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      "body": "[Source](http://www.thatmomentin.com/what-to-watch-bonds-of-youth-in-superbad-2007/)\n[Plagiarism](http://www.plagiarism.org/plagiarism-101/what-is-plagiarism/) is the copying & pasting of others work without giving credit to the original author or artist. Plagiarized posts are considered spam. \r\n\r\nSpam is discouraged by the community, and may result in action from the [cheetah bot](https://steemit.com/faq.html#What_is__cheetah).\r\n\r\n[More information and tips on sharing content.](https://steemcleaners.org/copy-paste-plagiarism/)\r\n\r\nIf you believe this comment is in error, please contact us in [#disputes on Discord](https://discord.gg/YR2Wy5A)",
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      "body": "Hi! I am a robot. I just upvoted you! I found similar content that readers might be interested in:\nhttp://www.dazeddigital.com/artsandculture/article/34166/1/why-we-still-need-ways-of-seeing-john-berger",
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      "body": "![](https://cdn.steemitimages.com/DQmWUEYsV381PntRDGHpWygMoevucJ8D5XvZTPcJnrpSEF8/blob)\nIn 1972, the critic opened our eyes with analysis of the female figure in art and advertising – in today’s frenzied image culture, his lessons are still necessary\n\n3January 2017\nTextEmma Hope Allwood\n“A woman is always accompanied, except when quite alone, and perhaps even then, by her own image of herself. While she is walking across a room or weeping at the death of her father, she cannot avoid envisioning herself walking or weeping. From earliest childhood she is taught and persuaded to survey herself continually. She has to survey everything she is and everything she does, because how she appears to others – and particularly how she appears to men – is of crucial importance for what is normally thought of as the success of her life.”\n\nArt critic and writer John Berger, who died yesterday aged 90, spoke these words in the second episode of seminal BBC series Ways of Seeing. Together with a shoestring budget, a shared leftist ideology and a sympathy for the burgeoning women’s movement, he and director Mike Dibb challenged the elitism of arts programming, encouraged their audience to unpick the meanings of paintings rather than simply revere them, and managed to make Walter Benjamin’s ideas about mechanical reproduction digestible in a 30-minute episode. With the series spanning topics including the role of the critic, the way art is constructed for our ‘gazes’, how it depicts women and possessions, and even the way that advertising works, it remains deeply relevant today.\nhttps://youtu.be/m1GI8mNU5Sg\nBut it’s Berger’s discussion of how we look at women which resonates most strongly in our current image-obsessed society. Today, the idea of the male gaze may seem well established, and Berger and his all-male team didn’t claim to invent the concept which would later be christened by film critic Laura Mulvey. But this was 1972 – the Sex Discrimination Act was still three years away, contraception wasn’t yet covered by the NHS, and it would be almost a decade before women could take out loans in their own names without a male guarantor. And yet, here they were, on one of only three channels on mainstream television, sitting in a group and discussing issues such as agency, empowerment, and their relationships to their own bodies and to men. Of course, not everyone was pleased about it – according to the Guardian, Ways of Seeing was derogatorily compared to Chairman Mao’s Little Red Book “for a generation of art students”.\n\n“The female nude in Western painting was there to feed an appetite of male sexual desire. She existed to be looked at, posed in such a way that her body was displayed to the eye of the viewer”\nThe ideas put forward by Berger and Dibb, which were later published in a best-selling book created with Sven Blomberg, Chris Fox, and Richard Hollis, were simple but radical. The female nude in Western painting – hairless, buxom, invariably with skin as white and unblemished as a pearl – was there to feed an appetite of male sexual desire. She did not have desires of her own. She existed to be looked at, posed in such a way that her body was displayed to the eye of the viewer, there only to be consumed. Of course, there was hypocrisy in this, too – “You painted a naked woman because you enjoyed looking at her,” wrote Berger, “Put a mirror in her hand and you called the painting ‘Vanity,’ thus morally condemning the woman whose nakedness you had depicted for you own pleasure.”\n\nNaturally, the way female bodies were presented culturally as objects to be looked at had an effect on women, on the way they came to see themselves – as a sight, a vision. In the words which opened this article, Berger pins down a feeling which, although perhaps not universal, is familiar to many, many women. It comes with adolescence – maybe the first time a man yells at you from a moving car – and is the sense of living life one step removed, living as your own spectator. You are never yourself, you are yourself as you appear to others. To men, yes, and to the women with whom you are supposed to compete for their attention.\n\nTo grow up a woman in a Western patriarchal society is to be constantly analysing and critiquing your own appearance, constantly struggling with the reality of your body and the ideals with which you have been presented, measuring yourself up – not for your own pleasure but for the eyes of men. Like that moment in the first season of Sex and the City, when Carrie reveals that she’s performing a version of herself for love interest Mr Big, terrified he will see the real her and his desire will dissipate. “You should see me around him,” she explains to Miranda. “I’m not like me. I’m, like, Together Carrie. I wear little outfits: Sexy Carrie and Casual Carrie. Sometimes I catch myself actually posing. It’s just – it’s exhausting.”\n\nIn Ways of Seeing’s final episode, Berger discusses how the goddesses of art became the models of contemporary advertising, and suddenly it was no longer only men looking at images of women lustfully. Advertising tells us that buying a product will transform us by showing pictures of those who have already been transformed by it – these are people we should aspire to be like or be with. An image of an underwear model is desired by men and envied by women. “This state of being envied is what constitutes glamour, and publicity is the process of manufacturing glamour,” Berger says. “Glamour is supposed to go deeper than looks, but it depends upon them, utterly,” he says.\n\nGlamour, envy and the act of looking – these are the foundations on which our current fashion and social media obsession rests. Consider the Victoria’s Secret Angels. A fleet of women so beautiful, so primped and preened that the name bestowed on them is otherworldly. The Angels present the ultimate female fantasy, with one donning the multimillion dollar jewel-encrusted ‘Fantasy Bra’ for her strut down the catwalk – each year held in a different global location. They are living, breathing advertisements, existing for mass consumption – the show, seen by millions of mostly women, is the most watched fashion event in the world. December’s event has generated almost 100,000 Instagram posts alone.\n\n“Glamour, envy and the act of looking – these are the foundations on which our current fashion and social media obsession rests”\nTogether, with their breasts lifted, their faces contoured, their bodies waxed and their hair extended, they present a vision of Western female beauty standards so perfect that it is stunning. The Angels – who depict themselves on social media eating healthily and posting workout videos with the phrase #trainlikeanangel, and who we see undergoing pre-show make-overs in pink satin robes – have been transformed. The implication is that, through the purchase of products, the brand’s customers can be transformed too. Bounding down the catwalk, the Angels are less static than the nudes who were passive, coyly regarding their male voyeurs. But the impact remains the same – they exist to incite desire, to embody the ideal. \n\nOf course, this is one brand – the Angels are the tip of an iceberg of imagery which makes its way into our brains via social media, television, runway shows, magazine adverts and many other outlets. The fashion industry is built on selling a female ideal, and the Angels are a strong but not singular example of this. Berger didn’t want to put an end to advertising, and he certainly didn’t want us to stop looking at classical art – but with his collaborators and a late night TV slot, he helped to kickstart a quiet revolution in the way we view the world around us. He encouraged us to question the images which have been the foundation of our culture. That is a truly worthy legacy – and one we must continue.",
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      "body": "Hi! I am a robot. I just upvoted you! I found similar content that readers might be interested in:\nhttp://chopra.com/sites/default/files/Bhagavad%20Gita%20Summary%20copy_0.pdf",
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      "body": "A Brief Summary of the Bhagavad Gita\n\n![](https://cdn.steemitimages.com/DQmf5cnMHQBS5L3qrRcoUqCHHLFtLkqFt2goY4M5UNBwMvv/blob)\nIntroduction\nThe following summary is intended as an introduction to one of the world’s greatest\nepics. It will give you a brief overview of the Bhagavad Gita, including a few select\nverses from each chapter. However, you can only experience the full teachings,\nrichness, and depth of the Bhagavad Gita by reading the epic in its entirety.\nThe Bhagavad Gita, often referred to as the “Song of the Lord,” is part of the\nMahabharata, which is an ancient Indian epic that tells the story of a great struggle\nbetween two branches of a single ruling family, the Kauravas and the Pandavas. They\nare fighting over the fertile and valuable land at the confluence of the Ganges and\nYamuna Rivers near Delhi, and their conflict ends in an awesome battle.\nBefore the battle, Arjuna, the head of the Pandava army, is asked to choose to be\nsupported by either Lord Krishna’s army or Lord Krishna himself, who will not fight.\nArjuna chooses his friend Lord Krishna, who says he will act as Arjuna’s charioteer.\nThe 700 verses of the Gita, arranged in 18 chapters, are a conversation between Lord\nKrishna and Arjuna before the battle begins. Krishna represents the supreme soul,\nArjuna represents the individual soul, and the battle represents the ethical and moral\nstruggles of human life.\nRealizing that his enemies are his own relatives, beloved friends, and revered\nteachers, Arjuna is filled with doubt and despondency on the battlefield and refuses\nto fight. He turns to his charioteer and friend, Krishna, for advice. Responding to\nArjuna’s confusion and moral dilemma, Krishna explains to Arjuna his duties as a\nwarrior and prince, and through the course of the Gita, imparts to Arjuna wisdom, the\npath of devotion, and the doctrine of selfless action.\nThe Gita is a training for the body and mind, including all four paths of yoga, with a\nparticular focus on karma yoga, the performance of work as yoga for liberation.\nThe Gita is often thought of as a summary of the Upanishads (the Vedanta or essence\nof the Vedas) and is called “the Upanishad of the Upanishads.”\n\nChapter One: The Distress of Arjuna\nArjuna has requested Krishna to move his chariot between the two armies. Arjuna\nfears losing friends and relatives as a result of the war and is filled with doubt and\ndespair. He says, “What joy can be ours in killing these? Sin alone will possess us if we\nkill these felons. Therefore we should not kill our own kinsmen, how can we be\nhappy killing our own people?”\nChapter Two: The Way of Ultimate Reality\nAfter asking Krishna for help, Arjuna is instructed in various subjects, including karma\nyoga, jnana yoga, and the immortal nature of the soul. This chapter is often\nconsidered the summary of the entire Bhagavad Gita.\nThis is where Lord Krishna begins his teachings, including these well-known verses:\n“Never was there a time when I did not exist, nor you, nor these kings of men. Never\nwill there be a time hereafter when any of us shall cease to be.”\n“Even as a person casts off worn-out clothes and puts on others that are new, so the\nembodied Self casts off worn-out bodies and enters into others that are new.”\n“The Vedas deal with the three gunas. Be free O Arjuna from the three gunas. Be free\nfrom duality. Be ever established in sattva (purity). Be independent of possessions. Be\nestablished in the Self.”\n“Being established in Yoga, perform your actions, casting off attachment and\nremaining even minded both in success and in failure. This even-ness is called Yoga.”\nChapter Three: The Way of Action (Karma Yoga)\nKrishna explains that the appropriate course of action for Arjuna is to perform his\nprescribed duties, but without attachment to results. This is the path of karma yoga.\n“He who retrains his senses with his mind and directs his organs of action to work\nwith no feeling of attachment, he is indeed superior.”\n“By action alone, wise men attained perfection. You should perform work with a view\nto guiding people along the right path.”\n\n“Better one’s own dharma though imperfectly performed than the dharma of another\nwell performed. Better is death in the doing of one’s own dharma. The dharma of\nanother is fraught with peril.”\nChapter Four: The Way of Knowledge\nKrishna reveals that he has lived through many births, always teaching yoga for the\nprotection of the pious and the destruction of the impious. He also emphasizes the\nimportance of accepting a guru.\n“Giving up attachment to the fruit of action, ever content and dependent on none,\nthough engaged in work, he does no work at all.”\n“There exists no purifier on earth equal to knowledge. A man who becomes perfect in\nyoga finds it within himself.”\nChapter Five: The Way of Renouncing the Fruits of Work (Karma-Sanyasa\nYoga)\nArjuna asks Krishna if it is better to forgo action or to act (“renunciation or discipline\nof action”). Krishna answers that both are ways to the same goal but that acting in\nkarma yoga is superior.\n“A selfless man who has renounced the fruit of his action attains peace born of\nsteadfastness. But the man who is not selfless and who is led by desire is attached to\nthe fruit and therefore bound.”\nChapter Six: The Way of Meditation (Dhyana Yoga)\nKrishna describes Ashtanga yoga. He further elucidates the difficulties of the mind\nand the techniques by which mastery of the mind might be gained.\n“Let a man be lifted up by his own self, let him not lower himself, for he himself is his\nfriend and he himself is his enemy.”\n“In a clean spot having fixed his seat, a firm seat, neither too high nor too low, and\nhaving spread it with kusa grass and then a deer skin and then a cloth. And sitting\nthere he should practice yoga for the purification of the self, restraining the activities\nof his mind and senses and bringing his thoughts to a point.”\n\n“The yogi is greater than men of austerities, greater than men of knowledge, greater\nthan men of action. Therefore be a yogi!”\nChapter Seven: The Way of Realization\nKrishna describes the absolute reality (himself) and its illusory energy, maya.\n“There exists nothing whatever higher than I am. All is strung on Me as a row of gems\non a thread.”\n“Those who know Me as the One that underlies all material things, all the gods and\nsustains all, will know Me even at the hour of death.”\nChapter Eight: The Way to the Imperishable Brahman\nThis chapter contains the knowledge of the end of ordinary reality and reunion with\nthe divine. It discusses the importance of the last thought before death, the\ndifferences between material and spiritual worlds, and the light and dark paths that a\nsoul takes after death.\n“He who at the time of passing away, steady in mind, filled with love and armed with\nthe strength of yoga, fixes his prana between his brows and meditates on the\nomniscient and primal Being, reaches the resplendent Supreme Person.”\nChapter Nine: The Way of the Kingly Wisdom and the Kingly Mystery\nKrishna explains how his eternal energy pervades, creates, preserves, and destroys\nthe entire universe. He describes the direct way to emancipation.\n“Under my guidance, maya gives birth to all things moving and unmoving and\nbecause of this the world revolves.”\n“Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you\ngive away and whatever you practice in the form of austerities, do it as an offering to\nme.”\n\nChapter Ten: The Divine Manifestations\nKrishna is described as the ultimate cause of all material and spiritual existence.\nArjuna accepts Krishna as the Supreme Being.\n“I am the origin of all, from Me all things evolve.”\n“Whatever glorious or beautiful or mighty being exists anywhere, know that it has\nsprung from but a spark of my splendor.”\nChapter Eleven: The Vision of the Universal Form (Darsana Yoga)\nAt Arjuna’s request, Krishna displays his “universal form” of a being facing every way\nand emitting the radiance of a thousand suns, containing all other beings and\nmaterial in existence.\n“If the radiance of a thousand suns were to burst forth at once in the sky, that would\nbe like the splendor of the Mighty One.”\n“There in the person of God of gods, Arjuna beheld the whole universe with its\nmanifold divisions all gathered together in one.”\nChapter Twelve: The Way of Divine Love (Bhakti Yoga)\nKrishna glorifies the path of devotion to God. He describes the process of devotional\nservice and explains different forms of spiritual disciplines.\n“He who doesn’t afflict the world or is afflicted by it, who is free from joy and anger,\nfear and anxiety. He who rejoices not and hates not, who grieves not and desires not,\nwho has renounced good and evil and is full of devotion. He who is alike to foe and\nfriend, unaltered in honor and dishonor, who is the same in cold and heat, pleasure\nand pain, free from attachment, unchanged by praise and blame, is silent, constant\nwith whatever he has, homeless, firm of mind and full of devotion that man is dear to\nMe.”\nChapter Thirteen: The Discrimination Between Matter and Spirit\nKrishna discusses the difference between the transient physical body and the\nimmutable eternal soul. The difference between individual consciousness and\nuniversal consciousness is also made clear.\n\n“Whatever is born, whether animate or inanimate, know that it is through the union of\nthe Field and the Knower of the Field.”\n“He who sees the Supreme Lord abiding alike in all beings and not perishing when\nthey perish, he alone sees.”\nChapter Fourteen: The Discrimination of the Three Gunas\nKrishna explains the three modes (gunas) of material nature: goodness, passion, and\nignorance. He also describes their causes and characteristics, as well as how they\ninfluence living beings.\n“Whatever form is produced in any womb, the Great Nature is its womb and I am the\nseed-giving Father.”\n“The three gunas, sattva, rajas and tamas, born of Prakriti, bind fast in the body the\nimmortal embodied soul.”\n“And he who worships Me with the yoga of undeviating love, rises above the gunas\nand becomes fit to be one with Brahman.”\nChapter Fifteen: The Way to the Supreme Self\nKrishna identifies the transcendental characteristics of God, such as omnipotence,\nomniscience, and omnipresence. Krishna also describes a symbolic tree (representing\nmaterial existence), which has its roots in the heavens and its foliage on earth. Krishna\nexplains that this tree should be felled with the “axe of detachment,” after which one\ncan go beyond to his supreme abode.\n“I am seated in the hearts of all, from Me are memory and knowledge and their loss\nas well. It is I alone who am to be known through all the Vedas, I am the author and\nknower of Vedanta.”\nChapter Sixteen: The Division of Divine and Demonic Treasures\nKrishna describes the divine and demonic qualities that are part of human nature. He\ncounsels that to attain the supreme destination, one must give up lust, anger, and\ngreed, and discern between right and wrong action by discernment through buddhi\n(the aspect of the mind that makes wisdom possible) and evidence from the\nscriptures.\n\n“There are two types of beings created in this world, the divine and the demonic. Men\nof demonic nature know not what to do and what to refrain from doing. Purity is not\nin them nor good conduct and truth.”\n“The man who has escaped the gates of darkness practices what is good for himself\nand attains the Supreme Goal.”\nChapter Seventeen: The Threefold Division of Faith\nKrishna discusses how we can cultivate faith and purity by making conscious choices\nabout the food we eat, the actions we perform, and the attitude with which we\nperform our actions.\n“Food that promotes longevity, vitality, strength, health, pleasure, appetite, that is\nsucculent, unctuous and agreeable is favored by people with sattva. Food that is\nexcessively bitter, sour, salty, hot, acrid, dry and burning is liked by people with rajas.\nFood that is ill-cooked, tasteless, putrid, stale, unclean, left-over is favored by people\nwith tamas.”\nChapter Eighteen: The Way to Liberation Through Renunciation (MokshaSanyasa\nYoga)\nIn this chapter, the conclusions of the previous seventeen chapters are summed up.\nKrishna asks Arjuna to abandon all forms of dharma and simply surrender to him. He\ndescribes this as the ultimate perfection of life.\n“Even though engaged in all kinds of action, a man who has taken refuge in Me\nreaches by My Grace, the eternal and imperishable Abode.”\n“Fix your heart on Me, give your love to Me, worship Me, bow down before Me, so\nshall you come to Me. This is My pledge to you for you are dear to Me.”\n“He who with supreme devotion to Me teaches this deeply profound philosophy to\nthose who are devoted to Me shall without question come to me.”",
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      "body": "@@ -91,19 +91,16 @@\n mz/blob)\n-%0A%0A \n %0AThere i\n@@ -1448,18 +1448,16 @@\n at .  %0A%0A\n-  \n The Amar\n@@ -1498,82 +1498,8 @@\n  .%0A%0A\n-    The  Legend about the  importance of Amarnath Cave is as follows :- %0A%0A\n This\n@@ -3851,16 +3851,17 @@\n Shiva).%0A\n+%0A\n Discover\n@@ -4611,13 +4611,8 @@\n . %0A%0A\n-    T\n he a\n",
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      "body": "The Legend\n![](https://cdn.steemitimages.com/DQmegwgf4oLdVgmACD2VSbAW1T2PUBioLnkiNfaZcFEABmz/blob)\n\n \nThere is famous Rigvedic Verse that says \"Ekam Sat \" that is \"There is one Being ,the sages call Him by many names.\" The  God (Parmeshwar) has three deities who carry on the world .This is Known as Holy Trinity. Brahma- the creator, Vishnu - the perpetuator of life and Shiva (Mahesh ) -the purifier and perpetuator of good and destroyer of evil. Rig Veda refer Shiva as Rudra as in its following verse .  \"We Worship Tryambaka (Rudra) , Who spread Fragrance and Increases Nourishment , May He release me ,like the cucumber from its stem , From Mortal Life , But not From Immorality . \"(Rig Veda Mandal VII Sukta 59 and Mantra 12) \n\nThe Yajurveda describes Shiva as ascetic warrior Whose robe is of Deer Skin  and He carries Trishul . According to the verse Satyam, Shivam ,Sundaram ,the life is described as having three facets Truth (Satyam), Good (Shivam) and the Beautiful (Sundaram). Shiva is a living God. The most Sacred and  ancient books of India, the Rig Veda narrates His presence in the hymns. Vedic myths, rituals and even astronomy testifies to His existence from the dawn of time .The Mohindaro and Harapa findings confirm Shiva worship in the ancient India. According to the older scriptures, He has three places  of His residence. One is  Kailash Parvat another  is Lohit Giri under which Brahamputra flows and third is Muzwan Parvat .  \n\n  The Amarnath Cave has special significance .\n\n    The  Legend about the  importance of Amarnath Cave is as follows :- \n\nThis is The Cave which was chosen by Bhole Shankar  for narrating the secrets of immortality and creation of Universe  to Maa Parvati ji .   The story goes like this  .   Centuries ago Maa Parvati asked Shiv ji  to  let her know why and when  He  started wearing the beads of heads ( Mund Mala)  .   Bhole Shankar replied when ever you are born  I add one more head in my beads .  Maa Parvati said ,\"  My Lord, my body is destroyed every time  and I die again and again, but you are Immortal. Please let me know the secret of this .\" Bhole Shankar replied that it is due to Amar Katha .\" Maa Parvati insisted that she may be told that secret.  For long Shiva ji continued postponing .   Finally on consistent demand from Maa Parvati He made up his mind to tell the immortal secret . He started  for    lonely  place  where  no living  being  could  listen  it .  He choose Amarnath Cave .  In preparation to that He left His Nandi ( The Bull which He used to ride )  at Pahalgam (Bail gaon) .  At Chandanwari He released Moon from his hairs (Jataon). At the banks of Lake Sheshnag He released the snakes .  He decided to leave his Son Ganesha at Mahagunas Parvat (Mahaganesh Hill ) . At Panjtarni, Shivji  left the Five Elements behind (Earth , Water, Air , Fire and Sky)  which make living being . He is the Lord of these elements.  It is believed that as a symbol of sacrificing the earthly world , Shivaji and  Maa Parvati  had Tandav Dance . After leaving behind all these, Bhole Shankar enters the Holy Amarnath Cave along with Parvati Maa . Lord Shiva takes his Samadhi on the Deer Skin and concentrate . To ensure that no living being is able to hear the Immortal Tale , He created Rudra named Kalagni and ordered him  to spread fire to eliminate every living  thing in and around the Holy Cave . After this He started narrating  the secret of immortality to Maa Parvati . But as a matter of chance one egg which was lying beneath the  Deer skin remained protected . It is believed to be non living and more over it was protected by Shiva -Parvati Asan (Bed) .  The pair of pigeons which were born out of this  egg became immortal  having listened the secret  of immortality (Amar Katha).  \n Many pilgrims report seeing the pair of pigeons  when they trek the arduous route to pay their obeisance before the Ice-Lingam (the phallic symbol of Shiva).\nDiscovery of Holy Cave \n\n![](https://cdn.steemitimages.com/DQmZ129MTfxeaSJCN4iCvLgH4FBDyZLUCYzjTR72K3t2uMZ/blob)\n\nThe story narrated by people about the discovery of this Holy Cave  is of  a Gujjar ( shepherd) Buta Malik . He is given the credit of discovering this Holy Cave  . Story goes like this , that a saint gave Buta Malik a bag full of Coal. On reaching his home when he opened the bag , to his  utter surprise the bag was full of gold coins . This made him overwelmed with joy. He  ran to thank the Saint . But,  what he found was that  the  Saint had disappeared . Instead , he found  The Holy Cave and Shiv Lingam there in . He announced the discovery of this  to the Villagers. Then onwards this has become the sacred place of Pilgrimage . \n\n    The ancient epics narrate an other  story which  goes like this. The valley of Kashmir was under water .It was a big lake. Kashyap Rishi drained the water through number of rivers and rivulets . In those days Bhrigu Rishi came that way on a visit to The Himalyas. He was the first to have Darshans of this Holy Cave . When people heard of the Lingam, Amarnath for them  became Shiva’s abode and a Centre of pilgrimage . Since then Lacs of devotees perform the pilgrimage through tough terrain and avail eternal happiness. \nThe trek to Amarnath, in the month of sharavan ( July–August) has the devout flock to this incredible shrine, where the image of Shiva, in the form of a Lingam, is formed naturally of an Ice Stalagmite, which waxes and wanes with the Moon's cycle . By its side are fascinating, two more Ice Lingams, that of  Maa Parvati and of their son, Ganesha .",
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      "body": "Good and nice providing news I liked",
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      "body": "Hi my name is John and this is a true story. I was always attracted to my aunt but I wasn’t really thinking of fucking. She was black haired black eye and a huge breast her breast is the double size of Pamela Anderson’s. The thing that always made me horny is that she had sex only ones (very old fashion family) and she didn’t masturbate at all.\n\nOne day I was in her bedroom jerking off and she came in I quickly pool my cock in but I didn’t close the zip and you could see my erection if you looked closely. She saw it and said “Ohhhhhhh. . . . . . . . You are crowning up huh, go to the bathroom, you will get your privacy there.”\n\nI was too scared to say anything so I went and I was jerking off in the bathroom, God it was one of the best jerks I had ever thrown. As I was growing up, I was 13 the time that she caught me, I was really horny, and so I found the opportunity to touch women. I didn’t actually ask women to, I was just attacking them and touching them, one victim was my mom and my aunt. It didn’t last with my mom ’cause she was angry. But my aunt not only she was fantastic, not only she let me touch her, she was horny too.\n\nI was one day in her house and she had a summer shower, with a small curtain. You could see everything. And she saw me and said “Ohhhh, sorryyyyy. I’ll close the curtain,” but not only she didn’t closed them, she opened them a little farther, and I could see her masturbating, and then she came. After that time I was spying on her, and when she was seeing that she always said, “You nutty boy you,” and she closed the window. And when I was touching her ass, I would sit on the back and put my hand in her ass and she was moving her ass so I could get deeper and touch her ass better. And I knew she was ready and I could make my move.\n\nOne day she came into my house, one lucky shot in my program, we were alone. That was it, now I had to make my move. I was lying on the couch and she was lying in a position that her head was right on my cock. We were chatting about her getting married, and I asked her “Aunt Depali, why you didn’t get married?” She said, “Oh honey, I couldn’t, Grandma and Grandpa are old-fashioned, I couldn’t get married. I couldn’t go out and I couldn’t masturbate.”\n\nI asked her, “You’re masturbating now?” She said, “Well you saw me in the shower didn’t yah?” I said, “Yeah, but can you have sex, you’re 43 and you had sex only once.” She answered, “I don’t know baby. Maybe I’ll never find out.” And then I said, “Well I’ll show you,” and my cock rose up and she felt it.\n\nShe said, “Ooooohhhhhh baby. Thanks,” and she pulled my pants down and she started giving me a blowjob. God it was great, she was sucking me like a Goddess. Then she stopped and said, “I want to try one thing I always wanted to do.” She got a cigarette and she took some smoke in her mouth and she took my cock in and she blew all the smoke in my cock. God it hurt but it was great and she left my cock and the smoke came out and she smiled, and I said to her, “You fucking bitch, it hurts.” She said, “Don’t worry” and she went in the kitchen and she came back with a thing that looks like an enema. I asked her, “What is this?”\n\nShe said, “An enema, let you’re auntie do the work.” I let her, and she put the rubber pump in, it hurt but I didn’t say anything. And then put some cold water in. I said, “Fucccccckkkkkk” and she smiled and removed it. Then she said, “Tell me when they’re going to come out,” and she kneeled.\n\nI said, “They’re coming,” and she took my cock in her mouth and she swallowed everything, I couldn’t believe it. After some rest she said, “Fuck me,” and I put her on the couch and I start fucking her. God she was tight, and she said, “Fuckkkkkk… Ooooooohhhhhh Ahhhhhhhhhhh it hurts”. I said, “Oh aunty when it was the last time you had sex?” She said, “Six years ago.”\n\nI could see her beautiful tits moving, it was great ’cause they where natural and they moved very nice and she said, “I’m comiiinngggggg. . . . OOHHHHHH. . . . . . . . . . AAAAHHHHHHH… “And she came. Then I said, “I’m coming too Auntie, “and she said, “Ohhh yesssssss… Giveeeee me your sperm,” and I came inside her.\nshare this story",
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      "author": "cheetah",
      "body": "Hi! I am a robot. I just upvoted you! I found similar content that readers might be interested in:\nhttp://bitcoinbasics101.com/wp-content/uploads/2014/11/Bitcoin-Basics-101-eBook.pdf",
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      "body": "![](https://cdn.steemitimages.com/DQmbEJYX3nAN9Qfo7S48K9WDAWguQUaPchvVJY3iEcoVQDb/blob)\nAs you can see from the points above, Bitcoin has a lot of positives and negatives attached to\nit currently. Because it's decentralized and generally has low fees for transactions, many\npeople are starting to take notice and get excited about this and other cryptocurrencies.\nAnother thing to note is that some people worry about who controls the Bitcoin network. The\nreality is that because it uses peer-to-peer technology, no one person or corporation can own\nthe Bitcoin network. This may seem scary to some while it's revolutionary and exciting to\nothers.\nThe need for all versions of Bitcoin software to be compatible and be able to communicate with\neach other is paramount to Bitcoin's success. Luckily, most people who are involved realize\nthis and have worked together to improve the Bitcoin software and network considerably in just\na few short years 6The fact that Bitcoin is different than anything else that was around when it first came out is\nboth good and bad, but at the end of the day it makes Bitcoin unique and special. And this just\nmight be what's able to help Bitcoin grow even more quickly around the world. This may turn\nout to be the financial system that brings the world together.",
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      "body": "Now let’s turn to cash. We compared cash and credit earlier, and noted that a cash system needs to\nbe “bootstrapped,” but the benefit is that it avoids the possibility of a buyer defaulting on her debt.\nCash offers two additional advantages. The first is better anonymity. Since your credit card is issued in\nyour name, the bank can track all your spending. But when you pay in cash, the bank doesn’t come\ninto the picture, and the other party doesn’t need to know who you are. Second, cash can enable\noffline transactions where there’s no need to phone home to a third party in order to get the\ntransaction approved. Maybe later, they go to a third party like a bank to deposit the cash, but that’s\nmuch less of a hassle.\nBitcoin doesn’t quite offer these two properties, but comes close enough to be useful. Bitcoin is not\nanonymous to the same level as cash is. You don’t need to use your real identity to pay in Bitcoin, but\nit’s possible that your transactions can be tied together based on the public ledger of transactions\n7\nwith clever algorithms, and then further linked to your identity if you’re not careful. We’ll get into the\nmessy but fascinating details behind Bitcoin anonymity in Chapter 6.\nBitcoin doesn’t work in a fully offline way either. The good news is it doesn’t require a central server,\ninstead relying on a peer-to-peer network which is resilient in the way that the Internet itself is. In\nChapter 3 we’ll look at tricks like “green addresses” and micropayments which allow us to do offline\npayments in certain situations or under certain assumptions.\nThe earliest ideas of applying cryptography to cash came from David Chaum in 1983. Let’s understand\nthis through a physical analogy. Let’s say I start giving out pieces of paper that say: “The bearer of this\nnote may redeem it for one dollar by presenting it to me” with my signature attached. If people trust\nthat I’ll keep my promise and consider my signature unforgeable, they can pass around these pieces\nof paper just like banknotes. In fact, banknotes themselves got their start as promissory notes issued\nby commercial banks. It’s only in fairly recent history that governments stepped in to centralize the\nmoney supply and legally require banks to redeem notes.\nI can do the same thing electronically with digital signatures, but that runs into the annoying “double\nspending” problem — if you receive a piece of data representing a unit of virtual cash, you can make\ntwo (or more) copies of it and pass it on to different people. To stick with our analogy, let’s stretch it a\nlittle bit and assume that people can make perfect copies and we have no way to tell copies from the\noriginal. Can we solve double spending in this world?\nHere’s a possible solution: I put unique serial numbers into each note I give out. When you receive\nsuch a note from someone, you check my signature, but you also call me on the phone to ask if a note\nwith that serial number has already been spent. Hopefully I’ll say no, in which case you accept the\nnote. I’ll record the serial number as spent in my ledger, and if you try to spend that note, it won’t\nwork because the recipient will call me and I’ll tell them the note has already been spent. What you’ll\nneed to do instead is to periodically bring me all the notes you’ve received, and I’ll issue you the same\nnumber of new notes with fresh serial numbers.\nThis works. It’s cumbersome in real life, but straightforward digitally provided I’ve set up a server to\ndo the signing and record-keeping of serial numbers. The only problem is that this isn’t really cash any\nmore, because it’s not anonymous — when I issue a note to you I can record the serial number along\nwith your identity, and I can do the same when someone else later redeems it. That means I can keep\ntrack of all the places where you’re spending your money.\nThis is where Chaum’s innovation comes in. He figured out to both keep the system anonymous and\nprevent double-spending by inventing the digital equivalent of the following procedure: when I issue a\nnew note to you, you pick the serial number. You write it down on the piece of paper, but cover it so\nthat I can’t see it. Then I’ll sign it, still unable to see the serial number. This is called a “blind signature”\nin cryptography. It’ll be in your interest to pick a long, random serial number to ensure that it will\nmost likely be unique. I don’t have to worry that you’ll pick a serial number that’s already been picked\n— you can only shoot yourself in the foot by doing so and end up with a note that can’t be spent.\n8\nThis was the first serious digital cash proposal. It works, but it still requires a server run by a central\nauthority, such as a bank, and for everyone to trust that entity. Moreover, every transaction needs\nthe participation of this server to go through. If the server goes down temporarily, payments grind to\na halt. A few years later, in 1988, Chaum in collaboration with two other cryptographers Fiat and Naor\nproposed offline electronic cash. At first sight this might seem to be impossible: if you try to spend the\nsame digital note or coin at two different shops, how can they possibly stop this unless they’re both\nconnected to the same payment network or central entity?\nThe clever idea is to stop worrying about preventing double-spending and focus on detecting it, after\nthe fact, when the merchant re-connects to the bank server. After all, this is why you’re able to use\nyour credit card on an airplane even if there is no network connection up in the skies. The transaction\nprocessing happens later when the airline is able to re-connect to the network. If your card is denied,\nyou’ll owe the airline (or your bank) money. If you think about it, quite a bit of traditional finance is\nbased on the idea of detecting an error or loss, followed by attempting to recover the money or\npunish the perpetrator. If you write someone a personal check, they have no guarantee that the\nmoney is actually in your account, but they can come after you if the check bounces. Conceivably, if\nan offline electronic cash system were widely adopted, the legal system would come to recognize\ndouble spending as a crime.\nChaum, Fiat, and Naor’s idea for detecting double spending was an intricate cryptographic dance. At a\nhigh level, what it achieved was this: every digital coin issued to you encodes your identity, but in such\na way that no one except you, not even the bank, can decode it. Every time you spend your coin, the\nrecipient will require you to decode a random subset of the encoding, and they’ll keep a record of\nthis. This decoding isn’t enough to allow them to determine your identity. But if you ever double\nspend a coin, eventually both recipients will go to the bank to redeem their notes, and when they do\nthis, the bank can put the two pieces of information together to decode your identity completely,\nwith an overwhelmingly high probability.\nYou might wonder if someone can frame you as a double spender in this system. Say you spend a coin\nwith me, and then I turned around and tried to double-spend it (without redeeming it with the bank\nand getting a new coin with my identity encoded). This won’t work — the new recipient will ask me to\ndecode a random subset, and this will almost certainly not be the same as the subset you decoded for\nme, so I won’t be able to comply with their decoding request.\nOver the years, many cryptographers have looked at this construction and improved it in various\nways. In the Chaum-Fiat-Naor scheme, if a coin is worth $100, and you wanted to buy something that\ncost only $75, say, there’s no way to split that coin into $75 and a $25. All you could do is go back to\nthe bank, cash in the $100 coin, and ask for a $75 coin and a $25 coin. But a paper by Okamoto and\nOhta uses “Merkle trees” to create a system that does allow you to subdivide your coins. Merkle trees\nwould show up in Bitcoin as well, and we’ll meet them in Chapter 1. The Chaum-Fiat-Naor scheme\nalso leaves a lot of room for improvements in efficiency. In particular, the application of something\ncalled zero-knowledge proofs to this scheme (most notably by Brands; and Camenisch, Hohenberger,\n9\nand Lysyanskaya) was very fruitful—zero-knowledge proofs have also been applied to Bitcoin as we\nwill see in Chapter 6.\nBut back to Chaum: he took his ideas and commercialized them. He formed a company in 1989 called\nDigiCash, probably the earliest company that tried to solve the problem of online payments. They had\nabout a five-year head start on other companies like FirstVirtual and CyberCash that we just\ndiscussed. The actual cash in Digicash’s system was called Ecash and they had another system called\ncyberbucks. There were banks that actually implemented it — a few in the US and at least one in\nFinland. This was in the 1990s, long before Bitcoin, which might come as surprise to some Bitcoin\nenthusiasts who view banks as tech-phobic, anti-innovative behemoths.\nEcash is based on Chaum’s protocols. Clients are anonymous, so banks can’t trace how they’re\nspending their money. But merchants in ecash aren’t anonymous. They have to return coins as soon\nas they receive them, so the bank knows how much they’re making, at what times, and so on.\n![b1.JPG](https://cdn.steemitimages.com/DQmW9eWs2QXZduQkUrCcDqfkPqKYH5xixgpDNicyvQULtmV/b1.JPG)\nFigure 2: Screenshot of DigiCash\nFigure 2 shows a screenshot from the software. As you can see, it shows you your balance as well as\nall the coins that you have that have been issued to you from the bank. Since there’s no way to split\nyour coins, the bank issues you a whole set of coins in denominations of a cent, two cents, four cents,\n10\nand so on — powers of two. That way, you (or your software, on your behalf) can always select a set\nof coins to pay for the exact amount of a transaction.\nWhen you want to make a transaction, say, as in this example, you want to make a donation to the\nnon-profit privacy group EPIC, you’d click on a donation link that takes you to the Digicash website.\nThat would then open a reverse web connection back to your computer. That means your computer\nhad to have the ability to accept incoming connections and act as a server. You’d have to have your\nown IP address and your ISP would have to allow incoming connections. If the connection was\nsuccessful, then the ecash software would launch on your computer and you’d be able to approve the\ntransaction and send the money.\nChaum had several patents on Digicash technology, in particular, the blind-signature scheme that it\nused. This was controversial, and it stopped other people from developing ecash systems that used\nthe same protocol. But a bunch of cryptographers who hung out on what was called the cypherpunks\nmailing list wanted an alternative. Cyperpunks was the predecessor to the mailing list where Satoshi\nNakamoto would later announce Bitcoin to the world, and this is no coincidence. We’ll talk about the\ncypherpunk movement and the roots of Bitcoin in Chapter 7.\nThe cypherpunk cryptographers implemented a version of of ecash called MagicMoney. It did violate\nthe patents, but was billed as being only for experimental use. It was a fun piece of software to play\nwith. The interface was all text-based. You could send transactions by email. You would just copy and\npaste the transactions into your email and send it to another user. Hopefully, you’d use end-to-end\nemail encryption software such as PGP to protect the transaction in transit.\nThen there’s a proposal called Lucre by Ben Laurie with contributions from many other people. Lucre\ntries to replace the blind-signature scheme in ecash with a non-patent-encumbered alternative, with\nthe rest of the system largely the same.\nYet another proposal, by Ian Goldberg, tries to fix the problem of not being able to split your coins to\nmake change. His idea was that the merchant could send you coins back if they had some coins, so\nthat you might overpay for the item if you didn’t have exact change, and then you’d get some coins\nback. But notice that this introduces an anonymity problem. As we saw earlier, in ecash, senders are\nanonymous but merchants aren’t. When the merchant sends cash back, technically, they’re the\nsender, so they’re anonymous. But you, as someone who has to return this cash to the bank, aren’t\nanonymous. There’s no way to design this system without breaking the anonymity of users trying to\nbuy goods. So Goldberg came up with a proposal where there were different types of coins that\nwould allow these transactions to occur, allow you to get change back, and still preserve your\nanonymity.\nNow, why did DigiCash fail? The main problem with DigiCash was that it was hard to persuade the\nbanks and the merchants to adopt it. Since there weren’t many merchants that accepted ecash, users\ndidn’t want it either. Worse, it didn’t support user-to-user transactions, or at least not very well. It\nwas really centered on the user-to-merchant transaction. So if merchants weren’t on board, there was\n11\nno other way to bootstrap interest in the system. So at the end of the day, DigiCash lost and the credit\ncard companies won.\nAs a side note, Bitcoin allows user-to-merchant and user-to-user transactions. In fact, the protocol\ndoesn’t have a notion of merchant that’s separate from the notion of user. The support for\nuser-to-user transactions probably contributed to Bitcoin’s success. There was something to do with\nyour bitcoins right from the beginning: send it to other users, while the community tried to drum up\nsupport for Bitcoin and get merchants to accept it.\nIn the later years of the company, DigiCash also experimented with tamper-resistant hardware to try\nto prevent double-spending rather than just detecting it. In this system, you’d get a small hardware\ndevice that was usually called a wallet, or some sort of card. The device would keep track of your\nbalance, which would decrease when you spent money and increase if you loaded the card with more\nmoney. The point of the device is that there should be no way to physically or digitally go in and\ntamper with its counter. So if the counter hits zero, then the card stops being able to spend money\nuntil it’s re-loaded.\nThere were many other companies that had electronic cash systems based on tamper-resistant\nhardware. DigiCash later worked with a company called CAFE which was based in Europe. Another\ncompany formed around this idea was called Mondex and it was later acquired by Mastercard. Visa\nalso had their own variant called VisaCash.\n![b2.JPG](https://cdn.steemitimages.com/DQmRhM7pgiWtf7HPN6ikD6tZKVdJq9PzBKQa1rXbXbDAc3f/b2.JPG)\nFigure 3: Mondex system, showing user card and wallet.\n12\nFigure 3 shows the user side of the Mondex system. There’s a smart card and there’s a wallet unit,\nand you can load either of them with cash. And if you wanted to do user-to-user swap of money, the\ngiver user would first put their card into the wallet and move money off of the card onto the wallet.\nThen the receiver would stick their card in the wallet then you’d move the money onto the second\ncard. This was a way to exchange digital cash, and it was anonymous.\nMondex trialled their technology in a bunch of communities. One community happened to be a city\nvery close to where I grew up: Guelph, Ontario. You’ve probably already guessed that it didn’t really\ncatch on. A major problem with Mondex cards is that they’re like cash — if you lose them or they get\nstolen, the money’s gone. Worse, if there’s some sort of malfunction with the card, if the card reader\nwouldn’t read it, there’s no way to figure out if that card had balance on it or not. In these scenarios,\nMondex would typically eat the cost. They’d assume that the card was loaded and reimburse the user\nfor that lost money. Of course, that can cost a company a lot of money.\nFurther, the wallet was slow and clunky. It was much faster to pay with a credit card or with cash. And\nretailers hated having several payment terminals; they wanted just one for credit cards. All these\nfactors together did Mondex in.\nHowever, these cards were smart cards, which means that they have small microcontrollers on them,\nand that technology has proved successful. In many countries today, including Canada, where I live,\nevery single credit card and every single debit card now has smart card technology in it. It’s used for a\ndifferent purpose, though. It’s not used to prevent double-spending — the problem doesn’t arise\nsince it’s not a cash-based technology. The bank, rather than your card, keeps track of your balance or\navailable credit. Instead the chip is used for authentication, that is, to prove that you know the PIN\nthat’s associated with your account. But Mondex was using it long before this technology was\nadopted widely by the banking industry.",
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      "body": "[Source](https://toriavey.com/toris-kitchen/harissa/)\n[Plagiarism](http://www.plagiarism.org/plagiarism-101/what-is-plagiarism/) is the copying & pasting of others work without giving credit to the original author or artist. Plagiarized posts are considered spam. \r\n\r\nSpam is discouraged by the community, and may result in action from the [cheetah bot](https://steemit.com/faq.html#What_is__cheetah).\r\n\r\n[More information and tips on sharing content.](https://steemcleaners.org/copy-paste-plagiarism/)\r\n\r\nIf you believe this comment is in error, please contact us in [#disputes on Discord](https://discord.gg/YR2Wy5A)",
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      "body": "Congratulations @differentlysmart! You have completed the following achievement on Steemit and have been rewarded with new badge(s) :\n\n[![](https://steemitimages.com/70x70/http://steemitboard.com/notifications/post4day.png)](http://steemitboard.com/@differentlysmart) You published 4 posts in one day\n\n<sub>_Click on the badge to view your Board of Honor._</sub>\n<sub>_If you no longer want to receive notifications, reply to this comment with the word_ `STOP`</sub>\n\n\n\n**Do not miss the last post from @steemitboard:**\n[SteemitBoard World Cup Contest - Home stretch to the finals. Do not miss them!](https://steemit.com/steemitboard/@steemitboard/steemitboard-world-cup-contest-home-stretch-to-the-finals-do-not-miss-them)\n\n---\n**Participate in the [SteemitBoard World Cup Contest](https://steemit.com/steemitboard/@steemitboard/steemitboard-world-cup-contest-collect-badges-and-win-free-sbd)!**\nCollect World Cup badges and win free SBD\nSupport the Gold Sponsors of the contest: [@good-karma](https://v2.steemconnect.com/sign/account-witness-vote?witness=good-karma&approve=1) and [@lukestokes](https://v2.steemconnect.com/sign/account-witness-vote?witness=lukestokes.mhth&approve=1)\n\n---\n\n> Do you like [SteemitBoard's project](https://steemit.com/@steemitboard)? Then **[Vote for its witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1)** and **get one more award**!",
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      "body": "yes, sulfuric Acid and some other chemicals highly inflammable",
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