text:
Money is like Food
Money is like Food
Another "real" yogi I had the good fortune to meet was at the Sivananda Yoga Center in Chicago. I had taken classes at the center for the better part of ten years from a few different teachers. I liked them all, but really liked the current teacher, a man name Mahadev and, over time, became friends with him and his wife. Mahadev and his wife, Gurudevi, were western disciples of Swami Vishnu Devananda, the head of the Sivananda Yogas Centers at the time. Mahadev was in his late twenties—about the same age as me.
I felt very comfortable with Mahadev and the way he taught his classes. He never talked about things he had no personal experience of. He never talked about spiritual experiences of powers and infinite bliss. He never told us that we were God. So, I didn't have to filter his statements in the way I would need to if he was speaking about his beliefs and not his experience. For example, many yoga teachers during their classes would say things like, "Dwell in the divine love within you" or, "Experience the Yoga Mind's infinite power, knowledge, and bliss." Mahadev would just say things like, "Sense your body" or, "Watch your breath."
After classes there was always tea and snacks for those who wished to stay around and visit. I often brought my guitar and played for the group. At the time, I played my versions of Indian ragas as well as guitar and vocal arrangements of Vedic Sanskrit chants.
It so happened, that one day Mahadev told me about a yogi who would be visiting the ashram from India. He told me that he was a Nada Brahma yogi—one who worked with sound currents in his body. He told me that the yogi was very advanced—that he had been present in India when they arranged microphones around the yogi and when the yogi stopped singing and playing his instrument the sounds still continued—picked up by the microphones arranged nearest to his spine. Mahadev told me that since I was a friend of the ashram and was so involved in sacred music that he would arrange for me to have a private interview with the yogi at the ashram. I, of course, accepted the invitation.
Thinking about it now, I find certain similarities between my meeting with this Nada Brahma yogi and my meeting with the Shaktipat yogi I spoke of in my previous blog, "If You're Thirsty, Drink!" The yogis themselves were of similar age and build. They were both only a little over five feet tall, thin, but healthy looking. There was a unique glow to their complexions. Their faces and expressions revealed no sign of stress or fatigue. Except for the first gathering with the Shaktipat yogi, our meetings took place in small bedrooms with the yogis always sitting on their beds and me on the floor. But perhaps the most significant similarity for me was that in both cases I never sought out the meetings, I was never really interested in the yogis, and were it not for the offers from friends, I know I never would have met these men.
The Nada Brahma yogi was staying in a tiny room on the second floor of the ashram. There was barely room for me to squeeze in with my guitar—even though his bed was only the size of a small cot. The yogi had been told that I was a musician and that I played some Indian music and Vedic chants. I told him that I would be happy for any suggestions or advice on the music that he would give me—though I must say, that I was never interested in doing this music in the traditional way. As I said before, it was only my interpretations, my versions, which I did. Still, when one has the opportunity to learn, one takes it. Maybe, on some level that I was not aware of, I really was thirsty.
So, I played and sang some chants and the yogi listened, and then he made some comments and offered some corrections with regard to pronunciation of the Sanskrit words. He told me that some of the chants were special, in the fact that the pronunciation was quite critical because if they were sung wrong, the results they would give would be negative. In other words, some chants could be sung by anyone, but some should only be sung by those with specific training. He did not tell me to stop singing these chants, but he did say that I needed to work on certain things.
At that point the yogi changed the subject. He said, "Money is like food, let it in and let it out." He went on to say, "If food stays in the body, then there is the state of disease, so, let it come in and let it go out."
I must admit that his comments took me by surprise. At the time, I was living the life of, as they say, "a struggling artist". I don't think I was making more than five or six thousand dollars a year, and really had no great desire to be making more. Perhaps "struggling" is not the right word, I had a decent apartment, a car—I think it was a black Volkswagen—or maybe it was that damn Fiat (another story). Anyway, I ate healthy food and felt comfortable.
So, when the yogi brought up the subject of money, I couldn't see how it applied to me—still, when an advanced soul tells you something, you listen—at least I do. Maybe he saw something in me that I didn't?
I never saw the yogi after that one time, but his comments about money stayed with me, in my consciousness if not in my everyday awareness. It was sort of always on the back burner somewhere, and over time, I began to notice something, I began to notice that, at times, around money, I, so to speak, held my breath. It wasn't that I wanted more money, but I was afraid of losing what I had. And, by the way, I noticed that I did tend to literally hold my breath too.
I began to notice that I actually lived in a state of fear. This awareness did not come all at once; it dawned on me over time. But there was one instance where it finally really hit home. I was walking around downtown Chicago and entered an antique store that was going out of business. Most everything was very expensive, even at half or more off, things were out of my price range. But there was an Indian ceramic elephant that could be used as a plant stand, or even as a little stool. Such elephants are not uncommon; one can find them in Asian markets or stores like Pier One Imports, but this one was really nice. The original price tag was around four-hundred dollars, but they were selling it for fifty. Fifty dollars was not nothing to me, but it was definitely affordable.
Well, I stood there for a good fifteen minutes, paced around, looked at the elephant again and again; I really loved it, really wanted it, and, you guessed it, I left the store without it. I say I left the store without it, but I really took it with me, in my mind and my desires, and the further from the store I got in space and time, the more pissed off I got at myself. The yogi was right; I was holding my breath, I was afraid and did not trust life.
I was so angry with myself, so disappointed, I made a promise that I would never again worry about money—and I have to say, that since that day, I never have. Not that I go hog wild, buying anything I want, spending as much as I want to—I'm still practical; I still consider if I can afford to buy something, and if I can't I don't—I just don't worry about money anymore.
What is money anyway? It is an instrument of exchange. You spend, one way or another, in the currency of energy, time, effort to get it, and then when you have it, you exchange it for something you want or need. Money is an instrument of exchange, I get that. You take it in, and you spend it out. The yogi said that money is like food; take it in and let it out. Like food, if you take it in, hold it in, there is constipation, there is disease…
So after the day at the antique store I stopped worrying about money, but I didn't stop worrying. As a matter of fact, and it took me awhile to realize it, I was actually worrying more, was afraid more, was holding my breath more. What was going on? I had learned, and to the best of my ability, practiced all these spiritual teachings. I was a follower of Meher Baba, and didn't Meher Baba coin the phrase, "Don't worry, be happy."? Yet, I was afraid, maybe more afraid than I had ever been.
What I began to see, was that life was like food and I had to learn to let it in and let it out. Money had been a metaphor for life, and life frightened me to death. Interesting, the use of the word death, because death didn't frighten me at all, life did. I knew this…
I had been staying in a fancy hacienda in Cuernavaca, Mexico, when a drunk and surly sheriff walked in demanding beer and whiskey. I sat across the table from him as he drank and drank and became more and more testy and aggressive, telling us that he was the Sheriff of the State of Morelos and that he could do anything to us gringos—that he could kill us.
I watched as he played with his gun in his holster. I watched as he took it out and pointed it at me and my friends. I listened to him repeat how he could kill us and that he was going to fire his gun. And then I saw him slide the gun across the table to me saying that if I was a man I would pick up the gun and shoot him. Well, I didn't like the guy at all, I thought I just might kill him. I picked up the gun and held it in my hand. I considered what I would do if I shot him—could I make it back to the border without getting caught? The border was a long way off. And then, I realized that I didn't want to kill him—that he wasn't worth it. And so, I took the gun and slid it back across the table to the drunken sheriff and told him he wasn't worth shooting and if he wanted the damn gun fired he should pick it up and shoot me.
I was in no way frightened; I was just really pissed-off. And so I stood up from the table and walked across the room to a cabinet against which my guitar was leaning, thinking if I'm going to die, I would die playing my guitar. I levied myself up onto the cabinet and began to play. And then the gun went off. It was a little stucco room and the sound was deafening. It drowned out everything else, the sound of my guitar, and immersed me in a ringing silence that lasted a timeless moment.
Then, out of the silence came the sound of the sheriff's insane laughter, growing louder and louder. He had shot his gun, had his "gun orgasm", and no one had been shot…
No, I wasn't afraid of death, but I was afraid of life.
So was it really fear of life? And if it was fear, where did it come from? In all the pre-human forms of evolution there is a constellation of needs that consume all of the attention all of the time. These needs are, eating, sleeping, keeping from being eaten, and procreating. When consciousness makes the leap from the most last pre-human form to the most first human form, it carries with it this deeply rooted—deeply rooted in literally millions of forms of evolution—constellation of needs.
As with the pre-human forms, so with the most first human form, this constellation of needs consumes all of the attention all of the time—and this continues for literally thousands, if not millions, of lifetimes—lifetimes sometimes rich or poor, female or male, bright or dull, white, black, yellow, or brown, etc. Of course, over time there is a kind of refinement that takes place in the constellation, for example, keeping from being eaten transmutes from literally keeping from being eaten to concerns and strivings for things like insurance, monetary security, health insurance and healthy habits. The drive to procreate is another example; in the human form it expands to include things like a concern for one's appearance, desire for money and power, and the inclusion of subtle, and not so subtle, embedding of sexuality in all forms of art and entertainment. Man's attraction to, and need for religion, is not free from this constellation either—for does not man seek security from, and success within the constellation of needs from his religion, by attempting to be good, or obtain help or relief from some higher power, or to separate and elevate himself from others and their vulnerabilities?
Only after thousands or millions of lifetimes does the constellation's hold on consciousness begin to weaken sufficiently for an iota of attention to become freed-up to consciously ask the question; "Who am I?" With the emergence of this question into consciousness a new dynamic is created in the form of a struggle between the pull of the constellation and the call of something beyond the constellation, because, that simple question, that apparently innocuous question, has within it the seed of a power to totally annihilate the constellation of needs and the false premise that all of life is built upon. And what is this false premise?
"How old are you?"
"I'm sixty-five."
A simple question and a simple answer, but…
Am I really sixty-five, or is my body sixty-five? You see, assuming that I am my body is part of the false premise. When the question "Who am I?" takes deeper root in consciousness, the underlying, unchallenged assumption that I am my body begins to fall under suspicion.
"How are you today?"
"I'm sad, my friend died."
But sadness is a state of the mind, and the failure to see oneself as something other than the mind is also part of the false premise. Of course, it may be a little awkward—a little 'too much information', as they say—a little too 'Spockyin'—to respond to the question, "How old are you?" with the answer, "I am ageless and eternal but my present body is sixty-five years old."
And really, what difference does it make what we say, because the important thing is not what we say, or even believe, but what we experience—and experiencing that we are the body and/or the mind, and therefore limited, finite, and vulnerable, constitutes the false premise upon which we build the constellation of needs described as eating, sleeping, procreating and keeping from being eaten—the successful accomplishment of which, we attempt to convince ourselves, will make us safe.
But it is a lie, and even the most deeply asleep of us know it—feel it—the difference being that in those most asleep, this knowing/feeling is unconscious, while in the less asleep, this knowing/feeling becomes conscious. And thus, in both the sleeping and the less asleep there is a profound distrust of life.
And how can there not be, when in spite of all our striving we see suffering and death all around us? Of course, we may try to convince ourselves that if we can somehow learn to strive better, or differently, we will be safe. But then again, no matter how hard we work, no matter how much we learn, no matter how good we try to be, we still see that we are not safe, not secure, are not invulnerable to all the terrors of life. In other words, we see that ultimately, whether in the beginning, or in the middle, or in the end, our efforts fall flat. Is it any wonder that we don't breathe freely, ingest and digest properly, let life come in and go out?
But the problem is not life; the problem is misunderstanding life, having false expectations about life, looking in the wrong place to find something that is lost.
Mullah Nasruddin is a legendary Sufi teacher whose humorous stories always reveal a deeper level of spiritual truth than first appears on the surface. One of his most well-known stories goes like this:
"A student observed the Mullah one night scouring around on his hands and knees under a streetlamp.
'What are you doing Mullah?' he asked, 'Did you lose something?'
'Yes,' he replied, 'I lost the key.'
'And did you lose it here, under the streetlamp?'
'No, I lost it back in the yard, in the dark.'
'Then why are you looking here, under the streetlamp?'
'Because, the light is better.'"
It does seem silly on the face of it, but the deeper truth is that things are not found where they are lost, things are always found in the light. The question, "Who am I?" is lost in life, but the answer is found in the light. The mistake is thinking that life holds the answers. It is not life's fault.
Some months ago I wrote a blog about the four yogas as described by Meher Baba in the Intelligence Notebooks:
These four yogas define four approaches to life—they represent four ways to orient oneself to life. Using our original comparison that life is like food, the four yogas teach us how different types of foods effect our health and how different eating habits, as well as the processes of digestion and elimination, effect the overall state of the body, energy, and mind. Careful study of these yogas shows that they all employ highly technical and difficult techniques and procedures and that one needs help with them from one who knows.
Jesus is quoted in the New Testament as saying; "Render to Caesar what is Caesar's, give to God that which is God's." The four yogas help us to discriminate which are which.
Life, like God, is never to be feared; but while life is to be respected, God is to be loved.
Eating, sleeping, procreating, and keeping from being eaten; this is the legacy, cultivated over millions of pre-human forms from stones to plants, insects to reptiles, fish to birds, and animals of all shapes and sizes, that we carry into the human form.
This legacy, in the form of impressions—sanskaras—is seated in our mental bodies, and as human beings, we live through, exchange, and ultimately free our consciousness from these impressions. In the final stages, generally after millions of lifetimes, sometimes as men or women, poor or rich, Christian or Muslim, etc. etc., we free-up enough energy to ask the question "Who am I?" This question has been working in us since our souls first entered creation and it has been this question that has been the driving force behind all of evolution, reincarnation, and involution of consciousness. But it is only in the later stages that the question becomes conscious. But this question doesn't become conscious all at once, it dawns, like the first rays of sunlight in the night sky, like the first day in winter that feels like spring, or like the innocence of childhood that begins to fade into the realization of self-consciousness. With the dawning of this question comes the search for answers and with the search for answers comes the question "To whom should I turn?" Who knows?
Most people have heard of The Tibetan Book of the Dead. Written in the eighth century, English translations began to appear in the 1920's as a result of the Chinese invasion of Tibet and the subsequent flight of many Tibetans, along with their teachings, to the western world. The book is generally understood as an exposition on what happens after death, and a teaching regarding how to assist the dying and the dead with their transition to the next incarnation. But, as the great Tibetan teacher, Chogyam Trungpa, points out in his commentary on The Tibetan Book of the Dead, translated by himself and Francesca Fremantle, "The book is not based on death as such, but on a completely different concept of death. It is a 'Book of Space'. Space contains birth and death; space creates the environment in which to behave, breathe, and act, it is the fundamental environment which provides the inspiration for this book."
Next, I will explore Chogyam Trungpa's commentary seeking insight into the yogi's statement that "money is like food; let it in and let it go out", and how this dynamic expresses itself in life.
Of course, life does come in and goes out no matter what we think or do; there is no refuge from it, no magic mantra to avoid it, no secret doctrine that teaches us how to experience pleasure without pain, happiness without suffering. Choice exists, but that choice is more about response to life than control of life, and even this response to life is not an act of free will. This response to life is programmed into our nature by the matrices of impressions stored in our mental bodies. In his commentary on The Tibetan Book of the Dead, Chogyam Trungpa speaks about "the six realms of the world from the point of view of different instinct."
Chogyam Trungpa says that the teachings—these are not his teachings, but the teachings common to Tibetan Buddhism—tell us that at all times, in every moment, enlightenment exists and enlightenment's luminosity is present and accessible. To experience this ultimate experience, this awakened state of mind, a certain kind of "intelligence is necessary to connect with it". But this intelligence of which he speaks is not the intelligence we measure through I.Q. tests, it is not the intelligence of how smart or clever we are, it is something else, something much more profound, something transcendental. When this intelligence connects to the awakened state of mind, it leads to "a sudden glimpse of meditative experience or Buddha nature, which could also be called the dharmakaya," the experience of the unmanifest, inconceivable aspect of the Buddha nature, or what Meher Baba calls the Beyond Beyond State of God. Of course, this experience is only possible if we have the means to connect with that basic intelligence. If we can't connect with this basic intelligence "and confused energy still dominates our process of mind, then the energy builds up blindly and finally falls down into different levels of diluted energy, so to speak, from the absolute energy of the luminosity."
I think we have all had this experience in one form or another. One goes to a meditation retreat, or is in the presence of a Perfect Master, or even an advanced yogi on the higher planes of consciousness, and we experience a kind of lucid bliss, a profound dynamic peace, a clarity of mind. In that moment we understand life, we understand our own life, everything makes sense. But then the moment somehow passes, we can't hold on to it. We can remember it, but it is not the experience anymore, it is the memory of an experience, and in fact, the clarity is no longer there, nor the bliss or the peace. The energy falls down, goes to a lower level in accordance with our own sanskaric nature/instinct represented by what Chogyam Trungpa calls "the six realms of the world".
For the individual experiencing the enlightened state—the dharmakaya— life, expressed through the activities of eating, sleeping, procreating, and keeping from being eaten, continues but takes cares of itself—effortlessly. It is only when the individual's consciousness cannot connect with the enlightened state, or maintain connection to it, that life becomes, well, a burden. This burden is experienced differently by every individual according to each individual's sanskaras. This means that each individual's response to life is wholly and solely unique to himself, yet, as Chogyam Trungpa teaches, these individual responses can be grouped into what he calls, "the six realms of the world from the point of view of different types of energy."
The first realm that Chogyam Trungpa describes is called "The Realm of Hell". It is not the hell of the famous "heaven and hell" described by the practitioners of some religions. It is not some place at all; it is a state of mind that one gets into in the waking state of consciousness. It is a sanskaric response to life evoked by fear and characterized by an impulse to fight, to strike out at something with aggression. It is an angry response to one's own fear. But, as Chogyam Trungpa says in his commentary of The Tibetan Book of the Dead, "You are angry with something and try to destroy it, but at the same time the process becomes self-destructive, it turns inward and you would like to run away from it; but then it seems too late, and you are (become) the anger itself, so there is nowhere to run away to. You are haunting yourself constantly, and that is the development of hell."
It is no wonder that hell is described as burning hot and permeated with fire. But again, this hell is not a place, but a state, and we are all too familiar with the look of an angry red face. In hell we burn, the fire comes from within; it burns us from the inside out. The enlightened response to it should be compassion, but often the sanskaric response to it is aggression. Many years ago, I read My Land and My People, the autobiography of the Dalai Lama. I remember how angry I became as I read his descriptions of the atrocities committed against the Tibetan people by the Chinese. But the Dalai Lama was never angry at the Chinese, neither, did he ever concede that they were anything other than wrong and that they should immediately desist from their invasion of Tibet and the slaughter of the Tibetan people and their religion. But his response was always compassionate towards the Chinese, perhaps because he realized the hell that they must endure as a result of their own aggression—when, as it must, it would turn inward against them and burn them from within.
And there is another type of hell that Chogyam Trungpa describes and that is "the experience of intense cold and snow, an icy world in which everything is completely frozen. This is another type of aggression, the aggression that refuses to communicate at all. It is (manifests) a kind of indignation which usually comes from intense pride, and the pride turns into an ice-cold environment which…does not allow us to dance or smile or hear music."
"What's wrong Uncle Matt?"
"But is something wrong?"
Beginning with the comment from the Nada Brahma yogi and his suggestion, "Let it (money) come in and let it go out," I've traced the impact of his words, not only on my relationship with money, but also on my relationships with breathing and all of life itself…
I have focused on commentary by Chogyam Trungpa on The Tibetan Book of the Dead. It seems like we've come full circle with his explanation of the second realm of the world, The Hungry Ghost Realm, well, because hungry seems to imply appetite, and appetite seems to imply food. Of course, there are many kinds of foods that we need and crave…
To review, these realms are not places, but states of consciousness that are experienced in both the states of life and death. They occur all the time, constantly, and continually, as the result of intelligence's (consciousness') inability to connect, and remain connected to, the ever-present, ever-existing, awakened state of mind called the dharmakaya.
And so, with The Hungry Ghost Realm, we return, so to speak, to "food" and the letting it in and letting it out that the yogi advised. If the Realm of Hell can be characterized by aggression, The Hungry Ghost Realm is characterized by intense greed. In his commentary, Chogyam Trungpa states that The Hungry Ghost Realm is symbolized by the image of a person with a gigantic belly and extremely thin neck and mouth. There are different stages of this experience, depending on the intensity of the hunger. Some people can pick food up, but then it dissolves or they cannot eat it; some people can pick food up and put it in their mouth, but they cannot swallow it; and some people can swallow it but once it gets into their stomach it begins to burn. There are all sorts of levels of that hunger, which constantly happen in everyday life."
This hunger is all about one's relationship to possessions—to things, to people, to accolades, outside of oneself. It is a state of wanting what we can or cannot have, and it is simultaneously a state in which even having leaves us unsatisfied. It is "a love-hate relationship to projections," as Chogyam Trungpa says.
Think about all the digestive problems people have with food. Think about all the people trapped in the poverty of wanting, as well as those people who, seemingly having everything, are never happy, who always want more. What is the enlightened response? Compassion—the ability to put oneself in another's place and feel their suffering as one's own. How would you speak to people who are suffering in The Hell or The Hungry Ghost Realm? Would you yell or lecture? Would you ignore, or pretend you don't see—cannot feel? The Tibetan Book of the Dead continually counsels us to speak clearly and honestly, in an open and caring way, to remind the other of the luminosity that shines in our darkness, and the enlightened state of mind that can realize it, and to describe the journey as a journey of one's own mind—one's own projections—in which there is no need for apprehension or fear, just certainty that, in the end, love alone prevails.
So, we all know people like this; they just always seem to have it together. They are competent, successful, even happy, most of the time, and when problems do occur, they know just where to go and what to do to fix them. Such people are often respected and admired, even envied by others. Chogyam Trungpa calls their realm, The Animal Realm.
The Animal Realm seems safe and solid. It makes total sense and is secure—at least most of the time—but when an inhabitant of this realm is confronted by anything or anyone unpredictable, his state invariably becomes paranoid and his mind begins a methodical process of rationalization which leads to the demeaning and marginalizing of the cause of his paranoia. Unlike the inhabitants of The Hell Realm, his response is not aggression, but something much more subtle; the mind of an inhabitant of The Animal Realm quietly and methodically constructs a response which denies all value, or rightness, or even existence, to the cause of his paranoia. This process is automatic and mechanical; it is in the very nature, instinct, of the inhabitants of this realm and even the inhabitant himself is not aware of his mind's objective. If you were to ask him he would tell you that he is trying to learn about this "something", get to the truth of it, that he really wants to know. But his mind is deceiving himself.
Chogyam Trungpa ascribes one other characteristic of The Animal Realm—the absence of a sense of humor. Irony is lost on the inhabitants of this realm; they do not tell jokes, laugh only to be polite, don't sing in the shower, and don't experience the joy of intoxication either grossly or spiritually.
As I said before, we all know people like this… Sometimes you are looking at an album of old photos and there is this picture of Uncle John. Even when he was a little boy, he looked the same as he did when he was an adult. Indeed, even as a little boy he looked like a little miniature man; and he talked and acted that way as well. Uncle John just "came out" fully developed and never changed after that.
Summarizing, if The Hell Realm is characterized by aggression, The Hungry Ghost Realm by greed, and The Animal Realm by surviving and living, the next realm, The Human Realm, is characterized by passion—passion for learning and exploring, passion motivated by a desire for enrichment and happiness. It shares the quality of striving that is found in the greed of The Hungry Ghost Realm and it also shares the characteristic of predictability and order found in The Animal Realm.
But Chogyam Trungpa also ascribes another quality to The Human Realm that he describes as "a very strange kind of suspicion which comes of passion and which makes human beings more cunning, shifty, and slippery." What is this strange kind of suspicion? Where does it come from? Why does it characterize The Human Realm?
Chogyam Trungpa says that a human being "can invent all sorts of tools and accentuate them in all sorts of sophisticated ways so as to catch the other slippery person and (while) the other slippery person develops his or her own equipment of anti-tools." Of course, we are talking here about psychological tools, defense mechanisms, which fence us in and fence others out. And, what is this "us" that we are fencing, that we are protecting? In The Human Realm, this "us" is the total of our accomplishments, both internal and external, our achievements, our possessions. And why do we need to protect them—protect "us" at all? It is because deep down inside, we all know, we all sense, that they—that us—are impermanent and temporary.
It is in The Human Realm that we first become consciously aware of the fact that we will die, and no longer be able to possess and claim as our own, as ourselves, any and all of our accomplishments, achievements, and possessions. It is at this stage that we begin to become unable to trust life; that we begin to hold our breath; that we become constipated.
The Realm of the Jealous Gods develops the theme of intrigue that was introduced in The Human Realm. In this realm, the instinct is to regard every experience in life as something threatening. Chogyam Trungpa says that this realm "is the highest realm as far as communication goes, it is a very intelligent situation." He goes on to say, "When you are suddenly separated from the luminosity there is a feeling of bewilderment, as though someone has dropped you in the middle of a wilderness; there is a tendency to look back and suspect your shadow, whether it is a real shadow or someone's strategy."
"…suddenly separated from the luminosity…" This is what happens when we are about to be born. The "wilderness" is life, and life, from the perspective of The Realm of the Jealous Gods, can never be trusted, because life can never be controlled, or won—no matter how much power or money, or possessions one amasses; no matter how well one eats or takes care of one's body. There are never any guarantees, or security, or stability. The only thing that is predictable is unpredictability.
I find it interesting that Chogyam Trungpa calls this instinct "a very intelligent situation," because we often consider suspicion—Chogyam Trungpa even uses the term "paranoia"—and shadows, and threats, hidden or otherwise, as the domain of conspiracy theorists and "black helicopter people." But unlike them, and maybe even driving them at a subconscious level, is the deeper realization that "the world; it never was, it never is, and it never will be, anyone's Beloved." – Meher Baba
We all know people like this; intrigue fills their lives; intrigue is the cornerstone of all their thoughts, their feelings, their activities, and their relationships. Theirs is a world of trench-coats and shadows. They are always looking over their shoulders, always holding their breath. What is the way out? How can we help? Kitty Davy said it best in the title of her book about Meher Baba; "Love Alone Prevails". For it is love shining that dispels the shadows; for it is love alone that prevails in the end; and it is love itself that in the end experiences itself as the creator of the dreams, of the shadows, and the intrigue in order to awaken and realize Itself to be what in Reality it always was, is, and will be—Love alone prevailing.
It is said that the best of literature, the best of art, leaves us with more questions than answers—more questions than we began with. We want answers, we want to know what to do, how to live—how to live in life—so we look for answers. But answers are a way of killing things—ways of killing questions—yet questions are most transformational when they are alive.
The last realm Chogyam Trungpa describes in his commentary on The Tibetan Book of the Dead is called The Realm of the Gods. He calls this realm the final stage, deva-loka. The gods of this realm are one and the same as the Greek and Roman gods and the Hindu gods also. Their "home", deva-loka is a state of higher consciousness, specifically, a section of the heaven of the third plane of consciousness. (For more context, please review my blog, The Divine Theme of Meher Baba, http://imbedded.blogspot.com/2005_08_24_archive.html). As explained in The Divine Theme, pilgrims experiencing the higher realms (planes) do so in their gross human forms (bodies) and therefore, other gross-conscious human beings see them—but don't "see" their higher states. In other words, your neighbor could be experiencing life as a god in deva-loka and you would never know it—just as he could be experiencing life in any of the other realms previously discussed.
About The Realm of the Gods Chogyam Trungpa writes, "Again, when the person awakes from or steps out of the luminosity, there is some kind of unexpected pleasure, and one wants to maintain that pleasure." That pleasure is experienced as a state of absorption and peace, and the individual wishing it to continue, thus begins to build a life that can preserve that pleasure by "building one's own centralized body, preserving one's health; in other words, it is intoxication with the existence of ego." Of course, there is pride connected to this realm, because one feels that he or she really is something—something special.
Concluding his discussion of the six realms of instinct he writes, "These six realms of the world are the source of the whole theme of living in samsara (illusion), and also of stepping into the dharmakaya realm (reality). This will help us to understand the significance of the visions described in the book of the bardo of becoming which is another kind of world." Chogyam Trungpa explains that "there is a confrontation of these two worlds: the experience of the six realms from the point of view of ego, and from the point of view of transcending ego. These visions could be seen as expressions of neutral energy, rather than as gods to save you from samsara or demons to haunt you."
Of course, "the book of the bardo of becoming" is a reference to The Tibetan Book of the Dead which is a kind of manual that describes what one experiences as they pass from one matrix of experience to another—be those the experiences of what is commonly called birth and death, or the sometimes moment by moment, breath to breath changes we experience as gain and loss, or change from something to something, or anything to anything. And the book also tells us how we can counsel those who are going through these changes, the essence of the teaching being compassion, honesty, clarity, and impartiality.
And so, after fifteen posts and a narrative that has rambled from a simple comment made to me decades ago by a Nada Brahma yogi, "money is like food," to the story of its transformation in me to "life is like food; life is like breath; life is a series of moments of living and dying;" to the commentaries by Chogyam Trungpa on The Tibetan Book of the Dead; the question perhaps comes down to this, how to be in the world without being of the world?
G. I Gurdjieff commenting on why it was that he was given entrance into the repositories of the deepest, most esoteric teachings of the most sacred knowledge known to the planet, quoted an initiate of a sacred school who told him, "We have given you access that is almost always denied to others because you embody the quality of impartiality." Gurdjieff later taught the difference between internal and external considering. The connection is this; one cannot be impartial unless they cease to internally consider and begin to externally consider.
Internal considering is generally the way of the world. It is about me in relationship to others. It is all about my needs and my desires. "How can he do that to me?" "Why can't she see my pain—my suffering?" "Why are they doing this to me?" The best that can be hoped for from one who internally considers is their pity. But external considering is very different. It is the ability to put oneself in another's place—to stand in another's shoes. It is all about feeling their needs, their desires, their suffering. This external considering leads not to pity for others, but to compassion.
Internal considering, at its best, can lead to patience—the ability to put up with situations that one feels are unnecessary, unfair, or wrong. Patience is always a response to a sense of the unfairness or un-rightness of a situation and this patience is no virtue. It is a rejection of what is, and without first accepting a situation as what is, nothing can be done to change it—to do. Whereas internal considering leads to patience, external considering leads to tolerance—to that state the Perfect Master Upasani Maharaj called the most powerful state in life, the state of be as it may. Be as it may is an active state of acceptance; it is the embodiment of external consideration, tolerance, and compassion; it is the diametrically opposed opposite of the current mantra "whatever".
Meher Baba, when speaking about God, about love for God, left us a very practical solution to living in the world, to letting life come in and out, like money, like food, like breath. He said,
"To love God in the most practical way is to love our fellow beings.
If we feel for others in the same way as we feel for our own dear ones, we love God.
If, instead of seeing faults in others we look within ourselves we are loving God.
If, instead of robbing others to help ourselves, we rob ourselves to help others, we are loving God.
If we suffer in the suffering of others and feel happy in the happiness of others, we are loving God.
If, instead of worrying over our own misfortunes, we think of ourselves more fortunate than many, many others, we are loving God.
If we endure our lot with patience and contentment, accepting it as His Will, we are loving God.
If we understand and feel that the greatest act of devotion and worship to God is not to hurt or harm any of His beings, we are loving God.
To love God as He ought to be loved, we must live for God and die for God, knowing that the goal of all life is to love God, and find Him as our own Self."
Labels: Buddhism, Chogyam Trungpa, Dalai Lama, Gurdjieff, Meher Baba, Michael Kovitz, Nada Brahma Yogi, Tibetan Book of the Dead


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Author Archives: Mike Dawson
Julia Wertz on Can't We Talk About Something More Pleasant? and Spent
A conversation with the Infinite Wait creator about autobiographical graphic novels by Roz Chast and Joe Matt. Continue reading
Sarah Glidden on Joe Sacco's Footnotes in Gaza
Mike talks to comics journalist Sarah Glidden about Joe Sacco's Footnotes in Gaza. Continue reading
TCJ Talkies: Tom Hart on Craig Thompson's Habibi
Mike Dawson returns to comics podcasting with an all-new format. In this episode, he invites guest Tom Hart to discuss a major recent work. Continue reading
Mike Dawson: Day Four
Existential questions. Continue reading
Mike Dawson: Day Three
Smartphones aren't so smart, duh. Continue reading
Mike Dawson: Day Two
To the park! Continue reading
Mike Dawson: Day One
Too slow for a Tumblr world. Continue reading

subset: commoncrawl


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Waste Not, Want Not
One of the things I love about Judaism is that it has answers before we even know we have questions. Today, you cannot go anywhere without seeing a sign reminding you to Reduce-Reuse-Recycle, but several thousand years ago, the Torah wrote a simple rule:
"When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy (lo tash-chit) its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw before you into the besieged city?" (Deuteronomy 20:19)
The Rabbis of the Talmud took those words "you must not destroy (lo tash-chit)," created a mitzvah/commandment, Bal Tashchit /Do Not Destroy Needlessly, and layered everything one might possibly think of as wasteful behavior onto it. Thus, have Jews been reducing, reusing and recycling for thousands of years.
What about the trees, you might ask, because yes, that verse, did mention trees. Trees have been part of God's plan from the beginning of time. "…Vegetation: seed bearing plants, fruit trees of every kind…" (Genesis 1:11-13) were fashioned on the Third Day of Creation even before the sun, the moon and the stars. Trees get their own New Year on the Jewish calendar. The Birthday of the Trees or Tu B'Shevat, the fifteenth day of Shevat occurs in order that their fruit not be harvested before they are ready. This year, Tu B'Shevat begins at sundown January 19 and ends at sundown January 20, 2011. For many, Tu B'Shevat has become the Jewish Earth Day or Arbor Day, so you will see activities in and around your community encouraging you to learn how to Reduce-Reuse-Recycle the Jewish way.
In preparation for this holiday, I have selected some books for younger children and their families to enjoy reading together:
This Tree Counts. By Alison Formento. Illustrated by Sarah Snow. © 2010, Albert Whitman & Company. Ages 4 – 8 years. Before planting more trees behind the school, Mr. Tate wants his class to "listen" to the story the old oak tree has to tell. A counting book about the importance of trees.
Miss Fox's Class Goes Green. By Eileen Spinelli. Illustrated by Anne Kennedy. © 2009, Albert Whitman & Company. Ages 5 – 9 years. When Miss Fox rides her bike to school one morning, she inspires her class to think of ways to "Go Green." As each student thinks of individual ways to change their behavior, they soon inspire the entire student body and their community to become more green.
Milo and the Magical Stones. Written and illustrated by Marcus Pfister. © 1997, North-South Books. Ages 5 – 9 years. Milo and his mice friends live comfortably on an island mountain in the middle of the sea. When Milo finds a beautiful, glowing stone, buried deep in the mountain that gives off light and warmth, everyone wants one. As the mice hurry off to grab their stones, the wisest mouse warns, "Don't forget, the stones belong to the island. If you take something from the island, you must give something in return." With two endings, one happy, one sad, you decide which direction to take. You can make comparisons to the choices we make everyday as we live on our personal islands on earth. This is a great discussion starter about the consequences of our environmental choices and actions.
Wangari's Trees of Peace: A True Story from Africa. Written and illustrated by Jeanette Winter. © 2008, Harcourt, Inc.. Ages 5-10 years. A young girl grows up in Kenya surrounded by forests. She studies very hard and wins a scholarship to go to school in America. When she returns to Kenya, she discovers that all the forests have been cut down. She decides to bring the trees back one at a time, starting with her own back yard. Based on the life of Wangari Maathai, Nobel Peace Prize winner, it is a real story about the power of one person to make a difference.
The Lorax. Written and illustrated by Dr. Seuss. © 1971, Random House Books for Young Readers. Ages 5 – 10 years. This will be the 40th anniversary year for the Lorax. It is still one of my all time favorite books about taking care of the earth, and if I were to pick an author to write a children's book to save our planet, Dr. Seuss would be my choice. When Truffula Trees are discovered and their tufts turned into Thneeds, no amount of warning from the Lorax will dissuade the manufacturer from continuing the destruction of the Truffula Tree forest. When the last tree falls, the forest animals have disappeared and the environment damaged beyond repair, the Lorax's message becomes clear. With his unmistakable Seussian rhyme and his characteristic Seussian illustrations, the inimitable Doctor describes what happens in a world where greed and selfishness take precedence over the needs of the planet, its plants and animals.
As you read these stories together, think of ideas to change your own family's "environmental behavior." Jewish organizations like Hazon and COEJL (The Coalition on the Environment and Jewish Life) have many wonderful ideas, but your local celebrations of Tu B'Shevat will not only have environmental demonstrations, you will have a lot of fun meeting new families in the process.
Whatever you do during this month, find ways to appreciate this beautiful world and everything in it, there really is no place else like it.
Happy Reading,
Kathy B.
©2011 Kathleen M. Bloomfield and forwordsbooks.com all rights reserved.
Books used in this review were provided by my local public library.
I am an Amazon Affiliate. If you click on a book title referred to on my web site and purchase it from Amazon,
I may receive a very small commission on your purchase.
You will incur no additional cost, however.
I appreciate your support.
Tags: Bal Tashchit, Environmentalism, Tu B'Shevat
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If you've asked yourself "Is there a Lincoln dealership near me?", not to worry. Colony Lincoln has been the longstanding choice in the Brampton area, and we look forward to serving you as well.


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This month Merson Group announced an exclusive new partnership with Japanese manufacturer Toppan to become the sole UK distributor for Fortina – an exciting range of design-led cladding products.
Fortina is a stunning new architectural cladding and interiors system that achieves the aesthetic of real wood using aluminum and a hyper-realistic non-PVC surface. The collection comes in a wide range of finishes that are indistinguishable from wood whilst offering a number of additional benefits. It is more environmentally friendly, cost-effective and easier to maintain than its counterpart, making it a perfect material for both internal and external retail environments.
Toppan is now widely regarded as a leading supplier of environmentally friendly products, Fortina being one of them. UK businesses are well aware of the fact that sustainability is no longer a niche concern; it is a principle which informs all aspects of their work. Sustainability accreditation is vital to any business and Fortina is fully compliant with Merson Group's ISO-14001 certification.
Fortina enhances any commercial space and has proven to be popular choice for the retail and hospitality sectors in Europe, the US and Japan. Merson Group has exclusive rights for Toppan products in the UK and Fortina is the first of a number of ranges which Merson Group will offer.
Roddy Angus, CEO of Merson Group, said of this new venture:
"It was clear from our early discussions with Toppan that this could be an excellent partnership. We are delighted to have Fortina as part of Merson Group's Building Environments offer and look forward to introducing it to our clients, who I'm sure will be as enthused as we are by its unique look and feel."
Fortina complements Merson's existing range of Woodtex extrusions and offers a wider selection of decorative finishes, some of which are particularly suited to design-led building interiors. New finishes are constantly being added to the range to reflect current design trends.
A forthcoming article on the Merson Group blog will show how Fortina has been used to enhance various environments. Similarly, the Merson Group stand at the imminent Retail Design Expo will be constructed using Fortina, a tangible demonstration of how this is a core element of Merson Group's new 'Building Environments' proposition. We would be delighted to welcome you to the stand where you can see both in action.


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Pipe Cleaning Brushes
We offer a variety of pipe cleaning brushes and sets to clean and maintain pipe systems. If you are a facilities management professional, select from standard fiber and wire brush pipe cleaner brushes for the job at hand. Browse our selection and if you have questions about the brush sizes, sets, and correct applications contact one of our team members today.
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Yacht Interior by Sarp Yachts
Sarp Yachts Presents The Aouda 63 Yacht Interior
Sarp Yachts, the project leader of the award winning project Aouda 63 - Yacht Interior by Sarp Yachts illustrates, The inspiration behind this design is the sea inside the vessel. The color pallet is light and coming from land, the idea was to make a picture of what could be below the yacht and taking it into the vessel itself. That's the reason of water, visible at the entrance and from the owner cabin, and many texture used onboard. The design focused on a balance between innovation and tradition. The entrance divides the maindeck saloon from the outside space visibly, but the continuity in materials which immediately brings you back to consider that room as a single part with the aftdeck..
Yacht Interior by Sarp Yachts Images:
End of the article, click here to go back to previous page, or alternatively go back to DXGN Design Journal homepage.


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How to create custom links
From ESOUI Wiki
The chat link system in ESO is actually quite flexible from an addon perspective. Here's a guide on how to create custom links and handlers for them. -- Aiiane 16:03, 5 May 2014 (CDT)
Link format
Links are encoded in text via the following formatting codes:
- style
- LINK_STYLE_DEFAULT (0) or LINK_STYLE_BRACKETS (1). Defines if text should be shown with or without square brackets.
- type
- An arbitrary string indicating what kind of link this is. The built-in link types in ESO are:
- ITEM_LINK_TYPE = "item"
- ACHIEVEMENT_LINK_TYPE = "achievement"
- CHARACTER_LINK_TYPE = "character"
- CHANNEL_LINK_TYPE = "channel"
- BOOK_LINK_TYPE = "book"
- DISPLAY_NAME_LINK_TYPE = "display"
- URL_LINK_TYPE = "url"
- Any other type will result in a UI error about invalid tooltips if clicked on a stock client.
- Special case is URL_LINK_TYPE. This link type only is handled only in pregame GUI (login screen, character selection screen), ingame GUI doesn't handle this link type.
- data (optional)
- After the link type, any number of colon-separated pieces of data can follow.
- These are passed on to the link handler functions as strings when the link is clicked.
- For "item" links, see ZO_LinkHandler_CreateLink for examples of data fields.
- text
- The actual text displayed in the chat window, including brackets, if any.
- (The client will not automatically add brackets to links - thus, it is possible to link non-bracketed text as well.)
Thus, the following code will create a link with the text "[Test]" with link type "foo" plus data "bar" and "baz":
Chat message length limits
All of the internal strings in a link still count toward the 750 character limit for chat messages!
Links with significant amounts of data will drastically reduce the other text that can be sent as part of a chat message to other players.
Links that are just added to the local chat window, rather than being sent over the network, have no such length restriction.
Link handlers
Of course, custom link types aren't very useful if you can't write handlers for them, since the default behavior for any unrecognized link type is to throw a UI error. Note that this also means custom links won't be usable by anyone who doesn't have the proper addon to recognize them - users without the addon will see the link in chat but clicking it will give them a UI error.
All link handling is routed through (perhaps unsurprisingly) LINK_HANDLER, which is a ZO_CallbackObject - in other words, it's a callback manager. In order to create a link handler, you need to register for the callback event that fires when a link is clicked:
LINK_HANDLER:RegisterCallback(LINK_HANDLER.LINK_MOUSE_UP_EVENT, MyAddon.HandleClickEvent) --as for Update 4 default ingame GUI uses this event LINK_HANDLER:RegisterCallback(LINK_HANDLER.LINK_CLICKED_EVENT, MyAddon.HandleClickEvent) --this event still can be used, so the best practise is registering both events function MyAddon.HandleClickEvent(rawLink, mouseButton, linkText, linkStyle, linkType, ...) --where ... is the data if linkType == "foo" then -- Example handling for the foo link type d("A foo link was clicked!") -- Returning true means that the link type was handled -- and shouldn't use the default tooltip functionality. return true end end
- rawLink string
- The string encoding of the entire link, including the |H and |h control characters.
- mouseButton int
- The mouse button that was used to click on the link. 1 = MOUSE1, 2 = MOUSE2, 3 = MOUSE3, etc.
- linkText string
- The displayed text portion of the link.
- linkStyle string
- it is "0" for LINK_STYLE_DEFAULT or "1" for LINK_STYLE_BRACKETS.
- linkType string
- The type of link, e.g. "achievement" or "item".
- ... (vararg)
- Any further data specified in the link will be passed as additional string arguments.
Return values
It's important to return true from the handler for a custom link type - otherwise the default handler will also be invoked, resulting in a UI error.
However, you should only return true when the linkType matches the type of link you're handling. Otherwise you'll disable the handler for all sorts of tooltips that aren't the ones you're trying to handle.
A note on self
If you want self available in your link handler function, you can take advantage of the fact that ZO_CallbackObject allows specifying prefix arguments to registered callbacks:
LINK_HANDLER:RegisterCallback(LINK_HANDLER.LINK_MOUSE_UP_EVENT, MyAddon.HandleClickEvent, MyAddon) function MyAddon:HandleClickEvent(rawLinkString, mouseButton, linkText, linkStyle, linkType, ...) -- this handler will have self defined (the passed in MyAddon from the registration) end
You can also use this to pass other fixed arguments to your handler function, if you so desire. Any arguments added to the end of the RegisterCallback call will be prefixed to the argument list when calling your handler.


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The Polden-Puckham Charitable Foundation provides funding to registered charities in the UK for projects that contribute to the development of a just society based on a commitment to nonviolence and environmental sustainability. The Foundation also supports organisations or projects that are not UK registered charities if they can indicate a UK registered charity that is able to receive funds on their behalf.
Grants are usually made between the values of £5,000 and £15,000 and are provided for between one and three years. Priority will be given to small, pioneering organisations.
The next closing date for applications is 13th September 2019.
Visit the Polden-Puckham website for more details.


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field TRip 1 (24th april 2013):
Osecna and the Ploučnice area – Ultramafic pre-rift volcanism in the Eger-Graben, the typus localities of Polzenite
Guided by: Antonin Paluska, Jaromír Ulrych, Pavel Veselý, Vladislav Rapprich, Jiří Adamovič
In the northern part of the Bohemian Massif occur Late Cretaceous to Palaeocene aged (68 to 59 Ma) ultramafic melilitic and melilite-bearing rocks concentrated in the Devil's Dyke swarm and associated Osečná Complex. The NNE–SSW trending Devil's Dyke swarm consists predominantly of melilite-bearing olivine nephelinite to olivine melilitite. All primitive melilitic rocks of this area have a primary olivine + melilite + spinel ± nepheline, clinopyroxene association. The dykes are intruded into Upper Cretaceous sandstones and due to erosion they were sculptured as more or less dominant ridges. The most imposing of these dyke ridges is the "Great Devil's Wall" which is protected since 1964. During the excursion the complex internal structures can be observed in the up to 9 m high wall. These melilitic suites occur in the outer parts of the rift zone (Eger Graben) of the Bohemian Massif. Here in the Ploučnice River area (Polzengebiet) K.H. Scheumann defined 1913 the group of olivine- and melilite-bearing rocks including no clinopyroxene as polzenites. The field trip leads to the type locality of vesecite near of Vesec in the north-eastern part of the polzenite-complex. Finally the drill cores and additional documentation of the melilitolite intrusion of the Osečná Complex will be presented. The Osečná Complex is a laccolite-like subvolcanic intrusion (sill), composed mainly of olivine melilitolite with rare pegmatoids, ijolites and glimmerites, with numerous apophyses of olivine micromelilitolite composition, accompanied by numerous dykes of polzenites (Type Vesec, Modlibohov and Luhov) of lamprophyre character.


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Where with Jesus I feel like being careful not to tarnish his image or put words in his mouth, with religion I'm ready to drop 2000+ years of doctrine like a plate on the kitchen floor so that it breaks into a thousand pieces which I then play with like Lego blocks. This post is about religion, not Jesus.
"What do you mean by saying that God is the universe?" Greg asks. Greg has a Masters of Divinity, so when he asks this question, it's a gentle prod to nuance this better, to be prepared to defend such a statement. The problem is that the way I think about religion is also the way I think about a poem, or a piece of music. I say, write, or play things that feel or sound right to me. The Logos of my assertions comes later, when I'm forced to defend them like I'm playing a game of chess. Greg, Nick, whoever else is reading this; will you play with me? I'm moving out my first pawn. The dialogue below is from an imaginary Socratic questioning partner. I'm not trying to put words in anybody's mouth.
God is the I AM. He is the fount of existence. Anything that exists is Him. The blade of grass bent low by the sole of my shoe is God. The sole of my shoe is God. My foot, my leg, my out-of-shape body, the brain floating around in my head like a booger in a bowl of mucus is God.
Like Buddhism?Yes. A lot like Buddhism. But different.
How so?Buddhism is a great system to look at for helping to imagine what I have in mind in terms of things being "one." In Buddhism, however, the goal seems to be the emptying of the self and the attainment of a transcendent state of being; to break the cycle of suffering and rebirth. This goal appears to be achieved mostly through refraining. Refraining from asserting yourself as an individual. Refraining from perceiving reality as real. Refraining from behavior destructive to yourself or others. Refraining, I think, is only half of the equation. If God is the universe, and we are His agents, what happens when God refrains? I realize that I'm a Westerner, and evolution is a virtue to me, but what about all the beaten women, the starving children, the broken relationships? Refraining doesn't solve these problems. When we are all one, when we are fragments of the evolving consciousness of God, a beaten woman is at once God and ourselves. We have an urgent responsibility to act.
If we are fragments of the evolving consciousness of God, then the total emptying of self is counterproductive. Our goal is somewhat Nietzschean; we are to reach as high as possible, to be the most we can be as human beings suffused with love, beauty, and intelligence. We are to become Ubermensch, not so that we can be above all laws, but that so we can butt up against our cultural milieu like a fish against its net, pulling ourselves and everyone caught in the same net toward something higher.
Are you saying that God evolves?Yeah. I think so. This opens up worm-cans and causes huge problems. Maybe you can help iterate some of these?
So, er, what about sin?Sin is that which destroys: relationships, living things, beauty, consciousness.
The afterlife?Your actions resonate down throughout all of human history; good or bad. And who knows? Energy cannot be created or destroyed...
So, if collectively speaking the universe is God, how does God intervene in the universe?Have you ever had inner conflict? Have you ever spoken with yourself? Cognitive dissonance, etc?
I just don't understand what this buys you.Well, for one, it makes for a pretty awesome theodicy. It also has huge implications for things like free will, tolerance, social action, and makes for a neat eschatological trajectory.
This sounds embarrassingly naive.Be more specific. Maybe you can educate me.


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I have one mosssite, in which i need to Track user informatiowhen user clicks the URL in the Moss site .
I don't know of anything native to MOSS that will do this; you'd probablyhave to intercept and rewrite the link URLs with an identifier, or add somecode to the master page(s) that would note the current URL and user and savethe information to a database.
From the limited description. Check into the usage and analysis reporting. Thisisn't enabled by default. The configuration is pretty quick and easy. Willtake a day or so for info to propagate the reports.
IIS logs will tell you if the URL they clicked is in your MOSS site. LogParser is an easy way to search for those kinds of things.


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Welcome to my space on the internet. My name is Kathrin and I think creativity is super cool. I'm a recent grad from FIT in Manhattan, with a BFA in Fabric Styling. Textiles are my jam, and color is my love language. I feel the most at peace when holding a paint brush, and I firmly believe in the power of being kind to other humans. My hometown is Thompson, Connecticut - where cows, chickens, and cornfields are my neighbors. Four years ago, I moved to a big crowded city that gave me equal parts anxiety and inspiration- but challenged me to dig deep into what I'm called to do with this life I've been given. Status report: I'm still figuring it out. In my free time, I care for little kiddos who make me laugh and fill my heart. Other than that- I'm just a gal who loves fresh air and exploring and using my hands to create.
This site contains my most recent portfolio work, resume, and travel photos. Enjoy!


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Collaboration Yields Unique Products for Portland Museum of Art
When the Portland Museum of Art Store approached Might & Main to design a line of products centered around their upcoming Winslow Homer exhibit, it was an opportunity to be involved in communicating Maine's part in art history and to help to put the Museum on the national map. Plus it's not often that we get to create a family of tangible items whose primary purpose is to be well-made and beautiful.
This Fall, the Portland Museum of Art will be home to a uniquely comprehensive exhibit of the works of American painter Winslow Homer. The exhibit, entitled Weatherbeaten: Winslow Homer and Maine, will collect Homer's art from all over the United States in a once in a lifetime retrospective that Fodors has highlighted as one of the top 8 museum shows to see in 2012.
Homer, who made Maine his home for much of his later life, is known for raw depictions of the sea and forest, and of the life of quintessential Americans including sailors, soldiers and mothers. The Museum challenged us to produce high quality products that were unlike those found in other museum stores, but that would appeal to a broad range of visitors to the exhibit.
Homer's life was complex and rich; he was equally as at home in high society as he was hunting and fishing in the wild or painting alone on a bluff overlooking the ocean. Those diverse influences informed everything about the line we created for the Museum, from materials and production methods to color. The touch of red that carries through the line was inspired by Homer's own regular use of a splash of vermillion and a rusty-colored signature.
Collaboration is a hallmark of our process at Might & Main. Throughout this project, we worked with the Museum Store staff to brainstorm, research and imagine a well-rounded line of products. We began with an identity system, creating a family of logo marks to define two distinct families of products: the unexpected and highly customized Homer-inspired lifestyle items and the more traditional museum store items, such as totes and mugs.
For the more custom side of the range, we sought out local artists and craftspeople to develop limited edition products that are contemporary but reminiscent of Homer's life and times. These include a line of zippered map cases and linen pillows constructed by Black Point Mercantile from repurposed painters' drop cloths, a line of broadsides featuring Homerian quotes printed with vintage wooden type on an antique press by Strong Arm Bindery, handmade soaps in scents evocative of the Maine coast by Casco Bay Soap Co., and dandy handkerchiefs sewn by hand by Molly Angie.
In addition to exclusive handcrafted goods and traditional museum store fare, we developed a few purely fun and unexpected items, including a Winslow Homer bobblehead (or 'nodder' in vintage parlance), the making of which involved detailed study and much discussion of Homer's posture, mustache, and even his earlobes!
To round out the project, we designed a cohesive labeling and packaging system that positions the entire range within the same family and provides backstory on Homer and our partners.
The products we developed for the PMA Museum Store are a testament to the skill of Maine's artists and craftspeople and to the power of collaboration. It was fun to work with the store staff and our partners, and we can't wait to get our hands on these products!
Products are on the shelves and online at the Portland Museum of Art Store now. Weatherbeaten opens in September.


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Dessert Made Simple: Mini Apple Pies and Mini Peach Pies
Recently, at a friend's BBQ, someone made these incredible mini apple pies. They were comforting, homey, crunchy, sweet -- everything a good pie is. Even though I was full, I scarfed down a few of these suckers, unable to contain myself. Between mouthfuls of pie, I vowed I was going to make these at home. But then I recalled watching my friend make them. Dough, eggwash, pie filling, apples, spices and flour were spread all over the counter as she hurriedly filled and pressed together pieces of dough. It looked like... So. Much. Work. Don't get me wrong -- the pies came out perfect. They were little, golden, crusty pockets of heaven. But between working full-time and going to school every evening, I wouldn't be able to justify spending several hours on pie, particularly when much of the labor is in the assembly process. So I cut a few corners, partially working off the back of my Pillsbury pie crust box and this recipe from Smitten Kitchen. My recipe includes both an apple pie filling and a peach pie filling. Read on and you'll learn how to make these mini pie cookies in no time.
Serves: About 6 Prep time: About 45 minutes Cook time: About 25-30 minutes
Ingredients: 1 9-inch roll of Pillsbury Refrigerated Pie Crust 1 egg, beaten 1 teaspoon water
For apple filling (for 6 mini pies): 1-1.5 Golden Delicious or Granny Smith apples 1/4 cup white sugar 2 teaspoons ground cinnamon 1/4 teaspoon ground nutmeg Small pinch of kosher salt (less than 1/4 teaspoon) A few squirts lemon juice, optional (to prevent apples from browning)
For peach filling (for 6 mini pies): 1 8-ounce can peaches 3 tablespoons white sugar 1 teaspoon ground cinnamon
1. Preheat oven to 350 degrees.
2. Prepare pie dough: Roll out the pie crust to about 1/4 inch thick. Get two differently sized cookie cutters (or drinking glasses) and cut out little circles. Cut out six 3" circles and six 3.75" circles.
3. Prepare eggwash: Beat the egg in a small bowl. Add 1 teaspoon water and mix.
4. Create apple filling: Mix sugar, cinnamon, nutmeg and salt in a bowl. Peel and chop apples into little squares (about 1/8" thick, 1/4" squares). If they start to turn brown, squirt with some lemon. Toss apples into the sugar-spice mixture.
4. Or create peach filling: Drain the peaches. In a bowl, combine with sugar and cinnamon.
5. Assemble the mini pies: Put some water in another small bowl. Roll up a paper towel and dip it in the water. Moisten a 3" circle of pie crust with the paper towel. Spoon a small amount of filling onto the circle. Cover with a 3.75" circle of pie crust and press the sides to close. Crimp the edges with a fork. If desired, cut three little slits on the surface of the mini pie (refer to picture.) Repeat on all the dough.
6. Brush each mini pie with egg wash. Place pies on a baking sheet lined with parchment paper or silicon baking mat. Bake in oven until light golden brown, about 20-25 minutes.
My Notes: Why Golden Delicious or Granny Smith apples? These apples are pretty sturdy, so their firm texture holds up during the baking process. Plus, they both have a crisply tart taste. Golden Delicious apples tend to be a bit sweeter, while Granny Smith ones tend to be more on the sour side. Simply choose the variety you prefer.
Why canned peaches? Aside from requiring less preparation time and effort, canned peaches are much softer and sweeter than the fresh kind. As a result, you'll have a gooey, sweet filling for your mini pies.
But the Pillsbury Pie Crust box says to use a baking time of about 425 degrees: Baking these tiny pies at a lower temperature ensures they get cooked through and reach a lovely golden brown before getting a chance to burn.
Why use egg wash? This egg-water mixture provides a glossy finish to the pies, and helps keep them from burning.
Can I use different filling? Of course! You can use whatever filling you'd normally use in a pie.
What do I do with any extra filling? Um... eat it!


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Between birthdays, Christmas, anniversaries and Valentines, gifts for your loved one can get pretty pricey and frustrating. At some point he/she has everything they could possibly want or need. But here are a few inexpensive and sentimental gifts to give your valentine to show that you really care about them, even during these financial hardships, and that will be unique to them!
Personalized Dinnerware—buy any two white plates (of any size or shape that you'd like) and a sharpie marker. On the plate write your valentine a nice love letter, your favorite poem, dates of all the memorable times together, or whatever you'd like! Bake the plates in the oven for 30 minutes at 350°F—this ensures the marker's permanence and won't scrap off after using and washing multiple times. Now you have his and her plates that you both can use for the special dinners! You can use mugs or cups instead of plates but the idea is to have personalized dinnerware that you both can use together or apart. (Pier 1 plates $4-$7; Staples Sharpie Fine-Point $3)
Homemade Chocolate Strawberries—you can either spend $20-$40 on buying a few chocolate covered strawberries for your beau or you can make sexy ones yourself. Grab a pack (or two) of strawberries from your local produce store and some chocolate to melt down. Go home and have some fun! Melt down the chocolate and dip the strawberries in, you can color the chocolate using food dye (so buy white chocolate) to write cute messages, draw pretty hearts, or design it any way you'd like. Not only does this make it more thoughtful but it's still just a yummy as the expensive store made kind. (Stop & Shop strawberries 2pack for $5; chocolate $2-$6)
Personalized T-shirt—so your valentine might only wear this in the confines of his/her home but it's the thought that counts, right? Make your love a shirt! This could have a sweet message, a cute picture of the two of you, or a combination of both. You can either have this shirt made or make it yourself but either way it's personalized and adorable! (Varies, anywhere from $7-$18)
Personalized Boxers—this goes along the same line of the t-shirt but the boxers are subtler since they are hidden under his pants until he goes to bed. It's cute to have something he can wear to bed when you're over! With boxers your best bet would be to keep it simple, no photos or long poems/letters. A heart or a few words on one of the sides is simple enough to be romantic. (Varies, $8-$13)
Personalized iPhone/iPad Cases—you can find them anywhere and everywhere but to get a unique and special case for your Mac product is especially rare. A photo of your favorite trip together, a love letter, or simply something unique to the two of you is a great personalized gift that they'll be able to take with them everywhere they go.


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Are you a graphic designer or artist? Do you know one?
To recap the project I am working on: I am building a site to provide a marketplace for laser etching designs (http://etchconnection.com). You can see the type of stuff being done at Adafruit and iStyleCustom, for example. It would seem that for non-artist/designers such as myself who would love to get a cool etching but have no idea where to even start, this type of site would be very helpful. (Some of the etchers have designers that can help you and will work with you, but I think a centralized repository for this would be ideal.)
The site would allow:
1) Designers to create a profile, post graphic designs, and set a price
2) Customers to rate and browse designs
3) Customers to find a local engraver, buy a design, and have it sent to their preferred engraver (which the site will help them find as well).
What it comes down to is that this might help promote personalized laser etching, provide an outlet for graphic designers' work, and send preapproved designs and great leads to etchers. Everybody wins (it would seem).
It would be great to get some feedback from graphic designers out there about this. Does it sound feasible? Like it? Questions? Suggestions? Anything!?
If you would like to be one of the first to submit designs or if you would like to provide a bit of feedback on an early incarnation of the site let me know: firstname.lastname@example.com


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English/Japinese book translation
Бюджет $250-750 USD
I have written a short book about Jesus Christ and the historical and contextual times in which He lived. It is about 90,000 words and is available in English to view and/or download for free in several e-formats at www.jesuswho.net. It is this book that I would like to have translated into several major languages and this is one effort towards that end. Please review the book and advise me as to what the cost to me would be in US dollars and in time required (example; three months) for a transliteration into your native language. I am looking for English/Major language speakers (like English/Hindi) to perform this transliteration. I can easily run the text through free Google translation apps and I do not need anyone to do that for me. I am looking for much more sophisticated transliteration services and then I will make that work available for free on the internet. Do you possess the necessary lever of fluency to satisfy these requirements? Please advise.
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Keeping yourself properly hydrated while taking a long bike ride is key to making the trip enjoyable. Especially on a hot summer's day, there is often a need to increase your bike's water carrying capability with an additional water bottle cage holder. Whether it is a ride for a scenic tour or to stay in shape, it is a good idea to use both water and sports drinks as ways to stay hydrated during bike ride. This is where Jog Mount+ comes into place. Jog Mount+ offers additional space to add a water bottle on bike stem while providing easier access to the water bottle. Because Jog Mount+ mounts on bike stem, it's essential for bikes that do not already have bottle cage frame mount such as downhill bike.
Here are some other great features of the Jog Mount+:
- Super light weight, 16 gram (0.56 oz), 24 gram with bolt (0.86 oz).
- Requires only one mounting point.
- Made from aluminum with precision CNC machining.
- Works with most bottle cages.
- Available in five different colors: black, blue, graphite, orange and red.
Where Is Jog Mount+ Installed?
Installing the Jog Mount+ is easy. All you need to do is replace your existing stem top cap with the Jog Mount+ and secure it with the screw for stem top cap. Please see the demonstration video below for more info.
Jog Mount+ can be installed on various types of bikes such as down-hill, mountain, road and triathlon bikes.
With uneven arms, Jog Mount+ gives the option to be installed upright or reversed. The upright position of Jog Mount+ brings the bottle cage backward while the reversed position brings water bottle cage forward. The difference between two positions is 26 mm.
- Weight: 24g with bolts
- Fits 1-1/8" steerer tubes ONLY
- Made of Al 6061 material with anodized finishing
- Water bottle cage mounting screws are included (M5 x 8mm)
- Fits water bottle cages with the mounting pitches ranging from 58 to 70mm
Where We Are and Why We Need Your Help
The Jog Mount+ has been a self funded R&D and prototype development project until this point. Our suppliers and manufacturers are all lined up and waiting for the first production run. With successful funding of $3,500, the funds raised from KICKSTARTER will be used to buy materials and manufacture the Jog Mount+. Your products will be delivered to you promptly after production.
Raised handlebar stems with an angle above 10 degrees are not compatible with the Jog Mount+.
Yet, adding a stem spacer between the Jog Mount+ and stem to raised the Jog Mount+ up a bit could eliminate the problem on the interference between water bottle and handlebar. Also, you could reverse your stem to lower handlebar down.
Funding period
- (40 days)


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WrestlingTimesX proudly presents WTX Video Podcast, a wrestling video podcast that brings to you the best in podcasting, entertainment, controversy, critiquing and anything else.
We talk about the WWE Intercontinental and United States championships being elevated back to prominence, the Legends contracted for blockbuster WWE marquee matches, and the WWE character gimmicks that have stood the test of time.
Please rate, review and subscribe:
YouTube: http://YouTube.com/WrestlingTimesX
Facebook: http://facebook.com/WTXVideoPodcast
Instagram: http://instagram.com/lostasticwtx
Twitter: http://twitter.com/WrestlingTimesX
Wordpress: http://WrestlingTimesX.Wordpress.com


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The essence of leadership
When working with leadership teams, we have developed a robust intellectual framework to help executives think through their role and decide where they need to focus their energy.
The Wild Guava Leadership Model
In our experience, senior leaders will put significant resources into developing processes when much more difference could be made by strengthening messages that generate passion for the purpose of the business. Or they fail to listen to feedback from others in the business and build plans that face huge resistance on implementation.
By asking questions in each layer of this model we ensure that the leadership team has a well considered and integrated plan.


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Fans will enjoy a season full of fun themes, giveaways and entertainment
The IronPigs have earned their reputation for having one the strongest promotional schedule in all of Minor League Baseball and this season's lineup will not disappoint.
In addition to the four bobblehead giveaways, five jersey auctions and 22 themed fireworks shows announced earlier this week, the team will boast a number of fantastic giveaways in 2018. The must-have items available will include a Rhys Hoskins IL MVP bronze statue, bacon cap, fleece blanket, youth jersey and youth bacon scarf. The themes for games this season include Game of Thrones, Star Wars, Harry Potter, Christmas in July and Strike Out Cancer among many others. Always a fan favorite, the Phillie Phanatic will return to Coca-Cola Park twice in the month of August.
The full promotional calendar is below. In addition to this year's promotions, these weekly staples are returning to Coca-Cola Park in 2018:
Sundays: Post-game "Kids Run the Bases" presented by Lehigh Valley Children's Hospital. Appearances by Tootsee the Clown & Friends.
Mondays: TD Bank Dog Days (Bring your dog to the park) / Dollar Dog Night with $1 Berks hot dogs for the entire game.
Wednesdays: "Ladies Night" presented by Sleepy Cat Urban Winery and Bear Creek Resort. Each Wednesday, there will be opportunities for all women to win great prizes and $5 wine specials throughout the game. (Exclusions: May 2, May 9 and July 25).
Thursdays: Extended pre-game Happy Hour from 5-7 p.m. with $1 hot dogs and $2 domestic drafts
Fridays: Friday Night Fireworks.
Saturdays (beginning in May): Post-game Fireworks.
This season's promotional schedule kicks off with an opening night party and T-Shirt giveaway and concludes at the home finale with a dazzling balancing act from The Amazing Tyler. Fans will be able to purchase tickets to any game on March 3 when single-game tickets go on sale as part of the IronPigs' annual "Pig Day" festivities. Four-game and other multi-game plans are already available.
Here's a look at the full schedule of promotions (dates and promos are subject to change):
4/12 (7:05 p.m.): Opening Night Party & Heroes Night | Opening Night T-Shirt presented by Service Electric Cable TV & Communications (First 3,000 adults 18 and older)
4/13 (7:05 p.m.): Dance Night | Elvis Friday Night Fireworks & 2018 Magnet Schedule presented by Reichel Funeral Home
4/14 (6:35 p.m.): Miracle League Game/Jersey Auction presented by Majestic/Fanatics | Rhys Hoskins Bronze Statue presented by Giant (3,000 adults)
4/15 (1:35 p.m.): Jackie Robinson Day | Jackie Robinson commemorative glass (3,000 adults)
4/16 (7:05 p.m.): Youth knit cap (First 1,500 kids 17 and under)
4/17 (7:05 p.m.): Wrestling Night
4/18 (7:05 p.m.): Dance Night | Bacon Cap presented by Hatfield (3,000 adults)
4/27 (7:05 p.m.): Beyonce Friday Night Fireworks presented by Cedar Crest College
4/28 (6:35 p.m.): Game of Thrones Night | Scott Kingery bobblehead presented by Capital BlueCross (3,000 adults)
4/29 (1:35 p.m.): Autism Awareness Day | Autism Awareness Jersey Auction
5/1 (7:05 p.m.): Dance Night | Rhys Hoskins bobblehead presented by Burger King (3,000 adults)
5/2 (10:35 a.m.): Education Day
5/7 (7:05 p.m.): Healthcare Professionals Night
5/8 (7:05 p.m.): Martial Arts Night | T-Shirt presented by Teamsters Local 733 (3,000 adults)
5/9 (10:35 a.m.): Education Day
5/10 (7:05 p.m.): Irish Heritage Night
5/11 (7:05 p.m.): Bruno Mars Friday Night Fireworks presented by The Catholic Diocese of Allentown
5/12 (6:35 p.m.): Star Wars Night | Star Wars Night Fireworks
5/13 (1:35 p.m.): Mother's Day | Cosmetic Bag (2,000 women 18+)
5/21 (7:05 p.m.): St. Luke's EMS Night
5/22 (7:05 p.m.): Agriculture Night | Penn State Lehigh Valley/IronPigs visor presented by UGI Utilities (3,000 adults)
5/23 (7:05 p.m.): Hispanic Heritage Celebration | Team photo and autograph session presented by People First Federal Credit Union
5/24 (7:05 p.m.): Hispanic Heritage Celebration
5/29 (7:05 p.m.): Military Appreciation Day | Military-style IronPigs cap presented by Nacci Printing (3,000 adults)
5/30 (7:05 p.m.): Jewish Heritage Night presented by the Jewish Federation of the Lehigh Valley
5/31 (7:05 p.m.): Youth cap presented by AAA East Central (1,500 kids)
6/1 (7:05 p.m.): One Hit Wonders Friday Night Fireworks
6/2 (6:35 p.m.): Bacon-Themed Fireworks
6/11 (7:05 p.m.): Fleece blanket presented by Capital BlueCross (3,000 adults)
6/12 (7:05 p.m.): J.P. Crawford Grand Slide bobblehead presented by Coordinated Health
6/13 (7:05 p.m.): Faith Night presented by Fellowship Community Church
6/14 (7:05 p.m.): LGBT Night | IronPigs cap presented by Air Products (3,000 adults)
6/15 (7:05 p.m.): Scout Sleepover | Will Smith Friday Night Fireworks presented by Coors Light
6/16 (6:35 p.m.): Saturday Night Fireworks
6/17 (1:35 p.m.): Father's Day | Giveaway TBA
6/25 (7:05 p.m.): Little League Night presented by Giant | Jersey auction
6/26 (7:05 p.m.): Soccer Night | Bacon Scarf (1,500 kids)
6/27 (7:05 p.m.): IronPigs backpack presented by Lehigh Valley Health Network (1,500 kids)
7/2 (7:05 p.m.): Patriotic T-Shirt giveaway (3,000 adults)
7/3 (7:05 p.m.): Patriotic 3-D Fireworks | Stars & Stripes cap raffle
7/6 (7:05 p.m.): Tom Petty Tribute Night | Tom Petty Friday Night Fireworks
7/7 (6:35 p.m.): Harry Potter Night | Harry Potter Night Fireworks presented by PA Lottery | Cap giveaway presented by Coca-Cola (3,000 adults)|
7/8 (1:35 p.m.): Youth athletic socks presented by Commonwealth Charter Academy (1,500 kids)
7/12 (7:05 p.m.): Salute to Thanksgiving | Dylan Cozens gobblehead (3,000 adults) | Salute to Thanksgiving jersey auction
7/13 (7:05 p.m.): Girl Scout Night | Madonna Friday Night Fireworks | Umbrella giveaway presented by The Morning Call (3,000 adults)
7/14 (7:05 p.m.): Country Music Night | Country Music Fireworks presented by Labatt Blue
7/24 (7:05 p.m.): Christmas in July/Swim Night | Giveaway TBD presented by The Outlets at Sands Bethlehem
7/25 (11:35 a.m.): Camp Day
7/26 (7:05 p.m.): Festers Night | MEGA BLAST Fireworks
7/27 (7:05 p.m.): Beatles Friday Night Fireworks
7/28 (6:35 p.m.): Minions Night | Minion Night Fireworks presented by Provident Bank
8/3 (7:05 p.m.): Scout Sleepover | Aerosmith Friday Night Fireworks presented by Coors Light
8/4 (6:35 p.m.): Superhero Night | Superhero Night Fireworks & Superhero jersey auction presented by PSECU | LEGO Weekend
8/5 (7:05 p.m.): LEGO Weekend
8/13 (7:05 p.m.): Phillie Phanatic appearance
8/14 (7:05 p.m.): CrossFit Night
8/15 (7:05 p.m.): Strike Out Cancer Night
8/16 (7:05 p.m.): Renew Your Vows Night presented by Lehigh Valley Celebrants
8/17 (7:05 p.m.): Prince Friday Night Fireworks
8/18 (6:35 p.m.): Pirate & Princess Night | Pirate & Princess Night Fireworks presented by NAMI-LV
8/19 (1:35 p.m.): Football & Cheer Night | Youth replica jersey presented by Coca-Cola (1,500 kids)
8/24 (7:05 p.m.) Queen Friday Night Fireworks presented by Penn State Lehigh Valley | IronPigs 2019 Wall Calendar presented by Nacci Printing (7,000 adults)
8/25 (6:35 p.m.): Salute to Philly Night | Salute to Philadelphia Night Fireworks | Phillie Phanatic appearance
8/26 (1:35 p.m.): 2019 Magnet Schedule giveaway (5,000 fans)
8/27 (7:05 p.m.): Field Hockey Night | Amazing Tyler performance
Categories: Kram's Korner - From the Club Level, Lehigh Valley IronPigs


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Other offers you might like:
Free BHG MagazineNo Longer AvailableExpired: Feb 1, 2015 2:56pm | Comments 1
FREE Better Homes and Gardens Magazine 1 Yr Subscription - ValueMags is offering a free one-year subscription to Better Homes & Gardens, courtesy of JudysHealthySnacks[.com]. It's 100% Free and you'll never get a bill! There are only a limited number of free subscriptions available. If you want to snag one, I would suggest getting over as soon as possible so you don;t miss out!
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Better Homes and Gardens is the vibrant, down-to-earth guide for the woman who is passionate about her home and garden and all that they encompass.