text:
These excerpts have been taken from Satswarup dasa Goswami's Prabhupada-lilamrita ch 11-12.
With the manuscript for Volume Three complete and with the money to print it, Bhaktivedanta Swami once again entered the printing world, purchasing paper, correcting proofs, and keeping the printer on schedule so that the book would be finished by January 1965. Thus, by his persistence, he who had almost no money of his own managed to publish his third large hardbound volume within a little more than two years.
At this rate, with his respect in the scholarly world increasing, he might soon become a recognized figure amongst his countrymen. But he had his vision set on the West. And with the third volume now printed, he felt he was at last prepared. He was sixty-nine and would have to go soon. It had been more than forty years since Srila Bhaktisiddhanta Sarasvati had first asked a young householder in Calcutta to preach Krishna consciousness in the West. At first it had seemed impossible to Abhay Charan, who had so recently entered family responsibilities. That obstacle, however, had long ago been removed, and for more than ten years he had been free to travel. But he had been penniless (and still was). And he had wanted first to publish some volumes of Srimad-Bhagavatam to take with him; it had seemed necessary if he were to do something solid. Now, by Krishna's grace, three volumes were on hand.
Srila Prabhupada: I planned that I must go to America. Generally they go to London, but I did not want to go to London. I was simply thinking how to go to New York. I was scheming, "Whether I shall go this way, through Tokyo, Japan, or that way? Which way is cheaper?" That was my proposal. And I was targeting to New York always. Sometimes I was dreaming that I have come to New York.
Then Bhaktivedanta Swami met Mr. Agarwal, a Mathura businessman, and mentioned to him in passing, as he did to almost everyone he met, that he wanted to go to the West. Although Mr. Agarwal had known Bhaktivedanta Swami for only a few minutes, he volunteered to try to get him a sponsor in America. It was something Mr. Agarwal had done a number of times; when he met a sadhu who mentioned something about going abroad to teach Hindu culture, he would ask his son Gopal, an engineer in Pennsylvania, to send back a sponsorship form. When Mr. Agarwal volunteered to help in this way, Bhaktivedanta Swami urged him please to do so.
Srila Prabhupada: I did not say anything seriously to Mr. Agarwal, but perhaps he took it very seriously. I asked him, "Well, why don't you ask your son Gopal to sponsor so that I can go there? I want to preach there."
But Bhaktivedanta Swami knew he could not simply dream of going to the West; he needed money. In March 1965 he made another visit to Bombay, attempting to sell his books. Again he stayed at the free dharmasala, Premkutir. But finding customers was difficult. He met Paramananda Bhagwani, a librarian at Jai Hind College, who purchased books for the college library and then escorted Bhaktivedanta Swami to a few likely outlets.
Mr. Bhagwani: I took him to the Popular Book Depot at Grant Road to help him in selling books, but they told us they couldn't stock the books because they don't have much sales on religion. Then we went to another shop nearby, and the owner also regretted his inability to sell the books. Then he went to Sadhuvela, near Mahalakshmi temple, and we met the head of the temple there. He, of course, welcomed us. They have a library of their own, and they stock religious books, so we approached them to please keep a set there in their library. They are a wealthy asrama, and yet he also expressed his inability.
Bhaktivedanta Swami returned to Delhi, pursuing the usual avenues of bookselling and looking for whatever opportunity might arise. And to his surprise, he was contacted by the Ministry of External Affairs and informed that his No Objection certificate for going to the U.S. was ready. Since he had not instigated any proceedings for leaving the country, Bhaktivedanta Swami had to inquire from the ministry about what had happened. They showed him the Statutory Declaration Form signed by Mr. Gopal Agarwal of Butler, Pennsylvania; Mr. Agarwal solemnly declared that he would bear the expenses of Bhaktivedanta Swami during his stay in the U.S.
Srila Prabhupada: Whatever the correspondence was there between the father and son, I did not know. I simply asked him, "Why don't you ask your son Gopal to sponsor?" And now, after three or four months, the No Objection certificate was sent from the Indian Consulate in New York to me. He had already sponsored my arrival there for one month, and all of a sudden I got the paper.
At his father's request, Gopal Agarwal had done as he had done for several other sadhus, none of whom had ever gone to America. It was just a formality, something to satisfy his father. Gopal had requested a form from the Indian Consulate in New York, obtained a statement from his employer certifying his monthly salary, gotten a letter from his bank showing his balance as of April 1965, and had the form notarized. It had been stamped and approved in New York and sent to Delhi. Now Bhaktivedanta Swami had a sponsor. But he still needed a passport, visa, P-form, and travel fare.
The passport was not very difficult to obtain. Krishna Pandit helped, and by June 10 he had his passport. Carefully, he penned in his address at the Radha-Krishna temple in Chippiwada and wrote his father's name, Gour Mohan De. He asked Krishna Pandit also to pay for his going abroad, but Krishna Pandit refused, thinking it against Hindu principles for a sadhu to go abroad—and also very expensive.
With his passport and sponsorship papers, Bhaktivedanta Swami went to Bombay, not to sell books or raise funds for printing; he wanted a ticket for America. Again he tried approaching Sumati Morarji. He showed his sponsorship papers to her secretary, Mr. Choksi, who was impressed and who went to Mrs. Morarji on his behalf. "The Swami from Vrindavana is back," he told her. "He has published his book on your donation. He has a sponsor, and he wants to go to America. He wants you to send him on a Scindia ship." Mrs. Morarji said no, the Swamiji was too old to go to the United States and expect to accomplish anything. As Mr. Choksi conveyed to him Mrs. Morarji's words, Bhaktivedanta Swami listened disapprovingly. She wanted him to stay in India and complete the Srimad-Bhagavatam. Why go to the States? Finish the job here.
But Bhaktivedanta Swami was fixed on going. He told Mr. Choksi that he should convince Mrs. Morarji. He coached Mr. Choksi on what he should say: "I find this gentleman very inspired to go to the States and preach something to the people there…" But when he told Mrs. Morarji, she again said no. The Swami was not healthy. It would be too cold there. He might not be able to come back, and she doubted whether he would be able to accomplish much there. People in America were not so cooperative, and they would probably not listen to him.
Exasperated with Mr. Choksi's ineffectiveness, Bhaktivedanta Swami demanded a personal interview. It was granted, and a gray-haired, determined Bhaktivedanta Swami presented his emphatic request: "Please give me one ticket."
Sumati Morarji was concerned. "Swamiji, you are so old—you are taking this responsibility. Do you think it is all right?"
"No," he reassured her, lifting his hand as if to reassure a doubting daughter, "it is all right."
"But do you know what my secretaries think? They say, "Swamiji is going to die there.'"
Bhaktivedanta made a face as if to dismiss a foolish rumor. Again he insisted that she give him a ticket. "All right," she said. "Get your P-form, and I will make an arrangement to send you by our ship." Bhaktivedanta Swami smiled brilliantly and happily left her offices, past her amazed and skeptical clerks.
A "P-form"—another necessity for an Indian national who wants to leave the country—is a certificate given by the State Bank of India, certifying that the person has no excessive debts in India and is cleared by the banks. That would take a while to obtain. And he also did not yet have a U.S. visa. He needed to pursue these government permissions in Bombay, but he had no place to stay. So Mrs. Morarji agreed to let him reside at the Scindia Colony, a compound of apartments for employees of the Scindia Company.
He stayed in a small, unfurnished apartment with only his trunk and typewriter. The resident Scindia employees all knew that Mrs. Morarji was sending him to the West, and some of them became interested in his cause. They were impressed, for although he was so old, he was going abroad to preach. He was a special sadhu, a scholar. They heard from him how he was taking hundreds of copies of his books with him, but no money. He became a celebrity at the Scindia Colony. Various families brought him rice, sabji, and fruit. They brought so much that he could not eat it all, and he mentioned this to Mr. Choksi. Just accept it and distribute it, Mr. Choksi advised. Bhaktivedanta Swami then began giving remnants of his food to the children. Some of the older residents gathered to hear him as he read and spoke from Srimad-Bhagavatam. Mr. Vasavada, the chief cashier of Scindia, was particularly impressed and came regularly to learn from the sadhu. Mr. Vasavada obtained copies of Bhaktivedanta Swami's books and read them in his home.
Bhaktivedanta Swami's apartment shared a roofed-in veranda with Mr. Nagarajan, a Scindia office worker, and his wife.
Mrs. Nagarajan: Every time when I passed that way, he used to be writing or chanting. I would ask him, "Swamiji, what are you writing?" He used to sit near the window and one after another was translating the Sanskrit. He gave me two books and said, "Child, if you read this book, you will understand." We would have discourses in the house, and four or five Gujarati ladies used to come. At one of these discourses he told one lady that those who wear their hair parted on the side—that is not a good idea. Every Indian lady should have her hair parted in the center. They were very fond of listening and very keen to hear his discourse.
Every day he would go out trying to get his visa and P-form as quickly as possible, selling his books, and seeking contacts and supporters for his future Srimad-Bhagavatam publishing. Mr. Nagarajan tried to help. Using the telephone directory, he made a list of wealthy business and professional men who were Vaishnavas and might be inclined to assist. Bhaktivedanta Swami's neighbors at Scindia Colony observed him coming home dead tired in the evening. He would sit quietly, perhaps feeling morose, some neighbors thought, but after a while he would sit up, rejuvenated, and start writing.
Mrs. Nagarajan: When he came home we used to give him courage, and we used to tell him, "Swamiji, one day you will achieve your target." He would say, "Time is still not right. Time is still not right. They are all ajnanis. They don't understand. But still I must carry on."
Sometimes I would go by, and his cadar would be on the chair, but he would be sitting on the windowsill. I would ask him, "Swamiji, did you have any good contacts?" He would say, "Not much today. I didn't get much, and it is depressing. Tomorrow Krishna will give me more details." And he would sit there quietly.
After ten minutes, he would sit in his chair and start writing. I would wonder how Swamiji was so tired in one minute and in another minuten Even if he was tired, he was not defeated. He would never speak discouragement. And we would always encourage him and say, "If today you don't get it, tomorrow you will definitely meet some people, and they will encourage you." And my friends used to come in the morning and in the evening for discourse, and they would give namaskara and fruits.
Mr. Nagarajan: His temperament was very adjustable and homely. Our friends would offer a few rupees. He would say, "All right. It will help." He used to walk from our colony to Andheri station. It is two kilometers, and he used to go there without taking a bus, because he had no money.
Bhaktivedanta Swami had a page printed entitled "My Mission," and he would show it to influential men in his attempts to get further financing for Srimad-Bhagavatam. The printed statement proposed that God consciousness was the only remedy for the evils of modern materialistic society. Despite scientific advancement and material comforts, there was no peace in the world; therefore, Bhagavad-gita and Srimad-Bhagavatam, the glory of India, must be spread all over the world.
Mrs. Morarji asked Bhaktivedanta Swami if he would read Srimad-Bhagavatam to her in the evening. He agreed. She began sending her car for him at six o'clock each evening, and they would sit in her garden, where he would recite and comment on the Bhagavatam.
Mrs. Morarji: He used to come in the evening and sing the verses in rhythmic tunes, as is usually done with the Bhagavatam. And certain points—when you sit and discuss, you raise so many points—he was commenting on certain points, but it was all from the Bhagavatam. So he used to sit and explain to me and then go. He could give time, and I could hear him. That was for about ten or fifteen days.
His backing by Scindia and his sponsorship in the U.S. were a strong presentation, and with the help of the people at Scindia he obtained his visa on July 28, 1965. But the P-form proceedings went slowly and even threatened to be a last, insurmountable obstacle.
Srila Prabhupada: Formerly there was no restriction for going outside. But for a sannyasi like me, I had so much difficulty obtaining the government permission to go out. I had applied for the P-form sanction, but no sanction was coming. Then I went to the State Bank of India. The officer was Mr. Martarchari. He told me, "Swamiji, you are sponsored by a private man. So we cannot accept. If you were invited by some institution, then we could consider. But you are invited by a private man for one month. And after one month, if you are in difficulty, there will be so many obstacles." But I had already prepared everything to go. So I said, "What have you done?" He said, "I have decided not to sanction your P-form." I said, "No, no, don't do this. You better send me to your superior. It should not be like that."
So he took my request, and he sent the file to the chief official of foreign exchange—something like that. So he was the supreme man in the State Bank of India. I went to see him. I asked his secretary, "Do you have such-and-such a file. You kindly put it to Mr. Rao. I want to see him." So the secretary agreed, and he put the file, and he put my name down to see him. I was waiting. So Mr. Rao came personally. He said, "Swamiji, I passed your case. Don't worry."
Following Mrs. Morarji's instruction, her secretary, Mr. Choksi, made final arrangements for Bhaktivedanta Swami. Since he had no warm clothes, Mr. Choksi took him to buy a wool jacket and other woolen clothes. Mr. Choksi spent about 250 rupees on new clothes, including some new dhotis. At Bhaktivedanta Swami's request, Mr. Choksi printed five hundred copies of a small pamphlet containing the eight verses written by Lord Caitanya and an advertisement for Srimad-Bhagavatam, in the context of an advertisement for the Scindia Steamship Company.
Mr. Choksi: I asked him, "Why couldn't you go earlier? Why do you want to go now to the States, at this age?" He replied that, "I will be able to do something good, I am sure." His idea was that someone should be there who would be able to go near people who were lost in life and teach them and tell them what the correct thing is. I asked him so many times, "Why do you want to go to the States? Why don't you start something in Bombay or Delhi or Vrindavana?" I was teasing him also: "You are interested in seeing the States. Therefore, you want to go. All Swamijis want to go to the States, and you want to enjoy there." He said, "What I have got to see? I have finished my life."
But sometimes he was hot-tempered. He used to get angry at me for the delays. "What is this nonsense?" he would say. Then I would understand: he is getting angry now. Sometimes he would say, "Oh, Mrs. Morarji has still not signed this paper? She says come back tomorrow, we will talk tomorrow! What is this? Why this daily going back?" He would get angry. Then I would say, "You can sit here." But he would say, "How long do I have to sit?" He would become impatient.
Finally Mrs. Morarji scheduled a place for him on one of her ships, the Jaladuta, which was sailing from Calcutta on August 13. She had made certain that he would travel on a ship whose captain understood the needs of a vegetarian and a brahmana. Mrs. Morarji told the Jaladuta's captain, Arun Pandia, to carry extra vegetables and fruits for the Swami. Mr. Choksi spent the last two days with Bhaktivedanta Swami in Bombay, picking up the pamphlets at the press, purchasing clothes, and driving him to the station to catch the train for Calcutta.
He arrived in Calcutta about two weeks before the Jaladuta's departure. Although he had lived much of his life in the city, he now had nowhere to stay. It was as he had written in his "Vrindavana-bhajana": "I have my wife, sons, daughters, grandsons, everything, / But I have no money, so they are a fruitless glory." Although in this city he had been so carefully nurtured as a child, those early days were also gone forever: "Where have my loving father and mother gone to now? / And where are all my elders, who were my own folk? / Who will give me news of them, tell me who? / All that is left of this family life is a list of names."
Out of the hundreds of people in Calcutta whom Bhaktivedanta Swami knew, he chose to call on Mr. Sisir Bhattacarya, the flamboyant kirtana singer he had met a year before at the governor's house in Lucknow. Mr. Bhattacarya was not a relative, not a disciple, nor even a close friend; but he was willing to help. Bhaktivedanta Swami called at his place and informed him that he would be leaving on a cargo ship in a few days; he needed a place to stay, and he would like to give some lectures. Mr. Bhattacarya immediately began to arrange a few private meetings at friends' homes, where he would sing and Bhaktivedanta Swami would then speak.
Mr. Bhattacarya thought the sadhu's leaving for America should make an important news story. He accompanied Bhaktivedanta Swami to all the newspapers in Calcutta—the Hindustan Standard, the Amrita Bazar Patrika, the Jugantas, the Statesman, and others. Bhaktivedanta Swami had only one photograph, a passport photo, and they made a few copies for the newspapers. Mr. Bhattacarya would try to explain what the Swami was going to do, and the news writers would listen. But none of them wrote anything. Finally they visited the Dainik Basumati, a local Bengali daily, which agreed to print a small article with Bhaktivedanta Swami's picture.
A week before his departure, on August 6, Bhaktivedanta Swami traveled to nearby Mayapur to visit the samadhi of Srila Bhaktisiddhanta Sarasvati. Then he returned to Calcutta, where Mr. Bhattacarya continued to assist him with his final business and speaking engagements.
Mr. Bhattacarya: We just took a hired taxi to this place and that place. And he would go for preaching. I never talked to him during the preaching, but once when I was coming back from the preaching, I said, "You said this thing about this. But I tell you it is not this. It is this." I crossed him in something or argued. And he was furious. Whenever we argued and I said, "No, I think this is this," then he was shouting. He was very furious. He said, "You are always saying, "I think, I think, I think.' What is the importance of what you think? Everything is what you think. But it doesn't matter. It matters what sastra says. You must follow." I said, "I must do what I think, what I feel—that is important." He said, "No, you should forget this. You should forget your desire. You should change your habit. Better you depend on sastras. You follow what sastra wants you to do, and do it. I am not telling you what I think, but I am repeating what the sastra says."
As the day of his departure approached, Bhaktivedanta Swami took stock of his meager possessions. He had only a suitcase, an umbrella, and a supply of dry cereal. He did not know what he would find to eat in America; perhaps there would be only meat. If so, he was prepared to live on boiled potatoes and the cereal. His main baggage, several trunks of his books, was being handled separately by Scindia Cargo. Two hundred three-volume sets—the very thought of the books gave him confidence.
When the day came for him to leave, he needed that confidence. He was making a momentous break with his previous life, and he was dangerously old and not in strong health. And he was going to an unknown and probably unwelcoming country. To be poor and unknown in India was one thing. Even in these Kali-yuga days, when India's leaders were rejecting Vedic culture and imitating the West, it was still India; it was still the remains of Vedic civilization. He had been able to see millionaires, governors, the prime minister, simply by showing up at their doors and waiting. A sannyasi was respected; the Srimad-Bhagavatam was respected. But in America it would be different. He would be no one, a foreigner. And there was no tradition of sadhus, no temples, no free asramas. But when he thought of the books he was bringing—transcendental knowledge in English—he became confident. When he met someone in America he would give him a flyer: ""Srimad Bhagwatam,' India's Message of Peace and Goodwill."
It was August 13, just a few days before Janmashtami, the appearance day anniversary of Lord Krishna—the next day would be his own sixty-ninth birthday. During these last years, he had been in Vrindavana for Janmashtami. Many Vrindavana residents would never leave there; they were old and at peace in Vrindavana. Bhaktivedanta Swami was also concerned that he might die away from Vrindavana. That was why all the Vaishnava sadhus and widows had taken vows not to leave, even for Mathura—because to die in Vrindavana was the perfection of life. And the Hindu tradition was that a sannyasi should not cross the ocean and go to the land of the mlecchas. But beyond all that was the desire of Srila Bhaktisiddhanta Sarasvati, and his desire was nondifferent from that of Lord Krishna. And Lord Caitanya Mahaprabhu had predicted that the chanting of Hare Krishna would be known in every town and village of the world.
Bhaktivedanta Swami took a taxi down to the Calcutta port. A few friends and admirers, along with his son Vrindavan, accompanied him. He writes in his diary: "Today at 9 a.m. embarked on M.V. Jaladuta. Came with me Bhagwati, the Dwarwan of Scindia Sansir, Mr. Sen Gupta, Mr. Ali and Vrindaban." He was carrying a Bengali copy of Caitanya-caritamrita, which he intended to read during the crossing. Somehow he would be able to cook on board. Or if not, he could starve— whatever Krishna desired. He checked his essentials: passenger ticket, passport, visa, P-form, sponsor's address. Finally it was happening.
Srila Prabhupada: With what great difficulty I got out of the country! Some way or other, by Krishna's grace, I got out so I could spread the Krishna consciousness movement all over the world. Otherwise, to remain in India—it was not possible. I wanted to start a movement in India, but I was not at all encouraged.
The black cargo ship, small and weathered, was moored at dockside, a gangway leading from the dock to the ship's deck. Indian merchant sailors curiously eyed the elderly saffron-dressed sadhu as he spoke last words to his companions and then left them and walked determinedly toward the boat.
For thousands of years, krishna-bhakti had been known only in India, not outside, except in twisted, faithless reports by foreigners. And the only swamis to have reached America had been nondevotees, Mayavadi impersonalists. But now Krishna was sending Bhaktivedanta Swami as His emissary.
SPL 12: The Journey to America
The Journey to America
Today the ship is plying very smoothly. I feel today better. But I am feeling separation from Sri Vrindaban and my Lords Sri Govinda, Gopinath, Radha Damodar. My only solace is Sri Chaitanya Charitamrita in which I am tasting the nectarine of Lord Chaitanya's lila. I have left Baharatabhumi just to execute the order of Sri Bhaktisiddhanta Saraswati, in pursuance of Lord Chaitanya's order. I have no qualification, but have taken up the risk just to carry out the order of His Divine Grace. I depend fully on Their mercy, so far away from Vrindaban.
—Jaladuta diary
September 10, 1965
The Jaladuta is a regular cargo carrier of the Scindia Steam Navigation Company, but there is a passenger cabin aboard. During the voyage from Calcutta to New York in August and September of 1965, the cabin was occupied by "Sri Abhoy Charanaravinda Bhaktivedanta Swami," whose age was listed as sixty-nine and who was taken on board bearing "a complimentary ticket with food."
The Jaladuta, under the command of Captain Arun Pandia, whose wife was also aboard, left at 9:00 A.M. on Friday, August 13. In his diary, Srila Prabhupada noted: "The cabin is quite comfortable, thanks to Lord Sri Krishna for enlightening Sumati Morarji for all these arrangements. I am quite comfortable." But on the fourteenth he reported: "Seasickness, dizziness, vomiting—Bay of Bengal. Heavy rains. More sickness."
On the nineteenth, when the ship arrived at Colombo, Ceylon (now Sri Lanka), Prabhupada was able to get relief from his seasickness. The captain took him ashore, and he traveled around Colombo by car. Then the ship went on toward Cochin, on the west coast of India. Janmashtami, the appearance day of Lord Krishna, fell on the twentieth of August that year. Prabhupada took the opportunity to speak to the crew about the philosophy of Lord Krishna, and he distributed prasadam he had cooked himself. August 21 was his seventieth birthday, observed (without ceremony) at sea. That same day the ship arrived at Cochin, and Srila Prabhupada's trunks of Srimad-Bhagavatam volumes, which had been shipped from Bombay, were loaded on board.
By the twenty-third the ship had put out to the Red Sea, where Srila Prabhupada encountered great difficulty. He noted in his diary: "Rain, seasickness, dizziness, headache, no appetite, vomiting." The symptoms persisted, but it was more than seasickness. The pains in his chest made him think he would die at any moment. In two days he suffered two heart attacks. He tolerated the difficulty, meditating on the purpose of his mission, but after two days of such violent attacks he thought that if another were to come he would certainly not survive.
On the night of the second day, Prabhupada had a dream. Lord Krishna, in His many forms, was rowing a boat, and He told Prabhupada that he should not fear, but should come along. Prabhupada felt assured of Lord Krishna's protection, and the violent attacks did not recur.
The Jaladuta entered the Suez Canal on September 1 and stopped in Port Sa'id on the second. Srila Prabhupada visited the city with the captain and said that he liked it. By the sixth he had recovered a little from his illness and was eating regularly again for the first time in two weeks, having cooked his own kichari and puris. He reported in his diary that his strength renewed little by little.
Thursday, September 9
To 4:00 this afternoon, we have crossed over the Atlantic Ocean for twenty-four hours. The whole day was clear and almost smooth. I am taking my food regularly and have got some strength to struggle. There is also a slight tacking of the ship and I am feeling a slight headache also. But I am struggling and the nectarine of life is Sri Chaitanya Charitamrita, the source of all my vitality.
Friday, September 10
Today the ship is plying very smoothly. I feel today better. But I am feeling separation from Sri Vrindaban and my Lords Sri Govinda, Gopinath, Radha Damodar. The only solace is Sri Chaitanya Charitamrita in which I am tasting the nectarine of Lord Chaitanya's lila [pastimes]. I have left Bharatabhumi just to execute the order of Sri Bhaktisiddhanta Saraswati in pursuance of Lord Chaitanya's order. I have no qualification, but have taken up the risk just to carry out the order of His Divine Grace. I depend fully on Their mercy, so far away from Vrindaban.
During the voyage, Srila Prabhupada sometimes stood on deck at the ship's rail, watching the ocean and the sky and thinking of Caitanya-caritamrita, Vrindavana-dhama, and the order of his spiritual master to go preach in the West. Mrs. Pandia, the captain's wife, whom Srila Prabhupada considered to be "an intelligent and learned lady," foretold Srila Prabhupada's future. If he were to pass beyond this crisis in his health, she said, it would indicate the good will of Lord Krishna.
The ocean voyage of 1965 was a calm one for the Jaladuta. The captain said that never in his entire career had he seen such a calm Atlantic crossing. Prabhupada replied that the calmness was Lord Krishna's mercy, and Mrs. Pandia asked Prabhupada to come back with them so that they might have another such crossing. Srila Prabhupada wrote in his diary, "If the Atlantic would have shown its usual face, perhaps I would have died. But Lord Krishna has taken charge of the ship."
On September 13, Prabhupada noted in his diary: "Thirty-second day of journey. Cooked bati kichari. It appeared to be delicious, so I was able to take some food. Today I have disclosed my mind to my companion, Lord Sri Krishna. There is a Bengali poem made by me in this connection."
This poem was a prayer to Lord Krishna, and it is filled with Prabhupada's devotional confidence in the mission that he had undertaken on behalf of his spiritual master. An English translation of the opening stanzas follows:*
I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Krishna only when Srimati Radharani becomes pleased with you.
Sri Srimad Bhaktisiddhanta Sarasvati Thakura, who is very dear to Lord Gauranga [Lord Caitanya], the son of mother Saci, is unparalleled in his service to the Supreme Lord Sri Krishna. He is that great, saintly spiritual master who bestows intense devotion to Krishna at different places throughout the world.
By his strong desire, the holy name of Lord Gauranga will spread throughout all the countries of the Western world. In all the cities, towns, and villages on the earth, from all the oceans, seas, rivers, and streams, everyone will chant the holy name of Krishna.
As the vast mercy of Sri Caitanya Mahaprabhu conquers all directions, a flood of transcendental ecstasy will certainly cover the land. When all the sinful, miserable living entities become happy, the Vaishnavas' desire is then fulfilled.
Although my Guru Maharaja ordered me to accomplish this mission, I am not worthy or fit to do it. I am very fallen and insignificant. Therefore, O Lord, now I am begging for Your mercy so that I may become worthy, for You are the wisest and most experienced of all…
The poem ends:
Today that remembrance of You came to me in a very nice way. Because I have a great longing I called to You. I am Your eternal servant, and therefore I desire Your association so much. O Lord Krishna, except for You there is no means of success.
In the same straightforward, factual manner in which he had noted the date, the weather, and his state of health, he now described his helpless dependence on his "companion, Lord Krishna," and his absorption in the ecstasy of separation from Krishna. He described the relationship between the spiritual master and the disciple, and he praised his own spiritual master, Sri Srimad Bhaktisiddhanta Sarasvati, "by whose strong desire the holy name of Lord Gauranga will spread throughout all the countries of the Western world." He plainly stated that his spiritual master had ordered him to accomplish this mission of worldwide Krishna consciousness, and feeling unworthy he prayed to Lord Krishna for strength. The last verses give an unexpected, confidential glimpse into Srila Prabhupada's direct relationship with Lord Krishna. Prabhupada called on Krishna as his "dear friend" and longed for the joy of again wandering the fields of Vraja. This memory of Krishna, he wrote, came because of a great desire to serve the Lord. Externally, Srila Prabhupada was experiencing great inconvenience; he had been aboard ship for a month and had suffered heart attacks and repeated seasickness. Moreover, even if he were to recover from these difficulties, his arrival in America would undoubtedly bring many more difficulties. But remembering the desire of his spiritual master, taking strength from his reading of Caitanya-caritamrita, and revealing his mind in his prayer to Lord Krishna, Prabhupada remained confident.
After a thirty-five-day journey from Calcutta, the Jaladuta reached Boston's Commonwealth Pier at 5:30 A.M. on September 17, 1965. The ship was to stop briefly in Boston before proceeding to New York City. Among the first things Srila Prabhupada saw in America were the letters "A & P" painted on a pierfront warehouse. The gray waterfront dawn revealed the ships in the harbor, a conglomeration of lobster stands and drab buildings, and, rising in the distance, the Boston skyline.
Prabhupada had to pass through U.S. Immigration and Customs in Boston. His visa allowed him a three-month stay, and an official stamped it to indicate his expected date of departure. Captain Pandia invited Prabhupada to take a walk into Boston, where the captain intended to do some shopping. They walked across a footbridge into a busy commercial area with old churches, warehouses, office buildings, bars, tawdry bookshops, nightclubs, and restaurants. Prabhupada briefly observed the city, but the most significant thing about his short stay in Boston, aside from the fact that he had now set foot in America, was that at Commonwealth Pier he wrote another Bengali poem, entitled "Markine Bhagavata-dharma" ("Teaching Krishna Consciousness in America"). Some of the verses he wrote on board the ship that day are as follows:*
My dear Lord Krishna, You are so kind upon this useless soul, but I do not know why You have brought me here. Now You can do whatever You like with me.
But I guess You have some business here, otherwise why would You bring me to this terrible place?
Most of the population here is covered by the material modes of ignorance and passion. Absorbed in material life they think themselves very happy and satisfied, and therefore they have no taste for the transcendental message of Vasudeva [Krishna]. I do not know how they will be able to understand it.
But I know that Your causeless mercy can make everything possible, because You are the most expert mystic.
How will they understand the mellows of devotional service? O Lord, I am simply praying for Your mercy so that I will be able to convince them about Your message.
All living entities have come under the control of the illusory energy by Your will, and therefore, if You like, by Your will they can also be released from the clutches of illusion.
I wish that You may deliver them. Therefore if You so desire their deliverance, then only will they be able to understand Your message…
How will I make them understand this message of Krishna consciousness? I am very unfortunate, unqualified, and the most fallen. Therefore I am seeking Your benediction so that I can convince them, for I am powerless to do so on my own.
Somehow or other, O Lord, You have brought me here to speak about You. Now, my Lord, it is up to You to make me a success or failure, as You like.
O spiritual master of all the worlds! I can simply repeat Your message. So if You like You can make my power of speaking suitable for their understanding.
Only by Your causeless mercy will my words become pure. I am sure that when this transcendental message penetrates their hearts, they will certainly feel gladdened and thus become liberated from all unhappy conditions of life.
O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me dance, make me dance, O Lord, make me dance as You like.
I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Krishna. I have been designated as Bhaktivedanta, and now, if You like, You can fulfill the real purport of Bhaktivedanta.
Signed—the most unfortunate, insignificant beggar,
A. C. Bhaktivedanta Swami,
On board the ship Jaladuta, Commonwealth Pier,
Boston, Massachusetts, U.S.A.
Dated 18th September 1965.
He was now in America. He was in a major American city, rich with billions, populated with millions, and determined to stay the way it was. Prabhupada saw Boston from the viewpoint of a pure devotee of Krishna. He saw the hellish city life, people dedicated to the illusion of material happiness. All his dedication and training moved him to give these people the transcendental knowledge and saving grace of Krishna consciousness, yet he was feeling weak, lowly, and unable to help them on his own. He was but "an insignificant beggar" with no money. He had barely survived the two heart attacks at sea, he spoke a different language, he dressed strangely—yet he had come to tell people to give up meat-eating, illicit sex, intoxication, and gambling, and to teach them to worship Lord Krishna, who to them was a mythical Hindu god. What would he be able to accomplish?
Helplessly he spoke his heart directly to God: "I wish that You may deliver them. I am seeking Your benediction so that I can convince them." And for convincing them he would trust in the power of God's holy name and in the Srimad-Bhagavatam. This transcendental sound would clean away desire for material enjoyment from their hearts and awaken loving service to Krishna. On the streets of Boston, Prabhupada was aware of the power of ignorance and passion that dominated the city; but he had faith in the transcendental process. He was tiny, but God was infinite, and God was Krishna, his dear friend.
On the nineteenth of September the Jaladuta sailed into New York Harbor and docked at a Brooklyn pier, at Seventeenth Street. Srila Prabhupada saw the awesome Manhattan skyline, the Empire State Building, and, like millions of visitors and immigrants in the past, the Statue of Liberty.
Srila Prabhupada was dressed appropriately for a resident of Vrindavana. He wore kanthi-mala (neck beads) and a simple cotton dhoti, and he carried japa-mala (chanting beads) and an old chadar, or shawl. His complexion was golden, his head shaven, sikha in the back, his forehead decorated with the whitish Vaishnava tilaka. He wore pointed white rubber slippers, not uncommon for sadhus in India. But who in New York had ever seen or dreamed of anyone appearing like this Vaishnava? He was possibly the first Vaishnava sannyasi to arrive in New York with uncompromised appearance. Of course, New Yorkers have an expertise in not giving much attention to any kind of strange new arrival.
Srila Prabhupada was on his own. He had a sponsor, Mr. Agarwal, somewhere in Pennsylvania. Surely someone would be here to greet him. Although he had little idea of what to do as he walked off the ship onto the pier—"I did not know whether to turn left or right"—he passed through the dockside formalities and was met by a representative from Traveler's Aid, sent by the Agarwals in Pennsylvania, who offered to take him to the Scindia ticket office in Manhattan to book his return passage to India.
At the Scindia office, Prabhupada spoke with the ticket agent, Joseph Foerster, who was impressed by this unusual passenger's Vaishnava appearance, his light luggage, and his apparent poverty. He regarded Prabhupada as a priest. Most of Scindia's passengers were businessmen or families, so Mr. Foerster had never seen a passenger wearing the traditional Vaishnava dress of India. He found Srila Prabhupada to be "a pleasant gentleman" who spoke of "the nice accommodations and treatment he had received aboard the Jaladuta." Prabhupada asked Mr. Foerster to hold space for him on a return ship to India. His plans were to leave in about two months, and he told Mr. Foerster that he would keep in touch. Carrying only forty rupees cash, which he himself called "a few hours' spending in New York," and an additional twenty dollars he had collected from selling three volumes of the Bhagavatam to Captain Pandia, Srila Prabhupada, with umbrella and suitcase in hand, and still escorted by the Traveler's Aid representative, set out for the Port Authority Bus Terminal to arrange for his trip to Butler.
(These excerpts have been taken from Satswarup dasa Goswami's Prabhupada-lilamrita ch 11-12.)


text:
Your glasses, both lenses and frames, have the ability to transmit infections, including COVID-19, to your eyes, nose and mouth via your hands.
According to the Journal of Hospital Infection, COVID-19 can survive on glass for up to four days. It can also be identified on stainless steel and plastic — materials used to manufacture glasses — for up to three days.
One way you can clean your glasses is by using a cleaning spray which your West Orange eye doctor will provide you with. Make sure you follow your eye doctor's instructions on how to clean your specific glasses, as each frame, lens material and coating is different.
If you run out or can't get cleaning spray from your eye doctor, here are some tips on how to clean your glasses.
Use soap and water
Liquid soap and water provide good protection against viruses and bacteria. Here's how to keep your glasses germ-free:
- Wash your hands with soap, and dry them with a lint-free towel or paper towel.
- Rinse the lenses with water to prevent specks of dirt from damaging your lenses.
- Apply a drop of dish soap to the lenses and gently massage it around with a microfiber cloth. Disposable lens wipes are fine, too.
- Remember to clean the nose pads and behind-the-ear pieces as well as the edge where the lens meets the frame.
Rince the glasses with water and dry them with a microfiber cloth, or simply air dry.
Clean your glasses after being out in public
We are often unaware of how frequently we touch our faces, eyes and nose, which is why handwashing is so crucial.
Whether you wear prescription or non-prescription glasses, make sure to clean them after a trip to the grocery store or any place where you've been around other people.
Don't blow on glasses
Many people try to clean their lenses by steaming them up with their breath. Blowing on your lenses can cause them to become even more contaminated.
Don't use bleach or rubbing alcohol
Don't use sanitizing cleaning solutions that contain alcohol or bleach, as they can be harsh on anti-reflective or non-glare lens coatings. They might also weaken the frame.
It's easy to clean your glasses. Doing so can safeguard your health and keep your glasses in the best possible condition.
Contact Professional Eye Care of West Orange in West Orange if you have any further questions related to your eye health.
Frequently Asked Questions
Q: How long will it take to clean my glasses?
- A: A thorough cleaning of your glasses should take no more than 10 minutes and regular maintenance should take no more than 5 minutes (and just a minute or two, if you incorporate glasses-washing into your hand-washing routine).
Q: Can I put sanitizing wipes on my glasses?
- A: No. Household cleaning/antibacterial wipes may ruin your lenses, so avoid using them.
Quality Frames For Prescription Eyeglasses & Computer Glasses. Visit Professional Eye Care of West Orange for an eye exam and eyeglasses that match your style.

subset: commoncrawl


text:
Dental Implants: The Closest Thing to Having Your Own Teeth
Dental Implants: The Closest Thing to Having Your Own Teeth
Dental implants are truly game-changing. The technology has evolved to the point where we can offer them to most patients. The success rate for this procedure is the envy of other procedures, especially with our office's unique approach.
At SA Family Dental we know many of our patients and prospective patients have questions about dental implants. We want you to be as happy and comfortable as possible with your dental service. Let's take a moment to answer some of the most common questions we receive.
How much do dental implants cost?
The cost of dental implants is actually a highly technical subject, because you're actually talking about multiple procedures. First, the implant itself must be inserted into the bone. Then, the crown must be fit onto the implant in a separate procedure. These crowns also require an abutment that is used to attach a crown, bridge or removable denture to the dental implant fixture which hangs on to a healthy, neighboring tooth. Many offices add separate charges for each and every one of those procedures.
However, our office is committed to helping our patients save as much money as possible. If you're missing a tooth, a dental implant is not just some cosmetic, vanity-saving device. It will preserve your bone structure, your face structure and your ability to eat and speak normally. This is why we've made the decision to forgo charging each of these procedures as separate items. We treat them all as a single procedure. You can save $500 or more when you choose SA Family Dental.
We work hard to make sure dental implants remain affordable. We offer coupons, work with most insurance plans and offer Care Credit financing. More and more insurance companies are providing dental insurance coverage of up to 50% for implants, making dental implants more affordable than ever before.
What are some common problems or complications associated with dental implants?
Believe it or not, we don't see a lot of problems. SA Family Dental has an in-house periodontist. Dental implants are about the gum and jawbone as much as the tooth. This expertise is necessary to place the tooth properly. Failing to take the gums into consideration can lead to ripping, tearing, infection and aesthetic problems.
Most dental offices send you to a periodontist across town. This makes miscommunication a likely possibility when it's time to place the tooth. Keeping this professional service in-office ensures the tooth will be placed properly the first time. And since tooth placement problems are the number one cause of complications, we've achieved an enviable 98% success rate on all dental implants.
At SA Family Dental, dental implants are totally safe. Most of our patients never experience any post-operative pain!
What are the pros and cons of dental implants?
The alternative to a dental implant is usually a bridge. With a bridge, you have to alter two other teeth in order to place a single replacement tooth. This puts weight and stress on the neighboring teeth, which are now handling twice the chewing burden. Bridges are also very difficult to clean.
Bridges leave a gap between the false tooth and the gum line. Over time, the gap gets larger. Bone deterioration is a common result.
Meanwhile, implants, which have been placed properly and receive adequate attention to gum health, are literally the next best thing to having your own teeth. They look, feel and act like real teeth. You clean them just like you clean your real teeth.
Some patients will need additional procedures before benefiting from dental implants, however. If you have gum disease, for example, you might not have enough bone to place the implant. This means a second surgery would be necessary to augment and replace bone.
Dental implants take more time to place compared to bridges. It's a two-part procedure. The implant needs time to integrate with the bone (a process called osseointegration) before a custom-made crown (the "tooth") can be added. We use a healing cap until osseointegration has occurred. That cap can require a little bit of extra care. There is a 6 to 8-week waiting period before the final crown can be placed. Most of our patients feel like the long-term benefits are well worth the wait.
What should I know about choosing an office to perform my dental implant procedure?
We'll be the first to tell you to shop around. Take time to read reviews on third-party websites. Ask for pricing bids. No matter what, you're going to have to chip in some of your own money. It's in your best interest to shop around.
With that being said, you're not looking for a car here. You're making an investment in your own body. It's important that you take all factors into account. Ask questions. Ask lots of questions.
The biggest, most important question you should ask is, "Can you offer implants and restoration services at the same office?" Remember, most bad implants are the result of a lack of communication between the professional who places the implant and the professional who handles the restoration. If the implant is angled incorrectly, there can be all sorts of problems. You need doctors who will communicate and work closely with one another to come to a consensus on what needs to happen for a successful procedure.
Got more questions?
Call SA Family Care Dental at (210) 774-6427 today! Our doctors will be happy to sit down with you to discuss any questions or concerns you have about dental implants. Make an appointment for a thorough assessment of your current dental health needs. We're here to help you achieve a happy, healthy smile that will last a lifetime!
Visit WebMD for further information on Dental Implant Procedure.


text:
Samuel was sleeping in the temple of the LORD
where the ark of God was.
The LORD called to Samuel, who answered, "Here I am."
Samuel ran to Eli and said, "Here I am. You called me."
"I did not call you, " Eli said. "Go back to sleep."
So he went back to sleep.
Again the LORD called Samuel, who rose and went to Eli.
"Here I am, " he said. "You called me."
But Eli answered, "I did not call you, my son. Go back to sleep."
At that time Samuel was not familiar with the LORD,
because the LORD had not revealed anything to him as yet.
The LORD called Samuel again, for the third time.
Getting up and going to Eli, he said, "Here I am. You called me."
Then Eli understood that the LORD was calling the youth.
So he said to Samuel, "Go to sleep, and if you are called, reply,
Speak, LORD, for your servant is listening."
When Samuel went to sleep in his place,
the LORD came and revealed his presence,
calling out as before, "Samuel, Samuel!"
Samuel answered, "Speak, for your servant is listening."
Samuel grew up, and the LORD was with him,
not permitting any word of his to be without effect.
Responsorial Psalm Ps 40:2, 4, 7-8, 8-9, 10
R. (8a and 9a) Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.
R. Here am I, Lord; I come to do your will.
Sacrifice or offering you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, "Behold I come."
R. Here am I, Lord; I come to do your will.
"In the written scroll it is prescribed for me,
to do your will, O my God, is my delight,
and your law is within my heart!"
R. Here am I, Lord; I come to do your will.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Here am I, Lord; I come to do your will.
Reading II 1 Cor 6:13c-15a, 17-20
Brothers and sisters:
The body is not for immorality, but for the Lord,
and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ?
But whoever is joined to the Lord becomes one Spirit with him.
Avoid immorality.
Every other sin a person commits is outside the body,
but the immoral person sins against his own body.
Do you not know that your body
is a temple of the Holy Spirit within you,
whom you have from God, and that you are not your own?
For you have been purchased at a price.
Therefore glorify God in your body.
Alleluia Jn 1:41, 17b
R. Alleluia, alleluia.
We have found the Messiah:
Jesus Christ, who brings us truth and grace.
R. Alleluia, alleluia.
Gospel Jn 1:35-42
John was standing with two of his disciples,
and as he watched Jesus walk by, he said,
"Behold, the Lamb of God."
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them,
"What are you looking for?"
They said to him, "Rabbi" — which translated means Teacher —,
"where are you staying?"
He said to them, "Come, and you will see."
So they went and saw where Jesus was staying,
and they stayed with him that day.
It was about four in the afternoon.
Andrew, the brother of Simon Peter,
was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him,
"We have found the Messiah" — which is translated Christ —.
Then he brought him to Jesus.
Jesus looked at him and said,
"You are Simon the son of John;
you will be called Cephas" — which is translated Peter.
– – –
Lectionary for Mass for Use in the Dioceses of the United States, second typical edition, Copyright © 2001, 1998, 1997, 1986, 1970 Confraternity of Christian Doctrine; Psalm refrain © 1968, 1981, 1997, International Committee on English in the Liturgy, Inc. All rights reserved. Neither this work nor any part of it may be reproduced, distributed, performed or displayed in any medium, including electronic or digital, without permission in writing from the copyright owner.


text: I'm currently living outside the US and internet connectivity being what it is, I'm not always able to get my ipod touch online and sync omnifocus. So Omnifocus (mac client) keeps giving me alerts that I haven't synced and would I like to remove it. That gets annoying. I'd like an option to say "don't remind me again" or set a time limit on it.


text:
PART SIX : Chapter 28
Leo Tolstoy2016年08月25日'Command+D' Bookmark this page
Levin was standing rather far off.
A nobleman breathing heavily and hoarsely at his
side, and another whose thick boots were creaking,
prevented him from hearing distinctly. He could
only hear the soft voice of the marshal faintly, then
the shrill voice of the malignant gentleman, and then
the voice of Sviazhsky. They were disputing,
as far as he could make out, as to the interpretation
to be put on the act and the exact meaning of the
words: "liable to be called up for trial."
The crowd parted to make way for Sergey
Ivanovitch approaching the table. Sergey Ivanovitch,
waiting till the malignant gentleman had finished
speaking, said that he thought the best solution would
be to refer to the act itself, and asked the secretary
to find the act. The act said that in case of
difference of opinion, there must be a ballot.
Sergey Ivanovitch read the act and
began to explain its meaning, but at that point a
tall, stout, round-shouldered landowner, with dyed
whiskers, in a tight uniform that cut the back of his
neck, interrupted him. He went up to the table,
and striking it with his finger ring, he shouted loudly:
"A ballot! Put it to the vote! No
need for more talking!" Then several voices
began to talk all at once, and the tall nobleman with
the ring, getting more and more exasperated, shouted
more and more loudly. But it was impossible
to make out what he said.
He was shouting for the very course
Sergey Ivanovitch had proposed; but it was evident
that he hated him and all his party, and this feeling
of hatred spread through the whole party and roused
in opposition to it the same vindictiveness, though
in a more seemly form, on the other side. Shouts
were raised, and for a moment all was confusion, so
that the marshal of the province had to call for order.
"A ballot! A ballot!
Every nobleman sees it! We shed our blood for
our country!… The confidence of the monarch….
No checking the accounts of the marshal; he's
not a cashier…. But that's not the point….
Votes, please! Beastly!…" shouted furious
and violent voices on all sides. Looks and faces
were even more violent and furious than their words.
They expressed the most implacable hatred.
Levin did not in the least understand what was the
matter, and he marveled at the passion with which
it was disputed whether or not the decision about
Flerov should be put to the vote. He forgot,
as Sergey Ivanovitch explained to him afterwards,
this syllogism: that it was necessary for the
public good to get rid of the marshal of the province;
that to get rid of the marshal it was necessary to
have a majority of votes; that to get a majority of
votes it was necessary to secure Flerov's right
to vote; that to secure the recognition of Flerov's
right to vote they must decide on the interpretation
to be put on the act.
"And one vote may decide the
whole question, and one must be serious and consecutive,
if one wants to be of use in public life," concluded
Sergey Ivanovitch. But Levin forgot all that,
and it was painful to him to see all these excellent
persons, for whom he had a respect, in such an unpleasant
and vicious state of excitement. To escape from
this painful feeling he went away into the other room
where there was nobody except the waiters at the refreshment
bar. Seeing the waiters busy over washing up
the crockery and setting in order their plates and
wine glasses, seeing their calm and cheerful faces,
Levin felt an unexpected sense of relief as though
he had come out of a stuffy room into the fresh air.
He began walking up and down, looking with pleasure
at the waiters. He particularly liked the way
one gray-whiskered waiter, who showed his scorn for
the other younger ones and was jeered at by them,
was teaching them how to fold up napkins properly.
Levin was just about to enter into conversation with
the old waiter, when the secretary of the court of
wardship, a little old man whose specialty it was to
know all the noblemen of the province by name and
patronymic, drew him away.
"Please come, Konstantin Dmitrievitch,"
he said, "your brother's looking for you.
They are voting on the legal point."
Levin walked into the room, received
a white ball, and followed his brother, Sergey Ivanovitch,
to the table where Sviazhsky was standing with a significant
and ironical face, holding his beard in his fist and
sniffing at it. Sergey Ivanovitch put his hand
into the box, put the ball somewhere, and making room
for Levin, stopped. Levin advanced, but utterly
forgetting what he was to do, and much embarrassed,
he turned to Sergey Ivanovitch with the question,
"Where am I to put it?" He asked this
softly, at a moment when there was talking going on
near, so that he had hoped his question would not
be overheard. But the persons speaking paused,
and his improper question was overheard. Sergey
Ivanovitch frowned.
"That is a matter for each man's
own decision," he said severely.
Several people smiled. Levin
crimsoned, hurriedly thrust his hand under the cloth,
and put the ball to the right as it was in his right
hand. Having put it in, he recollected that he
ought to have thrust his left hand too, and so he
thrust it in though too late, and, still more overcome
with confusion, he beat a hasty retreat into the background.
"A hundred and twenty-six for
admission! Ninety-eight against!" sang
out the voice of the secretary, who could not pronounce
the letter r. Then there was a laugh;
a button and two nuts were found in the box.
The nobleman was allowed the right to vote, and the
new party had conquered.
But the old party did not consider
themselves conquered. Levin heard that they
were asking Snetkov to stand, and he saw that a crowd
of noblemen was surrounding the marshal, who was saying
something. Levin went nearer. In reply
Snetkov spoke of the trust the noblemen of the province
had placed in him, the affection they had shown him,
which he did not deserve, as his only merit had been
his attachment to the nobility, to whom he had devoted
twelve years of service. Several times he repeated
the words: "I have served to the best of
my powers with truth and good faith, I value your
goodness and thank you," and suddenly he stopped
short from the tears that choked him, and went out
of the room. Whether these tears came from a
sense of the injustice being done him, from his love
for the nobility, or from the strain of the position
he was placed in, feeling himself surrounded by enemies,
his emotion infected the assembly, the majority were
touched, and Levin felt a tenderness for Snetkov.
In the doorway the marshal of the
province jostled against Levin.
"Beg pardon, excuse me, please,"
he said as to a stranger, but recognizing Levin, he
smiled timidly. It seemed to Levin that he would
have liked to say something, but could not speak for
emotion. His face and his whole figure in his
uniform with the crosses, and white trousers striped
with braid, as he moved hurriedly along, reminded
Levin of some hunted beast who sees that he is in
evil case. This expression in the marshal's
face was particularly touching to Levin, because,
only the day before, he had been at his house about
his trustee business and had seen him in all his grandeur,
a kind-hearted, fatherly man. The big house
with the old family furniture; the rather dirty, far
from stylish, but respectful footmen, unmistakably
old house serfs who had stuck to their master; the
stout, good-natured wife in a cap with lace and a
Turkish shawl, petting her pretty grandchild, her
daughter's daughter; the young son, a sixth form
high school boy, coming home from school, and greeting
his father, kissing his big hand; the genuine, cordial
words and gestures of the old man all this
had the day before roused an instinctive feeling of
respect and sympathy in Levin. This old man
was a touching and pathetic figure to Levin now, and
he longed to say something pleasant to him.
"So you're sure to be our marshal again,"
he said.
"It's not likely,"
said the marshal, looking round with a scared expression.
"I'm worn out, I'm old. If
there are men younger and more deserving than I, let
them serve."
And the marshal disappeared through a side door.
The most solemn moment was at hand.
They were to proceed immediately to the election.
The leaders of both parties were reckoning white
and black on their fingers.
The discussion upon Flerov had given
the new party not only Flerov's vote, but had
also gained time for them, so that they could send
to fetch three noblemen who had been rendered unable
to take part in the elections by the wiles of the other
party. Two noble gentlemen, who had a weakness
for strong drink, had been made drunk by the partisans
of Snetkov, and a third had been robbed of his uniform.
On learning this, the new party had
made haste, during the dispute about Flerov, to send
some of their men in a sledge to clothe the stripped
gentleman, and to bring along one of the intoxicated
to the meeting.
"I've brought one, drenched
him with water," said the landowner, who had
gone on this errand, to Sviazhsky. "He's
all right? he'll do."
"Not too drunk, he won't
fall down?" said Sviazhsky, shaking his head.
"No, he's first-rate.
If only they don't give him any more here….
I've told the waiter not to give him anything
on any account."


text:
One Personality Trait Is Key to Whether or Not You Should Own a Dog
An animal behaviorist explains the science behind a "dogpersonship."
The news of a fatal dog-bite incident in Melbourne last week has shocked dog lovers around the country.
A 61-year-old man was dead by the time police arrived at the property in Mill Park; his 58-year-old wife is in the hospital with serious injuries. The dog in question, a Staffordshire terrier, belonged to the couple's son.
At first glance, the dog seems almost to have led a "double life" — strongly vouched for as a deeply loyal animal who would defend its family members and protect familiar children, and yet also be capable of sudden viciousness.
While, of course, we cannot know what exactly happened, this horrifying attack raises many questions. Are some dogs not suitable as family pets? What can we do to prevent further cases like this?
The Staffy Problem
The American Staffordshire terrier is a breed (that can be registered), whereas its cousin, the American pit bull terrier, is a type (that cannot be registered and has no strict breed standard for breeding purposes). The pit bull was bred to fight other dogs. It is strong and fast, with powerful jaws. In the fighting pit, they also needed to be impulsive and quick to engage with their opponents.
However, it's an over-simplification to declare an entire breed "too dangerous." In every incident like this, many factors lead to the first bite and even more factors feed into a second and third bite. This is why most veterinarians call for a "deed-not-breed" approach, arguing that blaming a dog because of its genes overlooks the role of nurture and circumstance.
The reality is that any breed can defend itself when pushed. A case in point is a report from Oklahoma last year, in which a pack of dachshund crosses killed a middle-aged female neighbor.
Unfortunately for Staffordshire (bull) terriers, many muscular breeds have attracted an unhelpful fan base among people who feel their dog should reflect their personal machismo.
But reliable data on aggressive dogs are very difficult to come by.
"Bites" and "attacks" are both reported by local councils or counties, and the difference between the two may be significant. In Australia, dogs can be declared dangerous or menacing by local councils based on a single disputed claim or without ever injuring a person.
Hospitals record data on patients who have been physically attacked or bitten by dogs severely enough to require medical attention. However, hospitals do not investigate these cases, so the accuracy of such data is questionable.
That said, it is estimated that less than 50% of dog bites are reported to a medical or legal authority.
Social media may offer a chance to gather better first-hand data. A fascinating analysis of 143 dog bites posted on YouTube has revealed how dogs behaved before biting people and how the people involved over-looked warnings from the dogs.
A Doggy Personality
Recent studies suggest domesticated dogs are uniquely good at communicating with humans. The extremely wide variety in breeds also makes them an interesting research model for investigating both human and canine genes.
See also: Dog Breeds Really Do Have Individual Personalities, Reveals Huge DNA Study
Obsessive compulsive disorder is a terrific example: Tail-chasing dogs are ideal models for research that may help humans afflicted with repetitive tendencies, such as compulsive hand-washing.
As it happens, the so-called "bull breeds" are over-represented in studies of tail-chasing.
In many ways, veterinary behavioral medicine has developed along similar lines to the human psychiatric field. One particularly relevant area is the study of individual motivation and personality.
This is the focus of a series of studies by Dr Jacqui Ley, an Australian veterinary behavior specialist. She asked more than 1,000 owners to rate their companion dogs on more than 60 personality adjectives.
Statistical analysis identified five underlying characteristics that could be used to cluster the owners' responses into the following categories: extraversion, neuroticism (or cautiousness), self-assuredness/motivation, training focus, and amicability.
These are remarkably similar to the so-called Big Five personality types described in humans: extraversion, neuroticism, openness, conscientiousness, and agreeableness.
It will be interesting to see how successful these five labels are in describing the traits of dogs as scored by behavioral tests, and how stable this system of labeling is over the life of a dog.
Impulsivity in dogs is also increasingly considered in the context of aggressive behavior. It refers to the relative lack of impulse control and has prompted the development of a psychometric tool to assess the trait in one's own dog.
The Importance of Temperament
Even though the selective pressures humans have applied to dogs over the centuries have changed, we've been steadily filtering out genes that weren't useful to us.
The earliest proto-dogs were those that could tolerate being close to humans to forage in their waste. Of course, any of these ancestors unable to adapt to the human household have been removed from the gene pool, especially if they were inappropriately aggressive.
These days, responsible pet owners are encouraged to desex even the most well-adapted companion dogs. While this has brought about a welcome reduction in unwanted canine pregnancies, it has also meant a greater proportion of dogs in our community are the product of dog breeders who don't prioritize adaptability and social skills. Instead, they select for characteristics of appearance.
So, to generalize, we now have something of a mismatch: humans who are less experienced at interacting with, training, and managing dogs than their forebears are being matched with dogs bred more for aesthetics rather than easy-going temperaments.
The clash of these cultures undoubtedly makes it all too easy for tragic attacks to take place. The media then vilifies dogs, making people fearful — which can, in turn, worsen the dog-human relationship.
Dogmanship, or perhaps more correctly, dogpersonship, is an emerging science that considers the role of humans in the dog-human relationship and explores why some people are much better with dogs than others.
Drawing heavily on the science of emotional intelligence, it investigates how people can read the signals each dog is giving and respond accordingly.
Common advice from education programs includes how and when to approach dogs, how to recognize dog body language that may signal fear, anxiety, uneasiness, conflict, or aggression, and how to keep safe when approached by a strange dog, as well as parental supervision at all times.
In an attempt to outlaw powerful dogs originally bred for fighting, breed-specific legislation has been introduced in many countries, but it is very controversial — not least because so many of the dogs targeted are arguably types rather than breeds.
As our understanding of dog behavior traits improves, and as we better appreciate what characterizes good dogmanship, we can expect to see fewer dog bites. Then we won't need to wait for dogs to bite people before we identify them as a risk and begin to manage them accordingly.
Paul McGreevy is the author of A Modern Dog's Life (2009), published by NewSouth.
This article was originally published on The Conversation by Paul McGreevy. Read the original article here.


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text:
Everything said about President Trump's "Muslim ban" is a lie — including that it's a Muslim ban.
The New York Times wore out its thesaurus denouncing the order: "cruelty … injury … suffering … bigoted, cowardly, self-defeating … breathtaking … inflammatory … callousness and indifference" — and that's from a single editorial!
Amid the hysteria over this prudent pause in refugee admissions from seven countries whose principal export is dynamite vests, it has been indignantly claimed that it's illegal for our immigration policies to discriminate on the basis of religion.
This is often said by journalists who are only in America because of immigration policies that discriminated on the basis of religion.
For much of the last half-century, Soviet Jews were given nearly automatic entry to the U.S. as "refugees." Entering as a refugee confers all sorts of benefits unavailable to other immigrants, including loads of welfare programs, health insurance, job placement services, English language classes, and the opportunity to apply for U.S. citizenship after only five years.
Most important, though, Soviet Jews were not required to satisfy the United Nations definition of a "refugee," to wit: someone fleeing persecution based on race, religion or national origin. They just had to prove they were Jewish.
This may have been good policy, but let's not pretend the Jewish exception was not based on religion.
If a temporary pause on refugee admissions from seven majority-Muslim countries constitutes "targeting" Muslims, then our immigration policy "targeted" Christians for discrimination for about 30 years.
Never heard a peep from the ACLU about religious discrimination back then!
According to the considered opinion of the Cato Institute's David J. Bier, writing in The New York Times, Trump's executive order is "illegal" because the 1965 immigration act "banned all discrimination against immigrants on the basis of national origin."
In 1966, one year after the 1965 immigration act, immigrants from Cuba suddenly got special immigration privileges. In 1986, immigrants from Ireland did. People from Vietnam and Indochina got special immigration rights for 20 years after the end of the Vietnam War.
The 1965 law, quite obviously, did not prohibit discrimination based on national origin. (I was wondering why the Times would sully its pages with the legal opinion of a Grove City College B.A., like Bier! Any "expert" in a storm, I guess.)
In fact, ethnic discrimination is practically the hallmark of America's immigration policy — in addition to our perverse obsession with admitting the entire Third World.
Commenting on these ethnic boondoggles back in 1996, Sen. Orrin Hatch said: "We have made a mockery" of refugee law, "because of politics and pressure." We let in one ethnic group out of compassion, then they form an ethnic power bloc to demand that all their fellow countrymen be let in, too.
As the former Prime Minister of Singapore, Lee Kuan Yew, described "diversity" in Der Spiegel: "In multiracial societies, you don't vote in accordance with your economic interests and social interests, you vote in accordance with race and religion."
That's our immigration policy — plus a healthy dose of Emma Lazarus' insane idea that all countries of the world should send their losers to us. (Thanks, Emma!)
Americans are weary of taking in these pricey Third World immigrants, who show their gratitude by periodically erupting in maniacal violence — in, for example, San Bernardino, Orlando, New York City, Fort Hood, Boston, Chattanooga, Bowling Green and St. Cloud.
The Muslim immigrants currently being showcased by the left are not likely to change any minds. The Times could produce only 11 cases of temporarily blocked immigrants that the newspaper would even dare mention. (Imagine what the others are like!)
For purposes of argument, I will accept the Times' glowing descriptions of these Muslim immigrants as brilliant scientists on the verge of curing cancer. (Two of the Times' 11 cases actually involved cancer researchers.)
Point one: If the Times thinks that brilliance is a desirable characteristic in an immigrant, why can't we demand that of all our immigrants?
To the contrary! Our immigration policy is more likely to turn away the brilliant scientist — in order to make room for an Afghani goat herder, whose kid runs a coffee stand until deciding to bomb the New York City subway one day. (That was Najibullah Zazi, my featured "Immigrant of the Week," on May 1, 2012.)
Point two: I happened to notice that even the stellar Muslim immigrants dug up by the Times seem to bring a lot of elderly and sickly relatives with them. Guess who gets to support them?
House Speaker Paul Ryan's driving obsession (besides being the Koch brothers' lickspittle) is "entitlement reform," i.e., cutting benefits or raising the retirement age for Social Security and Medicare.
I have another idea. How about we stop bringing in immigrants who immediately access government programs, who bring in elderly parents who immediately access government programs, or who run vast criminal enterprises, stealing millions of dollars from government programs? (I illustrated the popularity of government scams with immigrants in Adios, America! by culling all the news stories about these crimes over a one-month period and listing the perps' names.)
Point three: Contrary to emotional blather about the horrors refugees are fleeing, a lot are just coming to visit their kids or to get free health care. One of the Times' baby seals — an Iraqi with diabetes and "a respiratory ailment" — was returning from performing his responsibilities as an elected official in Kirkuk.
That's not exactly fleeing the Holocaust.
While it's fantastic news that most Muslim refugees aren't terrorists, the downside is: They're not refugees, they're not brilliant, they don't have a constitutional right to come here and they're very, very expensive. Until politicians can give us more government services for less money, they need to stop bringing in the poor of the world on our dime.


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Dysfunctional is a matter of interpretation, isn't it? What is dysfunctional, how do we know if we and our business are dysfunctional and what do we do about it?
Dysfunctional families breed individuals who to some degree are dysfunctional, and without a doubt they bring that dysfunction with them into everything they create; they build friendships, careers, empires around their dysfunction and attract others into their web. At some point, though, as we know with most empires, they all come crashing down, because the limitations that come with their dysfunction will inevitably destroy what they've created.
Dysfunction essentially means something is working to the detriment of the outcome desired. To the degree to which I'm dysfunctional is the degree to which I'm in denial of my dysfunction and the dysfunction of my organization. When in denial I'm not willing to acknowledge responsibility for what's showing up in my organization or business; I'll blame others for my demise and the demise of my company; I'll fail rather than admit to and deal with my underlying attachments to family patterns and the secret world that's been hidden inside me for a life time; and, I'm unwilling to risk losing what I consider to be rightfully mine for the sake of the business, my investors and employees. I'll take it all down with me, rather than lose face with myself.
We may have come from the most supportive and loving families possible " one's we consider highly functioning. These highly functioning families have some important dynamics in place: Open communication; respect for each members individual needs and desires, thoughts and feelings; a sense of humor; safety and trust; a capacity to admit when they are wrong; open to outside support; boundaries that provide healthy limits at the same time provide openness to expansion and change. And, every healthy family also provides limiting patterns and beliefs, which at some point will be to the detriment of the individual member. Funny how that works. Even the healthiest families can't make it all right.
I've just been hired by a company in Silicon Valley to work with a number individuals who are important " even vital to the project at hand, yet bring behavior patterns that if not shifted will devastate their current project and the entire organization. In discussing my role with HR, I questioned the degree to which the company itself and the executives running the company are willing to look at own their contribution to what's occurring with their employees. In this conversation I described how quite often employees act out, much like children in a family. Too often parents will send their children to therapy to get straightened out, but won't go themselves, though the parents are actually the ones generating the dysfunctional environment within which the children live and operate. Unless the parents come into therapy the environment will remain the same and the children will either revert back to the old patterns, or cultivated healthier dynamics they may choose to leave. So the company itself will mostly need coaching too if it's really wanting fulfillment and success.
We know tons of parents that lose their children because they can't manage and be responsible for their little creations. Similarly, I know tons of organizations that have had to fire their founders because they were interfering with the growth and development of the vision they created. And, I know even more organization whose success is minimized by the dysfunction of the business and the humans that run it.
Every family system generates enmeshment; think of a fish not knowing itself separate from the water it swims in. It doesn't matter how this enmeshed system developed, what it's about or how it functions " none of that matters. What matters is cultivating an environment that allows for the process of de-enmeshment; empowering them to differentiate and individuate themselves so as to allow a greater capacity to choose to choose what they choose in service to their own well-being and the fullest expression of Self and inevitably and hopefully to the organization they work for.
It doesn't matter at what sort of organization we are working with " an individual, family, small business or the largest corporations, religions, and governments, we are dealing with the process of distinguishing individuals from patterns that limit their growth potential and the growth potential of the organizations they serve.
Companies fail, I believe because individuals are actually not invested enough in the success they are attempting to achieve. So, it's not that they are truly failing; it's that they succeed at maintaining the environment that generates the undesired outcome, which appears as failure. This sounds paradoxical, however it's what all of us do consistently, over time until we wake up to the fact that we are creating our own demise.
When we can see this from a logical perspective it becomes a no-brainer to choose to think differently, cultivate a way of being that generates an environment that generates the outcome we are wanting. It's not a big-hairy-monster deal to take the steps to make this happen. It actually becomes fun and very rewarding.
The Dilemma: Willingness to risk what's at stake for the desired outcome.
What's at stake on the one hand can be the revealing of hidden agendas, hidden survival mechanisms, hidden alliances; all sorts of hiddens that we may not even know we are aligned to. On the other hand, what's at stake is the project, the business, investor's confidence and their money, your reputation; all sorts of circumstantial elements that clearly we are attached to. This is not an either/or proposition. This is a requirement of the inclusion of both in service to and the honoring of all at stake. Both have to be unconcealed, revealed, recognized and acknowledged, and both have to be dealt with openly, with respect, trust, commitment to the vision of the outcome desired, as well as a large measure of humor.
What I love about working with companies and organizations is that the people at the table are powerful, intelligent, high stakes players. The outcome of the choices they make are life changing for themselves and all the people invested in them and their choice-making capacity. Allowing their dysfunctional survival mechanism to expand to include more functional strategies will provide them with unimaginable success in their projects and careers, if that's what they are truly wanting.


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I tried, and failed, to do the double-slit experiment. I thought I had a good experiment setup, but obviously I was wrong. Can anyone offer some insight in what I might have done wrong? Most of this was done using some vague memory of experiments way back in High School, so there might be a better approach.
I did search through past questions. This question was the closest to what I am shooting for, but there are significant differences and did not enlighten my particular situation.
I used a variety of laser pointers as the light source, both red and green. One laser pointer was home built using a red laser diode (200-250 mW) from a DVD burner going through an adjustable lens.
The slits were made by depositing soot from a candle onto a microscope slide, then "cutting" slits in the soot using razor blades. Two blades were held together and the slits "cut" at the same time with a single swipe of the razor blades. Initially I used old fashioned double-edged razor blades but the blades were too thin and only a single slit was made in the soot. I switched to X-Acto blades, which made two slits approximately 0.5 to 0.8 mm apart. I didn't measure this, I just eyeballed it. I did both a single slit and a double slit.
I varied the distance from the laser to the slit, from inches to 20 feet. The distance from the slide to the wall was varied, inches to 8 feet.
I never clearly saw an interference pattern. I saw things that were probably some kind of interference pattern, but there was no consistency. One experiment showed a pattern of lines that was about 2 cm apart, while just changing the "quality" of the slit changed the pattern to about 0.25 cm apart (not changing the laser/slit/wall distances)-- this just seemed wrong to me and implied some fundamental experiment setup problem.
I also expected a difference between the single and double slit, but that was not the case. The variation of patterns seen for a single slit was similar to what I saw with the double slit.
When the laser-slit distance was 20 feet, and the slit-wall distance was inches then I could clearly see an impression of the slits on the wall with no hint of an interference pattern.
Other experiment notes:
The soot was surprisingly difficult to put slit into. If the soot was made thick enough to block all light then the edges of the slit were ragged and the width of each slit was not consistent. If the soot was thinner then the slit was smoother and consistent, but there was some light leakage in the areas that should have been solid black.
Is the "soot on a microscope slide" a valid method for making the slits?
Is the laser pointer with adjustable lens an appropriate light source?
Should I expect to see a diffraction pattern with only the double slit, and not with a single slit?
Did you see any other improvements I could make to this experiment?


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[April 2018] Lead2pass 2018 100% Real 400-351 Exam Questions 305q
Lead2pass 2018 New Cisco 400-351 Braindump Free Download:
Refer to the exhibit which AAA attribute is not used by the Cisco WLC running AireOS 8.0 ?
A. Tunnel-Pnvate-Group-10
B. Tunnel-Type
C. Airespace-QOS-Level
Answer: D
When creating a guest account on Cisco identity Services Engine.
Which option in the sponsor portal allows for the guest credentials to be used for RADIUS authentication without requiring the guest user to log into the guest portal ?
A. Set the Guest role to Guest
B. Set the Guest role to Activated guest
C. Set the Time Profile to Radius 1Day
D. Check the box to send email not send email notification id the guest user name is based on the email address.
Answer: B
Drag and Drop Question
Drag and drop the per-client downstream rate limiting settings on the left on their correct order of preference on the right.
Which two statementsabout 802.11are true? (choose two}
A. MIC is appended for robust management frame.
B. IGTK is used to protect robust broadcast and multicast management frames
C. Association and disassociation frames are protected.
D. PKC is used to protect robust unicast management frames .
E. Association responses are not protected
Answer: BE
Your customer has high availability Clint SSO configure using a pair of Cisco 5508 WlCs running 8.0 code.The primary unit failed over and the secondary unit is now active.
Which two statement are true. (choose two)
A. Both controller RMIcan be in different subnets.
B. Only the clients that are in the run state are maintained during failover
C. Clients that are in transition such as roaming are dissociated
D. New mobility is supported
Answer: BC
You are installing CA controllers that run Cisco ISO-XE and you are ready to implement QoS .Which QoS target level apply to downstream traffic (toward the client)?
A. Client SSID
B. Client SSID radio
C. Client SSID Radio port
D. Client radio
Answer: C
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text: Welcome to the PatientPlus decision aid How can this decision aid help you? There are various treatments available for people with a thumb arthritis. This decision aid provides you with the harms and benefits of each treatment. If you're unsure, your doctor can help you choose the best treatment for you. At the end you can print this decision aid. This way you can go over it again and discuss everything with people you trust. How was this decision aid created? This decision aid is written by: S. Wilkens, T. Teunis and D. Ring. Special thanks to:Julia Kurker, instructional voice Version 20-01-16. All authors indicated to have no conflict of interests associated with this decision aid. Completed ICMJE Conflict of Interest Forms of all authors and PatientPlus employees are on file and can be viewed on request. Notice Please note that this decision aid was developed in 2016. Newer information may have become available since then. Please talk to your healthcare provider if you want to learn more about information and treatment options that are applicable to you. Notes × Notes How does the decision aid work Start the decision aid × How does the decision aid work? You go through the decision aid if you click on "Start the decision aid" and then every time on "Next" at the bottom of a page. If you want to go back to the previous page, click "Back". You can adjust the font size at the top right of the screen. Do you want to take notes? Then click on the blue "Notes" button at the bottom of a page.


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52-18 – Road with Golden Grass
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January 1st, 2012 Permalink
At the Mason Farm Biological Preserve, with Abigail in tow. It was her second visit of the weekend, to celebrate the 60-degree weather.
1 Photo, every day.
With my newborn daughter here, parenthood is already in full swing for me and my wife. I'm going to take a break from this project for a few weeks until things get settled. Wish me luck!


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Pope Francis accepts invitation to visit Mexico
President Enrique Pena Nieto on Saturday announced that Pope Francis has accepted an invitation to visit Mexico.
Jun 09, 2014
VATICAN: President Enrique Pena Nieto on Saturday announced that Pope Francis has accepted an invitation to visit Mexico.
"Without doubt, this is cause for great joy," President Pena Nieto declared after telling reporters the Pope "has accepted the invitation."
The president made the announcement after his private meeting with the pontiff in the Apostolic Palace.
The dates for the visit are not known, but could come near the Pope's hoped-for visit to Philadelphia for the World Meeting for Families in late September 2015. Such a visit to the U.S. has not been confirmed by the Vatican.
President Pena Nieto said he told the Pope that the people of Mexico are mostly Catholic. The Pope reportedly replied "they are Catholic but especially Guadalupano," referring to their devotion to Our Lady of Guadalupe.
The Pope also said that he has "a special affection for the Mexican people," the Mexican president added.
The Mexican president and the Pope's 25-minute private meeting discussed constitutional reform, especially as it relates to religious freedom.
President Pena Nieto said the Mexican government reaffirmed an interest in "a respectful and cordial relationship with the Vatican" and said that Mexico's nature as a secular state "does not mean an anti-religious state."
Pope Francis also voiced concern about migrants, both those entering Mexico from Central America and those entering the U.S. from Mexico.--CNA


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Coventry Cathedral12.jpg
Coventry Cathedral by Basil Spence is unique in that it is tied into the warp and weft of the old Cathedral which was damaged during the 2nd world war. The interplay of space, texture, colour and circulation is second to none in a modern cathedral. Sir Basil Spence's Cathedral
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