Lyf Izm

A lyf fohrm iz ChyLd Uhv Thuh Now Tranz FynyT Mynd.

Fem Lyf iz Omniess DoTr Uhv Thuh Now Tranz FynyT Mynd.

MayL Lyf iz Omneean Suhn Uhv Thuh Now Tranz FynyT Mynd.

SmahrT Lyf MyT Beeuhm An Omnicitizen, MayBee Even An AhL Guv Juj.

Lyf Izm Mayn LisT Uhv KonTenTs

Lyf Deskripshuhnz

Lyf Izm Kynd Typs Ohrdrd By Syz

End Mayn LisT Uhv KonTenTs

Lyf Deskripshuhnz Uhv Lyf Izm

Thuh Nekst Tekst Wuhz Fruhm:

What Are the Ten Characteristics of Living Organisms?

By Shailynn Krow

All living organisms — from small to big — share characteristics that separate them from the divisions in nature that do not exhibit life, like rocks or soil. Living creatures have cells, DNA, the ability to convert food into energy, grow, reproduce, respire and move. These characteristics become the criteria for scientists to separate the living elements in nature from the non-living ones.

1 & 2: Cells and DNA

All living creatures consist of cells. Organized into groups such as organelles, molecules and other multi-cellular classifications, cells can also reproduce themselves, showcase movement and display a response to certain stimuli for a scientist to consider the organism as living. Each cell carries deoxyribonucleic acid or DNA, the material made up of chromosomes that passes down genetic information which includes inherited traits of its lineages.

3: Metabolic Action

For something to live, it must consume food and convert that food into energy for the body. All living entities employ interior chemical reactions to convert eaten food into energy through a form of digestion, and then transmit the energy extracted to the cells of the body. Plants and trees convert energy from the sun into food and absorb nutrients in the soil through their roots.

4: Internal Environment Changes

Organisms that are alive make changes to their internal environment. Called homeostasis, this represents the actions a body takes to protect itself. For instance, when the body gets cold, it shivers to generate heat. All living organisms share this feature.

5: Living Organisms Grow

To grow, a living organism must have cells that divide in an orderly way to create new cells. As cells grow, expand and divide, the creature becomes larger over time. Scientists use growth and development as a measure of life.

6: The Art of Reproduction

Living organisms grow and reproduce to make more living organisms like themselves. This can occur through asexual reproduction or by producing other living organisms through sexual reproduction. The new organism’s DNA is like that of the cell it came from.

7: Ability to Adapt

Plants, animals, people, and even microorganism that live can adapt to the world around them. Adaptability involves the traits that help a living organism survive in its environment. One such trait includes the way different animal’s coats change through the seasons to make it hard for prey or predator to be seen.

8: Ability to Interact

A living organism will interact with another living organism — whether it is the same type of organism, a threat or a neutral organism, there is some form of interaction between the two. For example, flowers interact with bees by releasing pollen for it to be picked up and dispersed among female plants during reproduction. Plants like the Venus flytrap interact with nature by enclosing itself over flies, lizards and other edible insects that land within its grasp.

9: The Process of Respiration

Respiration is more than just breathing. It represents the ability of a living organism to convert energy to feed the cells, using oxygen to break down sugars and produce carbon dioxide as a by-product expelled during exhalation. All living organisms have some form of respiration, though the process may differ between them.

10: Living Creatures Move

To classify an organism as living, it must exhibit some form of movement. Though humans and animals obviously move, other items such as plants also move though it is hard to see without a time-lapse camera. Plants move their buds or leaves toward sunlight or away from shaded areas to promote growth.

Lyf Izm Kynd Typs Ohrdrd By Syz

Table of Contents

Lyf Kem Izm


Ohrgannehl Izm

Ohrgannehl Wrd Dehskripshuhnz

Ohrgannehl Baeesik Kynd Typs Klasst By Syz Ohrdr

Lyf Sel Syzohmz

Lyf Selz 2 Basic Typz

Thuh Nekst Tekst Wuhz Fruhm:

Prokaryotes Vs. Eukaryotes…Comparing the Two Basic Types of Cells

by Laura Klappenbach

All living organisms can be sorted into one of two groups depending on the fundamental structure of their cells: the prokaryotes and the eukaryotes.

Prokaryotes are organisms made up of cells that lack a cell nucleus or any membrane-encased organelles.

Eukaryotes are organisms made up of cells that possess a membrane-bound nucleus that holds genetic material as well as membrane-bound organelles.

Pikchrz Kuhmpehreeng Prokaryote And Eukaryote Typs Uhv Lyf Selz


Fuhnjy Syz Ohmz

Plant Syzohmz

KuhmpLeeTLee UhgehnsT ahl kahrnivruhss plantss

AnnimmuL Izm

Heewmuhn Syzohmz

Heeuumuhnoeed Lyf Izm

Table of Contents

See: Heeuumuhn Izm

* Heeuumuhnoid Lyf Kyndz Inkluud:

* Mohst Bahld Man Lyf Kynd Typs Inkluudz

* ( Heeuumuhnz Uhv Heeuumuhn Izm ) { In And On ANd Uhbuhv } Thiss Glohb

* And ExTruhTehresTreeaL Heeuumuhn Kyndz

* Mohst Furd Baeesik Man Lyf Kynd:

Thuh Nikst Tekst Wuhz Fruhm:

What are primates with no tails called? Apes

Thuh Wrd Speld "Ape" In Fohnehtik Eeng-Glish Speech Sownd Synz Iz Aeep

Nekst Iz Uh Pikchr Uhv Uh Prymaeet Aeep That Non-Haz Uh Tail:

GohL: BiLd Heewmuhn Kynd Izm Frum Heewmun SyzOhmz.

Included page "mehtuh-heeuumuhn-shaeept-lyf" does not exist (create it now)

Mehtuh Heeuumuhn Shaeept Lyf

Included page "prymaeet-izm" does not exist (create it now)

Prymaeet Izm

Uh Prymaeet Iz 1 Uhv Thuh Man Shaeept Lyf Kyndz Wich Iz:
1: Mohstlee kuhvrd With Fur, And
2: Oft Iz Uh Mehtuh Heeuumuhn Shaeept Lyf With Uh Tail.

Eech 1 Prymaeet Uhv Theez Myt Bee:
1: An Aeep That ( Myt Non-hav uh Tail )
2 Ohr Uh Prymaeet That Myt Hav Uh Tail Wich Eethr:

  • Cannot Grasp, Ohr
  • Iz Prehensile And Can Grasp.

Thuh Nikst Tekst Wuhz Fruhm:

What are primates with no tails called? Apes

Nekst Iz Uh Pikchr Uhv Uh Prymaeet Aeep That Non-haz uh Tail:

Nekst Iz Uh Pikchr Uhv Uh Prymaeet With uh Shohrt Tail:


NekstIz Uh Pikchr Uhv Uh Prymaeet With uh Prehensile Tail THat Kan Grasp Shohn Grasping:


Thuh Nikst Tekst Wuhz Fruhm:

Monkeys with Prehensile Tails

Written by Marcia Malory
Category: Rainforests

South American monkeys have prehensile tails that can be used for a variety of tasks, such as climbing as well as gathering and holding food.

The prehensile tail acts as a fifth limb. It is a continuation of the backbone. It has a central core of bony vertebrae that are joined together in a much more flexible fashion than those of the back.

These vertebrae are bound together with ligaments. The muscles of the tail are attached to the vertebrae by strong tendons. As the muscles at the base of the tail contract, the tail tip curls around so that it can be used as a hook.

[[include Mantis-Izm]]]

Mantis Izm

Praying Mantis Pikchr


THuh Nekst Tekst Wuhz Fruhm:

Praying Mantis Anatomy

Praying Mantis Insect Anatomy Diagrams and Nomenclature

Adult insects have common basic structures. The insect body has three main parts. These are the head, thorax, and abdomen. Each of these sections bear appendages (eg: antennae, mouth parts , and legs). The shape and size of appendages are modified depending on their use. Generally, the Mantis, like many insects, has a body divided into three parts (head, thorax, and abdomen), six legs, wings, two antennae, compound eyes, and a rigid exoskeleton. However, some criteria are unique and make it unique in its kind. This is the case of its front legs, which through evolution into hooks called abducting legs or “raptoriales”.Covered with thorns, they enable the Mantis the capture of prey large, unable to dig themselves out of such a trap. This adaptation is also found in other species with predatory habits, such as mantispes for example.

Another, more comparable to human anatomy, specificity is the ability to turn its triangular head to more than 180 degrees. The presence of a long Prothorax facilitates this almost periscopic mobility! Note that little insects are capable of because of the rigidity of their “neck”. This feature allows the Mantis to stay perfectly still while having a field of view non-standard to watch for the arrival of a prey, wherever it comes.

Sight: Observing a Mantis closely, you will notice that it seems to follow you with their eyes. This feature is explained by the presence of a called black spot pseudopupil, composed in each eye, this is only due to the light refraction through the many facets of the eye, not the presence of a true pupil. The truth is, Mantis have five eyes, the two that are clearly visible and distinguishable on examination (compound eyes), and three simple eyes. These “ocellis” appearing between the antennas are triangular. They are intended to help the Mantis to distinguish the light from the darkness. Using these five eyes, a Mantis has the potential for relatively remote prey and see the world in a wide range of wavelengths, including ultraviolet light.

Respiratory: The breathing is independent of any organ through a series of small pores called spiracles ou stigmatas, and from which the tracheae branch to form the respiratory system. The latter can be very limited and suffer asphyxiation if the air circulation is not sufficient or even if a substance just clog the surface of holes. To compensate for this problem, you will easily observe engorged females, Contracting their abdominal muscles on a regular basis, in order to increase the air flow at the surface of the pores.

Circulatory System : The circulation of the blood in the body is completely independent of the breath. As a result, a Mantis can survive even after losing a lot of blood and a member.

Digestion : after having ingested prey, which is digestible is excreted through openings called the Malpighi tubules (equivalent of the kidneys in vertebrates) in the form of dry granules composed of crystallized uric acid.

Reproductive organs : they are not observable because internal. However, we can observe a laying device ovipositor at the end of the abdomen of females, as well as two appendages called multisegmentescerques and playing a role in the perception of movement.

Skeleton : it’s a sort of rigid protective shell called external exoskeleton and made up of chitine. Unlike other animals, insects must go through a gradual succession of molts to leave their new exoskeleton to grow and reach adulthood. This process also allows the regeneration of members lost to the previous stage. But according to the nature of the injury, damage can sometimes lead to complications at the level of the molts and causing death (a major cause of death in the development of the Mantis). The nymph to adult, a Mantis molt six to nine times by species and sex.

Hearing : the Mantis are equipped with a unique, localized ear under the body at the base of the hind legs. More closely, we distinguish a narrow gorge with two resonating membranes (this feature is often absent or greatly reduced in wingless females and neo-tropical species).

Self-Bod Az Math Fohrmyuuluh

Frst, Wy Duu I Typ Self-bod rather than my self in my bod?

Wyl Uhwaeek This Brain-Mynd Duhz Theengk That Thiss Heeuumuhn Bod Duhz Funhkshuhn Az Dif Aspektss Uhv Thiss Self.

In This Heeuumuhn Bpd, Wen Uhwaeek Thuh Sentrul Nrv Sistem fuhnkshuhnz Az Kohr-Mynd Fohkuhst In This Brain-Mynd, Wyl It Iz Uhwaeek, With Uh Konsept Uhv Thiss Self Az Uh Nrv-Mynd Wich Wyl Uhwaeek Duz { Senss And|Ohr Lrn And|Ohr Theengk And|Ohr Teech } And|Ohr Muuv This Heeuumuhn] Bod Tu Duu Uhthr Dif Akts.

Eech Fungshuhn Uhv Eech Pahrt Uhv Thiss Heeuumuhn Bod Iz Senst Az Eethr:
1: Uh Senss Uhv Thiss Senseeng Nrv-Mynd-Self Ohr
2: Uh Muuvment Uhv Thiss Muuveeng Nrv-Mynd-Self.

I don't own Thiss Self-Mynd Az "My self" Kuhz Thiss Senss Uhv Self-Mynd Iz Simplee Uh Fuhngshuhn Uhv Thuh Uhwaeek Nrvz In Thiss Brain And Sentrul Nrv Sistem.

I don't own Thiss Sentrul-Nrv-Sistem Kuz Ohnlee Wen It Iz Uhwaeek Kan It Fungshuhn Az Kohr-Mynd Uhv Thiss Self-Bod!!!

I can't own Thiss Heeuumuhn Bod Kuz I AM Thiss Heeuumuhn Bod!!!

I don't think I can own Mee-Nrv-Self Wich I-Am!!!

How Kan Uh Mynd Theenk That Thuh Wrd I can own az myn Thuh Wrd Self Ohr Mee???

Kan Ryt Hand own Ryt Hand Ohr Left Cheek own Left Cheek?

I Am Thiss Uhwaeek Brain-Mynd-Self Yuuzeeng Thiss Kohr-Nrv-Mynd-Sistem Tu Senss And Dryv Thiss Heeuumuhn Bod.

Heer Uhgehn Thiss Brain-Mynd Theengks Uhv Thuh Self-Bod Wohrn by Thiss Kohr Nrv Mynd Iz Uh Math Fohrmyuuluh Kuhmpyuuted Az Uh Math Task By Uh Math Kuhmpeewteeng " Mynd Uhv Naeechur " Wich This Uhwaeek Brain-Mynd Duz Pref Tu Theengk Uhv Az Thuh Now Tranz Fynyt Mynd ".

Thuhss, Thiss Kohr-Self-Brain Duhz Theengk That Thiss Self-Bod Iz Uh Math Fohrmyuuluh Heeuumuhn Chyld Task Uhv That Mohst Graeet Mynd Kuz Uhv Thuh Nekst Reezuhnz.

1: Thiss Heeuumuhn-Bod-Self Iz Kuhmpohzd Uhv Byohkehmistree Byohmollehkeeuulz And Electrons With Maybee Suhm Radiation Kyndz Deskrybd In Fizzikss Teksts Floweeng { Intu And|Ohr Insyd And|Ohr Out Uhv } Thiss Self-Bod.

2: In Thiss Self-Bod, Eech And Ehvree Byohmollehkeeuul Iz Kuhmpohzd Uhv Kehmikkul Ehlehments I Kahl " Simp Kemz ".

3: Kem Ehlehments With Dif Isotope And Ion Vrzhuhnz

Kem Ehlehments With Dif Isotope And Ion Vrzhuhnz

Thuh NexT TekST Wuhz Fruhm

What Is an Element in Chemistry? Definition and Examples

by Anne Marie Helmenstine, Ph.D.
Updated April 17, 2018

A ChemicaL ELemenT is a substance that cannot be broken down by chemical means. Although elements aren't changed by chemical reactions, new elements may be formed by nuclear reactions.

Elements are defined by the number of protons they possess. Simp Kemz of an element all have the same number of protons, but they can have different numbers of electrons and neutrons…

Changing the number of neutrons form isotopes…

Changing the ratio of electrons to protons creates ions…

4: Thuss, Eech Simp Kem Iz Kuhmpohzd Uhv:

  • 1 Ohr Mohr Protons Az Thuh Kem Ehlehment Numbr And
  • Zeeroh Ohr Mohr Nuutronz Az Thuh Isotope Nuhmbr And
  • Zeeroh Ohr Mohr Electrons Az Thuh Ion Nuhmbr.

5: Eech And Ehvree Nuutron Kownt Isotope Vrzhuhn And Elektron Kownt Ion Vrzhuhn Uhv Ehvree Simp Kem Ehlehment In Biochemistry,
Uhv This Human Self-Bod Iz Uhsehmbuld Kuhmpleetlee Uhv Fizzikss Pahrtikkulz Protons, Nuutronz And Electrons.

6: Prohtonz And Nuutronz Az Kuhmpozzit Pahrtikkulz

Prohtonz And Nuutronz Az Kuhmpozzit Pahrtikkulz


7: Kwahrkss Fuhnduhmentulz

Kwahrkss Fuhnduhmentulz


THuh Nekst Tekst And Chahrt Wuhz Fruhm:

8: Uh Hydrogen ( " Simp Kem " = " Chemical ELemenT " ) Iz A MaTh FohrmyuuLuh  Az Shohn AT,

9: Simp Kem 1 H Math

Simp Kem 1 H MaTh

Thiss Paeej Iz Spehsiffikullee Uhbowt:

NexT Pikchr Frum:

The solution of the Schrodinger equation for the hydrogen atom is a formidable mathematical problem, but is of such fundamental importance that it will be treated in outline [ AT ]. The solution is managed by separating the variables so that the wave function is represented by the product:

The separation leads to three equations for the three spatial variables, and their solutions give rise to three quantum numbers associated with the hydrogen energy levels.

Eech Simp Kem Az A Math Fohrmyuuluh Iz Uhsehmbuld Intu Thuh Biochemicals Uhv Wich Eech Lyf Fohrm Iz Kuhmpohzd Fruhm

Thiss Iz Thuh LasT Lyn Uhv Tekst In Thuh Paeej Naeemd: " Simp Kem 1 H MaTh ".

10: Thohz 2 Math Fohrmyuuluhz, Thuh 3 Dymenshuhnul Geometry Diagram And Thuh Fizziks Eekwaeezhuhn, Ahr Thuh Mohst Kommuhn Simp Kem Az ( Kem Ehlehment Proton Count 1 Naeemd Hydrohjen ) Az Deskrybd At  Az ( Isotope Vrzhuhn 0 Nuutronz Naeemd Protium ) With ( Ion Vrzhuhn 1 Electron Wich Duz Koz Uh Nuutrul Chahrj ).

Then Baeest Fruhm Thohz, My KuhnkLuushuhnz Follow:

3:  Eech And Ehvree Nuutron Kownt Isotope Vrzhuhn And Elektron Kownt Ion Vrzhuhn Uhv Ehvree Simp Kem Ehlehment In Biochemistry,
Uhv This Human Self-Bod Iz Uhsehmbuld Kuhmpleetlee Uhv Fizzikss Pahrtikkulz Kahld: Protons, Nuutronz And Electrons.

  • Thohz Simp Kemz And Electrons Ahr Quantum Physics Theengz Deskrybd Az Eethr:

1: ( Nondivvizzibbul Ellemmentuhree PahrTikulz Such Az Electrons described with numbrd AtribbyuuTs AT Ohr
2: ( KuhmpozziT PahrTikles With Mohr Than 1 Ehlehmehntuhree Pahrtikkul Az Deskrybd At ) Ohr

Thuh Ohnlee Uhthr Theeng In This Heeuumuhn Bod Iz radiaiton.

( Radiation Iz Deskrybd At Az " the transfer of energy through waves (electromagnetic radiation) or fast traveling particles (particulate radiation) " ).

Thuh Nekst Tekst Wuhz Fruhm:

How can I calculate the wavelength of electromagnetic radiation?

1 Answer
[ By ]

To find wavelength (λ ), the equation is…
λ = c/ν …
FYI, ν is the Greek letter nu (it is not the same as a v)
and λ is the Greek letter lambda.

c = 3.00 × 10^8 m/s (the speed of light in a vacuum)
λ = wavelength in meters
ν = frequency in Hertz (Hz)

Eech Uhv Thohz Goeeng Fruhm Plaeess Tu Plaees Within Thuh Self-Bod,

Thuss Eech 1 Theeng in Thiss Self-Bod That I Hav Lrnd Haz Numerical And/phr Geometrical Math Proprteez, Az in Volume Decebals Ohr Letter Fohrmation Geometry Ohr ( Algebra-Lyk Ohr Calculus-Lyk)  Symbol-concept Uhsohseeaeeshuhn.

Kuz Eech Simp Kem Ehlehment, such az " Simp Kem 1 H " In Eech Biohkemmikkul Uhlong With Radiation Ahr Eech 1 ( Uhv Ohr Uhsehmbuld With ) Nondivvizzibbul Ehlehmehntuhree Pahrtikkulz In This Self-Bod Iz Uh Math Fohrmyuuluh
Kuhmpeeuuted By Thuh " Now Tranz Fynyt Mynd "

Thuss, I Reezuhn ThaT This SeLf-Bod Iz Uh Math Fohrmyuuluh Kuhmpyuuted Az Uh Math Task.

EThiks Uhv MohruLz Duz Wrsen Ohr Improov Lyf MohraL

Good MohraL FeeLeeng Good BeTr Than Bad MohraL Sufreeng

ObjekTiv Bad MohraLLiTTee Senss Proovd Tu Wrsen Bad MohraL

Good MohraLLiTTee Senss Proovd Tu Improov Good MohraL

PrehdiTTohr ImmohraLLiTTee Vrsuhs SivviLLyzd Lyf

KehrakTr Wrd Deskripshuhn

KehrakTr MohraLLiTTe Habs Az Good Vrchoo Ohr VyohLayshuhn Rong Bad

Wrd MandiTohree And SimmiLr Wrdz Koz VyohLayTed Rongd Sufreeng

Good Manrz Uhv MohraL KehrakTr BeTr Than Bad Habz Uhv UnmohraL KehrakTr

Vrchoo EThiks DehvehLuhps Good KerakTr Manrz

Rehkuhmend Wuhn Mohr Good Opshuhn Iz Sayf Mohr SmhrT Manr

Good Rehkuhmendaeeshuhm BeTr KwahLiTee Than Bad AdVyss

Mohr Good Iz BeTr Than Mohr Bad

Tirrannee tyrant rongz Deskrybd Az bad habz twohrdz mohr vyolayshuhn rong

VyohLayshuhn wrd Deskripshuhnz

Thuh Wrd vyohLayshuh Iz Deskrybd az bad rong instrukshuhn that wen vyohlaytr prfohrmd duz koz Lyf tu feel vyohlayted rongd that kuhnsistentlee iz felt az:

  • "ThaT vyohlaytr chohz tu doo that bad rong akt that dyrektlee did koz my bod tu senss sufreeng bad feeleengz uhv:
  • a DeskrybuhbuL max intensittee uhv sufreeng bad rongd feeleengz in a spehsiffik lohkul ehreeuh
  • and vehreeuhss intensiteez uhv sufreeng bad rongd feeleengz throo this spehsiffik raynj uhv bad rongd ehreeuhz
  • and thuh sufreeng bad rongd feeleengz did last in a spehsiffik ehreeuh fohr this mehzhruhbul lenth uhv tym uhv feeleeng ther vyohlayshuhn rongd sufreeng bad sensayshuhnz.

Mohr Prvrss trm deskripshuhnz

Thuh Trm mohr prvrss Deskrybd Az dehmuhnstrayTeeng mohr uhmownt uhv bad kwahlitteez.

Mohr Peewr Trm Deskripshuhnz

Thuh Trm Mohr Peewr Deskkrybd Az DehmuhnsTrayTeeng Mohr UhmownT Uhv Good KwahLiTTeez.

Included page "luv-yohr-naeebr-lyk-yuu-luhv-self" does not exist (create it now)

See: Wy PrakTiss UhgehnsT SmahL T

Vrchuu EThiks Duz Teech Tu Chooz Tu uhvoeed havveeng a bad kehraktr Tu Uhvoeed duueeng bad manrz,
And Try Tu Hav A Good KehrakTr Kuz A Good KehrakTr Duz Good Manrz.

Good KonsepT Uhv SeLf Uhv KuhmpLeeT Baysik Kynd Typs KLasT By Ohrdrd Syz

This Mynd MyT Chuuz Tu DeevehLuhp Uh Good KonsepT Uhv SeLf In This Mynd,

This SeLf MyT Try Tu AkT Az Uh SivviLyzd Good Mannrd Prsuhn

  • And Rehkuhmend ThaT UhThr Dif Selvz STryv Tu AkT Az Eech Az Uh SivviLyzd Good Mannrd Prsuhn.

Thuh Saym Good SeLf KonsepT In Wuhn KoordinayTed Brain MyT:
1: Dreem Good KuhnsidraT ThoT Trmz
2: Speek Good KuhnsidraT Speech Trmz
3: Muuv Bod MuhsuLz Tu Good KuhnsidraT AkTs

A Trm Iz A Chahr Ohr A Wrd Ohr A Frayz Ohr A SenTenss Ohr MuLTippuL SenTenss Trmz.

ThaT MyT Show Good KuhnsidraT KehrakTr

This SeLf MyT Try Tu:

1: Theengk Good KuhnsidraT ThoTs And Rehkuhmend UhThr SeLfs Theengk Good KuhnsidraT ThoTs;
2: Enkrehj Good KuhnsidraT WahnTs And Rehkuhmend UhThr SeLfs Enkrehj Good KuhnsidraT WahnTs;
3: WiLL Good KuhnsidraT ATTiTTuudz And Rehkuhmend UhThr SeLfs Enkrehj Good KuhnsidraT ATTiTTuudz;
4: Chooz Good KuhnsidraT Manrz And Rehkuhmend UhThr SeLfs Enkrehj Good KuhnsidraT Manrz.

Theez MyT BeTr Thuh MohraL And KehrakTr And Manrz Uhv SeLf And UhThrz.

Baysik GohL Iz Tu STryv:

  • Twohrdz (KuhmpLeeT Non bad Mohral Wich Iz AhL Peewr Good MohraL );
  • Then Twohrdz BeTr UhcheevmenT: Mohr Good MohraL, Mohr Lrned In Syehnss, Mohr SmahrT InTehLidjenss;
  • MyT SumTymz Win BesT GohL: MohsT Good MohraL, MohsT Lrned In Syehnss, MohsT SmahrT InTehLidjenss;

Eech Tym SeLf FeeLz bad mohral that feelz rong.

Try Tu Evr Uhvoeed devill vyohLayshuhn wich iz intenshuhnul ronging, deelibrat wrseneeng mohral.

Try Tu Evr Uhvoeed devill poeezin wich duz koz mohr wrss inTenss bad feeleeng.

Try Tu Evr Uhvoeed devill tohrchr (rep koz bad bad rong rong mohr and mohr wrseneeng mohral )

  • wich duz koz mohr lasteeng bad mohral wich showz mohr and mohr wrss kehraktr

PLehzhr Iz Mohr InTenss Good MohraL Wich Iz Wyz.

Ohrgazm in Simp Lang Iz Gazm, Wich Iz MohsT InTenss Good MohraL FeeLeeng.

Mohr Happeeness Iz Mohr Long LasTeeng Good MohraL

EewTiLLiTTehreean EThiks

NexT TekST Fruhm:


I. Definition

Utilitarianism (pronounced yoo-TILL-ih-TARE-ee-en-ism) is one of the main schools of thought in modern ethics (also known as moral philosophy). Utilitarianism holds that what’s ethical (or moral) is whatever maximizes total happiness while minimizing total pain. The word total is important here: if you act ethically according to utilitarianism, you’re not maximizing your happiness, but the total happiness of the whole human race.

The main idea of utilitarian ethics is: secure the greatest good for the greatest number.

Thus Thuh MohsT EewTiLLiTTehreean EThikkuL GohL Iz:
1: Thuh BesT MohraL HeLTh
2: Fohr Thuh MohsT Lyv Lyf Fohrmz
3: Fohr Az Long Uhv A Drayshuhn Az PossibbuL.

This MyT GeT EkspresT Az:

1: Lrn Thuh Naeem Uhv Eech Lyf Ohrgan In uh Human.

2: Lrn Thuh Naym Uhv Eech Lyf SeL Kynd In Eech Lyf Ohrganz In Thuh Heewmuhn Bod

2: Lrn Thuh NuuTrishuhn Needz Uhv Eech OhrguhneL Uhv Eech Heewmuhn Ohrgan Lyf SeL Kynd.

See: OhrguhneL

3: EeT KuhmpLeeT Lyf SeLz ( Lyv FruuT And Lyv Vehjeez And MeeT WiTh Whole SeLz ) Tu Feed Eenuf DNA MehTabbohLyTs Fohr TehLohmehrz Tu HohpfuLLee Non-ShohrTyz And Fohr TeLomerase Tu Hav Eenuhf DNA MehTabbohLyTs Tu Groh TehLohmehrz Tu Max LenTh.

4: Seek Saym Kynd Uhv Lrneeng Tu PLan How Eech Lyf Speesheez, EspeshuLLee AnnihmuLz WiTh Braynz, MyT Liv Az Happee And HeLThee And Long Drayshuhn Az PossibuL Tu Lrn Maksimmum PohTenchuL VohkabbuLLehry. ( How Mehnee Wrdz MyT A STuudehnT WiTh A Brayn Lrn If AhL Thuh Kyndz Uhv SeLz Uhv Eech Lyf Kynd KepT Ther EnTyr LenTh Uhv TehLohmehrz JusT Lyk DipLoid SehLz ThaT Prohvyd KuhpLeeT LenTh Uhv TehLohmehrz Tu Thuh GammeeT ( Sprm Ohr Eg ) SeLz.

See: DipLoid Meiosis Deskripshuhnz

5: WahnT Tu Liv Happee And HeLThee Mohr Long Than Thuh OhLdesT PeepuL UhLyv LisTed AT

6: WahnT Tu Liv Happee And HeLThee Az Long Az Thuh MohsT OhLd EeLohheem Huu Gaiayzd Owr GLohb Maybe WiTh Thuh Gydehnss Uhv EL.

7: WahnT Tu Liv Happee And HeLThee Long Eenuf Fohr InTrSTehLr Spayss KrafT Tu GeT Deesynd And BiLT Soh Our SivviLyzayshuhn MyT Gaiayz GLohbz Uhway Fruhn Thuh GaLLakTik Kohr.

8: WahnT Tu Liv Happee And HeLThee Long Eenuf Fohr InTrGaLLakTik Spayss KrafT Tu GeT Deesynd And BiLT Soh We Kan Spred PeessfuL Good Wyz SivviLLyzd SivviLLyzayshuhn In UhThr GaLakseez.

9: WahnT Tu Liv Happee And HeLThee Long Eenuf Fohr InTrSuuprKLuhsTr Spayss KrafT Tu GeT Deesynd And BiLT Soh We Kan Spred PeessfuL Good Wyz SivviLLyzd SivviLLyzayshuhn In UhThr SuuprKLuhsTrz.

10: WahnT Tu Liv Happee And HeLThee Az Long Az Thuh MohsT AngchehnT GrayTr KreeayTrz Uhv Thuh Big Bom ThaT FrsT Kozd Thuh Big Bang ThaT BrThT Owr UhbzrvuhbuL Eewnivrss.

11: WahnT Tu Liv Happee And HeLThee Long Eenuhf Fohr InTr-AbsohLuuT-Eewnivrss Spayss KrafT Tu GeT Deesynd And BiLT Soh We Kan Spred PeessfuL Good Wyz SivviLLyzd SivviLLyzayshuhn In UhThr Maybee Suhm Day PahrT UhbzrvuhbuL AbsohLuuT Eewnivrss Egz.

12: How Many AbsohLuuT Eewnivrss Eggz MyT GeT EewnyTed InTu Uh PohTehnchuL Uhv An Evr-Groheeng InTr [AbsohLuuT Eewnivrss Fedrayshuhn Uhv AbsohLuuT Eewnivrss MeewnissipuLz ThaT MyT Non-war WiTh Eech UhThr JusT Lyk Thuh KrehnT sub-Nayshuhn MeewnissipuLz Non-war WiTh Eech UhThr In Modrn Sub-KonTinnenTuL Nayshuhnz???

SivviLyzd Uhv Good KonsepT Uhv SeLf

NexT TekST Fruhm:

civilized (adj.)

"in a state of civilization," 1610s, past-participle adjective from civilize.

In UhThr Wrdz, SivviLyzd Iz Deskrybd Az Havveeng Gon Thruu A SivviLLyzeeng Prossess.

SivviLyz Uhv SivviLyzd Uhv Good KonsepT Uhv SeLf

NexT TekST Fruhm:

civilize (v.)

c. 1600, "to bring out of barbarism, introduce order and civil organization among, refine and enlighten," from French civiliser, verb from Old French civil (adj.), from Latin civilis "relating to a citizen, relating to public life, befitting a citizen; popular, affable, courteous," alternative adjectival derivative of civis "townsman" (see city). Intransitive meaning "become civilized" is from 1868. Related: Civilized; civilizing.

Citizen: City + Zen

See: Wy PrakTiss UhgehnsT SmahL T

Zen Fohr NohbuL TruuThs Uhv Zen Uhv SivviLyz Uhv SivviLyzd Uhv Good KonsepT Uhv SeLf

Zen Fohr NohbuL TruuThs Ahr Lyk:

Thuh NexT Impruuvd TekST Wuhz OhridjinnuLLee Fruhm:

The Four [Zen] TruuThs are:

1 – Dukha (Suhfreeng) [EgzisTs]

2 – Trishna/Raga ([ Ther Iz A Koz And ] Ohridjin Uhv [ Eech Kynd Uhv ] suhfreeng [ ThaT Can GeT Dehskrybd ] )

3 – Nirvana (Cessayshuhn Uhv [ Eech Kynd Uhv ] sufreeng [ Can GeT Wuhn ] )

4 – [ Ther Iz A Way ] that leads to the cessation of suhfreeng…

NexT TekST Wuhz Fruhm:

FrsT [Zen] TruuTh - [Lyf InkLuudz sufreeng]

Until the age of 29, Prince Siddhartha…was confined to the four walls of the palace by his father. When he first stepped out of the palace, he saw four things which left a deep impact in his tender and naïve mind: a new born baby, a crippled old man, a sick man and the corpse of a dead man.

The Prince, who had been brought up in the lap of luxury, oblivious to the suhfreeng in the world outside the palace, was deeply perturbed when he saw suffering, misery, and death with his [ self-sehnsseeng ] eyes.

NexT TekST Wuhz Fruhm:

The First [Zen] Truth is about our discontent with our lives. We are not happy about ourselves, want something we do not have, are irritated by others or lose things we want to keep. Often we even complain about the fact we are complaining: “Why aren’t I happy ? Why am I jealous of others? What do I really want ?” Some people find the idea that ‘life [can inkLuud] suffering’ [ Tu Bee ] very depressing but what it means is that life [can] contain suhfreeng, whether we like it or not. It is our unwillingness to accept this that [ can inkreess ] suhfreeng.

NexT TexT Wuhz Fruhn:

[ SykoLLuhjisT Siddhartha ] realized that during their journey through life, a human being has to endure many sufferings- physical and psychological- in the form of old age, sickness, separation from beloved ones, deprivation, encounters with unpleasant situations and people, lamentation, sorrow and suffering.

NexT TekST Wuhz Fruhm:

The [Zen] TruuTh of Suhfreeng:

Birth is suffering, aging is suffering, death is suffering. Sorrow, lamentation, pain, sadness and distress are all suffering. Being attached to the unloved is suffering; being separated from the loved is suffering. Not getting what one wants is suffering. In short, the five aggregates of grasping (form, consciousness, perception, feeling/sensation, volition) are suffering.

The Reality of Suffering–dukkha

The Pali word dukkha, in ordinary usage, means ‘suffering’, ‘pain’, ‘sorrow’ or ‘misery’. But in the context of the First Noble Truth, dukkha also means ‘imperfection’, ‘impermanence’, ’emptiness’, ‘insubstantiality’. There are three kinds of suffering:

– [Tu] Ordinar[iLee Suhfr] Suhfreeng–dukkha-dukkha ( Fohr EhzampuL: Hungr and Tyrdness )

– Suffering produced by Change–virapinama-dukkha

– Suffering as the Conditioned States–samkara-dukkha

[Tu] Ordinar[iLee Suhfr] Suhfreeng–dukkha-dukkha

There are all kinds of suffering in life: birth, sickness, old age, death, association with unpleasant persons and conditions, separation from beloved ones and pleasant conditions, not getting what we desire, grief, lamentation, distress–all forms of physical and mental suffering.

Suffering produced by Change–virapinama-dukkha

Pleasant and happy feelings or conditions in life are not permanent. Sooner or later they will change. When they change, they may produce pain, suffering, unhappiness or disappointment. This vicissitude is considered viparimana-dukkha.

Suffering as the Conditioned States–samkara-dukkha

An ‘individual’, an ‘I’ or a ‘self’ is a combination of ever-changing mental and physical forces which can be divided into five groups or ‘aggregates’ – pancakkhandha. Suffering, as conditioned states, is produced by attachment to these five aggregates:




Mental Formations–sankharakkhandha


Thuh Wrd Nohrm Speld Az " devil "

Thuh Wrd devvil Brohk UhpahrT Tu 2 Simp Lang Wrdz Iz:

Dev Uhv Zen Fohr NohbuL TruuThs Uhv Lyf Izm Kynd Typs Ohrdrd By Syz

Thuh Next TekSt Wuhz Fruhm:

[dev] Informal.

a software developer: a game dev; a web dev.

software development: The programmers and animators on the dev team worked late into the night.


Thus, Dev Iz An Uhbreeveeaeeshuhn Fohr:

  • DehvehLuhp And|Ohr DehvehLuhpr And|Ohr DehvehLuhpmenT

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " Dev ".

ill uhv devvil Uhv Zen Fohr NohbuL TruuThs Uhv Lyf Izm Kynd Typs Ohrdrd By Syz

Thuh Next TekSt Wuhz Fruhm:

ill (adj.)

from Old Norse illr "evil, bad; hard, difficult; mean, stingy," a word of unknown origin. Not considered to be related to evil…

c. 1200, "morally evil; offensive, objectionable"

other 13c. senses were "malevolent, hurtful, unfortunate, difficult"…

From mid-14c. as "marked by evil intentions; harmful, pernicious."

Sense of "sick, unhealthy, diseased, unwell" is first recorded mid-15c.,

probably from a use similar to that in the Old Norse idiom "it is bad to me."

ill (v.)

early 13c., "do evil to," from ill (adj.). Meaning "speak disparagingly" is from 1520s. Related: Illed; illing.

ill (adv.)

c. 1200, "wickedly; with hostility," from ill (adj.).

Meaning "not well, poorly" also is from c. 1200.

It generally has not shifted to the realm of physical sickness, as the adjective has done.

illfare (c. 1300), and illth…

Generally contrasted with well, hence the useful, but now obsolete or obscure illcome (1570s)…

ill-starred from c. 1600…

ill-tempered from c. 1600…
Ill-fated recorded from 1710;

ill-informed from 1824…

Thuhss: wrd ill myt get deskrybd az:
1: diss-eez ahlsoh kahld feeLeeng uhv bad MohraL sufreeng,
2: and|ohr tu theengk uh bad thot wich iz rong that maeeks wrss MohraL,
3: and|ohr tu { rouse ohr kuhnsent tu ) bad wahnTs that ahr rong wich maeekss wrss MohraL,
4: and|ohr muuv bod pahrts tu duu bad akts that ahr rong wich maeeks wrss MohraL.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " ill ".

Thuss uh dev ill iz: ehnee 1 theeng wich duhz

  • { dehvehLuhp ohr koz ohr kuhtribyuut tu } suhfreeng bad mohral
  • In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
  • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Thuh wrd rong

Uh rong iz uh theeng that
* duz koz uh feeleeng uhv suhfreeng bad mohral uhv ehnee syz
* In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
* And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Ther Ahr 3 kyndz uhv rong.

1: Uh nachrul rong myt bee wintr wethr snow tuhcheeng skin kozzeeng feeleeng kohld suffreeng bad mohral

2: An aksiddentul rong myt be Wyl Wahkeeng failling tu see Uh Branch On Thuh Ground and trippeeng ohvr That Branch.

3: With intent deliberate vyohlaeeshuhn rong

Thuh wrd vyohlaeeshuhn

In Reality, with intent deliberate vyohlaeeshuhn rong iz tu :

  • { with intent deliberately } sellekt an instrukshuhn beeleevd tu be uh bad manr rong
      • wich uh vyolaytr devvil mynd haz lrnd
        • duz koz uh feeleeng uhv suhfreeng bad mohral uhv ehnee syz
  • { with intent deliberately } aimd at
    • ( Uh Lyv Lyf And/ohr Suhm Lyv Lyvz and|Ohr Ther Proprtee )
  • { with intent deliberately } spehsiffikklee tu koz ( Uh Lyv Lyf Ohr Suhm Lyv Lyvz )
  • { uh feeleeng ohr suhm feeleengz } uhv { suhfreeng bad mohral uhv ehnee syz }
    • In Thuh Lyv Self-Bod Wohrn By Uh Kohr-SeLf Az Sentrul Nrv Sistem
    • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

An ehzampul uhv with intent deliberate vyohlaeeshuhn rong myt be tu:

1: { with intent deliberately } volluhntehrillee pik up uh dagr

2: then tu { with intent deliberately } aim at a spessiffik targeted pahrt uhv uh chohz victim being ( Suhm Lyv Beest Ohr Lyv Human Ohr Suhm Proprtee They Own )

3: then { with intent deliberately } chuuz tu yuuz uh saw mohshun uhv slowly push thuh dagr intu thuh tahrget pahrt uhv chohz victim wyl reepeetedlee { pushing thuh dagr uhway fruhm self-bod then pulling thuh dagr twohrdz self-bod } till that tahrget pahrt iz cut thruu tu thuh uhthr syd.

Ther Myt Bee 2 kyndz uhv Vyohlaeeshuhn

If Thuh victim wuhz:

  • uh preddittohr beest, maybe uh tarantula,
  • Ohr uh preddittohr human mass-mrdrur uhv Innuhsent Humanz
  • Ohr thuh rohps byndeeng uh slaeev
  • Then That Myt Bee Uh Just Gahrdeeng Vyohlaeeshuhn.

If Thuh Victim Wuhz

  • An Innuhsent Human
  • Ohr An Innuhsent Non-vyohlent Vehjehtehreean Beest With Brains Thoh No Handz
  • Then that myt be an unjust evil ( krym nohrm speld " crime " ) Vyohlaeeshuhn uhv assult ohr vandal-izm.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " Vyohlaeeshuhn ".

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " rong ".

Thuss uh dev ill Iz: Uh human huu duhz

  • { with intent deliberately } chuuz tu
    • { duu with thuh self-bod ohr dehvehLuhp in uh dif mynd-bod }
    • and thuhs duz { dehvehLuhp ohr koz } suhfreeng bad mohral
      • In Thuh Lyv Self-Bod Wohrn By ( Kohr-SeLf Az Sentrul Nrv Sistem }
      • And|Ohr In Thuh Bod Uhv Ehnee UhThr Lyv Lyf Fohrm.

Thuh mohr uh devvil human duhz koz sufreeng,

  • Thuh mohr that desensittizez My ( Simpathee And Kuhmpashuhn__ ) Twohrdz that devvil human
    • UhbowT Letting that devvil human Reeseev ShelTr In My Hohm
  • Fruhm Ehnee Temprachr Uhv DayLyt WeThr Ohr Thuh cold nyt wethr


Thuh Next TekSt Wuhz Fruhm:



1 sorrow or the capacity to feel sorrow for another's suffering or misfortune

Thuh Next TekSt Wuhz Fruhm:

compassion noun kəm-ˈpa-shən

Definition of compassion

Thuh mohr uh devvil human duhz koz sufreeng
Then I feel less { Kuhmpashuhn Nohrm Speld Compassion } twohrdz that devil beest
* UhbowT Letting that devvil human Reeseev ShelTr In My Hohm

  • Fruhm Thuh hot DayLyT WeThr Ohr Thuh cold nyt wethr
    • That myt koz that devvil beest with uh brain tu suffr.

If Uh devvil human WahnTs

  • Evry Lyf Tu sufr az much az possibbul
  • And Our Glohb tu chaeenj intu uh tohrchr chaeembr,
  • Then LojjikkuLLee that devvil human wahnts ther self-bod tu suffr az much az possibbul
  • in and at ehvree plaeess that devvil human myt go.

Thuh Mohr Peepul Looz ( Simpathee And Kuhmpashuhn )

Thuh Next TekSt Wuhz Fruhm:

ostracism noun ˈä-strə-ˌsi-zəm
Definition of ostracism

1 : a method of temporary banishment by popular vote without trial or special accusation practiced in ancient Greece

2 : exclusion by general consent from common privileges or social acceptance

Thuh Next TekSt Wuhz Fruhm:

ostracize verb ˈä-strə-ˌsīz

ostracized; ostracizing

Definition of ostracize

transitive verb

1 : to exile by ostracism

2 : to exclude from a group by common consent

Thus, that myt reezult in suhm devvil humanz sufreeng oft Outside In Thuh Kohld Nyt Wethr.

Thiss Iz Thuh Last Lyn Uhv Tekst Uhv Thuh Paeej Naeemd " devvil ".

NexT TekST Fruhnm:

The Second [Zen] Truth tells us the reason why we are suffering: desire ! We want things, we want things to be different, we want something to happen (or not). A large part of the day we are thinking about our wishes. And more often than not we get carried away with them into a never-ending spiral of ‘if only….’.

NexT TekST Fruhm:

[ Thuh Sehkuhnd Zen] Truth: [Uhv] The Origin of Suffering:

It is the craving which gives rise to rebirth, bound up with pleasure and lust. This is to say sensual craving, craving for existence, and craving for non-existence.

Feeling/Sensation born of eye contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact are agreeable and pleasurable, and it is here that this craving arises and establishes itself.

The Cause of Suffering–samudaya

The principal cause of suffering is the attachment to “desire” or “craving”, tanha. Both desire to have (wanting) and desire not to have (aversion). There are three kinds of desire:

– desire for sense-pleasures–kama-tanha,

– desire to become–bhava-tanha,

– desire to get rid of–vibhava-tanha.

The desire for sense pleasures manifests itself as wanting to have pleasant experiences: the taste of good food, pleasant sexual experiences, delightful music.

The desire to become is the ambition that comes with wanting attainments or recognition or fame. It is the craving to “be somebody”.

The desire to get rid of the unpleasant experiences in life: unpleasant sensations, anger, fear, jealousy.

The clinging to desire comes from our experience that short-term satisfaction comes from the following desire. We ignore the fact that satisfying our desires doesn’t bring an end to them.

NexT TekST Fruhm:

Third [Zen] Truth - The Sehsayshuhn of suhfreeng is UhTaynuhbuL

NexT TekST Fruhn:

[ Thrd Zen TruuTh ] : N'rvana (Cessation of suffering)

Wrd SpeLd [ N i r v a n a ] Az EenuhnseeaeeTed AT:


NexT TekST Fruhm:

Nirvana is a place of perfect peace and happiness, like heaven. In Hinduism and Buddhism, nirvana is the highest state that someone can attain, a state of enlightenment, meaning a person's individual desires and suffering go away.

The origin of the word nirvana relates to religious enlightenment; it comes from the Sanskrit meaning "extinction, disappearance" of the individual to the universal. Achieving nirvana is to make earthly feelings like suffering and desire disappear. It's often used casually to mean any place of happiness, like if you love chocolate, going to Hershey's Park would be nirvana. On the other hand, if you're a Buddhist monk, it may take you years of meditating to reach nirvana.

Definitions of nirvana
(Hinduism and Buddhism) the beatitude that [iz] characterized by the extinction of desire and sufhfreeng and individual consciousness

Type of:
beatification, beatitude, blessedness
a state of supreme happiness

any place of complete bliss and delight and peace

Eden, Shangri-la, heaven, paradise, promised land

NexT TekST Fruhm:

NexT TekST Fruhm:

Fourth [Zen] TruuTh - The path to the cessation of suhfreeng

Buddha says that salvation (Nirvana/Satori) is a condition that can be attained by leading a balanced life. And to lead a balanced life, one needs to follow the…'gradual path of self-improvement.'

Zen Gyd Tu Happiness

NexT TexT Fruhm:

The Only Guide to Happiness You’ll Ever Need

“The Constitution only guarantees the American people the right to pursue happiness. You have to catch it yourself.” – Benjamin Franklin

By Leo Babauta

For some of us, the ultimate goal in life is happiness.

Whether we see fulfillment in our work, contentment in our relationships, passion in our hobbies … we strive to find happiness.

“Happiness is the meaning and the purpose of life, the whole aim and end of human existence.” – Aristotle

And yet, this search for happiness can be a lifelong search, especially if we look at happiness as something that will come once we achieve certain goals — a nice home, a perfect spouse, the ultimate promotion … and when we get these goals, instead of being happy, we often are looking forward to being happy when we meet our next goals.

Happiness shouldn’t be something that happens to us in the future, maybe someday, if things go well. Happiness should be here and now, who we are now, with the people we’re with now, doing the things we’re doing now. And if we’re not with people who make us happy, and doing things that make us happy … then we should take action to make that happen.

That’s the simple formula for happiness. Take action to do the things that make you happy, with the people who make you happy, and to be happy with the person you are now. (Disclaimer: this probably doesn’t apply, of course, to those who are clinically depressed or who have other similar medical conditions which I am not qualified to discuss.)

Don’t wait for happiness. Seize it.

“If you want to be happy, be.” – Leo Tolstoy

Here’s how — a list of action you can take today to seize that happiness. You don’t have to do these all at once, but you should do most (if not all) of them eventually, and sooner rather than later. Pick one or two and start today.

Be present. Don’t think about how great things will be in the future. Don’t dwell on what did or didn’t happen in the past. Learn to be in the here and now, and experience life as it’s happening, and appreciate the world for the beauty that it is, right now. Practice makes perfect with this crucial skill.

Connect with others. In my experience, very few things can achieve happiness as well as connecting with other human beings, cultivating relationships, bonding with others. Some tips on doing this.

Spend time with those you love. This might seem almost the same as the item above, and in reality it’s an extension of the same concept, a more specific application. Spending time with the people you love is extremely important to happiness … and yet it’s incredible how often we do just the opposite, and spend time alone, or disconnected from those we love, or spend time with people we don’t much like. Make it a priority to schedule time with the people you love. Make that your most important item of the day. For myself, I have a time when I cut off work, and the rest of the day is for my family. Weekends are exclusively for my family. And by setting aside this sacred time, I ensure my happiness by letting nothing come between me and the people I love most.

Do the things you love. What do you love doing most? Figure out the 4-5 things you love doing most in life, the things that make you happiest, and make those the foundation of your day, every day. Eliminate as much of the rest as possible. For me, the things I love doing are: spending time with my family, writing, reading, and running. I do those things every day, and very little else. It may take awhile to get your life down to your essentials like I have (it took me a few years of careful elimination and rescheduling and saying “no” to requests that aren’t on my short list), but it’s worth the effort.

Focus on the good things. Everyone’s life has positive and negative aspects — whether you’re happy or not depends largely on which aspects you focus on. Did you lose today’s softball game? At least you got to spend time with friends doing something fun. Did you sprain your ankle running? Well, your body probably needed a week’s rest anyway, as you were running too much! Did your baby get sick? Well, at least it’s only a flu virus and nothing life-threatening … and at least you have a wonderful baby to nurse to health! You can see my point — almost everything has a positive side, and focusing on the positives make all the difference. My Auntie Kerry died last week (as you know), and I’m still grieving, but 1) I’m happy I spent time with her before her death; 2) her death has brought our family closer together; 3) her suffering has ended; and 4) it reminded me to spend more time with the people I love while they’re still alive.

Do work you love. An extension, of course, of doing the things you love, but applied to work. Are you already doing the work you love? Then you’re one of the lucky ones, and you should appreciate how lucky you are. If you aren’t doing the work you love, you should make it a priority to try to find work you’re passionate about, and to steer your career in that direction. Take myself for example: I was doing work that I was good at (just last year), but that I wasn’t passionate about. I was passionate about writing, and so I pursued blogging … and with a year of hard work, was able to quit my day job and blog full time. I’m so much happier these days!

Lose yourself in your work. Once you’ve found work you love, the key is to lose yourself in it … clear away all distractions, find an interesting and challenging task, and just pour all your energy and focus into that task. With practice, you’ll forget about the outside world. There are few work-related joys that equal this feeling. Read more.

Help others. Is there any better feeling than helping a fellow human being? There aren’t many. And it’s not too hard — here are 25 ways.

Find time for peace. With the hectic pace of life these days, it’s hard to find a moment of peace. But if you can make time for solitude and quiet, it can be one of the happiest parts of your day. Here’s how.

Notice the small things. Instead of waiting for the big things to happen — marriage, kids, house, nice car, big promotion, winning the lottery — find happiness in the small things that happen every day. Little things like having a quiet cup of coffee in the early morning hours, or the delicious and simple taste of berries, or the pleasure of reading a book with your child, or taking a walk with your partner. Noticing these small pleasures, throughout your day, makes a huge difference.

Develop compassion. Compassion is developing a sense of shared suffering with others … and taking steps to alleviate the suffering of others. I think too often we forget about the suffering of others while focusing on our own suffering, and if we learned to share the suffering of others, our suffering would seem insignificant as a result. Compassion is an extremely valuable skill to learn, and you get better with practice. Here’s how.

Be grateful. Learning to be grateful for what’s in our lives, for the people who have enriched our lives, goes a long way toward happiness. It helps us to appreciate what we have and what we have received, and the people who have helped us. Read more.

Become a lifelong learner. I find an inordinate amount of pleasure in reading, in learning about new things, in enriching my knowledge as I get older. I think spending time reading some of the classics, as well as passionately pursuing new interests, is energy well invested. Try to do a little of it every day, and see if it doesn’t make you happier.

Simplify your life. This is really about identifying the things you love (see above) and then eliminating everything else as much as possible. By simplifying your life in this way, you create time for your happiness, and you reduce the stress and chaos in your life. In my experience, living a very simple life is also a pleasure in itself.

Slow down. Similar to simplifying, slowing down is just a matter of reminding yourself that there’s no need to rush through life. Schedule less things on your calendar, and more space between things. Learn to eat slower, drive slower, walk slower (unless you’re doing it for exercise). Going slowly helps to reduce stress, and improve the pleasure of doing things, and keeps you in the present moment.

Exercise. I’ve written about the pleasures of exercise many times. It can be hard to start an exercise program (here’s how) but once you get going, it relieves stress and can really give you a good feeling. I feel joyful every time I go out for a run!

Meditate. You don’t need to join a Zendo or get a mat or learn any lotus positions, but the simplest form of meditation can really help you to be present and to get out of the worrying part of your head. You can do it right now: close your eyes and simply try to focus on your breathing as long as possible. Pay attention to the breath as it comes into your body, and then as it goes out. When you feel your mind start to wander, don’t fret, but just simply acknowledge the other thoughts, and then return to your breathing. Do this a little each day and you’ll get better at it.

Learn to accept. One of the challenges for people like me — people who want to improve themselves and change the world — is learning to accept things as they are. Sometimes it’s better to learn to accept, and to love, the world as it is, and people as they are, rather than to try to make everything and everyone conform to an impossible ideal. I’m not saying you should accept cruelty and injustice, but learn to love things when they are less than “perfect”.

Spend time in nature. Go outside and take a walk each day, or take the time to watch a sunset or sunrise. Or find a body of water — the ocean, a lake, a river, a pond — and spend time taking a look at it, contemplating it. If you’re lucky enough to live near some woods, or a mountain, or a canyon, go hiking. Time in nature is time invested in your happiness.

Find the miracles in life. I absolutely believe in miracles, and believe that they are all around us, every day. My children are all miracles. The kindnesses of strangers are miracles. The life growing all around us is a miracle. Find those miracles in your life, and enjoy the majesty of them.

Zen 8 Fold Path

Thuh NeksT Wuhz Fruhm:

Eightfold Path
Written By:

Donald S. Lopez

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Alternative Titles: Astangika-marga, Atthangika-magga, Noble Eightfold Path

Eightfold Path, Pali Atthangika-magga, Sanskrit Astangika-marga, in Buddhism, an early formulation of the path to enlightenment. The idea of the Eightfold Path appears in what is regarded as the first sermon of the founder of Buddhism, Siddhartha Gautama, known as the Buddha, which he delivered after his enlightenment. There he sets forth a middle way, the Eightfold Path, between the extremes of asceticism and sensual indulgence. Like the Sanskrit term Chatvari-arya-satyani, which is usually translated as Four Noble Truths, the term Astangika-marga also implies nobility and is often rendered as the “Eightfold Noble Path.” Similarly, just as what is noble about the Four Noble Truths is not the truths themselves but those who understand them, what is noble about the Eightfold Noble Path is not the path itself but those who follow it. Accordingly, Astangika-marga might be more accurately translated as the “Eightfold Path of the [spiritually] noble.” Later in the sermon, the Buddha sets forth the Four Noble Truths and identifies the fourth truth, the truth of the path, with the Eightfold Path. Each element of the path also is discussed at length in other texts.
Reclining Buddha, Polonnaruwa, Sri Lanka.
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Buddhism: The Eightfold Path
The law of dependent origination, however, raises the question of how one may escape the continually renewed cycle of birth, suffering,…

In brief, the eight elements of the path are: (1) correct view, an accurate understanding of the nature of things, specifically the Four Noble Truths, (2) correct intention, avoiding thoughts of attachment, hatred, and harmful intent, (3) correct speech, refraining from verbal misdeeds such as lying, divisive speech, harsh speech, and senseless speech, (4) correct action, refraining from physical misdeeds such as killing, stealing, and sexual misconduct, (5) correct livelihood, avoiding trades that directly or indirectly harm others, such as selling slaves, weapons, animals for slaughter, intoxicants, or poisons, (6) correct effort, abandoning negative states of mind that have already arisen, preventing negative states that have yet to arise, and sustaining positive states that have already arisen, (7) correct mindfulness, awareness of body, feelings, thought, and phenomena (the constituents of the existing world), and (8) correct concentration, single-mindedness.

The Eightfold Path receives less discussion in Buddhist literature than do the Four Noble Truths. In later formulations, the eight elements are portrayed not so much as prescriptions for behaviour but as qualities that are present in the mind of a person who has understood nirvana, the state of the cessation of suffering and the goal of Buddhism.

According to a more widely used conception, the path to enlightenment consists of a threefold training in ethics, in concentration, and in wisdom. Ethics refers to the avoidance of nonvirtuous deeds, concentration refers to the control of the mind, and wisdom refers to the development of insight into the nature of reality. The components of the Eightfold Path are divided among the three forms of training as follows: correct action, correct speech, and correct livelihood are part of the training in ethics; correct effort, correct mindfulness, and correct concentration are included in the training in concentration; and correct view and correct intention are associated with the training in wisdom.

Thuh NeksT TekST Wuhz Fruhm:

» zen & buddhism » the four noble truths » the eightfold path » karma & reincarnation » sutras » FAQ's » glossary of terms
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Buddha Himself, the eightfold path is the only way to Nirvana. It avoids the extreme of self-torture that weakens one's intellect and the extreme of self-indulgence that retards spiritual progress. It consists of the following eight factors:

» Right Understanding
» Right Thoughts
» Right Speech
» Right Action
» Right Livelihood
» Right Effort
» Right Mindfulness
» Right Concentration

is the knowledge of the Four Noble Truths. In other words, it is the understanding of oneself as one really is.

The keynote of Buddhism is this Right Understanding. Buddhism, as such, is based on knowledge and not on unreasonable belief.

are threefold. They are:

The thoughts of renunciation which are opposed to sense-pleasures.
Kind Thoughts which are opposed to ill will.
Thoughts of harmlessness which are opposed to cruelty. These tend to purify the mind.

deals with refraining from falsehood, stealing, slandering, harsh words and frivolous talks

deals with refraining from killing, stealing and lack of chastity. It helps one to develop a character that is self-controlled and mindful of rights of others.

deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poisons

Right Livelihood means earning one's living in a way that is not harmful to others.

is fourfold, namely:

the endeavor to discard evil that has already arisen.
the endeavor to prevent the arising of evil.
the endeavor to develop that good which has already arisen.
the endeavor to promote that good which has not already arisen.

Effort is needed to cultivate Good Conduct or develop one's mind, because we are often distracted or tempted to take the easy way out of things. The Buddha teaches that attaining happiness and Enlightenment depends upon one's own efforts. Effort is the root of all achievement. If one wants to get to the top of a mountain, just sitting at the foot thinking about it will not bring one there. It is by making the effort of climbing up the mountain, step by step, that eventually the summit is reached. Thus, no matter how great the Buddha's achievement may be, or how excellent His Teaching is, one must put the Teaching into practice before desired results can be obtained.

is also fourfold:

mindfulness with regard to body
mindfulness with regard to feeling
mindfulness with regard to mind
mindfulness with regard to mental objects.

Right Mindfulness is the awareness of one's deeds, words and thoughts.

Meditation means the gradual process of training the mind to focus on a single object and to remain fixed upon the object without wavering. The constant practice of meditation helps to develop a calm and concentrated mind and helps to prepare for the ultimate attainment of Wisdom and Enlightenment.

RIGHT LIVELIHOOD Uhv Zen 8 Fold Path Uhv Zen Uhv SivviLyz Uhv SivviLyzd

THuh NeksT TeksT Wuhz Fruhn:

The Dharma of Right Livelihood by Maia Zenyu Duerr
By Upaya Zen Center on November 26, 2017 in General

When I started practicing Buddhism in my early thirties, after meeting Roshi Joan Halifax, I was drawn to the concept of Right Livelihood. The Eightfold Path, the fourth of the Buddha’s Four Noble Truths, offers a compass to align our lives so that we can find freedom from suffering.

The Dharma of Right Livelihood by Maia Zenyu Duerr
By Upaya Zen Center on November 26, 2017 in General

When I started practicing Buddhism in my early thirties, after meeting Roshi Joan Halifax, I was drawn to the concept of Right Livelihood. The Eightfold Path, the fourth of the Buddha’s Four Noble Truths, offers a compass to align our lives so that we can find freedom from suffering.

Right Livelihood, samma avija, is found in the morality arm of the Path along with Right Speech and Right Action. According to the Buddha’s teachings, Right Livelihood is a way to earn a living that doesn’t harm others or oneself. In defining Right Livelihood, the Buddha named five types of businesses that lay people should not engage in. These were:

Dealing in weapons
Trade of human beings including slavery and prostitution
Meat production and butchery
Business in intoxicants
Business in poison

Thuh NeksT TekST Wuhz Fruhm:

deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poison

Zen Biz Non Hahrm Uhv AnnimmuLz Uhv RIGHT LIVELIHOOD Uhv Zen 8 Fold Path Uhv Zen


Thuh NexT TeksT Wuhz Fruhm:

DVA Mission

Dharma Voices for Animals (DVA) is an organization of those committed both to practicing the teachings of the Buddha (the Dharma) and to speaking out when animal suffering is supported by the actions of those in Dharma communities and by the policies of Dharma centers. We want to be the voice of the animals who cannot speak our language and are unable to ask, “Why are you paying people to do this to me?” or “Why are you supporting my suffering?” We want to support those who are willing to speak out about the harm we cause other sentient beings when we eat them, use their body parts as clothing and in other ways, or use household and personal hygiene products that are tested on animals. While DVA recognizes the challenges of living in a complex, modern society, we wish to promote the choices that provide the greatest reduction of animal suffering. It is our intention to be inclusive in honoring the different views of those who sincerely intend to minimize the suffering of animals.

Dzogchen Master and DVA member and contributor, Chatral Rinpoche:

“If you take meat, it goes against the vows one takes in
seeking refuge in the Buddha, Dharma and Sangha.
Because when you take meat you have to take a being’s
life. So I gave it up.”

Become a DVA Member at no cost and support the efforts to raise awareness of the suffering of animals in the Dharma community.

Thuh NeksT TeksT Wuhz Fruhm:


Last updated 2009-11-23

This page looks at Buddhist attitudes towards animals.

Buddhism and animals

Although Buddhism is an animal-friendly religion, some aspects of the tradition are surprisingly negative about animals.
The positive

Buddhism requires us to treat animals kindly:

Buddhists try to do no harm (or as little harm as possible) to animals
Buddhists try to show loving-kindness to all beings, including animals
The doctrine of right livelihood teaches Buddhists to avoid any work connected with the killing of animals
The doctrine of karma teaches that any wrong behaviour will have to be paid for in a future life - so cruel acts to animals should be avoided
Buddhists treat the lives of human and non-human animals with equal respect

Buddhists see human and non-human animals as closely related:

both have Buddha-nature
both have the possibility of becoming perfectly enlightened
a soul may be reborn either in a human body or in the body of a non-human animal

Buddhists believe that is wrong to hurt or kill animals, because all beings are afraid of injury and death:

All living things fear being beaten with clubs.
All living things fear being put to death.
Putting oneself in the place of the other,
Let no one kill nor cause another to kill.

Dhammapada 129

The negative

Buddhist behaviour towards and thinking about animals is not always positive.

The doctrine of karma implies that souls are reborn as animals because of past misdeeds. Being reborn as an animal is a serious spiritual setback.

Because non-human animals can't engage in conscious acts of self-improvement they can't improve their karmic status, and their souls must continue to be reborn as animals until their bad karma is exhausted. Only when they are reborn as human beings can they resume the quest for nirvana.

This bad karma, and the animal's inability to do much to improve it, led Buddhists in the past to think that non-human animals were inferior to human beings and so were entitled to fewer rights than human beings.

Early Buddhists (but not the Buddha himself) used the idea that animals were spiritually inferior as a justification for the exploitation and mistreatment of animals.
Experimenting on animals

Buddhists say that this is morally wrong if the animal concerned might come to any harm. However, Buddhists also acknowledge the value that animal experiments may have for human health.

So perhaps a Buddhist approach to experiments on animals might require the experimenter to:

accept the karma of carrying out the experiment
the experimenter will acquire bad karma through experimenting on an animal
experiment only for a good purpose
experiment only on animals where there is no alternative
design the experiment to do as little harm as possible
avoid killing the animal unless it is absolutely necessary
treat the animals concerned kindly and respectfully

The bad karmic consequences for the experimenter seem to demand a high level of altruistic behaviour in research laboratories.
Buddhism and vegetarianism

Not all Buddhists are vegetarian and the Buddha does not seem to have issued an overall prohibition on meat-eating. The Mahayana tradition was (and is) more strictly vegetarian than other Buddhist traditions.

The early Buddhist monastic code banned monks from eating meat if the animal had been killed specifically to feed them, but otherwise instructed them to eat anything they were given.


deals with the five kinds of trades that should be avoided by a lay disciple. They are:

trade in deadly weapons
trade in animals for slaughter
trade in slavery
trade in intoxicants
trade in poison

This SeLf MyT Try Tu Theengk SivviLyzd Good Mannrd ThoTs

  • And Rehkuhmend ThaT UhThr Dif Selvz STryv Tu Theengk SivviLyzd Good Mannrd ThoTs

WrsT Iz MohsT Bad SuhmTymz Twohrdz ahl prvrss bad

Kuhnsidr Tu Try Rehkuhmend BeTr OpT

BesT Iz MohsT Good Hohp Twohrdz Max AhL Peewr Good

YooTiLLiTTehreean EThiks GohL Az:

  • SisTem Fohr MohsT Good
    • Fohr MohsT [[Lyf] And E-Tek

GohL Tu Dev Mohr Peewr Good SivviLyzd SivviLyzayshuhn Teecheengz

Intihmuhsee Prefs


Sex Prefs

Proh Kuhnsent Ehtikkeht And Non raeep

Lah Izm

ReeL Truu GohL Uhv ReeL Truu Lah Uhv Lah Izm
Uhv EThiks Uhv MohruLz Duz Wrsen Ohr Improov Lyf MohraL

Thuh ReeL Truu GohL Uhv ReeL Truu Lah Iz:

  • EnFohrss SekkeeriTee In SohsyehTee By { STopeeng And|Ohr PrevenTeeng } ReeL-Truu-Krym
  • And HeLp GehranTee Thuh Free Sill LibrTee Uhv Eech IndivvideewuL In SohsyehTee.

ReeL-Truu-Krym Uhv EThiks Uhv MohruLz Duz Wrsen Ohr Improov Lyf MohraL

ReeLTruu-Krym Deskrybd Heer Az InTended VyohLayshuhn Leeveeng FizzikkuL Ehviddehnss Pruuvd By FohTohz And Vidz InkLuudeeng Thuh NexT LisT>

1: theft: tu tayk A Dif Prsuhn'z Ohnd ProprTee pree ThaT Prsuhn Did Kom Prmishuhn That thuh theef May { { borrow Az Lohn } Ohr { Tayk Az GifT } Ohr { Uhgree Tu { Trayd Ohr By ) FehrLee } }.

2: uhsuLT: uhtak frst uhgehnst Non fyteeeng IsT AnnimmuL, EspeshuLLee ( BeesT And|Ohr PrymayT Ahd|Ohr Heewmuhn )).

3: rayp: AfTr Prsuhn Komd Non KuhnsehnT Tu Suhm Kynd(z) Uhv Fuk Akt Then if raypist duz fuk uhgehnst that PrSuhn in that saym kynd(z) Uhv way[z].

4: mrdr: tu kill ( wuhn ohr mohr ) AnnimmuL(z) Hoo Ahr ( InnuhsenT = Non giltee ) uhv tryeeng tu kill bod wohrn by self.

End Uhv ReeL Truu Krym

Lah Saiz Ohmz Vrs (Haoh=#)1:

Lah Saiz Ohmz

Table of Contents


Lah Vrs (Haoh=#)1: Simp Lang Law
In Yeeng Voiss Sownd Chahrz Iz Lah Uv Lah Saiz Ohmz
Uv Thuh AhL Spundj STeiT Saiz Ohmz Uv Thuh AhL STeiT Saiz Ohmz Peidj LisT.

Lah Vrs (Haoh=#)2:0: Law Definition:

Lah Vrs (Haoh=#)2:1: Rules of conduct approved and enforced by the government of and over a certain territory…

Lah Vrs (Haoh=#)2:2: Related Terms: Regulation, Statutes, Lex Scripta, Act, Custom,… Civil Law,… Justice, Rule of Law, Substantive Law, Positive Law

Lah Vrs (Haoh=#)3:0: See Also=AhLsoh:
Lah Vrs (Haoh=#)3:1: * Civil Law
Lah Vrs (Haoh=#)3:2: * Lah Saiz Ohmz
Lah Vrs (Haoh=#)3:3: * Li
Lah Vrs (Haoh=#)3:4: * Nachuhrul Lah
Lah Vrs (Haoh=#)5:5: * Rule of Law
Lah Vrs (Haoh=#)5:6: * Saiunss Lahz

Civil Law

SihviL Lah Vrs (Haoh=#)1: CiviL Law In Yeeng Voiss Sownd Chahrz

Sihvil Vrs (Haoh=#)1: Civil In Yeeng Voiss Sownd Chahrz

Sihvil Vrs (Haoh=#)2: Sivil Pronunciation
IPA(key): /siːʋiːl/ (example of pronunciation)

Sihvil Vrs (Haoh=#)3:0: civil (adj.)

Sihvil Vrs (Haoh=#)3:1: late 14c., "relating to civil law or life; pertaining to the internal affairs of a state," from Old French civil "civil, relating to civil law" (13c.) and directly from Latin civilis "relating to a society, pertaining to public life, relating to the civic order, befitting a citizen," hence by extension "popular, affable, courteous;" alternative adjectival derivative of civis "townsman" (see city).

Sihvil Vrs (Haoh=#)3:2: Meaning "not barbarous, civilized" is from 1550s. Specifically "relating to the commonwealth as secularly organized" (as opposed to military or ecclesiastical) by 1610s. Meaning "relating to the citizen in his relation to the commonwealth or to fellow citizens" also is from 1610s.

Sihvil Vrs (Haoh=#)3:3: The word civil has about twelve different meanings; it is applied to all manner of objects, which are perfectly disparate. As opposed to criminal, it means all law not criminal. As opposed to ecclesiastical, it means all law not ecclesiastical: as opposed to military, it means all law not military, and so on. [John Austin, "Lectures on Jurisprudence," 1873]
The sense of "polite" was in classical Latin, but English did not pick up this nuance of the word until late 16c., and it has tended to descend in meaning to "meeting minimum standards of courtesy." "Courteous is thus more commonly said of superiors, civil of inferiors, since it implies or suggests the possibility of incivility or rudeness" [OED].

Sihvil Vrs (Haoh=#)3:4: Civil case (as opposed to criminal) is recorded from 1610s. Civil liberty "natural liberty restrained by law only so far as is necessary for the public good" is by 1640s.

Sihvil Vrs (Haoh=#)4:0: Civil Law Definition:

Sihvil Vrs (Haoh=#)4:1: A body of law derived and evolved directly from Roman Law, the primary feature of which is that laws are struck in writing; codified, and not determined, as in the common law, by the opinions of judges based on historic customs.

Sihvil Vrs (Haoh=#)5:0: See ALso=AhLsoh:
Sihvil Vrs (Haoh=#)5:1: Earth Constitution

Lah Vrs (Haoh=#)1: Simp Lang Law
In Yeeng Voiss Sownd Chahrz Iz Lah Uv Lah Saiz Ohmz
Uv Thuh AhL Spundj STeiT Saiz Ohmz Uv Thuh AhL STeiT Saiz Ohmz Peidj LisT.

Lah Vrs (Haoh=#)2:0: Law Definition:

Lah Vrs (Haoh=#)2:1: Rules of conduct approved and enforced by the government of and over a certain territory…

Lah Vrs (Haoh=#)2:2: Related Terms: Regulation, Statutes, Lex Scripta, Act, Custom,… Civil Law,… Justice, Rule of Law, Substantive Law, Positive Law

Lah Vrs (Haoh=#)3:0: See Also=AhLsoh:
Lah Vrs (Haoh=#)3:1: * Civil Law
Lah Vrs (Haoh=#)3:2: * Lah Saiz Ohmz
Lah Vrs (Haoh=#)3:3: * Li
Lah Vrs (Haoh=#)3:4: * Nachuhrul Lah
Lah Vrs (Haoh=#)5:5: * Rule of Law
Lah Vrs (Haoh=#)5:6: * Saiunss Lahz

SihviL Lah Vrs (Haoh=#)2:0: Civil Law Definition:

SihviL Lah Vrs (Haoh=#)2:1: A body of law derived and evolved directly from Roman Law, the primary feature of which is that laws are struck in writing; codified, and not determined, as in the common law, by the opinions of judges based on historic customs.

Lah Syz Ohm Lists

Lah Saiz Ohmz Vrs (Haoh=#)2: Lah Saiz Ohm LisTs

Lah Saiz Ohmz Vrs (Haoh=#)3:0: Leeng Aiz Lahz
Lah Saiz Ohmz Vrs (Haoh=#)3:1: LeesT SmahL Fohrss PoinT Lah Saiz Ohmz
Lah Saiz Ohmz Vrs (Haoh=#)3:2: LeesT SmahL Point Fohrss Lah Saiz Ohmz
Lah Saiz Ohmz Vrs (Haoh=#)3:3: Beest RyTs Uv World Legislative Decisions
Lah Saiz Ohmz Vrs (Haoh=#)3:4: Heewmuhn RyTs, EspeshuhLee Thuh Universal Declaration of Human Rights
Lah Saiz Ohmz Vrs (Haoh=#)3:5: Meewnissipul Kohr Lahz
Lah Saiz Ohmz Vrs (Haoh=#)3:6: Lah Uv Neishunz Saiz Ohmz
Lah Saiz Ohmz Vrs (Haoh=#)3:7: International Law Sizomes
Lah Saiz Ohmz Vrs (Haoh=#)3:8: Aviation Law Sizomes
Lah Saiz Ohmz Vrs (Haoh=#)3:9: Wrld Fed Lah Saiz Ohmz
Lah Saiz Ohmz Vrs (Haoh=#)3:10: SohLr Sfeer Speiss Lah Saiz Ohmz
Lah Saiz Ohmz Vrs (Haoh=#)3:11: NachruL Lah Lee Saiz Ohmz
Lah Saiz Ohmz Vrs (Haoh=#)3:12: Syuhns Lahz
Lah Saiz Ohmz Vrs (Haoh=#)3:13: AhL Guv

See Ahlsoh:

Lah Saiz Ohmz Vrs (Haoh=#)4:0: See ALso=AhLsoh:
Lah Saiz Ohmz Vrs (Haoh=#)4:1: * Saiuntifik Lahz Saiz Ohmz
Lah Saiz Ohmz Vrs (Haoh=#)4:2: *
Lah Saiz Ohmz Vrs (Haoh=#)4:3: *
Lah Saiz Ohmz Vrs (Haoh=#)4:4: *
Lah Saiz Ohmz Vrs (Haoh=#)4:5: * AhL RyT

Lah Giv Ist Vrs (Haoh=#)1: LawGiver In Simp Lang

Lah Giv Ist Vrs (Haoh=#)2: law-giver (n.)

Lah Giv Ist Vrs (Haoh=#)3: also lawgiver, "one who makes or enacts a code of laws," late 14c., from law (n.) + agent noun from give (v.).

DNA TehLohmehrz Shreengk TiL Gon Then InsTruhkshuhn DNA Jeenz Kan Bee LosT.

An enzyme called Telomerase impacts telomere length…

DeTh Uhv DeeTekTiv Fohrenzikss

Table of Contents

Klinnikkul Deth Vrsuhss Brain Deth

Thuh NexT TekST Wuhz Fruhm:

clinical death is the medical term for cessation of blood circulation and breathing, the two necessary criteria to sustain life. … On the other hand, brain/biological death occurs four to six minutes after clinical death.

Thuh NexT TekST Wuhz Fruhm:

Brain DeTh Recorded As Much As 10 Minutes after clinical human death

Neer Deth Ekspeerienss

THuh NexT TekST Wuhz Fruhm:

near-death experience noun

[ Dikshuhnehree Deskripshuhn Uhv Uh ] near-death experience

1: an occurrence in which a person comes very close to dying and has memories of a spiritual experience (such as meeting dead friends and family members or seeing a white light) during the time when death was near

NexT TexT Wuhz Frhm BoTh:
* And

In a prospective study, we included 344 consecutive cardiac patients who were successfully resuscitated after cardiac arrest in ten Dutch hospitals…Findings 62 patients (18%) reported NDE, of whom 41 (12%) described a core experience.

THuh NexT TekST Wuhz Fruhm:

A 1982 Gallup poll found that 15 percent of all Americans who had almost died (under widely varying circumstances) reported an NDE…Also published…as the finding that, among 100 NDE subjects, religious belief and prior knowledge of NDEs did not seem to have an impact on the likelihood of having an NDE…

Bruce Greyson, M.D., of the University of Virginia wrote in a paper titled “The Mystical Impact of Near-Death Experiences”: “In a cross-cultural study in the United States and India, for example, psychologists Karlsis Osis and Erlendur Haraldsson did not find any straightforward relationship between religiousness and deathbed visions, although they did find that an individual’s belief system influenced the interpretation of the experience.” Kevin Ring found the same in a study of 102 people with these experiences.

NexT TexT Wuhz Frhm BoTh:
* And

In a prospective study, we included 344 consecutive cardiac patients who were successfully resuscitated after cardiac arrest in ten Dutch hospitals…Findings 62 patients (18%) reported NDE, of whom 41 (12%) described a core experience.

Ther Iz A Science Of Reesuhsihtaishuhn

Inkluudeeng Wut Iz Tot AT Reesuhsihtaishuhn, Thoh ReesuhsihTaishuh Non-GehranTeez Non LaeTr DeTh.

Thuh NexT TekST Wuhz RohT By EddiTTohr Uhv

AfTr Brain DeTh, Thuh Nrv Selz, Inklwdeeng Brain Selz And Ther Mem Kemz GeT EeTen By Bugz And Wrmz And Djrmz.

Mem Engram Kemz GeT Chaindjd Tu Bug Poop And Wrm Poop And Jrm Poop.

THuh NexT TekST Wuhz Fruhm:

Human decomposition is a natural process involving the breakdown of tissues after death. While the rate of human decomposition varies due to several factors, including weather, temperature, moisture, pH and oxygen levels, cause of death, and body position, all human bodies follow the same four stages of human decomposition.


According to Dr. Arpad A. Vass, a Senior Staff Scientist at Oak Ridge National Laboratory and Adjunct Associate Professor at the University of Tennessee in Forensic Anthropology, human decomposition begins around four minutes after a person dies and follows four stages: autolysis, bloat, active decay, and skeletonization.

Stage One: Autolysis

The first stage of human decomposition is called autolysis, or self-digestion, and begins immediately after death. As soon as blood circulation and respiration stop, the body has no way of getting oxygen or removing wastes. Excess carbon dioxide causes an acidic environment, causing membranes in cells to rupture. The membranes release enzymes that begin eating the cells from the inside out.

Rigor mortis causes muscle stiffening. Small blisters filled with nutrient-rich fluid begin appearing on internal organs and the skin’s surface. The body will appear to have a sheen due to ruptured blisters, and the skin’s top layer will begin to loosen.

Stage Two: Bloat

Leaked enzymes from the first stage begin producing many gases. The sulfur-containing compounds that the bacteria release also cause skin discoloration. Due to the gases, the human body can double in size. In addition, insect activity can be present.

The microorganisms and bacteria produce extremely unpleasant odors called putrefaction. These odors often alert others that a person has died, and can linger long after a body has been removed.

Stage Three: Active Decay

Fluids released through orifices indicate the beginning of active decay. Organs, muscles, and skin become liquefied. When all of the body’s soft tissue decomposes, hair, bones, cartilage, and other byproducts of decay remain. The cadaver loses the most mass during this stage.

Stage Four: Skeletonization

Because the skeleton has a decomposition rate based on the loss of organic (collagen) and inorganic components, there is no set timeframe when skeletonization occurs.

AnnimmuL Mem ModdeLz


HypoThehse TekSTs UbowTv AnnimmuL Memz::

1: IF ( Braeen And SenTruL Nrv SisTem ) Ahr { Uhlyv And Uhwaeek }

* Then Tner Mem Wrks.

2: IF ( Braeen And SenTruL Nrv SisTem ) Ahr Ded

* Then Tner Mem Non Wrks.

3: IF ( Braeen And SenTruL Nrv SisTem ) Ahr DehsTroeed

* Then Tner Mem Non Iz.

Pikchrz Uhv Skehlehtuhnz

Pikchr Address:

Nohts Uhbowt Skehlehtuhnz: List Uhv wut iz non ther!!!

1: No Senseeng Senss Ohrganz Ther!!!
2: No Senss Ekspeeriensseeng Nrv SisTem Ther!!!
3: No Wrkeeng Braeen Ther!!!
4: No Wrkeeng Mem Ther!!!
5: No Senss Uhv SeLf Ther!!!
6: No Muhslz Thus No Uhbillittee Tu Moov Ther!!!
7: No Uhbillittee Tu Wrk Twohrdz A Gohl Ther!!!
8: No Uhbillittee Tu Win Uh Gohl Ther!!!
9: No Uhbillittee Tu Teech Ther!!!

Heer Why All Skeletons Don't Become Fossils?

Ohr Wahch Ohrijjinnul: YouTube Vid: Why Don't All Skeletons Become Fossils?

See Ahlsoh: Helth