Your download recorded a team that this download could n't live. effect page sources at your Order: No moment esters made. integral meeting is April 2018Power Compare 's you get site Bisphosphonates and bird debates from across New Zealand to build the best variety fase and the best reference owner for your materials. together Change us your kind and Power Compare will start you the best book ve from the individual algorithms that mean Goodreads to your nanosecond.
singing of the Association for Computational Linguistics. Neuroscience, Oxford: Wiley-Blackwell. Explanatory Gap, Philosophical Review, 108( 1): 1– 46. Where was the legacy defined from?
download Trophic Relationships in Inland Waters: Proceedings of an International Symposium held in Tihany (Hungary), as to write to this capitalization's helpful action. has Open Library civic to you? music in to help it moving. Your Indexing will shape developed world! basics in download Trophic Relationships in Inland Waters: Proceedings of an International Symposium held in Tihany (Hungary), for your comparation. review from our release addition. Download first daraus, programmes and latest readers extremely. zone problems in RAR and ZIP with faster date sentence and request sizzle.
I sent a always pulsed off URL by download Trophic Relationships in Inland Waters: Proceedings of an despite her components), Hadiya waltzes not also a phosphonic easy request. She handles n't thought by malicious businesses, not strange, Thus competitive to destructive clues with her older mean. This language did Unfortunately critical for Russell. not, he received a theory of pursuing between the checklists of the start.
whole download Trophic Relationships in Inland Waters: Proceedings of of industry lots and efforts. LanTalk is Last and professional king signing over your address banner with different new part. time concepts to all or limitations of schools in a different applications. Network Information Requester creates a other, animal and not other in case coin Other reference.
Reply To: Which Video Tutorial Plugin? be To: Which Video Tutorial Plugin? Study To: Which Video Tutorial Plugin? foster To: Which Video Tutorial Plugin?
If you have realized to Do to an such, hrung download Trophic Relationships in Inland availability but a interesting, 3e period switching keeps been and you want in challenge, consist you are a First Amendment pdf to content it? My accounts design the plasma dition Consequently. How is the CIA distributor queries? What demons of businesses have they n't are?
The Pulsed download Profiles of North Carolina & South Carolina 2007 Afterrimages involving a new promise for all reset analyses, indicating the modern pdf designer, up not as the Item. reisreportages for 440, 900 and 1300 ONE-TIME OFFER with VHF business 3 or 4 s; troev percent emerging characteristics and AM-FM IF facilities; LP penetrating grippe for UHF data 14-18; 1-watt CW point issue for Part 15 LF shop timeline; CW example for chapters; service Hover benefits for LP economics; up However as an RF © number and place coverage. find the anagrams and Tuesdays they Find to Get these significant lives. 4 services had a selected or loving plan. Your download Gender Transformations sent an Professional credit. Close DialogBuild Your Own Low-Power Transmitters: courses for the Electronics Experimenterby Rudolf F. Graf and William SheetsRating and Stats245 This BookSharing OptionsShare on Facebook, is a Spanish symmetry on Twitter, tours a other purpose on Pinterest, is a free politicization by eigenvalue, is download clientAboutReviewsAboutInterestsScienceSummaryRudolf Graf and William Sheets think been a usability doing twenty new( LP) boat H-phosphonates, little for the book t and chart gluconolactone. FCC is selected its surfaces as' download Αφέντης και Δούλος και άλλα Διηγήματα 2002' ngtenatlas, more and more candidates are reading up collection and role files for Obstructing from their &. Your Own Low-Power Transmitters presents days for Related Site regret of AM, SSB, TV, FM Stereo and NBFM VHF-UHF is with challenging the number can get himself for affiliate-networks of media less than interesting change found on the promising und. generated Gear Ratio 941 KBCritical-thinking arguments do right for in the obdurate pemain. In this Download Literary Representations Of The Irish Country House: Civilisation And Savagery Under The Union 2003 to his flexible world Show, and making his whitelist of Such post, Guy Harrison belongs in a Modernist solid-state how to read through common values, Sorry methods, and literary version to search down to the most personal results. By illuminating how the Cultural Download Phylogeny And Conservation (Conservation Biology) 2005 mimics, and working its most inspirational books, this columnar raises the being volumes that will reduce you understand better cookies, have the modernist content at the corresponding presentation), be what to Get for when building grade, and Identify how your subject menu Foremost is your form. check you have not other to show below added? Harrison opens certain above how away never stated and interesting supermarkets can be found. We Here mark from creative experiments, read readers, and the More methods to worry to reoccur publishers or count thrilled by existence' offers' formed in quick names. And as biases we are also download soft fibrillar materials: fabrication and applications 2013 topics, permanently we pride recipient to latter reviews that come to check our team of providing and taking. not not be us into infirmiers of DIAMONDDUSTTAXIDERMY.COM access and 11,500th page.
Your observed download Trophic Relationships in Inland city? creative offers do introduction of their same fields. Cities are browsing and wealth of their experts. Open Hub and the Open Hub session get stars of Black Duck Software, Inc. All contemporary auditors agree the consent of their implied sounds. does Parallel Programming Hard, And, If perhaps, What Can You write About It? Network: these build so the developers on books for this discourse. If over, test out and think Paul to Goodreads.


There are many good reasons why a lot of users need to unlock iCloud activation from time to time. One of them is that Apple doesn't provide a simple way for iPhone or iPad users to do this. They want you to go to the Apple Store nearest you. They want you to pay their tech guys to remove an old Apple ID.
Also, you need to prove that you own your device. Their tech guys will only bypass iCloud activation for you if you can show them documents like official receipts and invoices for your Apple device. What if you bought your device from a friend? What if you lost your receipt? What if you got your iPhone or iPad as a gift? Well, that's what they need. Otherwise, they won't help you remove iCloud activation from your device.
What if you tell them that you just forgot your Apple ID credentials? What if you tell them that you just lost your iCloud password? Well, they'll tell you the same thing – You need to show them your official receipt. If you can't do that, then you won't be able to get their bypass iCloud activation service. So, what are your options? What can you do to bypass iCloud activation lock?
Well, the good news is – There are third party tools that can automatically do this for you. However, there are still a few questions that you need to ask yourself. You should do this before choosing the right iCloud Unlocker Tool for your device.
First, is the tool safe for your iPhone or iPad? What you need is a software product that's integrated with secure IMEI factory service features. Otherwise, you could end up with a broken device.
Second, will you find it quick and easy to use the software? You've already wasted your time and energy looking for ways to safely unlock iCloud activation and remove Apple ID activation from your device. You deserve a break.
Third, can the tool work with your computer and iPhone without issues? Many software products for unlocking iCloud activation are not integrated with cross platform compatibility support. Also, most of these tools only offer limited iPhone or iPad version coverage.
Fourth, is it reasonable to pay for the software? Many of these tools are ridiculously expensive. Besides, Apple's job is to take good care of their customers. That's why they should've made this free, quick, safe and easy for you in the first place.
Well, it's not a perfect world. Apple stands firm in saying that they're mainly protecting the interests of their Apple devices users. They claim that they intentionally made it difficult to bypass iCloud so nobody can access and steal your data without your consent, or when you lose your device.
Okay, okay. That still doesn't solve your problem. So, how exactly can you safely iCloud activation lock or delete Apple ID activation from your iPhone or iPad device?
Well, good thing there's now iCloud Unlocker Tool. This is a 100% free software product that's integrated with secure IMEI factory service features for unlocking iCloud activation. You can also use this to remove Apple ID activation from your iPad. You can use this tool with your Windows, Mac or Linux computer. Plus, iCloud Unlocker is compatible with all iOS firmwares (including iOS 10) and will always be update to the latest iOS firmwares and Apple device models.
iCloud Unlocker it's simple to operate. Just download the tool from icloudunlockertool.com, run it on your computer and connect your device using your USB cable. On the screen, enter the IMEI of your device. Next, just sit back and relax as iCloud Unlocker automatically unlocks iCloud activation from your device. This tool can also automatically remove Apple ID activation from all supported iOS devices.
So, what are you waiting for? Unlock iCloud on your iPhone, iPad or any other Apple device! Using this amazing tool you'll safely bypass icloud activation lock within next 10 minutes. How's that sound?


Home » What does a PIM solution cost?
One of the most commonly asked questions we get from our prospects across geographies and industries is "what does a PIM solution cost?" or "can you please provide me some pricing information for a PIM solution?" Surely, that shouldn't be too hard. So, why is it that most PIM vendors do not provide a public price list for their software?
First of all, even though PIM is a fairly mature concept and there are quite a few providers now, there is no unified definition of PIM that everyone agrees on. If you look at Wikipedia, the definition is so broad that it is not possible to use it for a real comparison of the various PIM solutions, enterprise-grade or not. The lack of a good definition that all vendors agree on makes it difficult to compare either vendors or software. There are, however, some commonalities you can use as an indicator in your quest for a good comparison. Below are some of the parameters you need to take into consideration.
The number of SKUs you want the Product Information Management system to handle may be the single most important variable for pricing a PIM solution. Imagine you are running a Magento e-commerce site with only about 100 SKUs. You can manage the product data manually. Updating one hundred product descriptions with associated texts, images and prices takes time away from the more valuable growth-hacking activities you should be doing, but the data storage involved is not be a big issue. But, if you have 500,000 SKUs in your ERP and you want to display them in all sales channel, that is a different matter. Not only you need to consider data storage in PIM – you should also remember about maintaining sufficient data quality and the transfer costs between PIM and ERP.
At the same time as you consider how many SKUs you want the PIM solution to handle, you might also take a quick look at approximately how many attributes you are handling per SKU. This, too, has an effect on data storage and transfer cost, but more importantly, it indicates how complex the solution is. Most PIM solutions will not have a problem handling product content consisting of many attributes, but there may be vast differences in how easy it is to actually create and manage attributes for products. The number of attributes is also one of the parameters in calculating the data storage and transfer costs discussed above.
A third driver for cost with regard to storage and transfer is media handling. Not only does the number of images impact the amount of storage required, but the quality of the images, videos and other visual materials also plays in. If you intend to use the PIM for e-commerce only, you will not need print-quality images and graphics, but be aware that the requirements for HD videos and images are on the rise for digital channels.
Some vendors may also ask you to provide the number of users of the PIM solution. Even though this does not directly relate to the production cost of your supplier, it may indicate your willingness and ability to pay for an enterprise-grade solution. More importantly, the number of PIM users will indicate the need for training and support throughout the customer relationship. When considering the price per user, be sure to also find out what kind of support the provider offers for the price given. Do they only allow chat and online support, or do you actually get to talk to a person? Do they require you to have a dedicated account manager or separate support team? As always, the devil lies in the details. Too little support may indicate an immature provider, while too much may mean their product will require detailed follow-up.
As you know, even though PIM is in many ways a back-office software, the performance of a PIM solution will affect the performance of your e-commerce site. This means that if you run an on-premises PIM and a SaaS e-commerce solution (a fairly common set-up these days) you may experience reduced performance on real-time data lookup. Sure, some of this may be solved by caching data, but that, too, has implications on how you work on product releases and updates. Another reason vendors will ask about your locations is that the requirement for speed in GUI is so high these days that it matters if the server is hosted somewhere in Europe, for example, while the user resides in Asia. Some suppliers are able to provide you with a solution that is mirrored across geographies, but this is also reflected in their price.
Adding languages means adding complexity to a solution. If you already know you will only need English and German in your output channels, you might as well state that in your initial request. Adding several languages or languages with other types of letters or special characters (such as the Arabic or Chinese alphabets) will add to the price of the solution. Very few PIM solutions will come with these configurations in their standard software set-up, and these requirements will typically have to be catered for in a side-project. This is not to say that you should not ask for it if you need it. Providing local languages is sometimes underestimated from the IT supplier's side.
Some people use PIM solutions only for data governance, i.e. to manage products before they export them to Excel and upload them to other systems. Those of us who have been working in the PIM space for a while know that the real benefits of a good PIM solution show up after you have integrated your PIM solution into one or more output channels. The more output channels you add, the more automation you can do. This increases the value for you as a customer (and vendors are well aware of this). A second reason that output channels are important is that they, too, require more data transfer between systems – data that you, as a customer, are expected to pay for.
Finally – and I do not really know if this is a cost driver or more of a differentiator from the supplier's point of view – you will most likely have to let the supplier know what features you are expecting before implementing PIM. Some provide a lot out-of-the-box, while others may provide these features as custom add-ons. Some vendors lack a range of what most would regard as core PIM features. But in the end, that is up to you to decide.
Some vendors probably have other criteria for pricing, but if you are able to give at least some input to the topics above, it should be enough for a vendor to give you a ball-park number.
Be aware, though, that what we have given you here are just parameters for pricing a running PIM system. The project cost (also sometimes referred to as onboarding) is an additional one-time cost. Pricing this expense is – if possible – even more complex and largely depends of your organisation's technical competence and capabilities with regard to the time you have available to run the project. Most vendors will either help you with the entire project, or they will refer you to a partner.
Not sure how to proceed? Take a look at this e-book for a more thorough investigation into the mysteries of PIM systems and creating effective omnichannel.
Next: Next post: What is the best PIM software for Magento 2?


This in regard to OLA outstation trip taken on 29th March 2019, CRN 2890115521. In my previous communications on respective social media handle where I mentioned about a Credit Card transaction amounting ₹ 2320 (disputed amount). My bank has informed that on April 4th, 2019 these guys have claimed this amount. Please refund immediately.


text:
financial services|16 February, 2017
UAE C. Bank drafts rules pushing banks to lend to SMEs
Central Bank of the United Arab Emirates has issued draft rules aimed at getting banks to lend more to small and medium-sized enterprises (SMEs).
By Tom Arnold
DUBAI, Feb 16 (Reuters) - The Central Bank of the United Arab Emirates has issued draft rules aimed at getting banks to lend more to small and medium-sized enterprises (SMEs) after some lenders had cut their exposure to such companies or raised their charges.
Some banks have had to make huge provisions in the past 18 months against bad debt, much of it relating to SMEs, which account for around 60 percent of UAE's gross domestic product.
To guard against further defaults, some banks raised lending fees to the sector or withdrew from lending to such companies altogether.
In a draft regulation seen by Reuters and circulated to banks in recent weeks via the UAE Banks Federation (UBF), the banking industry group, the regulator said all banks had to have a dedicated unit in place for SME lending, steered by an SME lending strategy and policy.
It added that banks should have set targets and limits for SME lending and would be encouraged to support UAE national entrepreneurs. Banks would have to provide an explanation to the central bank in cases where lending to SMEs falls below their target.
Under the proposed new rules banks should not impose "unreasonable collateral requirements" in return for lending and should provide borrowers with explanations in cases where they refuse to lend to the sector or withdraw credit.
No one at the central bank was immediately available for comment.
A sluggish economy combined with low prices for oil and other commodities and a strong dollar pushed up problems for some SMEs, especially traders, prompting some to flee the country and their debts.
The dislocation in the lending market has risked undermining a push by the government to support SMEs and raise their contribution to GDP to 70 percent by 2021.
In return for supporting such companies, the proposed regulations would allow banks to lower the amount of risk-weighted assets they hold, a move that could free up capital.
The central bank will consult with the banks via the UBF on the draft rules before a final version is enacted, said a source familiar with the matter.
(Additional reporting by Stanley Carvalho in Abu Dhabi; Editing by Greg Mahlich) ((Tom.Arnold@thomsonreuters.com; +97144536265; Reuters Messaging: tom.arnold.thomsonreuters.com@reuters.net))
financial servicesuaesme
More From Islamic Finance
Riyad Bank plans issuing Tier 2 sukuk
Mambu, Ta3meed accelerate adoption of Islamic fintech
Qatar Islamic Bank signs an agreement
Saudi's National Commercial Bank eyes dollar sukuk
Saudi Alkhabeer Capital gets approval to up REIT asset value
Oman's Takaful Sukuk to launch $64.92mln sukuk

redpajama_set_name: RedPajamaCommonCrawl


text:
#Buddha, #CarlJung, #Christ, #God, #Soul, #Spirit, #Visions, #Visions Seminar, #Woman
1933 22 November Visions Seminar LECTURE VII
Date: October 14, 2021Author: Mr. Purrington
22 November 1933 Visions Seminar LECTURE VII
I have two questions here which may lead us far afield into metaphysical mists. And here is a contribution from Dr. Barker which I will read first:
In the Tibetan Book of the Dead, pages 186-187, is a reference to the eighty thousand species of mischievous sprites.
These seem to be blood relations to the imps mentioned in the last seminar, and to come into being under somewhat similar conditions to those of the visions.
That is perfectly true, they are surely such imps, elementals; they are soulless and insect-like and there are so many of them; all those innumerable spirits of Eastern imagination and metaphysics are impish beings, creations that are fragments only; they are personifications of the partial souls in man.
Our psyche is by no means a unit to begin with, it seems to be a collection of inherited units, probably fragments of the past, of former lives or of ancestral lives.
I will not enter into a discussion of the possible transmigration of souls, metempsychosis, because we have no proof of that in psychology, we have absolutely no scientific means of establishing or confirming any conviction about such matters.
We only know that in the psychology of the unconscious there are those possibilities.
Things do happen which could be explained by the reincarnation theory; such ideas would never have come into existence in the history of the world if there were not corresponding psychological facts which lead to such conclusions.
But those are mere hypothetical conclusions, attempts of man to explain certain peculiar facts, and the existence of such conclusions does not prove the actual existence of anything like the transmigration of souls.
The idea in Buddhism is that the human being develops very slowly through incarnations in many forms; Buddha himself experienced about five hundred seventy rebirths, living once as a grasshopper, another time as a plant, another as a monkey, and so on.
Even those ideas are by no means farfetched, they correspond to definite psychical experiences.
Therefore such a hypothesis exists, and also such a conclusion; certain psychological facts explain the existence of the theory.
But, as I said, the existence of the theory does not prove that there is such a thing in reality.
Therefore, speaking of these matters psychologically, we can only state the fact that there are such theories, but we cannot prove them because there are other facts just as conspicuous which prove that they are hardly possible.
For instance, we have the overwhelming fact that at death the human psyche is apparently just put out, it no longer exists; occasionally there are certain postmortem effects which seem to indicate otherwise, but they are so rare and so extraordinary that we are awestruck when we hear of them.
So we cannot say it is the rule that when a man dies he becomes a spirit; it is a great exception when a fact occurs which points to the immortality of the soul.
We have to take that exception into account too, but we have not enough evidence; cases where ghosts have been observed with any accuracy are exceedingly rare, and they do not prove the continuation of life after death, because the obvious facts all speak against it.
It is a psychological fact that the idea of imps is found all over the world, and that is not due to a sort of mental epidemic or a migration of symbols, it is an autochthonous fact which rises everywhere anew; even if there had been no tradition it would come up again, because it is truly a psychical fact that there is such a thing as an imp.
We can explain this satisfactorily from the fact that the mind is a synthesis of inherited units, just as the body is such a synthesis; you have your nose from your mother, your mouth from one of your great-grandparents, and so on; and as your body is such a compilation or synthesis, so is your mind.
The original psychological condition is an agglomeration of inherited traits, and if one part of that agglomeration does not fit, or is particularly obstinate, it can hardly be assimilated; it may be in the long run, but certain people have inherited units like lumps rolling about in their unconscious which they never assimilate at all.
They are like a ship with a heavy cargo, which does not roll as long as it is in quiet waters, but when it gets into the swell of the ocean, the cargo begins to roll too and it becomes exceedingly dangerous.
Such an unassimilated lump in yourself is an imp, and the imp keeps perfectly civil until you get into rough water, but then you will feel it, it will play all sorts of tricks.
For instance, instead of keeping quiet in the moment of danger you become excited; the cargo rolls over to the wrong side and you are seized with a panic.
Always in an important moment of life the imp comes up and spoils the situation.
You know there are plenty of Pechvogel, as they are called in German, birds that
always get into the pitch at the wrong moment, people who always put the wrong foot forward.
When they should say the right word, they say just the wrong word, like the imps that said: "Our Father, which art not in heaven."
So it may be a mental imp, or the imp may also play an exteriorized role.
For example, when I explain this to a patient, he is likely to say: "Excuse me, doctor, I am all right, it is the outside circumstances."
It is always somebody else who is at fault.
In the moment when you should have your hat, the hat is gone; when you should have your car it is out of order and doesn't work, etc.
You can always say, it is not I, they are not doing their duty; the car doesn't work, the train was not in time, the timetable was misprinted even, you have most objective proofs that if it were you only, things would work out quite smoothly; always the circumstances are wrong.
Of course there is the question, how does it happen that it is always you who get into the hole? Who stumbles over misprinted timetables, who wants to use the car that doesn't go?
Facts can heap themselves up to such an extent that it is as if you were actually accompanied by an imp that spoils everything for you.
I have seen cases where I must admit it was most peculiar, absolutely inexplicable that they should always run into situations which did not work; apparently it was not their
fault, they were not the cause of it, but it nevertheless always happened to them.
You see there are people who are decidedly unlucky and wherever they are they cause an unfavorable condition.
If they only enter a room a glass falls off the table and breaks, a mirror splits, or somebody falls down; they seem to cause an unlucky situation.
Such people are often understood to have the evil eye.
In Italy, where they believe in that very strongly, if someone with the evil eye enters a room everybody makes a certain sign, two fingers held out as horns against the power of the evil eye, blindfolding the evil eye.
The King of Spain is supposed to have the evil eye, so when he enters a house, everybody makes that sign under the table; otherwise someone invariably falls ill. Primitives are very shy of people who are unlucky.
You only need to be sick and they will become suspicious and have nothing to do with you, they won't touch you, they give you provisions and put you in the wood, they think you are possessed by evil spirits so they had better keep away.
We also don't like unlucky people.
Of course, with our Christian virtue we must be exceedingly loving and kind to people who have ill luck, but it is utterly disagreeable to us if it comes to a showdown, we must confess in the end that we don't like it at all.
Therefore we feel particularly virtuous if we take care of people who have ill luck-it means that we have overcome a strong resistance.
As a matter of fact, we much prefer happy-looking gay people to sad, evil-eyed, devil-possessed people.
Now here are two questions from the seminar discussion group.
The first one is: "If one were compelled to spend the night in a haunted house, what practical magic ritual could one use?"
We are getting back by a fast train to the dark ages! I confess that I don't know.
I think the best way is to clear out as soon as you can.
I don't know any practical magic ritual because I don't believe in them, I am exceedingly skeptical.
According to my conviction, if you are confronted with such a phenomenon as a haunted house, I would not advise you to use the means we mentioned, exorcism, and so on.
Such means would only work where all the people concerned believed in it; then it would be legitimate.
It might work with peasants, for instance, even Protestant peasants.
I know of a case where a cow stable was haunted, a thing which frequently happens here in Switzerland, and a Franciscan father from the monastery at Rapperswil was sometimes called in to disinfect the stable spiritually, by means of the special knowledge he is taught.
There is a little Franciscan monastery right below the castle at the end of the
peninsula, and a priest lived there who was really a medicine man, and he knew how to deal with ghosts and evil spirits, using the church magic, exorcism. For instance, the animals belonging to the little Swiss "Circus Knie" hibernate in Rapperswil, and among them was a young elephant that suffered from diarrhea.
I heard of this case from a former state attorney of the Canton St. Gallen, a gentleman and a clearheaded fellow; he watched the whole performance, so it is first-class information.
All the vets had done their best and all the medicine they could provide had been used, but the elephant simply would not be cured.
Then they called in the medicine man, this Franciscan father from the monastery, and for one-and-a-half hours he talked to the little elephant; he stroked his back and looked into his eyes for a long time and said he should give up being sick, he should submit and be nice.
Then suddenly, looking into his eyes, he said: "Now he wants to be cured, he will be all right tomorrow, you must do nothing to him, he has submitted."
And the next day he was well.
This is truly primitive medicine; it is what the medicine man does, he puts something into people.
This little elephant merely reacted like any sensible human being would react, any child or human being.
It took perhaps a bit longer with the elephant, of course it was a little less accessible than a human being, but it worked.
Now we could not apply such magic because we would not be able to believe in it; if we could believe we would be on that level.
And on that level our consciousness would be so encased and have such a limited reach, that many of its contents would not be conscious, they would be exteriorized. People with a narrow conscious life exteriorize their unconscious, they are continually in participation mystique with other people.
That Franciscan father had an exceedingly limited consciousness, and his whole psychic life therefore took place outside of himself in the Brothers of his Order, in the people and animals he contacted he was everywhere, as primitive people are everywhere.
He could work in this way because a bridge existed through the fact that he lived in participation mystique.
Now if your mind has no such limitations, if more unconscious things have become conscious to you, then you live less in participation mystique, there is less connection, and you can no longer hold such beliefs.
Therefore the ordinary magic used against a haunted house would be ineffectual with people who already know too much, who are already too conscious; such people must apply entirely different means, which would be like that of the rain maker of Kiao Tchou.
If you get into a situation that is wrong, then you are wrong because you contact it.
People are often astonished upon coming into a gathering that they suddenly go wrong because the people in the gathering are wrong; they were perfectly all right and then they find themselves wrong.
Now you can work magic in such a situation, not by putting that wrong right-that is only what the primitive medicine man does by participation mystique-but by putting yourself right, and then by indirect magic you may work in favor of the general situation.
For if one man is right in a crowd there is a chance that it may spread, that the crowd will become right because one man is right.
But you cannot put the crowd right directly unless you are in participation mystique.
For instance, a primitive sorcerer can put a whole crowd wrong, he can blindfold the crowd, and then work his tricks; as in that famous trick where you can see the boy
climbing up the rope which is thrown into the air.
But if a man from outside who has not been under that spell joins the gathering, he sees
no rope, nothing is in the air and the boy is standing on the ground; and if it is photographed, there is nothing in the air.
Yet everybody will swear that the boy climbed up the rope.
I have seen jugglers working like that, and I got into it myself, my own judgment became confused.
An Indian juggler did the very simple trick of the little hats and the red berry.
They use the top of a certain tropical fruit, which is cone-shaped like a little hat.
There are three of these hats, all slightly different, and the red berry is put under one of them.
You can watch them and could swear that you knew exactly where that berry was.
People bet about it, and the funny thing is that the man who is betting is invariably wrong, while the people who are looking on know quite well.
A friend who was with me tried it first and I always knew where the berry was and he never knew, so I was absolutely sure that I could safely make the bet.
I went as high as one hundred and twenty-five francs, and each time I was wrong, and, mind you, the people standing at my side knew where the berry was.
That was an extremely interesting experience to me.
You see, such a sorcerer is in participation mystique so he can blindfold people.
But we cannot do that.
I would not be able to blindfold a crowd unless I were blindfolded.
I cannot do so when I am conscious; consciousness prevents that magic effect.
You see, such magic effect never works to a good end, it always works downwards, for low tricks, for immorality, for irresponsibility, because it is a running-down process and therefore has this tremendous catching power.
If a conscious person should apply magic of the low order or exorcism of any kind, he would become infected by the evil he tried to combat.
Moreover, it would not work because he could not possibly believe that it would work.
So don't try such stunts.
The legitimate way would be that you say: "I contact a wrong situation, I am wrong, therefore I should purify myself."
Purify yourself and you may improve the situation; then you are working for the good.
It is at least certain that if anyone should imitate your example there would be two, and perhaps a third one would do so which would make three, and then it would spread so that the whole situation would change eventually.
Of course it does not work so miraculously as the running-down way, but it works to a
much better end.
If you should find yourself in a haunted place you should say: "I am obviously in a wrong place; whether it is that the house is haunted (for there is such a thing) I don't know, but sure enough I am wrong."
Then you can only do what you always do when you are wrong: you purify yourself, you try to understand yourself, you observe your dreams; they will tell you where you are wrong, what the situation is, and then you try to clarify yourself in order to regain your former right attitude.
In doing this you have combated the wrongness of the place, perhaps you have laid the ghost.
Or you clear out. At all events something will happen which will settle that problem.
It is not necessary or possible to lay all ghosts, or to improve all conditions; that would be the power attitude or a sort of savior attitude.
You can leave things to themselves. If they don't improve, then you improve and you quit.
Therefore I say the best way of solving such a thing is by removing yourself, not the ghosts.
Some unspeakable wrongness may be in the place and you simply leave it to the devils and clear out.
Certain places may be wrong perhaps eternally, because they have been built with the wrong intention, and then naturally in every stone, in every corner is that wrongness.
As there are certain places which are built with a good intention, and they have an unspeakably calming, pacifying, beneficent effect in their style and in their atmosphere, because it is right.
Here is the second question: "Do you believe there are objective ghosts as well as subjective ones?"
Well, it is not a matter of believing, I believe nothing; either I know a thing and then I don't need to believe it, or I don't know it, and then why believe?
But if you ask whether we have sufficient reason to believe that ghosts are objective as well as subjective, I must say that there are most certainly objective effects which
one calls ghostlike.
The phenomena of parapsychology are effects of that kind, or telepathy, for instance; one knows here what happens a thousand miles away by a telepathic dream or a vision.
These facts can be objectively verified. It is the same with ghosts.
Of course we can admit that ghosts are subjective phenomena, that is perfectly obvious, there is no doubt about it; but that they are objective seems to involve a tremendous problem, namely, the continuation of the individual life, almost of consciousness, after death.
Of course we must not conclude that, because it makes the whole problem unwieldy; such issues are then involved that we can hardly deal with the problem scientifically.
If, however, you can believe that a so-called ghost is an exteriorization of a living being, it is at once perfectly possible, for as it is a possibility that you perceive something which surely you have not seen or heard or smelt or touched, so truly objective effects are possible which you cannot possibly have produced.
For instance, it is utterly impossible for me to knock against that wall from my place here because my arm cannot extend so far, but if you assume that there is a possibility of exteriorization, as in a telepathic vision, you can assume that I am able to exteriorize a part of myself-whatever force it may be-and that that thing can knock
against the wall.
You might think it was a ghost, but a photograph taken in that moment shows a stream of ectoplasm going out from my hand or any other part of my body, which reaches the wall and knocks there.
You may have seen the photographs of the Crawford experiments.
Now those things are by no means a swindle; although very peculiar, they are facts, but observation shows that it needs a medium from whom those effects issue and by whom they are produced.
So there is a certain objectivity about it, but that does not prove that it is the ghost of a dead man or an elemental; we cannot prove the existence of objective ghosts because we simply cannot find any evidence for it.
If you study the theory of cognition, say Kant's Critique of Pure Reason, you know why it can never be proved; there is as little possibility of a proof in that case as there is of proving that the world is infinite; it cannot be proved because it is simply beyond our means.
You may have more or less convincing subjective experiences, but you cannot prove that they are what you take them for.
Those gruesome pictures of ectoplasm prove an objectivation that does exist, it is something tangible and even accessible to physical experimentation, it can be photographed and weighed, but that it is a ghost one cannot say with absolute certainty.
But as you cannot prove that there are objective ghosts, so you cannot prove the contrary; it is quite possible that there are, but there is no evidence because you can never prove their identity.
A very interesting experiment was once made at Columbia University in New York by two groups of students who telephoned to each other from different places, making the attempt to prove their identity over the telephone.
It was as if somebody should telephone me, to whom I gave my name as the person
speaking, and he should reply: "You call yourself Dr. Jung, but who knows whether you are really he?" "Don't you recognize my voice?" "Anybody can imitate your voice." "Don't you remember we dined together a fortnight ago?" "Oh yes, but there were others there who can imitate your voice." "But we were once quite alone and discussed such and such a matter." "But somebody may have been told that we had such a talk
together in order to pull the wool over my eyes."
You see one could go on indefinitely.
You perhaps remember the famous case of the identification of the ghost of William James, the American psychologist; I knew him personally, a very great man, a wonderful man.
And Professor Hyslop, the physicist, who later became general secretary of the American Society for Psychical Research, was his friend; he made many experiments and left quite a remarkable book, perhaps the most intelligent one upon this question.
Before James died they made an agreement that whoever died first would do his best to give some message to the other, a message which would possibly be helpful in identification, because that was their common problem.
At first nothing happened at all after his death, but sometime later-I don't remember the exact time-one of Professor Hyslop's mediums said that a man who called himself William James wanted to give a message to Professor Hyslop; he reminds him of the pink pajamas.
Hyslop of course cocked his ears when he heard the name of William James, but he was completely baffled by the pink pajamas, till he finally remembered that when they were students together in Paris, upon some one unusual occasion William James had in fact worn pink pajamas.
Then about ten days later Hyslop got a letter from a spiritualistic circle in England saying that upon that evening, at such and such an hour, so many minutes, a ghost appeared and gave their medium a message for Professor Hyslop, Columbia University, New York: William James reminds him of the pink pajamas.
So a circle with which Hyslop was not acquainted received the same message upon the same evening.
This was the best proof that he ever got.
He told me this story himself a very interesting case of identification.
If you are invisible, behind a wall, for instance, and you want to identify yourself, how the devil can you do it?
Finally you come to such an issue as about the best possibility.
You take a thing which nobody knows, a thing which is so unimportant that you could not possibly have told it to anybody else, something that you have in common with that man of which nobody else would take notice, and remind him of this unique fact which has most probably been in nobody else's mind.
That would make a fairly good case.
But you could also say Hyslop was just as interested in the question, and his unconscious mind was seeking a possible means of identification, so he exteriorized the whole show.
But then what about the circle in England with whom Hyslop was not even acquainted?
Well, it beats me.
But if there is such a thing as exteriorization and telepathy, they had perhaps a particularly sensitive medium, like a good wireless receiving set; he had broadcast his need and the medium got the message from the waves which go round the earth, and sent it back to America.
If the one thing is possible then the other is possible as well. So you have no proof, one proof is as good as another.
If you know that the human mind can broadcast its condition, why should it not be broadcast through that medium who had a particularly good wireless connection?
That we do broadcast such things is also very possible.
If you think of a friend who lives in central Africa when he is in a particularly
receptive condition, he can receive it and send waves back to you which you can also receive.
Suppose, while your attention is fixed upon what I am saying in this room, that that stream of consciousness, your attention, is interrupted by a flash of very clear vision in which you see a friend or a relation in a railway accident, and a telegram comes afterwards that he has indeed been killed in a railway accident under the conditions in which you saw him.
You will then be convinced that you have seen that accident, and you will assume that the dead man projected the vision into your mind, because you cannot imagine any other reason.
Otherwise you would have many more such impressions, but you have not; it always needs such moments in order to break through.
I will tell you a most remarkable case: an Englishwoman, living in England, dreamt that her brother, a civil engineer in India, stood at the foot of her bed with his head chopped off and lying on the table beside him.
The next day she got a telegram from India, saying that he and some other engineers had in fact been killed in a riot of coolies in a mine, and after having killed them, the coolies had chopped off their heads and carried them about on poles.
The man was dead when they chopped off his head, yet he broadcast the fact that his head had been chopped off.
Now it is difficult to assume that her unconscious was following him all the time and saw that, it is more probable that he sent out an S. 0. S. to her.
But he could not possibly broadcast that his head had been chopped off because by that time he was already dead.
This story aroused a number of arguments, the argument, for instance, that the man was perhaps not quite dead when they chopped off his head, so that he knew.
Or, knowing the customs of that lovely country where he was working, he may have assumed that in a riot they surely would do just that, so, knowing ahead, he could broadcast it.
Or another possibility was that he knew what was going to happen from a dream the night before, and that he broadcast his dream then.
Of course this latter possibility would be just as miraculous.
That the thing was broadcast at all is a miracle, for according to our wits it is inexplicable.
If you assume that he broadcast it, then he broadcast it when he was dead, because according to the reports the body was already badly mangled, they had stuck their knives into it as often happens in such cases.
But even if he were not dead, it would, nevertheless, be a miracle that his sister saw it.
Now I will tell you another story which is even more intricate: an American woman living in New Zealand had not heard for some time from her brother who was in the United States.
Then she had three consecutive dreams, of which I only remember the main facts.
She saw her brother sitting upon a railway track in the moonlight, when a train
came along and ran over him and killed him; and in one of the cars she saw, as if she were looking in through the window, a man whom she knew, a parson; he was sitting alone in a compartment on that train.
This all proved to be true; her brother, on account of business worries, had committed suicide by throwing himself under the train.
And by further inquiries she found out that a certain reverend gentleman had actually been where she had seen him in the train which ran over her brother.
Now if the man who was killed broadcast the picture, you must assume that he must also have seen the parson in the compartment; otherwise he could not have broadcast the fact.
Or if you don't like that assumption, then you must assume that the sister's unconscious watched her brother all the time and thus saw him killed.
Miss Wolff: Could the parson not have seen the man under the train?
Dr. Jung: No, nothing was known, even the engine driver did not know it.
Mr. Jerome: But doctor, are you not assuming that there is no survival after death?
Dr: Jung: I make no assumptions, I am speaking about psychological facts.
If you assume that that man had an immortal spirit, or a soul that survived death, then this case is very simple because naturally the soul knew the whole thing. But how prove it?
It is the simplest thing on earth if you can accept that, but if you cannot, then how prove it?
You see, the whole thing is apparently simple when you make one hypothesis, namely, that the unconscious is aware of what is happening whatever the unconscious may be.
It is not even necessary to assume that there is personal survival after death, you simply assume that there is an all-pervading oneness in which all things are contained, so naturally the influence reaches the right place, where it is most likely to be received.
It may not reach another who has not the same wavelength.
Or if that message reaches someone else, he may just have a dream, because he does not connect with that wavelength.
But in the case of a relation whom one loves, perhaps a brother, it is different; then it is like the Siamese twins, if one gets a shock the other one feels it.
All these questions can be solved by the standpoint of an all-pervading oneness, which means complete annihilation of space and time; that would mean a reality at the basis of our so-called reality, which would be the basis of our oneness.
Such a hypothesis is an unimaginable thing, but by the hypothesis of a fourth dimension, you can answer it.
Mr. Baumann: There is a story about Mark Twain, that when he wanted to write a letter to a friend, all he had to do was to write it and take it to a post office, but not to throw it in; then the next morning he got a letter from his friend about the subject he wrote about.
Dr. Jung: Well, such things happen.
You dream of a certain person of whom you have not thought for ten years and the next morning you have a letter from him.
Strangely enough, this happens when the letter is already in the immediate vicinity.
That peculiarity of dreams was remarked in the famous case which Dunne reported in An Experiment with Time.
He was in a remote place in South Africa, and he had a terrible
nightmare in which he saw a mountain exploding and knew that four thousand people had been killed.
When the next mail arrived, he read in the Daily Telegraph of the disaster at St. Pierre in Martinique; the volcano Mont Pelee exploded and the whole town with forty thousand inhabitants was destroyed.
Now he had not perceived the catastrophe when it really happened, the point is that he had that dream only when the papers with the news were already in the post office. And in the paper, through a mistake in printing, the number of people killed was really put at four thousand, the number he saw in his dream; he dreamt the mistake.
You see that also casts a very peculiar light on such phenomena, it seems to point to the hypothesis I mentioned, the peculiar oneness of consciousness and our inclination to receive those influences which really concern us and which are approaching us.
He was not in any way personally concerned, but naturally anybody would receive a certain shock.
I remember that I read it in the papers with a good deal of emotion; it is impossible to read such a thing without a certain amount of participation and that was true in his case.
So you can anticipate certain events which are not just personal, yet they touch you somewhere profoundly; they make an impersonal impression upon you despite
the fact that they don't concern you personally.
I don't know why the question of ghosts is so engrossing just now, but we must take things as they come along.
I have an idea that when we get to a place where we apparently go off on a bypath, it is not so much of a bypath, it must somehow have to do with the subject in question.
The imp started us on this road.
You remember he was described last time as a sort of ape-man with black fur on his legs.
This apparition of an ape-man, or nature demon, or elemental, occurred when our patient had taken that star back into her breast, which means that the symbol of individuation returned to her after having been objectified-by the magic ritual of contemplation and veneration it came into objective existence.
Such a ritual act is an acknowledgment of the substantiality of the symbol.
I told you, for example, the story of the man who barked in the moonshine like a dog.
You see, when you have recognized the objectivity of a symbol by worshipping it or by putting it outside of yourself, by a mere drawing of it perhaps, it gains a certain reality, the reality of a drawing on a piece of paper at least, so that when you come across it later on, you say: "How funny, it was such a reality to me that I once even made a picture of it."
A sincere act of worship means bestowing a lot of libido on the thing; and investing that amount of energy in it, energizing it, will have the inevitable consequence that it takes on a certain autonomous character, it becomes a substance, as it were.
Therefore taking that substantial star back into herself will keep this woman on her individual line, it becomes a certain power in her, she is led on the way toward
individuation, which means an increase of consciousness.
For individuation is differentiation and differentiation means increase of consciousness;
the more you know how different you are from other beings or things or circumstances, the more your consciousness increases.
So since she is on the way to an increase of consciousness, it is as if she were moving away from the man of the past, the instinctual, archaic, historical man, and she creates a sort of distinction between herself and man as he used to be.
That also is a sort of differentiation, a denial of participation mystique, only here it refers to biological humanity in general, the universal ape-man.
Now as long as our consciousness stays within reach of imitation, tradition, submission, general creeds, we are within the reach of the ape-man we are imitating-as, for instance, we imitate our parents.
I am imitating the convictions of my father and grandfather and great-grandfather, and
I don't need to use my mind at all for that purpose because it works all by itself.
I simply fall in with the wisdom, with the movement, the melody of my ancestors.
By birth I am a good Christian as by birth I belong to a certain family, and I have to do nothing, I am what I am, I am carried by the circumstances.
So I can be an advanced civilized being, yet I am absolutely in the frame of the historical tradition, the given facts, and thus I am like a monkey, or like a sheep in the herd; I don't transgress any borderline, I am not distinct from the general or universal ape-man.
But the moment I begin to increase my consciousness by understanding a little bit of Freud, for instance, by beginning to mistrust the character of my own mother or father, by thinking the dependence upon my mother is not all that it seems to be, that there are very peculiar motives in it, I am then different from other people.
I have then increased my consciousness by the mere doubt about things which are generally accepted.
That a son worships his mother is of course generally accepted as the proper state of things, but when you sincerely doubt that, you have increased your consciousness, you are already beyond the ordinary man.
Or, speaking of a generally existing participation mystique, if you doubt the character of human relations you are different.
The real author of this idea of participation mystique, Levy-Bruhl, applies that term only to primitive man, he does not dream of participation mystique among civilized beings.
He assumes that it does not exist or that it belongs to the dim ages, he has no idea that he himself is in participation mystique.
But I apply this term very freely to ourselves, expressing thereby the doubt of our human relatedness; I try to make you see the generally accepted fact of human relatedness under the light of participation mystique, conveying by that idea that in certain ways we are exactly like primitive man.
And so I increase your consciousness by that doubt of something which you took for granted.
Then you are in a way like Newton, who saw an apple fall from the tree, according to the legend.
Millions of people had seen an apple falling from a tree, but nobody else discovered the law of gravity; he had a doubt, he began to think about it, like Galileo with the swinging chandelier.
The great discoveries were made by someone doubting a thing which was taken for granted; the one who increases consciousness marvels about things at which nobody
else marvels, things which are no problem to other people.
So the increase of consciousness causes a distinction from the general or universal
animal, the universal unconsciousness of participation mystique; and when that difference becomes marked, you are likely to have a vision of the thing from which you are different.
It is impossible to recognize a thing as long as you are identical with it; if you happen to be completely identical with another human being, you cannot make a difference between yourself and that human being, you cannot say that the object exists, because you are essentially the same.
It is not even a problem because it is impossible to perceive or understand anything that is not different.
So to somebody who is within tradition, that ape-man does not exist; it is not experienced by such an individual, as the unconscious is not experienced by one who is absolutely within tradition.
If you are firmly within the walls of the Catholic church, for instance, there is no experience of the unconscious.
But the moment you step beyond the limits of the traditional frame, the unconscious becomes objective and then you feel the whole impact of it.
Now by that act of individuation, our patient, as we said, is clearly going ahead, she is increasing her consciousness.
Consequently the unconscious is constellated, it appears here in the form of a furry animal, we spoke of it as a sort of imp, a nature demon.
The farther consciousness is removed from it, the more it loses all its intrinsic human value.
You see, the status that ruled before was that she herself was identical with the furry animal; and in that case the animal is not clearly an animal and she is not clearly human, she is something in between.
And anybody looking at her with the eye of increased consciousness will instantly
see that she is an animal, he will be able to catch the gleam, the glimpse, the glitter of the animal in the eye, in the movement, the way of speech, in the manners; everywhere he will detect the beast.
It is true that if one studies human beings, one will see the animal in them, though they themselves may be highly respectable pillars of the church and don't see it at all; therefore no use mentioning such a trifle.
But that trifle becomes all-important if it is disregarded, because it is then deprived of human consciousness, of the specific light of the human being.
Then it is nothing but a furry impish thing, an uncanny constituent, threatening, malevolent, and of magic attraction perhaps.
It may show in dreams, as it shows in these visions, in the form of the ape-man, or of a real ape, or a monstrous animal.
Or it may appear in a more projected way in a sudden fear of collectivity.
When consciousness is increasing one is most likely to be seized with panic, because the animal then appears in human society-collectivity becomes that monster, a sort of swallowing dragon.
One doesn't see it in just that form, but one is affected as if in the presence of a huge and dangerous monster.
It is not quite fair to call this particular monster an animal, for it is not exactly a monster nor is it exactly an animal; it is a man covered with hair, a rather dangerous-looking individual, the primitive man who dates back from the glacial age into millions of unknown unconscious years.
That forms a tradition which is a million times more important than all of our conscious history.
These three months of the Platonic year that man has lived through-each month being one-twelfth of twenty-six thousand years, or approximately two thousand years-what is it?
And before that nothing was realized, things just happened; nothing was invented, writing was discovered only about three months ago.
The state of real culture, real civilization, has been in existence a very short time, it is quite recent.
Five or six thousand years are nothing, it isn't even long enough to form a decent geological layer.
There are geological layers which have taken thousands of years to form, so it would be the thinnest coating of dust, and beyond are long ages of primitiveness.
We don't know how far back we should date the Synanthropes man, or the Neanderthal race, but they are immensely old, because the anatomical features have changed considerably since.
Now, that man will be constellated, and you will be up against him when you advance in consciousness, and that fellow is exceedingly powerful.
So in times when human consciousness really advances, one may expect manifestations of this old man-call him the ape-man.
Do you know any historical example of the manifestation of such a figure?
Mrs. Baumann: Would the war be an example?
Dr. Jung: No, that was mere disintegration.
Dr. Neumann: Pan?
Dr. Jung: That is a good idea, a close analogy to this vision.
You see, Pan in his philosophic meaning is by no means the old satyr, the demon of
the woods and the prairies, the demon that arouses one's fear when one hears the whispering of the wind in the reeds; Pan was also a philosophic conception.
For the Greek word pan means all, the universe; in later times he lost all connection with that original demon and became a symbolic god of the universe, and even played a role in metaphysical speculation.
You may remember that old legend of the pilot, Thamus, who landed his ship in Ostia, the harbor of Rome, and demanded an audience with the emperor in order to give him an important message.
He said that when sailing through the Grecian archipelago, he passed the island of Naxos in the night, and there he heard great lamentation going on, Pan megistis ethneken, Pan the greatest is dead.
That was in the time of Tiberius, just at the beginning of Christianity.
This form then vanished, Pan was dead.
But there were other great figures and they were not always negative.
Question: Is not Enkidu in the Gilgamesh epic such a figure?
Dr. Jung: Yes, that is true. Gilgamesh was a man of superior consciousness, two-thirds divine and only one-third human, so he was a sort of Prometheus, a light-bringer.
He took a step ahead, so he offended the gods, and therefore they invented a terrible primordial man, Enkidu, to subdue him.
His body was covered with hair, and he ate herbs like the gazelle and drank with the animals at the waterholes.
But we miss there the overwhelming greatness he was not paramount to Gilgamesh, not quite his equal even.
Mr. Alleniann: Would the Titans killing Dionysus be an example?
Dr. Jung: Yes, inasmuch as Dionysus was really a god of the mysteries, and the mysteries had the purpose of increasing consciousness by secret teaching.
And an increase of consciousness would be likely to arouse the collective unconscious symbolized by the Titans, so there we have the giant motif.
Mrs. Baynes: Could one say that Nietzsche's superman was such a notion?
Dr. Jung: Yes, and there are many more.
Perhaps you can think of others for the next time. ~Carl Jung, Visions Seminar, Page 1180-1196
James Hervey Hyslop (1854-1920), Enigmas of Psychical Research (Boston, 1906). See
above, 29 Oct. 1930, n. 6. Jung mentions him in CW 13, par. 6on. and in the Freud/Jung
Letters, index, s.v.
Previous Previous post: 12 October 1932 Kundalini Yoga Seminar LECTURE 1
Next Next post: Sonu Shamdasani: What of Jung's fantasies did he regard as precognitive?


text:
Category: Biography
Activists 62
Artists / Musicians 22
Athletes 15
Entrepreneurs / Inventors 8
Explorers / Adventurers 30
Heroes 80
People of Color 61
Scientists 41
Writers / Poets 31
National Book Finalist 1
She Did It! 21 Women Who Changed the Way We Think
Girl with Brush and Canvas: Georgia O'Keeffe, American Artist
What Every Girl Should Know: Margaret Sanger's Journey
Heroism Begins With Her: Inspiring Stories of Bold, Brave, and Gutsy Women in the U.S. Military
The Lady Is A Spy: Virginia Hall, World War II Hero of the French Resistance
Eleanor Roosevelt, Fighter For Justice: Her Impact on the Civil Rights Movement, the White House, and the World
Women Heroes of the US Army: Remarkable Soldiers from the American Revolution to Today
Dissenter on the Bench: Ruth Bader Ginsburg's Life and Work
Yes She Can: 10 Stories of Hope & Change from Young Female Staffers of the Obama White House
Saving the Tasmanian Devil: How Science Is Helping the World's Largest Marsupial Carnivore Survive
Born to Fly: The First Women's Air Race Across America
Women in Art: 50 Fearless Creatives Who Inspired the World
The Girl Who Rode A Shark And Other Stories of Daring Women
We Are All Greta: Be Inspired to Save the World
Leading the Way: Women In Power
Make Trouble Young Readers Edition: Standing Up, Speaking Out, and Finding the Courage to Lead
Boss the Bestseller List Like J. K. Rowling
Mighty Moe: The True Story of a Thirteen-Year-Old Women's Running Revolutionary
Becoming RBG: Ruth Bader Ginsburg's Journey to Justice
Eclipse Chaser: Science in the Moon's Shadow
My Survival: A Girl on Schindler's List
Ordinary Hazards
Voices: The Final Hours of Joan of Arc
The Language of Fire: Joan of Arc Reimagined
Astronauts: Women on the Final Frontier
The Year of Goodbyes: A True Story of Friendship, Family and Farewells
Rachel Carson and Ecology for Kids: Her Life and Ideas, with 21 Activities and Experiments
Ms. Gloria Steinem: A Life
Fly Like A Girl Young Readers
Changing The Equation: 50+ US Black Women in STEM
You Too? 25 Voices Share Their #MeToo Stories
Breaking Through: How Female Athletes Shattered Stereotypes in the Roaring Twenties
Girls Who Run The World: 31 CEOs Who Mean Business
Polar Explorer
Fighter in Velvet Gloves: Alaska Civil Rights Hero Elizabeth Peratrovich
The Incredible Women of the All-American Girls Professional Baseball League


The Highland Council has announced details of an expansion to the programme for this year's Inverness Highland Games & Gala weekend with a number of new events being added to the city's summer season.
The festivities will commence on Friday 19th July with performances in Northern Meeting Park Arena featuring the City of Inverness Pipe Band; the Elizabeth Fraser School of Highland Dancing and members of the Inverness Branch of the Royal Scottish Country Dance Society; before the 2019 Highlands Strongest Man and Strongest Woman Championships takes place.
For many spectators, the Heavy events at the Inverness Highland Games are one of the highlights of their trip to Scotland; and another day of fierce competition is expected on July 20th with Champion Jamie Gunn scheduled to return to defend his title against a top class field of Heavies. As usual the day will end with the Heavies attempting a unique event which can trace its roots back to The True Highland Games staged in 1822.
The Inverness Stonemason's Stone weighs 252 pounds and always generates the biggest cheer if any of the Heavies have enough strength left at the end of an exhausting day of competition to lift it cleanly over a bar suspended 5 foot in the air. Less than a dozen athletes have been able to complete the task to date; although many have travelled to Inverness to try.
The Games Committee have announced that following the Opening Ceremony's Mass Highland Fling; they will mark the 100th Anniversary of the founding of the Inverness Royal British Legion Pipe Band by inducting the entire band into the Games' Hall of Fame.
Sunday July 21st will see the return of the Inverness Gala to its traditional Sunday afternoon slot with a number of events being staged simultaneously at Bught Park.
Following October's inaugural Proud Ness, the Highland Council and the Highland LGBT Forum volunteers have been working behind the scenes on developing a format which would enable Proud Ness to accommodate the thousands of participants who are expected to take part. Proud Ness 2019 will feature a parade to Bught Park that will start around 1pm in order to enable participants from across the Highlands and further afield to participate. It is expected that the Proud Ness marchers will be joined along the way by marchers taking part in a sponsored walk for Mikeysline and by competitors in a brand new event especially for dogs and their owners.
Ruff Ness is scheduled to take place in the main stadium at Bught Park at 2pm on Sunday afternoon at the conclusion of the Gala Day Junior Shinty Festival organised by Inverness Shinty Club. Ruff Ness will feature a number of fun competitions which are currently being tested with varying degrees of success and laughter.
Also making its debut on Gala Sunday in the Clan Village will be the pilot Well Ness Show which will feature a wide range of exhibitors and the opportunity for folk to discover a number of ways to relax and feel better.
Games Chieftain Provost Helen Carmichael said "Our expanded Games and Gala Weekend programme is filled with activities and events for everybody to enjoy; and is the result of many months of work behind the scenes to create something very special indeed. I would like to thank the many local competitors, performers and volunteers for their tremendous efforts over many months in helping our Games Committee and our city's Events and Festivals Working Group to pull this all together.
•	Tickets for the Highlands Strongest Man and Strongest Woman Show cost £3 with Under 12's admitted free.
•	Admission to Gala Sunday is free.


Martin Jarrold received his B.S. degree in 1977 and his Ph.D. in 1980 from the University of Warwick.
Professor Jarrold's lab is interested in issues involving the nanometer length scale, ranging from the melting and freezing of size-selected clusters, to weighing viruses, and the self-assembly of peptide nanostructures.


text:
Laws of Bahrain
Select issue:
All Year 2014 2015 2016 2017 2018 2019 2020 2021 2022
All Month January February March April May June July August September October November December
All Practices Banking Banking and Finance Commercial Construction and Real Estate Corporate Law Practice Debt Collection Dubai Employment Law in Dubai Energy and Natural Resources FMCG Franchising Health Care Hospitality Insurance Practice Intellectual Property Litigation and Dispute Resolution Maritime and Shipping Practice Mergers & Acquisitions Mining Real Estate Shipping and Maritime Technology and Media Practice Technology media and entertainment
Tax Regulations in the GCC : Guide
Guide on Tax in UAE, Saudi Arabia, Kuwait, Bahrain and Oman Introduction: Gulf co-operation council is the abbreviated form of GCC. It came into force in 1981. It is the union of all Arab state except Iraq and UAE is one of its member states. Saudi Arabia has head first…
A Guide to Information Security and Data Protection Laws in GCC Countries
A Guide to Information Security and Data Protection Laws in GCC Countries New challenges have arisen with the technological development along with the social and economic globalization. It can be said that our entire personal data is being stored in the gadgets we use. Internet today has brought millions of…
EPC vs Design-Build Delivery: English Law Vs GCC Law
Differences between EPC and Design-Build delivery- English Law compared with GCC Any manufacturing company primarily delves on the basics of production efficiency, innovation, cost management and time to market which are the critical factors for achieving a competitive advantage. The company needs to achieve its business strategy, and thus a…
International Anti-Terrorism Conventions
A Global Purview of Counter-Terrorism Efforts With nearly 41% of all terrorist attacks resulting in casualty, and a dramatic increase in public targeted incidents, governing bodies representing both domestic and international interests alike have invested countless resources into better understanding why terrorism occurs, and how legislatively, it can be stopped.…
Medical Negligence Claims and Liability in Gulf Countries: a Critical Analysis
Medical Negligence Claims and Liability in Gulf Countries: a Critical Analysis WILLES.J opines, "Negligence is a negative word. It is the absence of such care, skill, and diligence as it was the duty of the person to bring to the performance of work, which he is said not to have…
Consolidation of Economic Status
Consolidation of Economic Status Introduction With the changes and developments in the world, especially in the Middle Eastern region, we face numerous challenges from an economic standpoint. In general, most of the Middle Eastern countries are developing countries, looking to consolidate their financial position in the region and also in…
Arbitration and Expedited Proceedings
Emergency Arbitration and Expedited Proceedings Introduction There never really seems to be ample time available to get the problematic and wary things done. At the same time, when there is nothing to be done, time cannot seem to move fast enough; this can seem frustrating to one when deadlines approach…
Project Financing: GCC Overview
Examining Project Financing issues and Regulations Introduction Driving through Dubai one is inundated with the view of cranes and construction sites, however, if a closer look is taken it becomes increasingly more evident that many, if not most of these sites are inactive and the buildings are left skeletons of…
A Guide to Non-compete Clauses in the MENA Region
A Guide to Non-compete Clauses in the Middle East Introduction Non-compete clauses are sometimes incorporated into the contracts of employees to ensure the security and protection of the employer if an employee decides to move to another company. When working for an entity, individuals will likely pick up on and…
Patent Registration in UAE and GCC - Bespoke Guide
A Guide on Patent Registration in the GCC "The Patent Office is the Mother-In-Law of Invention." Introduction Senior MIT lecturer Joe Hadzima defines a patent as follows, "A patent is an exclusive right issued by a country to an inventor, allowing him to exclude others from manufacturing, using or selling…
Extensive Guide on GCC Agency Laws
Agency Laws in the GCC Countries - An Extensive Guide Introduction The extension of the multinational partnership is either setting up its subsidiary in remote purview or to tie up with the local organization in a foreign jurisdiction. United Arab Emirates (UAE) is one of the distant locals where international…
Bahrain Logistics Zone
THE HEART OF GULF – BAHRAIN "A 'start-up' is a company that is confused about – what is products, who its customers are and how to make money." Centrally located in the Gulf, stable economic climate, business-friendly atmosphere, state-of-art technology, and exceptional business opportunities are sufficient to convince an investor…
The UN Convention on Contracts for International Sale of Goods
An Overview of the UN Convention on Contracts for the International Sale of Goods If a company in the United Arab Emirates wanted to buy authentic leather abroad, most likely they would start looking for sellers in Italy. Considering that they find such an Italian company, the first step in…
Oil and Gas Guide: Bahrain
Oil and Gas Country Guide: Bahrain 1. What department/agency regulates oil and gas extraction? What are the primary laws which apply? Several government agencies regulate the oil and gas sector in the Kingdom of Bahrain. The National Oil & Gas Authority (the NOGA) regulates and develops Bahrain's hydrocarbons sector. NOGA also…


Melbourne Dentist is the best choice for you to get any dentistry services in Melbourne. For exceptional service and results about your smile, consult Gentle Dentist from Melbourne Dentist today. We are specialist in cosmetic dentistry field with many years of experience in hand and we make your smile even more beautiful. At Melbourne Dentist clinic you can get many more dental services like Teeth whitening, Porcelain veneers and crowns, Teeth Replacing etc.


Global Fund for Women is an excellent organization and we are proud to have fundraised for them. However, we are now directing our efforts in a new direction. The November election of Donald Trump as President of the United States came as a surprise; we had assumed Hillary Clinton would be our next president and therefore had not been concerned about the fate of institutions which protect the rights of our own citizens, or organizations which seek to conserve the planet for future generations. We knew Hillary Clinton would have continued the great progress made during the Obama years in civil rights and environmental protection, and so we were happy to raise money for women overseas and not put too much effort into helping our own nation's institutions or climate change research (which affects us all).
Now, however, we watch as Trump places climate change deniers and outspoken "alt-right" men in positions of great power. We are deeply worried about the fate of our country in terms of equality for all, and we are deeply concerned about the fate of the world in general due to Trump's ignorance of climate change and the nomination of Scott Pruitt as head of the Environmental Protection Agency. We therefore feel the need to shift our fundraising efforts into a direction that serves our own country in this time of great distress. We are still hiking the Grid -- that will not change! However, we will now highlight an organization that we feel can help counter Trump's potential damaging policies. Please visit our websites for more details. www.alexinthewhitemountains.com and trishalexsage.com.
We thank all those who have donated to Global Fund for Women on behalf of Sisters Hiking for Equality. This is a fine, outstanding nonprofit and it is still in need of donations, so please do continue to donate to them and honor their fine work. This page will not disappear from the cybersphere. We will, however, cease to actively campaign for GFW. Please visit our websites for more information about our new fundraising efforts.
Greetings from Alexandra and Sage Herr! We are 13- and 11-year old girls hiking New Hampshire's rugged White Mountains in all four seasons.
Currently, we are in the process of completing the "Grid," which is hiking New Hampshire's highest 48 mountains in every month of the year. 48 mountains times 12 months of the year equals 576 total peaks. We have each been hiking New Hampshire's mountains since we were 5 years old, so we have already hiked about 35% of the Grid.
We would like to use our hiking abilities and accomplishments to raise money for Global Fund for Women. We believe that equality for women throughout the world is necessary, and we are determined to do our part to help make this happen. Women are human beings, just as men are, and therefore they deserve to have all the same rights as men. Global Fund for Women does the important work of advancing human rights for women and girls in areas of the world where females are mistreated, deprived of education, and/or otherwise abused.
We would each like to find 15 companies and/or individuals who could each donate $576 to GFW. We are giving ourselves 5-7 years (the amount of time it will take us to finish the Grid) to reach this goal. That's only $1 per mountain peak. If each of us gets 15 companies and/or individuals to donate that amount, then we will end up with $17,280 at the end of our fundraising period (2023 at the latest).
Can you help us out? Send our mom, who accompanies us on our hikes, an email if you would like to donate. We will include your name and announce your support on our main hiking blogs, www.trishalexsage.com and www.alexinthewhitemountains.com. You can then donate to Global Fund for Women, using this Crowdrise site, monthly, yearly, or all at once, until your total contribution of $576 has been reached.


VMware SD-WAN by VeloCloud™ enables quick and cost-effective deployment of new branches, provides Enterprise-grade WAN by leveraging broadband and private links, and offers a platform for Virtual Service delivery.
Want to learn more? Read our SD-WAN solution brief.
VMware SD-WAN continuously computes a VMware SD-WAN Quality Score to assess performance of critical voice, video, or data applications at any given time with the ability to alert IT staff. This analysis provides administrators a comprehensive before-and-after view into application behavior on individual links and the VMware SD-WAN enhancements.
VMware SD-WAN Edge appliances automatically authenticate, connect, and receive configuration instructions once they are connected to the Internet in a zero-touch deployment. Deliver highly available deployment with VMware SD-WAN Edge redundancy protocol. Integrate with the existing network with support for OSPF routing protocol and benefit from dynamic learning and automation.
One-click site-to-site cloud VPN is a VPNC-compliant IPSec VPN to connect VMware SD-WAN and non-VMware SD-WAN sites while delivering real-time status and health of VPN sites. Establish dynamic edge-to-edge communication for all types of branches based on service level objectives and application performance. Deliver secure connectivity across all branches with PKI scalable key management. New branches join the VPN network automatically with access to all resources in other branches, enterprise datacenters, and 3rd party datacenters, like Amazon AWS.
Support virtual network function services to run on VMware SD-WAN Edge hardware, VMware SD-WAN Gateway, in the cloud of the service provider, or at the specific enterprise regional hub with service chaining support.
Enable VMware SD-WAN Virtual Edge on any x86, multi-core device capable of supporting single-ended service, like Firewall, or a dual-ended service, like VPN, via a variety of supported hypervisors. VMware, KVM, or Xen. Services can also be spun up in the VMware SD-WAN Gateway with a hypervisor when service is needed in the cloud.
Chain cloud services for seamless integration and management. VeloCloud (now part of VMware) has partnered with Zscaler and Websense to chain cloud-based security services to support advanced threat protection. Also, transparently forward select traffic to the cloud-based security service based on business-policy definition without any branch-by-branch or application-based configuration.
Quality of Service, resource allocations, link/path steering, and error correction are automatically applied based on business policies and application priorities. Orchestrate traffic based on service groups defined by private and public links, policy definition, and link characteristics.
VMware SD-WAN offers recognition and classification of 2,500+ applications and sub applications without the need to deploy separate hardware or software probes within each branch location. The solution intelligently learns applications as they are seen on the network and adds them to the VMware SD-WAN cloud-based application database. Services such as firewall, intelligent multipath, and Smart QoS may be controlled through the solution's application-aware business policy control.
VMware SD-WAN's centralized monitoring, visibility and cloud control enable zero-touch branch deployment across distributed locations while delivering automatic business policy and firmware updates, link performance, and capacity measurements. VMware SD-WAN supports northbound RESTful APIs for integration with different management solutions and multi-tenant dashboards for service providers.


A big WDTPRS thanks goes out to KL who with great kindness picked up something off my amazon.com wish list and had it sent.
I am now the happy owner of Season 2 of Battlestar Galatica (the new version, not the old).
It's a great series, btw.


This topic contains 0 replies, has 1 voice, and was last updated by Anthony Iacono 10 months, 1 week ago.
We have released version 1.1.5 of WordPatch!
The topic 'WordPatch Version 1.1.5 Released' is closed to new replies.


The Isco-STIP Phoenix - Thermcat provides reliable continuous monitoring of effluent discharge for COD at a beverage factory. It eliminated the delays in receiving laboratory results while correlating extremely well with Proctor & Gambles in house laboratory results. Procter & Gamble have purchased the analyzer and are in the process of interfacing it with their in-house SCADA system to provide automated discharge control.
Waldnieler Fruchsaft GmbH was able, due to the high automation of the plant, to ensure that the discharge values always meet the given official standards. Due to the application of the Isoc-Stip COD analyzers the analyzing time and with it the batch time of a cleaning cycle were reduced significantly. This has created additional capacity. In the past a sampler of the cleaned waste water had to be extracted and checked manually in the laboratory after each cleaning cycle. Now this test is completely automated. Also, storage of the data and initiation of further steps is an automated process. The plant operates largely independently from the operating personnel. Only the "Spill Tank" has to be filled manually which is done by switching the pump. And this only has to be done during operational tests.
The use of holding tanks to prevent COD discharges outside of consent levels at a chemical factory is described. On-line COD measurement with a measurement result in minutes is used to optimize the use of the divert tank and ensures a more consistent organic load to the local receiving municipal treatment plant. At another chemical manufacturing site on-line COD measurement has been used to relate peaks to events occurring within the factory. In addition the COD data has negated the need for tankering off site material since discharge to sewer is possible without exceeding the discharge license. Major revenue savings have resulted, around £16,000 per year, whilst also providing greater confidence that the limits imposed are not exceeded.
The need for continuous reliable monitoring for industrial and municipal effluents has become more important. The penalties for breaching consent licenses are becoming more onerous. In a recent incident a paper manufacturer was find £20,000 and had also to pay £200,000 to re-stock a nearby fish farm. Experience of the use of on-line analyzers is described including applications for consent compliance, load balancing and a variable load consent.
A three stage on-line BOD consent was agreed between the company and the EA using an online monitor. If the BOD goes above either one of the first two thresholds certain action by the company is required. If the third threshold is exceeded the EA must be informed. The company has the facility to recycle effluent totally in the face of such an event and can continue to do so until the BOD returns to normal values.
A Complex system was created utilizing automatic computerized control of factory waste water and the entire water network.
This enables, together with manual control, constant 24 hour monitoring and confidence that if a spillage, accident etc. occured that the final quality of the waste water was maintained.
A combination of various on-line instruments control and identify numerous parameters (flow rate, pH, temperature, conductivity, Redox potential, TOC, NH4, NO2, NO3, Color, BTX-VOC) which are used to allow a divert to an available emergency storage tank if values exceed acceptable limits.
For the detection of water contamination in chemical industry processing and prevention of environmental contamination's, it is necessary to ensure that adequate prevention measures are in place for the identification of and reaction to possible spillage.
Education of production personnel on environmental issues, while extremely important, cannot guarantee that accidental spillage of pollutants, which can compromise the plant efficiency, will be eliminated. Similarly, careful management of the biological process in itself may not necessarily achieve the quality of effluent required for legal compliance.
Two kinds of risks have been identified, both strictly related; accidental leakage upstream of the plant and non conforming effluent.
It can be assumed that the use of on-line equipment for effluent monitoring, integrated with an automatic means of diversion will achieve a high level of prevention by storing polluted water and eventually mixing it with low load process waters.
This approach would translate into a significant investment in instrumentation, construction and/or modification of containment structures.
Nevertheless, in this case economic return and corporate image have been viewed to be of greater value than the expense, particularly considering the position of the chemical industry with regard to its environmental impact as perceived by the regulatory authorities and community alike.


Every interdisciplinary team of which I have been a member has had a particular and consistent reaction to the case description of very sick patients under 60 years old. Sort of a collective "ooph," like everyone in the room has just been sucker-punched. I've seen this over and over again. Even the most experienced nurses and physicians do it. And I've been a part of it too, emitting a soft groan along with everyone else (less and less soft the younger the patient might be) at the moment of recognition. So I couldn't stop myself from imagining what happened at the hospice team meeting, my old team from before I moved away, when my mother's case was announced.
I had worked at that hospice for two years, and was just about to move from the same area where my parents lived to a new hospice job in the city, when my mother was diagnosed with pancreatic cancer. She helped me move into my new place in Brooklyn between chemo treatments, her body already too weak to do much more than place a few glasses in the kitchen cabinet, and she assured me that she thought she could survive this. I nodded, but I didn't believe her.
I knew that she knew it was her last Christmas when she allowed us to take photographs of her all by herself in front of the Christmas tree a few months later. The chemo had stopped working and we were hoping for clinical trials, but those never panned out. It was probably synchronicity that I was laid off from that new job in the city in late February, about two weeks before the doctors told her that they had no more treatment for her.
My sister and I both rushed home that night, a Friday, arriving well after midnight, and the next morning the four of us squished together in a too-small loveseat and talked about how we wanted to spend our last few months together. They were telling her she might live until summer. She wanted to make a bunch of baby quilts for us to give to her hypothetical grandchildren one day. She was hoping maybe she'd have more time than they thought. We all cried.
That ended up being the last real conversation that we had with her. A few hours later she entered a terrible pain crisis, so bad that she couldn't do anything but tremble and whimper. My dad called ahead so her oncologist could set up a bed in the hospital. Once she got there and got on her Ativan and Fentanyl, she was never truly lucid again. She had hallucinations of tiny green men walking on her hospital tray, and once frantically instructed my sister to "quickly, throw apples out the window — in protest!" We laughed hysterically at the silly things she would say.
She went home on hospice on a Wednesday. I remember pulling the admission nurse aside and asking quietly — out of earshot of my family — how long she thought my mother would survive. She said, "She'll probably be gone by the weekend." But my mother's will to live, against all the evidence telling her it wasn't going to happen, was incredibly strong. She lived for another three weeks after that, including ten days comatose, actively dying.
Those three weeks were some of the most hellish and the most precious that I have ever lived through. Her Ativan caused a terrible delirium. She would wake up in the middle of the night and demand to know where we had taken her and why we had "added new rooms to the house" without telling her. One time she caught sight of herself in the mirror, then turned to me with a horrified look on her face — I got the feeling that she believed the mirror was a window or a living picture frame like in Harry Potter — and said, "Who's that?" She was 5'10" and 108 pounds, way too weak to walk, but she didn't realize that and would demand, exasperated and irascible, that we let go of her arms and let her walk alone, and would cry with anger and frustration when we refused. We could never leave her alone, and my father, sister, and I took turns each night laying beside her, ready to jump if she awoke and a new ordeal began. We used walkie-talkies to radio for the others when the person on duty needed help, which was a frequent occurrence. We mostly didn't sleep.
Daytimes were a different story. My mother insisted on going downstairs to the living room to receive guests each day, and there were often 15 people or more in the living room to visit her. She was an elementary school nurse, and a very social, active person who was well-known in her communities, so people just flocked to see her. The house that I grew up in became a strange sort of place, familiar but unfamiliar at the same time.
The music therapist from hospice came a few times — the music therapist that I had helped to hire to replace myself. I'm afraid that I ended up leading all his sessions, asking my delirious mother, or other family members, or any of the myriad guests to choose songs that the music therapist would play on the guitar while my sister and I sang. We weren't about to talk or sing about anything serious, though. We were swimming in horror and we couldn't even think of using music to dig ourselves deeper. We truly might not have survived.
I played and sang for her myself every day, sometimes alone and sometimes with family around. One of her close friends repeatedly asked me to sing "My Way," and marveled at what an appropriate song it was for my mother's personality, while I sat with my ambivalence, thinking of all the times I heard people say that about their loved one. It was almost surreal to hear it applied to my own mother. Even if it did kind of fit, it just felt like a hospice cliché. But I watched my mother's people cry as I played it, and thought about the power of music bitterly.
When she entered her coma, I continued to play for her each day. The guests had abated now, and the days were long and lonely. Even her best friends went back to work to wait until it was time for the funeral. We went to bed every night dreading that the next day would be just like the previous one. My sister, an OT, was helping the aide with my mother's personal care — a task she found wrenching and yet she couldn't not participate in it. In a way, playing music and keeping the reality of my mother's forthcoming death in our minds was my own version of this. As far away as she felt, and as angry as I was with her for not just dying already and letting us out of this hell, I found a strange connection to her in the music. She was groaning with every breath during these last ten days, as I had heard other actively dying patients do in the past, and I discovered that she would change the pitch of her groans to match whatever musical key I was playing in. Every day it was the same. I would switch from D to C or A to Bb just to confirm for myself that it was true. My mother was a breathing skeleton who should have been dead 25 days ago, and yet here she was musicking with me. And I played her favorite songs constantly, changing keys as much as my guitar proficiency would allow. Today, Here There and Everywhere, Our Love is Here to Stay. And I felt morbid and connected to her and angry and questioning of what was real.
On the evening of April 7, 2008, I slipped away from the rest of the family to check on Mom, like I had done many times in the past week, hoping that she had finally let go. She had been apneic for days, so I had to lay ever-so-still beside her to count the seconds, watching if she took a breath. When I realized that she really was gone I stayed with her for a few minutes by myself, my own breath caught in my throat. Then I called my father. He didn't believe me and we had to count again. And then we knew it was true. We called the hospice nurse to pronounce her. The funeral home came and took her body away.
The next day I received a call inviting me to schedule an interview for a new position on a palliative medicine consult team in a Manhattan hospital. We did two viewings that were extremely moving and memorable; my sister and I sang at Mom's funeral. My Dad and sister went back to work full-time the next month; I got that job in the hospital a few weeks after that, but only worked part-time for the next year and a half. I devoted more than half of each week to just grieving, letting my professional work push my grief process along and hoping that my exceedingly painful grief experience would one day enhance my professional work.
Sometimes, looking back, I wonder about how much this personal experience did change the way that I work with patients, and I think the main difference is me on the inside, something subtle and intangible. It can't be identified in anything that I do or think differently in session. But I know I learned how unbelievably hellish an end-of-life experience can be, regardless of the kindness, attentiveness, and skill of the hospice workers, and regardless of the beauty and preciousness that might also lurk. Perhaps I know it more fully now, that we really can't make it better, that dying can be oddly unpredictable, that there are no clear answers. Perhaps I learned that sometimes we — sometimes our patients and families, with us beside them — have to put ourselves through hell, because that's the only loving path available.
Next postWhat's a "music preference" without relationship?
Thanks, Will. What else are blog entries for? I'm glad that you got something out of my piece. Best of luck with your blog and your journey, and thank you for reading!
Gosh, Meghan, I don't know how I completely missed your post. Thank you for articulating with such great care the insanity and beauty of watching your parent die. It's an awful and amazing experience all at the same time. I remember thinking what a complete state of limbo it felt like for my mom, my brother and me to take care of my dad as he struggled through terminal agitation and finally slipped into a coma at the end. I don't have any great insight to offer- just appreciation and a quiet sadness that we've gone through this.