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AL East preview: Of Red Sox and the Red Rocker
It's the same, but it's oh, so different.
The American League East this year features what should be a familiar battle between the Boston Red Sox, New York Yankees and Tampa Bay Rays at the top, with the Baltimore Orioles having a chance if things break their way, and the Toronto Blue Jays, a team that might be good enough to contend in another division, saddled with the task of punching with heavyweights.
MORE: A-Rod drops suit | On day Arroyo joins D-backs | Top farm systems
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This year, though, Mariano Rivera is retired, and so is Andy Pettitte. Robinson Cano has gone to Seattle. Jacoby Ellsbury left the world champions in Boston to go to New York. Grant Balfour appeared to be headed to Baltimore but wound up with Tampa Bay instead. The Orioles traded away their closer, Jim Johnson.
So, the AL East should have a fresh look this year, but the same basic premise that it usually does. After writing about the National League West in the context of Fall Out Boy, tying the American League West to Beyonce, using Foreigner to go over the National League Central, analyzing "Major League" to talk about the American League Central , and enduring Justin Bieber for the National League East, what fits the theme here?
Well, here are thoughts on the American League East while listening to "5150," the first Van Halen album after Sammy Hagar replaced David Lee Roth.
"Hello, baby!" is the opening line of the album's first track, "Good Enough," and the Red Sox begin 2014 as the team waving hello to the rest of baseball from the top of the mountain as the reigning World Series winners, having taken the title a year after finishing in last place.
Are the Red Sox, in fact, good enough to repeat? They lost Ellsbury to their archrivals and plan to replace him in center field with Jackie Bradley Jr., or maybe Grady Sizemore if he's able to complete a remarkable comeback. Boston lost catcher Jarrod Saltalamacchia to free agency and replaced him with A.J. Pierzynski, basically a wash. Stephen Drew still may or may not be back — if he's not, Xander Bogaerts plays shortstop and Will Middlebrooks gets the nod at third base.
Boston scored the most runs in baseball last year, but it's easy to have a little bit of pessimism about the Red Sox's ability to remain atop the East. "Why Can't This Be Love," Van Halen wonders. Well, Ellsbury and Victorino combined for 12 WAR last year, by baseball-reference.com's formula. Ellsbury is gone, and you wonder how close Bradley or Sizemore can come to replicating what he did. Victorino far outperformed his resume in 2013, with a career year by many standards. Basically everything broke well last year for Mike Napoli, David Ortiz and Dustin Pedroia. None of this is to say that the Red Sox are suddenly going to be terrible, but they're also not invincible.
"Get Up" is the embodiment of the Yankees' mantra after missing the playoffs for the first time since 2008 and losing three marquee players. New York never stays down for long, and the Yankees brought in a cavalcade of fresh faces, including Ellsbury, Carlos Beltran, Brian McCann and then the crown jewel of the free-agent market, Japanese right-hander Masahiro Tanaka. Yes, Alex Rodriguez will miss the season, but the Yankees have an interesting approach to filling the vacancy at third base, making up for Cano's departure and the possibility that a soon-to-be 40-year-old Derek Jeter won't be Derek Jeter. "Make it work, make it work," the Yankees will tell Kelly Johnson, Eduardo Nunez, Brian Roberts and Brendan Ryan. With the strength of their outfield — Beltran, Ellsbury, Brett Gardner and prospective regular DH Alfonso Soriano — the Yankees can be good enough offensively, but a lot depends on Mark Teixeira returning to form after a year almost entirely lost to injury.
Even with Tanaka, the Yankees' rotation has some question marks, with CC Sabathia trying to rebound from the worst season of his career, Hiroki Kuroda a year older after a disastrous finish to 2013, a talented but inconsistent No. 4 starter in Ivan Nova, and then maybe Michael Pineda rounding out the rotation. David Robertson takes over as the closer, and does so without much of a safety net.
The question mark for the Rays is how much longer David Price will call Tampa Bay home. The ace left-hander is a free agent after the 2015 season, and while the Rays held onto him this winter, trade rumors are going to swirl around Price for as long as he's still there.
In the meantime, the Rays "reach for the golden ring," as implored by "Dreams." There is no reason that a team with a rotation of Price, Alex Cobb, Matt Moore, Chris Archer and Jeremy Hellickson (once he returns from elbow surgery) cannot lead the way to a division title. Tampa Bay has a solid lineup, led by Evan Longoria as usual, and Rookie of the Year Wil Myers is in the picture for the full season. Balfour and Heath Bell at the back end of the bullpen will provide plenty of stress, but form a solid tandem to close out games.
Wil Myers (AP Photo)
Keep this in mind: The Rays were 36-33 before Myers made his major league debut last June. Tampa Bay then went 56-38 the rest of the season. It's not that Myers is a bellwether, but this is a very dangerous team, and with all due respect to the multiple former Manager of the Year winners in the division, there is no better fit of skipper and team than Joe Maddon and the Rays.
"We celebrate when the games are here. Hot summer nights, that's my time of the year." For the Orioles, winter sure hasn't been the time of the year. Baltimore's big headlines have been the negotiations with Balfour that fell apart, trading Johnson, and, uh... yeah.
Expecting another 53 home runs from Chris Davis is not a good idea, but he's still a good bet to be among the league leaders, taking aim at Eutaw Street for another summer. The Orioles have J.J. Hardy, Adam Jones, Manny Machado and Matt Wieters to provide a formidable heart of the order with Davis, and maybe Nick Markakis returns to form. Maybe Henry Urrutia has a breakout season. Maybe the long, quiet winter pays off with a quality starting pitcher added at a below-market rate. Maybe the bullpen doesn't require a big name looming for ninth innings — after all, who saw Koji Uehara doing what he did in Boston last year? But there are a lot of maybes there, most of which don't have quite the promise of the other maybes in the division.
It's still better than the Blue Jays' maybe, which is maybe not finishing last in this rugged division. "Sometimes, I have a dream, it was really you," sticks out as a line in "Best of Both Worlds." Toronto did not get nearly what it expected last year from Mark Buehrle, Melky Cabrera, R.A. Dickey, Jose Reyes or, because he got hurt again, Jose Bautista. That pretty much left Edwin Encarnacion and Colby Rasmus as the standard bearers, and as well as they played, the result was 88 losses.
Toronto's big offseason move was adding catcher Dioner Navarro, while flamed-out prospect J.P. Arencibia went to Texas to become the backup for Geovany Soto after Pierzynski left the Rangers for the Red Sox. In a vacuum, you could see Navarro being the last piece of the puzzle in a lineup with Bautista, Cabrera, Encarnacion, Rasmus, Brett Lawrie and Adam Lind. That offensive group should be the Blue Jays' strength, but doesn't match up to the other lineups in the division when they are at their best, and then you look at the pitching staff and see a 39-year-old knuckleballer in Dickey, a fading workhorse in Buehrle, an eternal question mark in Brandon Morrow, and then J.A. Happ.
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I could see the Blue Jays' roster working in the National League East. They might be better than the Braves, worthy of picking for second place in that division, with a shot at the wild card should they add another starter. In this division, with the lineups the Blue Jays are going to face on a regular basis, it's not going to work, much like hearing "Love Walks In" after you've already heard "Dreams" on the same album. "Love Walks In," on its own, is a really good song, and as a single, it went higher on the charts than "Dreams." But when you heard "Dreams" just a few minutes ago, "Love Walks In" sounds redundant. The problem for both is being on the same album as "Why Can't This Be Love." You could have the best song on most other albums, but instead, "Love Walks In" winds up on the B-side of the original record, and it's not really difficult to debate Van Halen's decision to put it there.
The title track, "5150," is something of a forgotten gem, maybe because it's the closest thing to a Roth-era song on the album. It's also a good reminder that a lot of the band remains the same in the AL East. Jeter is still with the Yankees, Ortiz with the Red Sox, Price with the Rays, Markakis with the Orioles and Bautista with the Blue Jays. These have been the signature players for their teams in recent — and beyond recent — years, and Van Halen still was Van Halen because it had Van Halen and Van Halen, Eddie and Alex. In addition to the recurring faces, the East has familiar story lines with the Yankees-Red Sox rivalry, the money those teams can put behind their efforts, the Rays contending despite not spending nearly as much, the Orioles trying to go mainly with homegrown talent, and the Blue Jays wishing they were somewhere else.
Then the album wraps up with "Inside," including the words "I thought it was really gonna be different this time, and it is." In the face of upheaval, whether it's changing lead singers or shuffling future Hall of Famers, it can't help but be different. And every year brings different performances from different players. Davis' 2013 season is the clearest example of that. The importance of Victorino having a career year for Boston is slightly less obvious, but that's the kind of thing that is going to decide the AL East this year, because with this much talent in play, the difference in the standings is going to come as a result of how much performance differs from expectations in a division where everyone can legitimately go into the season with high hopes.


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Wearing: Cole Haan Johanna Boot | Vintage Overalls
As a New York native, and now a New York City dweller I'm pretty sure I've got the necessary street style to survive in this city, down pat. So, when Cole Haan approached me about a collaboration to show why their Fall boots are the perfect choice for a city girl like me… there was no hesitation. Hence the first of three boots, from day to night. I'm obsessed with the Johanna Wedge Boots and I bet you didn't realize they are waterproof too! Or, maybe me jumping in the puddles fearlessly kind of gave that one away. There's nothing more survival city savvy than a cute boot that can bear the shoe-destroying weather.
Taking these boots into the night – or just to a less casual fiesta, I paired high wasted acid-wash jeans with a crop top and Cole Haan's shearling jacket. It's Penny Lane meets, well, me. Even though these boots seem super casual, when this jacket came off I could have been standing in the middle of Le Bain dancing my bubble butt off.

subset: commoncrawl


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Mother Daughter Looks From Project Runway
Mommy and Me Designs Straight Off Project Runway
Mommy and Me Designs Straight Off Project Runway
The "mommy and me" matching clothing look has a dedicated following in some circles. Pint-sized versions of grown up clothes can make a lil one feel sophisticated while allowing mama to dress her daughter in clothes that truly reflect her style. On last night's Project Runway, the designers were tasked with creating looks for little girls – a challenge that sent some contestants into a tizzy. Throwing a last-minute twist into the episode, Tim Gunn then told the designers to create complementary outfits for the girls' mothers. Take a look at the designs and tell me which you like best. I'll tell you which one won and which designer had to say "auf Wiedersehen."


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Quote:anyone care to share your nightmare stories of the students from Hell?* We had a guy with a spitting habit...on the dojo floor. the same guy used to blow snot rockets on the wall or wipe it on his Gi. He quit in less than a year.Hey dude thats my habit,,,see while your watching the snot and if you sparred with me,, you wouldnt notice my techniques ,you never trained hard enough to cough spit ,and buster douglas was seen to have been doing against tyson,,,maybe thats why he got k.o.d I hope if you ever have to defend yourself you aint gonna be watchin the snot and not your attacker."Hey man great snot ouch" Na realy some people spit before they attack,, distraction technique? maybe a 10th dan sensei taught him this technique...ooohhh grasshopper spit two three spit,,,,mawashi geri ---spit----- mawishi -geriooohhh grashopper you are spitting well here is your dan grade ooohhh where is my cash grashopper,,,,* we had a tall overweight 30-something eagle boy scout who still lived with his mother. constantly complained red-in-the-face when you hit him too hard. nickname: Baby Huey. lasted 6 months.Hey man go easy on people like this thats why they do martial arts. * biker guy. sortof cool but slightly crazy personality. in the dojo he was an over-intense A-hole. (he made it to green belt and quit -we later found out he was in jail). He insisted on full-contact to people joining on their first week. always smelled like weed. and when he laughed, moose would come out of nearby woods thinking they've found a mate. always forgot to take his rings off before kumite. always had problems with dues.Only moose????Sooner or later in your training, you are bound to see a few people cross your path that cause you to ask yourself... WTF was THAT? lets hear 'em.
Quote: There is Chinese Karate ya know. [/quote]How??? kara te means empty hand in japanese?
Quote:There is Chinese Karate ya know.
Quote:How??? kara te means empty hand in japanese?
Quote:I prefer the open hand meaning to the chinese hand meaning. to me if you try living life with open hands, see what it changes in you're life.
Quote:Quote:I prefer the open hand meaning to the chinese hand meaning. to me if you try living life with open hands, see what it changes in you're life. And if you try living life with chinese hands the police drag you in and ask you a lot of questions.Unless you're chinese.
Quote:"I don't like to be touched"
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Premium Tempered Glass for iPhone X
Premium Tempered Glass Screen Protector for iPhone X
Hardness: 9H
Warranty Information
Overtime extends this Limited Warranty to the original end-use purchaser of Overtime & Delton products (including headphone, earphone, earbud, and Bluetooth devices) or to a person who received a Overtime product as a gift, provided that the Overtime product was purchased from an Authorized Dealer as defined below. Overtime branded products ("Product") is warranted against defects in materials and workmanship for a period of one (1) year from the date of original retail purchase ("Warranty Period"). The Limited Warranty does not extend to any other person or transferee. Statutory or common law may provide additional rights or remedies that vary from state to state, and country to country, which are not affected by this Limited Warranty.
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"Vindictive, Unrelenting War": The Burning of Jacksonville
One of the most enduring scenes from a movie depicting the Civil War remains the burning of Atlanta in Gone with the Wind (1939). Chaos, terror, and destruction surround Rhett and Scarlett as they flee the inferno. The scene's fire portrays the actual fire set by retreating Confederates on September 1, 1864, as they pulled out of the city. On November 14, 1864, Union forces marching out of Atlanta set fire to hundreds of buildings. Atlanta remains the most famous example of the burning of a city during the Civil War; however, it was only one of many towns set to the torch during the struggle. Jacksonville, Florida, has the unfortunate distinction of being one of the first.
The initial war-related fire in Jacksonville occurred on March 11, 1862. That day, Federal gunboats approached the city in preparation for what would be the first of four Union occupations. The imminent arrival of Federal troops created panic. Loyal Confederates rushed to evacuate the city, and Confederate soldiers prepared to set fire to supplies they could not take away. Local mobs, angered by the presence of the city's sizable pro-Union population, torched Northern-owned businesses and homes. Otis and Abby Keane watched as the mobs ransacked their hotel, the Judson House, before setting the building aflame. That night, those who had fled Jacksonville watched from across the St. Johns River as large sections of their city burned.
A year after the first fire, Jacksonville endured another inferno. This time the Federals were responsible for the destruction. On March 10, 1863, Union troops, spearheaded by two black regiments, the 1st and 2nd South Carolina Volunteer Infantry, arrived for what became the third Union occupation of Jacksonville. Facing little resistance, the regiments quickly gained control of the city. Signs of growing Confederate strength to the west, however, encouraged the Union to reinforce their position in Jacksonville with two additional infantry regiments, the 6th Connecticut and the 8th Maine, both all-white units.
Although the Federals were able to raid along the St. Johns River as far south as Palatka and maintain control of Jacksonville, Union preparations for renewed operations in South Carolina led to the decision to end the Jacksonville operation. On March 28, 1863, as Union troops prepared to leave the city by sea, fires broke out in the wake of the columns of the 6th Connecticut, whose soldiers had taken the opportunity to set fire to the city. As the Yankees left, rain and the quick arrival of Confederate troops combined to contain the fires; however, much of the city lay in ruins. One witness detailed the smoldering structures:
"The Episcopal and Catholic churches, the jail, Parkhurst Store, Miller's Bar Room, Bisbee's Store, and dwelling house, Dr. Baldwin's house and that whole block. Mrs Foster's house, Washington Hotel, one of Hoeg's stores—nearest Millers—and every house from the Judson House above the Railroad to Mrs. Collins old house, (Lydia Foster's House, Sadlers, etc. are among them)."
While the Union's responsibility for the fire was clear enough, Confederate newspapers as well as Northern newspapers critical of the use of black troops denounced the black regiments as the agents of destruction. The majority of Northern papers placed the entire blame on the white soldiers of the 6th Connecticut and 8th Maine. As with most controversial historical incidents, however, the answer is not black or white. There seems little doubt that the two white regiments started the fires, but when it became clear that they were free to join in the torching, some black soldiers, according to witnesses, set fires as well. One Northern reporter who saw the burning city despaired that the war had taken a new and uglier turn from which there was no turning back, "Is this not war, vindictive, unrelenting war?"
The best history of the Union occupations of Jacksonville is Daniel L. Schafer, Thunder on the River: the Civil War in Northeast Florida (University Press of Florida, 2010). All quotations come from pages 159 and 161-162 of Schafer's book.
Tags: Civil War, Florida and the Civil War (1863), Jacksonville


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Media Mining Digest
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I am evaluating various nosql solutions for our existing/new projects. Bluesmoon recommended about Riak which is an awesome nosql datastore/database (and lot more). I couldn't wait to check it out.
As usual, I relied on Homebrew – the best package manage for OSX – to install applications/libraries. While installing, I got an error:
$ brew install riak $ ... $ Error: Failed executing: make all rel
After searching for a while, I figured out that there are known issues. With the help of Adam's comment on github, I was able to install Riak finally.
We make brew ignore Riak's dependencies while building it.
Following commands should build and install Riak:
$ brew update
$ brew install erlang
$ brew install --HEAD --ignore-dependencies riak -v


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Creating address labels
Quick Shopping Cart can export information for creating generic address labels to Microsoft® Excel or Avery DesignPro.
These labels only provide the recipient's address. To print labels with shipping information, use the shipping label feature provided by your shipping company.
To Create Address Labels
- Log in to your GoDaddy account.
- Click Quick Shopping Cart.
- In the Quick Shopping Cart list, click Manage next to the Quick Shopping Cart account you want to use.
- From the Manage menu, go to Orders, and select Manage Orders.
- Check the invoices containing addresses you want to print on shipping labels. For more help, see Searching orders .
- Click Add to Address Labels.
- Click Visit the Address Labels page.
- From Tasks, click either Download to Avery or Download to Excel, and then click OK.
To remove Address Labels, click Clear Address List.


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Immedium, the publisher of the Octonauts book series, has signed a license with Guru Studio for a series of books based on the preschool adventure TV series, Justin Time. The show launched on PBS Sprout in April 2012 and will debut on Disney Junior in Canada in September. The first book, Justin Time: The Pancake Express, is expected to be available in the fall, followed by a second title in spring 2013. Both are being adapted and illustrated by Brandon James Scott, a Guru employee and creator of Justin Time.
The relationship between Immedium and Guru goes back to around 2006, when a Guru producer contacted Immedium shortly after the first Octonauts title came out, according to publisher Oliver Chin. The two companies kept in touch with the idea that they might be able to work together at some point. When the studio showed Justin Time to Chin, he thought it would appeal to preschoolers and would translate well to Immedium's style of picture book.
The series is about an imaginative boy that travels through time and space to different locations and time periods. "We liked the combination of adventure and learning a little something," Chin says. Coincidentally, Chin had contacted Scott years several earlier after seeing his post-college portfolio online. They had talked about his creating children's books, but Scott ultimately decided to pursue a career in animation instead and, unbeknownst to Chin, ended up at Guru. "Once I was told he was the creator, it was like coming full circle with him."
The books, which represent the first licensed publishing deal for the property – the show has been on the air in Australia, New Zealand, Germany, and Italy and is set to launch in Latin America, Finland, Israel, and South Korea – are based on episodes of the show, but with all-new art. "It probably would have been easier to take the animation cells and resize and reformat them, but Brandon decided to go the extra mile," Chin says. "He redrew everything in a different style, which is a little bit more rustic-looking."
This is Immedium's first foray into licensed book publishing. "It'll be a litmus test to see how well we can collaborate with another company," Chin explains. Immedium has experienced the power of television, however, since the four-book Octonauts series, written and illustrated by Meomi, has been developed for a global animated preschool series, supported by licensed products in many territories. Since the show debuted six days a week on Disney Junior in the U.S. in January, "sales have definitely skyrocketed," Chin says. "The trade has yet to catch up, especially the independent stores, but people are snapping them up on Amazon." The company is working to expand the books' presence in independent stores and libraries.


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Ashley Poynter is a freelance journalist and an avid runner and fitness enthusiast. She works as an account executive for the Bradley Wiltjer Marketing Group in Aurora, IL. She can be reached at [email protected]. Julie Cerone is a personal trainer and the owner of Get The Edge Fitness located in Naperville, IL. Cerone can be reached at [email protected].
Avid exercisers know the importance of continually developing new muscles. But they also know the importance of maintaining the muscles they have already built up. If you abandon these muscles, they begin to weaken. The same is true of your marketing strategy.
It's important to try new techniques to bring in additional customers when planning your marketing execution, but businesses can't lose sight of the customers they already have, which is a mistake some gyms make. The best way to increase your enrollment and memberships is to build off of your existing member base.
If you can keep your customers intrigued and involved, they're going to remain loyal. It's less costly and less time consuming to do than it is to go fishing for new customers all the time. It's especially easy to keep customers in the fitness industry engaged because, unlike other purchases consumers make, gym memberships and fitness services are incorporated into their daily lives. They just need that extra nudge or high five every once in a while so that they know you appreciate their business.
There are many ways to "high five" your customers, but different tactics depend on the size of the business. Larger clubs have a reserve of many high-powered marketing tactics to reach their members, but that doesn't necessarily mean they have an advantage over smaller gyms. Smaller gyms have the ability to form closer bonds with members and reach out in more personal ways. Soft skills play a huge role in retention success for these gyms.
Smaller gyms may not have all the glitz and glam that big fitness clubs use when they're marketing, but there are still ways to make sure customers are happy. Fitness centers that aren't part of a big corporate structure often get to be creative in the ways they engage their members. They get to think outside of the box, and a lot of people appreciate that more than the impersonal tactics that many other clubs use.
Here are some more tips for clubs of all sizes:
1. Be prepared. Make sure your help desk is properly equipped to handle customer complaints or issues, and prep your staff on standard procedures. Make sure to follow through in a timely manner when those issues do come up. Gyms that hire people with a willingness to help are going to attract and retain more customers than a gym that offers 75 different kickboxing classes but whose employees won't flinch when people have a complaint or service issue. The ability to relate and empathize with your members is just as important as professional certification.
2. Aim for professionalism and excellence in customer service. This will significantly increase your customer loyalty. Members are demanding more from their health clubs today. They expect qualified individuals that are willing to listen and help. Customers are most satisfied when they interact with self-aware people who have the ability to show empathy and optimism. Most members will appreciate a gym that offers a staff that listens to complaints instead of a gym that offers 100 treadmills.
3. Pay attention to your numbers. For many years, larger gyms have ignored the retention issue, and it has proved detrimental. Large enrollment numbers mean nothing if these members aren't sticking around. It's the revolving door of fitness. Five come in and 15 go out. Larger gyms don't always pay attention to this because it's harder to do. For smaller gyms, it's easier to keep tabs on people and make sure that the core crowd is returning.
4. Be visible. Top-level management should be just as visible as customer service. Your staff should work as a team, and the ultimate goal is customer satisfaction. At times, the customer service desk may not be equipped to handle certain situations, so upper management should be ready and available to lend support. Walkie-talkies are especially helpful in maintaining high communication levels among staff members. Showing your cohesiveness as a staff and your ability to solve any problem is a passive form of marketing that is very effective.
5. Ask how you can improve. Conduct a membership survey with an incentive for participating. The most valuable information about how your brand is portrayed is going to come directly from the target of your brand message. You should use this information to seek out areas of needed improvement and also to build on and perpetuate areas of strength.
6. Make it personal. Have one-on-ones with new members to ensure that their needs are being met and to follow up on their experiences at your gym. This tactic is a personal way to touch your customers and let them know that you're paying attention to them.
If you work on developing a marketing habit that is geared toward customer retention--and build the proper marketing mindset to facilitate that--you'll soon find that you're customers are not only going to remain loyal, but they're also going to bring friends.Focus on your strength as a company. If you're big, then tap into the resources you have. If you're small, use that to your advantage. Find ways to personally engage your members and keep their interest piqued. New business development should always be a to-do on your calendar, but so, too, should business retention. You don't want to let existing customers slip away for people who aren't even in your grasp. Find a nice balance of spending your energy on new and existing customers. Find a system that works for you, and when you do, stick to it.


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The Nitens Collection is inspired by mid-twentieth century design trends. Each piece has in-set, unembellished legs characteristic of the Modern functionalist aesthetic and specifically reminiscent of the Seagram Building in New York. Besides the trim at the Convertible Crib's base, the shape is strictly minimal with no other ornamentation. Pairs beautifully with other Modern or simplistic pieces. Comes in your choice of eight finishes. Optional conversion kit available.
Features include:
Would you like us to help you find a similar item? Talk with our Design Consultants toll-free at1-800-927-5164.
*Shipping transit time varies based on destination. Free shipping offers are limited to the 48 contiguous states of the USA.
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Harrison Krix, aka Volpin Props, is someone whose work you should be very familiar with if you're a regular Kotaku reader.
His latest piece is this incredible helmet from Skyrim, which through good design and fine craftsmanship reaches into the game, grabs a Draugr helmet off someone's head and rips it right back into the real world.
He's posted a thorough development report on how he made the thing over on Instructables, which he says can be used not just as a guide to help you make your own Skyrim helmet, but to make your own anything helmet.
Creating Helmets and armour from video games for Fun and Profit! [Instructables]


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LODI - If a member of your party has ever dismissed the idea of dining at the Lodi Beer Company because they weren't in the mood for pub food, you'll know they've never eaten there.
LODI - If a member of your party has ever dismissed the idea of dining at the Lodi Beer Company because they weren't in the mood for pub food, you'll know they've never eaten there.
The craft brew restaurant's title may conjure up images of a barely decent burger and salty fries, but this quaint downtown Lodi hotspot's menu is head and shoulders above the typical fare of the traditional ale house.
House favorites include the jambalaya, Acapulco mahi mahi, pizzas and the New Orleans Cajun burger. The menu is stacked with originality and a gourmet flair.
The restaurant is pleasing to look at both on the outside, with a brick and granite facade, and on the inside, where tables are placed around large brewing vats and equipment. The restaurant has an industrial but classy atmosphere.
On a recent lunch trip, our party of three started with a plate of chips and salsa ($3.99). The corn tortilla chips were delivered to the table warm, and seasoned with the perfect amount of salt. The salsa was uniquely sweet and packed a nontraditional yet memorable flavor.
By way of entrees, our party was equally satisfied. A high point for our table was the assortment of fried potato options. We each ordered fries of different types: one blue cheese, one garlic, and one criss-cut to go with our respective orders of fish and chips, a chicken wrap and a pulled pork sandwich.
The fish and chips ($13.50) arrived as piping hot cod filets, light and flaky with a coating that didn't overwhelm the fish. This is the order that came with garlic fries, which we were happy to find flavorful but not heaping with garlic in the mold of, say, the cornerstone of San Francisco's AT&T Park concession stands.
This entree also came with plenty of sides: cole slaw, tartar sauce and cocktail sauce, which worked well for a patron who is not a fan of tartar sauce.
We found the chicken wrap ($10.25) to be a delight. The menu offers the wrap in either steak or chicken. With our choice of the latter we reveled in a mouth-watering mixture of greens, cubed chicken, pesto, dried cranberries, feta cheese, and portabella mushroom held together in a flour tortilla.
The wrap is so large it was only prudent to eat half, especially with a heaping serving of criss-cut fries that were deep fried nicely and seasoned. For anyone who enjoys a fresh salad but wants a little more - this meal is highly recommended.
The pulled pork sandwich ($9.95) just flat-out looked good when it came to the table, as was the case with all our meals.
The saucy pork spilled out from between the grilled country roll, the top half anchored at a rakish tilt atop the sandwich by a protruding steak knife. Inside, long ribbons of grilled onions mixed with pork with flavor that peeked through that of the barbecue sauce. Tangy, sweet and smoky, the sauce was delicious.
The fried potato options were vast, so we aimed for the fringe and opted for something different, having never heard of blue cheese fries before. There might be a reason blue cheese fries aren't a common offering on menus; we felt the combination was less than the sum of its parts. We can't fault any of the base ingredients - which were high quality and excellently prepared - but the flavors and texture just didn't meld well on this particular palate.
The crumbled blue cheese on top was creamy and pungent, tasting just like a good blue cheese should. And in case that wasn't enough for you, it came with a side cup of blue cheese dressing for dipping.
It's also important to note that service was on point. Our server was quick to refresh our drinks but a long way from intrusive. We were able to have lunch in about 50 minutes.
What about the beer? Our party didn't partake during a midweek lunch, but on a separate after hours trip we did imbibe in a Umna Hefeweisen. Full disclosure, this reviewer is a sucker for a citrus-y hefe, so every last drop of the pint was refreshing. We wouldn't rank this beer at the top of our list, although the judges at the California State Fair found 15 of the brewery's creations to be medal worthy in 2007.
Questions? Comments? Contact LENS Editor Robin Nichols at (209) 546-8274 or firstname.lastname@example.com.


text: The Kona region provides an ideal environment for coffee cultivation. The region where most of the coffee farms are concentrated is commonly referred to as the "coffee belt," which runs along Mamalahoa Highway. This highway cuts across the slopes of Hualalai and Mauna Loa from 300 to 800 meters above sea level. The Kona coffee belt lies on rich, uncultivated lands greatly influenced by the volcanoes that created the islands. Here, the soil contains nutrients necessary for the growth of coffee. In addition, the calm winds, moderate temperature, favorable amount of precipitation, and the temperature differences between night and day create an ideal environment for coffee cultivation.


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Was the Buddha Omniscient?
Dharmacari Naagapriya
Did the Buddha know everything? What, anyway, can it mean to know everything? The precise scope of the Buddha's realisation is an important but difficult question to determine. Did he know all facts or was his knowledge more principial? Without direct access to the Buddha's mind it would seem impossible to be certain as to the precise range of his knowledge and powers and yet, if we are to engage imaginatively with Enlightenment as a meaningful goal, it seems important to try. After all, what marks out the Buddha as exemplary, as worthy of emulation, is the fact that he was a human being. He lived, breathed, talked, ate, and died like the rest of us while at the same time he was 'Enlightened'.
Here, I argue that one of the central disputes regarding the content of the Buddha's realisation arises from an equivocation over the meanings of the terms 'knowledge' and 'omniscience' as well as an unhelpful borrowing of vocabulary from existing Indian religious traditions[1]. I will look at the traditional claims made on behalf of the Buddha in the light of similar claims made on behalf of his rivals and see to what extent the Paali suttas support them. In doing so, I will clarify what the Buddha himself is reported to have claimed to know and comment upon why it is so important that we make an accurate assessment of his powers.
The Meaning of Omniscience
Before investigating the Buddha more specifically, it will be well to clarify what precisely the term 'omniscience' means. According to Collins Dictionary, omniscience means, first, "infinite knowledge or understanding" and, second, "very great, or seemingly infinite knowledge" (my italics). If we adopt the second definition, it will be much easier to defend the claim that the Buddha was omniscient than if we adopt the first. On this reading, the Buddha had such Insight, such wisdom, that it seemed as though he knew everything, as though his knowledge was drawn from a bottomless well.
In this connection, we may recall the Buddha's analogy of the si.msapaa leaves (Sa.myutta Nikaaya 56,31). The Buddha once was staying at Kosambi, in a si.msapaa forest. Reaching down, he scooped up a handful of leaves and held them out in the palm of his hand. Of the bhikkhus who were accompanying him, the Buddha asked, "Which are more numerous, the few si9sap1 leaves in my hand or those overhead in the si.msapaa forest?" Not surprisingly, the bhikkhus replied that, in comparison to the leaves in the entire forest, the leaves in the Buddha's hand were but few.
In the same way, monks, those things that I have known with direct knowledge but have not taught are far more numerous [than what I have taught]. And why haven't I taught them? Because they are not connected with the goal, do not relate to the rudiments of the holy life, and do not lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding. That is why I have not taught them.[2]
Omniscience in the Pali Canon
In the Pali texts, two differing versions of omniscience are discernible and it will soon become clear that the connotations of the Pali term commonly rendered 'omniscience' are quite different from those of the English word. In the Tevijjavacchagotta Sutta (Majjhima Nikaaya, Sutta 71), the ascetic Vacchagotta approaches the Buddha. He wants to clarify the precise scope of the Buddha's knowledge and so questions him.
Venerable Sir, I have heard this: "The recluse Gotama claims to be omniscient [sabbaññuu] and all-seeing [sabbadassaavii], to have complete knowledge and vision thus: "Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me." Venerable sir, do those who speak thus say what has been said by the Blessed One, and not misrepresent him with what is contrary to fact?[3]
According to the commentarial tradition, this statement encompasses to two different scopes of omniscience. Bhikkhu Bodhi writes,
According to the exegetical Theravaada tradition the Buddha is omniscient in the sense that all knowable things are potentially accessible to him. He cannot, however, know everything simultaneously and must advert to what he wishes to know.[4]
The Milindapañha (Questions of King Milinda) - a post-canonical Pali work that deals with many puzzling questions about the Buddha's life and teaching - seems to justify this interpretation. Naagasena, a Buddhist monk, points out to the king that,
The omniscience of the Blessed One was dependent on reflection. But if he did reflect he knew whatever he wanted to know.[5]
The more far-reaching version of omniscience is apparently claimed by - among others – Niga.n.tha Naataputta, the leader of what is now known as the Jain sect. Such a claim is attributed to him in the Culadukkhakkhandha Sutta (Majjhima Nikaaya, Sutta 14). In this sutta, Mahaanama the Sakyan reports claims made by Naataputta to his own followers regarding his more comprehensive version of omniscience:
Friend, the Niga.n.tha Naataputta is omniscient [sabbaññuu] and all-seeing [sabbadassaavii] and claims to have complete knowledge [aparisesa ñaa.nadassana pa.tijaanaati] thus: "Whether I am walking or standing or asleep or awake, knowledge and vision [ñaa.nadassana] are continuously [satata] and uninterruptedly [samita.m] present in me."[6]
In more technical terms, Mahaaviira's omniscience was termed kevala-jñaana, a state in which the soul (aatman), "being totally independent of the senses and the mind, will, without any conscious effort whatsoever, directly and simultaneously mirror the whole range of knowables (sarva.m jñeya.m)".[7] Seemingly, all freed souls attain to omniscience according to this system. The 'All' (sarva) that the omniscient come to know was understood to comprise the six substances (dravyas) with their infinite modes (paryaayas)[8]. We will see that the transference of the vocabulary of the 'All' (sabba in Pali) into Buddhism led to ambiguity and hence a long-running debate about its meaning.
Importantly, at least according to the Majjhima Nikaaya (MN 76), Naataputta is not able to live up to his lofty claim and his bragging is ridiculed by
Here, Sandaka, some teacher claims to be omniscient and all-seeing, to have complete knowledge and vision thus: 'Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.' He enters an empty house, he gets no almsfood, a dog bites him, he meets with a wild elephant, a wild horse, a wild bull, … he asks the name of a village or a town, and the way to go there. When he is questioned: 'How is this?' he replies: 'I had to enter an empty house, that is why I entered it. I had to get no almsfood…'[9]
AAnanda points out that if it is true that Naataputta is omniscient why does he need to ask directions? Why does he meet with misfortune (which his omniscience should presumably allow him to foresee and so avoid)? Naataputta's defence is some version of determinism; that is, he could foresee these things but they were going to happen anyway.
The debunking of Naataputta's claim to omniscience is taken further in the Cuu.lasakuludaayi sutta (Majjhima Nikaaya, Sutta 79). In speaking about a meeting with Naataputta, Sakulud1yi reports to the Buddha:
When I asked him a question about the past, he prevaricated, led the talk aside, and showed anger, hate, and bitterness.[10]
This passage is clearly intended not only to discredit Naataputta's claims but to show that such claims are ridiculous.
While decisively rejecting the broader version of omniscience claimed by Niga.n.tha Naataputta and other wanderers, the Therv1da school maintained that the Buddha was omniscient in the sense that "all knowable things are potentially accessible to him." However, a straightforward reading of the Buddha's reply to Vacchagotta – quoted above – would seem to contradict this claim.
In his reply, the Buddha says nothing about having omniscience, he simply asserts that he has the three knowledges (tevijja), that is: he is able to recollect his manifold past lives (pubbe naavaasaanussati-ñaa.na); he is able - with his divine eye - to see the passing away and reappearing of beings and he understands how beings pass on according to their actions (dibba-cakkhu-ñaa.na); and finally, having realised for himself with direct knowledge (abhiñnaa), he knows that he has destroyed the taints (aasava-kkhaya-ñaa.na). One would have thought that these powers were remarkable enough in themselves! The Majjhima Nikaaya, in particular, focuses on this formula of the three knowledges in order to describe the content of the Buddha's achievement and does not explicitly claim more[11]. Moreover, returning to the Cuu.lasakuludaayi Sutta, when the wander Sakuludaayin suggests that it is in fact the Buddha, rather than Mahaaviira, who is properly omniscient the Buddha dismisses such considerations as irrelevant and offers instead the formula of Dependent Origination (pa.ticca-samuppaada):
When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.[12]
In the Ka.n.nakatthala-sutta (Majjhima Nikaaya, Sutta 90), however, the Buddha gives a more ambiguous response. On this occasion, it is King Pasenadi of Kosala, the Buddha's old friend, who comes to see him and asks about omniscience.
Venerable sir, I have heard this: 'The recluse Gotama says: "There is no recluse or brahmin who is omniscient [sabbaññuu] and all-seeing [sabbadassaavii], who can claim to have complete knowledge and vision [aparisesa ñaa.nadassana]; that is not possible."' Venerable sir, do those who speak thus say what has been said by the Blessed One, and not misrepresent him with what is contrary to fact?[13]
The Buddha denies that he has made this claim saying,
I recall having actually made the utterance in this way, great king: "There is no recluse or brahmin who knows all, who sees all, simultaneously; that is not possible."[14]
Clearly, then, he does not here deny that it is possible to know and see all, only that it is possible to know and see all simultaneously. In other words, he is denying the kind of omniscience claimed by, and on behalf of, the Niga.n.tha Naataputta. Nevertheless, without explicitly denying it, he still does not claim to know and see all himself. As we have noted, the orthodox Therav1da position seems to be that the Buddha could, in principle, know and see all but he needed to give his attention to a particular object of knowledge in order to know it. The principal support for this claim in the Pali texts is found in the Kaa.laka Sutta of the Anguttara Nikaya (ii.24). Here the Buddha says,
Monks, whatsoever in the world (loka), with its devas … with its hosts of recluses and brahmins, of devas and mankind, – whatsoever is seen heard, sensed, cognized, attained, searched into, pondered over by the mind,– all that I do know. Whatsoever is seen, heard … pondered over by the mind, – that have I fully comprehended: all that is understood by the Tathaagata, but the Tathaagata is not subject to it.[15]
When the Buddha says, "I do know", he is using the Pali verb jaan, which means 'to know, to have or gain knowledge of, to be experienced, to be aware, to find out.' This, then, would seem to confirm that the Buddha is in fact claiming some form of omniscience (though perhaps just one comment in the entire Pali Canon is insufficient to be sure). However, the question arises, what does the Buddha mean when he says that he knows all that can be seen etc? Does he know these things as a finite range of possible facts of which he may gain knowledge or does he know them principially, that is, does he in principle know the true nature of all things, that is as being subject to the three characteristics of conditioned existence: unsatisfactoriness (dukkha, impermanence (anicca), and absence of permanent identity (anattaa)?
A passage from the sutta immediately preceding the one just quoted sheds further light on this question. In 'The World' sutta (Anguttara Nikaaya ii.23), the Buddha makes an identical claim regarding the scope of his knowledge. However, in this sutta the statement is made in the context of a passage where he discusses his knowledge of the world in relation to the Four Noble Truths.
Monks, the world is fully comprehended by a Tathaagata. From the world a Tathaagata is released. Monks, the arising of the world is fully comprehended by a Tathaagata; the arising of the world is abandoned by a Tathaagata, the ending of the world is fully comprehended by a Tathaagata; the ending of the world is realized by a Tathaagata. Monks, the practice going to the ending of the world is fully comprehended by a Tathaagata; the practice going to the ending of the world is made to become by the Tathaagata.[16]
This context makes the scope of the Buddha's claim much clearer. He is not claiming to know all facts. The 'world' indicated here is clearly the world of the unenlightened being, the being immersed in dukkha (suffering). The Buddha claims to know how this world arises and how to make it come to an end. In other words, he knows why people suffer, he knows too that suffering can be overcome, he knows how to overcome suffering, and he communicates a means of overcoming it. Here, then, the Buddha simply reiterates what he claims in many other places, that is, that he knows the Four Noble Truths.
The ambiguity regarding the exact claim made by - or on behalf of - the Buddha is shown clearly in the Sabbapariññaa Sutta (Itivuttaka, Sutta 7). Here the Buddha is reported to say,
Bhikkhus, one who has not directly known and fully understood the 'All' (sabba), who has not detached his mind from it and abandoned it, is incapable of destroying suffering. But one who has directly known (abhijaana) and fully understood (parijaana) the 'All', and who has detached his mind from it and abandoned it, is capable of destroying suffering.[17]
We noticed earlier that for the Jains the 'All' meant something very technical and specific; the totality of all knowables. However, the current passage suggests that the 'All' is used as a synonym for sa9sara, the unenlightened condition. The aim here is, through direct knowledge (pariññaa) of it, to abandon the 'All' and, in doing so, liberate oneself from suffering. Other contexts make it clear that pariññaa is a special, higher kind of knowledge - a gnosis - not merely a factual sort. It is identical with the goal of Buddhism[18]. Knowing the 'All' in this sense may be spoken of in several ways, for example, insight into the Four Noble Truths (cataari ariya saccaani), the Three Characteristics (ti-lakkha.na) of Existence, or Dependent Origination. Accordingly, then, knowing the 'All' (sabba) is equivalent to knowing the nature of the world (loka). It is a spiritual insight into the way things are that leads to a profound transformation of one's attitude towards it that is indicated here.
Jaini speculates that "the word sabbaññu was an ancient AArama.na technical term, and was in vogue among the Jains…at the time of Mahaaviira."[19] It was, he believes, taken up by the Buddhists and applied to their Master but perhaps not fully assimilated. Given the ambiguous meaning of the term sabba (Sanskrit, sarva), it is not surprising that confusion arose within the Buddhist context regarding what it signified and that, at least in the minds of some commentators, a more factual interpretation of sabbaññuta-ñaa.na replaced a more principial one. Consequently, certain powers were ascribed to the Buddha that are not only literally incredible but rather beside the point.
The Therav1da tradition exhibits this mistake when it appears to claim that the Buddha could know all possible facts. This claim is not only highly doubtful but obfuscating. Its doubtful nature can be shown by considering some improbable scenarios. For example, could the Buddha, even if he gave his full attention to it, know how many hairs there are on my head? This seems extremely unlikely. Could he, then, know how to operate Word 7 (the word processing package I am using to type this essay) without instruction. I doubt it. Did the Buddha know that the Earth orbited the sun? There is certainly no evidence to suggest that he did. Did he understand the workings of the internal combustion engine? While, for sure, it is impossible to prove that the Buddha could not have known such things it seems unreasonable to suggest that he may have done since there is absolutely no evidence to support this claim. After all, why would he? Moreover, what, anyway would be the value of such knowledge in relation to the Buddha's aims?
The Buddha claimed to see into the real nature of experience and phenomena, he did not claim to be some sort of transcendental know-all. Such a claim obscures the spiritual significance and orientation of his insight. It arises from a conflation of two different orders of knowledge; the Buddha's knowledge was of spiritual principles, even laws, not of mundane facts. There is no reason to believe that his mastery of the principle of Dependent Origination should also give him access to the total range of mundane facts. The two kinds of knowledge are of a different nature. The claim that the Buddha could potentially know everything obscures the spiritual profundity of his attainment and reduces him to some sort of human encyclopedia.
This conflation of different orders of knowledge appears in one of the debates of the canonical Abhidhammic work the Kathavatthu (Point of Controversy). An opponent of the Theras, a Pubbaseliya, puts forward the view that an arahant may lack certain knowledge because he is liable to get perplexed about facts concerning everyday life and may be surpassed in such knowledge by others. The Thera's response is very instructive:
You maintain that he [the arahant] does [lack knowledge]. Then you must also admit that the arahant has ignorance - ignorance as flood, bond, latent bias, attack, fetter, hindrance. If you deny this, you cannot say he lacks knowledge.[20]
This false dichotomy reveals that the debate founders on a misunderstanding about the use of the word knowledge (here ñaa.na). The Thera is not able to conceive of different orders of knowledge and so must reject the claim that an arahant lacks knowledge of any sort. For him, if the arahant lacks knowledge of any kind it calls into question his transcendence of ignorance. However, this equivocation on the word 'knowledge' misleads. Surely it is possible that the arahant may have fully penetrated the sources of greed, hatred, and delusion (and so have knowledge of the destruction of the taints) but not know how to get to Benares, for example. There seems to be no necessary connection between the former sort of knowledge and the latter apart from the fact that both are referred to as kinds of 'knowledge'.
Warder[21] speculates that part of the reason that the early Buddhist tradition was so keen to promote the Buddha to the status of omniscience was that other contemporary teachers made such claims including Niga.n.tha Naataputta, as we have already noted, but also Makkali Gosala, and Purana Kassapa[22]. Clearly, the redactors of the Pali Canon - and the later commentators - would wish to set the Buddha above any of his rivals. This speculation seems plausible. But were they consistent? Can we find evidence to contradict the claim that the Buddha was omniscient even in the qualified sense outlined by, for example, Naagasena?
Testing the Buddha's omniscience
One way to refute the claim that the Buddha was omniscient would be to find examples in the Pali Canon that clearly demonstrate a lack of knowledge on his part. In other words, we can test the claim to omniscience by attempting to falsify it. I have selected several incidents that appear to show that, at least with regard to the question at hand, the Buddha lacked knowledge.
1 Caatumaa Sutta (Majjhima Nikaaya Sutta 67)
Here the Buddha is staying at Catumaa in a myrobalan grove. A large group of monks headed by S1riputta and Mah1 Moggallaana have come to Caatumaa to see the Buddha. However, while the visiting monks exchange greetings with the Buddha's own retinue, they are very noisy and boisterous.
Seemingly rather annoyed, the Buddha demands of AAnanda:
Who are these loud noisy people? One would think they were fishermen hawking fish.[23]
Interestingly, the Buddha does not seem to know who the bhikkhus are, even though two of them are his leading disciples. AAnanda then informs the Buddha as to the monks' identities and the Buddha summons them to him. The Buddha then dismisses them from his company and they go.
However, hearing of this, the local Sakyans undertake to visit the Buddha to "restore his confidence." Their appeal to him is quite instructive:
Venerable sir, let the Blessed One delight in the Sangha of bhikkhus; venerable sir, let the Blessed One welcome the Sangha of bhikkhus; venerable sir, let the Blessed One help the Sangha of bhikkhus now as he used to help it in the past. Venerable sir, there are new bhikkhus here, just gone forth, recently come to this Dhamma and Discipline. If they get no opportunity to see the Blessed One, there may take place in them some change or alteration [i.e. they may lose their inspiration and fall back].[24]
It seems almost as though the Sakyans think that the Buddha's behaviour shows a lack of compassion and, later in the sutta, there is no evidence that he upbraids them for this apparent presumption. In addition, the Sakyans bring a consideration to the Buddha's attention that he has quite clearly not thought of. He is not aware that there are new bhikkhus who, not being able to see the Buddha, might lose inspiration or, if he is aware of it, he has chosen not to weigh it with any importance.
In his response to the Sakyans, the Buddha seems determined. He will not change his decision. However, the god Brahm1 Sahampati (famous for requesting the Buddha to teach the Dhamma to humanity), knowing the Buddha's mind, appears before him and pleads in the same way as the Sakyans have done. As a result of this intercession, the Buddha relents and recalls the banished monks. Whether Brahm1 Sahampati is seen literally as a god or metaphorically as the Buddha's own conscience reflecting on the issue, it is clear that the Buddha changes his mind. Moreover, he changes his mind because he has begun to weigh seriously circumstances that previously he was either unaware of or had not given importance too. Presumably, if his first decision was correct he should not have changed his mind, while if the second decision is correct, the first must have been wrong. It might be argued that the Buddha's initial decision to send the bhikkhus away seemed reasonable at the time but unreasonable when new circumstances came to light, so he changed his mind. This seems all very human and reasonable but does not seem reconcilable with the claim that the Buddha was omniscient[25]. After all, he should, presumably, have been able to tell that some of the visiting bhikkhus were just newly gone forth. My own, admittedly somewhat speculative, interpretation of this passage is that initially the Buddha was rather annoyed, so dismissed the visiting bhikkhus heatedly. Later, when he had had time to think the matter through and when persuasive reasons were given for allowing the bhikkhus to stay, he changed his mind and allowed them back in.
2 The Monks who Commit Suicide
The Samyutta Nikaaya[26] records an account of the Buddha teaching a meditation on the unlovely (asubhabhaavana). Having taught this meditation, the Buddha goes into solitary retreat for a month and has contact with no-one except the monk who brings his food. During this time, the monks meditated on the unlovely:
As to this body, they worried about it, felt shame and loathing for it, and sought for a weapon to slay themselves. Nay, as many as ten monks did so in a single day; even twenty, thirty of them slew themselves in a single day.[27]
At the end of the period of solitary retreat, the Buddha enquires of AAnanda why there are less bhikkhus than before. Seemingly, then, he does not know that a number of monks have committed suicide. AAnanda tells him what has happened. The Buddha's response is simply, "Very well, AAnanda," and to summon the remaining bhikkhus for a discourse on the mindfulness of breathing. Apart from this, he makes no remark about what has happened.
In this incident, then, the Buddha appears not to know that the bhikkhus have committed suicide until informed of the fact and, moreover, when teaching the meditation on the unlovely in the first place, it seems that he did not foresee that they would commit suicide as a result of practising it. (This would seem to raise questions about the Buddha's knowledge of the future.)
3 Devadatta's Entry into the Sangha
One of the many questions raised by King Milinda in his dialogues with Naagasena is the issue of Devadatta's entry into the Order. Milinda asks Naagasena if the Buddha knew that, if admitted to the order of bhikkhus, Devadatta would cause schism. Naagasena replies that the Buddha did know this. Milinda's response is astute.
But Naagasena, if that be so, then the statement that the Buddha was kind and pitiful, that he sought after the good of others, that he was the remover of that which works harm, the provider of that which works well to all beings - that statement must be wrong.[28]
In other words, if the Buddha had been properly compassionate he would not have admitted Devadatta to the order knowing the problems he would cause. Naturally, Naagasena denies this interpretation of events claiming that the Buddha knew Devadatta's karmic inheritance and that, should he not be admitted to the order "he would pass for an endless series of kalpas from torment to torment, and from perdition to perdition."[29] However, if admitted to the order, then Devadatta's (bad) karmic inheritance would become limited and so endure only for one kalpa.
While one might admire this response as a clever way to try to get out of a tricky spot it is unconvincing. Since causing schism in the Sangha is one of the five most heinous crimes,[30] would it not have been better for Devadatta never to have entered the Order since he couldn't then have committed it? It seems more reasonable to suggest that Devadatta's karmic inheritance would become worse as a result of his membership of the order of bhikkhus rather than better. After all, he became involved in a power struggle with the Buddha and even attempted to kill him (another of the five heinous crimes). What could be worse? If Devadatta had not been a bhikkhu it seems unlikely that he would have wanted to usurp the Buddha in this way.
While admiring Naagasena's fidelity to the claim that the Buddha was omniscient it seems more reasonable to assume that the Buddha did not in fact foresee the consequences of Devadatta's membership of the order, given that these consequences were so disastrous.
4 The Ja.tila Ascetics
In the Udaana (6,2) there is an incident which appears to reveal the Buddha denying omniscience and, in particular, denying his apparent ability to know the thoughts of others. The Buddha is talking with his friend King Pasenadi when a raggle-taggle group of ascetics wanders by. As they pass, Pasenadi asks the Buddha whether any of them are arahants or on the arahant path. The Buddha's reply is very interesting:
It is by living with a person that his virtue is to be known, great king, and then only after a long time, not after a short period; and only by considering it, not without consideration; and only by one who is wise, not by a fool. It is by associating with a person that his purity is to be known. … It is in adversity that a person's fortitude is to be known. … It is by discussion with a person that his wisdom is to be known, great king, and then only after a long time, not after a short period; and only by considering it, not without consideration; and only by one who is wise, not by a fool.[31]
It appears then that the Buddha is suggesting that one cannot know the attainment of another unless one has extended experience of him or her at close quarters. This would seem to undermine the claims made regarding the Buddha's abilities in other parts of the Pali Canon, in particular the supernormal power of telepathy (parassa cetopariya-ñaa.na) said to be one of the six such powers possessed by the Buddha.
In the episode of the Ja.tila ascetics, Pasenadi later admits to having played a little trick on the Buddha. All of the ascetics are in fact his spies in disguise! At no point does the Buddha claim to have known this fact before Pasenadi reveals it.
I have presented several incidents recorded in the Pali Canon which seem to falsify in a clear and straightforward manner the traditional but somewhat misguided claim to omniscience made on behalf of the Buddha. It is not surprising that on close inspection the Canon is inconsistent on this topic since, given its oral origin, it is unlikely that one editor, or even a team of editors, could have combed through the entire Canon deleting or revising any episodes that might reveal limitations to the Buddha's sphere of knowledge.
However, the question may arise: why am I so interested in trying to illustrate the Buddha's apparent lack of omniscience? Is this simply another example of contemporary procrusteanism? Am I trying to cut the Buddha down to size (my size), to show that he had feet of clay? No. My intention is rather the opposite. So long as implausible claims such as omniscience are made on behalf of the Buddha his true significance cannot be fully understood or appreciated. Instead of being respected, venerated, and emulated as a spiritual exemplar he is more likely to be worshipped as some kind of unreachable superman, even a god. The Buddha was a man who achieved a profound spiritual insight, a spiritual insight that - at least according to Buddhism - all human beings can emulate. This is what makes the Buddha so inspiring and so important. Whether he was able to walk through walls or understand quantum theory is irrelevant.
The Buddha's principal claim was that he had broken the cycle of rebirth and that he had done this by overcoming any tendencies within him towards greed (ta.nhaa), hatred (doha), and delusion (moha). The proper test of the profundity of his realisation, then, is not asking him obscure questions about topics of which he could be expected to know nothing, but in examining his conduct for any evidence that he fell short of his claim. Indeed, this is a test that he himself proposes for the assessment of a sage's attainment and so of his reliability as a teacher.[32] The primary means of evaluating spiritual integrity then is to examine the ethical purity of the sage not his magical powers (should he have any) or the scope of his mundane knowledge. The Buddha may or may not have had all sorts of magical abilities but these considerations should not obscure what is most fundamentally important about him and what he realised.
The irrelevance of factual omniscience to the real concerns of spiritual life are poignantly summarised by the Mahaayaana Buddhist theologian Dharmakiirti:
People, afraid of being deceived by false teachers
In the matter of directing the ignorant,
Seek out a man with knowledge,
for the sake of realising his teaching.
What is the use of his knowledge
pertaining to the number of insects in the whole world?
Rather, inquire into his knowledge of
that which is to be practised by us.[33]
[1]. This latter point, in particular, is argued by P.S. Jaini in his 'On the Sarvajñatva of Mahaaviira and the Buddha' in Buddhist Studies in Honour of I.B. Horner, edited by L.S. Cousins et al (Dordrect: Reidel, 1974), pp.71–90.
[2]. Trans. Thanissaro Bhikkhu, http://world.std.com/~metta.
[3].The Middle Length Sayings, trans. by Bhikkhu Ñaa.namoli and Bhikkhu Bodhi, Wisdom 1995, p.587.
[4]. Ibid. p.1276.
[5]. The Questions of King Milinda, trans. T.W. Rhys Davids, Motilal 1988, vol. 1, p.154.
[6]. Ñaa.namoli, op.cit. p.187–8.
[7]. Jaini, op. cit. p.75,
[8]. Ibid., p.76.
[9]. Ñaa.namoli , op. Cit. p.623–4.
[10]. Ibid. p.655.
[11]. Clearly the formula of 'three knowledges' is intended as an ironic reference to, and criticism of, the basis of Vedic knowledge: the three Vedas.
[12]. Ñaa.namoli, op.cit. p.655. Imasmi.m sati, ida.m hoti, imass'uppaadaa, ida.m uppajjati; imasmi.m asati, ida.m na hoti; imassa nirodhaa, ida.m nirujjhati. (M II.32)
[13]. Ibid., p.735.
[14]. Ibid.
[15]. The Book of the Gradual Sayings, vol. II trans. F.L. Woodward, PTS, 1982, p.26–7.
[16]. Ibid. p.25. This sutta is also found at Itivuttaka, 112.
[17]. The Udaana and the Itivuttaka, trans. John Ireland, Buddhist Publications Society, Kandy, p. 159.
[18]. See, for example, MN i.251.
[19]. op. cit. p.87.
[20]. Points of Controversy, Pali Text Society, 1915, p.115 (S II.1).
[21]. Indian Buddhism, Motilal Banarsidass, 1980, p.135ff.
[22]. Anguttara Nikaaya 9:38/iv.428-9.
[23]. Ñaa.namoli, op. Cit. p.560.
[24] Ibid. p.561.
[25] In The Questions of King Milinda Milinda puts this very issue to Naagasena who gives a rather feeble response saying that the Buddha changed his mind because he was convinced by parables that he himself had previously used (op. cit. vol. 1 p.301–2). The question arises, though, why did the Buddha not think the matter through for himself?
[26] This episode is also described in the Vinaya, Suttavibha.nga, iii.1 where the incident is considerably elaborated (suggesting that it was recorded later). In the Vinaya account, some of the monks ask a 'sham recluse' to kill them. Under the influence of Maara, the 'sham recluse', Migala.n.dika, later goes on a killing spree, murdering even sixty monks in a single day. The incident is used to point out that intentionally killing another results in 'defeat' (p1r1jika).
[27] The Book of the Kindred Sayings, vol. 5, PTS, trans. F.L. Woodward, p.284.
[28] The Questions of King Milinda, op. cit. vol. i, p.163.
[29] Ibid. p.164.
[30] Anguttara Nikaaya v.129, Parikuppa Sutta, 'In Agony'. 'There are these five inhabitants of the states of deprivation, inhabitants of hell, who are in agony and incurable. Which five? One who has killed his/her mother, one who has killed his/her father, one who has killed an arahant, one who -- with a corrupted mind -- has caused the blood of a Tathagata to flow, and one who has caused a split in the Sangha. These are the five inhabitants of the states of deprivation, inhabitants of hell, who are in agony and incurable." Thanissaaro Bhikkhu, op. cit.
[31] Ireland, op. cit. pp.84–5.
[32] See, for example, Cankii Sutta, Middle Length Sayings, op. cit. p.781:
Then a householder or a householder's son goes to [the sage] and investigates him in regard to three kinds of states: in regard to states based on greed, in regard to states based on hate, and in regard to states based on delusion: 'Are there in this venerable one any states based on greed such that, with his mind obsessed by those states, while not knowing he might say, "I know," or while not seeing he might say "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time. (MN ii.171–2)
[33] Pramaa.n.navaarttika, I, 32–3. Quoted in Jaini, op. cit., pp.86–7.


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Canada Stocks to Watch: Sears Canada, Sherritt, TransAlta and more
By Judy McKinnon
Listed below are some of the stocks we're keeping an eye on today.
Sears Canada Inc. said fourth-quarter earnings remained flat at 39 Canadian cents a share, helped by gains, while revenue fell to C$1.30 billion from C$1.37 billion. Same-store sales were down 5%.
Sherritt International Corp. hiked its quarterly dividend 13% and posted a fourth-quarter loss of 6 Canadian cents a share, compared with a profit of 10 Canadian cents a year earlier. It had an adjusted profit of 3 Canadian cents a share.
TransAlta Corp. said fourth-quarter earnings rose to 15 Canadian cents a share from 11 Canadian cents, while adjusted earnings rose to 21 Canadian cents a share from 13 Canadian cents a year earlier.


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This may be old news for some of you, but SuicideGirls.com has recently posted a photo tribute to Fight Club. I think this has something to do with the site's anniversary or something. Be careful though. The following link is NSFW. You'll see lots of sweaty, tattooed breasts. So many in fact, that I even had a hard time finding an image I could crop (above) for this news post.
Now, onto the photo tribute... and the... ahem... breasts:
If the link doesn't work, it may be because you need a membership to the site.


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