Video game genres Essay Example for Free

Video game genres Essay Today, video games have become the most popular means of entertainment throughout our world. More than three-quarters of American youths have video-game consoles, and on a typical day at least 40 percent play a video game. Moreover, recently there has been a wide range of studies by professors throughout the world all focusing on the idea of whether or not video games are causing the youth to become a more illogical violent society in the future. Moreover, some people believe they are just a waste of precious time. However, they have been proven by many scholars that they are not only the best means of entertainment, but also one of the best sources of learning and improving brain performance and strategies, speed of alertness and decision making, and problem solving skills. Coming up with good strategies can be very handy for our lives whether it be in business, learning, teaching, etc. Nowadays video games have been proved to make people smarter towards creative strategy thinking. For example, it has been stated that â€Å"While there are many games that place a premium on strategy, most set an overall goal and give the gamer numerous ways in which he or she can achieve that goal. † Vila, Monica. 7 Reasons Why Your Son Should Play Video Games. http://www. babble. com/. N. p. , 04 Feb 2013. Web. 4 Nov. 2013. Video games teach kids to think objectively about both the games themselves and their own performance. In addition, players also get instant feedback on their decisions and quickly learn their own strengths and weaknesses through try and error since they get unlimited lives in a video game. Video games have a great effect on the youth regarding decision making. Some researchers compared action video-gamers and non-gamers with a series of simple decision-making experiments. Gamers devoted at least five hours weekly in the year before the experiment to playing action video games, such as Grand Theft Auto: San Andreas and Halo 2. They presented volunteers with arrays of dots, asked them to identify which way the dots were moving, and varied the number of dots moving in the same direction to make the task easier or harder. Video games get kids to think. There are dozens of video games that are specifically geared towards learning, but even the most basic shooter game teaches kids to think logically and quickly process large amounts of data. Rather than passively absorbing content from, say, a TV show, a video game requires the player’s constant input to tell the story. Moreover, well known sources such as the video games CQ research proved this characteristic about video gaming â€Å"Games stress taking your knowledge and applying it. That’s pretty crucial in the modern world,† says University of Wisconsin Professor of Reading James Gee. † Glazer, Sarah. Video Games. Congressional Quarterly, 2006. 939. Print. Indeed, the argument that video and computer games are superior to school in helping children learn as gaining currency in academic circles. Claimed benefits include improved problem-solving, mastery of scientific investigation and the ability to apply information learned to real-life situations. In conclusion, as you have seen, there is more than just killing and violence in video games. Our future children should be more exposed to video games not only for ways of entertainment, but also for the sake of improving their intelligence whether it be in creating new strategies, enhancing problem solving skills, or even allowing them to make better life decisions.

The Sutras, Samkhya Philosophy

The Sutras, Samkhya Philosophy The Sutras are built on a foundation of Samkhya philosophy. The division into the Eight Limbs (Sanskrit Ashtanga) of Yoga is reminiscent of Buddhas Noble Eightfold Path; inclusion of Brahmaviharas (Yoga Sutra 1:33) also shows Buddhisms influence on parts of the Sutras. In the Yoga Sutras, Patanjali prescribes adherence to eight limbs or steps (the sum of which constitute Ashtanga Yoga, the title of the second chapter) to quiet ones mind and achieve kaivalya. The Yoga Sutras form the theoretical and philosophical basis of Raja Yoga, and are considered to be the most organized and complete definition of that discipline. Yoga Sutras of Patanjali is a book of 195/6 separate phrases that are designed to be easy to memorize. Because it is a work that is every bit as much a part of modern yoga as it was a part of the birth of yoga, this particular book is held in very high esteem in the yoga world. Philosophical Background There are several philosophical concepts, which were pondered over by various schools of thought around 600 B.C. to 400 A.D. in eastern region of the world. The school of Samkhya is one of those philosophical systems. Samkhya, marks the shifting of idea from Vedic monism to the concept of dualism as the primary cause of the universe. In Samkhya philosophy it distinguishing between Self (Spirit/Consciousness Purusha) and Matter/Nature (Prakrti) is of central importance to Samkhya Philosophy. Samkhya Philosophy elaborates a fundamental dualism between such aware Selves and all the phenomena that is presented to such Selves by Matter/Nature. Such phenomena of Matter/Nature includes reflections of the intellect, the faculty that makes things personal (the I-Maker/Ahamkara), the instinctual mind (manas), the capacities to perceive sense data, the capacities to act, the principles of the elements of sense perception, and the gross elements. These arise when Prakriti is in the presence of a Purusha, and they become enmeshed and entangled when there is mis-identification between Prakriti and Purusha. False confusion between the Self and what is not the Self is considered the fundamental ignorance that perpetuates bondage in this world. Liberation is sought by becoming aware of such distinctions on a very deep level of pe rsonal knowledge, so that one may eventually use the great faculty of the mind intellectual reflection (Buddhi/Mahat) without mistakenly identifying it with the Purusha, and then the effects of such entanglement will unravel and one will no longer be bound by incarnations or confused by Prakriti In Samkhya philosophy a guna is one of Prakritis three tendencies: tamas, sattva, and rajas. Guna is the tendency of the mind and not the state. For instance, sattva guna is that force which tends to bring the mind to purity but is not purity itself. Similarly rajas guna is that force which tends to bring the mind to perform some action but is not action itself. Sattva (originally being, existence, entity) has been translated to mean balance, order, or purity. This typically implies that a person with more of Sattva has a positive or even orderly state of mind. Such a person is psychologically kind, calm, alert and thoughtful. Rajas leads one to activity. This type of activity is explained by the term Yogakshem. Yogakshem is composed of two words: Yoga and Kshem. Yoga in the present context is acquiring something that one does not have. Kshem means losing something that one already has. Rajas is the force that creates desires for acquiring new things and fears for losing something that one has. These desires and fears lead one to activity. Tamas has been translated to mean too inactive, negative, lethargic, dull, or slow. It is the quality of inertia which provides coherence for all things. Mentally, it is associated with darkness, delusion, or ignorance. A tamas quality also can imply that a person has a self-destructive or entropic state of mind. That person is constantly pursuing destructive activities. Vedanta maintains that Brahman is the only Immaterial Sentient Existence; and being non-material and simple, It has to be all pervading and the only One Reality. Before everything there exists Reality as Absolute Consciousness. The Will to become many is the beginning of manifest universe. The Will evolves as Illusion: the Maya. Absolute Consciousness, Brahman, willed to become many, this is Maya. Maya is the cosmic illusion that creates ignorance and veils the vision of the Only Reality. Due to the power of Maya, the Same Oneness is perceived as manifold universe. Absolute Consciousness was never modified, is not modified, and will not be modified. This is the basis of Advaita Vedanta. Based on their experiences the seers or rishis of ancient ages came to the conclusion that the entire manifest universe is the illusory expression of One Substance -the Absolute Universal Consciousness. Samkhya with its dual philosophy is said to be the foundation of The Yogasutras and Purusa and Prakriti are a fundamental part of the text. The origin of the Yoga Sutras of Patanjali is the topic of some debate among both historians and practitioners. For instance, there are some people who credit the writing of this set of sutras to a grammarian named Patanjali. Later, though, a timeline was constructed that showed that to be unlikely. Within the yoga community, though, many say that Patanjali was actually just a compiler and that before the work was written, the Sutras were simply memorized and passed down between teacher and student. Timelines do, though, suggest this text was constructed in about the second century B.C. An objective study might well suggest that Patanjali lived within even a more tight range of 200 BC to 200 AD (or around the time of Jesus), than some common suppositions (as if he were the 2nd century BCE grammarian by the same name) or even the second or third centuries CE based on the dates of the first extant commentary (by Vyasa). ATHA YOGANUSASANAM Atha = now, Yoga = Of Yoga, Anusasanam = exposition or instruction. Now the exposition of Yoga is being made. (Patanjali Ch-1, Vs-1) The name of this text is named using Sanskrit words: yoga, is a mindset wherein you are able to gain mastery of feelings and thoughts alike. Sutra literally means thread. This thread is basically the connection between the sutras in the work. These Sutras are just combinations of words threaded together sometimes not even well formed sentences with subjects, predicates and so on. Within the space of these 196 short Sutras, the entire science of Yoga is clearly delineated: its aim, the necessary practices, the obstacles one may meet along the path, their removal, and precise descriptions of the results that will be obtained from such practices. (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-1, Pg-1). (b) Give a brief summary of the four chapters The sutras in the text are divided into four books (chapters). Fifty one of the sutras are contained in the book called Samadhi Pada, fifty five of them are in Sadhana Pada, fifty six are also in Vibhuti Pada, and thirty four of the sutras can be found in Kaivalya Pada. Yoga Sutras Chapter 1 Concentration Samadhi Pada The book Samadhi Pada contains sutras that are most considered fundamental to yoga. It emphasizes that yoga is about discipline and that it is the ability to master your feelings and thoughts. Many of the most famous yoga sutras come from this particular book Concentration: Chapter 1 of the Yoga Sutras is entitled Samadhi Pada, which means the chapter on concentration. Chapter 1 describes yoga, witnessing five kinds of thoughts, uncoloring thoughts, the twin principles of practice and non-attachment, the stages of concentration, efforts and commitments, obstacles and solutions, and means and results of stabilizing the mind. . Yoga Sutras Chapter 2 Practice Sadhana Pada In the Sadhana Pada, there is much about practice since the Sanskrit word sadhana actually does mean practice. This chapter is where Kriya Yoga and the eight limbs of yoga first appear. These aspects reflect the idea that yoga is both selfless and spiritual. Practices: Chapter 2 of the Yoga Sutras is entitled Sadhana Pada, which means the chapter on practices. Chapter 2 outlines specific tools of attention that are used to systematically carve out, or cut away the obstacles of the inner mental shield that is blocking the light of the Self within. This includes the first 5 of the 8 rungs of yoga, known as ashtanga yoga. Yoga in the form of action (kriya yoga) has three parts: 1) Training and purifying the senses (tapas), 2) Self-study in the context of teachings (svadhyaya), 3) Devotion and letting go into the creative source from which we emerged (iswara pranidhana). (tapah svadhyaya ishvara-pranidhana kriya-yogah) Tapah = literally heat accepting the purifying aspects of painful experience, purifying action, training the senses Svadhyaya = lit ones own or self-study in the context of teachings, remembrance of sacred word or mantra Iswara = creative source, causal field, supreme Guru or teacher. Omniscient But not Omnipotent pranidhana = practicing the presence, dedication, devotion, surrender of fruits of practice, or contemplation. Kriya-yogah = yoga of practice, action, mental purification Kriya Yoga: When thinking about life and spiritual practices, it is easy then to remind yourself of this foundation by internally saying such words as, I need to train my senses, explore within, and let go of these attachments and aversions. Contained in a simple sentence like this is the outline of Kriya Yoga (that simple sentence contains tapas, svadhyaya, and ishvara pranidhana). Iswara pranidhana: The emphasis of iswara pranidhana practice is the release or surrender that is done in a sincere, dedicated, or devotional attitude. It is easy to get caught up in debates over the nature of God, Guru, creative source, and teacher. Yoga is very broad and non-sectarian, leaving it open to each individual how to perceive these realities. The more important part is that of letting go rather than holding on to the images and desires of the senses (tapas) and the personal characteristics and makeup uncovered through introspection (svadhyaya). Iswara: In the Upanishads, the word Ä ªÃƒâ€¦Ã¢â‚¬ ºwara is used to denote a state of collective consciousness. Thus, The Lord is not a being that sits on a high pedestal beyond the sun, moon, and stars; Iswara is actually the state of Ultimate Reality. But due to the lack of direct experience, The God has been personified and given various names and forms by religions throughout the ages. When one expands ones individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. This is the fundamental difference between monism and dualism, one is essentially theistic and the other is not. Yoga Sutras Chapter 3 Progressing Vibhuti Pada The Vibhuti Pada can be translated power. The roles of the sutras in this particular book are to describe and help the yogi to achieve full awareness through yoga. It is essentially about attaining higher levels of awareness of ones self. Progressing: Chapter 3 of the Yoga Sutras is entitled Vibhuti Pada, which means the chapter on progressing. Chapter 3 starts by presenting the last 3 of the 8 rungs of yoga, which are concentration, meditation, and samadhi, collectively known as samyama. The rest of the chapter explains how samyama is used as the finer tool to remove the subtler veils of ignorance. The last three rungs of Yoga: Dharana (concentration), dhyana (meditation), and samadhi are the final three rungs of Yoga. Dharana: Concentration is the process of holding or fixing the attention of mind onto one object or place. Dhyana: Meditation is sustained concentration, whereby the attention continues to hold or repeat the same object or place. Samadhi: Samadhi is the deep absorption, wherein only the essence of that object, place, or point shines forth in the mind, as if the mind were devoid even of its own form. Stages of attention: It is attention itself, which is progressively moving inward through these few stages: Attention leads to concentration (dharana). Concentration leads to meditation (dhyana). Meditation leads to absorption (samadhi). Yoga Sutras Chapter 4 Liberation Kaivalya Pada Meaning of Kaivalya: The fourth chapter of the Yoga Sutras is entitled Kaivalya Pada. The word Kaivalya literally translates as isolation. It is usually taken to mean liberation or enlightenment. However, the way in which isolation is a quite effective term is that pure consciousness or purusha is now standing alone, separate from all of the manifestations of prakriti, including literally all of the manifestations or swirlings of all levels of the mind field. In Sutra 1.16 supreme non-attachment is mentioned as a stage beyond the many other levels of attachment. Sutra 4.32 explains how the primary elements called gunas have finished their purpose and recede in perfect equilibrium into that from which they arose. These are aspects or byproducts of the process of the isolation (kaivalya) of pure consciousness (purusha). Purusa is literally liberated from its attachment to Prakriti. The purpose of the whole of creation is to give us a context for understanding what we are and what we are not. When we understand that, then there is kaivalya, and prakrti has fulfilled its purpose. A person who experiences kaivalya sees prakrti, the material world, simply as it is, with no meaning beyond that. Kaivalya describes the effect on the personality of being in a continuous state of samadhi. This is the state of inner freedom that yoga strives for. A person in the state of kaivalya understands the world so well that he stands apart from it in the sense that he is not influenced by it, although he may well be in a position to influence the world. People in kaivalya behave like normal people, but they do not carry the burden of the world on their shoulders. They live in the world, but they are not subject to it. They are not free from sensual perception or free of the body, they have a foot in both worlds. Wherever they happen to be, they are sure of themselves. That is kaivalya. External forces have no power over a person like this, though he knows the external world very well. (c) Choose two of the following topics: Yogic concept of the mind The Kleshas Kriya Yoga Significance of Iswara The Siddhis The Yogic concept of the mind YOGAS CITTA VRTTI NIRODHAH Yogas = Yoga, Chitta = of the mind stuff, Vritti = modifications, Nirodhah = restraint. The restraint of the modifications of the mind stuff is Yoga (Patanjali Ch-1, Vs-2) In this Sutra Patanjali gives the goal of Yoga. For a keen student this one Sutra would be enough because the rest of them only explain this one. If the restraint of the mental modifications is achieved one has reached the goal of Yoga. The entire science of Yoga is based on this. Patanjali has given the definition of Yoga and at the same time the practice. If you can control the rising of the mind into ripples, you will experience Yoga (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-1, Pg-3,4). Normally, the word Yoga is translated as union, but for a union there should be two things to unite. In this case, what is to unite with what? So here we take Yoga to mean the Yogic experience. The extraordinary experience gained by controlling the modifications of the mind itself is called Yoga (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-1, Pg-4). There is a Sanskrit saying; Mana eva manushyanam karanam bandha mokshayoho. As the mind, so the man; bondage; or liberation are in your mind. If you feel bound, you are bound. If you feel liberated you are liberated. Things outside neither bind nor liberate you; only your attitude toward them does that. These vrittis, or mental activities/modifications, are said to be either painful, or not painful. They are five-fold :- PRAMANA VIPARYAYA VIKALPA NIDRA SMRTAYAH Pramana = right knowledge; Viparyaya = misconception, Vikalpa = verbal delusions, Nidra = sleep, Smritayah = memory The are right knowledge, misconception, verbal delusion, sleep and memory (Patanjali Ch-I, Vs-6 ) Patanjali explains that right-knowledge can be acquired by direct perception, inference, or testimony. In other words, one can sail the ocean personally and bring back direct knowledge, or one can hear of the travels undertaken by another sailor explorer, or one can read the book written by the sailor on his return. Even right-knowledge is however limited as the original sailor still cannot know everything there is to know about the ocean he is exploring. Wrong-knowledge is likened to the delusion we experience when we see something and believe it to be something else, such as a snake in the dark which proves to be nothing but a rope when seen in daylight. Imagination is perception which is coloured by fanciful thoughts or dreams. The dreaming phase of sleep known as the REM phase is littered with random thought patterns, but even the deep-sleep stage, which leaves no conscious trace in the mind, is actually a stage of thought. The sleeper knows nothing, but knows that he knew nothing on waking. All extraneous thought is temporarily suspended and only the thought of emptiness remains to leave an impression on waking. Memory is the process of remembering past experience. Each memory is first processed to make it palatable, and then filed for future reference, leaving an impression in the mind. These impressions can either remain on the surface of the mind and be recalled at will, or sink to the bottom where they take root. Patanjali describes the restless mind as outgoing (paranga cetana) and the quiet inward-turned mind as (pratyak cetana) I.29. When the mind focuses on external influences the Self appears to assume the forms and images projected by the mind. When the vritti activities are quietened through sensory withdrawal, concentration, and meditation, man is said to rest in his true nature. Patanjali gives us two tools which will help us control the mind abhyasa or regular, sustained practice, and vairagya, a process of detachment from objects of desire, which is attained as a direct result of abhyasa. Patanjali likens both states of mind to a mirror. When the mirror is dusty or smeared, it reflects a distorted image of whatever it reflects. When the mirror is cleaned the image is reflected without distortion, shining in its own essence samadhi. Patanjali concludes by saying that success in Yoga depends on the strength of our desire for enlightenment, and the amount of effort we are prepared to put into our practice. The Siddhis KAYEDRIYA SIDDHIR ASUDDHI KSAYAT TAPASAH Kaya = body, Indriya = senses, Siddhi = occult powers, Asuddhi = impurities, kshayat = due to destruction, Tapasah = austerities. By austerity, impurities of the body and senses are destroyed and occult powers gained. (Patanjali Ch-2, Vs-43) Siddhi is a Sanskrit word that literally means accomplishment, attainment, or success. It is also used as a term for spiritual power (or psychic ability). The term is used in that sense in Hinduism and Tantric Buddhism. These spiritual powers supposedly vary from relatively simple forms of clairvoyance to being able to levitate, to be present at various places at once, to become as small as an atom, to materialize objects, to have access to memories from past lives, and more. There are many perspectives of attaining Siddhis. One school of thought states that they are a normal set of occurrences that should not be focused upon because they will pull one from the path. Other perspectives hold that each siddhi should be pursued because it will allow one to understand the power of the Godhead. Siddhis may occur in many ways: naturally though the agency of karma, as a result of extended practice (sadhana), through rigorous austerities (tapasya) or by grace. They are often mentioned in conjunction with Riddhi (pl Riddhis), which means material or worldly wealth, power, luxurious lifestyles, etc. TRAYAM EKATRA SAMYAMAH Trayam = the three; Ekatra = upon one object; samyama = the practice of dharana, dhyana and samadhi. The practice of these three (dharana, dhyana and samadhi)upon one object is called samyama. (Patanjali Ch-3, Vs-4) From the practice of samyama, come the siddhis. You dive deeply into an object or idea, and it releases its secrets. In a way, scientists have done samyama on the atomic particles. The particles released their energy, and the scientists got the knowledge of them. They accomplished the truth behind the particles. Samyama is usually done on objects or ideas connected with results. When the results come, you call them siddhis or vibhuti. (Patanjali Ch-3, Pg-177). TAD VAIRAGYAD API DOSA BIJA KSAYE KAIVALYAM Tad = that; Vairagyat = by non attachment; Api = even; Dosha bija = seed of bondage; Kshaye = destroyed; Kaivalyam = independence. By non attachment even to that (all these siddhis), the seed of bondage is destroyed and thus follows Kaivalya (Independence) (Patanjali Ch-3, Vs-51) This means that all those siddhis are beautiful, but they will bind us, because siddhis are the outcome of the mind. The mind wants something. It wants to achieve this or that. What for? To be proud of itself, It develops ego, It makes your I and mine bigger, Selfish desires are still there. So are the siddhis bad? If so why are they there? I say they are not bad. They are beautiful; they are good. When? They come to you. When you run after them they are bad. Thats all the difference. Let the siddhis come and beg. Dont become a slave or attached to siddhis let them come to you and be used as tools (Sri Swami Satchidananda The Yoga Sutras of Patanjali Ch-3, Pg-199,200). Nine main Siddhis Parkaya Pravesha: Parkaya Pravesh means ones soul entering into the body of some other person. Through this knowledge even a dead body can be brought to life. Haadi Vidya: This Vidya or knowledge has been mentioned in several ancient texts. On acquiring this Vidya, a person feels neither hunger nor thirst, and can remain without eating food or drinking water for several days at a stretch. Kaadi Vidya: Just as one does not feel hungry or thirsty in Haadi Vidya, similarly in Kaadi Vidya a person is not affected by change of seasons, i.e. by summer, winter, rain, etc. After accomplishing this Vidya, a person shall not feel cold even if he sits in the snow-laden mountains, and shall not feel hot even if he sits in the fire. Vayu Gaman Siddhi: Through this Siddhi a person can become capable of flying in the skies and traveling from one place to another in just a few seconds. Madalasa Vidya: On accomplishing this Vidya, a person becomes capable of increasing or decreasing the size of his body according to his wish. Lord Hanuman had miniaturized his body through this Vidya while entering the city of Lanka. Kanakdhara Siddhi: One can acquire immense and unlimited wealth through this Siddhi. Prakya Sadhana: Through this Sadhana a Yogi can direct his disciple to take birth from the womb of a woman who is childless or cannot bear children. Surya Vigyan: This solar science is one of the most significant sciences of ancient India. This science has been known only to the Indian Yogis; using it, one substance can be transformed into another through the medium of sun rays. Mrit Sanjeevani Vidya: This Vidya was created by Guru Shukracharya. Through it, even a dead person can be brought back to life. I recognise some of these Siddhis from the Shaman rituals that are carried out, for example the native americans used rituals/dances and trances to empthise and take on the characteristics and power of wolves and eagles, wearing feathers and or wolf hide etc. to help invoke the powers. (d) List the yamas and niyamas and give a brief translation of their names. Do you feel they are rules to be observed? Or are they the result of sustained practice of yoga? Yamas: There are many interpretations of and opinions about the yamas and niyamas. While the ancient Indian text, the Bhagavata Purana assigns 12 yogic restraints the Parashar Smriti, another text, puts forward ten. But the yamas as described in Patanjalis Yoga Sutras there are only five, which are also known as the great universal vows or the sarvabhauma maha vratas, because they are not limited by either class, creed, time or circumstances. They are the guidelines for how we interact with the outer world, the social disciplines to guide us in our relationships with others. These five are: à ¢Ã¢â€š ¬Ã‚ ¢ Ahimsa (non-violence), à ¢Ã¢â€š ¬Ã‚ ¢ Satya (truthfulness), à ¢Ã¢â€š ¬Ã‚ ¢ Asteya (non-stealing), à ¢Ã¢â€š ¬Ã‚ ¢ Brahmacharya (celibacy) and à ¢Ã¢â€š ¬Ã‚ ¢ Aparigraha (non-covetousness) Niyamas: The niyamas are the second constituents of Ashtanga Yoga. How we interact with ourselves, our internal world. The niyamas are about self-regulation-helping us maintain a positive environment in which to grow. Their practice harnesses the energy generated from the cultivation of the earlier yamas. According to sage Yajnavalkya, there are ten niyamas and the Bhagavad Gita lists 11 constituents. But Patanjali names only five: à ¢Ã¢â€š ¬Ã‚ ¢ Shaucha or purity, à ¢Ã¢â€š ¬Ã‚ ¢ Santosha or contentment, à ¢Ã¢â€š ¬Ã‚ ¢ Tapa or austerity, à ¢Ã¢â€š ¬Ã‚ ¢ Swadhyaya or self-education and à ¢Ã¢â€š ¬Ã‚ ¢ Ishwar-Pranidhan or meditation on the Divine The Benefits of Practicing Yamas and Niyamas: The yamas and niyamas help in managing our energy in an integrative manner, complementing our outer life to our inner development. They help us view ourselves with compassion and awareness. They help in respecting the values of this life, in balancing our inner growth with outer restraint. In short they help us to lead a conscious-life. Yamas and niyamas are not about right and wrong. They are about being honest with the true Self. Living according to these principles are about living our lives in a better way, about moving towards an understanding, about making it possible to connect with the Divine. (e) Define the terms dharana, dhyana and samadhi. Briefly summarise the differences between them. The last three rungs of Yoga: Dharana (concentration), dhyana (meditation), and samadhi are the final three rungs of Yoga. Dharana: Concentration is the process of holding or fixing the attention of mind onto one object or place. DESABANDHAS CITTASYA DHARANA Desabandhah = binding to one place; chittasya = of the mind ; dharana = concentration. Dharana is the binding of the mind to one place, object or idea. (Patanjali Ch-3, Vs-1). Dhyana: Meditation is sustained concentration, whereby the attention continues to hold or repeat the same object or place. TATRA PRATYAYAIKATANATA DHYANAM Tatra = therein; Pratyaya = flow of cognition; Ekatanata = continued; Dhyanam = meditation. Dhyana is the continuous flow of cognition toward that object. (Patanjali Ch-3, Vs-2). Samadhi: Samadhi is the deep absorption, wherein only the essence of that object, place, or point shines forth in the mind, as if the mind were devoid even of its own form. TAD EVARTHMATRA NIRBHASAM SVARUPA SUNYAM IVA SAMADHIH Tad eva = that (meditation) itself; Arthamatra = the object alone; Nirbhasam = shining; Svarupa = of its own form; Sunyam = devoid of; Iva = as if samadhih = contemplation. Samadhih is the same meditation when there is the shinig of the object alone, as if devoid of form. (Patanjali Ch-3, Vs-3). The differences between Dharana, Meditation and Samadhi are subtle but profound, in my view they are more complimentary than different, they are like a two dimensional jigsaw, when joined up becomes three-dimensional. In Dharana you are training the mind. It is the beginning of meditation. Concentration is the beginning of meditation. Normally, we see our mind running here and there. When we try to fix it on one thing, within a fraction of a second we see it somewhere else, keeping it fixed on one thing is concentration. Meditation is the culmination of concentration, continuous flow; it is like pouring oil from one pot into another. The mind is fixed; communication between meditator and object is steady. Time and space has no meaning in meditation; when you feel five minutes as an hour, you are not meditating; you are still concentrating, whereas when an hour feels like five minutes that is meditation. Meditation culminates in the state of Samadhih. One cant consciously practice Samadhih. In Samadhih there is neither the object nor the meditator. There is no feeling of I am meditating on that.

Sustainability in the City of Melbourne

Sustainability in the City of Melbourne Introduction The planets environment is warming up and our seas are acidifying at disturbing rates since we consume excessively fossil fuel. Essentially, in the event that we need to illuminate environmental change we should go net zero basically eliminating all greenhouse gas emissions by middle of the century The good news is that there are myriad solutions and innovations to help us tackle climate change.   Energy efficiency, smart urban design and 100% clean technologies, like solar, geothermal, tidal and wind and rapidly displacing fossil fuels. Purpose and justification This approach is a piece of City of Melbournes intend to create techniques to be one of the worlds most green urban communities. Achieving zero net emissions will include; Substantial structural Economic change Policy change in Melbourne to drive an increase in energy efficiency Decrease in use of carbon intensive fuel sources Offsetting any remaining emissions The future vision for the City of Melbourne is of a flourishing and maintainable city that all the while seeks after monetary thriving, social value and ecological quality. A key component of this vision is to urge individuals to live in the city. Through dynamic consolation of private improvement and by giving a focal point of culture and diversion, the City of Melbourne has made an appealing area for Melburnians to live. From an entire of-Melbourne point of view, this vision can possibly help with decreasing general emissions as it evacuates or altogether lessens the requirement for occupants to utilize an engine vehicle for work, amusement or shopping purposes. Objective(s) Become a carbon neutral city Being carbon neutral implies that the net greenhouse gas emissions related with an associations or citys, activities are equivalent to zero. It is accomplished through a blend of measuring and decreasing greenhouse gas discharges and acquiring of carbon offsets. Zero net emissions and carbon neutral are terms that can be utilized reciprocally. Make a striking and sustainable future for the Municipality of Melbourne Through research and technical analysis, City of Melbourne has distinguished proof based needs, which upgrade the measure of emissions reduction and limit cost. Commercial buildings have the biggest potential to decrease emissions. Residential buildings, transport, waste and energy supply are other key divisions where innovatively practical and financially accessible chances to decrease emissions are obvious. Example; For council operations and leadership-Maintain carbon neutrality, reduce greenhouse gas by 10%. Need to review and measure the effectiveness of the emission reducing initiatives annually. Commercial buildings and industry- roughly a 4% increase in energy efficiency per building. City of Melbourne will display case the potential to create positive-energy buildings, which generate more energy than they use. The later will ease opportunities to drive efficiency outcomes through the design, construction and performance of buildings. Moreover, it will also facilitate ways to overcome the barriers currently preventing action to achieve high performing commercial buildings. Residential buildings- launch a long-term target in the implementation plan. City of Melbourne will bring together multiple parties to develop appropriate, reasonable and available solutions for decreasing emissions from peoples homes. Stationary energy supply- 25% of electricity from renewable sources The city will develop a joint connection with different companies to design and deliver an energy management and supply system for the municipality of Melbourne that: Meets the community needs and expectations for energy supply. Is safe and secure. Is managed and delivered economically and environmentally efficiently. Minimises greenhouse gas emissions. Supports Melbourne as a prosperous city and premier business location Responds to future demands, challenges and changes. Transport and freight- Using of low emission transport City of Melbourne will bring together multipleà ¢Ã¢â€š ¬Ã‚ ¨parties to develop solutions enabling people to move easily, safely and comfortably using environmentally sustainable transport, and to ensure the citys private transport network complements the public system. Waste management- decrease waste to landfill per resident Waste separation and collection Implement resource efficiency behaviour change programs targeting residents and the commercial sector. Identify optimum waste separation methodologies for residential and commercial sectors. Waste treatment Work with the Metropolitan Waste Management Group, councils, developers and building owners to develop alternatives to land disposal. Explore waste-to-energy solutions, in partnership with key players and industry. Success criteria Speed of limitation Cost effectiveness Leadership and Visibility Community support and awareness Innovation and Technology Co-benefits Assumptions and constraints Assumptions; Future population Economic growth Constraints; These climate changes will impact business and the broader community. Melbourne is predicted to be significantly affected by warmer temperatures, heat waves and intense storm events. High level project description Significant progress were made by City Of Melbourne in order to become a zero net emissions.   These projects have been realised in year 2003, namely: Queen Victoria Market Solar array installed City of Melbourne replacing old style recycling crates with mobile recycling bins Established the sustainable Melbourne Fund First Victorian Wind Farm Certified carbon neutral for its council Completion of the Swanston Street redevelopment increasing public transport and cycling access High level risks Australia/ City of Melbourne is at risk of being socially and financially not ready for the changes that will happen in the near future. Flood risks exist in zones near the Yarra and Maribyrnong Summary milestone Melbourne will turn into a zero-net emitter of greenhouse gasses by decreasing its emissions and sourcing all its energy from renewable sources. Thus resulting in an eco-city and decent to live in. Summary budget To be investigated Stakeholder list Reducing Melbournes greenhouse gas emissions and working to become a zero-net emissions city requires collaboration from everyone in our community. A comprehensive, forward-thinking approach right now is crucial to implement the sustainable energy, infrastructure, transport and waste systems required to reduce our growing emissions. Therefore, major milestones can be accomplished by collaborating diligently with stakeholders like; Victorian Government Departments Energy Companies Regulators Property Developers Transport Providers Education institutions and researches Non-government organisations Industry associations Other Local Councils Approval requirements Building and planning approval Need to investigate deeply PM authority on staffing, technical decision, conflict resolution, budget management Initiating, planning, control and monitoring and closure

Declining Ethics in American Culture Essay -- Argumentative Persuasive

Declining Ethics in American Culture It is unfortunate to see how ethics in the American culture are constantly declining. People’s moral values are below normal societal standards, which is why, the older generations are outraged by the way things are now, and become rather upset and feel disturbed towards society. Furthermore, religion has lost its value throughout the years. In the essay, "Do Kids Need Religion?" by Anthony Brandt, he underlines the idea of how religion is not properly taught or provided to children. In Wendy Shalit’s essay, "The Future of Modesty," she discusses how much modesty has reached its worst in the younger generations, however society is beginning to raise these standards once again. Nonetheless, education has also lost its honor code. Mark Clayton calls attention to how cheating is becoming incredibly common among students throughout the United States in his essay, "A Whole Lot of Cheatin’ Going on." In fact, it is obvious that American culture is declining fast in ethics, especially in religion, dating, and education. First, religion has often played an important role in people’s lives, however its significance continues to decrease in recent decades. Parents do not pass on faith or beliefs onto their children, because most parents do not have faith or beliefs. These parents believe it would be hypocritical to teach their children about being spiritual, when they are not spiritual themselves. Children often go to their parents with questions regarding matters such as death, life, and God, but "Western culture is so secularized that parents can evade or dismiss 'religious' questions without feeling that they’re merely getting themselves off the hook" (Brandt 193). In contrast wit... ...eginning to realize the need to raise the ethical standards of American culture. Works Cited Brandt, Anthony. "Do Kids Need Religion." The Presence of others: Voices and Images that Call for Response. Ed. Andrea A. Lunsford, John J. Ruszkiewicz. New York: St. Martin’s 2000. 191-198. Clayton, Mark. "A Whole Lot of Cheatin’ Going On." The Presence of others: Voices and Images that Call for Response. Ed. Andrea A. Lunsford, John J. Ruszkiewicz. New York: St. Martin’s 2000. 185-189. News Hour Online. "Religion in America." 2 Dec. 2001 http://www.pbs.org/newshour/. Religion-Online. "Teen-age Sexuality and Public Morality." 2 Dec. 2001 http://www.religion-online.org/. Shalit, Wendy. "The Future of Modesty." The Presence of others: Voices and Images that Call for Response. Ed. Andrea A. Lunsford, John J. Ruszkiewicz. New York: St. Martin’s 2000. 214-220.

Massacre in Edwidge Danticats The Farming of Bones Essay -- Edwidge D

Massacre in Edwidge Danticat's The Farming of Bones The massacre that Edwidge Danticat describes in The Farming of Bones is a historical event. In 1937, the Dominican Republic’s dictator, Rafael Trujillo, ordered the slaughter of Haitians on the border of the two countries. Twelve thousand Haitians died during the massacre (Roorda 301). The Massacre River, which forms the northern portion of the border between Haiti and the Dominican Republic, was named for a separate massacre in the nineteenth-century of French soldiers by revolting native slaves. Although the river has been the site of much tragedy in the past, it â€Å"shows no mark† of the violence that has taken place there (Van Boven par. 2). Danticat states that â€Å"nature has no memory† (qtd. in Holmes par. 5). On a visit to the Massacre River, Danticat observed that â€Å"people were using it, almost oblivious† (Holmes par. 6). Even Haitians did not know the truth about the past of the river. One of Danticat’s reasons for writing The Farming of Bones was to tell the story of the 1937 massacre for the world to hear â€Å"so that [these things] don’t happen again† (Holmes p. 12). The Massacre River was, in fact, Danticat’s inspiration to write the book (Wachtel 108). She sees the river as â€Å"both sad and comforting† in Hispaniola’s history (Wechtel 107). The river is both a site of grief and a site of hope. Although so many people have died in the river, Haitians still use it to â€Å"cleanse their labor’s residue off their bodies, reconnect with their community, and pay homage to their dead† (Shemak 96). Danticat also sees the river as dividing between torment and hope (Bell xi). This idea of water being both divisive and comforting is prominent throughout the novel. .. ...e/issue_10.22.98/art/danticat22.html. Houlberg, Marilyn. â€Å"Sirens and snakes.† African Arts 29.2 (1996): 30+. Leyburn, James Graham. The Haitian People. New Haven: Yale, 1966. Loederer, Richard A. Voodoo Fire in Haiti. New York: Literary Guild, 1935. Ogungbile, David Olugbenga. â€Å"Water symbolism in African culture and Afro-Christian churches.† Journal of Religious Thought 53.2 (1997): 21+. Roorda, Eric Paul. â€Å"Genocide next door.† Diplomatic History 20.3 (1996): 301+. Shemak, April. â€Å"RE-MEMBERING HISPANIOLA: EDWIDGE DANTICAT’S THE FARMING OF BONES.† Modern Fiction Studies 48.1 (2002): 83+. Van Boven, Sarah. (1998, September 7). Massacre river. Newsweek, 132, 44. Wachtel, Eleanor. â€Å"A Conversation with Edwidge Danticat.† Brick 65 (2000): 106-119. Wesdake, Larry. â€Å"Mystic Traveler.† Ceramics Monthly Nov. 2000: 53-57.

Faults of Woven and Knit Fabric

Faults of woven fabric: Bar: It is a band running across the full width of cloth. Pick bar due ti difference in pick spacing Tension-bar due to difference in weft tension Weft-bar due to difference in material count, twist etc Box marks: The causes of box marks are – Dirty box Shuttle riding over the weft Dirty shuttle Dirty picking and ticks Broken pattern: It occurs due to wrong drawing of threads insertion of thee pick, incorrect lifting of warp threads. Broken pick: A pick missing of the fabric, due to rough shuttle eyes, poor winding and weft yarn breakage. Defective selvedge: Curled selvedge Cut selvedges Loppy selvedges Slack selvedges Pulled selvedge Tight selvedge Uneven selvedge Float stitches: A place where warp and weft yarns escape the required interlacement. If occurs for improper warp stop motion. Fuzzy: it occurs for the present of hairy and abraded yarns. Hang pick: A pick which is out of line and is a triangular shape. Missing ends: Gap of warp yarns is the main causes Reed marks: Due to this fault cloth shows irregular spacing between groups of warp yarns across the fabric width. Shuttle marks: Width way marks due to abrasion of warp yarns by the shuttle. Stain: Major problems on woven fabric Oil, Dust, Soil, Carbon particles in the air may cause stains. Uneven cloth: It produced when take up motion is faulty, broken ratchet wheel is also responsible. Some mechanical faults: Reed marks Shuttle flying out Shuttle trapping Loom hanging Loom stopping Weft cutting Bumping Knitting Faults: Holes: Holes are the result of yarn breakage. It occurs for the following causes – Uneven yarn Badly set of yarn feeder Knots, slubs etc in yarn Yarn tension is too high Yarn is too dry Drop stitches: Those are the result of a defective needle. It also occurs when a yarn is not properly fed during stitch formation. Cloth fall –out: it is an area consisting of drop sitiches lying side by side. Snags: It occurs when filament yarns are processing. It occurs for higher twist and lesser crimp elasticity. Double stitches: These occur due to badly knitted or non-knitted loops. Vertical stripes: It is observed as longitudinal gaps in the fabric. When the space between Wales is irregular it occurs. Horizontal stripes: Horizontal stripes are caused by unevenness in the courses. Soil stripes: Soil stripes can appear both in the direction of Wales as well as courses. Color fly: Color fly consists of singe fibres, brunches of fibre of yarn pieces in varying colors. Distorted stitches: Due to it if become unsettled fabric and fabric appearance is skitter. Write about BAN (Barium Activity Number): Barium activity Number = (? Ba(OH)? _2 Absorbed by mercerised cotton material)/(? Ba(OH)? _2 Absorbed by unmercerised cotton material) BAN is always greater than 100 Standard range of BAN 115 – 135 Highly mercerized range 140 – 150 possible If BAN < 115, Mercerization wille be uneven Write ablout Water Hardness: Hardness is a term applied to water denoting a measurement of its PH and metal salt contest. Classification of water according to hardness – DescriptionTotal hardness (Degree) Very soft 0 – 40 Soft 5 – 80 Shild 9-140 Fairly hard 15 -180 Hard 19 -300 Very hard > 300 Determination of water hardness: The following Reagents are required for hardness measermet Buffer solution EDTA (Ethelene Diamine Tetraacetate ) (. 02 N or . 01 M) Indicator solution 0. 05 gm (Solochromo black WDFA) Mixture of alcohol and tri-ethanol amine Calcium solution – Take 1 gm CaCO3 and dried at 1650C Cover with clock glass and add water (50-100 ml) Add 20. 5 ml HCl Warm and next Cool Transfer to one litre volumetric flask Determination of total Hardness: Total Hardness = (T? 1000)/V mg/L CaCO3 Where, V = Wt. f solution (50 -100) into conical breaker T = Total amount of EDTA used to get reddish tinge disappear. Weight loss in Pre-treatment: The weight of unscoured and scoured were taken separately at the same moisture content and then weight loos is measured in %. Weight loss = (Wt. of Unscoured fabric-Wt. of Scoured fabric )/(Wt. of Unscoured fabric) ? 100% Standar d range of Weight loss = 4 – 8% Fabric and knit: (Questions) Faults of woven and knit fabric. Different variables of woven fabric. BAN (Bariem activity number) Hardness measurement of H2O. Wt. loss in pre-treatment (Scouring, bleaching, desizing etc)

Midsummer Night’s Dream Essay

Referring to at least two extracts in detail, explain why A Midsummer Night’s Dream is still popular, 400 years after it was written. Comment on a production you have seen, or consider how you would like to produce the play. A Midsummer Night’s Dream, is set in Athens in Greece. It is a journey into a mid-night forest, where fairies put spells on people. The story begins with Hippolyta and Theseus (Duke of Athens), getting married and the events that surround it. There are a group of workers who have decided to put on a play for the wedding. â€Å"Here is a scroll of every man’s name wish, is thought fit, through all Athens, to play in our interlude before the Duke and the Duchess on his wedding-day at night. † In the play, a carpenter, called Peter Quince, gives this speech. He is informing the workers about the play, they will be putting on. â€Å"The most lamentable comedy and most cruel death of Pyramus and Thisbe. † Bottom agrees with Peter Quince, that Pyramus and Thisbe is a great play to be putting on. Another main part of A Midsummer Night’s Dream, is the quarrelling that has been going on between Oberon and Titania, King and Queen of the fairies. They are arguing about a little Indian boy, who Titania has looked after, since he was a baby. Oberon wants the boy to be his henchman, but Titania totally disagrees. â€Å"Give me that boy and I will go with thee,† says Oberon. â€Å"Not for thy fairy kingdom. Fairies, away! We shall chide downright, if I longer stay. † By this comment, Titania has made it clear, that, there is no chance of her giving the boy to Oberon. Titania also says, she is going to go, otherwise things will become violent and out of control. In Athens there was a law, that stated daughters had to, marry, whoever their father wanted. Otherwise there were serious consequences, if the daughter refused. The father could have his daughter put to death. This was the exact situation for a young lady named Hermia. Hermia was in love with a young Athenian called Lysander, he was also besotted with her. But her father Egeus had chosen another young Athenian called Demetrius, (who was from a very noble family) to marry his daughter, Hermia. Hermia’s best friend, Helena was frantically in love with Demetrius, however, he did not have a care in the world for her. Egeus had gone to the Athenian court, to plead with Theseus (the Duke of Athens) to do something about Hermia. Theseus could only give Hermia, four days to agree to marry Demetrius; otherwise she would be put to death. â€Å"For you, fair Hermia, look you arm yourself, to fit your father’s will; or else the law of Athens yields you up to death, or to a vow of single life. † Hermia was in a huge dilemma, what was she going to do? Oberon decides to take the Indian boy off Titania. He told Puck, his attendant, to put a love juice on Titania’s eyes, while she was asleep. So that when Titania woke up, she would fall deeply in love with, the first thing that she sees, whether it is an animal or human. Oberon has seen Helena and Demetrius arguing in the forest. Oberon informs Puck to put, the love juice on Demetrius’ eyes, so he falls in love with Helena. But Puck accidentally, puts the love juice on Lysander’s eyes, so Lysander ends up falling out of love with Hermia and in love with Helena. â€Å"What has thou done? Thou hast mistaken quite and laid the love-juice on some true-love’s sight. † Puck had put the love juice in Lysander’s eyes but he was already in love with Hermia. The language and poetry used, is so effective, you can easily picture it in your mind. English has changed in the last four hundred years, so some little grammatical words are no longer used and there are also words for things, which are not used anymore. ‘Girdle means belt, vestal is a girl who is a virgin and a votaress means to a worshiper. ‘ These words no longer exist. ‘Ere meaning before and hither meaning here,’ are both little grammatical words, which are not used anymore. The second person singular, ‘thou, thee, thy, thyself,’ are not used in English. Although used in modern French and German. Pronunciation has also changed a great deal, instead of taking the first letter of a word and replacing it with an apostrophe. The third letter is taken out instead. ‘It is – tis’ – nowadays ‘it is – becomes it’s. ‘ Shakespeare’s language has a big impact, on his plays because the English now is very different. These are words in his plays, which mean something, totally different in modern English. ‘Civil – smooth, rude – rough, bolt – arrow, maiden – virginal. ‘ These words are called ‘false friends’, because we think we know them, but we do not. In A Midsummer Night’s Dream, the poetry is immense; you are able to imagine things, which cannot be seen. Oberon and Bottom’s poetry sticks out, because it is of high quality. In Shakespeare’s plays, there are many complex lines. The poetry’s quality has strength, to entertain and engage the audience. ‘The raging rocks, and shivering shocks, shall break the locks, of prison gates; and Phibbus’ car, shall shine from far, and make and mar, the foolish fates. ‘ This bit of the play was spoken by Bottom, it is almost like a limerick but it is a bit longer. The rhythm makes it gripping, ‘rocks, shocks, locks, car, far, mar. ‘ Rhythmic poems are good to listen to, as they are fairly easy to understand. Oberon’s poetry is more descriptive and the poetry is rhythmic. ‘My gentle Puck, come hither. Thou rememberest since once I sat upon a promontory, and heard a mermaid on a dolphin’s back, uttering such dulcet and harmonious breath, that the rude sea grew civil at her song and certain scars shot madly from their spheres, to hear the sea-maid’s music,’ Oberon’s poem was relaxing, because you could just close your eyes and imagine it. He creates a picture that can only be seen in your mind. Oberon gets love across by pictures, ‘loosed his love-shaft, Cupid’s fiery shaft, now purple with love’s wound. ‘ Cupid has let his arrow go and it has hit them right in the heart. On stage, A Midsummer Night’s Dream is really effective, especially when there are squabbles between characters. When Bottom wanted to play everybody’s part, it was as if he was a little spoilt child, who wanted everything. Theatre can do things that a film cannot; a film cannot interact with you. The actors on stage can really express their feelings and emotions. Like love, anger or sorrow. ‘O spite! O hell! I see you are all bent, to set against me for your merriment. ‘ Helena is very furious because she feels that; Hermia, Lysander and Demetrius, are trying to make a fool of her, and laugh about her behind her back. When Helena says â€Å"O spite! O hell! † I think it is really effective because when you are reading the play, you can really feel her anger. It would be quite hard to make the fairies look small and real on stage. I saw a production of A Midsummer Night’s Dream on video. I did not enjoy watching it because the play was too modern. The fairies were just like other actors; they were life size and just acted normal. The actors and actresses wore modern day clothes, like plain dresses, casual trousers and plain T-shirts. The film is based on a little boy’s dream. To get into the play you have to realise that fairies only exist if you believe in them. In Shakespeare’s theatre four hundred years ago, there were not women performers. Young boys used to play women’s parts because their voices had not yet broken, which meant they were quite high pitched. The theatre was almost like an arena. Most people stood up and watched the play, but there were seats in the balcony, for the richer people. The audience’s were usually, socially mixed. This meant that, Shakespeare’s plays had to appeal to lots of different people, whether they were illiterate, poor, rich or literate. This helped Shakespeare’s plays, to still be famous today because they are multi-faceted. The play has many archaic words, because the English language has changed, a great deal in the last, four hundred years. ‘Dulcet-sweet, votaress-virgin, and sirran – to address a boy or man servant or child. ‘The theme of A Midsummer Night’s Dream is a love story, with lots of comedy. After all the downsides, there is a happy ending. But life is not always like that. Hermia gets to marry Lysander and Demetrius marries Helena. In real life in Athens 400 years ago, I doubt it would be a happy ending for someone in Hermia’s situation. The fairies put a spell on the lovers and Titania to sort the misunderstandings out, which the love potion caused. Oberon and Titania have both made up with each other, and as king and queen of the fairies they bless the house together.