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The Hidden Canyon(episode)
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The episode starts with the gang playing "Toss the Seed." In the middle of the game, the pinecone is tossed into an unseen entrance. The gang goes to discover what it is, only to find a canyon full of trees of unknown fruit. Cera smells it and says it's good but when Chomper smells it, he says it is bad and his head hurts. The gang eats them and finds that the fruit are tree sweets and are very sweet, but addicting.
After eating a whole bunch, they are full. Ducky suggested to tell everyone about it, but Cera states that there isn't enough food for everyone. Soon, everyone goes home where Ducky and Spike's mother questions her son and daughter about where they've been. Ducky lies and tells her they were playing and her mother thought they were hungry and saved a pile of leaves for the full Ducky and Spike.
The gang eats more fruits the next day and that night, Ducky's mother grows worried that Ducky and Spike aren't eating much. Ducky was about to confess the truth, only to see that somehow, Screech and Thud made it into the Great Valley as a break-in. Everyone panics and runs while the adults (Topps is one of them) fights Screech and Thud. The adults manage to win the fight but the residents of the Great Valley discuss matters in their own hands. The trouble is that the adults will keep an eye out for an open entrance between the Great Valley and the Mysterious Beyond. The next day, Spike discovers another passageway between the Hidden Canyon and the Mysterious Beyond and discovers footprints made by Screech and Thud.
The gang decides to tell the adults about what they've been doing. After telling the adults, they discover that the Tree Sweets are actually fruits that make Sharpteeth sick. Because there aren't many, it can't stop Sharpteeth anymore. They discover the Hidden Canyon, but to see that Red Claw, Screech, and Thud are in the Hidden Canyon. While Grandpa Longneck and Mr. Threehorn engage the Sharpteeth in combat, the gang must go for help. Grandpa Longneck goes against Screech and Thud while Mr. Threehorn fends off against Red Claw. Realizing that they won't make it, the gang plans a way to aid the adults in combat. They decide to use their skills in the game "Toss the Seed" to toss the Tree Sweets against the Sharpteeth, which proves to help the adults a lot.
After tossing a couple, Mr. Threehorn tries the same thing and tosses it into Red Claw's mouth, which he swallows. With the Sharpteeth at its weakest, the adults get the upperhand and fends off the Sharpteeth. After the battle, the entrance to the Hidden Canyon was to be blocked by rocks so the Sharpteeth can't get in, but also means no more Tree Sweets to eat. Soon, the kids apologize for never telling anyone about what they did. Mr. Threehorn states that he is getting old to fight, but Cera compliments him about the battle against Red Claw. Soon, everyone hears Mr. Threehorn tell about his battle against Red Claw at the end.
Voice Actors
- Cody Arens as Littlefoot
- Anndi McAfee as Cera
- Aria Noelle Curzon as Ducky
- Jeff Bennett as Petrie
- Rob Paulsen as Spike/Thud
- Max Burkholder as Chomper
- Meghan Strange as Ruby
- Tress MacNeille as Mama Swimmer
- Pete Sepenuk as Red Claw/Screech
- Kenneth Mars as Grandpa Longneck
- Miriam Flynn as Grandma Longneck
- John Ingle as Mr. Threehorn
"The Hidden Canyon" has a current rating of 9.4/10 at TV.com, based on seven votes.[1]
Character Debuts
- Species Debuts:
Topps: I'll say you kids made a mistake no one is supposed to eat the tree sweets in the hidden canyon.
Grandpa Longneck: You say you saw footprints.
Chomper: Yeah Fast Biter footprints.
Grandma Longneck: (in worry) Children how much of the treesweets did you eat?
Littlefoot: (Answering grandma longnecks question) A lot.
Cera: What does that have to do with anything ?
Grandpa Longneck: Those treesweets (ones in the hidden canyon) have a smell that sharpteeth don't like.
Topps: (after Grandpa Longeck) In fact it makes them sick.
Chomper: I believe that.
Grandma Longneck: But if there aren't many tree sweet trees left the smell won't stop sharpteeth (meaning all of them) from coming into the great valley.
Littlefoot: What?
Cera: Oh no!
Grandpa Longeck: Grandma you warn the others. Mr. Threehorn and I will check upon the hidden canyon.
Topps: At least now we know how the sharpteeth (meaning Screech and Thud) got in.
Grandpa longneck: Well there are still some treesweets up here.
Topps: Oh you can hardly smell them no wonder it didn't keep the sharpteeth. (meaning Screech and Thud)
Screech: Screeches
Ruby: That's Screeches screech the fast biters (Screech and Thud) are back!
Red Claw: Roars
Littlefoot: That sounds like (Red Claw appears) Red Claw!
Topps: I am getting to old to tangle with sharpteeth!
Cera: But daddy you were so brave the way you fought with redclaw.
Dinosaurs: (in amazment) oohhhh
Topps: (chukles) hah it was nothing. There I was, face to face with Redclaw, now the trick to fighting sharpteeth is to not let them think your afraid, so I marched up to that big bully and looked him straight in the eye and he knew he was boss.
- Grandpa Longneck and Topps meet and fight Red Claw and the Fast Biters Screech & Thud for the first time.
- Cera's flow in the river that is in the Hidden Canyon while singing is similar to the one Baloo did in Disney's The Jungle Book and Ducky afterwards before Baloo meets Mowgli note this is another exampled of recycled scenes.
- When the kids are playing toss the seed is identical to human goal this must be their version of soccer.
- Mr. Threehorn telling the kids no one is allowed to eat the tree sweets in the Hidden Canyon because the smell makes Sharpteeth sick is similar to God telling Adam and Eve not allowed to eat the forbidden fruit in Eden the place in which the Great Valley where the dinosaurs live is based on.
- Grandpa Longneck refers to the climax of The Land Before Time XI: Invasion of the Tinysauruses when he mentions it has been a long time since any Sharpteeth got into the Great Valley.
- This is the first episode not to reach for a DVD release for the TV series of the Land Before Time, this is the same to "The Big Longneck Test". However, this episode was released on DVD as a bonus feature in "The Land Before Time XIII: The Wisdom of Friends".
- ↑ The Land Before Time episode "The Hidden Canyon" at TV.com. Retrieved on December 2nd, 2011.
Preceded by: "Escape from the Mysterious Beyond" | The Land Before Time TV series | Followed by: "The Legend of the Story Speaker" |


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All Saints Church has three church schools – Boyne Hill Infant and Nursery School, All Saints Junior School and Altwood Comprehensive School. As well as visits to the schools by members of the clergy the schools come to church for special services at Christmas and other times of the year and have also been involved in Sunday morning services.
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Exchange Add-Ons: Simple Taxes
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Revision as of 15:54, December 13, 2013
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Genetics News readership for Useful Genetics Part 1
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Project by jeffthewoodwacker | posted 12-01-2010 12:32 AM | 1241 views | 1 time favorited | 11 comments |
Spalted sugar maple bowl with rim treatment. Piece is 13 inches in diameter and 7 inches in height. Tree was cut down this summer and stored in the barn since then. I sand the piece through the grits to 320 grit. Finish is 3 coats of 1/3 high gloss poly, 1/3 high gloss tung oil, 1/3 mineral spirits. Piece is then sanded to 320 grit again and several coats of high gloss poly applied. When the finish is completely cured it goes to the buffing wheel.
-- Those that say it can't be done should not interrupt those who are doing it.
11 comments so far
#1 posted 12-01-2010 12:46 AM |
very beautiful |
#2 posted 12-01-2010 01:42 AM |
Some nice work Joe. great job. -- I've been blessed with a father who liked to tinker in wood, and a wife who lets me tinker in wood. Southern Delaware soon moving to Virginia email@example.com † |
#3 posted 12-01-2010 01:45 AM |
Very beautiful work there. The rim treatment works really nice.. -- Tim, Missouri ....Inside every older person is a younger person wondering what the heck happened |
#4 posted 12-01-2010 02:11 AM |
Wow! That's a big bowl. Looks great. |
#5 posted 12-01-2010 02:26 AM |
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#6 posted 12-01-2010 02:35 AM |
nice attention to detail & finish -- Pete G: If you always do what you always did you'll always get what you always got |
#7 posted 12-01-2010 03:19 AM |
Very, Very Nice!! I love the finish! I will have to give it a try. I have always used poly and buffed but never the formula that you use. Thanks for sharing -- Chuck Emery, Michigan, |
#8 posted 12-01-2010 08:02 AM |
Very nice bowl. Great shape and a fantastic finish. Keep it up. Scrappy -- Scrap Wood's the best...the projects are smaller, and so is the mess! |
#9 posted 12-01-2010 11:44 PM |
That sure is a pretty bowl. I love the shape with the beaded rim! Thanks for sharing. -- Jim Jakosh.....Practical Wood Products...........Learn something new every day!! Variety is the Spice of Life!! |
#10 posted 12-02-2010 12:21 AM |
Beautiful turning, and a beautiful choice/application of finish ! -- -- Neil |
#11 posted 12-03-2010 03:18 PM |
VERY NICE BOWL, I LOVE THE DESIGN, GRAIN AND FINISH. -- (You just have to please the man in the Mirror) Mike from Michigan - |
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MP 727 (Folic acid 1 mg)
Pill imprint MP 727 has been identified as Folic acid 1 mg.
Folic acid is used in the treatment of folic acid deficiency; vitamin/mineral supplementation and deficiency; anemia, megaloblastic and belongs to the drug class vitamins. Studies show no risk during pregnancy. Folic acid 1 mg is not a controlled substance under the Controlled Substance Act (CSA).
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- 1 mg
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- Rx and/or OTC
- Drug Class:
- Vitamins
- Pregnancy Category:
- A - Studies show no risk
- CSA Schedule:
- Not a controlled drug
- Manufacturer:
- United Research Laboratories/Mutual Pharmaceutical Company
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Making a major space ready for Oxford Properties
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87,000 Sq Ft
In preparation for letting 87,000 sq ft of workspace in Green Park, Reading, we completed an extensive Cat A fit out for Oxford Properties.
In the main office space, we created zones for meetings and presentations, featuring soft seating and an interactive model of Green Park. We also built a new reception area with bespoke joinery and sliding glass doors.
In the 'Management Suite', we removed the suspended ceiling to make a feature of exposed services, and installed new ductwork and feature grilles, together with light fittings suspended from the soffit.
Outside, we laid new lawns and gravelled areas, enclosed with box hedging in above-ground timber planters. We also constructed a freshly gravelled path leading to a lakeside viewing platform with feature lighting.
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I have a Kenmore chest freezer 255-19702010 not working
Report This
I have a Kenmore chest freezer 255-19702010 located on my garage, one day it was raining heavily and out of a sudden I realized the freezer is not working and seems the two outlets disconnected, I pressed the reset on the out let and they both worked after that, I plugged back the freezer but still its not working I feel the compressor is hot but its not getting cold , one see also the light was blinking for a long time.. before it stop it wasn't a steady green light ? Any idea what that would be .. ?
2 Answers from these members:
I know that it can be very frustrating to have your appliances not working properly. While you are waiting for your expert answer, I have found a link that will provide some information on the issue. It also includes some troubleshooting as well. I would suggest that you unplug the freezer and leave it off for a few minutes then plug it back in. If this works you will be good to go, if not then you will most likely need to schedule service. I hope this helps.
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Diet in Hinduism
Diet in Hinduism varies with its diverse traditions. The ancient and medieval Hindu texts do not explicitly prohibit eating meat, but they do strongly recommend ahimsa—non-violence against all life forms including animals.[1][2] Many Hindus prefer a vegetarian or lacto-vegetarian lifestyle, and methods of food production that are in sync with nature, compassionate, and respectful of other life forms as well as nature.[1] Most Hindu sects and gurus also promote a sattvic vegetarian diet as a natural obligation as part of living a lifestyle that causes minimum harm to other lifeforms.
The diet of Hindus may include eggs and meat. However, often they favor jhatka (quick death) style preparation of meat since Hindus believe that this method minimizes trauma and suffering to the animal.[3][4]
Ancient Hindu texts describe the whole of creation as a vast food chain, and the cosmos as a giant food cycle.[5]
Hindu mendicants (sannyasin) avoid preparing their own food, relying either on begging for leftovers or harvesting seeds and fruits from forests, as this minimizes the likely harm to other life forms and nature.[5]
Food in the Vedas[edit]
The Vedic texts have conflicting verses, which scholars have interpreted to mean support or opposition to meat-based food. In some verses, the oldest Hindu text, the Rigveda (10.87.16-19), denounces eating meat of cattle and horses:[6]
— Rig Veda (10.87.16-19)[7]The fiend who smears himself with flesh of cattle, with flesh of horses and of human bodies,
who steals the milch-cow's milk away, O Agni,—tear off the heads of such with fiery fury.
The cow gives milk each year, O Man-regarder let not the Yātudhāna ever taste it.
If one would glut him with the biesting, Agni, pierce with thy flame his vitals as he meets thee.
Let the fiends drink the poison of the cattle; may Aditi cast off the evildoers.
May the God Savitar give them up to ruin, and be their share of plants and herbs denied them.
Agni, from days of old thou slayest demons never shall Rākṣasas in fight o'ercome thee.
Burn up the foolish ones, the flesh-devourers let none of them escape thine heavenly arrow.
Some consider this as a disapproval of cow slaughter and meat eating in general.[8] However, elsewhere the Rig Veda says:
— Rig Veda (Book 10, Hymn 86, Verse 13 to 14)[10]Wealthy Vrsakapayi, blest with sons and consorts of thy sons,
Indra will eat thy bulls, thy dear oblation that effecteth much. Supreme is Indra over all.
Fifteen in number, then, for me a score of bullocks they prepare,
And I devour the fat thereof: they fill my belly full with food. Supreme is Indra over all.
These verses mention deity Indra eating bulls, but states Pandit, these verses are in the context of demons and evil spirits (Yātudhāna) stealing the cattle and the milk.[7]
Food in Upanishads, Samhitas and Sutras[edit]
The Upanishads and Sutra texts of Hinduism discuss moderate diet and proper nutrition,[11] as well as Aharatattva (dietetics).[12] The Upanishads and Sutra texts invoke the concept of virtuous self-restraint in matters of food, while the Samhitas discuss what and when certain foods are suitable. A few Hindu texts such as Hathayoga Pradipika combine both.[13]
Moderation in diet is called Mitahara, and this is discussed in Shandilya Upanishad,[14] as well as by Svātmārāma as a virtue.[11][15][16] It is one of the yamas (virtuous self restraints) discussed in ancient Indian texts.[note 1]
Some of the earliest ideas behind Mitahara trace to ancient era Taittiriya Upanishad, which in various hymns discusses the importance of food to healthy living, to the cycle of life,[18] as well as to its role in one's body and its effect on Self (Atman, Spirit).[19] The Upanishad, states Stiles,[20] notes "from food life springs forth, by food it is sustained, and in food it merges when life departs".
The Bhagavad Gita includes verses on diet and moderation in food in Chapter 6. It states in verse 6.16 that a Yogi must neither eat too much nor too little, neither sleep too much nor too little.[21] Understanding and regulating one's established habits about eating, sleeping and recreation is suggested as essential to the practice of yoga in verse 6.17.[21][22]
Another ancient Indian text, Tirukkuṛaḷ, originally written in the South Indian language of Tamil, states moderate diet as a virtuous life style and criticizes "non-vegetarianism" in its Pulaan Maruthal (abstinence from flesh or meat) chapter, through verses 251 through 260.[23] Verse 251, for instance, questions "how can one be possessed of kindness, who, to increase his own flesh, eats the flesh of other creatures." It also says that "the wise, who are devoid of mental delusions, do not eat the severed body of other creatures" (verse 258), suggesting that "flesh is nothing but the despicable wound of a mangled body" (verse 257). It continues to say that not eating meat is a practice more sacred than the most sacred religious practices ever known (verse 259) and that only those who refrain from killing and eating the kill are worthy of veneration (verse 260). This text, written before 400 CE, and sometimes called the Tamil Veda, discusses eating habits and its role in a healthy life (Mitahara), dedicating Chapter 95 of Book 7 to it.[24] Tirukkuṛaḷ states in verses 943 through 945, "eat in moderation, when you feel hungry, foods that are agreeable to your body, refraining from foods that your body finds disagreeable". Tiruvalluvar also emphasizes overeating has ill effects on health, in verse 946, as "the pleasures of health abide in the man who eats moderately. The pains of disease dwell with him who eats excessively."[24][25]
Verses 1.57 through 1.63 of the Hathayoga Pradipika suggests that taste cravings should not drive one's eating habits, rather the best diet is one that is tasty, nutritious and likable as well as sufficient to meet the needs of one's body and for one's inner self.[26] It recommends that one must "eat only when one feels hungry" and "neither overeat nor eat to completely fill the capacity of one's stomach; rather leave a quarter portion empty and fill three quarters with quality food and fresh water".[26] Verses 1.59 to 1.61 of Hathayoga Pradipika suggest a mitahara regimen of a yogi avoids foods with excessive amounts of sour, salt, bitterness, oil, spice burn, unripe vegetables, fermented foods or alcohol. The practice of Mitahara, in Hathayoga Pradipika, includes avoiding stale, impure and tamasic foods, and consuming moderate amounts of fresh, vital and sattvic foods.[27]
Diet in ancient Hindu texts on health[edit]
Caraka Samhita and Sushruta Samhita – two major ancient Hindu texts on health related subjects, include many chapters on the role of diet and personal needs of an individual. In Chapter 10 of Sushruta Samhita, for example, the diet and nutrition for pregnant women, nursing mothers and young children are described.[28] It recommends milk, butter, fluid foods, fruits, vegetables and fibrous diets for expecting mothers along with soups made from jangala (wild) meat.[29] In most cases, vegetarian diets are preferred and recommended in the Samhitas; however, for those recovering from injuries, growing children, those who do high levels of physical exercise, and expecting mothers, Sutrasthanam's Chapter 20 and other texts recommend carefully prepared meat. Sushruta Samhita also recommends a rotation and balance in foods consumed, in moderation.[28] For this purposes, it classifies foods by various characteristics, such as taste. In Chapter 42 of Sutrasthanam, for example, it lists six tastes – madhura (sweet), amla (acidic), lavana (salty), katuka (pungent), tikta (bitter) and kashaya (astringent). It then lists various sources of foods that deliver these tastes and recommends that all six tastes (flavors) be consumed in moderation and routinely, as a habit for good health.[30]
Food in the Dharmaśāstras[edit]
According to Kane, one who is about to eat food should greet the food when it is served to him. In performing this act, he should honour it, never speak ill, and never find fault in it.[5][31] Everyone needs food, and everything is food for something or someone else.[5] Living beings eat and are eaten, state the ancient Hindu texts, the whole of creation is a vast food chain, the cosmos a giant food cycle.[5]
The Dharmasastra literature, states Patrick Olivelle, admonishes "people not to cook for themselves alone", offer it to the gods, to forefathers, to fellow human beings as hospitality and as alms to the monks and needy.[5] All living beings are interdependent in matters of food, thus food must be respected, worshipped and taken with care.[5] Olivelle states that the Shastras recommend that when a person sees food, he should fold his hands, bow to it, and say a prayer of thanks.[5] This reverence for food reaches a state of extreme in the renouncer or monk traditions in Hinduism.[5] The Hindu tradition views procurement and preparation of food as necessarily a violent process, where other life forms and nature are disturbed, in part destroyed, changed and reformulated into something edible and palatable. The mendicants (sannyasin, ascetics) avoid being the initiator of this process, and therefore depend entirely on begging for food that is left over of householders.[5] In pursuit of their spiritual beliefs, states Olivelle, the "mendicants eat other people's left overs".[5] If they cannot find left overs, they seek fallen fruit or seeds left in field after harvest.[5]
The forest hermits of Hinduism, on the other hand, do not even beg for left overs.[5] Their food is wild and uncultivated. Their diet would consist mainly of fruits, roots, leaves, and anything that grows naturally in the forest.[5] They avoided stepping on plowed land, lest they hurt a seedling. They attempted to live a life that minimizes, preferably eliminates, the possibility of harm to any life form.[5]
The Manusmriti discusses diet in chapter 5, where like other Hindu texts, it includes verses that strongly discourage meat eating, as well as verses where meat eating is declared appropriate in times of adversity and various circumstances, recommending that the meat in such circumstances be produced with minimal harm and suffering to the animal.[32] The verses 5.48-5.52 of Manusmriti explain the reason for avoiding meat as follows (abridged),
One can never obtain meat without causing injury to living beings... he should therefore abstain from meat. Reflecting on how meat is obtained and on how embodied creatures are tied up and killed, he should quit eating any kind of meat... The man who authorizes, the man who butchers, the man who slaughters, the man who buys or sells, the man who cooks, the man who serves, and the man who eats – these are all killers. There is no greater sinner than a man who, outside of an offering to gods or ancestors, wants to make his own flesh thrive at the expense of someone else's.
— Manusmriti, 5.48-5.52, translated by Patrick Olivelle[32]
In contrast, verse 5.33 of Manusmriti states that a man may eat meat in a time of adversity, verse 5.27 recommends that eating meat is okay if not eating meat may place a person's health and life at risk, while various verses such as 5.31 and 5.39 recommend that the meat be produced as a sacrifice (Jhatka method).[32] In verses 3.267 to 3.272, Manusmriti approves of fish and meats of deer, antelope, poultry, goat, sheep, boar, buffalo, rabbit and others as part of sacrificial food.[33] In an exegetical analysis of Manusmriti, Patrick Olivelle states that the document shows opposing views on eating meat was common among ancient Hindus, and that underlying emerging thoughts on appropriate diet was driven by ethic of non-injury and spiritual thoughts about all life forms, the trend being to reduce the consumption of meat and favour a non-injurious vegetarian lifestyle.[34]
Food and ethics[edit]
Hinduism does not explicitly prohibit eating meat, but it does strongly recommend ahimsa – the concept of non-violence against all life forms including animals.[1][2] As a consequence, many Hindus prefer a vegetarian or lacto-vegetarian lifestyle, and methods of food production that are in harmony with nature, compassionate, and respectful of other life forms as well as nature.[1]
Vegetarian Hindus[edit]
Hinduism does not require a vegetarian diet,[35] but many Hindus avoid eating meat because of their belief that it minimizes hurting other life forms.[36] Lacto-vegetarianism is favored, which includes milk-based foods and all other non-animal derived foods, but it excludes meat and eggs.[37] There are three main reasons for this: the principle of nonviolence (ahimsa) applied to animals,[38] the intention to offer only vegetarian food to a deity and then to receive it back as prasad, and the conviction that non-vegetarian food is detrimental for the mind and for spiritual development.[39][40] Many Hindus point to scriptural bases, such as the Mahabharata's maxim that "Nonviolence is the highest duty and the highest teaching,"[41] as advocating a vegetarian diet.
The followers of ISKCON (International Society for Krishna Consciousness, Hare Krishna) not only abstain from meat, fish, and fowl, but its Pushtimargi sect followers also avoid certain vegetables such as onion, mushrooms and garlic, out the belief that these are tamasic (harmful).[42][43] Swaminarayan movement members staunchly adhere to a diet that is devoid of meat, eggs, and seafood.[44] A typical Indian meal is based on rice and dal, vegetable, chapattis, yogurt and milk.[45]
Animal-derived fat is also unacceptable to vegetarian Hindus.[42] Vegetarianism is a satvic, that is purifying the body and mind lifestyle in some Hindu texts.[39][46]
Non-vegetarian Hindus[edit]
Hindus who eat meat demand quick and painless death to the animal, a process classified as jhatka (quick death) meat.[3]
Although many Hindus are lacto-vegetarians,[42][47] a large number of Hindus consume eggs and meat.[48] The preferred production method for meat is the Jhatka method. Many Shaivites also eat meat, who require the Jhatka processing method. Many Vaishnava avoid meat.[49]
Hindus who do eat meat, often distinguish all other meat from cow meat (beef). The respect for cow is part of Hindu belief, and most Hindus avoid meat sourced from cow,[42] as cows are treated as a motherly giving animal,[42] and can be considered like another member of the family.[50] Some Nepalese Hindu sects sacrifice buffalo at Gadhimai festival, but consider cow different from buffalo or other red meat sources. Among meat eating Hindus, chicken and fish are the most popular, followed by lamb and goat.[51]
Among Hindus of Nepal, annual festivals mark sacrifice of goats, pigs, buffalo, chickens and other animals, and ritually produced Jhatka meat is consumed.[52]
See also[edit]
- Cattle in religion
- Cattle slaughter in India
- Diet in Sikhism
- Etiquette of Indian dining
- Indian vegetarian cuisine
- Sattvic diet
- Vegetarian cuisine
- Vegetarian Diet Pyramid
- Vegetarianism and religion
- ^ The other nine yamas are Ahiṃsā (अहिंसा): Nonviolence, Satya (सत्य): truthfulness, Asteya (अस्तेय): not stealing, Brahmacharya (ब्रह्मचर्य): celibacy and not cheating on one's spouse, Kṣamā (क्षमा): forgiveness,[17] Dhṛti (धृति): fortitude, Dayā (दया): compassion,[17] Ārjava (आर्जव): sincerity, non-hypocrisy, and Śauca (शौच): purity, cleanliness.
- ^ a b c d Susan Dudek (2013), Nutrition Essentials for Nursing Practice, Wolters Kluwer Health, ISBN 978-1451186123, page 251
- ^ a b Angela Wood (1998), Movement and Change, Nelson Thornes, ISBN 978-0174370673, page 80
- ^ a b Das, Veena (13 February 2003). The Oxford India companion to sociology and social anthropology, Volume 1. 1. OUP India. pp. 151–152. ISBN 0-19-564582-0. Retrieved 13 June 2010.
- ^ Neville Gregory and Temple Grandin (2007), Animal Welfare and Meat Production, CABI, ISBN 978-1845932152, pages 206-208
- ^ a b c d e f g h i j k l m n o Patrick Olivelle (1991), From feast to fast: food and the Indian Ascetic, in Medical Literature from India, Sri Lanka, and Tibet (Editors: Gerrit Jan Meulenbeld, Julia Leslie), BRILL, ISBN 978-9004095229, pages 17-36
- ^ http://www.sacred-texts.com/hin/rigveda/rv10087.htm
- ^ a b Sri M P Pandit (1 June 1990). Wisdom of the Veda. Lotus Press. p. 101. ISBN 978-0-941524-55-1. Retrieved 12 February 2013.
- ^ Editors of Hinduism Today (15 April 2007). What Is Hinduism?: Modern Adventures Into a Profound Global Faith. Himalayan Academy Publications. p. 346. ISBN 978-1-934145-27-2. Retrieved 12 February 2013.
- ^ Book 10, Hymn 85, Verse 13
- ^ Book 10, Hymn 86, Verse 13 to 14
- ^ a b Svātmārāma; Pancham Sinh (1997). The Hatha Yoga Pradipika (5 ed.). Forgotten Books. p. 14. ISBN 9781605066370.
Quote - अथ यम-नियमाः
अहिंसा सत्यमस्तेयं बरह्यछर्यम कश्हमा धृतिः
दयार्जवं मिताहारः शौछम छैव यमा दश - ^ Caraka Samhita Ray and Gupta, National Institute of Sciences, India, pages 18-19
- ^ Hathayoga Pradipika Brahmananda, Adyar Library, The Theosophical Society, Madras India (1972)
- ^ KN Aiyar (1914), Thirty Minor Upanishads, Kessinger Publishing, ISBN 978-1164026419, Chapter 22, pages 173-176
- ^ Lorenzen, David (1972). The Kāpālikas and Kālāmukhas. University of California Press. pp. 186–190. ISBN 978-0520018426.
- ^ Subramuniya (2003). Merging with Śiva: Hinduism's contemporary metaphysics. Himalayan Academy Publications. p. 155. ISBN 9780945497998. Retrieved 6 April 2009.
- ^ a b Stuart Sovatsky (1998), Words from the Soul: Time East/West Spirituality and Psychotherapeutic Narrative, State University of New York, ISBN 978-0791439494, page 21
- ^ Annamaya Kosa Taittiriya Upanishad, Anuvaka II, pages 397-406
- ^ Realization of Brahman Taittiriya Upanishad, Anuvaka II & VII, pages 740-789; This is extensively discussed in these chapters; Illustrative quote - "Life, verily, is food; the body the food-eater" (page 776)
- ^ M Stiles (2008), Ayurvedic Yoga Therapy, Lotus Press, ISBN 978-0940985971, pages 56-57
- ^ a b Paul Turner (2013), FOOD YOGA - Nourishing Body, Mind & Soul, 2nd Edition, ISBN 978-0985045111, page 164
- ^ Stephen Knapp, The Heart of Hinduism: The Eastern Path to Freedom, Empowerment and Illumination, ISBN 978-0595350759, page 284
- ^ Tirukkural, Translated by GU Pope et al, WH Allen, London, verses 251-260, pages 31-32, and pages 114-115, 159
- ^ a b Tirukkuṛaḷ see Chapter 95, Book 7
- ^ Tirukkuṛaḷ Translated by V.V.R. Aiyar, Tirupparaithurai: Sri Ramakrishna Tapovanam (1998)
- ^ a b KS Joshi, Speaking of Yoga and Nature-Cure Therapy, Sterling Publishers, ISBN 978-1845570453, page 65-66
- ^ Steven Rosen (2011), Food for the Soul: Vegetarianism and Yoga Traditions, Praeger, ISBN 978-0313397035, pages 25-29
- ^ a b KKL Bhishagratna, Chapter X, Sushruta Samhita, Vol 2, Calcutta, page 216-238
- ^ Sushruta Samhita KKL Bhishagratna, Vol 2, Calcutta, page 217
- ^ KKL Bhishagratna, Sutrasthanam, Chapter XLII Sushruta Samhita, Vol 1, Calcutta, page 385-393
- ^ Kane, History of the Dharmaśāstras Vol. 2, p. 762
- ^ a b c Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press, ISBN 978-0195171464, pages 139-141
- ^ Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press, ISBN 978-0195171464, page 122
- ^ Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press, ISBN 978-0195171464, pages 279-280
- ^ Madhulika Khandelwal (2002), Becoming American, Being Indian, Cornell University Press, ISBN 978-0801488078, pages 38-39
- ^ Steven Rosen, Essential Hinduism, Praeger, ISBN 978-0275990060, page 187
- ^ Paul Insel (2013), Discovering Nutrition, Jones & Bartlett Publishers, ISBN 978-1284021165, page 231
- ^ Tähtinen, Unto: Ahimsa. Non-Violence in Indian Tradition, London 1976, p. 107-109.
- ^ a b N Lepes (2008), The Bhagavad Gita and Inner Transformation, Motilal Banarsidass , ISBN 978-8120831865, pages 352-353
- ^ Mahabharata 12.257 (note that Mahabharata 12.257 is 12.265 according to another count); Bhagavad Gita 9.26; Bhagavata Purana 7.15.7.
- ^ Mahabharata 13.116.37-41
- ^ a b c d e Eleanor Nesbitt (2004), Intercultural Education: Ethnographic and Religious Approaches, Sussex Academic Press, ISBN 978-1845190347, pages 25-27
- ^ Narayanan, Vasudha. "The Hindu Tradition". In A Concise Introduction to World Religions, ed. Willard G. Oxtoby and Alan F. Segal. New York: Oxford University Press, 2007
- ^ Williams, Raymond. An Introduction to Swaminarayan Hinduism. 1st. Cambridge: Cambridge University Press, 2001. 159
- ^ Sanford, A Whitney."Gandhi's agrarian legacy: practicing food, justice, and sustainability in India".Journal for the Study of Religion, Nature and Culture 7 no 1 Mr 2013, p 65-87.
- ^ Michael Keene (2002), Religion in Life and Society, Folens Limited, p. 122, ISBN 978-1-84303-295-3, retrieved May 18, 2009
- ^ Siroj Sorajjakool, Mark Carr and Julius Nam (2009), World Religions for Healthcare Professionals, Routledge, ISBN 978-0789038135, page 43, Quote: "Most Hindus are lacto-vegetarians and avoid animal products, except milk, in the diet".
- ^ Jeaneane Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, ISBN 978-1898723608, page 65
- ^ Puskar-Pasewicz, Margaret, ed. (2010). Cultural Encyclopedia of Vegetarianism (Margaret Puskar-Pasewicz, editor. ed.). Santa Barbara, CA: Greenwood. p. 39. ISBN 0313375569.
- ^ Bhaskarananda, Swami (2002). The Essentials of Hinduism. Seattle: The Vedanta Society of Western Washington. p. 60. ISBN 1884852041.
- ^ Ridgwell and Ridgway (1987), Food Around the World, Oxford University Press, ISBN 978-0198327288, page 67
- ^ Sarkar, Sudeshna (24 November 2009), "Indians throng Nepal's Gadhimai fair for animal sacrifice", The Times of India
- Olivelle From Feast to Fast: Food and the Indian Ascetic. 1999
External links[edit]
- Sushruta Samhita KKL Bhishagratna, Vol 2, Calcutta
- A Well Balanced Ayurvedic Diet at The Ayurvedic


text:
New Killah Priest album "back 2 back" guest starring Khia
Yes people this bitch Lmao whoever made this needs to kill themselves |
Label: Vanilla OMP
... wtf is this shit LOL |
lol @ the reviews
Lmao shit is crazy, they're making money too lol
lmao, I've noticed a lot of collab albums lately but I don't think anybody saw this one coming.
I'd love to meet the person who thought, "You know what would go well with these Khia tracks, some Killah Priest!" :) They should have named the project 'Khia Priest'! |
Dl link?
Damn Priest, you almost came close to topping this classic with PWOWR, close but no cigar though :)
thats the bitch that got kicked off that female rapper competition for using lyrics she used on her album. priest either dont know this is out, or he got some head and or pussy off this bitch and gave her some verses. to be fair, she does have some tig 'ol bitties. http://www.bigcatrecords.net/wp-cont...headerkhia.jpg |
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Interesting to see rivals IBM and Novell actively cooperate
Author | Content |
AnonymousCoward Sep 13, 2004 2:53 AM EDT |
Hopefully that flags a new and lasting trend. How long, if so, before it comes down to Microsoft vs everyone else? |
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Rev. Dr. Forrest Stroup is the chaplain at CUE. He will be available for private visits on Mondays, 1 to 2 p.m, in S206. Feel free to drop in during this Chaplain's Hour!
10:45 to 11:05 a.m. – Chapel at the Seminary Chapel
10:45 to 11:05 a.m. – Auditorium
This chapel will use a variety of musical styles and 'liturgies'. Please contact Dr. Joy Berg if you are willing to offer your expertise on your instrument for use in this chapel!
10:45 to 11:05 a.m. – Chapel at the Seminary Chapel
Available musicians from CUE will be involved in this chapel at the Seminary
Wednesday Tegler Chapels
Sept. 23, Oct. 28, Feb. 3, Mar. 2 – 12 p.m.
Speakers and musicians from CUE will lead a chapel in Tegler!
10:45 to 11:05 a.m. – Auditorium
CUE auditorium, with faculty and students from the Seminary and CUE presenting this chapel.
8:40 a.m. Morning Prayer – CUE Prayer Chapel
Please join us for a 15-minute a cappella version of Morning Prayer (the specific liturgy will change throughout the year). A wonderful, quiet moment to come together to pray for our community and our world, gathering in our beautiful little prayer chapel behind the Tegler mezzanine!
10:45 to 11:05 a.m. – Chapel at the Seminary Chapel
The Seminary community concludes the chapel week with this Friday time in their chapel space at the Seminary.
Holden Evening Prayer (a contemplative service, with candlelight and guided by music by Marty Haugen) will be offered on the following Sunday evening dates, in the Seminary chapel (co-sponsored by both the CUE chapel community and the Seminary chapel community). The service will begin at 7pm, but a simple soup supper and time of fellowship will begin at 6pm in the Seminary kitchen on the lower level. Please join us for both food for the body and food for the soul on these Sunday evenings!
October. 4
November 15
January 10
February 7
March 6
April 3


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for starters... Vivid rounds of glaze-dipped stoneware serve up starters in a fun handheld size. We love all three as a modern pop of color for parties/holidays.
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At CB2, we stand behind the quality of our products and want every purchase to be a positive experience. We will do our best to make things right if you are not satisfied.
We will accept returns and exchanges of non-furniture items if they are returned within 90 days of customer receipt, a valid proof of purchase is provided, and items are returned in good condition (unused and unwashed).
If you are not satisfied with your Stock furniture, rug or rug pad purchase, you must contact us within 7 days of delivery or pickup to arrange a return. The item must be returned within 30 days of delivery or pickup. The item will be inspected upon return, and a refund amount will be determined based on its condition. For furniture orders placed online, please call us at 800.606.6252. For orders placed through a store, please contact the store where the sale originated.
We require a 50% deposit for all Special Order upholstery. This deposit is nonrefundable after a 72-hour change/cancellation window. These items are made to your specifications and cannot be returned or exchanged.


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Obama: Dems have 'great chance' of regaining House majority in 2014
So is he that naive or just trying to sound positive? Here in a few more scandals there might not be a liberal left with a job.
Check it out:
President Obama at a fundraiser in Chicago on Wednesday told Democratic donors the party had a "great chance" of retaking the House in 2014.
Speaking at an event for the Democratic Congressional Campaign Committee (DCCC) in his hometown, Obama blamed congressional Republicans for holding up his second-term agenda and urged supporters to redouble their efforts to win back the House.
"One of the best ways to work around it is to have a Democratic House of Representatives," Obama said.
"We've got a great chance of taking back the House. And I'm going to be working tirelessly wherever I get the opportunity to make the case to the American people that our ideas are the right ones," he added.
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This plugin adds text message notifications for new orders.
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Ingredients: 8 Ounce(s) Ground chicken or turkey 1 Tablespoon(s) Soy sauce 1/2 Teaspoon(s) Minced Fresh Ginger 1/2 Teaspoon(s) Minced fresh garlic 1 Tablespoon(s) Oriental sesame oil 2 Tablespoon(s) Bread crumbs, up to 4 1 Carrot, peeled 1 Kirby cucumber, peeled Vegetable oil for frying 2 Sesame seed hamburger buns halved and toasted |
Serve with Asian mayonnaise and cucumber salad In a mixing bowl combine the ground chicken, soy sauce, ginger, garlic, and sesame oil. Season with salt and pepper. With a vegetable peeler cut the cucumber vertically into long curly strips, avoiding and discarding the seeds. Cut the carrot, again using the vegetable peeler, into strips. Combine the cucumber and the carrot in a bowl. Heat the oil in a 9inch nonstick skillet. Shape mixture into 2 patties, each about 3/4 inch thick. Cook for about 5 to 6 minutes a side or until golden brown and cooked through. (At this point make the mayonnaise) Set each burger on a toasted bun, spread with Asian mayonnaise and top with carrot and cucumber. Yield: 2 servings Busted by Gail Shermeyer <firstname.lastname@example.com> Recipe by: COOKING MONDAY TO FRIDAY SHOW # MF6641 Posted to MC-Recipe Digest V1 #749 by email@example.com (Shermeyer-Gail) on Aug 19, 1997 Nutrition (calculated from recipe ingredients) ---------------------------------------------- Calories: 258 Calories From Fat: 142 Total Fat: 15.8g Cholesterol: 104.3mg Sodium: 1625.5mg Potassium: 311.6mg Carbohydrates: 14.8g Fiber: 1.2g Sugar: 3.7g Protein: 14.4g |


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Jan.02.2015 — Law360
Terry Rea, a Washington, D.C.-based partner in the firm's Intellectual Property Group, comments on patent reform legislation in Congress pertaining to fee-shifting and other issues. Rea notes that while Congress appears to be eager to take action to curb abusive litigation, "there's an increased awareness of the need to do it delicately and with a proper balance. Congress has an appreciation of the fact that any legislation cannot be overarching, because there will be unintended consequences," she said.


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Oxford Astrophysics Chris North, Ghassan Yassin and Paul Grimes - Astrophysics, Oxford University Rigorous Analysis of Finline Tapers for High Performance Millimetre and Submillimetre Detectors Optimum Taper Method The Optimum Taper Method 1,2 (OTM) tapers the cutoff frequencies to give the shortest length taper for a given return loss ( R max ). For a given frequency f 0, the propagation constant β and the longitudinal position z are related to a dimensionless length ξ by: ξ ranges from 0 to 2θ, where θ is the 'pitch' of the taper determined by R max. The taper is calculated by integrating the 'coupling distribution function' K(ξ) and working out the corresponding cutoff frequency for that point in the taper: The coupling distribution function can be expressed as a Fourier series, which tends to a Dolph-Chebyshev distribution 4. The results here are for a single Fourier term. This produces the plot shown to the right. The taper produced by this method using TR to calculate the slot widths and propagation constants is shown as the red, solid curve in figure e) on the right. Transverse Resonance The Transverse Resonance method 1,2 calculates the cutoff frequency of a slotline using: Where k c is the cutoff wave number and Y is the normalised susceptance of the gap, which is calculated from the equivalent circuit. The propagation constant, β, is calculated using the equivalent dielectric constant, є eq : Where k c0 is the cutoff wave number for ε r =1 Spectral Domain Analysis Spectral Domain Analysis 3 (SDA) uses Green's functions to relate the Electric fields across the gap and the current densities on the fins: Where α n = nπ/b is the Fourier parameter of the y-coordinate (lateral dimension) and G(α,β) is the dyadic Green's function in the Fourier domain. Wheeler's approximation is used, which uses an 'effective slot width' to account for the finite thickness. Overview There are several advantages to using finline devices at submillimetre wavelengths to convert waveguide modes into microstrips. The employment of an antipodal finline taper in mixers means that the mixer can be fed by a corrugated horn and allows easy fabrication of the mixer chip, which can be fully integrated with planar-circuit technology. The diagrams below illustrate the use of finline tapers in waveguides. Current Methods Previous methods 1 have split the taper into two sections, each analysed using different methods. When the fins are not overlapping, the taper is approximated to a standard unilateral finline, which allows transverse resonance to be used. When the fins are overlapping, spectral-domain analysis was used. SDA neglects the effect of the quartz substrate, which is only a valid approximation if the overlap width is larger than the (vertical) fin separation. The taper was synthesised using the Optimum Taper Method 2, which tapers the cutoff frequencies to give a required return loss. Proposed Method We have developed a software package that used the optimum taper method, but reads the cutoff frequencies and corresponding slot widths from a data file. This allows the values to be calculated accurately in finite-element simulation packages, such as HFSS. If these accurate values were obtained for all slot widths, both positive and negative (i.e. overlap), then the Optimum Taper Method could be used to calculate an antipodal finline taper. While finite-element simulations cannot provide the cutoff frequency directly, it can be found 'manually' by searching for the discontinuity in either impedance or transmission (which falls to zero below the cutoff). A comparison of the different analysis methods is shown in the bottom left images. They were calculated for WR 10 waveguide ( a =2.54mm, b =1.27mm) at f 0 =90GHz, with a maximum return loss of R max =30dB and a minimum slot width of 10μm. a) Top: Photo of a finline mixer chip used at 700GHz. Bottom: The Electric fields at various points along the transition from empty waveguide to microstrip. The entire chip is around 2mm long. b) Schematic of a finline in a waveguide. The chip lies across what is conventionally called the height of the waveguide. c) Cross-sections of unilateral (top) and antipodal (bottom) finlines. The 'kink' in the metallisation in the antipodal finline is due to the manufacturing process. Results As the graphs above show, all three methods are in reasonable agreement, with HFSS and SDA being very similar. The one divergence for SDA is apparent in a), where the cutoff frequency reaches a maximum before the maximum slot width is reached. In fact, it decreases slightly above slot widths of 1.22mm, which is what causes the main difference between the methods in e), where the SDA taper does not start from the maximum slot width. In graphs b)–d) above, TR is the result that is most divergent, though the disagreements between the tapers from TR and HFSS are within the manufacturing errors, which are 5-10% Further Work Further work will include scale model tests at 15GHz and running simulations of antipodal finlines in HFSS which, in conjunction with the OTM, should produce high-performance finline tapers suitable for use in high-precision CMB Polarisation experiments such as Clover. References: 1Yassin et al., IEEE Trans. Microwave Theory Tech.,2000,48,662 2Schieblich et al., IEEE Trans. Microwave Theory Tech.,1984,32,12 a) b) d) c) e) 3Schmidt & Itoh, IEEE Trans. Microwave Theory Tech.,1980,28,9 4Sporleder & Unger, 'Waveguide Tapers, Transitions and Couplers', Stevenage: Peregrinus, 1979 a)b)c)
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text: Proteomics of protein secretion by Bacillus subtilis: separating the "secrets" of the secretome.Harold Tjalsma, Haike Antelmann, Jan D H Jongbloed, Peter G Braun, Elise Darmon, Ronald Dorenbos +8 othersMicrobiology and molecular biology reviews : MMBR2004Secretory proteins perform a variety of important "remote-control" functions for bacterial survival in the environment. The availability of complete genome sequences has allowed us to make predictions about the composition of bacterial machinery for protein secretion as well as the extracellular complement of bacterial proteomes. Recently, the power of… (More)


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Blog: Goon's world
The Tweet of the Night
October 28th, 2016
Did Austin Poganski Take a Dive?
October 28th, 2016
A look at the Stats
October 24th, 2016
BSU vs. UND, Game 2
October 22nd, 2016
UND vs. BSU, Game 1
October 21st, 2016
The Jet's Laine Scores the Game-Winning Goal Against the Leafs
October 19th, 2016
NDSU President Wants Fans to Discontinue 'Racist' Chant
October 18th, 2016
UND No. 1 in USCHO Poll
October 17th, 2016
Grand Forks Herald Letter: Fighting Hawks end UND's logo curse
October 17th, 2016
Jonathan Toews VS. James Neal
October 15th, 2016
North Dakota
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"graphlab" entries
Scaling up data frames
New frameworks for interactive business analysis and advanced analytics fuel the rise in tabular data objects.
Long before the advent of "big data," analysts were building models using tools like R (and its forerunners S/S-PLUS). Productivity hinged on tools that made data wrangling, data inspection, and data modeling convenient. Among R users, this meant proficiency with data frames — objects used to store data matrices that can hold both numeric and categorical data. A data.frame
is the data structure consumed by most R analytic libraries.
But not all data scientists use R, nor is R suitable for all data problems. I've been watching with interest the growing number of alternative data structures for business analysis and advanced analytics. These new tools are designed to handle much larger data sets and are frequently optimized for specific problems. And they all use idioms that are familiar to data scientists — either SQL-like expressions, or syntax similar to those used for R data.frame
or pandas.DataFrame
There are many use cases for graph databases and analytics
Business users are becoming more comfortable with graph analytics.
The rise of sensors and connected devices will lead to applications that draw from network/graph data management and analytics. As the number of devices surpasses the number of people — Cisco estimates 50 billion connected devices by 2020 — one can imagine applications that depend on data stored in graphs with many more nodes and edges than the ones currently maintained by social media companies.
This means that researchers and companies will need to produce real-time tools and techniques that scale to much larger graphs (measured in terms of nodes & edges). I previously listed tools for tapping into graph data, and I continue to track improvements in accessibility, scalability, and performance. For example, at the just-concluded Spark Summit, it was apparent that GraphX remains a high-priority project within the Spark1 ecosystem.
Interface Languages and Feature Discovery
It's easier to "discover" features with tools that have broad coverage of the data science workflow
Here are a few more observations based on conversations I had during the just concluded Strata Santa Clara conference.
Interface languages: Python, R, SQL (and Scala)
This is a great time to be a data scientist or data engineer who relies on Python or R. For starters there are developer tools that simplify setup, package installation, and provide user interfaces designed to boost productivity (RStudio, Continuum, Enthought, Sense).
Increasingly, Python and R users can write the same code and run it against many different execution1 engines. Over time the interface languages will remain constant but the execution engines will evolve or even get replaced. Specifically there are now many tools that target Python and R users interested in implementations of algorithms that scale to large data sets (e.g., GraphLab, wise.io, Adatao, H20, Skytree, Revolution R). Interfaces for popular engines like Hadoop and Apache Spark are also available – PySpark users can access algorithms in MLlib, SparkR users can use existing R packages.
In addition many of these new frameworks go out of their way to ease the transition for Python and R users. wise.io "… bindings follow the Scikit-Learn conventions", and as I noted in a recent post, with SFrames and Notebooks GraphLab, Inc. built components2 that are easy for Python users to learn.
Extending GraphLab to tables
The popular graph analytics framework extends its coverage of the data science workflow
GraphLab's SFrame, an interesting and somewhat under-the-radar tool was unveiled1 at Strata Santa Clara. It is a disk-based, flat table representation that extends GraphLab to tabular data. With the addition of SFrame, users can leverage GraphLab's many algorithms on data stored as either graphs or tables. More importantly SFrame increases GraphLab's coverage of the data science workflow: it allows users with terabyte-sized datasets to clean their data and create new features directly within GraphLab (SFrame performance can scale linearly with the number of available cores).
The beta version of SFrame can read data from local disk, HDFS, S3 or a URL, and save to a human-readable .csv or a more efficient native format. Once an SFrame is created and saved to disk no reprocessing of the data is needed. Below is Python code that illustrates how to read a .csv file into SFrame, create a new data feature and save it to disk on S3:
GraphChi: Graph analytics over billions of edges using your laptop
A disk-based, single-node, graph analytics system that scales to massive graphs
GraphChi is a spinoff project of GraphLab, an open source, distributed, in-memory software system for analytics and machine-learning.
Designed specifically to run on a single computer with limited memory1 (DRAM), since its release a few months ago GraphChi has been used to analyze graphs with billions of edges. Running on a single machine means deployment and debugging are simpler. In addition it is no longer necessary to find (optimal) graph partitions that minimize communication between compute nodes – the starting point for many distributed graph computations.
The stated goal of GraphChi is to "Compute on graphs with billions of edges, in a reasonable time, on a single PC." One way to define "reasonable amount of computation time" is to compare against the results produced by other graph processing systems. That's exactly what GraphChi's creators did in a recent paper. They found that GraphChi compared favorably to graph analytics packages such as Pegasus and Stanford GPS. While GraphChi was 2-3X slower2 in some cases, it is easier to deploy, easier to debug, and way more energy efficient. Read more…


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Red Cross responds
Six months after the earthquake - and 1.6 million Haitians spend the night under tarps and tents - because they still don't have a place to live.
Monday on the show we spoke to Neil Armand, a Haitian-Montrealer.
He helped raise funds for relief efforts by asking people in his community to send money to the Red Cross.
Now he's questioning whether NGO's such as the Red Cross are fulfilling their mandate.
We wanted to hear what the Red Cross had to say.
Jean-Pierre Taschereau is the senior manager for the Canadian Red Cross emergency response in Haiti.
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buddy lead with 2 hitec optic sport 2.4ghz radio help
Hi im learning to fly with so i got my hands on a hitec optic sport 2.4ghz radio to buddy up with my uncles radio that is also a hitec optic sport 2.4 ghz.
The manual don't go into much detail of how to link them up. Do i have to bind them both to the same receiver? i have followed the stereo Jack Transmitter to stereo Jack guide in the manual but i have no luck with the receiver picking up the student radio. The instructors radio is fine. Im getting "MAS MODE" on the LCD screen of Instructor's transmitter and "SLV MODE" on the Student's transmitter screen. I don't no what to do. Radios = http://www.elitemodelsonline.co.uk/P...-COMBO-NIMH-M2 Manual = http://www.hitecrcd.com/files/Manual_Optic6Sport2.4.pdf |
Are you using a proper buddy lead designed for those radios, or just a normal stereo jack lead that you may use on your home stereo etc?
If the latter, then you are probably joining the 'out' signal of the student tx to the 'out' port of the master tx. The wires inside the buddy lead need to cross over to join to different ports on the tx's. So 'in' (master) goes to 'out' (slave) and vice versa. I've just rigged up my own buddy lead to connect my GC Radiolink TX to a Futaba Skysport4, it involved some delicate (for me) soldering and one tx had a mini Din, and the Futaba a 6 pin round Din. Works great though, and duplex |
Also, are both TX's in PPM mode?
I'm not familiar with Hitec, but if the instructions tell you to leave the student TX switched off, the buddy system may include a +volt port to power the student from the master. Obviously you don't want to be joining that wire to the wrong port. If not you probably just have in, out and ground ports and it's a question of working out which is the ground port so that you can swap the other two wires around. |
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elevate offers an easy way for you to take your questions, concerns, and suggestions directly to the top! We want to know what's on your mind!
Report Cards - Elementary
9:00 AM - 12:00 PM Spring ISD Teacher Job Fair and Information Session
Spring Livestock Show & Fair
6:00 PM Board Work Session


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Life is a balancing act and sometimes it seems impossible to manage everything. Sorority, School and Social. These three S's probably seem to be running your life. They can also add another S into the mix – Stress. Here are a few ways you can conquer all of them:
Get organized. Utilize a planner or to do lists. Write down when you have due dates or deadlines and figure out ways to break those big tasks into smaller ones. Set target completion dates along the way.
Plan ahead. If you know you have a big presentation coming up but want to go out of town the weekend before, get your presentation out of the way. That way you can enjoy your time away without the weight of the presentation on your mind.
Prioritize. Everything may be important, but rank what is most critical to what is least critical. Then complete tasks in order. You may have to make tough choices and understand that something may have to come off your to do list.
Reach out for help. It is easy to feel like you are over committed. Ask a sister if she could help you study or make the banner for your philanthropy event. Delegation is a great skill to practice.
Take one day at a time. We all get overwhelmed with the millions of things we feel like we have to complete. Know that tomorrow is a new day and sometimes it is better to walk away from a paper, get some much needed sleep and start fresh the next day.
Of course we know that this is easier said than done, but you it is possible to balance them all.
What do you do that is most helpful to balance everything?
Casey, Kate, and Rachel
© 2013, Sorority Ever After™. All rights reserved.


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You can do amazing things at your library, but sometimes all the technology may be a bit overwhelming. Just knowing where to go and what buttons to push makes tasks much easier. Library staff can help. Look for folks wearing an MPL name tag, and they will be happy to assist you.
Have a question about how something works at MPL? Take a look at some or our frequently asked questions below. Can't find the answer? Fill out this form for additional information, or call us at (317) 831-7323, or visit the information or circulation desks, and we'll be happy to assist you.
POPULAR Q&As: HOW DO I …
Setup an Email Account?
Need an email account? Click here to find instructions to setup a gmail account.
Reserve a Library Meeting Room?
Call (317) 831-7323 to reserve a meeting room, or visit our room reservations web page to reserve a room online.
Log into the computers in the library's computer lab or study rooms?
When you log-into a computer in the Library's computer lab or study rooms, use your 14-digit Evergreen Indiana (E.I.) Library Card number, which appears on the BACK of your E.I. library card. Type-in the number without any spaces, e.g., 27323001234567.
Print from a computer in the computer lab or study rooms?
Print your document(s) from whichever computer station you're using. There should be a label or sign on the computer monitor indicating the station number. In most software, printing is usually done by clicking a printer icon (in the software's tool bar) or by clicking FILE, then PRINT, in the software's menu bar. Sometimes, you may also right-click the mouse and choose PRINT. VERY IMPORTANT: If you want to print in color, change the setting at the top of the pop-up window (default setting is black-and-white). To print, click the OK button in the pop-up window; then click the PRINT button in the second pop-up window. This sends your print job to the printer/photocopier.
Once you've sent your print job(s) to the printer/photocopier (across from the computer lab), you will need to print the document(s) at the printer/photocopier. Click here (or click the icon below) for step-by-step printing instructions.
Wireless Print from a laptop or other online device?
Click here to remotely print using our wireless network. Your documents will print to our public photocopier next to the circulation desk (across from the computer lab).
Print Directly From a USB Drive on the Printer/Photocopier?
Print directly from your USB drive (also called a flash drive or thumb drive) using our public printer/photocopier next to the circulation desk (across from the computer lab). Click the photo below for step-by-step instructions.
Click Photo for Instructions
Send a Fax at the Library?
There is a public fax machine at the Library's Circulation Desk, immediately to the right of a self-checkout station. Instructions taped to the counter walk you through the procedures. Price: $3 for the first page, and then $1 for each page thereafter.
Self-Checkout Items?
Use the three self-checkout stations (two at the Circulation Desk, one in the Grand Hall). Follow the prompts on the computer monitor. You will need your Evergreen Indiana (E.I.) library card. Watch our video below for step-by-step instructions.
Automatically Check-in Returned Items?
Use our sorter station to automatically check-in your returned items. Insert one item at a time, and follow the prompts on the monitor screen. You may print a receipt when finished. Watch our video below for step-by-step instructions.
Register For Library Programs?
Call (317) 831-7323 to register for library programs, or visit our online calendar to register over the Internet. You will need an Evergreen Indiana (E.I.) library card to register online, as well as a current password (your library card number is the username). Many of our programs do NOT require advance registration.
Have a Signature Notarized at the Library?
Ask for Sharon, Sandra, or Bill, our Notaries Public (State of Indiana). They would be happy to notarize your signature on an important document. (Watch our promo trailer for a laugh.)
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There was once someone who did such amazing things and said such wonderful things that people followed him. As they followed him, they heard him speaking about a kingdom. The kingdom was not like the one they were in. It was not like one that anyone had ever visited. It was not like any kingdom anyone had even heard about. So they had to ask him, 'What is the kingdom of heaven like?'
One day when they asked him that, he said, 'The kingdom of heaven is like when a sower, someone who scatters seeds, goes out and scatters seeds along the path….' (The Complete Guide to Godly Play, Volume 3, p. 105)
When to Present the Parable of the Sower
The Parable of the Sower is most often presented before Lent in churches with Godly Play programs. In my Catechesis of the Good Shepherd training, I was told that there was no liturgical time for the Parable of the Sower, and I've often heard of Catechesis of the Good Shepherd programs presenting the Parable of the Sower during Lent.
If you have a homeschool, you might even want to present the Parable of the Sower as part of a gardening unit. Do what works best for your own family. While I always recommend taking Godly Play training both for your own knowledge and spiritual formation (see GodlyPlay Isn't Just for Children), your child can benefit from a Montessori-based approach to religious education without your having the best training or materials. (See How to Add Godly Play to Your Homeschool.)
Godly Play Scripts and Materials
The current Godly Play parable scripts are in The Complete Guide to Godly Play: An Imaginative Method for Presenting Scripture Stories to Children (Volume 3: 20 Presentations for Winter) by Jerome W. Berryman. Young Children and Worship by Sonja M. Stewart and Jerome W. Berryman contains both scripts (although not the latest versions) and patterns for making the materials. Many homeschoolers find Young Children and Worship the simplest for home use, although all the Godly Play books are helpful.
Many of the materials for church-school use are wooden. For home use, wool felt often works well. If you use the patterns in Young Children and Worship, you can also color and mount the materials on poster board or even just color and laminate the materials.
Presenting the Parable of the Sower
There are variations among Godly Play storytellers as they put the stories in their own words, but the following YouTube video gives an idea of how you can present the Parable of the Sower.
The video shows the important role of the wondering questions. In Teaching Godly Play: How to Mentor the Spiritual Development of Children, Jerome Berryman talks about the importance of parables and the wondering questions:
Only those who have the ears to hear will hear. This is why it is important for children to encounter parables during childhood so they can develop the ability to hear with their own ears what Jesus was communicating when he spoke in parables.
The fundamental wondering questions for the parables are variations on: 'I wonder what this could really be?' It implies that there is more to what is real than ordinarily meets the eye. (p. 47)
Training Happy Hearts has a Godly Play inspired lesson on The Parable of the Sower with many related activities.
The Wonder Circle has suggestions for questions and activities to go with the Parable of the Sower.
I'd love to hear of your experiences using Godly Play in your home or church school!


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The Immunohistochemistry Antibody Company |
Ordering |
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Human XBP1 | |
Rabbit | |
Human, Monkey, Bovine, Zebrafish (tested or 100% immunogen sequence identity) | |
Mouse, Rat, Dog, Horse, Pig, Rabbit, Chicken (at least 90% immunogen sequence identity) | |
IgG Polyclonal | |
Unconjugated. Also available conjugated with Biotin, FITC, HRP. | |
Immunoaffinity purified | |
Unmodified |
XBP1 antibody was raised against synthetic peptide from C-Terminus of human XBP1 (P17861, NP_005071). Percent identity by BLAST analysis: Human, Monkey, Bovine (100%); Mouse, Rat, Chicken (93%); Elephant, Dog, Rabbit, Horse, Pig (92%); Zebra finch, Platypus, Xenopus, Zebrafish (84%). | ||
C-Terminus | ||
Human XBP1 | ||
ELISA titer using peptide based assay: 1:1562500. Western Blot: Suggested dilution at 1 ug/ml in 5% skim milk / PBS buffer, and HRP conjugated anti-Rabbit IgG should be diluted in 1:50000 - 100000 as second antibody. |
Lyophilized from PBS with 2% sucrose | |
50 µl Distilled Water. | |
Long term: -20°C, the use of 50% glycerol is recommended if storing aliquots in -20°C for long term use (up to 1 year); Short term (less than one week): +4°C. Avoid repeat freeze-thaw cycles. | |
For research use only. |
XBP1 Antibody, X-box binding protein 1 Antibody, X-box-binding protein 1 Antibody, XBP2 Antibody, TREB5 Antibody, XBP-1 Antibody
XBP1 is a transcription factor that regulates MHC class II genes by binding to a promoter element referred to as an X box. This gene product is a bZIP protein, which was also identified as a cellular transcription factor that binds to an enhancer in the promoter of the T cell leukemia virus type 1 promoter. It may increase expression of viral proteins by acting as the DNA binding partner of a viral transactivator.