Hello Elon Musk:
The one problem left with your wonderful Tesla all electric cars is the problem of distance. Some people claim your cars do not go far enough on a single charge. They do acknowledge, begrudgingly, that Tesla's insane speed of 3.1 seconds from a dead stop to Sixty miles an hour can and does leave most internal combustion engines far...far...far behind, however, they continue to rant that Tesla vehicles do not have the ability to travel long distances.
They of course say this in order to continue selling their internal combustion gas burning polluters. The oil and gas and internal combustion engine companies continue to economically dominate the world markets and they have done and continue to do everything possible to stop competitors from winning a share in that market. It all began with John D. Rockefeller but that is another story.
Using the distance card is the only game they have left. They claim a Tesla does not travel far enough on a single charge and that it takes a Tesla car a few hours longer to travel across the country. So what if Tesla vehicles do not burn gas or make pollution while travelling thousands of Kilo-meters at insane speeds! For them Tesla's do not have enough power to travel long distances.......until now!
Yes, you read the words correctly! Until now! For extra distance all a Tesla will need (or any Electric car for that matter) in conjunction with national and international super-charging stations, is an electricity producing generator to help charge the batteries as the car travels a longer distance. A new and inexpensive non polluting water splitter will create Hydrogen on board the vehicle to help charge electric car batteries. A Stanford University scientist has developed a water splitter that runs on an ordinary AAA battery. It is cheap to make and it can split water into Hydrogen and Oxygen for a full 24 hours a day Seven days a week. The potential for this new device is extraordinary! Combining a well made Hydrogen water splitter and sending the Hydrogen it creates to a Fuel Cell can produce electricity. How much electricity is another question but I am willing to wager it will be enough to provide an extra charge for long range batteries without too many problems. Why am I willing to bet? Because Hydrogen is already in use as an alternative fuel.
Tesla and all the other Electric cars will be leaving internal combustion cars very...very...very far behind.
Have a great future!
Sunday, June 28, 2015
Our International Index of the best web sites.
HELLO GENTLE PEOPLE!
Here is my international Index of great web sites. If some links don't work, try copying and pasting directly into Google. This week I recommend you visit number 53. https://plus.google.com/u/0/explore/sciencenews
10.= http://www.Ted.com
12. = http://www.Reuters.com
17. = http://www.wwfindia.org/
18. = http://www.youtube.com/watch?v=FhLa6O1OP0Y
21. = http://storyofstuff.org/
30.= http://www.iTooch.com How to greatly improve our school systems.
49. http://eol.org/50. http://www.seedsavers.org/onlinestore/
51. https://www.youtube.com/watch?v=HiwI5k-gFwc
52. http://www.emsl.pnnl.gov/emslweb/news/new-hypothesis-environmental-restoration.
53. https://plus.google.com/u/0/explore/sciencenews
54. www.drbookspan.com/
55. https://en.wikipedia.org/wiki/Street_light
56.http://www.nova.org.au/space-time/dark-stuff-our-universe
Sunday, June 7, 2015
Attention gentle Google people! This site is not owned by me, Joseph Raglione or the world humanitarian peace and ecology movement. Google provided this site for my use and I placed over a hundred articles and a super Index upon this site.
I once wrote for the American Chronicles and that group attracted over 17 million readers. You will discover that as I continue to attract readers Google will benefit.
google-site-verification: googleccb6062d8776d774.html
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I once wrote for the American Chronicles and that group attracted over 17 million readers. You will discover that as I continue to attract readers Google will benefit.
google-site-verification: googleccb6062d8776d774.html
--------------------------------------------------------------------------------------------
Corporate death factory
Corporate death factory
This is a live video of baby Eagles in the nest. Go visit!
Hi gang!
Here is a wonderful live video of baby Eagles in the nest!
http://www.ustream.tv/decoraheagles?utm_source=crowd-live-backend&utm_medium=visit-channel&utm_campaign=notifications
Here is a wonderful live video of baby Eagles in the nest!
http://www.ustream.tv/decoraheagles?utm_source=crowd-live-backend&utm_medium=visit-channel&utm_campaign=notifications
Thursday, June 4, 2015
Tuesday, June 2, 2015
Forest fires are burning early in Canada!
On May 30, 2015, the Moderate Resolution Imaging Spectroradiometer (MODIS) on NASA’s Aqua satellite acquired this image of smoke from wildfires in northern Canada. Red outlines indicate areas where MODIS detected unusually warm surface temperatures associated with fire.
MODIS detected fires in this area on May 28, 2015; by the time the natural-color image above was acquired, those had significantly intensified. Heavy smoke from the growing blazes merged with lingering smoke from previous days, making air quality a major concern. The large plume of smoke in the lower right came from a fire in Wood Buffalo National Park.
“Fires this early are very unusual,” said Mike Flannigan of the University of Alberta. He noted that the Northwest Territories and northern Alberta usually see the most active part of the fire season in July, and British Columbia’s fire season typically runs from the end of July through August. According to the National Wildland Fire Situation Report issued on May 27 by Natural Resources Canada, the seasonal fire occurrence and the area burned across Canada so far are both above the ten-year average.
Scientists think the high intensity of fires on May 30 led to as many as five pyrocumulonimbus events—thunderstorms generated by the heat from fire rather than by the sun-warmed ground.
Farther south in Alberta (not pictured), fires displaced thousands of residents and led some energy companies to suspend oil operations. According to CBC News, fires and maintenance operations dropped Canada’s crude oil production in May to its lowest level in two years.
References
- CBC News (2015, June 1) Canada’s crude oil production del in May to lowest level in almost 2 years, Barclays says.Accessed June 2, 2015
- CBC News (2015, May 1) N.W.T. fire season forecast to start early, burn hot in May and June. Accessed May 29, 2015
- Cooperative Institute for Meteorological Satellite Studies (2015, May 30) Multiple pyroCb events in Canada’s Northwest Territories. Accessed June 2, 2015
- The Guardian (via Reuters) (2015, May 26) Alberta wildfires prompt oil firms to suspend production and evacuate staff. Accessed May 29, 2015
- NASA Earth Observatory (2015, May 28) Fires in Northern Canada.
- Natural Resources Canada (2015, May 27) National Wildland Fire Situation Report. Accessed June 2, 2015
NASA image by Jeff Schmaltz, LANCE/EOSDIS Rapid Response. Caption by Kathryn Hansen.
- Instrument(s):
- Aqua - MODIS
Sometimes I forget to be humble but this man never does!
Training the Mind: Verse 8
In the final verse, we read:
May all this remain undefiled
By the stains of the eight mundane concerns;
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
By the stains of the eight mundane concerns;
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
The first two lines of this verse are very critical for a genuine practitioner. The eight mundane concerns are attitudes that tend to dominate our lives generally. They are: becoming elated when someone praises you, becoming depressed when someone insults or belittles you, feeling happy when you experience success, being depressed when you experience failure, being joyful when you acquire wealth, feeling dispirited when you become poor, being pleased when you have fame, and feeling depressed when you lack recognition.
A true practitioner should ensure that his or her cultivation of altruism is not defiled by these thoughts. For example, if, as I am giving this talk, I have even the slightest thought in the back of my mind that I hope people admire me, then that indicates that my motivation is defiled by mundane considerations, or what the Tibetans call the “eight mundane concerns.” It is very important to check oneself and ensure that is not the case. Similarly, a practitioner may apply altruistic ideals in his daily life, but if all of a sudden he feels proud about it and thinks, “Ah, I am a great practitioner,” immediately the eight mundane concerns defile his practice. The same applies if a practitioner thinks, “I hope people admire what I am doing,” expecting to receive praise for the great effort he or she is making. All these are mundane concerns that spoil one’s peace of mind and it is important to ensure that this does not happen in order to keep our practice pure.
As you can see, the instructions that you can find in the lo-jong teachings on transforming the mind are very powerful. They really make you think. For example there is a passage which says:
May I be gladdened when someone belittles me, and may I not take pleasure when someone praises me. If I do take pleasure in praise then it immediately increases my arrogance, pride, and conceit; whereas if I take pleasure in criticism, then at least it will open my eyes to my own shortcomings.
This is indeed a powerful sentiment.
Up to this point we have discussed all the practices that are related to the cultivation of what is known as “conventional bodhichitta,” the altruistic intention to become fully enlightened for the benefit of all sentient beings. Now, the last two lines of the Eight Verses relate to the practice of cultivating what is known as “ultimate bodhichitta,” which refers to the development of insight into the ultimate nature of reality.
Although the generation of wisdom is part of the bodhisattva ideal, as embodied in the six perfections, generally speaking, as we saw earlier, there are two main aspects to the Buddhist path-method and wisdom. Both are included in the definition of enlightenment, which is the non-duality of perfected form and perfected wisdom. The practice of wisdom or insight correlates with the perfection of wisdom, while the practice of skillful means or methods correlates with the perfection of form.
The Buddhist path is presented within a general framework of what are called Ground, Path, and Fruition. First, we develop an understanding of the basic nature of reality in terms of two levels of reality, the conventional truth and the ultimate truth; this is the ground. Then, on the actual path, we gradually embody meditation and spiritual practice as a whole in terms of method and wisdom. The final fruition of one’s spiritual path takes place in terms of the non-duality of perfected form and perfected wisdom.
The last two lines read:
These lines actually point to the practice of cultivating insight into the nature of reality, but on the surface they seem to denote a way of relating to the world during the stages of post-meditation. In the Buddhist teachings on the ultimate nature of reality, two significant time periods are distinguished; one is the actual meditation on emptiness, and the other is the period subsequent to the meditative session when you engage actively with the real world, as it were. So, here, these two lines directly concern the way of relating to the world in the aftermath of one’s meditation on emptiness. This is why the text speaks of appreciating the illusion-like nature of reality, because this is the way one perceives things when one arises from single-pointed meditation on emptiness.
In my view, these lines make a very important point because sometimes people have the idea that what really matters is single-pointed meditation on emptiness within the meditative session. They pay much less attention to how this experience should be applied in post-meditation periods. However, I think the post-meditation period is very important. The whole point of meditating on the ultimate nature of reality is to ensure that you are not fooled by appearances can often be deluding. With a deeper understanding of reality, you can go beyond appearances and relate to the world in a much more appropriate, effective, and realistic manner
I often give the example of how we should relate to our neighbors. Imagine that you are living in a particular part of town where interaction with your neighbors is almost impossible, and yet it is actually better if you do interact with them rather than ignore them. To do so in the wisest way depends on how well you understand your neighbors’ personality. If, for example, the man living next door is very resourceful, then being friendly and communicating with him will be to your benefit. At the same time, if you know that deep down he can also be quite tricky, that knowledge is invaluable if you are to maintain a cordial relationship and be vigilant so that he does not take advantage of you. Likewise, once you have a deeper understanding of the nature of reality, then in post-meditation, when you actually engage with the world, you will relate to people and things in a much more appropriate and realistic manner.
When the text refers to viewing all phenomena as illusions, it is suggesting that the illusion-like nature of things can only be perceived if you have freed yourself from attachment to phenomena as independent discrete entities. Once you have succeeded in freeing yourself from such attachment, the perception of the illusion-like nature of reality will automatically arise. Whenever things appear to you, although they appear to have an independent or objective existence, you will know as a result of your meditation that this is not really the case. You will be aware that things are not as substantial and solid as they seem. The term “illusion” therefore points to the disparity between how you perceive things and how they really are.
A true practitioner should ensure that his or her cultivation of altruism is not defiled by these thoughts. For example, if, as I am giving this talk, I have even the slightest thought in the back of my mind that I hope people admire me, then that indicates that my motivation is defiled by mundane considerations, or what the Tibetans call the “eight mundane concerns.” It is very important to check oneself and ensure that is not the case. Similarly, a practitioner may apply altruistic ideals in his daily life, but if all of a sudden he feels proud about it and thinks, “Ah, I am a great practitioner,” immediately the eight mundane concerns defile his practice. The same applies if a practitioner thinks, “I hope people admire what I am doing,” expecting to receive praise for the great effort he or she is making. All these are mundane concerns that spoil one’s peace of mind and it is important to ensure that this does not happen in order to keep our practice pure.
As you can see, the instructions that you can find in the lo-jong teachings on transforming the mind are very powerful. They really make you think. For example there is a passage which says:
May I be gladdened when someone belittles me, and may I not take pleasure when someone praises me. If I do take pleasure in praise then it immediately increases my arrogance, pride, and conceit; whereas if I take pleasure in criticism, then at least it will open my eyes to my own shortcomings.
This is indeed a powerful sentiment.
Up to this point we have discussed all the practices that are related to the cultivation of what is known as “conventional bodhichitta,” the altruistic intention to become fully enlightened for the benefit of all sentient beings. Now, the last two lines of the Eight Verses relate to the practice of cultivating what is known as “ultimate bodhichitta,” which refers to the development of insight into the ultimate nature of reality.
Although the generation of wisdom is part of the bodhisattva ideal, as embodied in the six perfections, generally speaking, as we saw earlier, there are two main aspects to the Buddhist path-method and wisdom. Both are included in the definition of enlightenment, which is the non-duality of perfected form and perfected wisdom. The practice of wisdom or insight correlates with the perfection of wisdom, while the practice of skillful means or methods correlates with the perfection of form.
The Buddhist path is presented within a general framework of what are called Ground, Path, and Fruition. First, we develop an understanding of the basic nature of reality in terms of two levels of reality, the conventional truth and the ultimate truth; this is the ground. Then, on the actual path, we gradually embody meditation and spiritual practice as a whole in terms of method and wisdom. The final fruition of one’s spiritual path takes place in terms of the non-duality of perfected form and perfected wisdom.
The last two lines read:
And may I, recognizing all things as illusion,
Devoid of clinging, be released from bondage.
Devoid of clinging, be released from bondage.
These lines actually point to the practice of cultivating insight into the nature of reality, but on the surface they seem to denote a way of relating to the world during the stages of post-meditation. In the Buddhist teachings on the ultimate nature of reality, two significant time periods are distinguished; one is the actual meditation on emptiness, and the other is the period subsequent to the meditative session when you engage actively with the real world, as it were. So, here, these two lines directly concern the way of relating to the world in the aftermath of one’s meditation on emptiness. This is why the text speaks of appreciating the illusion-like nature of reality, because this is the way one perceives things when one arises from single-pointed meditation on emptiness.
In my view, these lines make a very important point because sometimes people have the idea that what really matters is single-pointed meditation on emptiness within the meditative session. They pay much less attention to how this experience should be applied in post-meditation periods. However, I think the post-meditation period is very important. The whole point of meditating on the ultimate nature of reality is to ensure that you are not fooled by appearances can often be deluding. With a deeper understanding of reality, you can go beyond appearances and relate to the world in a much more appropriate, effective, and realistic manner
I often give the example of how we should relate to our neighbors. Imagine that you are living in a particular part of town where interaction with your neighbors is almost impossible, and yet it is actually better if you do interact with them rather than ignore them. To do so in the wisest way depends on how well you understand your neighbors’ personality. If, for example, the man living next door is very resourceful, then being friendly and communicating with him will be to your benefit. At the same time, if you know that deep down he can also be quite tricky, that knowledge is invaluable if you are to maintain a cordial relationship and be vigilant so that he does not take advantage of you. Likewise, once you have a deeper understanding of the nature of reality, then in post-meditation, when you actually engage with the world, you will relate to people and things in a much more appropriate and realistic manner.
When the text refers to viewing all phenomena as illusions, it is suggesting that the illusion-like nature of things can only be perceived if you have freed yourself from attachment to phenomena as independent discrete entities. Once you have succeeded in freeing yourself from such attachment, the perception of the illusion-like nature of reality will automatically arise. Whenever things appear to you, although they appear to have an independent or objective existence, you will know as a result of your meditation that this is not really the case. You will be aware that things are not as substantial and solid as they seem. The term “illusion” therefore points to the disparity between how you perceive things and how they really are.
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