(Delivered in London)
We have nearly finished the metaphysical portion of the Advaita. One point, and perhaps the most difficult to understand, remains. We have seen so far that, according to the Advaita theory, all we see around us, and the whole universe in fact, is the evolution of that one Absolute. This is called, in Sanskrit, Brahman. The Absolute has become changed into the whole of nature. But here comes a difficulty. How is it possible for the Absolute to change? What made the Absolute to change? By its very definition, the Absolute is unchangeable. Change of the unchangeable would be a contradiction. The same difficulty applies to those who believe in a Personal God. For instance, how did this creation arise? It could not have arisen out of nothing; that would be a contradiction — something coming out of nothing can never be. The effect is the cause in another form. Out of the seed, the big tree grows; the tree is the seed, plus air and water taken in. And if there were any method of testing the amount of the air, and water taken to make the body of the tree, we should find that it is exactly the same as the effect, the tree. Modern science has proved beyond doubt that it is so, that the cause is the effect in another form. The adjustment of the parts of the cause changes and becomes the effect. So, we have to avoid this difficulty of having a universe without a cause, and we are bound to admit that God has become the universe.
But we have avoided one difficulty, and landed in another. In every theory, the idea of God comes through the idea of unchangeability. We have traced historically how the one idea which we have always in mind in the search for God, even in its crudest form, is the idea of freedom; and the idea of freedom and of unchangeability is one and the same. It is the free alone which never changes, and the unchangeable alone which is free; for change is produced by something exterior to a thing, or within itself, which is more powerful than the surroundings. Everything which can be changed is necessarily bound by certain cause or causes, which cannot be unchangeable. Supposing God has become this universe, then God is here and has changed. And suppose the Infinite has become this finite universe, so much of the Infinite has gone, and, therefore, God is Infinite minus the universe. A changeable God would be no God. To avoid this doctrine of pantheism, there is a very bold theory of the Vedanta. It is that this universe, as we know and think it, does not exist, that the unchangeable has not changed, that the whole of this universe is mere appearance and not reality, that this idea of parts, and little beings, and differentiations is only apparent, not the nature of the thing itself. God has not changed at all, and has not become the universe at all. We see God as the universe, because we have to look through time, space, and causation. It is time, space, and causation that make this differentiation apparently, but not really. This is a very bold theory indeed. Now this theory ought to be explained a little more clearly. It does not mean idealism in the sense in which it is generally understood. It does not say that this universe does not exist; it exists, but at the same time it is not what we take it for. To illustrate this, the example given by the Advaita philosophy is well known. In the darkness of night, a stump of a tree is looked upon as a ghost by some superstitious person, as a policeman by a robber, as a friend by some one waiting for his companion. In all these cases, the stump of the tree did not change, but there are apparent changes, and these changes were in the minds of those who saw it. From the subjective side we can understand it better through psychology. There is something outside of ourselves, the true nature of which is unknown and unknowable to us; let us call it x. And there is something inside, which is also unknown and unknowable to us; let us call it y. The knowable is a combination of x plus y, and everything that we know, therefore, must have two parts, the x outside, and the y inside; and the x plus y is the thing we know. So, every form in the universe is partly our creation and partly something outside. Now what the Vedanta holds is that this x and this y are one and the same.
A very similar conclusion has been arrived at by some western philosophers, especially by Herbert Spencer, and some other modern philosophers. When it is said that the same power which is manifesting itself in the flower is welling up in my own consciousness, it is the very same idea which the Vedantist wants to preach, that the reality of the external world and the reality of the internal world are one and the same. Even the ideas of the internal and external exist by differentiation and do not exist in the things themselves. For instance, if we develop another sense, the whole world will change for us, showing that it is the subject which will change the object. If I change, the external world changes. The theory of the Vedanta, therefore, comes to this, that you and I and everything in the universe are that Absolute, not parts, but the whole. You are the whole of that Absolute, and so are all others, because the idea of part cannot come into it. These divisions, these limitations, are only apparent, not in the thing itself. I am complete and perfect, and I was never bound, boldly preaches the Vedanta.  Thus the end and aim of this philosophy is to let us know that we have been free always, and shall remain free for ever. We never change, we never die, and we are never born. What are all these changes then? What becomes of this phenomenal world? This world is admitted as an apparent world, bound by time, space, and causation, and it comes to what is called the Vivarta-v‚da in Sanskrit, evolution of nature, and manifestation of the Absolute. The Absolute does not change, or re-evolve. In the little amoeba is that infinite perfection latent. It is called amoeba from its amoeba covering, and from the amoeba to the perfect man the change is not in what is inside — that remains the same, unchangeable — but the change occurs in the covering.
There is a screen here, and some beautiful scenery outside. There is a small hole in the screen through which we can only catch a glimpse of it. Suppose this hole begins to increase; as it grows larger and larger, more and more of the scenery comes into view, and when the screen has vanished, we come face to face with the whole of the scenery. This scene outside is the soul, and the screen between us and the scenery is M‚y‚ — time, space, and causation. There is a little hole somewhere, through which I can catch only a glimpse of the soul. When the hole is bigger, I see more and more, and when the screen has vanished, I know that I am the soul. So changes in the universe are not in the Absolute; they are in nature. Nature evolves more and more, until the Absolute manifests Itself. In everyone It exists; in some It is manifested more than in others. The whole universe is really one. In speaking of the soul, to say that one is superior to another has no meaning. In speaking of the soul, to say that man is superior to the animal or the plant, has no meaning; the whole universe is one. In plants the obstacle to soul-manifestation is very great; in animals a little less; and in man still less; in cultured, spiritual men still less; and in perfect men, it has vanished altogether. All our struggles, exercises, pains, pleasures, tears, and smiles, all that we do and think tend towards that goal, the tearing up of the screen, making the hole bigger, thinning the layers that remain between the manifestation and the reality behind. Our work, therefore, is not to make the soul free, but to get rid of the bondages. The sun is covered by layers of clouds, but remains unaffected by them. The work of the wind is to drive the clouds away, and the more the clouds disappear, the more the light of the sun appears. There is no change whatsoever in the soul — Infinite, Absolute, Eternal, Knowledge, Bliss, and Existence. Neither can there be birth or death for the soul. Dying, and being born, reincarnation, and going to heaven, cannot be for the soul. These are different appearances, different mirages, different dreams. If a man who is dreaming of this world now dreams of wicked thoughts and wicked deeds, after a certain time the thought of that very dream will produce the next dream.  The man who is dreaming good thoughts and good deeds, after that period of dream is over, will dream he is in a better place; and so on from dream to dream. But the time will come when the whole of this dream will vanish. To everyone of us there must come a time when the whole universe will be found to have been a mere dream, when we shall find that the soul is infinitely better than its surroundings. In this struggle through what we call our environments, there will come a time when we shall find that these environments were almost zero in comparison with the power of the soul. It is only a question of time, and time is nothing in the Infinite. It is a drop in the ocean. We can afford to wait and be calm.
Consciously or unconsciously, therefore, the whole universe is going towards that goal. The moon is struggling to get out of the sphere of attraction of other bodies, and will come out of it, in the long run. But those who consciously strive to get free hasten the time. One benefit from this theory we practically see is that the idea of a real universal love is only possible from this point of view. All are our fellow passengers, our fellow travellers — all life, plants, animals; not only my brother man, but my brother brute, my brother plant; not only my brother the good, but my brother the evil, my brother the spiritual and my brother the wicked. They are all going to the same goal. All are in the same stream, each is hurrying towards that infinite freedom. We cannot stay the course, none can stay it, none can go back, however he may try; he will be driven forward, and in the end he will attain to freedom. Creation means the struggle to get back to freedom, the centre of our being, whence we have been thrown off, as it were. The very fact that we are here, shows that we are going towards the centre, and the manifestation of this attraction towards the centre is what we call love.
The question is asked: From what does this universe come, in what does it remain, to what does it go back? And the answer is: From love it comes, in love it remains, back it goes unto love. Thus we are in a position to understand that, whether one likes it or not, there is no going back for anyone. Everyone has to get to the centre, however he may struggle to go back. Yet if we struggle consciously, knowingly, it will smooth the passage, it will lessen the jar, and quicken the time. Another conclusion we naturally arrive at from this is that all knowledge and all power are within and not without. What we call nature is a reflecting glass — that is all the use of nature — and all knowledge is this reflection of the within on this glass of nature. What we call powers, secrets of nature, and force, are all within. In the external world are only a series of changes. There is no knowledge in nature; all knowledge comes from the human soul. Man manifests knowledge, discovers it within himself, which is pre-existing through eternity. Everyone is the embodiment of Knowledge, everyone is the embodiment of eternal Bliss, and eternal Existence. The ethical effect is just the same, as we have seen elsewhere, with regard to equality.
But the idea of privilege is the bane of human life. Two forces, as it were, are constantly at work, one making caste, and the other breaking caste; in other words, the one making for privilege, the other breaking down privilege. And whenever privilege is broken down, more and more light and progress come to a race. This struggle we see all around us. Of course there is first the brutal idea of privilege, that of the strong over the weak. There is the privilege of wealth.  There is the still subtler and more powerful privilege of intellect; because one man knows more than others, he claims more privilege. And the last of all, and the worst, because the most tyrannical, is the privilege of spirituality. If some persons think they know more of spirituality, of God, they claim a superior privilege over everyone else. They say, "Come down and worships us, ye common herds; we are the messengers of God, and you have to worship us." None can be Vedantists, and at the same time admit of privilege to anyone, either mental, physical, or spiritual; absolutely no privilege for anyone. The same power is in every man, the one manifesting more, the other less; the same potentiality is in everyone. Where is the claim to privilege? All knowledge is in every soul, even in the most ignorant; he has not manifested it, but, perhaps, he has not had the opportunity, the environments were not, perhaps, suitable to him. When he gets the opportunity, he will manifest it. The idea that one man is born superior to another has no meaning in the Vedanta; that between two nations one is superior and the other inferior has no meaning whatsoever. Put them in the same circumstances, and see whether the same intelligence comes out or not. Before that you have no right to say that one nation is superior to another. And as to spirituality, no privilege should be claimed there. It is a privilege to serve mankind, for this is the worship of God. God is here, in all these human souls. He is the soul of man. What privilege can men ask? There are no special messengers of God, never were, and never can be. All beings, great or small, are equally manifestations of God; the difference is only in the manifestation. The same eternal message, which has been eternally given, comes to them little by little. The eternal message has been written in the heart of every being; it is there already, and all are struggling to express it. Some, in suitable circumstances, express it a little better than others, but as bearers of the message they are all one. What claim to superiority is there?  For the infinite message is there imprinted once for all in the heart of every being. Wherever there is a being, that being contains the infinite message of the Most High. It is there. The work of the Advaita, therefore, is to break down all these privileges. It is the hardest work of all, and curious to say, it has been less active than anywhere else in the land of its birth. If there is any land of privilege, it is the land which gave birth to this philosophy — privilege for the spiritual man as well as for the man of birth. There they have not so much privilege for money (that is one of the benefits, I think), but privilege for birth and spirituality is everywhere.
Once a gigantic attempt was made to preach Vedantic ethics, which succeeded to a certain extent for several hundred years, and we know historically that those years were the best times of that nation. I mean the Buddhistic attempt to break down privilege. Some of the most beautiful epithets addressed to Buddha that I remember are, "Thou the breaker of castes, destroyer of privileges, preacher of equality to all beings." So, he preached this one idea of equality. Its power has been misunderstood to a certain extent in the brotherhood of Shramanas, where we find that hundreds of attempts have been made to make them into a church, with superiors and inferiors. Your cannot make much of a church when you tell people they are all gods. One of the good effects of Vedanta has been freedom of religious thought, which India enjoyed throughout all times of its history. It is something to glory in, that it is the land where there was never a religious persecution, where people are allowed perfect freedom in religion.
This practical side of Vedanta morality is necessary as much today as it ever was, more necessary, perhaps, than it ever was, for all this privilege-claiming has become tremendously intensified with the extension of knowledge. The idea of God and the devil, or Ahura Mazda and Ahriman, has a good deal of poetry in it. The difference between God and the devil is in nothing except in unselfishness and selfishness. The devil knows as much as God, is as powerful as God; only he has no holiness — that makes him a devil. Apply the same idea to the modern world: excess of knowledge and power, without holiness, makes human beings devils. Tremendous power is being acquired by the manufacture of machines and other appliances, and privilege is claimed today as it never has been claimed in the history of the world. That is why the Vedanta wants to preach against it, to break down this tyrannising over the souls of men.
Those of you who have studied the Gita will remember the memorable passages: "He who looks upon the learned Brahmin, upon the cow, the elephant, the dog, or the outcast with the same eye, he indeed is the sage, and the wise man"; "Even in this life he has conquered relative existence whose mind is firmly fixed on this sameness, for the Lord is one and the same to all, and the Lord is pure; therefore those who have this sameness for all, and are pure, are said to be living in God." This is the gist of Vedantic morality — this sameness for all. We have seen that it is the subjective world that rules the objective. Change the subject, and the object is bound to change; purify yourself, and the world is bound to be purified. This one thing requires to be taught now more than ever before. We are becoming more and more busy about our neighbours, and less and less about ourselves. The world will change if we change; if we are pure, the world will become pure. The question is why I should see evil in others. I cannot see evil unless I be evil. I cannot be miserable unless I am weak. Things that used to make me miserable when I was a child, do not do so now. The subject changed, so the object was bound to change; so says the Vedanta. All these things which we call causes of misery and evil, we shall laugh at when we arrive at that wonderful state of equality, that sameness. This is what is called in Vedanta attaining to freedom. The sign of approaching that freedom is more and more of this sameness and equality. In misery and happiness the same, in success and defeat the same — such a mind is nearing that state of freedom.
The mind cannot be easily conquered. Minds that rise into waves at the approach of every little thing at the slightest provocation or danger, in what a state they must be! What to talk of greatness or spirituality, when these changes come over the mind? This unstable condition of the mind must be changed. We must ask ourselves how far we can be acted upon by the external world, and how far we can stand on our own feet, in spite of all the forces outside us. When we have succeeded in preventing all the forces in the world from throwing us off our balance, then alone we have attained to freedom, and not before. That is salvation. It is here and nowhere else; it is this moment. Out of this idea, out of this fountain-head, all beautiful streams of thought have flowed upon the world, generally misunderstood in their expression, apparently contradicting each other. We find hosts of brave and wonderfully spiritual souls, in every nation, taking to caves or forests for meditation, severing their connection with the external world. This is the one idea. And, on the other hand, we find bright, illustrious beings coming into society, trying to raise their fellow men, the poor, the miserable. Apparently these two methods are contradictory. The man who lives in a cave, apart from his fellow-beings, smiles contemptuously upon those who are working for the regeneration of their fellow men. "How foolish!" he says; "what work is there? The world of Maya will always remain the world of Maya; it cannot be changed." If I ask one of our priests in India, "Do you believe in Vedanta?" — he says, "That is my religion; I certainly do; that is my life." "Very well, do you admit the equality of all life, the sameness of everything?" "Certainly, I do." The next moment, when a low-caste man approaches this priest, he jumps to one side of the street to avoid that man.  "Because his very touch would have polluted me." "But you were just saying we are all the same, and you admit there is no difference in souls." He says, "Oh, that is in theory only for householders; when I go into a forest, then I will look upon everyone as the same." You ask one of your great men in England, of great birth and wealth, if he believes as a Christian in the brotherhood of mankind, since all came from God. He answers in the affirmative, but in five minutes he shouts something uncomplimentary about the common herd. Thus, it has been a theory only for several thousand years and never came into practice. All understand it, declare it as the truth, but when you ask them to practice it, they say, it will take millions of years.
There was a certain king who had a huge number of courtiers, and each one of these courtiers declared he was ready to sacrifice his life for his master, and that he was the most sincere being ever born. In course of time, a Sanny‚sin came to the king. The king said to him that there never was a king who had so many sincere courtiers as he had. The Sannyasin smiled and said he did not believe that. The king said the Sannyasin could test it if he liked. So the Sannyasin declared that he would make a great sacrifice by which the king's reign would be extended very long, with the condition that there should be made a small tank into which each one of his courtiers should pour a pitcher of milk, in the dark of night. The king smiled and said, "Is this the test?" And he asked his courtiers to come to him, and told them what was to be done. They all expressed their joyful assent to the proposal and returned. In the dead of night, they came and emptied their pitchers into the tank. But in the morning, it was found full of water only. The courtiers were assembled and questioned about the matter. Each one of them had thought there would be so many pitchers of milk that his water would not be detected. Unfortunately most of us have the same idea and we do our share of work as did the courtiers in the story.
There is so much idea of equality, says the priest, that my little privilege will not be detected. So say our rich men, so say the tyrants of every country. There is more hope for the tyrannised over, than for the tyrants. It will take a very long time for tyrants to arrive at freedom, but less time for the others. The cruelty of the fox is much more terrible than the cruelty of the lion. The lion strikes a blow and is quiet for some time afterwards, but the fox trying persistently to follow his prey never misses an opportunity. Priestcraft is in its nature cruel and heartless. That is why religion goes down where priestcraft arises. Says the Vedanta, we must give up the idea of privilege, then will religion come. Before that there is no religion at all.
Do you believe what Christ says, "Sell all that thou hast, and give to the poor?" Practical equality there; no trying to torture the texts, but taking the truth as it is. Do not try to torture texts. I have heard it said that that was preached only to the handful of Jews who listened to Jesus. The same argument will apply to other things also. Do not torture texts; dare to face truth as it is. Even if we cannot reach to it, let us confess our weakness, but let us not destroy the ideal. Let us hope that we shall attain to it sometime, and strive for it. There it is — "Sell all that thou hast, and give to the poor, and follow me." Thus, trampling on every privilege and everything in us that works for privilege, let us work for that knowledge which will bring the feeling of sameness towards all mankind. You think that because you talk a little more polished language you are superior to the man in the street. Remember that when you are thinking this, you are not going towards freedom, but are forging a fresh chain for your feet. And, above all, if the pride of spirituality enters into you, woe unto you. It is the most awful bondage that ever existed. Neither can wealth nor any other bondage of the human heart bind the soul so much as this. "I am purer than others", is the most awful idea that can enter into the human heart. In what sense are you pure? The God in you is the God in all. If you have not known this, you have known nothing. How can there be difference? It is all one. Every being is the temple of the Most High; if you can see that, good, if not, spirituality has yet to come to you.


Lists words in current list, the first line contains the word and the second its translation. Click on the word to edit it.


This $37 kit converts any car’s dull yellow headlights to bright LEDs in minutes
by Maren EstradaIf you have an older car or even a newer one that’s actually affordable, you probably have those halogen headlights instead of newer HID or LED headlights. What’s the difference? Halogen headlights are yellowish and they’re not terribly bright, while HID and LED headlights are bluish-white and they project light much farther. Do you wish you had LEDs? Well don’t worry because you don’t need a luxury car to get them. Just pick up a Hikari LED Headlight Bulbs Conversion Kit for $37 on Amazon, which just about anyone can install in 10 or 15 minutes. Just make sure you get the right size for your car, and you’re good to go!
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PSA's small car platforms should be favored in FCA merger: executive
Small car platforms developed by France's Peugeot should be favored if plans to merge PSA and FiatChrysler go ahead, PSA executive Gaetano Thorel told Reuters on Wednesday.
MILAN: Small car platforms developed by France's Peugeot should be favored if plans to merge PSA and FiatChrysler go ahead, PSA executive Gaetano Thorel told Reuters on Wednesday.
Managers on both sides are finalizing discussions to try and create the world's fourth-largest carmaker, a move that will result in choices being made about which technologies to adopt in the merged entity.
“On smaller segments PSA has the platforms which allowed the group to make the highest margins in Europe among all the automakers, so I find it reasonable that these platforms might be used in the future on some FCA models too," Thorel said.
"On the other hand FCA has got RAM and Jeep, and I find it reasonable that the new group might use those platforms in that segment,” Thorel, who is PSA's managing director for Italy, said.
European labor unions have called on PSA and Fiat Chrysler to avoid job cuts and factory closures as the two major carmakers prepare to complete a US$50 billion deal to create the world's fourth-largest carmaker.
(Reporting by Giulio Piovaccari in Milan; Writing in Edward Taylor; Editing by Christoph Steitz)


Creating Trunks in Asterisk Oct 18, 2012 Sometime I will be working on creating a IAX trunk between my home Asterisk machine and an Asterisk box that is availible on the Internet. Good clean geek fun. PBX in a Flash for Newbies - Connecting two Asterisk PBX servers using an IAX2 trunk Asterisk config iax.conf - Voip-info.org Asterisk - Dual Servers Connecting Two Asterisk Servers [Asterisk-Dev] IAX Trunking between 2 Asterisks Connecting Two Asterisk Boxes Together via IAX


Promotional, Cultural and Artistic Activities in 2013
For 150 years, Ziraat Bank has supported culture and the arts in a spirit of sharing with the community.
Ziraat Bank’s social contribution activities proceed.
Ziraat Bank unwaveringly continues its efforts in various fields with a special focus on education, sport, culture and the arts. Ziraat Bank supports projects that will contribute to the cultural accumulation of society and help advance individuals and society.
A reception held on 27 November 2013 in Ankara to celebrate the 150th anniversary of Ziraat Bank's founding was attended by a distinguished guest list of 3,000 people that included Prime Minister Recep Tayyip ERDOĞAN, Deputy Prime Minister Ali BABACAN, and members of Ziraat Bank's senior management.
150th year anniversary celebrations
As part of the celebrations of the 150th anniversary of the Bank’s founding in 2013, “150th Year Employee Gatherings” that were held in Diyarbakır, Ankara, İstanbul, İzmir, and Trabzon were enthusiastically attended by 26 thousand bank personnel. These greatly-appreciated events made a very important contribution to employee satisfaction.
Prime Minister Recep Tayyip Erdoğan and Deputy Prime Minister Ali Babacan honored Ziraat Bank’s 150th Year Reception with their presence when it was held on 27 November 2013 in Ankara. The event, which was attended by the Bank’s senior management and by 3,000 distinguished guests, attracted great attention in the national press and media.
The reception took place at the Congresium International Convention & Exhibition Center in Ankara, whose exterior and foyer provided the backdrop for one of the most elaborate visual effects and video mapping shows ever staged in Turkey. Guests arriving at the reception encountered an image of Ziraat Bank’s original headquarters projected on the facade and they appeared to be passing through its doors as they entered the Congresium Foyer. Inside, guests were treated to a sound & light performance which used a video mapping system that perfectly matched the scale and resolution of the interior in order to provide an unforgettable experience as the establishment, development, changes, progress, and achievements of Ziraat Bank unfolded before their eyes.
Advertising Activities
As it has done for the past four football seasons, Ziraat Bank sponsored the royalty of the Turkish Football Cup in the 2013 / 2014 season. The organization was renamed as the “Ziraat Turkish Cup”.
In the 2013-2014 season, Ziraat Bank continued its sponsorship of the sport club that successfully represents the Bank in the Premier Volleyball League since the 2007-2008 season.
In the same period, in an effort to advertise the Bank, commercial videos of “More than a Bank Abroad”, “The Football Machine”, “Saving Bankkart” and “150th year” were broadcasted and gained acclaim.
In the “Crystal Apple Turkish Advertising Industry Awards”, a prestigious event recognizing the best examples of advertising in Turkey, Ziraat Bank’s “Football Machine” TV advert racked up a major success by being awarded 5 Crystal and 3 Silver Apples.
Protecting Cultural Values
For 150 years, Ziraat Bank has supported culture and the arts in a spirit of sharing with the community. According to its values, the Bank extended support in its health, education, service and sports activities in 2013 as a part of social responsibility efforts.
Supporting the arts - an essential tradition for Ziraat Bank
Ziraat Bank has attached the utmost importance to the arts and artists ever since its incorporation, as underlined by the slogan “In Art for Art”. The Bank added new links to the chain of support given to the arts since the 1990s, and opened the Mithatpaşa, Kuğulu, Tünel and Kızıltan Ulukavak art galleries and the Ömer Nafi Güvenli Exhibition Hall for art lovers. Seven exhibitions in art galleries in Ankara Kuğulu and Istanbul Tünel were visited by more than 20,000 art lovers.
The founder of Turkey’s First Banking Museum
The Ziraat Bank Museum, housed in the Ceremonial Hall of the Bank’s Original Head Office building in Ankara’s Ulus district, was opened on 20 November, 1981. The museum exhibits the Bank’s 150-year long history, which has borne witness to almost every phase of the Republic era, and is the first museum devoted to banking in Turkey. The Ziraat Bank Museum offers a view of the commercial, economic, political, cultural, artistic and educational transformations that the Turkish banking industry has undergone since its beginning right up to the present day. On display in this historic setting are numerous antique artefacts that reflect these characteristics.
Other Activities
Having sponsored a number of trade shows held in and out of Turkey during 2013, Ziraat Bank’s support contributed to the launch of projects that are important for our country.


./rogue 777 gui
Hello , just a moment while I dig the dungeon... seed.777Segmentation fault (core dumped)
Temporary breakpoint 2 at 0x55555555a060: file main.c, line 250.
Starting program: /root/latest_jl777/komodo/src/cc/rogue/rogue 777 gui
Temporary breakpoint 2, main (argc=3, argv=0x7fffffffe458, envp=0x7fffffffe478) at main.c:250
250 {
(edited)


conciergeSabnzbd.sh |
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#!/bin/bash
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this file is the bash wrapper to launch concierge. just a single command to run the script with node. because sabnzbd requires you to set one dir for all your scripts, you should probably copy this file to the directory where all your other scripts are. don't forget to make it executable. make the following line the correct path to your concierge |
nodejs /srv/concierge/conciergeSabnzbd.js "$@"
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19.3 A Simple C Extension ModuleAt least that's the short story; we need to turn to some code to make this more concrete. C types generally export a C module with a constructor function. Because of that (and because they are simpler), let's start off by studying the basics of C module coding with a quick example. When you add new or existing C components to Python, you need to code an interface (or "glue") logic layer in C that handles cross-language dispatching and data translation. The C source file in Example 19-1 shows how to code one by hand. It implements a simple C extension module named hello for use in Python scripts, with a function named message that simply returns its input string argument with extra text prepended. Example 19-1. PP2E\Integrate\Extend\Hello\hello.c/******************************************************************** * A simple C extension module for Python, called "hello"; compile * this into a ".so" on python path, import and call hello.message; ********************************************************************/ #include <Python.h> #include <string.h> /* module functions */ static PyObject * /* returns object */ message(PyObject *self, PyObject *args) /* self unused in modules */ { /* args from python call */ char *fromPython, result[64]; if (! PyArg_Parse(args, "(s)", &fromPython)) /* convert Python -> C */ return NULL; /* null=raise exception */ else { strcpy(result, "Hello, "); /* build up C string */ strcat(result, fromPython); /* add passed Python string */ return Py_BuildValue("s", result); /* convert C -> Python */ } } /* registration table */ static struct PyMethodDef hello_methods[] = { {"message", message, 1}, /* method name, C func ptr, always-tuple */ {NULL, NULL} /* end of table marker */ }; , /* module initializer */ void inithello( ) /* called on first import */ { /* name matters if loaded dynamically */ (void) Py_InitModule("hello", hello_methods); /* mod name, table ptr */ } Ultimately, Python code will call this C file's message function with a string object and get a new string object back. First, though, it has to be somehow linked into the Python interpreter. To use this C file in a Python script, compile it into a dynamically loadable object file (e.g., hello.so on Linux) with a makefile like the one listed in Example 19-2, and drop the resulting object file into a directory listed on your PYTHONPATH module search path setting exactly as though it were a .py or .pyc file.[2]
Example 19-2. PP2E\Integrate\Extend\Hello\makefile.hello############################################################# # Compile hello.c into a shareable object file on Linux, # to be loaded dynamically when first imported by Python. # MYPY is the directory where your Python header files live. ############################################################# PY = $(MYPY) hello.so: hello.c gcc hello.c -g -I$(PY)/Include -I$(PY) -fpic -shared -o hello.so clean: rm -f hello.so core This is a Linux makefile (other platforms will vary); to use it to build the extension module, simply type make -f makefile.hello at your shell. Be sure to include the path to Python's install directory with -I flags to access Python include (a.k.a. "header") files. When compiled this way, Python automatically loads and links the C module when it is first imported by a Python script. Finally, to call the C function from a Python program, simply import module hello and call its hello.message function with a string: [mark@toy ~/.../PP2E/Integrate/Extend/Hello]$ make -f makefile.hello [mark@toy ~/.../PP2E/Integrate/Extend/Hello]$ python >>> import hello # import a C module >>> hello.message('world') # call a C function 'Hello, world' >>> hello.message('extending') 'Hello, extending' And that's it -- you've just called an integrated C module's function from Python. The most important thing to notice here is that the C function looks exactly as if it were coded in Python. Python callers send and receive normal string objects from the call; the Python interpreter handles routing calls to the C function, and the C function itself handles Python/C data conversion chores. In fact, there is little to distinguish hello as a C extension module at all, apart from its filename. Python code imports the module and fetches its attributes as if it had been written in Python. C extension modules even respond to dir calls as usual, and have the standard module and filename attributes (though the filename doesn't end in a .py or .pyc this time around): >>> dir(hello) # C module attributes ['__doc__', '__file__', '__name__', 'message'] >>> hello.__name__, hello.__file__ ('hello', './hello.so') >>> hello.message # a C function object <built-in function message> >>> hello # a C module object <module 'hello' from './hello.so'> Like any module in Python, you can also access the C extension from a script file. The Python file in Example 19-3, for instance, imports and uses the C extension module. Example 19-3. PP2E\Integrate\Extend\Hello\hellouse.pyimport hello print hello.message('C') print hello.message('module ' + hello.__file__) for i in range(3): print hello.message(str(i)) Run this script as any other -- when the script first imports module hello, Python automatically finds the C module's .so object file in a directory on PYTHONPATH and links it into the process dynamically. All of this script's output represents strings returned from the C function in file hello.c : [mark@toy ~/.../PP2E/Integrate/Extend/Hello]$ python hellouse.py Hello, C Hello, module ./hello.so Hello, 0 Hello, 1 Hello, 2 19.3.1 Compilation and LinkingNow that I've shown you the somewhat longer story, let's fill in the rest of the details. You always must compile and somehow link C extension files like the hello.c example with the Python interpreter to make them accessible to Python scripts, but there is some flexibility on how you go about doing so. For example, the following rule could be used to compile this C file on Linux too: hello.so: hello.c gcc hello.c -c -g -fpic -I$(PY)/Include -I$(PY) -o hello.o gcc -shared hello.o -o hello.so rm -f hello.o To compile the C file into a shareable object file on Solaris, you might instead say something like this: hello.so: hello.c cc hello.c -c -KPIC -o hello.o ld -G hello.o -o hello.so rm hello.o On other platforms, it's more different still. Because compiler options vary widely, you'll have to consult your C or C++ compiler's documentation or Python's extension manuals for platform- and compiler-specific details. The point is to determine how to compile a C source file into your platform's notion of a shareable or dynamically loaded object file. Once you have, the rest is easy; Python supports dynamic loading of C extensions on all major platforms today. <IP_ADDRESS> Dynamic bindingTechnically, what I've been showing you so far is called "dynamic binding," and represents one of two ways to link compiled C extensions with the Python interpreter. Since the alternative, "static binding," is more complex, dynamic binding is almost always the way to go. To bind dynamically, simply:
That is, once you've compiled the source code file into a shareable object file, simply copy or move the object file to a directory listed in PYTHONPATH. It will be automatically loaded and linked by the Python interpreter at runtime when the module is first imported anywhere in the Python process (e.g., from the interactive prompt, a standalone or embedded Python program, or a C API call). Notice that the only non-static name in the hello.c example C file is the initialization function. Python calls this function by name after loading the object file, so its name must be a C global and should generally be of the form "initX", where "X" is both the name of the module in Python import statements and the name passed to Py_InitModule. All other names in C extension files are arbitrary, because they are accessed by C pointer, not by name (more on this later). The name of the C source file is arbitrary too -- at import time, Python cares only about the compiled object file. <IP_ADDRESS> Static bindingUnder static binding, extensions are added to the Python interpreter permanently. This is more complex, though, because you must rebuild Python itself, and hence need access to the Python source distribution (an interpreter executable won't do). To link this example statically, add a line like: hello ~/PP2E/Integrate/Extend/Hello/hello.c to the Modules/Setup configuration file in the Python source code tree. Alternatively, you can copy your C file to the Modules directory (or add a link to it there with an ln command) and add a line to Setup like hello hello.c. Then, rebuild Python itself by running a make command at the top level of the Python source tree. Python reconstructs its own makefiles to include the module you added to Setup, such that your code becomes part of the interpreter and its libraries. In fact, there's really no distinction between C extensions written by Python users and services that are a standard part of the language; Python is built with this same interface. The full format of module declaration lines looks like this (but see the Modules/Setup configuration file for more details): <module> ... [<sourceOrObjectFile> ...] [<cpparg> ...] [<library> ...] Under this scheme, the name of the module's initialization function must match the name used in the Setup file, or you'll get linking errors when you rebuild Python. The name of the source or object file doesn't have to match the module name; the leftmost name is the resulting Python module's name. <IP_ADDRESS> Static versus dynamic bindingStatic binding works on any platform and requires no extra makefile to compile extensions. It can be useful if you don't want to ship extensions as separate files, or if you're on a platform without dynamic linking support. Its downsides are that you need to update the Python Setup configuration file and rebuild the Python interpreter itself, so you must therefore have the full source distribution of Python to use static linking at all. Moreover, all statically linked extensions are always added to your interpreter, whether or not they are used by a particular program. This can needlessly increase the memory needed to run all Python programs. With dynamic binding, you still need Python include files, but can add C extensions even if all you have is a binary Python interpreter executable. Because extensions are separate object files, there is no need to rebuild Python itself or to access the full source distribution. And because object files are only loaded on demand in this mode, it generally makes for smaller executables too -- Python loads into memory only the extensions actually imported by each program run. In other words, if you can use dynamic linking on your platform, you probably should. 19.3.2 Anatomy of a C Extension ModuleThough simple, the hello.c example illustrates the structure common to all C modules. This structure can vary somewhat, but this file consists of fairly typical boilerplate code:
19.3.3 Data conversionsC module functions are responsible for converting Python objects to and from C datatypes. In Example 19-1, message gets two Python input objects passed from the Python interpreter: args is a Python tuple holding the arguments passed from the Python caller (the values listed in parentheses in a Python program), and self is ignored; it is useful only for extension types (discussed later in this chapter). After finishing its business, the C function can return any of the following to the Python interpreter: a Python object (known in C as PyObject*), for an actual result; a Python None, (known in C as Py_None), if the function returns no real result; or a C NULL pointer, to flag an error and raise a Python exception. There are distinct API tools for handling input conversions (Python to C) and output conversions (C to Python). It's up to C functions to implement their call signatures (argument lists and types) by using these tools properly. <IP_ADDRESS> Python to C: Using Python argument listsWhen the C function is run, the arguments passed from a Python script are available in the args Python tuple object. The API function PyArg_Parse(and PyArg_ParseTuple, its cousin that assumes it is converting a tuple object) is probably the easiest way to extract and convert passed arguments to C form. PyArg_Parse takes a Python object, a format string, and a variable-length list of C target addresses. It converts the items in the tuple to C datatype values according to the format string, and stores the results in the C variables whose addresses are passed in. The effect is much like C's scanf string function. For example, the hello module converts a passed-in Python string argument to a C char* using the s convert code: PyArg_Parse(args, "(s)", &fromPython) # or PyArg_ParseTuple(args, "s",... To handle multiple arguments, simply string format codes together and include corresponding C targets for each code in the string. For instance, to convert an argument list holding a string, an integer, and another string to C, say this: PyArg_Parse(args, "(sis)", &s1, &i, &s2) # or PyArg_ParseTuple(args, "sis",... To verify that no arguments were passed, use an empty format string like this: PyArg_Parse(args, "( )"). This API call checks that the number and types of the arguments passed from Python matches the format string in the call. If there is a mismatch, it sets an exception and returns zero to C (more on errors below). <IP_ADDRESS> Python to C: Using Python return valuesAs we'll see in Chapter 20, Embedding Python, API functions may also return Python objects to C as results when Python is being run as an embedded language. Converting Python return values in this mode is almost the same as converting Python arguments passed to C extension functions, except that Python return values are not always tuples. To convert returned Python objects to C form, simply use PyArg_Parse. Unlike PyArg_ParseTuple, this call takes the same kinds of arguments but doesn't expect the Python object to be a tuple. <IP_ADDRESS> C to Python: Returning values to PythonThere are two ways to convert C data to Python objects: by using type-specific API functions, or the general object-builder function Py_BuildValue. The latter is more general, and is essentially the inverse of PyArg_Parse, in that Py_BuildValue converts C data to Python objects according to a format string. For instance, to make a Python string object from a C char*, the hello module uses an s convert code: return Py_BuildValue("s", result) # "result" is a C char []/* More specific object constructors can be used instead: return PyString_FromString(result) # same effect Both calls make a Python string object from a C character array pointer. See the now-standard Python extension and runtime API manuals for an exhaustive list of such calls available. Besides being easier to remember, though, Py_BuildValue has syntax that allows you to build lists in a single step, described next. <IP_ADDRESS> Common conversion codesWith a few exceptions, PyArg_Parse(Tuple) and Py_BuildValue use the same conversion codes in format strings. A list of all supported conversion codes appears in Python's extension manuals. The most commonly used are shown in Table 19-1; the tuple, list, and dictionary formats can be nested.
These codes are mostly what you'd expect (e.g., i maps between a C int and a Python integer object), but here are a few usage notes on this table's entries:
PyArg_Parsesupports some extra codes, which must not be nested in tuple formats ((...)):
This format code list isn't exhaustive, and the set of convert codes may expand over time; refer to Python's extension manual for further details. 19.3.4 Error HandlingWhen you write C extensions, you need to be aware that errors can occur on either side of the languages fence. The following sections address both possibilities. <IP_ADDRESS> Raising Python exceptions in CC extension module functions return a C NULL value for the result object to flag an error. When control returns to Python, the NULL result triggers a normal Python exception in the Python code that called the C function. To name an exception, C code can also set the type and extra data of the exceptions it triggers. For instance, the PyErr_SetString API function sets the exception object to a Python object and sets the exception's extra data to a character string: PyErr_SetString(ErrorObject, message) We will use this in the next example to be more specific about exceptions raised when C detects an error. C modules may also set a built-in Python exception; for instance, returning NULL after saying this: PyErr_SetString(PyExc_IndexError, "index out-of-bounds") raises a standard Python IndexError exception with the message string data. When an error is raised inside a Python API function, both the exception object and its associated "extra data" are automatically set by Python; there is no need to set it again in the calling C function. For instance, when an argument-passing error is detected in the PyArg_Parsefunction, the hello stack module just returns NULL to propagate the exception to the enclosing Python layer, instead of setting its own message. <IP_ADDRESS> Detecting errors that occur in PythonPython API functions may be called from C extension functions, or from an enclosing C layer when Python is embedded. In either case, C callers simply check the return value to detect errors raised in Python API functions. For pointer result functions, Python returns NULL pointers on errors. For integer result functions, Python generally returns a status code of -1 to flag an error and a or positive value on success. (PyArg_Parse is an exception to this rule: it returns when it detects an error.) To make your programs robust, you should check return codes for error indicators after most Python API calls; some calls can fail for reasons you may not have expected (e.g., memory overflow). 19.3.5 Reference CountsThe Python interpreter uses a reference-count scheme to implement garbage collection. Each Python object carries a count of the number of places it is referenced; when that count reaches zero, Python reclaims the object's memory space automatically. Normally, Python manages the reference counts for objects behind the scenes; Python programs simply make and use objects without concern for managing storage space. When extending or embedding Python, though, integrated C code is responsible for managing the reference counts of the Python objects it uses. How important this becomes depends on how many raw Python objects a C module processes and which Python API functions it calls. In simple programs, reference counts are of minor, if any, concern; the hello module, for instance, makes no reference-count management calls at all. When the API is used extensively, however, this task can become significant. In later examples, we'll see calls of these forms show up:
C module functions are expected to return either an object with an incremented reference count, or NULL to signal an error. As a general rule, API functions that create new objects increment their reference counts before returning them to C; unless a new object is to be passed back to Python, the C program that creates it should eventually decrement the object's counts. In the extending scenario, things are relatively simple; argument object reference counts need not be decremented, and new result objects are passed back to Python with their reference counts intact. The upside of reference counts is that Python will never reclaim a Python object held by C as long as C increments the object's reference count (or doesn't decrement the count on an object it owns). Although it requires counter management calls, Python's garbage collector scheme is fairly well-suited to C integration. |
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Harrison Ford Attached to Star in Series Adaptation of True Crime Docuseries “The Staircase”
by John SquiresDocumenting the trial of Michael Peterson, convicted of murdering his wife, “The Staircase” originally began as a French miniseries that was then expanded upon with a Netflix docuseries several years later – you can stream every single episode through Netflix – and it’s next getting a scripted adaptation for a possible series starring Harrison Ford, Variety reports.
The site notes, “The project is currently being shopped to networks and streaming services,” with Ford attached to both star (as Peterson, we assume) and executive produce.
The docuseries is titled “The Staircase” because Peterson claims his wife Kathleen fell down the stairs in their home, though many believe he actually bludgeoned her to death.
Antonio Campos is set to write and executive produce the series for Annapurna Television.


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⇨ 08.20.2019 - Overview of main AWS services - Hands-on
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--- layout: page title: Events description: Wondering what we do? --- From helping people build their first Remote Controlled Car to helping them make an awesome project in just one night, we conduct various amazing events for the tech enthusiastic community of IIT Bombay. We also conduct sessions to help you learn about things as simple as Basic Electronics to topics as advanced as Microcontrollers! Below are some events which we conduct along with the reviews of those attending them.


{% with title="Genre" selected=facets.selected.genre %}
{% include "movies/includes/filter_heading.html" with title=title %}
{% include "movies/includes/filter_all.html" with param="genre" %}
{% for cat in facets.categories.genres %}
{{ cat }}
{% endfor %}
{% endwith %}
{% with title="Director" selected=facets.selected.director %}
{% include "movies/includes/filter_heading.html" with title=title %}
{% include "movies/includes/filter_all.html" with param="director" %}
{% for cat in facets.categories.directors %}
{{ cat }}
{% endfor %}
{% endwith %}
{% with title="Actor" selected=facets.selected.actor %}
{% include "movies/includes/filter_heading.html" with title=title %}
{% include "movies/includes/filter_all.html" with param="actor" %}
{% for cat in facets.categories.actors %}
{{ cat }}
{% endfor %}
{% endwith %}
{% with title="Rating" selected=facets.selected.rating %}
{% include "movies/includes/filter_heading.html" with title=title %}
{% include "movies/includes/filter_all.html" with param="rating" %}
{% for r_val, r_display in facets.categories.ratings %}
{{ r_display }}
{% endfor %}
{% endwith %}
{% with title="Category" %}
{% include "movies/includes/filter_heading.html" with title=title %}
{{ form.category }}
{% endwith %}
{% endblock %}
{% block content %}
{% for movie in object_list %}
{{ movie.title }}
{% endfor %}
{% if object_list.has_other_pages %}
{% endif %}
{% endblock %}


{% extends 'base.html' %} {% block title %}Fees Paid Admin View{% endblock title %} {% block content %}
Click on an email to update a fee payment
| # | Full Name | Year | Semester | Fee Amount | |
|---|---|---|---|---|---|
| {{ forloop.counter }} | {{ payment.student.user.email }} | {{ payment.student.user.get_full_name }} | {{ payment.learning_year }} | {{ payment.learning_semester }} | {{ payment.fee_amount }} |


{% include head.html %}
Skip to Content {% include components/banner.html content="This is not yet ready for production. Help us at Github." type="warning" modifier="full-width" %} {% include components/navbar.html %} {{ content }} {% include scripts.html syntax_highlighting=page.syntax_highlighting %} {% include footer.html %}


Wax is inspired by FAIR data principles, and as such strives to make its collections findable, accessible, interoperable and reusable.
The demo site comes with a specific _include
called interactive_metadata_table
to help you make pages like this one complete with interactive DataTables and downloadable CSVs of collection metadata.


The main thing to remember when using classes versus ids in HTML/CSS is **classes** can be used as many times as needed within a document. **IDs** can only be applied once within a document. Just like no two people should have the same passport number, NEVER use the same id on different elements.
You can also combine classes within an element, such as:
.highlight { font-weight: bold; }
.indent { padding-left: 2em; }
Lastly, ids have higher specificity than classes. When declaration conflicts arise, these conflicts are resolved using the cascade rules - In simple terms, if a class selector and ID selector were to be in conflict, the ID selector wins. Classes should be used mostly to group elements that have something in common together into a class, in order to be able to address them later. Classes are mostly used for styling.
Classes should be used mostly to group elements that have something in common together into a class, in order to be able to address them later. Classes are mostly used for styling.


Getting Started¶
Intel® Scalable Dataframe Compiler (Intel® SDC) extends capabilities of Numba* to compile a subset of Pandas* into native code. Being integral part of Numba* it allows to combine regular NumPy* codes with Pandas* operations.
Like in Numba* the compilation is controlled by a regular @njit
decorator and respective compilation
directives which control its behavior.
The code below illustrates a typical workflow that Intel® SDC is intended to compile
Todo
Short code illustrating how Intel SDC can compile read_csv and compute aggregators over columns
We also recommend to read A ~5 minute guide to Numba for getting started with Numba*.
Installation¶
Intel
Todo
instructions how to install hpat using 1) conda, 2) pip
Experienced users can also compile Intel® SDC from sources<link to github build instructions for hpat>
Basic Usage¶
Todo
- Provide a few code snapshots illustrating typical usages of Intel® SDC:
Reading a file
Working with a column - a few basic ops, e.g. aggregation or sorting + UDF
Working with a dataframe
Working with a machine learning library, e.g. scikit-learn, xgboost, daal
Each snapshot can have two flavors - serial and parallel to illustrate easiness of getting parallel performance. Each code snapshot provides the link to full examples located at GitHub repo>
Here’s an example which describes reading data from a csv file and performing basic operation like finding mean and sorting values of a specific column:
What If I Get A Compilation Error¶
Todo
Need to give basic information that hpat and numba do not support full set of Pandas and Numpy APIs, provide the link to the API Reference section for Intel® SDC, relevant reference to Numba documentation.
Also give very short introduction to what kind of code Numba/Intel® SDC can compile and what cannot, i.e. type stability etc. Provide the links to relevant sections in Intel® SDC and Numba documentations focusing on compilation issues/limitations
Measuring Performance¶
Todo
Short intro how to measure performance. Compilation time and run time. Illustrate by example. Reference to relevant discussion in Numba documentation
What If I Get Poor Performance?¶
Todo
Short introduction why performance may be slower than expected. GIL, Object mode and nopython mode. Overheads related to boxing and unboxing Python objects. Reference to relevant sections of Intel® SDC and Numba documentation for detailed discussion
Build Instructions¶
Todo
Provide step-by-step build instructions for Linux*, Windows*, and Mac*.


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Package com.microblink.core.internal.services
See: Description
-
-
Interface Summary Interface Description ProductIntelService ReceiptService LongTailMerchantService ProductIntelServices ScriptRemoteService LicenseeService Created by chbrown on 2/2/18. PromotionServices PromotionService LicenseRemoteService Created by Christopher Alex Brown on 1/1/17. ReceiptServices


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THE MUSIC MAN
September 14-16 & 21-23, 1984 at the Arabian Theatre
Director - Nancy Godsey
Assistant DIrector - Cherie Boone
Stage Manager - Mary Ann Peterson
Choreography - Bill Myers
THE CAST
Harold Hill - Edward Boone
Marian Paroo - Karen Purvis
Mrs. Paroo - Mary Alexander
Winthrop Paroo - Greg Boone, Andy MacDonald
Mayor Shinn - Herb Knotts
Eulalie Shinn - Cindy Clayton
Zanetta Shinn - Wende Ward
Gracie Shinn - Carol Goza
Amaryllis - Jeanie Boone, Andrea MacDonald
Ewart Dunlop - Mike Buschlen
Jacey Squires - Charles Blackwood
Olin Britt - Bill Mullins
Marcellus - Dwight Pitts
Tommy Djilas- Richard Read
Alma Hix - Gretchel Rahaim
Maud Dunlop - Warrene Ferry
Ethel Toffelmier - Congetta Ward
Mrs. Squires - Debbie Yoder
Conductor/Constable Locke - H.L. Strickland
Charlie Crowell - Gene Hudson
The Travelling Salesmen / Townsmen
Mike Buschlen, Ed Diket, Kent Lyon, Joe Myers, Paul Reynolds
The River City Townspeople
Kathy Clark, Taunya Deason, MIssy DIket, Emily Harper, Linda Moss, Reggie Moss,
Charlotte Pitts, Cathy Strickland, Mark Valentine, Deniece Wheat
The River City Kids
Meg Barham, Christy Burns, Candy Davis, Christy Gavin, Laura Goza, Mary Green,
April Harper, Jackie Harper, Crystal Hill, Jackie Jones, Kelly Jones, Melissa Myers,
Crystal Perdue, April Rahaim, Olivia Rahaim, Bridget Teneyck
The Dancers
Dean Bellais, Taunya Deason, Kathy Clark, Missy Diket, Kent Lyon, Paul Reynolds,
Mark Valentine


Meditation
How did the 'process over product' concept affect the way I tackled the site redesign and rebuild
It had a huge impact on how I approached this challenge. For a start I was confident that this week's learning had given me the tools and resources to do this redesign/rebuild. I started this project in a very structured way, spending quite a bit of time thinking and hand drawing/writing before actually coding. I kept repeating ‘process over product’ like a mantra in my head, and it really helped me to focus on what was important and not get carried away choosing colours, fonts, font sizes, the perfect sizing etc.
Does this website look exactly like 'perfectionist-me' would like it to look like? No!
Am I a graphic designer? No!
So does it matter for this week's task? No!
Did I achieve the functionality and layout I had in mind though? Yes...mostly!
What did I think about meditation before reading chapter 2
I have researched and used the concept of meditation a lot in my current job so know a fair bit about its effects on the brain and people's lives in general. However, I've always struggled to meditate myself, probably because I like to be active, am always busy and get a lot of wandering thoughts when I do try.
What new things have I learnt about meditation?
That I can be okay with wandering thoughts.  So in the spirit of process over product, I'll persevere with meditation, starting with just a few minutes, but aiming to eventually increase this.
Home


The Price to Earnings ratio, also known as the P/E ratio, is the ratio of a company's market price per share to the company's earnings per share.
\[Price \ to \ Earnings\ Ratio=\frac{Market \ price \ per \ share}{Earnings \ per \ share \ from \ the \ most \ recent \ financial \ year}\]
The P/E ratio is often used by investors to determine the valuation of a company's stock. Research suggests that a portfolio that consists of stocks with relatively low P/E ratio outperforms a portfolio that consists of stocks with relatively high P/E ratio.


We're working on creating a YouTube and Scrimba video series - in the meantime, you check out 3Blue1Brown'svideo on neural networks.
3. How frequently do you guys update the software?
As frequently as inhumanely possible - we are addicted to AI in JavaScript and want to help make a better ecosystem. If you would like us forget about our daily lives and further "no life" this project, please support the project on Patreon. 🤜🤛
4. What other features are you guys planning on building into the framework?
In short, a TON of things - for more details, check out our roadmap. Some things include: (Hyper)(rt)(od)NEAT, Capsule Networks, Distillation Networks, GPU acceleration - and other stuff.


Class ScheduledEventBase
Inheritance
System.Object
ScheduledEventBase
Inherited Members
System.Object.Equals(System.Object)
System.Object.Equals(System.Object, System.Object)
System.Object.GetHashCode()
System.Object.GetType()
System.Object.MemberwiseClone()
System.Object.ReferenceEquals(System.Object, System.Object)
System.Object.ToString()
Namespace: EventScheduler.Events
Assembly: EventScheduler.dll
Syntax
public abstract class ScheduledEventBase : IScheduledEvent, IComparable<IScheduledEvent>
Fields
| Improve this Doc View Source_action
Declaration
protected Action _action
Field Value
| Type | Description |
|---|---|
| System.Action |
Properties
| Improve this Doc View SourceScheduledTime
The next time the event should trigger
Declaration
public abstract DateTime ScheduledTime { get; protected set; }
Property Value
| Type | Description |
|---|---|
| System.DateTime |
Methods
| Improve this Doc View SourceCompareTo(IScheduledEvent)
Declaration
public int CompareTo(IScheduledEvent other)
Parameters
| Type | Name | Description |
|---|---|---|
| IScheduledEvent | other |
Returns
| Type | Description |
|---|---|
| System.Int32 |
Trigger(IEventScheduler)
Trigger this action. This method is usually invoked by an IEventScheduler and shouldn't be called manually.
Declaration
public virtual void Trigger(IEventScheduler scheduler)
Parameters
| Type | Name | Description |
|---|---|---|
| IEventScheduler | scheduler | The scheduler which triggered the event |
Events
| Improve this Doc View SourceEventTriggered
Declaration
public event EventHandler<SchedulerEventArgs> EventTriggered
Event Type
| Type | Description |
|---|---|
| System.EventHandler<SchedulerEventArgs> |
Implements
System.IComparable<T>


Geo for all
OSGeo education and research outreach:
How it works and how to join
Helena Mitasova
with contributions by Suchith Anand, Venkatesh Raghavan, Maria Brovelli and the Geo for all community
Who we are
Global network of academic research and education laboratories and government/industry partners
What is our mission
Making geospatial education and opportunities accessible to all
What are our goals
- Create research and teaching opportunities in open geospatial science
- Build global open access teaching and research infrastructure
- Establish collaborations between academia, government and industry around
open geospatial science and education
How it started
Founded in 2011: MoU between OSGeo and the International Cartographic Association (ICA)
Georg Gartner and Arnulf Christl, renewal in 2015 with Jeff McKenna
More MoUs coming
International Society for Photogrammetry and Remote Sensing (ISPRS) MoU signed in 2014.
Georg Gartner, Jeff McKenna and Chen Jun
University Consortium for GIScience (UCGIS) to be signed in 2016
Map of the labs 2012
10 labs in 2012
Map of the labs 2016
over 100 labs globaly in 2016
Organization
Global chair: Suchith Anand
- regional chairs for each continent:
contact persons for new members
- advisory board: OSGeo, ICA, ISPRS presidents,
and academic leaders
- 100+ lab directors
Newsletter
- chief editor Nikos Lambrinos,
Aristotle Univ. of Thessaloniki, Greece
- monthly highlights of activities, lab of the month
- events, conferences, webinars, courses, workshops
- funding, scholarships, exchange programs
- ideas, social contributions
http://www.geoforall.org/newsletters/
Education and research
- develop open access shared educational material based on FOSS4G (not limited to OSGeo projects)
- develop/contribute to open geospatial software, data
- organize/participate in community sprints
Educator of the year award: Geoacademy team, fossgeo.org
OSGeo Educational Content Inventory http://www.osgeo.org/educational_content
Webinars
http://www.geoforall.org/webinars/
Interested to present? Contact<EMAIL_ADDRESS>Conferences
- academic sessions at the global FOSS4G
- contribute to open geospatial sessions
at major scientific conferences (ISPRS, AGU, EGU, ...)
- best student paper awards by OSGeo, ICA, ISPRS
More activities
- Thematic initiatives:
- OpenCity smart
- AgriGIS
- CitizenScience
- K-12 education, colaboration with mapstory.org
- NASA World-Wind Europa challenge
2015 winner: Trillium Learning, Kodiak Island Borough School District, Alaska
Google Summer of Code
- OSGeo umbrella for OSGeo software and guest geospatial projects
- 22 students accepted in 2016
https://wiki.osgeo.org/wiki/Google_Summer_of_Code_2016_Ideas
Google Summer of Code
Project by Anna Petrasova, at CTU, Prague in 2011
- https://grasswiki.osgeo.org/wiki/WxNviz_GSoC_2011
- now PhD student at NCSU lab
- lead developer of Tangible Landscape
- GSoC student in 2014 and mentor in 2016
Geospatial FOSS at NCSU
NCSU OSGeo Research and Education Laboratory:
https://geospatial.ncsu.edu/osgeorel
- course development using Geospatial FOSS
- research projects
- active participation in OSGeo projects
Course material
- Freely and openly available online
geospatial.ncsu.edu/osgeorel
- Managed in GitHub for revision control and collaboration
- Format: HTML/HTML5, License: CC BY-SA
- registered in OSGeo Educational Content Inventory
Where to find more info
Website http://www.geoforall.org
Mailing lists: Global and regional
Where to find member labs
Wiki http://wiki.osgeo.org/wiki/Edu_current_initiatives
- member table with links to labs
- Newsletter: lab of the month
- education and research topics
- one slide lab info in geo for all presentations
- see slides #33-53
http://www.slideshare.net/mariabrovelli/geoforall-a-successful-osgeo-initiative
How to participate
Three types of participation:
- members of the global network: academic labs
- partners from industry/government/nonprofit partner
- international professional organizations through MoUs
How to join
http://www.geoforall.org/how_to_join/
- read the criteria
- if you fulfill the criteria, contact a regional chair, describe your
open source geospatial activities
- if invited:
- register at OSGeo wiki
- create entry for your lab in the wiki table
- join the mailing list
- list your research and edu interests
- participate - see http://wiki.osgeo.org/wiki/Geoforall_criteria
How to become a partner
http://www.geoforall.org/how_to_join/
- read the criteria for the labs
- contact a regional chair, describe your
interests in partnering with geo for all labs
- if invited:
- register at OSGeo wiki
- create entry for your instituition in the wiki table
- join the mailing list
- list your research and edu interests
- participate - see http://wiki.osgeo.org/wiki/Geoforall_criteria
What are the benefits of joining Geo for All?
You are asking the wrong question, your should ask
How can I contribute?
Thank you !
Questions?


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Level of confidence that token is an accurately-transcribed word
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Name: Ali Mohammad Nekoh
Profile: Web Developer, Front End Developer, Software Engineer
Email<EMAIL_ADDRESS>Phone: +45<PHONE_NUMBER>0
Skill
Computer Science Greduate in India First GradeYou're looking for an experienced web developer that can take your project from idea to reality. You need a world top rated developer that speaks English and understands your goals.
If you need someone to understand your site and who's available for those issues that need resolving quickly down the road. Then you're in the right place.
Connect with me and we discuss your project.
recently participated as a hacker to hack a software solution for Kenya Red Cross at iHub Kenya
Affordable website for small and medium business.
Modern and user-friendly websites.
helping you reach more people
obtimizing your website
150
WORKS COMPLETED4
YEARS OF EXPERIENCE250
TOTAL CLIENTS6
AWARD WONhere are recently done projects
"Fantastic work! I am just impressed by Ali's service quality and working strategy. I hired him for the development of my online store and he have satisfied me to the full by delivering the exceptional solution. He has a great expertise, are dedicated, attentive, talented and care much about the client needs. Highly recommended."
MICHELLE ROTHSTEIN
Co-founder at Company
"Ali Nekoh is a highly skilled developer with an eye for details. We got exactly what we wanted and more. The project management and communication works really well through the online project tools and the dedicated person made a great job keeping things together. We are looking forward to the next collaboration! "
MICHAEL PETERS
CEO, Vision Tech, USA