task of feeding Territorial Defense volunteers and refugees.
At Moderna, a trendy pizza place downtown, chairs are stacked against the wall and volunteers stand around the communal tables packing meals — porridge with chicken wings, vegetable soup and fresh bread — to be delivered to the local Territorial Defense Forces.
Restaurant owner Ruslan Buryak says he has his own part to play in the war effort. "We're not Mariupol or Kharkiv. From time to time, the rockets explode, but we are ready for anything," he says.
Each day, Buryak and the volunteers — many of them displaced Ukrainians themselves — pack more than 1,000 hot meals. His landlord has forgiven the rent, Buryak explains, and taxes and utility payments are currently optional for small businesses.
"We must do our work here. We must help our army and our country to win," says Anastasiia Yerak, the owner of another restaurant helping to serve meals. "For Ukraine, we don't have another way: We must win."
It is a hub for evacuees fleeing war
Dnipro's proximity to the hardest-hit areas has made it a key stop for evacuees. It is hard to say exactly how many have come through the city, according to the mayor, but the most conservative estimates put it at hundreds of thousands.
Some have chosen to stay here, waiting the days until they can return home. Valentina Tretyak, a 71-year-old retired lawyer, came here from Berdyansk, a city on the coast currently occupied by Russians. "I'm not afraid of anything," she says. "I've lived my life and enjoyed it. I believe that with me or without me, the Ukrainians will win."
Many more stay in Dnipro for only a night or three before moving farther west. That was the plan of newlyweds Irina Rumyanceva and Pavel Rubanov, both 53, who arrived here Friday.
They married in their hometown of Mariupol on Feb. 22, they said. Two days later, the invasion began.
Together, Rumyanceva and Rubanov sheltered for weeks in their basement, hiding from Russia's relentless shelling. The pair described the same disastrous living conditions so many Mariupol evacuees have reported: no electricity, no water, no heat; counting the days until they ran out of food; forced to leave behind friends and family as they desperately fled to safety.
"The city is completely ruined," Rumyanceva says, as she wipes away tears. "There is no place to go back to. All the houses are destroyed."
Dnipro has received so many evacuees that places to stay are in short supply. Rumyanceva and Rubanov say they spent their first night on the floor of a restaurant.
Like most of those seeking refuge in Dnipro, they didn't plan to stay. "We're afraid that everything that's happening in the eastern part of Ukraine is soon going to be the same in Dnipro," Rubanov says.
They've not yet decided where to go next. But for now, Dnipro works: The front lines are 60 miles away, and they can buy a fresh pirozhok pastry any time they like.
Rubanov cracks a joke: "It's kind of like a honeymoon."
Hanna Palamarenko contributed reporting in Dnipro.
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