text:
Gabilliet, Jean-Paul: Of Comics and Men. A Cultural History of American Comic Books. Jackson: Univ. Press of Mississippi, 2010. (390 S.)
ID no. (ISBN etc.): 978-1-60473-267-2
BibTeX citation key: Gabilliet2010b
Keywords: Bourdieu. Pierre, Comic book industry, Historical account, Paratext, Reception, USA
Creators: Gabilliet
Publisher: Univ. Press of Mississippi (Jackson) Views: 6/433
Originally published in France and long sought in English translation, Jean-Paul Gabilliet's Of Comics and Men: A Cultural History of American Comic Books documents the rise and development of the American comic book industry from the 1930s to the present. The book intertwines aesthetic issues and critical biographies with the concerns of production, distribution, and audience reception, making it one of the few interdisciplinary studies of the art form. A thorough introduction by translators and comics scholars Bart Beaty and Nick Nguyen brings the book up to date with explorations of the latest innovations, particularly the graphic novel.
The book is organized into three sections: a concise history of the evolution of the comic book form in America; an overview of the distribution and consumption of American comic books, detailing specific controversies such as the creation of the Comics Code in the mid-1950s; and the problematic legitimization of the form that has occurred recently within the academy and in popular discourse.
Viewing comic books from a variety of theoretical lenses, Gabilliet shows how seemingly disparate issues—creation, production, and reception—are in fact connected in ways that are not necessarily true of other art forms. Analyzing examples from a variety of genres, this book provides a thorough landmark overview of American comic books that sheds new light on this versatile art form.
Translators' Preface (vii)
Introduction (ix)
I. Seventy Years' Worth of Images
1. From Comics to Comic Books (1842–1936) (3)
2. The Beginnings of an Industry: Comics Magazines
(1936–1940) (13)
3. Comic Books at War (1940–1945) (20)
4. Ever More—The Apogee and the Fall (1945–1954) (29)
5. Decline and Rebirth (1955–1962) (41)
6. The Age of Innovation (1963–1969) (56)
7. Research and Development by Trial and Error
8. The Recovery of the 1980s (1980–1993) (85)
9. The End of a Century and the Beginning of a
New Century (1993– ) (98)
II. Producers and Consumers
10. Production (111)
11. The Business of Comic Books (134)
12. The Creators (159)
13. The Readers (191)
III. A Difficult Consecration
14. Calls for Censorship (215)
15. Internal Consecration (244)
16. External Consecration (277)
17. Conclusion (307)
Appendix: Self-Regulating Codes of the Comic Book Industry (313)
Notes (323)
Bibliographic Essay (355)
Acknowledgments (365)


text:
module Foreigner
  module Migration
    module CommandRecorder
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      end

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        from_table, to_table, add_options = *args
        add_options ||= {}

        if add_options[:name]
          options = {:name => add_options[:name]}
        elsif add_options[:column]
          options = {:column => add_options[:column]}
        else
          options = to_table
        end

        [:remove_foreign_key, [from_table, options]]
      end
    end
  end
end

redpajama_set_name: RedPajamaGithub


text:
Jewish Community Foundation
JCFKC HOME
Sosland Family
The Soslands purchased a life insurance policy on two of its family members, naming the Legacy Fund as the beneficiary to support the Kansas City Jewish community. Following is a "charitable anecdote" by Joshua Sosland reflective of the family's philosophies toward giving:
A formative memory of mine relating to charitable giving dates back to the mid-1970's. My 15-year old sister Debbie (now Sosland-Edelman) was heading up the Federation youth campaign the same time my uncle Morton Sosland was heading the general campaign. I was in the car with my parents and Debbie was recounting a conversation she'd had with Morton. "He asked me how my campaign was going, and I said 'Great!' He said, 'Really? How much have you raised?' I told him we had $2,000 in pledges, and he said, 'That really isn't much!' I defensively told him that we are just soliciting teenagers, that our top objective is participation and that we have had high participation levels. Uncle Morton's response was, 'What's more important is raising the money that is needed. Lots of participation isn't what helps people in need. Money is.'"
The absolute importance of broad charitable participation is recognized by Morton and everyone in our family, and I now understand there is a degree to which he was just teasing a younger relative (a favorite family sport). But he was also making a deeper point. He was expressing the view that charitable giving isn't a simple, idealistic exercise but is a difficult and complicated responsibility. To be effective requires us to thoughtfully challenge assumptions. It's a tough principle to follow, but one we steadfastly pursue.
Overland Park, Kansas 66211
913.327.8245 | info@jcfkc.org
Copyright © 2021 Jewish Community Foundation
← Joseph Solsky ← David and Rachel Sosland, M.D.

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: how to create two responsive cell one below the other? I need to have two cells equal in their height and they need to be one below the other.
the height of them should be change base on the windows size. (I know the windows size with js)
is there possible ? screenshot of the layout is attach.

A: quite easy. just like this: http://jsfiddle.net/wuo6yyme/
html, body {height:100%}
.container {height:100%}
.div1, .div2 {
height:49%;
width:100%;
background-color:red;
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redpajama_set_name: RedPajamaStackExchange


Burning Pro Wrestling is another good Japanese wrestling game. BPW offers more wrestlers, moves, and modes of play than any of the other games mentioned on this page. The only sore points in BPW are the cartoony graphics and the poor quality of the Edit options. Due to the simple graphics, BPW contains over 800 moves and can allow up to six men active in the ring at once.
BPW was another game that immediately caught my attention. When I first saw the it, the ROM I found was already patched with Sydra's BPW translation patch. Using this ROM, I played the 18-man Battle Royal which, despite the low graphic quality, was very entertaining. After my success with the label table in SFPWXP, I decided to try to translate BPW again. So I emailed Sydra who replied that he was also willing to finish off the translation.
This translation is about 80% complete. Until I can get some translations for them, I am using some made up move names. Please do not email me about these- they are only temporary. Due to the restricted space in the tables, I had to use extra "hacked in" characters. This extra character set is added by the bpwchars.ips patch. All patches should be applied to the ROM for the full translation.
Q: How can I get more character points in the edit section?
A: The edit section was apparently never fully completed. It was probably intended to be like SFPWXP's edit, but had to be thrown together to meet a deadline. Anyway, there is no way that I've found to increase the point maximum for an edit character. The maximum comes from the number of points used by whichever character is selected as the model. Originally, the character's body size and head graphic going to be selectable and the point maximum would probably have been handled like SFPWXP's points, but these features do not appear to have been completed.
Q: How do you access all of the moves in the edit section?
A: You can't. The BPW edit section is not the greatest I've seen. BPW groups moves into four sets for the four different body sizes. (Most moves appear in all four sets - but some moves are only available to a particular body size.) In addition to the four sets, each move has a statistic (ability) associated with it and a minimum value for the statistic at which that move will be selectable. If the character's score in that ability category is not equal to or greater than the minumum score, the move will not appear in the selectable moves list. Also, you cannot set the attribute to 10, select the move, then set it back to a lower score. Whenever an attribute is changed, the game checks all of the character's selected moves. If any of the moves are no longer selectable, the game will replace them with a default move for that category.
Q: When I load a ROM character into the editor, half his moves are gone. What's happening?
A: Most of the ROM characters use moves that are not allowed by the minimum ability score rule described in the previous answer. When you attempt to load these characters into the editor, the editor replaces all moves that violate the rule with default moves for the respective category. This often has odd effects on the character's trademark and finishing holds also.


text:
Adam B. Barrett
University of Sussex, United Kingdom
Andrew R. Gallimore
Okinawa Institute of Science and Technology Graduate University, Japan
David J. Schwartzman
BRIEF RESEARCH REPORT article
Front. Psychol., 06 December 2018
Sec. Consciousness Research
Volume 9 - 2018 | https://doi.org/10.3389/fpsyg.2018.02459
Intensity of Mystical Experiences Occasioned by 5-MeO-DMT and Comparison With a Prior Psilocybin Study
Joseph Barsuglia1,2,3,4*, Alan K. Davis5, Robert Palmer6, Rafael Lancelotta7, Austin-Marley Windham-Herman6, Kristel Peterson8, Martin Polanco1,4, Robert Grant9 and Roland R. Griffiths5,10
1Crossroads Treatment Center, Tijuana, Mexico
2Terra Incognita Project, NGO, Ben Lomond, CA, United States
3New School Research, LLC, North Hollywood, CA, United States
4The Mission Within, Oakland, CA, United States
5Department of Psychiatry, Johns Hopkins University School of Medicine, Baltimore, MD, United States
6Yale School of Medicine, New Haven, CT, United States
7Department of Counseling, Leadership, Advocacy, and Design, University of Wyoming, Laramie, WY, United States
8California Institute of Integral Studies, San Francisco, CA, United States
9Gladstone Institutes, University of California, San Francisco, San Francisco, CA, United States
10Department of Neuroscience, Johns Hopkins University School of Medicine, Baltimore, MD, United States
5-MeO-DMT is a psychoactive substance found in high concentrations in the bufotoxin of the Colorado River Toad (Bufo alvarius). Emerging evidence suggests that vaporized 5-MeO-DMT may occasion mystical experiences of comparable intensity to those occasioned by more widely studied psychedelics such as psilocybin, but no empirical study has tested this hypothesis. Data was obtained from 20 individuals (Mage = 38.9, ± 10.7; male = 55%, Caucasian = 85%) who were administered 5-MeO-DMT as part of a psychospiritual retreat program in Mexico. All participants received 50 mg of inhaled vaporized toad bufotoxin which contains 5-MeO-DMT and completed the Mystical Experience Questionnaire (MEQ30) approximately 4–6 h after their session. Administration of 5-MeO-DMT occasioned strong mystical experiences (MEQ30 Overall Mintensity = 4.17, ± 0.64, range 0–5) and the majority (n = 15, 75%) had "a complete mystical experience" (≥60% on all MEQ30 subscales). Compared to a prior laboratory-based psilocybin study, there were no differences in the intensity of mystical effects between 5-MeO-DMT and a high dose (30 mg/70 kg) of psilocybin, but the intensity of mystical effects was significantly higher in the 5-MeO-DMT sample compared to moderate/high dose (20 mg/70 kg) of psilocybin (MEQ30 Total Score: p = 0.02, d = 0.81). Administration of vaporized 5-MeO-DMT reliably occasioned complete mystical experiences in 75% of individuals and was similar in intensity to high dose psilocybin administered in a laboratory setting. The short duration of action may be advantageous for clinical interventions and for studying mystical-type experiences.
5-Methoxy-N,N-dimethyltryptamine (5-MeO-DMT) is a psychoactive indolealkylamine (Yu, 2008; Szabo et al., 2014) that is present in the bufotoxin of the Colorado River toad (Bufo alvarius) (Weil and Davis, 1994; Lyttle et al., 1996), numerous plant species (Smith, 1977; Ott, 2001; Shulgin and Shulgin, 2002), and can be synthetically produced (Hoshino and Shimodaira, 1936). Preliminary evidence shows that 5-MeO-DMT occasions mystical experiences (Davis et al., in press) similar in intensity to those occasioned by psilocybin (Griffiths et al., 2011), with a much shorter duration of action (half-life 12–19 min; Shen et al., 2010). Mystical experiences occasioned by psilocybin are a primary predictor of therapeutic outcomes in patients with substance use disorders (Garcia-Romeu et al., 2014; Bogenschutz et al., 2015) and depression/anxiety (Cowen, 2016; Griffiths et al., 2016). Such experiences are reported as profoundly meaningful, spiritual and transformative peak life events, and are associated with adaptive outcomes across a range of psychological domains (Griffiths et al., 2018; Roseman et al., 2018). However, the lack of laboratory-based studies examining the dose-related effects of 5-MeO-DMT in humans limits our understanding of this substance. Furthermore, no published studies have directly compared the intensity of mystical experiences occasioned by 5-MeO-DMT to psilocybin administered in the laboratory.
The current study aimed to address this gap in the literature via two primary aims. The first aim was to examine the intensity of mystical experiences following administration of 5-MeO-DMT (in the form of vaporized bufotoxin) to participants in a residential psychospiritual retreat. We hypothesized that these participants would rate the intensity of mystical effects as moderate-to-strong, similar to the prior findings for 5-MeO-DMT users in a survey study (Davis et al., 2018; Davis et al., in press). The second aim was to compare the intensity of mystical experiences occasioned by 5-MeO-DMT in the present study with that recorded in a prior laboratory-based psilocybin study (Griffiths et al., 2011). We hypothesized that the intensity of mystical experiences would be similar to that reported by individuals administered high-dose psilocybin and greater than that reported by individuals administered a moderate/high dose of psilocybin.
All 20 participants (11 males) were residents of a psychospiritual retreat at a center in Baja California, Mexico, between August 2015 and May 2017. They were medically healthy as determined by medical examination and history, electrocardiography, and urine drug testing. Participants had an average age of 38 years (range, 21–57 years). Eight participants (40% of the sample) had a college degree, five (25%) had a graduate degree, and three (15%) had a high school diploma. Seventeen participants (85%) reported their ethnicity as White/Caucasian; one (5%) Asian; one (5%) Latino or Hispanic; and one (5%) other. Sixteen of the participants (80%) were from the United States; two (10%) from Canada; and two (10%) from Australia and New Zealand. Nine participants (45%) reported having a religious affiliation that included three (15%) affiliated with Christianity, two (10%) with inter/non-denominational faith, two (10%) with Hinduism, one (5%) with Judaism, and one (5%) with Buddhism.
At the center, all residents were accepted into the four-day retreat program on a fee-for-service basis that included administration of vaporized 5-MeO-DMT and therapeutic preparation, education, and integration. Each resident received 50 mg of vaporized bufotoxin, estimated to contain 5–7 mg of 5-MeO-DMT (5-MeO-DMT content of 10–15%, considered a "light" to "common" dose) (Weil and Davis, 1994; Metzner, 2013; Erowid, 2017). The bufotoxin was obtained from wild toads in the Sonoran Desert, Mexico. The bufotoxin was kept in a glass vial attachment of an Eclipse (Herbal, 2016) handheld vaporizer and heated with a torch lighter to the point of vaporization of all contents. As soon as vapors began to be emitted, residents were instructed to fully exhale and then slowly fill their lungs to capacity and hold the full inhalation for a minimum of 10s. At the end of 10s, the facilitator guided residents to exhale and lay down. A medical doctor and facilitator/guide were present during the session. Within 4–6 h following their experience, residents were given the option to complete the Mystical Experience Questionnaire (described below) as part of a brief anonymous exit program evaluation and satisfaction survey on an online survey platform1. Of the 76 residents who completed the exit survey, 20 opted to complete the questionnaire (26.3% completion rate). No identifiable data was collected and the survey was stored in a secured database separate from clinic records.
The manuscript is based on a secondary analysis of previously collected data and the authors were only given access to anonymous and de-identified data. This retrospective analysis of archival data was determined exempt from review (IntegReview IRB, Austin TX) and informed consent was not required. The source of the original data was anonymous survey responses and was provided by Crossroads Treatment Center for analysis.
Mystical Effects
We used the 30 items of the Mystical Experience Questionnaire (MEQ30; Barrett et al., 2015) to measure acute mystical effects of 5-MeO-DMT. The MEQ30 was rescored from the 100-item States of Consciousness Questionnaire (SOCQ) (Griffiths et al., 2006). Participants rated the intensity with which they experienced each item on a 6-point scale [from "0 = none; not at all" to "5 = extreme (more than ever before in my life and stronger than 4)"] (Griffiths et al., 2006). MEQ30 total scores range from 0 to 150. The MEQ30 has four factors (mystical [which includes unitive experiences, noetic quality, and sacredness], positive mood, transcendence of time/space, and ineffability) described in Barrett et al. (2015). A participant was scored as having had a "complete mystical experience" when ≥60% of the maximum possible score was endorsed on all four MEQ subscales. The MEQ30 has demonstrated sensitivity in assessing the effects of a range of psychedelic compounds, including LSD (Schmid and Liechti, 2017), MDMA (Lyvers and Meester, 2012), psilocybin (Barrett et al., 2015), ayahuasca (Schenberg et al., 2017), and 5-MeO-DMT (Davis et al., 2018).
Demographic data were analyzed using frequency counts. Correlational analyses were used to determine significant associations between demographic values and MEQ30 scores. Independent sample t-tests were performed to compare the MEQ30 ratings for the current sample with those from a laboratory psilocybin study (Griffiths et al., 2011; Barrett et al., 2015; Appendix 3). Because of the limitations associated with using significance tests as a primary statistical procedure and the limitations of using a corrected alpha in exploratory studies, a standard alpha of 0.05 was used to determine the significance of statistical tests and effect sizes (Cohen's d) were calculated for each test to assist with interpretation of meaningful effects.
Acute Subjective Mystical Effects of 5-MeO-DMT
There were no significant correlations between MEQ30 scores and any demographic variables (data not presented but available upon request). Overall, 75% of the participants met the criteria for "a complete mystical experience" (scoring ≥60% of the maximum possible scores on all four MEQ subscales). Mean scores across the MEQ30 subscales ranged from 79% to 89% of the maximum possible score (See Table 1). Item means for each subscale were consistent with the rating of a "strong" mystical experience: mystical, 3.96 ± 0.92; positive mood, 4.43 ± 0.58; transcendence of time and space, 4.28 ± 0.69; ineffability, 4.43 ± 0.63; and the MEQ30 total score, 4.17 ± 0.64.
Table 1. MEQ30 data after 5-MeO-DMT administration in a psychospiritual sample compared to the findings obtained with moderate and high doses of psilocybin in a previously published study by Griffiths et al. (2011) (scores from Barrett et al., 2015).
Comparison of MEQ30 Scores With Ratings From a Prior Psilocybin Study
MEQ30 ratings in the present study were compared to those previously reported by healthy volunteers (i.e., psychiatrically and medically healthy, hallucinogen naive) administered a moderate/high dose (20 mg/70 kg, n = 18) and a high dose (30 mg/70 kg, n = 18) of psilocybin (Griffiths et al., 2011) (See Table 1). As Table 1 and Figure 1 show, all MEQ30 ratings from the 5-MeO-DMT sample were statistically equivalent to MEQ30 ratings from the high-dose psilocybin sample (all p-values > 0.11). However, when compared to the moderate-high dose psilocybin sample, the MEQ30 ratings for the 5-MeO-DMT sample were significantly greater on the positive mood (p = 0.004, d = 1.01) and transcendence of time/space (p = 0.015, d = 0.85) subscales, and the total MEQ30 score (p = 0.02, d = 0.81). Additionally, the proportion of participants who received 5-MeO-DMT and reported a complete mystical experience was 75%, whereas the corresponding proportions for the psilocybin samples were 66.7% (30 mg/70 kg) and 61.1% (20 mg/70 kg), which were not significantly different (p-values > 0.36) (See Table 1 and Figure 1).
Figure 1. Comparison of psilocybin and 5-MeO-DMT groups on the Mystical Experiences Questionnaire (MEQ30). 5-MeO-DMT results from current study and psilocybin ratings from the Griffiths et al., 2011 dose-related effects study. No significant differences are observed between the 5-MeO-DMT and 30 mg/70 kg Psilocybin group. Significant differences are observed between the 5-MeO-DMT and 20 mg/70 kg group. ∗p < 0.05, ∗∗p < 0.01. The 10 mg/70 kg, 5 mg/70 kg, and 0 mg placebo groups from Griffiths et al. (2011) are plotted for visual reference and were not statistically compared.
Several investigators have suggested that mystical-type experience occasioned by psychedelics predicts lasting psychiatric and behavioral changes and treatment efficacy (Griffiths et al., 2018; Roseman et al., 2018). Thus, this study aimed to examine the intensity of mystical experiences following administration of 5-MeO-DMT to participants as part of a residential psychospiritual retreat, and to compare the intensity of mystical experiences occasioned by 5-MeO-DMT with those recorded in a prior laboratory-based psilocybin study. Consistent with our hypothesis, participants in the retreat program rated the intensity of mystical effects occasioned by 5-MeO-DMT as moderate-to-strong, similar to prior findings in samples of 5-MeO-DMT users (Davis et al., 2018; Davis et al., in press). Moreover, the overall intensity of mystical effects occasioned by an estimated light to common dose of 5-MeO-DMT (5–7 mg) (Weil and Davis, 1994; Metzner, 2013; Erowid, 2017) was statistically equivalent to the ratings for a high-dose (30 mg/70 kg) psilocybin session and significantly higher than a moderate/high-dose (20 mg/70 kg) psilocybin session, as reported in a previous study of healthy volunteers (Griffiths et al., 2011, presented in Barrett et al., 2015).
Nevertheless, the current study had several limitations. First, this study was neither prospective nor placebo-controlled. Additionally, each dose of bufotoxin likely had slightly varying potencies across participants because 5-MeO-DMT concentrations vary across toad samples, and because bufotoxin contains relatively smaller concentrations of other tryptamines (Erspamer et al., 1967; Weil and Davis, 1994; Qi et al., 2018), which may alter the subjective experience in comparison to synthetically produced 5-MeO-DMT. Furthermore, participants received 5-MeO-DMT in a four-day program that included ibogaine administration 48 h before 5-MeO-DMT. The active metabolite of ibogaine, noribogaine, has a half-life of 28–49 h (Glue et al., 2015), and may potentiate 5-MeO-DMT experiences. The study is also limited by a lack of diverse representation, most of the samples were educated Caucasian individuals from the United States, limiting the generalizability of the findings. Moreover, extensive psychiatric history of the residents was not obtained; thus, we cannot rule out the possibility that some participants may not have been "healthy volunteers," unlike the individuals in the psilocybin study.
5-MeO-DMT appears to have a relatively safe profile for use in naturalistic settings (Davis et al., in press) and in the general population (Davis et al., 2018) as evidenced by reports of low addiction liability (i.e., craving, legal, medical, psychiatric problems associated with consumption), which requires further investigation in a phase 1 trial. Initial evidence suggests 5-MeO-DMT shows possible psychotherapeutic effects, as individuals from a survey study (Davis et al., 2018; Davis et al., in press) who reported being diagnosed with depression, anxiety, post-traumatic stress disorder, and substance addictions reported improvement in their symptoms following 5-MeO-DMT use. The results of the present study extend the previous findings by demonstrating that the subjective mystical effects of 5-MeO-DMT administered in a retreat setting are similar to those reported in prior 5-MeO-DMT studies, and that the intensity of these effects is statistically equivalent to that of high-dose psilocybin administered in a laboratory setting. Since a light to common dose of 5-MeO-DMT appears to occasion mystical experiences of a comparatively similar intensity to high-dose psilocybin but with a much shorter duration of action, 5-MeO-DMT may have psychotherapeutic applications and could be relatively easier to use in mental health treatment systems. It is also a compound of interest for characterizing mystical-type experiences and their consequences. Since the intensity of mystical experiences occasioned by psychedelics may predict their therapeutic efficacy (Roseman et al., 2018), further research is warranted on the use of 5-MeO-DMT as a potential therapeutic agent in the treatment of multiple mental health issues.
JB was responsible for study conceptualization, study design, data collection, data analyses, and the initial draft of the manuscript and editing. AD was responsible for study conceptualization and the initial draft of the manuscript and editing. RRG was responsible for study conceptualization and manuscript editing. RL and KP was responsible for database organization and manuscript editing. MW-H, RP, MP, and RG were responsible for manuscript editing.
JB was employed by Crossroads Treatment Center (Crossroads) as a Director of Assessment and Research at the time of data collection. JB received grant funding from The Mission Within through a private donation by David Seligman and Lisa Fulton Burke. AD was supported by a National Institute on Drug Abuse T32 institutional postdoctoral training grant (#DA007209). Crossroads provided $660 for IRB application. RL was supported by Source Research Foundation for administrative work during this study. MP was the owner of Crossroads during this study, although he authorized financial resources for conducting this study, he had no involvement with data analyses or interpretation of results.
RRG is a member of the Board of Directors of the Heffter Research Institute.
The remaining authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.
We would like to thank the participants and staff at Crossroads Treatment Center for sharing their time, experience, and insights. We also thank the Bufo Alvarius toads for providing the venom that was given to participants in this study. We encourage anyone who reads this article to be thoughtful about the ecological stability of this species and to consider other sources of 5-MeO-DMT.
^http://www.SurveyMonkey.com
Barrett, F. S., Johnson, M. W., and Griffiths, R. R. (2015). Validation of the revised mystical experience questionnaire in experimental sessions with psilocybin. J. Psychopharmacol. 29, 1182–1190. doi: 10.1177/0269881115609019
Bogenschutz, M. P., Forcehimes, A. A., Pommy, J. A., Wilcox, C. E., Barbosa, P. C. R., and Strassman, R. J. (2015). Psilocybin-assisted treatment for alcohol dependence: a proof-of-concept study. J. Psychopharmacol. 29, 289–299. doi: 10.1177/0269881114565144
Cowen, P. (2016). Altered states: psilocybin for treatment-resistant depression. Lancet Psychiatry 3, 592–593. doi: 10.1016/S2215-0366(16)30087-6
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Davis, A. K., So, S., Lancelotta, R., Barsuglia, J. P., and Griffiths, R. R. (in press). 5-Methoxy-N,N-Dimethyltryptamine (5-MeO-DMT) used in a naturalistic setting is associated with subjective improvements in depression and anxiety. J. Psychopharmacol.
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Griffiths, R. R., Johnson, M. W., Richards, W. A., Richards, B. D., Jesse, R., MacLean, K. A., et al. (2018). Psilocybin-occasioned mystical-type experience in combination with meditation and other spiritual practices produces enduring positive changes in psychological functioning and in trait measures of prosocial attitudes and behaviors. J. Psychopharmacol. 32, 49–69. doi: 10.1177/0269881117731279
Griffiths, R. R., Johnson, M. W., Richards, W. A., Richards, B. D., McCann, U., and Jesse, R. (2011). Psilocybin occasioned mystical-type experiences: immediate and persisting dose-related effects. Psychopharmacology 218, 649–665. doi: 10.1007/s00213-011-2358-5
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Herbal Innovations (2016). Eclipse Vape Pipe. Available at: https://www.eclipsevape.com/
Hoshino, T., and Shimodaira, K. (1936). Über die synthese des bufotenin-methyl-äthers (5-methoxy-n-dimethyl-tryptamin) und bufotenins (synthesen in der indol-gruppe. XV). Bull. Chem. Soc. Jap. 11, 221–224. doi: 10.1246/bcsj.11.221
Lyttle, T., Goldstein, D., and Gartz, J. (1996). Bufo toads and bufotenine: fact and fiction surrounding an alleged psychedelic. J. Psychoactive Drugs 28, 267–290. doi: 10.1080/02791072.1996.10472488
Lyvers, M., and Meester, M. (2012). Illicit use of LSD or psilocybin, but not MDMA or nonpsychedelic drugs, is associated with mystical experiences in a dose-dependent manner. J. Psychoactive Drugs 44, 410–417. doi: 10.1080/02791072.2012.736842
Metzner, R. (2013). The Toad and the Jaguar: a Field Report of Underground Research on a Visionary Medicine: Bufo alvarius and 5-Methoxy-dimethyltryptamine. Berkeley, CA: Regent Press.
Ott, J. (2001). Pharmepena-psychonautics: human intranasal, sublingual and oral pharmacology of 5-methoxy-N,N-dimethyl-tryptamine. J. Psychoactive Drugs 33, 403–407. doi: 10.1080/02791072.2001.10399925
Qi, J., Zulfiker, A., Li, C., Good, D., and Wei, M. (2018). The development of toad toxins as potential therapeutic agents. Toxins 10:E336. doi: 10.3390/toxins10080336
Roseman, L., Nutt, D. J., and Carhart-Harris, R. L. (2018). Quality of acute psychedelic experience predicts therapeutic efficacy of psilocybin for treatment-resistant depression. Front. Pharmacol. 8:974. doi: 10.3389/fphar.2017.00974
Schenberg, E. E., Tófoli, L. F., Rezinovsky, D., and Da Silveira, D. X. (2017). Translation and cultural adaptation of the states of consciousness questionnaire (SOCQ) and statistical validation of the mystical experience questionnaire (MEQ30) in brazilian portuguese. Rev. Psiquiatr. Clin. 44, 1–5. doi: 10.1590/0101-60830000000105
Schmid, Y., and Liechti, M. E. (2017). Long-lasting subjective effects of LSD in normal subjects. Psychopharmacology 235, 535–545. doi: 10.1007/s00213-017-4733-3
Shen, H.-W., Jiang, X.-L., Winter, J. C., and Yu, A.-M. (2010). Psychedelic 5-methoxy-N,N-dimethyltryptamine: metabolism, pharmacokinetics, drug interactions, and pharmacological actions. Curr. Drug Metab. 11, 659–666. doi: 10.2174/138920010794233495
Shulgin, A., and Shulgin, A. (2002). Tihkal: The Continuation. 1st Edn, Berkeley, CA: Transform Press.
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Szabo, A., Kovacs, A., Frecska, E., and Rajnavolgyi, E. (2014). Psychedelic N,N-dimethyltryptamine and 5-methoxy-N,N-dimethyltryptamine modulate innate and adaptive inflammatory responses through the sigma-1 receptor of human monocyte-derived dendritic cells. PLoS One 9:e106533. doi: 10.1371/journal.pone.0106533
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Keywords: 5-MeO-DMT, tryptamines, psychedelic, mystical experience, DMT, Bufo alvarius, Colorado river toad
Citation: Barsuglia J, Davis AK, Palmer R, Lancelotta R, Windham-Herman A-M, Peterson K, Polanco M, Grant R and Griffiths RR (2018) Intensity of Mystical Experiences Occasioned by 5-MeO-DMT and Comparison With a Prior Psilocybin Study. Front. Psychol. 9:2459. doi: 10.3389/fpsyg.2018.02459
Received: 13 October 2018; Accepted: 20 November 2018;
Published: 06 December 2018.
Adam B. Barrett, University of Sussex, United Kingdom
Andrew Robert Gallimore, Okinawa Institute of Science and Technology Graduate School University, Japan
David John Schwartzman, University of Sussex, United Kingdom
Copyright © 2018 Barsuglia, Davis, Palmer, Lancelotta, Windham-Herman, Peterson, Polanco, Grant and Griffiths. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY). The use, distribution or reproduction in other forums is permitted, provided the original author(s) and the copyright owner(s) are credited and that the original publication in this journal is cited, in accordance with accepted academic practice. No use, distribution or reproduction is permitted which does not comply with these terms.
*Correspondence: Joseph Barsuglia, jbarsuglia@me.com; joseph.barsuglia@gmail.com


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HARRY TRAGER vs. CELIA SCHWARTZ & others.
March 7, 1963 - April 1, 1963
Present: WILKINS, C.J., SPALDING, WHITTEMORE, & KIRK, JJ.
In a suit in equity by the settlor of a trust, any amendment of which by the settlor under power reserved by him became "effective only upon being recorded" in the registry of deeds, to regain stock in a small family business corporation which he had placed in the trust and then, on retiring from the business later, had withdrawn for transfer to his son free of trust pursuant to an amendment of the trust and to an agreement with his son and the corporation wherein the plaintiff acknowledged receipt of a certain sum from his son in payment for the stock and the corporation agreed to pay the plaintiff a stipulated amount weekly for life, evidence reported did not show to be plainly wrong findings by the trial judge that the son was told by the plaintiff that he had arranged to record the amendment of the trust and that the son relied upon such representation and paid the plaintiff for the stock, and there was no merit in contentions by the plaintiff that his signatures to the amendment, to the agreement, and to the stock certificate were secured by fraud and misrepresentations of the son. [655, 657-658]
Where it appeared that a declaration of trust provided that any amendment or revocation thereof by the settlor under power reserved by him should "become effective only upon being recorded" in the registry of deeds, that many years after creation of the trust the settlor executed an amendment withdrawing certain corporate stock from the trust and stating his intention to transfer the stock free of trust to his son, and told his son that he had arranged with his own lawyer to record the amendment, but the amendment was not then recorded, that several years after execution of the amendment the settlor by a recorded instrument revoked the declaration of trust "in whole" and directed the trustees to transfer the stock and other trust property to him, and that several days after the recording of the revocation a copy of the amendment was recorded by the son the amendment should be carried out as between the settlor and the son and in the circumstances the stock was not a part of the trust property at the time of the revocation. [655, 658]
In a suit in equity to regain corporate stock the transfer of which was governed by restrictions that could "be waived by the board of directors in any particular instance" and which the plaintiff had placed in an amendable trust, a finding by the trial judge that the directors had waived the restrictions when the plaintiff executed an amendment to the trust withdrawing the stock from the trust in order to transfer it to his son could
not be said to be plainly wrong where it appeared that the plaintiff and another were directors of the corporation when they as trustees signed the amendment in acknowledgment of notice of its contents, and that the son was the third director. [656-657, 658-659]
A revocation of a declaration of trust by the settlor under power reserved by him left the legal title to real estate constituting the trust res in the names of the trustees as a matter of record, and the settlor was entitled to have them reconvey the property to him. [659]
BILL IN EQUITY filed in the Superior Court on November 7, 1960.
The suit was heard by Vallely, J.
Vincent Galvin (Samuel H. Cohen with him) for John Trager.
Samuel H. Lewis for Harry Trager.
WILKINS, C.J. This is the bill in equity as to which we have today held that a petition by the plaintiff for leave to appeal late under G. L. c. 214, Section 28, as amended by St. 1960, c. 207, Section 2, from a final decree was properly allowed. Ante, p. 650. The final decree ordered and adjudged that the bill of complaint be dismissed as to the plaintiff; that the defendant John Trager is the owner of sixty-five shares of the capital stock of the defendant Northeastern-Malden Barrel Co., Inc. (Barrel); and that the defendant Barrel make record that the defendant John Trager is the owner of the shares. The evidence is reported. The judge made findings of the material facts, which we summarize.
Barrel is a closely held corporation of Massachusetts. On July 14, 1942, its capital stock consisted of 195 shares of no par common stock owned equally by the plaintiff, his brother, the defendant Ely Trager, and his son, the defendant John Trager. On July 15, 1942, the plaintiff, after consultation with counsel of his own choosing, executed as donor a declaration of trust, which was duly recorded in the registry of deeds. The res was sixty-five shares of Barrel stock and four lots of land in Malden. The trustees are Harry, Ely, and Harry's sister, the defendant Celia Schwartz. [Note p654-1]
Paragraph 3 of the declaration of trust provides, "It shall require the unanimous decision of the trustees herein to be conclusive upon all matters coming within the range of their functions and duties." Paragraph 14 provides: "This declaration of trust may at any time or from time to time be altered or amended by the donor, or may at any time be revoked by him in whole or in part . . .. Any such alterations, amendments or revocations of this trust shall be [by] an instrument in writing, signed by the donor, and shall become effective only upon being recorded in South District Registry of Deeds for Middlesex County."
On February 4, 1954, the plaintiff, John, and Ely, who were the directors, and Barrel entered into an agreement [Note p655-1] whereby the plaintiff conveyed to John the plaintiff's sixty-five shares in consideration of $5,000 paid to him by John. Barrel agreed to pay the plaintiff $50 weekly for life. The $5,000 was paid, and up to the bringing of this bill the $50 weekly was paid.
Also on February 4, 1954, the plaintiff executed a document entitled "Modification and Amendment of Trust,"
which recited, "And whereas, it being my purpose to accomplish during my life, the transfer of said sixty-five shares of common stock of said Northeastern-Malden Barrel Co., Inc., to my son, John Trager, absolutely, and free of all trusts; now therefore, I . . . do hereby give notice that said sixty-five shares of said common stock is being with-drawn from said trust and the operation thereof and is being transferred to said John Trager, and, to that extent, I do hereby modify and amend said trust in accordance with the right reserved to me in said trust declaration, so to do, by hereby specifically withdrawing from the operation of said trust, the said sixty-five (65) shares . . .." [Note p656-1] This document was signed by the three trustees acknowledging notice. The stock certificate for sixty-five shares held by the trustees was transferred to the corporation by Harry and Ely as trustees, [Note p656-2] and the certificate was actually delivered to the corporation for the purpose of issuing a new certificate to John. When the transaction was completed the plaintiff retained the original of the modification of trust, and John received a copy. The plaintiff told John that he had arranged with his own lawyer to place the document on record as required by the declaration of trust. John relied upon this representation, but the plaintiff, with full knowledge, did not record the original or instruct his lawyer to do so.
On the back of the stock certificate there were restrictions upon the transfer of the capital stock which "may be waived by the board of directors in any particular instance." At a meeting of the board of directors held on June 11, 1954, there was a vote waiving the restrictions so as to permit the transfer of the sixty-five shares to the corporation and to enable a substitute certificate to be issued to John. Through inadvertence this vote was not recorded in the
minutes of the meeting. The trial judge ruled that this vote waived the restrictions "if not previously waived by the action of the directors and principal stockholders in that they purportedly acted for the corporation in signing the agreement dated February the 4th, 1954."
After February, 1954, the plaintiff did not actively engage in the business, although he was "carried as a stockholder and director." On August 25, 1960, the plaintiff executed a document entitled "Revocation of Declaration of Trust," which was recorded in the registry of deeds on August 26. John received notice of the revocation on August 30, and on August 31 he placed on record a copy of the modification and amendment dated February 4, 1954. This document revoked "in whole" the declaration of trust of July 15, 1942, and directed the trustees to transfer and convey to him all the property of the trust, including the four lots of real estate and the sixty-five shares of stock. In his dealings with the plaintiff, and particularly with reference to the sixty-five shares, "there was no credible evidence which would support a finding of fraud and deceit on the part of John Trager."
The plaintiff contends, in substance, that certain findings were plainly wrong. Contrary to the conclusions of the judge, the plaintiff challenges the findings that he told John that he had arranged to have his lawyer record the amendment of the trust; that John relied upon the representation; and that John paid the plaintiff $5,000 in cash for the stock. The plaintiff charges that his signatures to the modification of the trust and the agreement of sale, both dated February 4, 1954, and to the stock certificate were secured by the fraud and misrepresentation of John.
We cannot accept these contentions. The plaintiff, when he testified, was eighty-five years of age. He had never been able to read or to write more than his name. On the other hand, he had founded the barrel company, had had considerable business experience, and had engaged a lawyer to prepare the declaration of trust in 1942. There is undisputed corroboration of that part of the transaction whereby
the father retired from the business and received from the corporation a weekly payment of $50. It is fully as likely that the father did not, or would not, remember the transactions of February 4, 1954, as that his son deliberately cheated him. The latter theory would call for sustaining a heavy burden of proof. The implied finding that that has not been done is not plainly wrong.
There remain questions of law. The plaintiff contends that the recording of his complete revocation on August 26, 1960, rendered ineffective the recording of the partial revocation on August 31, 1960. He relies upon the undoubted principle that "a valid trust, once created, cannot be revoked or altered except by the exercise of a reserved power to do so, which must be exercised in strict conformity to its terms." See Phelps v. State St. Trust Co. 330 Mass. 511 , 512, and authorities cited. There is, however, more to this than a race to the registry of deeds. The earlier recording on August 26, 1960, of the later document made it appear that there had been a complete revocation on August 25, 1960. The subsequent recording on August 31, 1960, of the earlier document showed that there had been an amendment on February 4, 1954. The provision of the declaration of trust that amendments and revocations "shall become effective only upon being recorded" should not be interpreted, where there are no intervening rights of third parties, as preventing the carrying out of the earlier amendment once it has been recorded. This should be the result particularly where there was an express undertaking by one of the parties to see to the recording. In the circumstances the effect of the two recordings is to show that at the time of the revocation the capital stock was no longer part of the trust property.
The plaintiff next contends that there was no valid waiver of the restrictions upon the transfer of the stock. We are of opinion, however, that the judge could find a waiver without being plainly wrong. It is unnecessary to rely upon a vote at the meeting of the board of directors on June 11, 1954. Of the three trustees, who signed the trust amendment
of February 4, 1954, acknowledging notice of its contents, which included a statement of the plaintiff's intent to transfer the sixty-five shares to John, two were directors. The third director was John. The directors were also the stockholders. This was a small family corporation conducted without overemphasis on corporate formalities and reasonably is not to be held to the strict standards of larger commercial organizations. See Samia v. Central Oil Co. of Worcester, 339 Mass. 101 , 109.
The revocation of the declaration of trust leaves the legal title to the lots as a matter of record in the names of the trustees. The plaintiff is entitled to have the trustees ordered to reconvey the lots to him.
The final decree is to be modified by striking out the dismissal of the bill, and by adding an order that the trustees reconvey the lots to the plaintiff, and, as so modified, it is affirmed.
[Note p654-1] The beneficiaries were the donor for life, then John, if living, free of all trusts, otherwise John's children until they respectively attained the age of twenty-five.
[Note p655-1] Only a carbon of the agreement was put in evidence. This copy bears merely the signatures of John Trager and Harry Trager. The spaces for the signatures of Ely individually and as treasurer of Barrel are blank. The corporate seal has been affixed. The agreement is described as under seal.
The agreement contains the provisions: Whereas Harry, Ely, and John are all the stockholders of Barrel, and whereas Harry "desires to retire from active participation in the affairs of the corporation and all parties agree that this is for the best interests of said Harry . . . and for the other stockholders," and whereas Harry "desires to effect a transfer of his stock in said corporation to said John Trager, his son, during the lifetime of said Harry . . . and also to secure to himself certain income during the remainder of his life, and in consideration of other matters which shall be made to appear hereafter, the parties hereto agree as follows: 1. The said . . . Harry Trager, does hereby sell, assign, transfer and deliver to John Trager sixty-five shares . . . for the following considerations." 2. Harry acknowledges the receipt of $5,000 which Harry "agrees to deposit in a savings bank in the City of Malden, forthwith, in the joint names of himself and said John Trager, stipulating that any balance remaining in said account at the decease of either, shall be the property of the survivor, but this arrangement shall in no wise be construed to limit said Harry . . . as to the amount he may withdraw for his use during his lifetime." 3. Barrel agrees for the remainder of the life of Harry that it will pay to him $50 weekly, "acknowledging that said Harry . . . has rendered long and valuable service to the corporation and for the added consideration that the agreements herein contained will inure to the ultimate benefit of the corporation, in the opinion of the stockholders." 4. "The undersigned, as stockholders, being all the stockholders of Northeastern-Malden Barrel Co. Inc., hereby waive the requirements of the by-laws as to notice of sale of stock and consent to the foregoing transfer of said stock to John Trager."
[Note p656-1] The plaintiff's signature is preceded by the statement that he is setting his hand and seal "hereto, and to another instrument of like tenor" on February 4, 1954.
[Note p656-2] The reverse side of the certificate where signed by them is dated August 29, 1959.


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Arts & CultureHistory
The 2-minute guide to Buddhism
Buddhism represents many things to many people. It's generally considered to be a religion, though others prefer to characterize it as a spiritual tradition, a philosophy, or a more general way of life. The philosophy has been co-opted somewhat in Western culture, what with the rise of "Tibet import" shops that sell Buddha statues, tapestries, incense, and other novelties that give Westerners a taste of Eastern mysticism—in material possessions, if not in practice.
But there's far more to the Buddhist tradition than Gautama statues or abstract concepts of Zen, and given that an estimated 8-10 percent of the entire world population are Buddhists, it's worth examining the practice in more detail.
What is Buddhism?
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Buddhism is one of the oldest and most widespread doctrines in the world. It unofficially began in ancient India, though it quickly grew and expanded throughout Asia to become a driving force for behavior, politics, art, and culture across the world.
At its core, Buddhism deals with the fundamental nature of humanity. Although it's commonly thought of (in the West, at least,) as a strange form of mysticism, it's actually quite pragmatic when compared to other major religions.
In Buddhism, there are no gods that demand worship, nor is there an afterlife to plan for. It doesn't focus on questions like "why are we here?" and "who made us?" Instead, Buddhist teachings focus on our relationship with the natural world, the realities of life and death, and how we can ease our suffering while we're here.
Buddhism is all about suffering
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Perhaps the most central tenet of Buddhist belief is that, as humans, suffering is unavoidable. We've all experienced it before. No matter how well we plan, how hard we work, or how many pleasures surround us, it's impossible to escape suffering completely. Tragedy strikes us when we least expect it. We get something we want, only to find that we now want something else.
In short, our desire for health, wealth, happiness, and a perfect life makes us unhappy, and after plenty of suffering, we die. But it doesn't stop there. While many religions view death as an end, in Buddhism, it's only the beginning.
Karma, reincarnation, and samsara
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In Buddhism, death isn't the end. After our bodies die, we're eventually "reborn" in a different form based on the actions we took in our life and in our previous lives. This is the concept of reincarnation; another key aspect of Buddhist philosophy.
Of course, the life we're reborn into depends largely on our karma; the sum of all of our actions in all of our lives. Those who perform evil acts have poor karma, and it's thought that these individuals are brought back as lower life forms. Those who do good works attain positive karma, and enjoy higher states of being throughout their lives.
This cycle of reincarnation based on our karma is called samsara. And in the Buddhist view, being stuck in samsara isn't so great. It's a non-stop cycle of death and rebirth, where we're forced to endure lifetime after lifetime of unavoidable suffering.
It sounds rough to think about existence in those terms, but Buddhist philosophy isn't so dark. Indeed, acknowledging this cycle is one of the first steps toward the highest goal of Buddhist tradition: achieving a state of Nirvana, or enlightenment, and escaping the cycle once and for all.
Escaping from the cycle of suffering
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Buddhists believe that the only true escape from samsara is by attaining enlightenment: a state of positive karma, knowledge, and wisdom that can only be achieved by completely eliminating one's desire.
Of course, this process isn't easy. Buddhist practitioners may spend their entire lives seeking enlightenment through rigorous discipline, study, and meditation, with nothing to show for it. Indeed, devout practitioners have no real expectation of achieving enlightenment in their own lifetimes, as they understand that their efforts in this life are only a small part of a larger whole.
Achieving enlightenment isn't something that any practitioner can accomplish in a single life; by all Buddhist schools of thought, it's a long process that many take hundreds, or thousands, of lifetimes to accomplish. In the span of human history, few people can claim to have achieved true enlightenment. One of the few with the truest claim is certainly the founder of Buddhism, Siddhartha Gautama. Or as he's more commonly known, the Buddha.
Who and what is a Buddha?
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"Buddha" means "enlightened," in the simplest terms.
Therefore, being a "Buddha" just means being one who has achieved the prerequisite state of Nirvana. In theory, anyone could be a Buddha; they're not thought to be gods, nor are they meant to be worshipped. A person who attains Buddhahood is simply any person who achieves this awakened state of being.
In human history, Siddhartha Gautama is considered the only "true" Buddha, though many have laid claim to Buddhahood over the years. It was Siddhartha Gautama who first attained enlightenment thousands of years ago, and he spent the rest of his life teaching his students how to do the same. After his death, his teachings were put to print and became the foundation of Buddhism as we know it today.
Understand the nature of Buddhism
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With all of the above in mind, it's important to point out that Buddhism is a large, complicated system of beliefs. There are many schools of thought and sects with different rules, much as Christianity has multiple sects and denominations.
But regardless of the specific rule sets followed, much of Buddhism is built on a singular concept: By eliminating our desires, we eliminate suffering. And by doing so, we work toward lives of knowledge, serenity, and harmony with other people and the natural world.


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Co-ops should not shy away from hard decisions including mergers – IFA dairy chairman
Ciaran Moran
Aug 14, 2015, 4:00pm
The IFA is asking dairy co-operatives to explore all possibilities of consolidation on the back of weak dairy market returns this year.
IFA Dairy Committee Chairman Sean O'Leary said this week that co-ops need to start looking inside their own gates.
He said while reviews and rationalisation should ideally be done in good times, it is when milk prices are low that the focus is sharpest.
"Recent cost cutting plans announced by Fonterra and Friesland Campina are clear evidence of this.
"We are asking co-op chairmen, their boards and management teams to undertake an internal efficiency review of all business processes from milk collection to marketing in order to identify any savings that can be made, he said.
In a letter to the co-ops this week, the IFA called on them to explore all possibilities of consolidation, and not to shy away from hard decisions including mergers where this is in the best interest of all the farmers concerned and can optimise milk prices.
"We are asking that co-ops take our proposal on board, and report the outcome of the business review to their dairy suppliers within the shortest possible timeframe, so that they can be assured that their co-op is maximising processing efficiency and milk price," he said.
O'Leary said this week's Ornua PPI result, which shows a small drop, should focus the minds of the EU Commission and dairy co-ops on measures to support dairy farmers.
He said the IFA continues to seek a review of the intervention 'safety net' level to help put a more realistic floor under markets.
He also said that the IFA is demanding that superlevy funds be used to support farmers through this difficult period.
"We appreciate the support for our campaign from co-ops and industry stakeholders and the fact that the milk price in many co-ops was supported in the first half of this year.
"However, it is now crucial that co-op boards and management would make every effort to stop the milk price slide and, as well as investing in additional capacity and developing options to help farmers cope with volatility, they must now refocus on internal efficiencies and necessary consolidation," he said.
Dairy Milk Prices


I found this absolutely intriguing and fascinating Tedx Video on religions in Japan. It had a very powerful message, which I felt is exactly what our chaotic world needs right now. It's a pity there were no English subtitles, so I took some time off to translate his presentation. Here you go!
Below is the original video.
About 35 years ago, I was born in a temple here in Kyoto. I grew up in the temple as a child.
However, later on, I went to a Catholic high school.
I was born and bred in a temple but was educated in a catholic school. This is an extremely rare case, but I was very fortunate that my family, relatives and friends all accepted me as I was.
"If you were to do such things in Ireland, you will be killed!" she added.
As I was very young then, I was unable to respond to my host mother's question.
The perceptions and ways of thinking about religion are very unique in Japan. For example, many Japanese celebrate Christmas, the birthday of Jesus Christ, sound the bells at the temple on New Year's Eve, and visit the shrine on the first day of the year.
To non-Japanese, Japan might seem like an unprincipled and uncultured country. However, there is generally a wide sense of acceptance and accommodation when it comes to religion, here in Japan.
I thought that this difference in religion perspectives is actually reflected in the difference in food culture. Let's draw a comparison between Japanese and Western food. In Western food culture, when you order a full course, there will always be a main dish, which is the highlight of the meal. In contrast, in a formal Japanese meal, there is no main dish. Let's take a look at the traditional Japanese kaiseki course; from the appetizer to the final dish, there isn't a concept of a particular main dish.
Similar to the Japanese food culture, the Japanese perception of religion is not fixated upon one particular religion, but predicates upon the respect for the universal factor among all religions- the sense of ethics and philosophy.
Therefore, the Japanese perception of religion is not about "believing in something", but "respect for something" or "respect for others". This is the Japanese style of practicing religion.
Consequently, although there are many people in Japan who practice a variety of religions, we respect each other's religion. In fact, in my temple, Myoshinji, we chant Buddhist sutras to Shinto gods. There are even shrines that are situated within temples.
In this way, Japanese Buddhism is very flexible. Save for several exceptions, Japanese monks are allowed to marry and do not have many strict rules, apart from the tough training period where we refrain from eating meat and fish.
However, in Japanese culture in general, it is considered poor behavior to leave food behind or put it to waste.
So, if people from India, the origin of Buddhism, look at the Buddhism in Japan, they might think this is not the real Buddhism.
In Theravada Buddhism, which is mainly practiced in India and several countries in South East Asia, there is a strict observance of the mandate, a focus on the learning process and the practice of meditation. However in Japanese Buddhism, the focus is on commemoration of one's ancestors and up keeping of one's etiquette in daily life.
So, if this "religion" that we have been practicing for the past 3500 years cannot be called "Buddhism", how else can we call it?
Well, we can only call it "Japanese Buddhism".
Japanese Buddhism was deeply influenced by Chinese culture and the indigenous Japanese Shintoism, and was transformed to suit the culture of this country. Therefore, it is natural that Japanese Buddhism has different ways of practices from the original Buddhism that Buddha created.
Be it India, South East Asia, or Japan, the Buddhism that we practice can be traced back to the same roots of the original philosophy and creed.
Now I think we can draw an analogy of the differences in Indian and Japanese Buddhism to Indian and Japanese curry.
In India, people eat spicy curry like this. Incidentally, curry also originated from India. So when people from India, the origin of curry, eat the mild and savory curry we are so used to in Japan- I'm sure many of you love it, they might say this is not real curry.
So how else can we call this curry, or what we have long thought to be curry?
Well, I guess we can only call it "Japanese curry".
As a matter of fact, the ingredients and the way of cooking might be different from that of Indian curry. However, the process, in which we add in fish, meat and vegetables into curry roux, boil it and eat it together with rice or bread, it is the same in India and Japan.
I was in the department of agriculture at university. During my undergraduate days at university, we carried out an experiment related to curry.
In this experiment, we prepared two rooms- one room with its environment set to the typically hot and humid Japanese summer, the other with its environment set to the typically hot and dry Indian summer.
Then, we invited 30 people of various nationalities, and asked them to eat and compare Indian and Japanese curry in the two rooms. We then questioned them which curry was more delicious.
In the Japanese room, more than 20 out of 30 people responded that the Japanese curry was more delicious. The same 20 people were then asked to repeat the experiment a few days later, in the Indian room. This time round, more than 20 out of 30 people responded that the Indian curry was better.
In other words, we can conclude that the Japanese curry tasted better in the Japanese environment (the room set to the Japanese summer), whereas the Indian curry tasted better in the Indian environment.
Hence, we can see that the food culture of a particular region is heavily influenced by the climate and its environment.
We can say the same for religion. It is influenced by the country's history, culture, tradition and other factors, and is refined such that it fits the region and its people.
I am convinced that, this high level of tolerance and accommodation of other religions that we are so used to in Japan is something that we could and should spread to everyone in the world. I believe it would be an amazing idea to share this with the whole world.
This radio program is broadcasted every Wednesday at 8pm for 30 minutes. A listener would send in his or her personal problems, and at the radio program, there will be a Shinto priest, Christian priest and Buddhist monk who will talk about the solutions to his or her problems.
This is truly revolutionary. A Buddhist solving problems using his philosophy, this is very common. But think about this, we have 3 people of different religions coming together to solve the same problem. This is probably the first attempt in history.
To the listener, it will be great to know that there are many ways to solve a problem, instead of sticking to one solution.
Let me give another example- a revolutionary event I organized this year in February. This is it- religious ekiden (marathon).
Ekiden marathon is a popular tradition in Japan that takes place every year, but did you know that this ekiden tradition began here in Kyoto about 100 years ago?
So, in this ancient and religious city of Kyoto, the origin of ekiden, we have people of various religions coming together to participate in this marathon event.
Note, this is not a competition among religions. For example, the first runner is a Shinto priest, the second a Buddhist monk, the third a Christian priest and the forth a Islamic imam. These four people of different religions form a team to complete the marathon.
In our world today, there are many dialogues and meetings going on to resolve misunderstandings among religions. However, unfortunately most of these take place in closed-up meeting rooms.
In comparison, our ekiden marathon event is open to everyone. In fact, runners run alongside these teams of various religions. There is also a sense of solidarity within the team. The message is clear to the public. Furthermore, as this is a running event, we will have young religious leaders taking part in it.
Actually, this event is not limited to Japan. It took place in Luxembourg, in Europe. In fact, there is a trend of marathon events, to resolve religious conflicts, taking place all around the world.
So in this state of confusion our world is experiencing, we have religious leaders perspiring and going all out to spread a religious message. This is something very important.
If I were to meet the host mother I met at the airbnb home in Ireland now, I will be able to respond to her question full of conviction.
Well, it's true that all religions have their own beliefs and practices, and I think that is important. However, there is something more important than that. It is to respect and co-exist with people who have varying beliefs from you.
We have people with different religions living in Japan, but there have virtually been no religious conflicts before.
However, if we switch on the television, we see news of people going head to head with others or getting into fights with others just because of the difference in religion.
I think that is completely absurd. The root of religion does not lie in blindly believing in one thing.
There are many people in the world. All of us want to fulfill the purpose of our lives, reassure ourselves and be grateful of our lives. Religion plays the part of giving us the strength to do all of the above.
The role of and reason for having a religion is to provide assurance. In Japan, we have various religions, but we respect one another and live in peace and reassurance.
However, there are different regions, cultures and traditions in the world. Therefore, I think there is no need to limit this "way of self-assurance" to just one. It is all right to have more than one way of self-assurance, that is, more than one religion.
In these two years, I was invited to Vatican City to meet the Pope. In April, I met Dalai Lama at a symposium in Kyoto, which I was invited to.
Actually, the unique Japanese perception of religion is gaining attention from many religious leaders in the world.
Therefore, I hope to disseminate this wonderful culture of respect, accommodation and acceptance of religion from here, in Kyoto, to the world.
The world will no doubt become a better place.


HAPPY BIRTHDAY 5x7 Greeting Card "FALLEN CITY"
HI, I am the Artist, Kenny Lessing. Thank you for stopping by to buy some of my Original Art and Print Work to add to your collection. Please let me know if you need any help. This is a Print of one of my Originals Pieces of Art Named "FALLING CITY"


text:
Hotel Metropole Monte-Carlo
Prices shown for:
See All Monte-Carlo Hotels
Palatial building with a storied past and stellar service
Convenient yet cosseted location near Casino de Monte-Carlo
Elegant rooms with classical decor, rich textiles, and marble baths
In-room amenities include LED TVs, minibars, and Hermes toiletries
Three Joël Robuchon restaurants, two Michelin-starred
Grecian-themed Odyssey Pool area designed by Karl Lagerfeld
Full-service Givenchy spa with enticing treatments
Well-equipped fitness and business centers
Large, magazine-worthy lobby/lounge
Impressive menu of activities
Free Wi-Fi throughout
See More Pros
Formal, Old World atmosphere won't appeal to all
No in-room coffeemakers
Breakfast and parking cost extra
See More Cons
Built in 1889 and opulent enough to join the ranks of global "grande dames," this patrician four-and-a-half-pearl hotel in the heart of Monte Carlo is aimed at one-percenters who appreciate classical elegance. From the vast lobby/lounge to the 126 rooms -- all done by illustrious designer Jacques Garcia -- the hotel exudes Old-World style balanced by contemporary comfort. That said, rooms have the traditional look of a bygone era, and could read as stuffy to some travelers. Three Joël Robuchon restaurants, a Givenchy spa, and a pool area re-imagined by Karl Lagerfeld continue to ramp up the lavishness. But luxury lovers who want to comparison shop can also check out the nearby Hotel Hermitage, another Belle Epoque beauty belonging to the Leading Hotels of the World collection.
See More Bottom Line
Hotel & Amenities Photos
Deluxe Junior Suite
Carre d'or Suite
Odyssey Pool
Oyster Hotel Review
Hotel Class:	Luxury
An upper-crust enclave with timeless appeal
A mannered garden serves as a buffer between the Hotel Metropole and the posh street it's located on. Its facade, moreover, avoids the flamboyance of many Belle Époque buildings by demonstrating some neo-classical restraint. (Pediments, porticos, and Grecian-style sculptures, for instance, make it look more like an ancient temple and less like a wedding cake.) As a result, the exterior whispers "Old Money," but inside it's a name-dropper's delight -- and not only because of the glittering guest list. Renowned designer Jacques Garcia was responsible for much of the decor, while Joël Robuchon (beloved by both Michelin and Gault Millau) runs the restaurants. When you add in an "Odyssey"-inspired pool area conceptualized by Karl Lagerfeld plus a Givenchy spa, Hotel Metropole is clearly a place to see and be seen.
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A coveted address in the center of Monte Carlo
Built on land once owned by Pope Leo XIII, this hotel occupies a privileged position in the heart of the city. Some top attractions, like Casino de Monte-Carlo and Carré d'Or shops, are within a five-minute walk, while others -- including the Prince's Palace and Oceanographic Museum -- can be reached by car in about 10. Exclusive walking tours, boat trips and other outings can be organized on-site, as can transfers to the airport in Nice, which is a 40-minute drive southwest. If you're driving yourself, on-site parking is available.
Five-minute walk to Casino de Monte-Carlo
Five-minute walk to Carré d'Or shops
Seven-minute drive to Monaco/Monte Carlo Train Station
Nine-minute drive to Oceanographic Museum
10-minute drive to Monaco Cathedral
11-minute drive to Prince's Palace
22-minute drive to Beaulieu-sur-mer or Eze
26-minute drive to Menton
31-minute drive to Cap-Ferrat
36-minute drive to Nice
40-minute drive to the Nice-Côte d'Azur International Airport
See More Location
Traditional rooms with rich furnishings and marble bathrooms
There's a broad variety of rooms here, with sizes ranging from 270-square-foot Superior Rooms to the top-floor (and top-notch) Carre d'Or Suite, which has 1,400-square feet of interior space plus an 1,185-square-foot terrace. Like the hotel as a whole, all deliver on the traditional elegance of a bygone era (designer Jacques Garcia's hallmark). Furnishings with a rich mahogany finish serve as the base note for a creamy composition that mixes delicate French Provincial side chairs with deep, sink-into sofas. Beds typically feature delicately patterned, classically curved upholstered headboards, and premium linens, while windows are adorned with decadent draperies. The overall look is lavish and exceedingly polished, but it could feel stuffy or old fashioned to travelers used to a more modern interpretation of luxury. The marble bathrooms are equally opulent, many with double vanities, jetted showers, and/or generously proportioned tubs, plus Hermes toiletries and monogrammed robes. It's worth noting, despite all this elegance, that some basic amenities are missing (tea/coffee-making equipment being the most noticeable). In fact, air-conditioning, minibars, large LED TVs and free Wi-Fi are about the only standard-issue amenities.
See More Rooms
Joël Robuchon restaurants and a Givenchy spa, among other high-end features
Reflecting its "grande dame" status and its posh atmosphere, Hotel Metropole's features provide another major draw, particularly for discerning foodies. The property is a gastronomic tour de force with three Joël Robuchon restaurants -- a Michelin-starred main one with refined yet innovative Mediterranean fare; a chic Japanese alternative (Yoshi) that's Michelin-starred as well; and Odyssey, which offers alfresco dining at lunch in a black-and-white, mural-bedecked space inspired by Homer's epic and designed by Karl Lagerfeld. The Odyssey is also centered on the hotel's pool: a sleek, sea-water number that's covered in winter and open to the sun in warmer months.
Wellness is a priority, too, and the Metropole houses an extravagant Givenchy spa complete with sauna, hammam, caldarium, chromotherapy tubs, and an extensive treatment menu. The modern fitness facility also covers all the bases with the usual cardio machines (treadmills, steppers, bikes) along with weight-lifting equipment and free weights. Business travelers aren't forgotten with a business center and six stylish meeting rooms, three of which bump up the style factor with interiors by Lagerfeld.
This top-shelf approach extends to the activities the hotel offers like chef-led cooking classes to private museum tours, F1 racing experiences, and outings for oenophiles. The property also offers the little extras luxury guests expect (think valet service, concierge service, turndown service, and the like).
This Hotel Also Featured In
7 Over-the-Top Ways to Get Hitched
When it comes to weddings, some prefer an intimate ceremony, while others follow the bigger the better school of thought. And we're not just talking about the number of guests and a clever hashtag. Couples are going to extreme lengths to stand out and have a truly unique affair. Hotels around the world are even…
Balcony / Terrace / Patio
Gameroom / Arcade
Meeting / Conference Rooms
Mini Bar (with liquor)
Poolside Drink Service
Rental Car Service Desk Onsite
Separate Bedroom / Living Room Space
Swim-Up Bar
Disclaimer: This content was accurate at the time the hotel was reviewed. Please check our partner sites when booking to verify that details are still correct.
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text:
<?php

namespace App\Http\Controllers;

use Illuminate\Http\Request;
use View;
use App\Bookings;
use App\Site;
use App\Classes\Common;

class CalendarController extends Controller
{
    public function __construct()
    {
        $this->middleware('login', ['except' => ['downloadCalendar']]);
        $this->middleware('admin', ['except' => ['downloadCalendar']]);
    }

    public function viewSettings(Request $request)
    {
        return View::make('settings.calendar');
    }

    public function updateAuth()
    {
        $s = Request()->get('_site');
        $site = Site::find($s->id);
        $site->calAuth = Common::generateCalendarAuth();
        $site->save();
    }

    // Creates webcal calendar with specified options if authed
    public function downloadCalendar(Request $request, $s, $auth, $type)
    {
        $site = Request()->get('_site');
        if ($auth != $site->calAuth) {
            abort(403, 'Forbidden.');
        }
        if ($type == 'hires') {
            $bookings = Bookings::where('template', 0)
            ->where('site', $site->id)
            ->where('internal', 0)
            ->where('status', '>', 1)
            ->get();
        } elseif ($type == 'internal') {
            $bookings = Bookings::where('internal', 1)
            ->where('site', $site->id)
            ->get();
        } else {
            abort(404);
        }

        // set default timezone (PHP 5.4)
        date_default_timezone_set('Europe/London');
        $dt = new \DateTimeZone('Europe/London');
        $utc = new \DateTimeZone('UTC');

        // 1. Create new calendar
        $vCalendar = new \Eluceo\iCal\Component\Calendar($request->url());
        $vCalendar->setPublishedTTL('PT1H');
        $vCalendar->setName($site->name . ' Hires Calendar');

        foreach ($bookings as $booking){
            $vEvent = new \Eluceo\iCal\Component\Event();
            $vEvent->setDtStart(date_timezone_set(new \DateTime($booking->start, $dt), $utc));
            $vEvent->setDtEnd(date_timezone_set(new \DateTime($booking->end, $dt), $utc));
            // $vEvent->setNoTime(true);
            $vEvent->setSummary($booking->name);
            // $vEvent->setDescription('Description');
            $vCalendar->addComponent($vEvent);
        }

        // 4. Set headers
        header('Content-Type: text/calendar; charset=utf-8');
        header('Content-Disposition: attachment; filename="cal.ics"');

        // 5. Output
        echo $vCalendar->render();

    }
}


Though officially the crime rate in Panaji, goa is low, it is far less safe compared to other places in India, especially in 2018 after the MLA was hospitalized. Compared to even a metro city like Mumbai, some of the crimes in panaji, are trespassing, robbery and burglary are far more likely for a private citizen.
The powerful criminal gangs in panaji are openly involved in real estate fraud and do everything possible to force home owners to relocate.
Most homes in some areas have their own independent overhead tank and pump which is kept outside.
One of the greatest frauds of ntro, raw, cbi, google, tata is how ntro employees are stealing the identity of experienced engineers with a good JEE rank, every time they relocate, after making fake allegations without any proof at all.


To maintain the same lifestyle as one's neighbors or peers. A: "Why did she buy such an expensive car?" B: "Well, she lives in a wealthy part of town—I bet she just wants to keep up with the Joneses."
Fig. to try to match the lifestyle of one's neighbors. I am tired of trying to keep up with the Joneses. Let's just move if we can't afford to live here. We never try to keep up with the Joneses.
If someone tries to keep up with the Joneses, they deliberately buy or do the same things as the people around them so that they appear as successful as them. Her mother, Louise, was very keen on keeping up with the Joneses, and through much of her teens Linda accepted what she now calls `these false values'. Of course, in this desperate attempt to keep up with the Joneses, they are all the more likely to end up poor. Note: You usually use this expression to show disapproval. Note: This expression comes from the title of a comic strip by Arthur Momand, which was first published in the New York `Globe' in 1913.
try to maintain the same social and material standards as your friends or neighbours.
This phrase originated as a comic-strip title, 'Keeping up with the Joneses—by Pop' in the New York Globe ( 1913 ). Jones , one of the most common British family names, is used as a generic name for neighbours or presumed social equals.
(informal, disapproving) try to have all the possessions and social achievements that your neighbours or other people around you have, especially by buying what they buy: First the Smiths got a swimming pool, and now their neighbours, the Sinclairs, are building one. It's silly the way people always have to keep up with the Joneses.
Jones is a very common surname, and is used to refer to neighbours in general.


Discus and support I can't find add-ons for an xbox 360 game in XBoX Games and Apps to solve the problem; I bought call of duty black ops (the first one) recently andI have 2 of the dlcs, escalation and resurrection but for some reason whenever I go to the... Discussion in 'XBoX Games and Apps' started by leafsword20, Apr 15, 2019.
"we can't find a microphone for these people"
My xbox one can't find any networks at all but it says that it is connected to the internet.
"We can't find your microphone"
Game Add-on issues. Paid for it. Can't find it on system.


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