Author: Andre Coleman

Tourism in the face of 21st century’s challenges.1. Introduction

It is difficult to pin-point in a short publication all the problems which will determine the direction of tourism’s development in the twenty-first century. This difficulty results from dynamic transformations which are in our modern civilisation. Twenty years ago in his book entitled „The Third Wave”, A. Toffler wrote that humanity will stand in the face of new challenges, and it appears that these processes are in the future. According to the author the title „The Third Wave”, like the previous two indicate, „…will squeeze out previous cultures and civilisations bringing it’s morals into effect, which was inconceivable for people who had been born earlier”1. The speed of our everyday life was considerably slower, as the first wave, the agricultural revolution, needed one thousand years to run its course. The Industrial revolution, or the second wave, needed only three hundred years from the beginning to the end. However, these prior transformations are incomparable to the speed and progress of our modern civilisation. This third wave has been dubbed the technological revolution and is now in process. Some of the more visible processes in our modern life include; the quick development of the technology, the revolution in genetics, the conquest of outerspace, the rapid development of cities, and the changes in our jobs and lifestyles. With this information we can state that A. Toffler was correct in saying „The third wave will burst into history within a few decades time. Thus we will feel the effects of the third wave in our lifetime”2. Toffler’s vision of radical changes in economics accompanied by worldviews of new “liberal opportunities” will create the disintegration of the industrial society. Traditional industries will be replaced with new industries based on modern technology, causing transformation between the relationships of our home and work place, working time and free time, and prosperity versus poverty. The meaning of the natural environment will become more important as the world will be seeking new values resulting in changes of cultures and ideologies. Lifestyles and family functions will change, taking on new meaning with concepts such as science, careers, and unemployment. However, the question remains, what impact will these new changes have on tourism? Will tourism use these opportunities, or will it be an enclave in which we can rest from civilisation?

Tourism is a dynamic discipline and is affected by these processes previously discussed. The analysis of trends in the modern tourist market show there are many changes suggesting that tourism in the future will differ from present day affairs. The complexity of tourism will bring about many difficulties throughout its development. J. Krippendorf stated, „ it is possible that tourism, an antidote for the industrial world, has become an industry and predacious devourer of the environment”3. The more difficult challenge of the twenty-first century will be the protection of the environment. Fortunately the tourism industry has begun using modern technology in the fields of computer science, communications, and the building of transportation to preserve the environment. The development of tourism is also known to be an asset to social economics, however, there tends to be strong speculations to the overall benefits in this aspect.

Toffler A., The Third Wave, Bantam , New York 1981. Toffler A., Trzecia fala [Tlumaczenie E. Woydyllo], Panstwowy Instytut Wydawniczy, Warszawa 1997, p. 44.

Ibidem.
2. The Conditions and Prognosis in the Development of Tourism at the Beginning of the 21st Century.

Consider the further of tourism and the challenges it will face at the beginning of the twenty-first century. The prognosis is very optimistic as suggested in publicised rapport4. The rapport talks about quick development and states that during the next twenty years tourism will be one of the fasts growing departments in the world’s economy. However, tourism is far from the end of its development, as for now it consists of a small percentage of the world’s citizens. The main hazards in development are problems with the political situation in the world, especially conflicts within the Balkans, the instability of the Arab world, and the disorganisation between authorities and conflict in the former territory of the Soviet Empire. Slightly less hazardous factors deal with economics such as recession and the increase of gas prices. Nevertheless the outlook on tourist development remains optimistic5. The quantitative development of tourism is accompanied by multi-aspects including qualitative and structural transformations. The recent geopolitical changes made in different regions of the world has had a great influence on the scale and structure of tourism. The downfall of communism and democratisation of societies in former socialist countries are events which have an impact on modern tourism, and other parts of the world have witnessed similar processes within their societies. The development of international tourism will take on new dynamic and important changes in spatial structures. Generally speaking an increase in share of the tourist structure shows no connection with an increase in share of the profit structure. There is no guarantee of an even distribution in the benefits of tourism. A good example is Africa, which last years shares in total scale of tourist arrivals increased while the total scale of shares in receipts from tourism rapidly decreased.

The forecasts about the tourism development are made by using econometric models. So, very important to remember is that a basic variable is time. Therefore, forecasting quick develop of tourism, on a base of fast develop of countries like in nineties is risky. A lot of these countries achieved so-called market maturity. The best opportunities for development of tourism are in areas (e.g. China) where it’s develop is depended on stabilised political situation, what is very far in the future. We cannot forget about that organisations (e.g.WTO) which make forecasts are not impartial. They have got a good interest in forecasting of increasing tendencies.

Some interesting changes in the quality of the tourist market are connected with the supply and demand. These aspects of needs, motivations, and demands lead to new directions in tourist firms. A quick tempo of bringing modern technologies into tourism may herald a real revolution in the organisation of the tourist system. These examples show that tourism, like all repeats of civilisation, odder-go changes and the question remains; what tasks will tourism face in the beginning of the new century? There are many factors which will shape the future of the tourist market and it should be noted that some are out of the control of the market. In an attempt to answer some of these questions there must be an analysis of the trends involved with tourism. Some of the more important conditions in the development of the tourist system with the influence of some components are presented in the figure 1.

Figure 1. Forces of change in the tourist system.

Source: Cooper Ch., Fletscher J., Gilbert D., Wanhill., Tourism – Principles &

Practice, Pitman Piblishing, Surrey 1993, p. 266.

The diagram presents two basic groups of factors which will decide about tourism in the twenty-first century. The first group are exterior factors called “megatrends”. The second group are interior factors connected with the tourist market. Because of the limited frames in this publication the developing megatrends are on table one, while the factors from the second group are in the complex tables. For more convenient analysis they are split into two groups, one concerned with the demand and one the supply. Tables two and three respectively.

Krippendorf J., Nieskazona przyroda jako podstawa istnienia turystyki, in: Problemy Turystyki Nr 2/4, Instytut Turystyki, Warszawa 1986, p. 89 and Krippendorf J., The Holiday Makers – Understending the Impact of Leisure and Travel, Heinemann Publishing Ltd, Oxford 1987.

For example: Travel and Tourism’s Economic Perspective – A Special Report from The World Travel & Tourism Council, WT&TC 1995;Tourism – 2020 Vision. A New Forecast from the World Tourism Organization. Execxutive Summary, WTO, Madrid 1998;Future Trends in Tourism – Executive Summary. Presentation Handout by Karl Obermair, AIT, Stockholm, June 1998.
3. Megatrend Influences on the Tourist Market.

The end of the twentieth century was a time of great transformation in all fields of life. There were many fast paced changes throughout social conditions, the economy, and technology, which brought about many transitions within tourism. The constant tendencies to observe and gain knowledge about the markets basic condition are needed to succeed with each activity and the trends within tourism can change quickly. The ability to forecast and stimulate these developmental processes is the key to making the correct decisions for the future. The fluxuation and competition within the tourist market not only requires constant observation and the ability to anticipate change, but also being able to react to the new trend before it becomes the norm. This shows the importance of knowledge in the action of these megatrends, which can be classified into six basic groups; demographics, politics, social and cultural, economics, technology, and ecology.

In each of these groups there are positive factors, which will either stimulate or deter the development of tourism, each with variability in strength and effect. These constituents will decide about the dynamics and expansion of tourism with the difficulty being verification. These megatrends, especially demographics, social, cultural, ecology, and technology hold such a strong influence on the maturation of tourism that such events as a political crisis or economic recession (in some regions) would be unable to hinder such progress.

Demographic factors, especially:

age of societies;
tendencies to set up home late;
a smaller number of households;
a dominant model of family 2+1;
increasing number of lonely people;
increasing number of childless couples;
increasing number of working women.
Political factors, especially:
changes in Central-West Europe;
integration of the European Union;
liberalisation of international migrations;
convenience passports, foreign currency;
unstable political situation in many regions of the world;
international terrorism;
increased importance of safe travel
Social & cultural factors, especially:
shortened time of working, more free time and longer vacations;
increase of time for additional work;
earlier retirements;
increasing number of “two-income” households; which were thought of as a healthy life;
a family crisis;
conflicts between identity and modernisation, especially in developing countries
a radical demands and increases of importance of ethnic movement etc.
Economical factors, especially:
continuation of moderate economical increase in the world scale;
a bigger disproportion between rich and poor countries;
a bigger financial crisis in a number of countries (especially, among “economical tigers” in South Asia and Pacific);
a stable price of petroleum;
liberalisation and development of an international trade;
capital concentration in world’s economy;
globalisation of economical activity;
Technological factors, especially:
automation and computerisation;
developing of telecommunication
developing of computing systems;
developing of transport and infrastructure (airports, motorways);
Ecological factors, especially:
smaller environmental resources
a greater ecological awareness in society;
government’s concern with environment;
conflicts causes by developing of a big agglomerations ( in developing and
use of modern technologies in everyday life (household articles, sport, tourist equipment);
developing of soft technologies; developed countries );
development of the ecological movement
international collaboration in field of natural and cultural environment protection;
4. The Main Trends in Tourist Demands

There are many interesting publications about change within the field of tourist demands and many studies, which analyse the direction of these changes in development, have been publicised recently. The majorities are unanimous regarding the expansion and direction on the transformations of demands, so much so that there is even an accepted concept known as “Hard and Soft Tourism”. It is based on the observational changes within the sphere of former and actual clients in travel agencies and set the standard characteristics of two opposite kinds of tourism: the traditional tourist and the modern tourist. These are presented in table 2.

Table .2. Tourist demand changes. Conception of’ “Hard & Soft Tourism”.

Hard Tourism.

Characteristic of “so far tourism”

Soft Tourism

Characteristic of “future tourism”

Package tours; Individual travelling ;
A lot of time, short-term residences; A lot of time, long-term residences
Model of one big travel during holidays; Model of two shorter travels during a year
Everything organised earlier from “a” to “z” (sights, a route, program etc.);
Program decisions made individually and spontaneously;
Comfort and passivity; An activity and effort;
Expectation of number of travels and attractions;
Expectation of new experiences and higher quality;
Sense of superiority, demonstration effect; Respect and relationship with hostess;
Lack of knowledge about attractions, culture and tradition in visiting areas;
Knowledge about countries we want to visit;
Imported life style and behaviour; Lifestyle following to an example of local population
Purchases; Gifts
Noise; Silence;
Freely available souvenirs (e.g. a mass production of Eiffel Tower figurines;
Individual souvenirs (e.g. photo and picture took individually, private video film)
Lack of interest in language of visiting country;
Studying local language (at least a few words);
Fast transport and frequent moves; Less importance of moving speed;
Curiosity; Tact;
Expectation of comfort; Comfort is not essential;
A distance between client and tourist staff;
A good relationship with tourist staff;

Source: Ostrowski S., Josta Krippendorfa wolanie o nowa swiatowa polityke turystyczna, in: Problemy Turystyki Nr 3, Instytut Turystyki, Warszawa 1983, p. 146.

In table three there is a vision of which tourism will dominate the future, characterised by a more active tourist and less interest in passive tourism. The prediction is that traditional tourism, refereed to as 3 X S (sun sea and sand) will be squeezed out by tourism based on a new formula involving 3 X E (entertainment, excitement, and education). During recent years there has become intensified interest in travelling to historical cities, the so-called “green tourist” with additional concern for a tendency in business tourism. Nevertheless it could be halted through the development of telecommunications and shorter but more frequent trips consisting of sightseeing and holiday could become more popular. The useful system of “bridges” between a national holiday leading to the extension of weekends has brought about a prognosis for a renaissance in national tourism. V.T.C. Middleton claimed that for tourists, who quite often may be ‘experienced,’ a trend in national tourism may become more attractive now then ever, including the sixties. The smaller interest in international tourism is in the neighbouring countries, or places where many Europeans have had vacation. In 1990 European travel represented about seven percent of all international travel, although this number was up to about ten percent in 1996, and Europeans are not the only ones concerned with these numbers. A poll conducted recently by the Travel Trade Gazette concerning international tourism showed these tendencies in change also pointed to the tourist industry representatives. One director of a travel agency was quoted saying ‘a person who was in Spain ten years ago at present is probably in Penang”6. The quick increase in numbers of individual trips along with package tours is the prediction of the future. Today Individuality has a strong influence on cars, clothes and other daily needs as well, and the gaining interest of individual travel is one of the most important tendencies in today’s tourist demands.

6. Conclusion

The evolution and transformations in tourism during the last one hundred years must be considered one of the most interesting processes in the recent history of humanity. The changes and evolution of the tourist in the next three decades of the twenty-first century are presented in a table which was made by H.Kahn almost a quarter of a century ago. This shows the unfolding of tourism as we see it today and as the table shows it is gaining momentum.

(1) Youth are the building blocks of a nation. It is a fact that the stronger the youth, the more developed the nation is. The role of the youth in the nation-building occupies the central place. The countries which utilize their youth in as right direction are more developed. The energy and brightness of minds of youth act as torch-bearer for a nation. On the contrary, the countries which fail to realize the importance of the youth lag behind in every department of life. This is one of the reasons of the backwardness of Pakistan. Hence the youth lacks proper patronage. Developed countries are totally aware of the worth of their. They consider their youth as an asset. Most important, these countries cater to the needs of their youth and provide them education, employment, recreational activities etc. such healthy and competitive environment prepare the youth to lead the country through thick and thin. If youth is not in the right direction and is unconcerned about the future of the nation, it will become a burden for the nation. Consequently, it will not play any productive role.

The countries where youth give proper distribution towards the development of nation then it is responsibility of the government to provide them the proper opportunities to help them to fulfill their roles because without the help of the government it is difficult for youth to play their proper role towards the development of the country. The parents role is also very important parents also need to pay proper intention on their young children and understand their feeling what their children wants them and what they need to guide them in order to play their role in the building a country.

The main roles and responsibility of youth are to give proper and complete intention to education, to guide the new coming young student, to play their vital role in the elimination of terrorism, to server the country with their talent and skills in the different fields, to take part in social and welfare activities, to need to work hard and utilize their own skills, to work with honestly and faithfully, to help to government to promote their country before the world.

(2) The youth is main resource of every country towards the nation building. (3) Pakistan has a large youth population. An estimated 103 million or 63% of the population fall under the age of 25 years. Due to endemic poverty, the majority of youth in Pakistan do not have the opportunity to experience a childhood. Male youth literacy rate is estimated to be 53% and female youth literacy rate is even lower at 42%. As far employment is concerned 15% of the youth is unemployed.

The youth have major role to perform but due to government not giving the proper intention they are not fulfill their roles. One of the major problem youth of Pakistan today facing is that’s when they complete their studies and ready to server their nation with their skill and talent they can’t find enough job to utilize their talent or in order server their country. This is now one of the biggest challenge they face today after they complete their education and this is also the reason some youth believe that they do nothing even after getting the education as after the long journey and the hard work they do not find the job then how we server our country. In this government play a negative image on youth. This is one of the very important responsibilities on government to give the youth proper opportunities in order to increase their spirit towards education in this way they server their country and also utilize their talent. (4) The youth in our country, like young people everywhere in the world, are searching for genuine ideals and values which they can live by, and for revolutionary ways to win them. Thus the Freedom Charter has become deeply rooted in the hearts of our youth.

Education is the most powerful weapon of our youth. But the quality education is lacking Pakistan especially for the poor to show their true talent and skill. Our college and universities becomes degree distribution machines many student have degrees in their hand but doesn’t find the job but they have not quality education their degree have not enough value and they do not have the true skills to fill the gap which the job need from them to fulfill. They complete their education and doesn’t get the job because of their skills they doesn’t fulfill the requirement of the job so youth must need to work hard and understand what they are studying and utilize their talent and government in the end need to help the youth to getting their job and create the enough opportunities for the youth.

Furthermore, the pressure of our parents due to our rigid system is also is trouble for our youth. The women of Pakistan mostly can’t get the education the parents believe that the women not need to get education their role is only to stay in house and cook food or something like that they do not to get education they don’t need to leave house and go to schools, colleges and universities. But this thinking is also wrong and very negative women have also the youth of our country they have the complete right to get the education and help the country to progress in every field the stand in the successful countries of the world. Education is compulsory on both the men as well as the women. (5) We need to bear in mind that “the destiny of nations is in the hands of youth”. Despite the multiplicity of problems, it is still a right time for government to take some pragmatic steps. Of the 15 largest countries in the world in terms of population, Pakistan has by far the youngest population. Government should not regard the young population as a burden but an asset. The Youth of Pakistan are also known as the “Nation Builders” and they can play a significant role in the development of the country not only economically but also by morally and practically. We have to clear the differences and objections of people and make our efforts to grow Pakistan and fulfill the basic needs of the people which are below the poverty line.

The role media in our youth is also very important. Our youth is mostly attracts towards the western programs and their culture. They follow their culture and their styles. This is also a very bad and negative thing on our youth. They have very bad impression on him their do what they see in the television but they do not need to do such type of thing they do what is against their religion. They need to not follow their culture or their style they have their own style their own culture to guide them these thing the role of media is very important our media need to alert of these thing and keep in mind these thing what youth follow and what are their roles to put the youth on the right way and tell them the thing which they need. But our media not fulfill their roles they don’t why showing such type of thing which have very negative and bad image on our youth. Now this is time the media have to take important step and put the youth on the right way. Media need start the educational talk shows and informative shows so youth get the information and know what their country need from them and what are their roles which they need to fulfill. In this way our media play their role and leave the good impression on our youth. (7) Today, we are living in the shadow of suicide attacks and target killings. The state is in a complete state of chaos, everyone is depressed due to the sorry state of affairs. The young blood is working tirelessly day and night to create a ray of hope to bring a solution to the problems, which are creating a bad global image of Pakistan. They are actively involved in NGOs; some of them are doctors, chemists, economists, fine arts student, and military people and are also involved in many other occupations, which constituted as a whole is bringing glory to the nation.(8) I would like to shed some light on some of the events where the youth really created an impact. During the floods which destroyed half of Pakistan, the students and young workers raised charity and donated relief items to the people who had lost everything. It was the youth who marched alongside the lawyers for the restoration of the Chief Justice during the lawyer’s movement. Our under 19 team won the Cricket World Cup in Malaysia against India. Ali Moeen Nawazish scored 21 As in his A-level examinations in England. Here are some suggestions to make good use of our youth.

(6)Competitive teachers must be recruited who could encourage and guide our youth to right lines. Politics must be prevented in the educational institutions. Campaign be started by the media that it is only education which can make our country more prosperous. We must have 100% literacy. It has become a common psyche among the well-educated people that after the completion of the education they would leave their country in the lurch. Government must prevent brain-drain in our country by providing full employment and act as a magnet for bright minds. Parents should teach youngsters patience to face the difficulties and be steadfast. Youth be given ample opportunities to prove and cash their skill in every field. Right men be placed on right places. Youth should be clear about their future. Youth should be at arm’s length from the bad company.

The great leader and the founder of Pakistan Quaid-e-Azam Muhammad Ali Jinnah says: “Pakistan is proud of her youth, particularly the students who have always been in the forefront in the hour of trial and need. You are the nation’s leaders of tomorrow and you must fully equip yourself by discipline, education and training for the arduous task lying ahead of you. You should realize the magnitude of your responsibility and be ready to bear it.”

To conclude, the youth of today can do a marvelous job for the nation. With all the modern means of this computer age, where everything seems to be possible, why can’t the youth override the things done by the people in the past? We always consider the heroes of the past to be the evergreen characters. But today the youth with the proper use of the modern facilities should be evergreen characters for the times to come.

(2012). THE PROGRESS OF COUNTRY LIES IN THE HANDS OF YOUTH. [ONLINE] Available at: http://www.cssforum.com.pk/css-compulsory-subjects/essay/essays/50806-essay-progress-country-lies-hands-youth.html. [Last Accessed 12-13-12].

(2) (2012). Paragraph on Role of Youth . [ONLINE] Available at: http://www.publishyourarticles.net/eng/articles/paragraph-on-role-of-youth.html. [Last Accessed 12-13-12].

(3) (2012). THE PROGRESS OF COUNTRY LIES IN THE HANDS OF YOUTH. [ONLINE] Available at: http://www.cssforum.com.pk/css-compulsory-;4subjects/essay/essays/50806- essay-progress-country-lies-hands-youth.html. [Last Accessed 12-13-12].

(4) (2012). . [ONLINE] Available at: http://www.shareyouressays.com/2809/670-words-essay- on-role-of-youth-in-society. [Last Accessed 12-13-12].

(5) (2012). THE PROGRESS OF COUNTRY LIES IN THE HANDS OF YOUTH. [ONLINE] Available at: http://www.cssforum.com.pk/css-compulsory-;4subjects/essay/essays/50806- essay-progress-country-lies-hands-youth.html. [Last Accessed 12-13-12].

(6) (2012). THE PROGRESS OF COUNTRY LIES IN THE HANDS OF YOUTH. [ONLINE] Available at: http://www.cssforum.com.pk/css-compulsory-;4subjects/essay/essays/50806- essay-progress-country-lies-hands-youth.html. [Last Accessed 12-13-12].

(7) (2012). . [ONLINE] Available at: http://blah.com.pk/news-and-events/role-of-youth-in-the-development-of-pakista . [Last Accessed 12-13-12].

(8) (2012). . [ONLINE] Available at: http://blah.com.pk/news-and-events/role-of-youth-in-the-development-of-pakista . [Last Accessed 12-13-12].

“Yesterday is history. Tomorrow is a mystery. Today is a gift – that is why we call it the present.” Author unknown. How much of your life is lost either dwelling on the past or worrying about the future? When your thoughts are imprisoned by the past or fearful of the future, you can miss out on one of life’s greatest gifts: that which is happening today and indeed this very moment.

The reality is that when you are yearning for yesterday and either tempted or terrified by tomorrow, your ability to move forward will be confined by your inability to make the most of today. The key to throwing off your shackles is to put your effort into the present moment. Not only will you reap the rewards of enjoying a new awareness of everything around you, but also you will have a healthy and positive place from which to move forward in a constructive and fulfilling way.

Mark 8: 18 Do you have eyes but fail to see, and ears but fail to hear?

The goal of the Christian life is living our life centered in the eternal presence of God. Living life at the Center is an axiom not fully appreciated as an underlying hope and reality of the Christian life. The center represents the driving force of one’s life where the totality of our thought and life brings us into communion and union with the heart of God. It is nothing more or nothing less than our full devotion in knowing and seeking the life giving love of the resurrected Christ. It is something we seek out of obedience and not something we simply do for a spiritual experience. It is the desire to conform and be transformed by the one who is uncreated Spirit. The one our heart seeks is the trigger or prime mover of everything we now see and know in the world. When we seek the center we seek to know and be known by the great I Am, recognizing He is all sufficient, all knowing, and holds the mystery of creation and our life in His hands.

In Christian theology the center is aptly described by the apostle Paul, who states I have been crucified with Christ, I no longer live, but Christ lives in me. His practical experience reveals a relationship where the life of Christ has transformed his heart and resides in him. Paul no longer lives in his present state of reality, but in a new reality of the cosmic Christ taking control of his life. He no longer lives his life in his own power and intellect. He lives life filled by grace no longer with his limited knowledge but now filled with the knowledge of God. His heart moves closer each day to be like Christ’s heart. He declares as he dies to his own desires and passions his heart becomes more like Christ’s heart. Christ’s life becomes his life and now being centered in Him he is more and more transformed to become like Christ, act like Christ and talk like Christ. The heart of Jesus now lives and acts through Paul’s heart and life. Paul now lives life centered in Christ.

The core goal of living life at the center is to become like Christ in the renewing of our minds where in practice we are exchanging our minds for His mind and exchanging of our life for His life. It accepts and recognizes the need of exchanging our fallen character for His perfect character and to become completely centered in his will and his life. It moves us away from the corrupt power of this world where the illusions created by our temporary surroundings trap us. Life in the center untangles us from the mess and attraction of this world and lets us become immersed into the fullness of the spirit which connects our heart and immerses us in the source of all love. When we encounter the unfathomable love of Christ we find we did absolutely nothing to seek Him out. We are humbled with gratitude His divinely initiated love seeks our well being far more than we would ever or could ever desire Him.

The daunting task of theology is honestly admitting how does finite man encounter/relate/explain infinite God? How does anthropocentric man, by definition a self consumed egocentric entity interpret God? So we must with full disclosure acknowledge at best our ability to explain the concept of God or the divine flows out of a very limited knowledge at best. However at worst the conclusions we draw testify to our fallen condition filled with arrogance and non-glorifying interpretations of God.

Man begins any study and evaluation of God from the outside peering through an opaque glass. Man deluded by his own pride and arrogance never appreciates any of the eternal qualities of God. Instead of being humbled for he owes his life to something outside of himself he somehow wrongly and proudly concurs that his life is what is most important. Mankind reasons with feeble attempts to explain the unexplainable which reveals the stark condition of his being lost in a dark and dangerous world.

The center which should be Christ has been turned inside out with God no longer at the center but man as the center of his life. The consequences of that blindness render man as a foolish beast proven out in the pages of history. Mankind as he moves away from the center lives a tragic fairytale existence. The further man moves away from the center (God) the more he thirsts and craves the things which never fully satisfy but actually destroy him.

The struggle of any religious or spiritual encounter is the question of who is leading me and where am I being led. The tragedy of many who have been drawn by an all encompassing love toward the center find the ego quickly recovers from its initial loss of control and stops the progression toward the center and the divine life.

So our encounter has given us a new awareness of life but results in no real transformation of our heart. We have given a mental assent to change and willingly conclude there is something we now see and sense that we couldn’t see before this revolutionary change of view in our life. Now aware we easily conclude the heart of God seems to be a much more favorable place to live against the backdrop of our current broken promises in life. In reality we have for the first time been able to see something we have never seen before because now we also see with spiritual eyes. We now behold the glory of God and a plan for not only creation but our life. The historical Jesus becomes the “cosmic” Christ who is all in all.

Our spiritual eyes now open we see life on a new level of awareness. We now engage on an untraveled journey of following God and discovering a place of worship where religious leaders and others teach us how to follow and imitate God. We have a deep desire to leave the outer edge of the circle and mysteriously move toward the center. However, once the movement begins toward the heart of God, all the external trappings of life outside the circle and the things of the world come back with a vengeance to regain control again.

The journey to the center and the heart of Christ started when we spiritually saw a fourth dimension beyond what we can touch with our five senses. The journey into the heart of God is an experience in life we never thought conceivable. There is a hunger or itch that has been scratched created by the awareness of something far beyond what you simply taste, touch, feel, in our three dimensional world of height, width, depth, space and time. We are mystified we have found God so to speak and feel fortunate there appears to be a divine plan encompassing all of creation and we will enjoy all the benefits and culmination of that plan.

The adventure toward the fullness of God has begun as we deem life has meaning as we no longer exist alone but in relationship and fellowship with the Creator. The struggle is finite man has begun the process of living in the presence of the infinite God. Once again finite man will never ever begin to comprehend or imagine or explain the incomprehensible, the unimaginable and the unexplainable. So the inflated arrogant ego or self quickly makes the indescribable “God” simply a “god” we are most comfortable with in our experience. God is relegated once again to our little box of interpretation or at best a good mathematical equation or as the agnostic no relevance at all. Ego edges god out of even existing from the beginning and continues that process every waking moment of our lives even when we have recognized the need to go to the center!

My desire is that not only will you see life differently, but you will process life totally differently than you have ever processed it up to this point. I want to first give you a little test. It’s a thinking and response test. There are no ground rules except read the word on the left and the word on the right as a pair. I simply want you to read the list of two words each at this point.

Republican Democrat

Liberal Conservative

Vanilla Chocolate

Islam Christian

General Motors Mercedes

Straight Gay

Evolution Creation

Doctor High School drop-out

Buddha Jesus

Protestant Catholic

Pentecostal Baptist

What is your first response to what you just read? Were they simply words or did they carry hidden meaning? Did you have any emotional response to any of the words in their pairing? Did you place any values on the pairing such as one being better or higher valued than the other word? Were some words more negative or positive than others in your mind?

In being able to move to the center and the heart of God we must move beyond our normal way of processing life. We process most of life from a dualistic thinking perspective which in simple terms means the ego or the false self processes our existence from a self preservation mode which protects each and every one of us from any perceived harm to our security and existence.

In being able to move to the center and the heart of God we must move beyond our normal way of thinking about life. We must learn to process life from a non-dualistic thinking perspective.

Dualism sees things as either /or, right /wrong, good/bad/. There is not anything incessantly evil with this type thinking, it simply needs to be recognized as how we are wired, how we process life from our ego or the false self, the part of us that is you and me. Dualistic thinking involves the process of comparing everything by value, usefulness or non usefulness to our state of being. It must be understood it is the part of the self which plays god. It sees life from one perspective what is best for me and what is best for the preservation and security of my life. Dualism sees things which either benefits me positively or negatively. It places me in the position of being for or against something and judges things as right or wrong in relationship to what the false self concludes is best for me and only me. The best way to understand the false self and what dualistic thinking reveals is that our ego preserves itself by being in control and hates anything that threatens its loss of control.

It is most dangerous and deceptive when we have a taste of the eternal and our false self aligns itself with the higher power or God. It then can judge others as being the right kind of believer or not. The ego moves quite naturally from a system of thinking based on atheistic belief into a bible believing way of thinking about God. We no longer have the atheistic ego (self) in control. We now have the spiritual religious ego (self) in control. It then can continue its dualistic thinking without any real heart change and control and judge others as being the right kind of believer in God or not. Once again take the paired words together and read down through the list.

. Grace Works

Hymns Choruses

Immersion Sprinkling

Liturgical Non- liturgical

Male Leadership Female Leadership

Alcohol Non-alcohol

Non-instrumental Drums

Living Bible King James Version

Suits Sandals

Gays Straight

Once again did you have any emotional response to any of the words in their pairing? Did you place any values on the pairing such as one being better or higher valued than the other word? Were some words more negative or positive than others in your mind?

It should be rather humbling at this point if we begin to understand we have had some conversion of our head about God, but not much conversion in our heart and life has taken place. Heart renewal begins to take place when we become non dual thinkers and processors. This type thinking and perceiving occurs when we see life not in parts, but begin seeing life as a whole. In non- dualistic thinking and processing life we see God as the source; everything in life flows out of God and everything that God does. Ego more often than not is more comfortable separate from god. So a new life brings about a new way of thinking. My life is to be lost in letting my life be centered and controlled by God’s will. Transformation takes place when the ego no longer compartmentalizes my interpretation of God to fit my egocentric needs and my limited understanding of God.

Life change begins when I trust true knowledge comes from God as my source and I let His love be the driving force in my life. There must be faith in God and realize most of the time my interpretation of God is most of the times very ego centered and will remain ego centered usually with what I am most comfortable with for my life. The tragic ironies of the “War between the States” in the 1860’s more Americans were killed in this war than all the other wars combined in America history. It was not only brother killing brother, but Christian killing other Christians over who was right in the name of God.

My hope is we might be transformed by the love of God as we move to the center of His Will. This journey into the heart of God means we must go back when before the fall there was nothing right or wrong. God was not only the only source but he is the source of everything pure and holy.

Traveling to the center we encounter an all consuming grace overflowing with love from God for us. Love transforms us and we realize the fullness of his spirit and presence is never found or maintained by some legalistic behavior pattern on our part. Love is greater than what I do or could ever do to maintain a relationship with God. My relationship is never based by what I can do but only what God has done for me.

So how does non-dualistic thinking begin to process my spiritual life? I begin by letting go of my constant need to be right all the time and to be in control. I begin to let go of the need to impress others, to always elevate and compare myself as better than others all the time. Traveling to the center I find as the apostle Paul the grace to let go of my life to let the life of Christ consume my life. I find the true meaning of the cross that it not only represents the death of Christ, but death to my life and behaviors as well. I recognize as Dietrich Bonheoffer the fullness of life comes as grace bids me come and die. I must die to my way of thinking, die to my way of doing everything and come alive in God’s love and presence. In dying I come alive in the center of Christ’s heart and let His love, grace and mercy flow from me to others.

The image I see of centering love for me is an arrow going from the heart of God to my heart and then proceeding from my heart into the heart of others. When people see me they see the heart of God manifested in my life. Thus the heart of love becomes the heart of love in me and others around me. To be centered I must be like minded with Christ, I must die and let go of the false self, the ego. I must understand the root of all my dissatisfaction revolves around the ego and the false self. The essence of all healthy religion is to become united with the divine, that my heart and my life might be centered in the divine which is Christ.

In defense of our dualistic thinking we could not operate in this world without it. Every day we make decisions which are facilitated by this way of thinking. I have decisions to make every moment of the day whether to turn left, turn right, go straight ahead or stop.

Chapter Two: TIME TRAP

In simple terms man understands time has a beginning and end. Time begins for us the moment we are born and ends the moment we die. Time is both an enemy and friend. Time moves too fast when we are in the throes of romance or when we have some dreaded deadline to meet. It moves too slowly when waiting for some announcement of great importance. Time is an ever present aspect of our life. The stark reality for all of us is we are all present for a short moment and then in the twinkling of eye time is gone forever from this life.

Time can also be a trap which clouds our outlook and attitudes about life. Time is understood as being in the past, present or the future. Our perception of time moves in a straight line toward an ending point. We struggle for meaning and purpose to our existence for time is limited. Time is to be lived with all the gusto for our life is like a vapor of water quickly vanishing in the air.

Time is relative in relationship to the number of days in our life. A five year old child has a short number of days living in the past in comparison to the number of days potentially to be lived in the future. Likewise a hundred year old woman has lived most of her days in the past compared to the short number of days possible in her future.

So in chronological time how much of your life has been lived in the past and how much time do you realistically have to live in the future? What’s your future number five years, fifteen years or fifty?

How much time you have remaining in your life is a perplexing question? Let me pose an intriguing answer. Time if we possess any is measured only in the present or current moment. We may live our lives around the past or future, but they are only perceived dimensions of time. When Jesus says’ don’t worry about tomorrow He understood that tomorrow is perceived in the future which may never take place. Jesus also knew for all of us there will be a time we will have no more tomorrows.

Time is only a perception for past time is gone forever and future time is an illusion. If you don’t mind the pun, the preoccupation of the perception of time in our past or future can be very time consuming. The truth is we have absolutely no control over the time we seem to possess. (If I told you today you have a blood clot in your heart and it will be fatal within 48 hours how does it change your perception of time. How much does your past time matter, likewise if you have 48 hours to live what future time even 6 days, 6 weeks, 6 months, or 6 years matter?) The false self however doesn’t die easily it will continue fighting to the end denying its own impending doom.

So we find man lives most of his life not in the present moment but either trapped in the past or living for an unknown future. Time trapped man tends to live life either looking in the rear view mirror trying to figure out where they went wrong, or what they should have or could have done better. Likewise if man is not trapped in his past he seeks a future where he finds a nebulas happiness and contentment.

Man lives most of his life not in the present moment but projecting his life somewhere in the future. He has some unclear objective that when I make enough money I will be secure and happy. When I drive a certain kind of car or live in a certain type of house and neighborhood I will be accepted. You can understand (ego) time when we think in any qualifying thought I will be or would be happy. Those thoughts include things like when I get married or have a particular job or amount of money I will be happy, the list is endless.

Let me challenge you with a concept you will never be any happier than you are at this present moment. You will never be any more contented than you are at this present time in your life. Peace and contentment is never found in past or future experience.

The false self believes it controls time and of course everything else in life. YOU CONTROL NOTHING! If I asked, can you guarantee me you will be alive in a week, what would your answer be? Let me ask can you guarantee you will finish reading the next couple of pages or even the next two sentences without dying? No you can’t if you are honest. However, there is an astronomical probability you will read the next couple of pages without dying. The reality however is that you don’t know and can’t control how much time you have or don’t have. For that matter you may think you control your life and others, but you don’t. It is only the false ego that believes that it can dictate your future and control the destiny of your life and others around you. YOU CONTROL NOTHING!

So that being said, what impact would it have upon your life if you didn’t have to worry about being in control of your life and everyone else’s life? It would be liberating not to play god and give up of our perceived control of our self and others. What would it look like not to let your past determine your present contentment and outlook on life? What if you could turn loose of all of your regrets, mistakes, failures, broken dreams and turn loose of the unkind words or thoughts that grip your life?

What would it mean if you let go of your future dreams (nightmares) and concerns you try to control? What would it mean to be fully alive in the present moment? If you were to die this second in what state of mind would your perceived reality be? Would you die at peace, contented, fulfilled, grateful and hopeful or die frustrated, bitter or angry at the world and yourself?

I hope you can begin to see that you will never be anymore happy or contented as you are right now. Living in the past or living in the future can be a miserable way to live life. The only time is the present moment, nothing more, nothing less and truly it is all the time you have or ever will have. The way you live life today will probably be the way you will die with the same attitudes and thoughts you have today.

Instead of being trapped in time I want us to consider living in the moment. It is something lost and no longer practiced by many within Christianity. It is a lost gift of spiritual discipline. (In eastern thought and religion it is called mindfulness, or being awake, fully engaged in living life in the present moment.)

For the Christian it is experienced as walking in the spirit, praying without ceasing, or practicing the presence of God. It is an ever abiding awareness of the presence of God and the condition of our heart and life. It is life lived in the center of God’s will and is alive to everything that God’s life possesses for us every moment.

So in the moment and centered in God I simply let go of all the painful thoughts and even the happy thoughts of my past. I have no control over what thoughts I think I simply turn over those thoughts to God and let them go into to the center of His infinite love and compassion. When my mind is centered in the heart and mind of Jesus I no longer need to categorize, control, hide or deny negative thoughts which cloud my life and future. I am at peace when my heart finds its way and is centered in the heart of God. I simply let the thoughts and voices which create feelings of guilt, anger and despair be turned over to God so they no longer have a grip on my life. I let the painful voices give way to the peaceful and grateful thoughts and voices of a transformed mind in Christ. As the apostle Paul once again concluded, I have been crucified with Christ I no longer live, but Christ lives in me. I am fully alive in the moment and I no longer let the false self be in control of my life and thoughts. I let the false self die and let all my thoughts be lost in God. Present with God I acknowledge all of my thoughts as the good, the bad and the ugly and let them float harmlessly into the pure love of God and let them be consumed in the will of God for my life.

Chapter 3 Peaceful Mind, Peaceful Heart

CLEAR THINKING PEACEFUL MIND, CLEAR MIND, CLEAN MIND, RENEWED MIND, NOISE

Chapter 3 LETTING GO BEFORE WE DIE

All of us will eventually let go of every experience, emotion or thought we know in this life. We will turn loose of our grip on everything in this present life we hold dear. We brought nothing into this world and will take nothing out of this world. We will let go of our need to be right about everything. We will let go of our need to be better, smarter, and superior and in control of everyone. We will let go of our need to win at everything. We will let go of our need of accumulating more and more stuff. We will let go of every person who has ever wronged us or offended us. We will let go of our need for recognition and applause. You and I will let go of everything the moment we die.

So, if we are going to let go of everything when we die why do we have such a difficult time letting go of those things which seem to rob us of our peace today? In the New Testament Paul describes an inner struggle in his letter to the Roman church. “I do not understand what I do. For what I want to do I do not do, but what I hate I do. For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out.”Paul describes a battle raging for control of all our desires and deep feelings we have in our life. His understanding is we don’t actually control our desires and passions they control us. This battle is within every one of us. It is an internal struggle of a force or entity opposed to God’s will and nature. It is a dominant power we can’t see with our eyes, touch with our hands or taste with our tongue but we know it flows in our veins if we are honest with ourselves. It lays hidden deep in our soul and impacts and controls all of our actions and behavior.

Once again it is the false self and it has nothing to do with our body. It is that unseen part of us that makes us do what we do in our life. It fancies itself that it is in total control of our life. It acts out as if we are the master of our own fate and we can plan our own happiness and knows exactly what will make us happy. The deception is it falsely believes it can control our circumstances in life and find the success and fulfillment it desires.

The false self only sees itself in the best light and desires only what is best for it. Its underlying characteristic is totally a self centered obsession with itself. Its primary objective is self preservation, and lets no one get in its way of having everything it desires and believes it deserves to be fulfilled. This force defines what we like, what we want, and what we think. It believes it must control the course of our life. It believes what it desires can make us happy, contended and successful.

The lie of the ego is that it believes if given enough time it can bring fulfillment and happiness to our life. It survives by being right and superior to everyone around us. Likewise it never offends anyone, but is continually offended by others all the time. The ego is obsessed and never has enough stuff and believes if we only had more of everything we would be happier. So, more love, more money, a bigger house and newer car are the pathway of happiness.

The greatest lie of the ego however is it’s denial of death. The ego because we can think and live and breathe conjectures and plots out that it will live forever in spite of the obvious fact we are dying the moment we are born. The ego replacing God never comes to grips with its certain destruction. It is unwilling to accept we are going to die and let go of everything we have ever thought, wished, done or regretted.

We are going to let go of our grip on everything we thought we couldn’t live without in this life. Everyone will turn loose some sooner than later and that’s a guarantee.

The move to the center and heart of God can only be accomplished by letting go of everything we hold dear in this life. The sooner we turn loose and learn to let go of everything now the sooner we will experience genuine peace and freedom. Jesus fully recognized the condition of man’s life when he told the Father, not my will but your will be done. The false self leads man toward a path of destruction.

Letting go and surrendering of our will and life to be consumed in a love we can trust far more than ourselves.

The letting go process is a slow and agonizing process because I don’t want anything to take my power, my will, or control of my life from me. The ego hates anything that says it must change for any reason. The ego will do everything it can to mask itself as long as it doesn’t have to give up control. It will suffer, it will sacrifice it will pretend and will do our sorts of religious stuff. (1 Cor.13)It will go through all sorts of religious purity rites as long as it doesn’t have to give up control. Letting go of anything is not the prescription for getting ahead in this life and enjoying life. Letting go is the last thing that the ego is willing or wants to do. It would rather let you die of drugs, your anger, and the stress of working to find significance and security than give up control. It would rather you go through three or four marriages, three or four jobs, three or four DUIs and not have to change or give up control.

Here is the truly frightening thing concerning the false self. The false self would rather have us die in our hopelessness and pain than give up its power and control over us. It holds its grip on us till death. It will convince us we are right for being angry with the world, with others and God. The false self would rather us go to prison for life than let go of its anger and its resentment that it holds against others.

The ego is unwilling to let God or any other powers have control of it. It fights to the very end and destroys itself. We must let go of what the false self desires to find life and peace. There is no change and peace for our souls as long as the false self is in control. There is no change of heart as long as the mind is controlled by our ego. There is no change until we understand we are totally powerless to do anything with the ego in charge. Jesus let go of life to do the will of father and said, not my will be done but your will be done.

So letting go means letting go of the false self’s control and turning our will over to the will of God. So to find real peace and life and to be centered in the heart of Christ means you no longer have to be right all the time. What kind of immediate impact would it have on your marriage today if you didn’t have to be right all the time? What impact would have on churches today? What impact would it have on wars with people killing and hating each other over who is right? Jesus didn’t give the first commandment that you would be right about everything concerning your faith and your politics in your life. He said to love the Lord your God with all your heart, with your entire mind and with all of your soul.

Ever wonder why you don’t get along with people. Try giving up the need to win all the time and trying to be superior to everyone and a few people may actually like you. Give of the need to have more and more stuff and you might actually recognize fewer possessions really are the path to a contented life. Let go of those who have offended you for you owe it to yourself.

One of the last things to let go of can be combined as your resentments, your pain, your suffering. Most people reject God because of the question of why is there pain and suffering. At the end of life people are either generally grateful or resentful about life. Resentment is a condition of our heart which has the underlying belief life didn’t go as I had planned it. Life never goes as the way we plan

In the twenty-first century, people have practically forgotten how important it is to connect with nature. Despite all the technological advances and scientific inventions that make us believe we have nothing in common with the rest of the animal world, we are still part of the planet’s fauna, whether we realize it or not. Needless to say, back when humanity’s main achievements were the invention of a round wheel, or specific tools for farming agriculture, people were very dependent on nature and paid a lot of attention to the changes of its course. Now, with the technological revolutions and discoveries that made our past history, we seem to pay extremely little attention to nature, getting more and more disconnected from it every day. However, the links that were initially there, couldn’t just disappear and there is a number of important reasons in favor of the statement that people should try to get back to basics and connect with nature more than they do today.

First of all, nature has historically been the home for human beings, just like it remains a home for animals and plants (of course, with the exception of those that are kept in zoos and greenhouses). Nature is able to show us true beauty, without modifications, exaggerations and falseness. After all, isn’t is a little ironic that people go to galleries and exhibitions to look at paintings of colorful flowers, mighty woods, green hills and fast clear streams; those simple things that they can easily observe in real life if they just get outside their urban environment that looms around them? Or the fact that people purchase recordings of calming sounds of nature, like what you’d hear at night in the woods – damped quavering of an owl, ringing flare of crickets and susurrus rustle of bushes. What we are in fact doing is trying to deceive our minds and make ourselves believe that we ARE in the wood, next to those owls, crickets and bushes, while we are instead trapped inside our tiny, well-furnished and packed-with-technology apartment.

Secondly, in the era of absolute informational chaos and noise, it becomes more important than ever to be able to pause from the crazy pace of life and relax. Finding silence and peace in the global vacuum of competitiveness, haste and strain, is very challenging. We go to doctors to treat us for depression, insomnia and anxiety. We ask for prescriptions and pills, while what we should be doing instead is turning to nature for help. What can be more relaxing and stress-free, than a cup of warm herbal tea with fresh honey, on the porch of a cozy wooden country house with a view of a small natural lake, or little green forest, or beautiful mountains? It’s the cheapest, simplest and most accessible treatment one can think of. We laugh at those ‘freaks’ hugging trees in the park, or walking barefoot on the grass. However, these people remember something very important; something, most others have forgotten somewhere along the race to progress and prosperity: the key to being healthy, emotionally sustained and resistant to everyday stress, is staying connected to nature and allowing ourselves to put all business on hold and take a break.

Nature is about balance and harmony – things we lack most living inside the swirling pit of urbanized cities. Sometimes, we escape, but so rarely and so abruptly, that such escapes can hardly help us re-establish our links with nature. People should seriously consider changing their routine and getting out into nature more regularly. When was the last time you took a walk to the nearby pond, or spent a weekend outdoors doing active sports? When was the last time you went hiking, or fishing, or took your family or friends for a picnic in the nearby park? We should try to move our weekly entertainment, as well as our holiday celebrations, parties and friendly gatherings, from homes, pubs and restaurants to lake shores, mountains, parks, forests, ponds, rivers and groves. The beautiful landscapes of America are incredibly rich and diverse and this is our true natural wealth that we unfortunately often forget about.

Many parents and teachers today can remember hours spent in the great outdoors, called in only for dinner or when the last ray of summer light disappeared. Bookworm that I was, I can personally remember being told many days, “It’s a much too beautiful day to be inside. Go read that book in a tree!”

Today, children’s lives seem to be structured much differently, a world where the phrase “Go play outside” has been replaced by television programs, computer time, and Wii Fit.

Modern humans lived in nature for most of their long history. Even once colonization into cities occurred, people were surrounded by nature in the fields and farms where they lived.

And until thirty or so years ago, children still spent the bulk majority of their free time in contact with nature. Urbanization brought about parks and playgrounds to play in; fields, forests, and empty lots to explore; and even in nearby backyards. Children freely played, explored, and interacted with nature without restriction.

Today’s world is much different. Children no longer freely explore the world around them, and many have extremely limited contact with nature at all. Fear for safety, structured lessons and activities, and electronics are some of the main inhibitors to natural discovery that involve children today. Spontaneous interaction with nature is most often limited, at best.

Free play in nature encourages children to create games with their own invented rules, conduct experiments with nature, and learn lessons that aren’t “taught” by anyone. These types of “no rules” situations promote inventive play and give children a deeper understanding of nature.

While playground equipment is a perk of modern urbanization, its uses are more finite than those nature provides. Although equipment can be open-ended, imagined as a castle one day and a boat the next, nature is ever changing. Crossing a stream one day might become searching for treasures under river stones another day as the stream dries up. Tactile outdoor experiences teach children differently than a lesson or even reading about a subject can.

Besides the educational benefits, connecting with nature has more benefits than might be obvious. Research shows that children who are allowed to explore outdoors are socially and emotionally happier and healthier. Unstructured outdoor play is also touted as one of the most direct ways to combat childhood obesity, a very real and prominent problem for children. Vitamin D exposure from the sun is known to help prevent a host of diseases, as well as treat and prevent depression.

Richard Louv, author of Last Child in the Woods, has coined a phrase to sum up the current state of the modern child: nature deficit disorder. He believes that contact with nature can aid in preventing and treating Attention Deficit Hyperactivity Disorder (ADHD), and that children need regular contact with nature to stay physically and emotionally healthy. I highly recommend his book if you are interested in learning more about these ideas.

Outdoor play gives children the opportunity to value nature, and see it as an important part of of our world. This is a tangible way to ensure that we help them developing environmental stewards who will be both appreciative and respectful of nature as they grow.

Here are a few ideas for incorporating natural play into children’s everyday lives:

* Find a nature trail (or any place in nature, really) and encourage children to play, rather than just hike. Help children make up a game or collect bugs or leaves

* Allow children a small patch of land as “their own.” This can be in a backyard or a school yard. One school where I worked had a children’s garden in the strip of land that ran right next to the side of the school building. Let them use their imagination to dig, garden, build, etc.

* Invest in a few inexpensive outdoor exploration tools: bug box, magnifying glass, butterfly net, shovel, spade, and compass

* Rather than working indoors, take lessons outdoors. Learn about water cycles from the true source, use nature to teach about categorization, or compose a symphony of nature sounds. Even a language or math lesson is more fun when done outside on a beautiful day

Outdoor play gives children the opportunity to value nature, and see it as an important part of of our world. This is a tangible way to ensure that we help them developing environmental stewards who will be both appreciative and respectful of nature as they grow.

Images used during study

“Stopping to experience our natural surroundings can have social as well as personal benefits,” says Richard Ryan, coauthor and professor of psychology, psychiatry and education at theUniversity of Rochester. While the salubrious effects of nature are well documented, from increasing happiness and physical health to lowering stress, this study shows that the benefits extend to a person’s values and actions. Exposure to natural as opposed to man-made environments leads people to value community and close relationships and to be more generous with money, find Ryan and his team of researchers at the University of Rochester.

The paper includes four experiments in which 370 participants were exposed to either natural or man-made settings. Participants were encouraged to attend to their environments by noticing colors and textures and imagining sounds and smells. In three of the studies, participants were shown a selection of four images on a 19 inch computer screen for two minutes each. Half of the subject viewed buildings, roads, and other cityscapes; the other half observed landscapes, lakes, and deserts. The urban and nature images were matched for color, complexity, layout, and lighting. In a fourth study, participants were simply assigned at random to work in a lab with or without plants. Participants then answered a questionnaire assessing the importance of four life aspirations: wealth and fame (“to be financially successful” and “to be admired by many people”) and connectedness and community (“to have deep enduring relationships” and “to work toward the betterment of society”).

Across all four studies, people exposed to natural elements rated close relationships and community higher than they had previously. The questionnaire also measured how immersed viewers were in their environments and found that the more deeply engaged subjects were with natural settings, the more they valued community and closeness. By contrast, the more intensely participants focused on artificial elements, the higher they rated wealth and fame.

To test generosity, two of the studies gave participants a $5 prize with the instructions that the money could be kept or given to a second anonymous participant, who would then be given an additional $5. The second participant could choose to return the prize money or keep it. Thus, subjects had nothing to gain if they chose to trust the other participant, and risked losing their money.

The result? People who were in contact with nature were more willing to open their wallets and share. As with aspirations, the higher the immersion in nature, the more likely subjects were to be generous with their winnings.

Why should nature make us more charitable and concerned about others? One answer, says coauthor Andrew Przybylski, is that nature helps to connect people to their authentic selves. For example, study participants who focused on landscapes and plants reported a greater sense of personal autonomy (“Right now, I feel like I can be myself”). For humans, says Przybylski, our authentic selves are inherently communal because humans evolved in hunter and gatherer societies that depended on mutuality for survival.

In addition, write the authors, the richness and complexity of natural environments may encourage introspection and the lack of man-made structures provide a safe haven from the man-made pressures of society. “Nature in a way strips away the artifices of society that alienate us from one another,” says Przybylski.

Lead author Netta Weinstein says that the findings highlight the importance of creating green spaces in cities and have implication for planners and architects. Incorporating parks and other representations of nature into urban environments may help build a stronger sense of community among residents, she explains. By contrast, “to the extent that our links with nature are disrupted, we may also lose some connection with each other,” the authors warn. This alienation may help explain other research showing that urban as compared to rural dwellers show more reservation, indifference, and estrangement from others.

On a personal level, Weinstein says the take home message from the research is clear: “We are influenced by our environment in ways that we are not aware of,” she says. Because of the hidden benefits of connecting with nature, people should take advantage of opportunities to get away from built environments and, when inside, they should surround themselves with plants, natural objects, and images of the natural world. “The more you appreciate nature, the more you can benefit,” she says.

I am Muslim by birth and proud to be a Muslim. I know Islam is a true religion and I am on a right track. There are other religions too Why I was not attracted towards them? The main reason is my strong belief on Islam. Religions like Christianity and Jewish are also sent by Allah Almighty but Islam is last religion sent by Allah Almighty through last Prophet Muhammad (S.W.A). After the religion Islam came into being I respect books of different religions too because they are also revealed by Allah Almighty but believe and act on the teachings of Holy Prophet Muhammad (S.W.A) and the last book Quran. Quran is the only error free book so I can trust it blindly because Allah Himself took the responsibly of protection of Quran till the Day Of Judgment. There are many things in religion Islam due to which not only a Muslim cannot leave Islam but believers of other religions are also attracted towards Islam. I like Islam because it is not spread through force i.e. Non-Muslims cannot be forced to accept Islam.

Islam teaches me to respect elders and love children and promote brotherhood. Islam promotes justice and equality. You are treated equally either you are Arab, Non-Arab, White or Black you are treated equally in Islam. In Islam Fasting in the month of Ramadan is to makes us realize how poor people sometimes live without food and water so it tells us to give zakaat and sadqa to poor people. By giving Zakaat in Islam many problems in the society were solved and ratio of crime is less. Believers of other religions criticize on Islam that in Islam punishments of different crimes are very harsh i.e. for robbery cut the hand of culprits. They believe that if the punishment are given according to the Islamic principals in any society then every second person of that society will be disabled but this is not like that for example Saudi Arabia and other countries where Islamic laws are in practice you will observe that crime ratio is very less because of the fear of the punishments and there is peace in the society.

Islam has given me purpose and direction to my life. So Islam provides us complete code of life and tells us the purpose of our life. Islam tells us everything how to live an excellent life in the world and go to Paradise in Hereafter. Islam has brought peace to my life.

Believers of other religions, Jews believe that they are chosen people and loved by the God the most. Christians who believe in Christ believe that they deserves to be saved and loved by the Lord. But according to Quran God loves only those who are useful to people.

According to the Quran, 5:18

aa‚¬A“(Both) the Jews and the Christians say: ‘We are the sons of Allah, and his beloved.’ Say: ‘Why then would He punish you for your sins? No! You are but humans among all those he has createdaa‚¬A?.

According to the Quran, 49:13

aa‚¬A“Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).aa‚¬A?

According to the Quran, 2:62

“Those who believe, and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. “

In the Quranic verses given above it is clearly mentioned that in Islam there is no hate for other religions. Islam is open for all that is why it is spreading rapidly throughout the world. Islam and science are not only compatible with each other but Islam could even motivate scientific innovations.

Islam did not come up as a unexpected happening. The ideas of Islam are in some way approximating to the original basic thoughts in Judaism and Christianity which are there in their books. So, Islam was not a surprising religion that came up from unexpected God, with unexpected changes to the beliefs of older jews, particularily. But, Isalm was a continuous message which is revised and reviewed successively to fit different nations styles and eliminate deviations, made by people, from its sole.

According to me Islam is the best religion for all because other religions are modified by the people. but in Islam you will get everything you need in Quran and Sunnah. So these are the some reasons that Why I am a Muslim?

Taking the topic “Why people visit Temples?” as the basic for my research I have tried to gather as much of information as possible .With the given information ,I later on conducted a survey by visiting a nearby temple and asking questions to random people . In the end with the scientific research and the survey conducted a conclusion as been drawn.

The Presentation covers the following topics:

Temple and its origin?

What are the associated beliefs?

What does the Scientific Research say?

The Survey Conducted

Conclusion

#Temples
What is a temple?

A Hindu temple also known as A Mandir, Kovil or Devalayam is a place of worship for followers. Hindu temples can be seen throughout the villages, towns and cities of India..A temple can be any structure by the side of the road or an entire complex of buildings. Regardless of its size a Hindu Temple is essentially a dwelling place for the Gods. In Sanskrit this process of invocation of Gods is called ‘Parthista’.

ORIGIN

There were merely any temples in the Vedic period and the foremost object of worship during that time was fire that was stood for God , so under the open-sky this holy fire was lit and oblations were offered. Though it not certain as to when exactly the Indo-Aryans started building temples for worship but the main idea of building a temple was for idol worship.

Temples became more important as the race progressed as they served as the sacred meeting place for the community to come together and revitalize their spiritual energies. The architecture of Hindu temples has evolved over for a period of more than 2000 years with great variety of different shapes and sizes with different types of domes and gates.

#Associated Beliefs..

Belief is a kind of feeling of surety that someone or something exists or is true or trustworthy. It can be anything that a person thinks is true.

When it comes down to ‘visiting a temple’ and ‘why do people visit temples , there are numerous beliefs to this.

Most of the people in India who believe in God, they visit temples, churches, dargahs, gurudwaras etc and pray for their worldly requirements and think God will fulfill their wishes and in exchange to that these people offer something worldly to the imaginary God and this includes Coconut, Donation, Gold ornaments, A Coverlet etc.

Majority of the people specially the youth believe that although they don’t know the importance of all these rituals and practices but this tradition of going to the temple and worshipping god has been existent in their family since the time of their great grandparents and thus even they follow the same.

Many Hindus pray at home which is a usual practice. They usually have a small prayer room and pictures of devathas(Gods and Goddesses) framed. There are also small idols in gold, silver, brass, panchalohans(made of five metals) in different shapes. At home there are also many distractions like the TV, cooking, eating meat, talking loud etc, but when we go to a temple we also see many other people or devotees who come to worship and pray and the whole atmosphere of ringing bells, chanting of Vedic Mantras, singing of songs and bhajans ,also the prasadam cooked in the temples is done cleanly with devotion and everything is kept clean and all this brings so much of positive energy to the place and one feels very peaceful in such environment.

#SCIENTIFIC STUDY:
What Does Science say?

The visit to a temple is perceived as a tradition that needs to be followed as our elders have done themselves and the science behind this age old tradition has been completely overlooked. The Vedas have clearly laid down instructions as to the procedure for constructing a temple and all these instructions are backed by a strong scientific justification. Ideally all temples should be constructed in accordance with these guidelines.

The ideal location of a temple should be such that it falls on the wave path of the Earth’s magnetic field. The abundance of positive energy from the electro-magnetic field thrust is the reason behind this strategic positioning of the temple. Also the Main Idol is to be placed at the dead centre of the temple compound where the field is the strongest hence it has been clearly mentioned that the main idol is placed first and then the temple is constructed around it. Copper plates inscribed with Vedic texts are buried just under the main idol this is done as copper absorbs the magnetic waves and radiates them into the surroundings therefore a person regularly visiting the temple and walking around the main idol absorbs these waves therefore taking in greater amounts of positive energy which is the essence of healthy living.

The prayers and chants recited during the pujas put a person in a state of trance hence allowing him to forget his troubles for a period of time and thus relieving some of his stress. Scientific research has also shown that burning of camphor releases such chemical energy that brings a soothing effect to the mind and hence households have adopted this practice as well.

Also the water that is to be given to the devotees is not plain simple water but water charged with magnetic radiations as a result of being poured over the main idol. This is magneto therapy in principle. Also certain ingredients such as Cardamom, Karpura (Benzoin), saffron, Tulsi (Holy Basil), Cloves are added to the water. Many of these ingredients have proven medicinal properties e.g. Clove essence is a defense against tooth decay, tulsi protects against cough and common cold. Teeratham another commonly used ingredient is a blood purifier.

This science that goes in construction of a temple is rarely known to common people but is at heart of all great temples created.

#Survey Conducted :
Why do you visit temple?

Following is the list of people and their answers.

Name and occupation
Answers

Mr.Surinder Talwar(Documentry Film Maker)

Just Go at times as parents go to a temple so just followed what was practiced at home

Mr Vaibhav Sarkar (Student)

Have seen my parents go to a temple no other reason for it.

Mrs.Babita Bhutani(House Wife)

I go to the temple to thank God for everything and for the positive energy the place has.

Mrs Kalinidi Talwar (House Wife)

It is a place where community comes together to pray because they feel a positive vibe as the good and bad energies in people mingle and balance out. So we go to a temple.

Mr.Ishan Abrol (MBA Student)

Visiting a temple gives me inner peace.

Mr. Harish Nautiyal (Government Officer)

Visiting a temple gives me a sense of peace.

Miss Vashti Talwar (Air Hostess)

Just going to a temple helps bring a calming influence to the mind.

Mr. Surinder Kaw (Chef):

Faith in what elders have said so started going to the temple to pray.

Mrs.Indu Katyal (Business Women)

There are lesser distractions while praying in a temple as everyone is gathered for the same purpose.

Mr Rahul Tanwar (police Officer)

Its something I have been doing since childhood with parents and family.

Mr Laxman Sharma (Commis Chef)

Only go when parents ask me to. No reason as such.

Miss. Shivani Nayyar (Law student)

I like going to the temple because of its positive and peaceful environment.

Mr Satbir Thakur (Governtment Officer)

Faith that going to a temple regularly will bring a positive impact in our lives.

Mrs Ritu Kapoor (Housewife)

Go there to pray in peace and at times consult pandits about family issues

Mr. Dilip Padhi (Corporate Executive)

Started because parents wanted me to go to a temple.

Mr.Chetan Angra (M.Sc Student)

I go to the temple to thank God for everything,I also go as there are no distractions.

Mr Utkal Sethi (Bank Employee)

Praying in a temple brings peace of mind after a tiring day at work.

Mr. Sanjay Sharma(Economics student)

I go to the temple to pray for a beautiful future wife.

Mr. Atul Kapoor (Merchant Navy Officer)

Generally pray at home but go to a temple if some special puja is to be done as the pandits know mantras and shlokas that we dont.

Mr. Nibhay (Mill Owner)

Go to the temple as believe that will get blessing and problems would go away.

The number of people who visit Temple :

Because of their parents – 5

For the positivity of the place -5

To consult pandits about their mantras for puja and other problems – 2

Inner peace – 4

For a personal wishes – 1

Less distractions -3

#CONCLUSION:

It is quite clearly evident from the information collected that people are not aware about the science behind the construction of the temples and nor the fact that what they feel inside a temple is not the effect of a divine power but researched theories put into practical use.

People go to temples either out of necessity or because they are doing what they have seen their elders do. But the fact has been clearly established that going to temples is not just a religious binding but something much more. And whatever our reasons be we gain in one way or the other.

The word poverty implies an undesirable state. It suggests that individuals or groups who are in poverty need to be helped so that their situation can be changed. Poverty, in other words, is a social problem. We live in an age of sensitivity to what is fair and just. We all react to what is most relevant to us and what make us more comfortable and puts us in a better situation than we are, yet any type of so called preference fails the test named fairness. Although this line of thought which has brought us human beings to drive ourselves more into the alley of perfectionism and ego centralism, many Catholic Theologians and magisterial documents focus and speak about a “preferential option for the poor”

Sollicitudo Rei Socialis states,

” the option or love of preference for the poor. This is an option, or a special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness. It affects the life of each Christian inasmuch as he or she seeks to imitate the life of Christ, but it applies equally to our social responsibilities and hence to our manner of living, and to the logical decisions to be made concerning the ownership and use of goods.” [1]

What does the church mean by “The Preferential Option for the Poor”?

The “love of preference” [2] is a particular love and attention to the poor. A Preferential option for the poor by the Catholic Church means embracing and putting the poor as a priority issue to be dealt with. For the Catholic Church the ‘poor’ are an important aspect of society which needs to be given more attention even if all other institutions choose to neglect. When mentioning the poor we “embrace the immense multitudes of the hungry, the needy, the homeless, those without medical care and, above all, those without hope of a better future.” [3] To the Pope John Paul II to ignore these people is “to become like the “rich man” who pretended not to know the beggar Lazarus lying at his gate (cf. Lk 16:19-31).” [4] Indeed within the Catholic Church many great people gave their who lives to the service of the poor, Mother Teresa of Calcutta is one example of the great work the catholic church did and is still doing through her religious congregation with the poor. Mother Teresa of Calcutta dedicated her whole life “as a total gift to the poor” [5]

Society and poverty

The option for the poor is committing oneself to help the people who fall under poverty, struggle for justice. This option for the poor is a collective commitment both of the individual and of the whole community to engage together to overcome social injustice which make it more difficult for the poor to lead a decent life. In a more concrete way the option for the poor means to get involved and share with the poor the life they live. This means sharing joys, hopes, sorrows and fears which people in this margin of society face each day.

Yet this does not mean that the rest will have to pity the poor and make them feel more powerless and dependant but it is a commitment to resist and fight the structural injustices which exist in our world. This is done by working to change the unjust economic, social and political structures which are the tools to determine how resources and power is shared in the world. Therefore the main aim is to bring up a society were justice is more considered as an important issue. It all starts with a personal choice to do something for those who lack voice and necessities in society.

We live in a society where the demands and the dominance of the rich and powerful dominate over the ordinary people. Our stratified society promotes the dominance of the rich and the powerful which manipulate certain economic, political and cultural structures. These structures maintain institutions and agencies which are staffed mainly by the middle class people who provide the professional and commercial services of society. Even if these people are not rich themselves they are contributing in a system which is structural unjust through the type of work they are doing. This, so, calls the need of working towards a common good which incorporates all.

To desire the common good and strive towards it is a requirement of justice and charity…The more we strive to secure a common good corresponding to the real needs of our neighbours, the more effectively we love them. Every Christian is called to practise this charity, in a manner corresponding to his vocation and according to the degree of influence he wields in the polis [state]. This is the institutional path – we might also call it the political path – of charity, no less excellent and effective than the kind of charity which encounters the neighbour directly… [6]

Benedict XVI in his encyclical letter is making a strong reference to the importance of justice and charity. The poor and vulnerable are not just the ‘outcasts’ of society or the marginalised of society but are very much in the core centre of the planning of a nation’s plan. Christians also are called to correspond to their vocation in favour of the poor.

Social aspect of poverty

The poor are those in society who are marginalized either due to the lack of materials or due to situations which make them insignificant for society or rather seen as a burden to society. They are those who need the most care and love from those who seem to have it all.

On the other hand being poor is not just a matter of having lack of resources or lack of money but could be also the result of sickness, mental problems or other socio-economic issues. This could also be a result of the nation’s economic systems and unjust distribution of wealth. Poverty is not just a personal issue but it is a global issue since the dignity of the person needs always to be respected and given what is best for him. Depriving this need is an abuse to human dignity

“God does not demand much of you. He asks back what he gave you and from him you take what is enough for you. The superfluities of the rich are the necessities of the poor. When you possess superfluities, you possess what belong to others.” [7] St. Augustine challenges us with the idea that poverty is a result of miss-use of resources. The problem of inequality between the rich and the poor has always been an issue which challenged societies. The problem is always the same: the rich make wrong use of the profit and resources they have and this results in those less rich or those who are not in control of resources to become poor which as St. Augustine states above is a misuse of recourses of those who are more fortunate. Though this problem is always recurring one must note that, with a more globalised world, even more through modern social networks, poverty is being more known. As Sollicitudo Rei Socialis states,

Positive signs in the contemporary world are the growing awareness of the solidarity of the poor among themselves, their efforts to support one another, and their public demonstrations on the social scene which, without recourse to violence, present their own needs and rights in the face of the inefficiency or corruption of the public authorities. By virtue of her own evangelical duty the Church feels called to take her stand beside the poor, to discern the justice of their requests, and to help satisfy them, without losing sight of the good of groups in the context of the common good. [8]

The Poor and Jesus

As Catholics we have a major duty to see that the preferential option for the poor is being observed and also defended especially in moments were we notice it is being neglected. The Catholic Church sees this as an important observance that we should do constantly.

Responsibility calls us to think more about poverty since poverty is created through the manipulation of resources or could also result through a natural disaster. An option is definitely needed to address the needs of those who are left out and deprived due to vulnerabilities or other situations which keep them from being rich or keep them below the poverty line as one is not either rich or poor since can lie in between of the two extremities. Therefore the magisterial document Sollicitudo Rei Socialis continue to state in number 39;

The preferential option for the poor is ultimately a question of friendship. Without friendship, an option for the poor can easily become commitment to an abstraction (to a social class, a race, a culture, an idea). Aristotle emphasized the important place of friendship for the moral life, but we also find this clearly stated in John’s Gospel. Christ says, “I do not call you servants, but friends.” As Christians, we are called to reproduce this quality of friendship in our relationships with others. When we become friends with the poor, their presence leaves an indelible imprint on our lives, and we are much more likely to remain committed. [9]

“Jesus himself identified himself with the poor and oppressed and in loving and serving them, we mysteriously discover Him in them.” [10] The Catholic Church has perfect model through him, we owe the knowledge of the poor to Jesus Christ himself who came to this world as a man and notwithstanting the nature of God identified himself with the insignificant, the poor and the oppressed . Through him, we identify ourselves more with the poor. Jesus himself commands us to be there and serve the poor. The love for God has to be supported by the love of the brother. One cannot love God and abandon his brother, so one can conclude that when loving God one cannot leave out and ignore his brother.

For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you made me welcome, lacking clothes and you clothed me, sick and you visited me, in prison and you came to see me.” Then the upright will say to him in reply, “Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and make you welcome, lacking clothes and clothe you? When did we find you sick or in prison and go to see you?” And the King will answer, “In truth I tell you, in so far as you did this to one of the least of these brothers of mine, you did it to me.” [11]

Matthew 25, is a key chapter to lead the church to understand how Jesus wants us to look at the poor and how to treat them. Looking at the poor and seeing in them Jesus himself is a personification which helps us to reflect the equality of all human beings. The unjust economic system and any cause which leads to poverty doesn’t remove anything from us being created on the image and likeness of God. This is also the reasons why decisions should be seen in the light of how they would reflect also the poor, as every human being is entitled for a decent life. This is also why holy people dedicated their lives totally for the poor. A life centred on Christ cannot be a life without a preference for the poor quoting the words of Bl. Teresa of Calcutta: “If we really understand the Eucharist, if we really centre our lives on Jesus’ Body and Blood, if we nourish our lives with the Bread of the Eucharist, it will be easy for us to see Christ in that hungry one next door, the one lying in the gutter, the alcoholic man we shun, our husband or our wife, or our restless child. For in them, we will recognize the distressing disguises of the poor: Jesus in our midst.” [12] The words of Mother Teresa truly reflect the need to have Jesus at the centre of your life to act in favour of the poor. As with this attitude we look at the poor with a different perspective and with more dignity.

POVERTY AND BIBLICAL CONCEPTS

POVERTY TODAY

Conclusion

As palliative care is specialized comfort care for people who are approaching the end of their lives, it is related to many ethical issues and concerns. Its framework is based on the moral values and principles of the professionals involved, patients concerned, their families and society as a whole. Palliative care is a very sensitive issue and it is important that it is administered in an appropriate manner. The main objective is to achieve the best possible quality of life, both for the person, and for their family. As such, palliative care is more than the provision of medical relief from pain and other distressing symptoms. It encompasses the psychological, social, emotional and spiritual aspects of end of life care.

The palliative care philosophy affirms life and regards dying as a normal process. It neither aims to hasten nor postpone death. It endeavours to provide a team-based support system for the person, enabling them to live as fulfilled a life as possible for the time remaining; and to help their family cope during their loved one’s illness and prepare for their bereavement. Care can be provided at home, in a hospital, an aged care facility or a palliative care unit. Above all, palliative care respects the dignity of the person who is dying, carefully honouring their story, wishes and needs.

A discussion about palliative care doesn’t necessarily mean that death is imminent, in fact, it’s far better to start thinking and talking about your palliative care options before you need them. Palliative care is sometimes required for a person whose death is very near – a matter of hours or days – while others will need care over a longer period of time, sometimes years. In this case their care needs will tend to be less intensive and more episodic. The need for palliative care does not depend on any particular medical diagnosis, but the combination of many factors assessed through the judgement of the person, their family, the palliative care team and other medical professionals, including the person’s GP. Families and carers may also receive assistance from palliative care services in order to help them cope with emotional and social problems; wounded healers also need healing.

To palliate is to cover with a ‘cloak of care’; to offer protection and provide relief in the last chapter of life. A palliative approach is a type of palliative care and recognizes that death is inevitable for all of us. For me writing, I am reminded of a comment Professor John Swinton made in response to a question at the recent CAPS conference:

‘Wherever we are in life, there is a storm coming –

preparedness becomes about the solidity of our foundations’.

End of life questions of quality, planning and dignity are ethically and theologically grounded in solidifying our foundation. Clements (1990) wrote of this, explaining that as the person moving through life finds their roles stripped from them, and if they have no spiritual foundation, they may be found naked at the core.

Residential Aged Care Facilities are often the place where people spend the final chapter of their life; people come into care because they are no longer able to look after themselves and most will have chronic illness alongside ageing. The focus of care in aged care facilities is to help people live well with their illness and frailty during their time spent there. This focus on ‘living well’ is the essence of the ‘palliative approach to care’. Our goal is always to assess and treat pain and other symptoms thoroughly, in familiar surroundings and in the company of the person’s loved ones.

There’s a Japanese proverb of which I am particularly fond, ‘A sunset can be just as beautiful as a sunrise’. In my work I’ve seen many beautiful sunsets in people’s lives. Sadly, I’ve also witnessed some that aren’t so beautiful. With forward planning they may have been different. The sudden onset of illness has a way of turning our lives, and the lives of our family and friends, upside down – at any age. Suddenly decisions can be very difficult to make; that’s why planning ahead is important. If we know what a person’s choices and wishes are, we’re able to respect them if something should happen and they’re unable to tell us themselves. Medical treatment to manage symptoms goes alongside comfort care and could include surgery or medications. The focus of a palliative approach is on living. That is why staff will want to set goals and to plan for how the person wants to live the rest of their life.

The end-of-life stage is an extraordinarily profound and emotional time; and a person does not have to be religious to have spiritual considerations. Spirituality is about how we make meaning in our lives and feel connected to other things, people, communities and nature. Spiritual questions, beliefs and rituals are often central to people when they are in the final chapter of their lives. Ensuring that staff are informed about each resident’s unique spiritual considerations will allow them to be properly respected and addressed. Helping the person to tell their story can help them find meaning, affirmation and reassurance.

To effectively palliate would mean that: family and staff communicate openly and with compassion with the person in care and with each other; that pain control and comfort is achieved as far as possible; that the resident has every opportunity to communicate with those who are important to them; and that their physical, emotional, social, cultural and spiritual needs are addressed and as far as possible – met. One size ‘cloak of care’ does not ‘fit all’ (Hudson, 2012). When these elements are neglected the ‘cloak’ becomes an empty ‘cover up’, leaving the resident exposed rather than protected. When the cloak does not fit it is uncomfortable to wear (Hudson 2012) – but the vulnerable population of people in their fourth age may wear it anyway for fear of seeming ungrateful. An appropriate ‘cloak of care’ must have a spiritual lining, and provide opportunities to reveal hidden hurt; forgive, reconcile; and find peace in loss through ‘tasks’ of self-reflection and self-transcendence. Spiritual and pastoral care in this context aims for wholeness and spiritual growth.

Palliative care should not palliate death itself – denying the stark reality of death and dying with false platitudes and consolation can mask existential pain and real needs – and further, make these ‘taboo’. From a Christian theology, death is recognized as inevitable and necessary. Ageing is an inescapable process that in part defines human existence and experience. From the moment we are born we age. Ageing only ends when we die. Experience of human life tells us that ageing and death are linked. The curse of Adam in Genesis 3 introduces this finitude to our lives.

Our role as pastoral carers is one of empowerment, relationship and human presence. Care of people who are suffering means providing real spiritual care, where a closeness or intimacy is developed between the person who is suffering and the carer. This is often quite alien for health professionals, who, through the culture of residential aged care accreditation, are subscript to activity theory and a ‘doing’ role that emphasizes action rather than ‘being with’ (MacKinlay, 2006). This involves not a sense of competence, but a sense of humility in the awareness of our own inability to ‘fix’ anything, beyond being with that person at their point of need.

The vulnerability of being present to ageing and death constitutes a simple and costly demand to stay. Not to understand or explain – just to stay; ‘Or else to expire in terrible wilderness, lonely silence’ (Caldwell 1960). In MacKinlay’s (2006) observation that ‘care of people who are suffering means to walk the journey of suffering with them, to be present with them and authentic in caring’ (p. 167) I am reminded of Jesus’ telling his disciples to ‘watch and pray’ (Matthew 26:36-46) to bear witness. We cannot cure the scriptural worst enemy of the fatal sting – but we CAN care sincerely – respecting that the cloak is not ours to fashion and that the chapter will always have an end (Hudson, 2012). Jesus, in becoming human and by his death and resurrection, defeats death and gives resurrection hope of a ‘body free from ageing’, decline and frailty, providing hope to all people, especially those in the fourth age.

Terminal illnesses do not inhibit people the way they used to; a person burdened with such an illness can live a long and reasonably ‘well’ life. Consequently terminal disease is tangled in an ethics web concerning limited health resources, contributing to funding and community tensions. These tensions intrinsically present ethical issue in the equity of service provision.

Stemming from this is the sensitive nature of transitioning to palliative care, and further to end-of-life care. ‘End of life’ can be defined as that part of life where a person is living with, and impaired by, an eventually fatal condition, even if the prognosis is ambiguous, or unknown. The World Health Organisation defines palliative care as ‘an approach that improves the quality of life of individuals and their families facing the problems associated with life-threatening illness, through the prevention and relief of suffering by means of early identification and impeccable assessment and management of pain and other needs, physical, psychological and spiritual.’

There is further tension surrounding communication and generational knowledge. As with Jeffery’s Mrs Davis there can be enormous gaps in generational perspective which may compromise ‘informed’ decisions. The onus for decision making in a palliative care team lies with the resident themselves – so, ethically, whose responsibility is it to be sure that a decision is well-informed? And further, who can be unbiased in providing information so as not to manipulate a decision? Contradictory beliefs, conflicting principles, and competing duties between the parties involved in end-of-life care can tear the ‘cloak’.

Beauchamp’s primary principles of health care include: non-maleficence, confidentiality, autonomy, truth telling, informed consent, and justice. Empathy underpins each of the principles above, and in this lies the difficulty. We cannot understand (Okon, 2006 cited by Hudson 2012), we cannot try the cloak on for size – but sometimes just ‘looking as though’ you could understand (Saunders, 1987 cited by Hudson, 2012) makes a world of difference and goes some way to thwart loneliness. In end-of-life care, our presence as pastoral carers is strengthened in enabling spiritual growth through the sharing of connectedness and ritual.

A palliative approach is built on an understanding of the uniqueness of individuals’ life histories and personalities, and implies commitment to an individual’s developmental tasks of ageing and coming to peace. To be able to reach such goals as personal satisfaction, the individual must have means of expressing themselves. Our role in the care of older people is to support and enable each individual’s sense of meaning and self-expression; to affirm each individual as a person of great value, and loved by God.

Aged care is a delicate balancing act in that functional decline, infirmities and diseases are often inherent in ageing. Because of the nature of chronic illness in the fourth age, a caring response in the face of incurable illness is respect, and commitment to personal autonomy and integrity. That is, our role in promoting overall comfort and wellbeing through positively reinforcing and enabling those with such prognoses, to live to their best quality of life. The goal of palliative care is to provide comfort and care when cure is no longer possible. This paradigm shift entails a shift in the definition of autonomy. People at the end stage of life are not ‘playing by the same rules’ as you or I who would oblige patient autonomy and nod to expert medical opinion. Health professionals in this context need to be enablers – not decision makers.

Gradual functional decline and loss of control in autonomy are inevitable with age. Loss of control is painful and scary. Perhaps this kind of persona is paralleled only in infancy – leaving our elders feeling a sense of childhood being ‘forced upon them’ (Jeffery, 2001). Unfortunately admission to aged care often does not help these older adults to feel less like children. The danger and ethical dilemma here is the assumption of impaired autonomy; in that decisions are made and autonomy declared lost even when this is unnecessary, because it is a simpler, easier course of action ‘we know what is good for you’ (Jeffery, 2001). The basis of this kind of paternalism is beneficence – its motivation is to act in a person’s best interest so that no one gets harmed; making harm or burden the reason for intervention.

Some loss of autonomy is inevitable in later life and steps have to be taken to act in the ‘incompetent’ person’s best interest, sometimes with their wishes recorded in living wills or advance care plans. Often ‘autonomy’ presupposes someone, who acts in accordance with such a pre-conceived plan, and who is rational and independent; but autonomy may be better understood in terms of identity and self expression of values (Jeffery, 2001).

A written advance care plan is about ensuring peace of mind. Effective advance care planning can avoid an unwanted transfer to a hospital. But even such counteractions as advance care planning can be problematic as these are based on today’s situation and forecasted futures – i.e. these cannot take into account tomorrow’s medical breakthrough. This being the case, there arise new ethical dilemmas e.g. do we have a right as people acting in someone’s ‘best interests’ to tweak what they have proclaimed to want for themselves? Would they have wanted what they said they wanted were they deciding now?

When autonomy is understood as a property of action or a capacity of persons (Reich, 1995); impaired autonomy, becomes a hopelessly limiting self fulfilling prophecy in that it diminishes “aˆ¦the opportunities of those who lack certain abilities or capacities” (Caplan, 1992). Autonomy needs to be seen as a way of valuing the human person, respecting them and recognizing their right to make decisions as the master of themselves.

Personhood is not compromised or incapacitated by end stage life – we are who we remember one another to be – an essential aspect of being human is to care and be cared for; interdependence is a non-accidental feature of the human condition. Being human, we are bearers of the image of God (Gen 1:26). This image demonstrates our capacity for relationship with God, and with the rest of humanity (Green, 197). This capacity for relationship does not diminish as we age.

If autonomy is taken as valuing one’s uniqueness and the capacity to give gifts, it is a search for meaning in life – authenticity. That is: as Jeffery writes; authentic choice is the autonomy of action that requires meaningful choices to be offered and identified with – which equates to one’s values and essentially what they ‘stand for’. If this is how we understand autonomy – then this sheds new light on impaired autonomy. In effect we lose the ability to ‘stand’ for what we stand for. In this case, autonomy becomes less about incompetence and more about advocacy in helping the person to ‘reconnect their essential values to their choices’ and allowing them to give meaning to their life. By honouring this form of authentic control rather than a control via acquiescent consent or ‘accept it or leave it’ culture we enable fulfillment and empowerment of the person’s dignity.

Being a resident in a nursing home may conjure conceptions of a twisted and limited self, and is destructive of autonomy. This is partly because the environment is ‘thick with congruity and thin with community’ (Jeffery 2001); and partly because decision making is made nearly obsolete. The desire to control is moderated by the self-realization of the possibility of not being able to process all the relevant information: as the person psychologically shrinks, so too does their autonomy and self faith. Further, someone faced with a ‘life shock’ can find their autonomy impaired in that they find themselves in a dramatically different world where previous life plans have no meaning and even stable values disappear (Jeffery 2001). In such settings – autonomy becomes about the ability to make meaningful choices. An older person may not be able to carry out what they decide, but they are able to recognize commitments and to be themselves (Jeffery, 2001).

As partners in end-of-life care, aged care staff must take into account such ethical dilemmas as autonomy and intergenerational tension in the way physical care is given; by focusing on presence, meaningful experience, journeying together, listening, connecting, creating openings, and engaging in reciprocal sharing. Affirmative relationships support residents, enabling them to respond to their spiritual needs. Barriers to appropriate palliative care include lack of time, personal, cultural or institutional factors, and professional educational needs. By addressing these, we may make an important contribution to the improvement of patient care towards the end of life.

Media briefing: Violence against women in Pakistan

Subject: [women-rights] Media briefing: Violence against women in Pakistan

Date: Tue, 16 Apr 2002 18:18:11 +0100

* News Release Issued by the International Secretariat of Amnesty

International *

16 April 2002

ASA 33/010/2002

62/02

“The government of Pakistan vigorously condemns the practice of

so-called honour killings. Such acts do not find a place in our

religion or law. Killing in the name of honour is murder and

will be treated as such.” General Pervez Musharraf, April 2000

Introduction

Women in Pakistan are severely disadvantaged and discriminated

against. Violence against women in the home and community as well

as in the custody of law enforcement officials is on the rise.

The Human Rights Commission of Pakistan (HRCP) found that in 2000

a woman was raped every two hours, and that hundreds were victims

of “honour” killings, domestic violence, burnings and murder.

While a few positive changes have taken place over the

last couple of years, the government is still failing to protect

women from these abuses.

Many cases receive media attention and the involvement of

human rights organizations, but they are quickly forgotten.

Other women suffer abuses in silence for years, die violent

deaths and get buried in unmarked graves.

Women’s awareness of their rights has increased thanks to

the work of Pakistani women’s rights groups. However most women

remain ignorant of even their most basic rights. A newspaper

survey in 2000 reported that almost 90% of women did not realise

that they had any rights at all.

In its fifth report on women in Pakistan, Amnesty

International summarizes the current government’s commitments to

uphold women’s rights, describes cases of abuses in the

community, in the home and in custody and the failure of the

criminal justice system. The report also sets out

recommendations.

Family and community

Domestic violence, which includes physical abuse, rape, acid

throwing, burning and killing, is widespread in Pakistan. Few

women would complain under legal provisions relating to physical

injury. For those who do take the step, police and the judiciary

usually dismiss their complaints and send them back to their

abusive husbands.

Very poor women, women from religious minorities and

women bonded labourers are particularly vulnerable to violence in

the community and home.

According to the Pakistan Institute of Medical Sciences,

over 90% of married women report being kicked, slapped, beaten or

sexually abused when husbands were dissatisfied by their cooking

or cleaning, or when the women had ‘failed’ to bear a child or

had given birth to a girl instead of a boy. Another organization

stated that one woman is murdered and one woman is kidnapped in

Pakistan every day.

? The case of Shukria

On 22 October 2001, Sharif in village Goharpur, Sheikhupura

district, Punjab province, tied his wife Shukria’s wrists and

ankles with rope, poured kerosene over her and with the help of

his mother and sister set her on fire. The couple had been

married for ten years. As they remained childless, Sharif wanted

to marry another woman but Shukria did not agree to this.

Neighbours tried to rescue Shukria but she died shortly

afterwards in hospital.

Women continue to die painful deaths in so-called “stove

burn” accidents in the kitchen. The HRCP estimates that less that

20% of deaths lead to arrests and most suspects are released

within days.

Acid-throwing is on the increase. Acid burns do not

usually kill but result in hideous disfiguration and suffering,

destruction of self-esteem, and confine women to the home. The

government has done little to restrict the sale of acid or to

punish those who use it to injure women.

Forced marriage of young girls continues to be reported

despite a legal minimum age of 16. While slavery is illegal in

Pakistan, girls and women continue to be traded to settle debts

or conflicts. In Sukkur in 2000, a six-year-old girl was married

to a 60-year-old man when her family was unable to repay a debt.

According to newspaper reports the marriage was consummated and

the little girl screamed loudly for hours after the rape.

A form of forced marriage specific to the interior of

Sindh province is the “marriage” of girls and women to the

Qur’an. This keeps the woman’s share of property in the family

as she will have no children to pass it on to. Human rights

organizations report that there are currently over 5000 women

married to the Qur’an in Sindh.

Pakistan is both a country of origin and a transit

country for the trafficking of women for domestic labour, forced

marriage and prostitution. This form of slavery is organized by

crime networks that span South Asia.

The open sale of girls and women in markets is reported

in underdeveloped areas such as parts of Balochistan.

Some women, both local and trafficked, are killed if they

refuse to earn money in prostitution. Some are forced into

prostitution by their husbands. Journalist Sufi Mohammad Khan

from Badin, Sindh, was killed on 2 May 2001 after reporting

extensively about trafficking in drugs and women in the

Tharparkar area of Sindh which happened with the connivance of

apathetic authorities. He reported that some 70 women have been

kidnapped in Sindh and Punjab, detained by the Arbab feudal

family and forced into prostitution. The journalist was bribed

and threatened by members of the family.

“Honour” killings

“Honour” killings are carried out by men who assume that their

wives, daughters or sisters have in some way contravened norms

relating to the behaviour of women which reflect on and damage a

man’s “honour”. Often the grounds for such assumptions can be

very flimsy and amount to nothing more than a suspicion about a

woman’s fidelity. Men are also known to have felt shamed if

“their” women seek divorce or become the victims of rape.

The exact number of “honour” killings is impossible to

ascertain as many go unreported. Media and human rights

organizations estimate that three women are murdered each day.

In 2000, the HRCP recorded over 1000 “honour” killings in Punjab

alone. Prosecution of “honour” killings is lax and only a few

men have been convicted.

In the higher levels of government and the judiciary,

“honour” killings are recognised as a serious problem. The

government of Pakistan has condemned “honour” killings as murder

and a seminar in Karachi in April 2001 looked at problems of

redress in “honour” crime cases. However no action has followed

and “honour” killings continue to be reported daily.

— In December 2000, three brothers overpowered their

sister-in-law, Anila, sprinkled kerosene on her clothes and set

her on fire in a village near Sukkur when they suspected her of

infidelity. Her father rescued her and took her to hospital

where, with 85% burns, she died.

— In early 2001, Mir Afzal cut off the nose of his wife Amroz

Khatoon in Karachi as he suspected her of infidelity. He then

attempted to kill her but neighbours alerted by the noise

interceded. Police arrested the man and his accomplices but Amroz

Khatoon has received threats to her life if she pursues her

complaint.

— In March 2001, a 60-year-old widow, Hidayat Khatoon, and

55-year-old Baksh Ali were killed by the widow’s son in Chandan

village, district Sukkur. When the son surrendered to police, he

said that he had been teased by villagers over his mother’s

alleged affair and had therefore killed both.

— In July 2001, 16-year-old Shoukat Labano in Sukkur district,

shot dead his mother Rahima (33) when he suspected her of an

affair.

Increasingly “honour” killings involve not only the woman

but several other family members. In November 2000, Mohammed

Umar Magsi killed his 11-year-old daughter with an axe because he

suspected her of having an affair. When his wife and younger

daughter tried to intervene, he killed them as well. On 8 January

2001, Riaz Ahmed axed to death his wife, three daughters and two

sons, because he suspected his wife of adultery. On 16 January

2002, Jamal threw hand grenades into his father-in-law’s house

when his wife refused to return to him, killing five of her

relatives and injuring eight.

The HRCP has observed that increasingly young boys are

forced to attack or kill sisters who are opposed to a forced

marriage. Afterwards the boys are formally pardoned by their

fathers which allows them to go free.

The emergence of “fake honour” killings is a worrying new

trend. There is a pattern of men accusing their wives of being

dishonourable with wealthy men purely for financial gain. The

wife is declared “kari” (black woman, one who brings shame) and

is killed. The suspected man is made to pay off the husband and

he is “pardoned”.

In a few cases, women have begun to resist violence in

the name of “honour”. A young woman escaped death when she

fought her husband. The local landlord held a jirga (tribal

council) which established her innocence and asked the husband to

apologise and take her back.

Women who marry men of their own choice are often seen to

damage their family’s “honour”; they are frequently detained by

their parents, forcibly married to someone else, threatened,

humiliated, assaulted or killed. If a couple marry in court

against the will of their parents, and the parents challenge the

union, they can be charged with “illicit” sexual relations under

the Zina Ordinance (which prohibits sex outside marriage).

Newly-weds are advised to have their marriage confirmed by a

magistrate and seek shelter with friends for some time. In many

cases families accept the fact of marriage but sometimes their

sense of shame is not appeased. Robina and Khushi Mohammad were

killed in May 2000 by Robina’s uncle and two brothers over two

years after their wedding — they had been in hiding but had

finally returned to the husband’s home.

Custodial violence

Physical abuse of women in custody continues to be rife in

Pakistan. Despite promises of police reform, police continue to

use torture to intimidate, harass and humiliate detainees to

extract money or information. Women are subjected to

gender-specific abuses including sexual harassment, public

undressing and parading, and rape. Conditions of detention for

women are also of grave concern.

State inaction

In April 2000, President Musharraf made a range of commitments to

protect women’s rights. Since then, there have been many

positive signals and pronouncements but little effective change.

The authorities are often aware of a series of abuses and

do not intervene. Some officials prevent women from accessing

the criminal justice system and seeking redress.

Some court judgments over the past year-and-a-half have

adequately protected women’s rights while others have treated

women as a man’s property. This inconsistency indicates that the

law is not being equally applied and the gender bias of

individual judges is determining whether a woman is protected or

not.

Police confronted with complaints of domestic violence

are known to refuse to register the complaint, to humiliate the

victim or to have advised the battered woman to return home. Even

the staff of state women’s shelters frequently advise women to

accept reconciliation and return home.

Conviction rates for rape are very low. Police rarely

respond adequately as they side with local people with influence

who are involved in the crime. Women frequently don’t seek

redress out of shame but also because of the possibility of being

accused of Zina if they cannot establish absence of consent.

Recommendations

Amnesty International’s report makes recommendations which are

well within the powers of the Government of Pakistan to implement

and do not require a huge investment of resources. They do

require political will and the determination that violence

against women is unacceptable and cannot be allowed to continue.

However, underlying the abuses suffered by women is a

discrimination perpetuated by society as a whole. In this

regard, everyone has a role to play ?government, political

parties, religious groups, all elements of civil society and

individuals. Everyone has a responsibility to commit themselves

to the equality of all human beings, irrespective of gender.

The recommendations include:

— The government should clearly and publicly condemn all acts of

violence against women. It should develop policies and

disseminate materials to promote women’s safety in the home and

community and in detention.

— The government should prohibit all acts of violence against

women and establish legal protection. It should review existing

laws, including the Zina law and the qisas and diyat law.

— Investigate all allegations of violence against women and

prosecute and punish those found to be responsible.

For a copy of the report please visit Report:

www.web.amnesty.org/ai.nsf/index/asa330062002

Types of Power Supply and their applications

Power supply is a device used to provide the electric energy to operate the devices running on electric power. It has many special ways to provide electric energy to a specific system “it is mother of the system” ( Brown, 2001, p.1 ).

The basic functionality of power supply is to convert Alternative Current voltage to regulated Direct Current voltage required by electronic devices. A typical power supply has four different modules each of them has a specific function.

(Source: http://www.kpsec.freeuk.com/powersup.htm)

Transformer is the first module and its function is to convert high voltage Alternative Current to low voltage Direct Current. The second module is Rectifier and its main function is to convert low voltage Alternative Current to Direct Current. The third module is Smoothing, the Direct Current produced by the Rectifier is varying, so Smoothing reduces this variation to small rippling. Last module is Regulator, it sets the Direct Current voltage to fixed value by removing the ripples. This is a basic design of power supply. The design can be huge and complicated based on the requirements.

This essay will present the four major types of power supply which are Linear Regulators and Switching Mode Power Supply, Programmable Power Supply, Uninterruptible Power Supply.

The first type of power supply is Linear Regulated Power Supplies. They are the basic type of power supply. they produce the regulated output voltage by dropping the input voltage. To achieve this, it relies on variable conductivity of an electronic device. Hence, the lot of power wasted in the form of heat. “it is though, a very electrically quiet power supply” (Brown, 2001, p.11). they are often used in ground based equipment and distributed power systems.

Linear regulated power supply function by converting varying Alternative Current input to regulated Direct Current output. The typical circuit used in this type has two range. One allows more voltage at lower current and the other allows more current at lower voltage.

Linear regulated power supplies come in two basic forms called series regulators and shunt regulators. Series regulated power supplies are most common form of linear regulated power supply. The power dissipated in series regulated device is the product of power supply output current and the voltage drop. Shunt regulated power supplies are the simpler form of Linear Regulated power supply, but they are less efficient.

Simplicity is the main advantage of linear regulated power supplies. They have been widely used in industry for a long time. They are used in systems that require extremely low noise. They are more suitable and cost effective for low power applications. They are used in ground based applications and distributed power systems. Since the linear regulated power supply has very low power output voltage ripple, it is used in low noise / low ripple applications such as communication and radio device where noise is very critical. It is more efficient in the application which output voltage is almost equal to input voltage.

The second type of power supply is Switching Mode (SMPS). It operates in ON-OFF mode. It uses switching circuits and energy storage elements such as capacitors and inductors to get the regulated output voltage. “These circuits are ideally lossless with 100% energy transfer” (Johnny, 2006, p.1).

The main advantage of Switching Mode Power Supply is the higher efficiency because of low power dissipation. It is simpler and light weight because of the elimination of heavy low frequency transformers and generates low heat. It is used in domestic products which often have universal inputs. Mobile phones have changed their power supply technology from linear regulated to Switching Mode Technology. It is widely used in aircraft electric power such as airplane ground support.

The third type of power supply is Programmable Power Supply. It provides the power through a computer interface. It generally depends on both Linear regulated and Switched Mode technologies to produce accurate output power. A Programmable power supply typically consists of microcontroller, current, voltage programming circuits such as analog to digital convertors, serial peripheral interface, keypad and a LCD display.

The desired voltage parameter is given as the input to microcontroller through key pad. Intern, microcontroller convert analog voltage from a voltage source to digital through analog to digital convertor. This digital voltage is regulated through serial peripheral interface to get the desired voltage which is inputted to microcontroller through keypad.

The main advantage of programmable power supply is that accurate required voltage can be produced which is not possible from either linear regulated or switching mode power supply. It is mainly used in automated equipment testing. They are also used in ultrasonic vibration measurement tools.

The last type of power supply is Uninterruptible power supply. It is widely known as UPS or power back up. It is widely used as backup power to protect the devices from crashing due to sudden power loss.

There are three major categories of Uninterruptible power supply, offline -standby, online and line-interactive.

The first category is Offline /standby Uninterruptible power supply. It provides surge protection and battery back-up up to 20 minutes. When the input power supply falls below the threshold level, then Uninterruptible power supply turns on its power circuit providing power backup to the device up in certain time (In this type 20 minutes).

Line-Interactive Uninterruptible power supply is the second category. It generally uses only one main power convertor to generate the power. “With its low cost and durability, the line-interactive UPS has been used successfully in millions of IT installations worldwide” (Hoff and Samstad , 2004) . The typical protection time varies from 5 minutes to 30 minutes.

The last category is Online, the operation of Online Uninterruptible power supply is very similar to Standby or Line-Interactive type. The typical protection time varies between 5 minutes to 30 minutes. But, it provides electrical firewall between incoming utility power and sensitive electronic equipment. The main purpose of Uninterruptible power supply is to provide the protection to devices from crashing due to sudden power loss. Some of the Uninterruptible power supplies are also capable of correcting the common utility power problems such as, total loss of input voltage, momentary increase or decrease input voltage, spikes , noise. They are mainly used for surge protection and back power for computers, data centers and telecommunication equipment. They are used to provide the electric isolation for the equipment which are sensitive to power fluctuations.

In conclusion, there are various sources of power being used to provide the power to the systems effectively and efficiently. For example, solar energy and wind power are being converted to electric energy to provide the power to large industrial applications. Power supplies are the heart of any system which requires electrical energy. They not only provide power but also provide the protection to the system against outside disturbances. Therefore, design and development considerations of a power supply are more important. As technology is growing, more advanced power supplies are being invented to provide best protection and efficient power to the devices.