Immaculate clean pure pristine unsoiled unstained spotless flawless impeccable chaste tidy spick and span, dirty muddy mussy murky grubby unchaste stale filthy sullied besmirched impure defiled, Contrite remorseful repentant regretful apologetic compunctious atonement, shameless ruthless impenitent unmerciful pitiless, Onslaught assault attack invasion bombardment strike assailment set upon, defence protection guard shelter fortification barricade bulwark, Apprehend seize annex grab capture arrest incarcerate enslave, release absolve acquit liberate, Behest order command summon instruction decree, discretion option wish volition, Paltry meagre insignificant trifling petty trivial base worthless, substantial important worthy valuable plentiful considerable, Cabal gang mob coterie faction group association clique connivance, isolation disunion dissociation aloneness, Prophylactic preventive precautionary protective remedial, unprotective harmful damaging injurious, Covenant contract agreement treaty pact bond alliance pledge promise, disagreement misunderstanding refusal denial.
What does God say about all these commandments? He says, “I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate Me, but showing love to a thousand generations of those who love Me and keep My commandments.” (Ex. 20: 5–6)
What does this mean? God threatens to punish all who break these commandments. Therefore, we should fear His wrath and not do anything against them. But He promises grace and every blessing to all who keep these commandments. Therefore, we should also love and trust in Him and gladly do what He commands.
Use this form to create a typing test with the text of your choice. Each paragraph of the text will be a separate typing test. Once a paragraph is completed, the next paragraph will be used.
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Érase una vez un gato muy pillo conocido por su peculiar nombre; Rodilardo se llamaba. El travieso gato era el temor de todas las ratas y ratones de la aldea donde vivía, pues le encantaba disfrutar cazándolas. Durante algunos ratos del día, el gato se dedicaba a vigilar las madrigueras donde las ratas y ratones se escondían para mantenerse a salvo. Esos pequeños animalitos le temían mucho. Rodilardo también estaba interesado en encontrar una linda gatita para casarse y se paseaba por los tejados con asiduidad buscando a la que sería su esposa. Un buen día, mientras él se encontraba en estos menesteres, los ratones y ratas se reunieron para hablar y buscar remedios a su miedo.
negr negr negr negr negr negr negr negr negr negr
It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God.
import torch
import torchvision
import torchvision.transforms as transforms
transform = transforms.Compose(
[transforms.ToTensor(),
transforms.Normalize((0.5, 0.5, 0.5), (0.5, 0.5, 0.5))])
batch_size = 4
trainset = torchvision.datasets.CIFAR10(root='./data', train=True,
download=True, transform=transform)
trainloader = torch.utils.data.DataLoader(trainset, batch_size=batch_size,
shuffle=True, num_workers=2)
testset = torchvision.datasets.CIFAR10(root='./data', train=False,
download=True, transform=transform)
testloader = torch.utils.data.DataLoader(testset, batch_size=batch_size,
shuffle=False, num_workers=2)
classes = ('plane', 'car', 'bird', 'cat',
'deer', 'dog', 'frog', 'horse', 'ship', 'truck')
import matplotlib.pyplot as plt
import numpy as np
# functions to show an image
def imshow(img):
img = img / 2 + 0.5 # unnormalize
npimg = img.numpy()
plt.imshow(np.transpose(npimg, (1, 2, 0)))
plt.show()
# get some random training images
dataiter = iter(trainloader)
images, labels = next(dataiter)
# show images
imshow(torchvision.utils.make_grid(images))
# print labels
print(' '.join(f'{classes[labels[j]]:5s}' for j in range(batch_size)))
import torch.nn as nn
import torch.nn.functional as F
class Net(nn.Module):
def __init__(self):
super().__init__()
self.conv1 = nn.Conv2d(3, 6, 5)
self.pool = nn.MaxPool2d(2, 2)
self.conv2 = nn.Conv2d(6, 16, 5)
self.fc1 = nn.Linear(16 * 5 * 5, 120)
self.fc2 = nn.Linear(120, 84)
self.fc3 = nn.Linear(84, 10)
def forward(self, x):
x = self.pool(F.relu(self.conv1(x)))
x = self.pool(F.relu(self.conv2(x)))
x = torch.flatten(x, 1) # flatten all dimensions except batch
x = F.relu(self.fc1(x))
x = F.relu(self.fc2(x))
x = self.fc3(x)
return x
net = Net()
import torch.optim as optim
criterion = nn.CrossEntropyLoss()
optimizer = optim.SGD(net.parameters(), lr=0.001, momentum=0.9)
for epoch in range(2): # loop over the dataset multiple times
running_loss = 0.0
for i, data in enumerate(trainloader, 0):
# get the inputs; data is a list of [inputs, labels]
inputs, labels = data
# zero the parameter gradients
optimizer.zero_grad()
# forward + backward + optimize
outputs = net(inputs)
loss = criterion(outputs, labels)
loss.backward()
optimizer.step()
# print statistics
running_loss += loss.item()
if i % 2000 == 1999: # print every 2000 mini-batches
print(f'[{epoch + 1}, {i + 1:5d}] loss: {running_loss / 2000:.3f}')
running_loss = 0.0
print('Finished Training')
PATH = './cifar_net.pth'
torch.save(net.state_dict(), PATH)
dataiter = iter(testloader)
images, labels = next(dataiter)
# print images
imshow(torchvision.utils.make_grid(images))
print('GroundTruth: ', ' '.join(f'{classes[labels[j]]:5s}' for j in range(4)))
net = Net()
net.load_state_dict(torch.load(PATH))
outputs = net(images)
_, predicted = torch.max(outputs, 1)
print('Predicted: ', ' '.join(f'{classes[predicted[j]]:5s}'
for j in range(4)))
correct = 0
total = 0
# since we're not training, we don't need to calculate the gradients for our outputs
with torch.no_grad():
for data in testloader:
images, labels = data
# calculate outputs by running images through the network
outputs = net(images)
# the class with the highest energy is what we choose as prediction
_, predicted = torch.max(outputs.data, 1)
total += labels.size(0)
correct += (predicted == labels).sum().item()
print(f'Accuracy of the network on the 10000 test images: {100 * correct // total} %')
FACETI SS ACUM CA DACA DATI NEXT SE RESETEAZA
It is asserted / propounded / claimed that...
I strongly believe / am firmly convinced that
As far as I'm concerned / In my opinion / In my assessment / In my judgment
I highly doubt / greatly hesitate that …
for the ensuing motives / for the following reasons; My point is well-grounded in two ways.
I believe that … is deeply rooted in a combination of internal and external factors / reasons.
For one perspective / Firstly …
On the other hand / On the contrary / Additionally …
In conclusion / In summary / In a nutshell / Conclusively … Key word is one of the most valuable / controversial / harmful contemporary developments / issues / experience. (…remains uncertain) We should think highly of utilizing its positive impacts / preventing its potential negative impacts.
import java.util.*;
class Dictionaty_HashMap2 {
public static void main (String[] args) {
HashMap<String,Integer> zipcode_dictionary = new HashMap<>();
zipcode_dictionary.put("Reading MA",1867);
zipcode_dictionary.put("NAndover MA", 1845);
zipcode_dictionary.put("Andover MA", 1810 );
System.out.println("Key Value ");
for(String key:zipcode_dictionary.keySet()) {
System.out.println( key +" " + zipcode_dictionary.get(key));
}
}
}
import torch
import torchvision
import torchvision.transforms as transforms
transform = transforms.Compose(
[transforms.ToTensor(),
transforms.Normalize((0.5, 0.5, 0.5), (0.5, 0.5, 0.5))])
batch_size = 4
trainset = torchvision.datasets.CIFAR10(root='./data', train=True,
download=True, transform=transform)
trainloader = torch.utils.data.DataLoader(trainset, batch_size=batch_size,
shuffle=True, num_workers=2)
testset = torchvision.datasets.CIFAR10(root='./data', train=False,
download=True, transform=transform)
testloader = torch.utils.data.DataLoader(testset, batch_size=batch_size,
shuffle=False, num_workers=2)
classes = ('plane', 'car', 'bird', 'cat',
'deer', 'dog', 'frog', 'horse', 'ship', 'truck')
import matplotlib.pyplot as plt
import numpy as np
# functions to show an image
def imshow(img):
img = img / 2 + 0.5 # unnormalize
npimg = img.numpy()
plt.imshow(np.transpose(npimg, (1, 2, 0)))
plt.show()
# get some random training images
dataiter = iter(trainloader)
images, labels = next(dataiter)
# show images
imshow(torchvision.utils.make_grid(images))
# print labels
print(' '.join(f'{classes[labels[j]]:5s}' for j in range(batch_size)))
import torch.nn as nn
import torch.nn.functional as F
class Net(nn.Module):
def __init__(self):
super().__init__()
self.conv1 = nn.Conv2d(3, 6, 5)
self.pool = nn.MaxPool2d(2, 2)
self.conv2 = nn.Conv2d(6, 16, 5)
self.fc1 = nn.Linear(16 * 5 * 5, 120)
self.fc2 = nn.Linear(120, 84)
self.fc3 = nn.Linear(84, 10)
def forward(self, x):
x = self.pool(F.relu(self.conv1(x)))
x = self.pool(F.relu(self.conv2(x)))
x = torch.flatten(x, 1) # flatten all dimensions except batch
x = F.relu(self.fc1(x))
x = F.relu(self.fc2(x))
x = self.fc3(x)
return x
net = Net()
import torch.optim as optim
criterion = nn.CrossEntropyLoss()
optimizer = optim.SGD(net.parameters(), lr=0.001, momentum=0.9)
for epoch in range(2): # loop over the dataset multiple times
running_loss = 0.0
for i, data in enumerate(trainloader, 0):
# get the inputs; data is a list of [inputs, labels]
inputs, labels = data
# zero the parameter gradients
optimizer.zero_grad()
# forward + backward + optimize
outputs = net(inputs)
loss = criterion(outputs, labels)
loss.backward()
optimizer.step()
# print statistics
running_loss += loss.item()
if i % 2000 == 1999: # print every 2000 mini-batches
print(f'[{epoch + 1}, {i + 1:5d}] loss: {running_loss / 2000:.3f}')
running_loss = 0.0
print('Finished Training')
PATH = './cifar_net.pth'
torch.save(net.state_dict(), PATH)
dataiter = iter(testloader)
images, labels = next(dataiter)
# print images
imshow(torchvision.utils.make_grid(images))
print('GroundTruth: ', ' '.join(f'{classes[labels[j]]:5s}' for j in range(4)))
net = Net()
net.load_state_dict(torch.load(PATH))
outputs = net(images)
_, predicted = torch.max(outputs, 1)
print('Predicted: ', ' '.join(f'{classes[predicted[j]]:5s}'
for j in range(4)))
correct = 0
total = 0
# since we're not training, we don't need to calculate the gradients for our outputs
with torch.no_grad():
for data in testloader:
images, labels = data
# calculate outputs by running images through the network
outputs = net(images)
# the class with the highest energy is what we choose as prediction
_, predicted = torch.max(outputs.data, 1)
total += labels.size(0)
correct += (predicted == labels).sum().item()
print(f'Accuracy of the network on the 10000 test images: {100 * correct // total} %')
Abdul Sataar Alidadi
Alina Mohammad Amin
The word Karma is derived from the Sanskrit Kri, to do; all action is Karma. Technically, this word also means the effects of actions. In connection with metaphysics, it sometimes means the effects, of which our past actions were the causes. But in Karma-Yoga we have simply to do with the word Karma as meaning work. The goal of mankind is knowledge. That is the one ideal placed before us by Eastern philosophy. Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal. The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good. As pleasure and pain pass before his soul they have upon it different pictures, and the result of these combined impressions is what is called man's "character". If you take the character of any man, it really is but the aggregate of tendencies, the sum total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character. Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that brought out their inner fire more than praise.
Now this knowledge, again, is inherent in man. No knowledge comes from outside; it is all inside. What we say a man "knows", should, in strict psychological language, be what he "discovers" or "unveils"; what a man "learns" is really what he "discovers", by taking the cover off his own soul, which is a mine of infinite knowledge.
We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind. The falling of an apple gave the suggestion to Newton, and he studied his own mind. He rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth.
All knowledge, therefore, secular or spiritual, is in the human mind. In many cases it is not discovered, but remains covered, and when the covering is being slowly taken off, we say, "We are learning," and the advance of knowledge is made by the advance of this process of uncovering. The man from whom this veil is being lifted is the more knowing man, the man upon whom it lies thick is ignorant, and the man from whom it has entirely gone is all-knowing, omniscient. There have been omniscient men, and, I believe, there will be yet; and that there will be myriads of them in the cycles to come. Like fire in a piece of flint, knowledge exists in the mind; suggestion is the friction which brings it out. So with all our feelings and action — our tears and our smiles, our joys and our griefs, our weeping and our laughter, our curses and our blessings, our praises and our blames — every one of these we may find, if we calmly study our own selves, to have been brought out from within ourselves by so many blows. The result is what we are. All these blows taken together are called Karma — work, action. Every mental and physical blow that is given to the soul, by which, as it were, fire is struck from it, and by which its own power and knowledge are discovered, is Karma, this word being used in its widest sense. Thus we are all doing Karma all the time. I am talking to you: that is Karma. You are listening: that is Karma. We breathe: that is Karma. We walk: Karma. Everything we do, physical or mental, is Karma, and it leaves its marks on us.
There are certain works which are, as it were, the aggregate, the sum total, of a large number of smaller works. If we stand near the seashore and hear the waves dashing against the shingle, we think it is such a great noise, and yet we know that one wave is really composed of millions and millions of minute waves. Each one of these is making a noise, and yet we do not catch it; it is only when they become the big aggregate that we hear. Similarly, every pulsation of the heart is work. Certain kinds of work we feel and they become tangible to us; they are, at the same time, the aggregate of a number of small works. If you really want to judge of the character of a man, look not at his great performances. Every fool may become a hero at one time or another. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man. Great occasions rouse even the lowest of human beings to some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be.
Karma in its effect on character is the most tremendous power that man has to deal with. Man is, as it were, a centre, and is attracting all the powers of the universe towards himself, and in this centre is fusing them all and again sending them off in a big current. Such a centre is the real man — the almighty, the omniscient — and he draws the whole universe towards him. Good and bad, misery and happiness, all are running towards him and clinging round him; and out of them he fashions the mighty stream of tendency called character and throws it outwards. As he has the power of drawing in anything, so has he the power of throwing it out.
All the actions that we see in the world, all the movements in human society, all the works that we have around us, are simply the display of thought, the manifestation of the will of man. Machines or instruments, cities, ships, or men-of-war, all these are simply the manifestation of the will of man; and this will is caused by character, and character is manufactured by Karma. As is Karma, so is the manifestation of the will. The men of mighty will the world has produced have all been tremendous workers — gigantic souls, with wills powerful enough to overturn worlds, wills they got by persistent work, through ages, and ages. Such a gigantic will as that of a Buddha or a Jesus could not be obtained in one life, for we know who their fathers were. It is not known that their fathers ever spoke a word for the good of mankind. Millions and millions of carpenters like Joseph had gone; millions are still living. Millions and millions of petty kings like Buddha's father had been in the world. If it was only a case of hereditary transmission, how do you account for this petty prince, who was not, perhaps, obeyed by his own servants, producing this son, whom half a world worships? How do you explain the gulf between the carpenter and his son, whom millions of human beings worship as God? It cannot be solved by the theory of heredity. The gigantic will which Buddha and Jesus threw over the world, whence did it come? Whence came this accumulation of power? It must have been there through ages and ages, continually growing bigger and bigger, until it burst on society in a Buddha or a Jesus, even rolling down to the present day.
All this is determined by Karma, work. No one can get anything unless he earns it. This is an eternal law. We may sometimes think it is not so, but in the long run we become convinced of it. A man may struggle all his life for riches; he may cheat thousands, but he finds at last that he did not deserve to become rich, and his life becomes a trouble and a nuisance to him. We may go on accumulating things for our physical enjoyment, but only what we earn is really ours. A fool may buy all the books in the world, and they will be in his library; but he will be able to read only those that he deserves to; and this deserving is produced by Karma. Our Karma determines what we deserve and what we can assimilate. We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act. You will say, “What is the use of learning how to work? Everyone works in some way or other in this world.” But there is such a thing as frittering away our energies. With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science; by knowing how to work, one can obtain the greatest results. You must remember that all work is simply to bring out the power of the mind which is already there, to wake up the soul. The power is inside every man, so is knowing; the different works are like blows to bring them out, to cause these giants to wake up.
Man works with various motives. There cannot be work without motive. Some people want to get fame, and they work for fame. Others want money, and they work for money. Others want to have power, and they work for power. Others want to get to heaven, and they work for the same. Others want to leave a name when they die, as they do in China, where no man gets a title until he is dead; and that is a better way, after all, than with us. When a man does something very good there, they give a title of nobility to his father, who is dead, or to his grandfather. Some people work for that. Some of the followers of certain Mohammedan sects work all their lives to have a big tomb built for them when they die. I know sects among whom, as soon as a child is born, a tomb is prepared for it; that is among them the most important work a man has to do, and the bigger and the finer the tomb, the better off the man is supposed to be. Others work as a penance; do all sorts of wicked things, then erect a temple, or give something to the priests to buy them off and obtain from them a passport to heaven. They think that this kind of beneficence will clear them and they will go scot-free in spite of their sinfulness. Such are some of the various motives for work.
Work for work's sake. There are some who are really the salt of the earth in every country and who work for work's sake, who do not care for name, or fame, or even to go to heaven. They work just because good will come of it. There are others who do good to the poor and help mankind from still higher motives, because they believe in doing good and love good. The motive for name and fame seldom brings immediate results, as a rule; they come to us when we are old and have almost done with life. If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest. Unselfishness is more paying, only people have not the patience to practice it. It is more paying from the point of view of health also. Love, truth, and unselfishness are not merely moral figures of speech, but they form our highest ideal, because in them lies such a manifestation of power. In the first place, a man who can work for five days, or even for five minutes, without any selfish motive whatever, without thinking of future, of heaven, of punishment, or anything of the kind, has in him the capacity to become a powerful moral giant. It is hard to do it, but in the heart of our hearts we know its value, and the good it brings. It is the greatest manifestation of power — this tremendous restraint; self-restraint is a manifestation of greater power than all outgoing action. A carriage with four horses may rush down a hill unrestrained, or the coachman may curb the horses. Which is the greater manifestation of power, to let them go or to hold them? A cannonball flying through the air goes a long distance and falls. Another is cut short in its flight by striking against a wall, and the impact generates intense heat. All outgoing energy following a selfish motive is frittered away; it will not cause power to return to you; but if restrained, it will result in development of power. This self-control will tend to produce a mighty will, a character which makes a Christ or a Buddha. Foolish men do not know this secret; they nevertheless want to rule mankind. Even a fool may rule the whole world if he works and waits. Let him wait a few years, restrain that foolish idea of governing; and when that idea is wholly gone, he will be a power in the world. The majority of us cannot see beyond a few years, just as some animals cannot see beyond a few steps. Just a little narrow circle — that is our world. We have not the patience to look beyond, and thus become immoral and wicked. This is our weakness, our powerlessness.
Even the lowest forms of work are not to be despised. Let the man, who knows no better, work for selfish ends, for name and fame; but everyone should always try to get towards higher and higher motives and to understand them. "To work we have the right, but not to the fruits thereof:" Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man's attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.
There arises a difficult question in this ideal of work. Intense activity is necessary; we must always work. We cannot live a minute without work. What then becomes of rest? Here is one side of the life-struggle — work, in which we are whirled rapidly round. And here is the other — that of calm, retiring renunciation: everything is peaceful around, there is very little of noise and show, only nature with her animals and flowers and mountains. Neither of them is a perfect picture. A man used to solitude, if brought in contact with the surging whirlpool of the world, will be crushed by it; just as the fish that lives in the deep sea water, as soon as it is brought to the surface, breaks into pieces, deprived of the weight of water on it that had kept it together. Can a man who has been used to the turmoil and the rush of life live at ease if he comes to a quiet place? He suffers and perchance may lose his mind. The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learnt the secret of restraint, he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learnt the secret of work.
But we have to begin from the beginning, to take up the works as they come to us and slowly make ourselves more unselfish every day. We must do the work and find out the motive power that prompts us; and, almost without exception, in the first years, we shall find that our motives are always selfish; but gradually this selfishness will melt by persistence, till at last will come the time when we shall be able to do really unselfish work. We may all hope that some day or other, as we struggle through the paths of life, there will come a time when we shall become perfectly unselfish; and the moment we attain to that, all our powers will be concentrated, and the knowledge which is ours will be manifest.
The word Karma is derived from the Sanskrit Kri, to do; all action is Karma.
Technically, this word also means the effects of actions. In connection with
metaphysics, it sometimes means the effects, of which our past actions were the
causes. But in Karma-Yoga we have simply to do with the word Karma as
meaning work. The goal of mankind is knowledge. That is the one ideal placed
before us by Eastern philosophy. Pleasure is not the goal of man, but
knowledge. Pleasure and happiness come to an end. It is a mistake to suppose
that pleasure is the goal. The cause of all the miseries we have in the world is
that men foolishly think pleasure to be the ideal to strive for. After a time man
finds that it is not happiness, but knowledge, towards which he is going, and
that both pleasure and pain are great teachers, and that he learns as much from
evil as from good. As pleasure and pain pass before his soul they have upon it
different pictures, and the result of these combined impressions is what is
called man’s “character”. If you take the character of any man, it really is but
the aggregate of tendencies, the sum total of the bent of his mind; you will find
that misery and happiness are equal factors in the formation of that character.
Good and evil have an equal share in moulding character, and in some
instances misery is a greater teacher than happiness. In studying the great
characters the world has produced, I dare say, in the vast majority of cases, it
would be found that it was misery that taught more than happiness, it was
poverty that taught more than wealth, it was blows that brought out their inner
fire more than praise.
Now this knowledge, again, is inherent in man. No knowledge comes from
outside; it is all inside. What we say a man “knows”, should, in strict
psychological language, be what he “discovers” or “unveils”; what a man
“learns” is really what he “discovers”, by taking the cover off his own soul,
which is a mine of infinite knowledge.
We say Newton discovered gravitation. Was it sitting anywhere in a corner
waiting for him? It was in his own mind; the time came and he found it out. All
knowledge that the world has ever received comes from the mind; the infinite
library of the universe is in your own mind. The external world is simply the
suggestion, the occasion, which sets you to study your own mind, but the object
of your study is always your own mind. The falling of an apple gave the
suggestion to Newton, and he studied his own mind. He rearranged all the
previous links of thought in his mind and discovered a new link among them,
which we call the law of gravitation. It was not in the apple nor in anything in
the centre of the earth.
All knowledge, therefore, secular or spiritual, is in the human mind. In
many cases it is not discovered, but remains covered, and when the covering is
being slowly taken off, we say, “We are learning,” and the advance of
knowledge is made by the advance of this process of uncovering. The man
from whom this veil is being lifted is the more knowing man, the man upon
whom it lies thick is ignorant, and the man from whom it has entirely gone is
all-knowing, omniscient. There have been omniscient men, and, I believe, there
will be yet; and that there will be myriads of them in the cycles to come. Like
fire in a piece of flint, knowledge exists in the mind; suggestion is the friction
which brings it out. So with all our feelings and action — our tears and our
smiles, our joys and our griefs, our weeping and our laughter, our curses and
our blessings, our praises and our blames — every one of these we may find,
if we calmly study our own selves, to have been brought out from within
ourselves by so many blows. The result is what we are. All these blows taken
together are called Karma — work, action. Every mental and physical blow
that is given to the soul, by which, as it were, fire is struck from it, and by
which its own power and knowledge are discovered, is Karma, this word being
used in its widest sense. Thus we are all doing Karma all the time. I am talking
to you: that is Karma. You are listening: that is Karma. We breathe: that is
Karma. We walk: Karma. Everything we do, physical or mental, is Karma, and
it leaves its marks on us.
There are certain works which are, as it were, the aggregate, the sum total,
of a large number of smaller works. If we stand near the seashore and hear the
waves dashing against the shingle, we think it is such a great noise, and yet we
know that one wave is really composed of millions and millions of minute
waves. Each one of these is making a noise, and yet we do not catch it; it is only
when they become the big aggregate that we hear. Similarly, every pulsation of
the heart is work. Certain kinds of work we feel and they become tangible to
us; they are, at the same time, the aggregate of a number of small works. If you
really want to judge of the character of a man, look not at his great
performances. Every fool may become a hero at one time or another. Watch a
man do his most common actions; those are indeed the things which will tell
you the real character of a great man. Great occasions rouse even the lowest of
human beings to some kind of greatness, but he alone is the really great man
whose character is great always, the same wherever he be.
Karma in its effect on character is the most tremendous power that man has
to deal with. Man is, as it were, a centre, and is attracting all the powers of the
universe towards himself, and in this centre is fusing them all and again
sending them off in a big current. Such a centre is the real man — the almighty,
the omniscient — and he draws the whole universe towards him. Good and
bad, misery and happiness, all are running towards him and clinging round
him; and out of them he fashions the mighty stream of tendency called
character and throws it outwards. As he has the power of drawing in anything,
so has he the power of throwing it out.
All the actions that we see in the world, all the movements in human society,
all the works that we have around us, are simply the display of thought, the
manifestation of the will of man. Machines or instruments, cities, ships, or
men-of-war, all these are simply the manifestation of the will of man; and this
will is caused by character, and character is manufactured by Karma. As is
Karma, so is the manifestation of the will. The men of mighty will the world
has produced have all been tremendous workers — gigantic souls, with wills
powerful enough to overturn worlds, wills they got by persistent work,
through ages, and ages. Such a gigantic will as that of a Buddha or a Jesus
could not be obtained in one life, for we know who their fathers were. It is not
known that their fathers ever spoke a word for the good of mankind. Millions
and millions of carpenters like Joseph had gone; millions are still living.
Millions and millions of petty kings like Buddha’s father had been in the world.
If it was only a case of hereditary transmission, how do you account for this
petty prince, who was not, perhaps, obeyed by his own servants, producing this
son, whom half a world worships? How do you explain the gulf between the
carpenter and his son, whom millions of human beings worship as God? It
cannot be solved by the theory of heredity. The gigantic will which Buddha and
Jesus threw over the world, whence did it come? Whence came this
accumulation of power? It must have been there through ages and ages,
continually growing bigger and bigger, until it burst on society in a Buddha or
a Jesus, even rolling down to the present day.
All this is determined by Karma, work. No one can get anything unless he
earns it. This is an eternal law. We may sometimes think it is not so, but in the
long run we become convinced of it. A man may struggle all his life for riches;
he may cheat thousands, but he finds at last that he did not deserve to become
rich, and his life becomes a trouble and a nuisance to him. We may go on
accumulating things for our physical enjoyment, but only what we earn is
really ours. A fool may buy all the books in the world, and they will be in his
library; but he will be able to read only those that he deserves to; and this
deserving is produced by Karma. Our Karma determines what we deserve and
what we can assimilate. We are responsible for what we are; and whatever we
wish ourselves to be, we have the power to make ourselves. If what we are now
has been the result of our own past actions, it certainly follows that whatever
we wish to be in future can be produced by our present actions; so we have to
know how to act. You will say, “What is the use of learning how to work?
Everyone works in some way or other in this world.” But there is such a thing
as frittering away our energies. With regard to Karma-Yoga, the Gita says that
it is doing work with cleverness and as a science; by knowing how to work,
one can obtain the greatest results. You must remember that all work is simply
to bring out the power of the mind which is already there, to wake up the soul.
The power is inside every man, so is knowing; the different works are like
blows to bring them out, to cause these giants to wake up.
Man works with various motives. There cannot be work without motive.
Some people want to get fame, and they work for fame. Others want money,
and they work for money. Others want to have power, and they work for
power. Others want to get to heaven, and they work for the same. Others want
to leave a name when they die, as they do in China, where no man gets a title
until he is dead; and that is a better way, after all, than with us. When a man
does something very good there, they give a title of nobility to his father, who
is dead, or to his grandfather. Some people work for that. Some of the
followers of certain Mohammedan sects work all their lives to have a big tomb
built for them when they die. I know sects among whom, as soon as a child is
born, a tomb is prepared for it; that is among them the most important work a
man has to do, and the bigger and the finer the tomb, the better off the man is
supposed to be. Others work as a penance; do all sorts of wicked things, then
erect a temple, or give something to the priests to buy them off and obtain
from them a passport to heaven. They think that this kind of beneficence will
clear them and they will go scot-free in spite of their sinfulness. Such are some
of the various motives for work.
Work for work’s sake. There are some who are really the salt of the earth in
every country and who work for work’s sake, who do not care for name, or
fame, or even to go to heaven. They work just because good will come of it.
There are others who do good to the poor and help mankind from still higher
motives, because they believe in doing good and love good. The motive for
name and fame seldom brings immediate results, as a rule; they come to us
when we are old and have almost done with life. If a man works without any
selfish motive in view, does he not gain anything? Yes, he gains the highest.
Unselfishness is more paying, only people have not the patience to practice it.
It is more paying from the point of view of health also. Love, truth, and
unselfishness are not merely moral figures of speech, but they form our
highest ideal, because in them lies such a manifestation of power. In the first
place, a man who can work for five days, or even for five minutes, without any
selfish motive whatever, without thinking of future, of heaven, of punishment,
or anything of the kind, has in him the capacity to become a powerful moral
giant. It is hard to do it, but in the heart of our hearts we know its value, and the
good it brings. It is the greatest manifestation of power — this tremendous
restraint; self-restraint is a manifestation of greater power than all outgoing
action. A carriage with four horses may rush down a hill unrestrained, or the
coachman may curb the horses. Which is the greater manifestation of power, to
let them go or to hold them? A cannonball flying through the air goes a long
distance and falls. Another is cut short in its flight by striking against a wall,
and the impact generates intense heat. All outgoing energy following a selfish
motive is frittered away; it will not cause power to return to you; but if
restrained, it will result in development of power. This self-control will tend to
produce a mighty will, a character which makes a Christ or a Buddha. Foolish
men do not know this secret; they nevertheless want to rule mankind. Even a
fool may rule the whole world if he works and waits. Let him wait a few years,
restrain that foolish idea of governing; and when that idea is wholly gone, he
will be a power in the world. The majority of us cannot see beyond a few
years, just as some animals cannot see beyond a few steps. Just a little narrow
circle — that is our world. We have not the patience to look beyond, and thus
become immoral and wicked. This is our weakness, our powerlessness.
Even the lowest forms of work are not to be despised. Let the man, who
knows no better, work for selfish ends, for name and fame; but everyone
should always try to get towards higher and higher motives and to understand
them. “To work we have the right, but not to the fruits thereof:” Leave the fruits
alone. Why care for results? If you wish to help a man, never think what that
man’s attitude should be towards you. If you want to do a great or a good
work, do not trouble to think what the result will be.
There arises a difficult question in this ideal of work. Intense activity is
necessary; we must always work. We cannot live a minute without work. What
then becomes of rest? Here is one side of the life-struggle — work, in which
we are whirled rapidly round. And here is the other — that of calm, retiring
renunciation: everything is peaceful around, there is very little of noise and
show, only nature with her animals and flowers and mountains. Neither of them
is a perfect picture. A man used to solitude, if brought in contact with the
surging whirlpool of the world, will be crushed by it; just as the fish that lives
in the deep sea water, as soon as it is brought to the surface, breaks into pieces,
deprived of the weight of water on it that had kept it together. Can a man who
has been used to the turmoil and the rush of life live at ease if he comes to a
quiet place? He suffers and perchance may lose his mind. The ideal man is he
who, in the midst of the greatest silence and solitude, finds the intensest
activity, and in the midst of the intensest activity finds the silence and solitude
of the desert. He has learnt the secret of restraint, he has controlled himself. He
goes through the streets of a big city with all its traffic, and his mind is as calm
as if he were in a cave, where not a sound could reach him; and he is intensely
working all the time. That is the ideal of Karma-Yoga, and if you have attained
to that you have really learnt the secret of work.
But we have to begin from the beginning, to take up the works as they come
to us and slowly make ourselves more unselfish every day. We must do the
work and find out the motive power that prompts us; and, almost without
exception, in the first years, we shall find that our motives are always selfish;
but gradually this selfishness will melt by persistence, till at last will come the
time when we shall be able to do really unselfish work. We may all hope that
some day or other, as we struggle through the paths of life, there will come a
time when we shall become perfectly unselfish; and the moment we attain to
that, all our powers will be concentrated, and the knowledge which is ours will
be manifest.
DURING the afternoon of April 8, 2024, a total solar eclipse bisected the US. Not everyone sees solar and lunar eclipses as purely scientific events that have to do with the physical position of the moon or Earth and the sun’s light. According to myths and legends — and there are many in different religious traditions and cultures — solar eclipses are moments of omens and portents. For weeks leading up to the event, astrologers and psychics predict all kinds of things that could happen in the months following the eclipse. Astrologers say that the total time during which the sun is obscured, in this case three and a half to four minutes, corresponds to that many number of months in terms of the duration of the eclipse’s ‘effects’.
As if the eclipse were not enough, a comet called 12/P Pons-Brooks has also appeared in the sky at the same time as the eclipse. This comet, which appears every 71 years, is called the ‘Devil’s comet’ because it has a horned shape. The first spectacular image of the comet, which can be seen with the naked eye in many parts of the US, shows a bluish tail against the darkness of the sky. The last time that this comet was seen was in 1954 and it will not appear again until the end of the century in 2095. Jupiter, Saturn, Venus and Mars, a spectacular array of planets, were also visible at the time of the eclipse during the period of totality, which is the point when the moon has completely obscured the sun.
The US is a superpower currently involved in the grotesque genocide taking place in Gaza. According to Ali Olomi, a professor of mediaeval Islamic history and esotericism at Loyola Marymount University, the solar eclipse portends dire things for rulers and tyrants, with strong significance for Jerusalem. Others have gone on to spell doom for Israeli Prime Minister Benjamin Netanyahu, the architect of the genocide in Gaza, pointing to his recent health problems and expecting him to lose political support and power.
Meanwhile, many Christians in the US see the events of the eclipse and the war in the holy land as a sign of the second coming of Christ. Such celestial ‘omens’ have gained a greater following because the path of this eclipse and the one that occurred in 2017, also in the US, together formed the shape of the cross.
Undoubtedly, even for those who do not believe in any higher powers, witnessing a total eclipse is a profound experience.
Some of these ardent believers in predictions of the end times point to Verse 15:33 in the Gospel of Mark, which says: “And when the sixth hour had come, there was darkness over the whole land until the ninth hour”, referring to the dark hours of the crucifixion in Christianity. The belief is that the obscured light of the sun is a sign of God’s wrath at the inability of humankind to remain true to the righteous path.
In Islam, special prayers are suggested for the time of a solar eclipse. American Muslims gathered to perform these prayers, known as Salat al-Kusuf, in different parts of the US. Held at various Islamic centers, these prayers are meant to show obedience and surrender to the power of the Divine. According to Prof Omid Safi, professor of Islamic Studies at Duke University in the US, Islamic tradition holds that eclipses, both solar and lunar, are signs of divine matters unfolding in nature. Notably, a lunar eclipse also occurred in the US just two weeks prior to this solar eclipse.
For those who have witnessed a solar eclipse, the event is disconcerting. In the middle of the day, the sun begins to be obscured. There is not total darkness, but a kind of dusk or twilight falls upon the earth. Animals then get very agitated and confused and birds either become quiet or start making a lot of noise. The BBC recently quoted a behavioural ecologist as saying, “[Light] is such a huge cue that affects everything from plants to animals.”
There can also be a palpable temperature change, as the warmth of the sun is suddenly cut off and the temperature may fall to night-time levels.
Undoubtedly, even for those who do not believe in any higher powers, witnessing a total eclipse is a profound experience underscoring the insignificance of human life against the far bigger presence of the universe. On most ordinary days, we go about our lives and pay little attention to the fact that the planet that we call home is a sphere spinning round a star in space. It seems that in our busy lives there is no time anymore to reflect on nature or to consider the facts of planetary rotations and revolutions. For us, the sun simply rises and sets every day, and a waxing and waning moon appears throughout the month. The might and beauty of a total eclipse is that it forces humans so engrossed in the details of their own lives, responsibilities and problems, joys, and sorrows to pause and consider their very minor position in a universe which is so enormous that their minds can barely take in its vastness and majesty.
In this sense, even witnessing recordings of the progress of an eclipse is often accompanied by a realization of the insignificance of mankind; it is an acknowledgement that provides its own sense of liberation. The workings of this divinely created universe are so much larger than our small lives and our petty problems. Focusing on this fact will help us locate ourselves as part of a cosmic system whose workings are magical and whose very gift is to present us with our own position in the vastness of time and space.
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Planning and design for the Pacific Hotel project was begun in January of this year. After three months, the final design was approved by the Executive Committee. Requests for Proposals (RFPs) were sent out to twelve contracting firms. Subsequently, eight proposals were received and were reviewed by the Executive Committee. Contracts were then rewarded to the following firms: Infrastructure Systems, Inc., The Electric Company. Plumbing International, Superior Carpenters, Inc_ and Interior Designers, Inc
The groundbreaking ceremony is scheduled for June 3rd. The Project Coordinator, Robert Anderson, is responsible for scheduling and progress reports to the Executive Committee. All project contractors are required to submit monthly progress reports to the Project Coordinator who will compile all reports and an overall summary for the Executive Committee members to review.
Legal representation is provided by the law firm of Johnston Morgan and Elliot (JME). They will provide advice on permitting , environmental compliance and liability JME will also review all contracts with project subcontractors. In-house cost analysts will revier construction cost estimates provided by the project Contractors_ Planning and design for the Pacific Hotel project berun in Janlar- of this year After three months, the final
Planning and design for the Pacific Hotel project was begun in January of this year. After three months, the final design was approved by the Executive Committee. Requests for Proposals (RFPs) were sent out to twelve contracting firms. Subsequently, eight proposals were received and were reviewed by the Executive Committee. Contracts were then rewarded to the following firms: Infrastructure Systems, Inc., The Electric Company. Plumbing International, Superior Carpenters, Inc_ and Interior Designers, Inc
The groundbreaking ceremony is scheduled for June 3rd. The Project Coordinator, Robert Anderson, is responsible for scheduling and progress reports to the Executive Committee. All project contractors are required to submit monthly progress reports to the Project Coordinator who will compile all reports and an overall summary for the Executive Committee members to review.
Legal representation is prorided by the law firm of Johnston Morgan and Elliot (JME). They willprovide advice on permiting , enrsronmental compliance and liability JME will also review all contracts with project subcontractors. In-house cost analysts will revier construction cost estimates provided by the project Contractors_ Planning and design for the Pacific Hotel project berun in Janlar- of this year After three months, the final
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My favorite character is the reaper guy. he is very powerfull. special move, honestly is one of the best in the game and so he comes equipped with these two revolvers and only takes about 3 or 4 shots to actually execute a kill so it comes really in handy specially when you come from the side.
