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<<< Sadhu Sundar Singh, the story of this great man of God always inspired me. I remember having a thin book of around 70 pages saying the full life story of this great man who walked the face of this earth, specially in my homeland India. During that time when I got that book from one of my relatives I was only 11 or 12, the book was in Kannada language, I still remember reading that book again and again and again so many times and never got fed up. >>>

http://sadhusundarsingh.homestead.com/
http://sadhusundarsingh.homestead.com/files/story....

His Family & Religious Background
His Encounter with Christ
His Travel Experiences
His Mission & Fate


“Jesus Christ was there in the room, shining, radiating an inexpressible joy and peace and love, looking at him with compassion and asking, "Why do you persecute me? I died for you ..." <Acts 9:1-5> At that time, Sundar realized that Jesus was not dead but alive. Sundar fell on his knees before Him and experienced an astonishing peacefulness which he had never felt before. The vision disappeared, but peace and joy lingered within him.”

His Family & Religious Background

One hundred and twelve years ago on September 1889, Sundar Singh was born to Sher Singh of Rampur, Punjab in northern India. His mother, a deeply religious woman, nurtured him in the noble traditions of the Sikhs. Sundar often spoke of his mother with much love and respect because of the good foundation she laid for his life to come. Little did anyone know what God was about to do with this keenly intelligent and disciplined young man.

He was raised in the luxury of his family's wealth. As a Sikh, Sundar was taught about Hinduism and came along with his parents to Hindu and Sikh temples. By the age of seven he had already memorized Bhagavadgita, the intricate Hindu dialogue containing spiritual life lessons. At sixteen, not only had he mastered the Vedas, the ancient sacred books of Hinduism, but he had also read Qur'an, the sacred book of Islam. He then got acquainted with some sadhus who taught him Yoga. A sadhu is a Hindu who devotes his entire life to his religion and forsakes all the worldly pleasures. Sundar remained single and jobless. He travelled all over India wearing a yellow robe without any food and without having any permanent residence. He lived only on the charity of others.

The life of Sadhu Sundar Singh was most remarkable in its Christ-likeness. Being born amidst the depths of Indian culture and religion, and into a Sikh family, during the early part of his life Sundar's mother would take him week by week to sit at the feet of a sadhu, an ascetic holy man, who lived some distance away in the rainforest. It was his mother who first encouraged him to become a sadhu. She once told him, "Do not be selfish and materialistic like your brothers, but seek for your peace of mind and hold steadily onto your faith. Be a sadhu." However, he never achieved peacefulness in his meditations. Owing to his mother's connections with some women from a British mission in Rajpur, Sundar was able to enter the school run by the missionaries. It was there that Sundar was first exposed to the Bible. He wasn't interested in the Bible at that time. Instead, he ardently buried himself in Hinduism and yogic practices.

His Encounter with Christ

But with the death of his beloved mother when he was only fourteen years old, his life had changed dramatically. The young Sundar grew increasingly despairing and aggressive. Convinced that what Jesus had taught was completely wrong, he tore the Bible apart and burned it. He even threw stones at preachers and encouraged others to do likewise. His hatred of the local missionaries and Christians culminated in the public burning of a Bible which he tore apart page by page and threw into the flames.

Still, however hard he tried, he couldn't find the peace he had been seeking for in his own religion. He reached a point in his life where committing suicide crossed his mind. Yet before long Sundar was intent on taking his own life. Sundar had arrived at a point of desperation: he had decided to throw himself under the Ludhiana express if God did not reveal to him the true way of peace.

Three days after he burned the Bible in front of his father, he woke up at three in the morning and went out into the moonlit courtyard for the ceremonial bath observed by devout Hindus and Sikhs before worship. He then returned to his room and knelt down, bowed his head to the ground and pleaded that God would reveal himself. Yet nothing happened. He was thinking of throwing himself in front of the train that would pass at 5 a.m. every morning behind their house, in the hope that he would find peacefulness in his future reincarnation.

He had not known what to expect: a voice, a vision, a trance? Still nothing happened, and it was fast approaching the time for the Ludhiana express. He repeated his prayer once again. He lifted his head and opened his eyes, and was rather surprised to see a faint cloud of light in the room. It was too early for the dawn. He opened the door and peered out to the courtyard. Darkness. Turning back into the room he saw that the light in the room was getting brighter. At first he feared that the room was on fire. But nothing happened. He then thought that it might be an answer to his prayer. While watching the light, he suddenly saw Jesus' figure in the radiance. To his sheer amazement he saw not the face of any of his traditional gods, but of Jesus the Christ.

Jesus Christ was there in the room, shining, radiating an inexpressible joy and peace and love, looking at him with compassion and asking, "Why do you persecute me? I died for you ..." <Acts 9:1-5> At that time, Sundar realized that Jesus was not dead but alive. Sundar fell on his knees before Him and experienced an astonishing peacefulness which he had never felt before. The vision disappeared, but peace and joy lingered within him.

Thereafter his life was transformed. He wanted to be baptized. Although his family tried to prevent him from his intention, he was determined. In 1905, on his birthday, he was baptized in an English church in Simla. At that time, he decided to become a sadhu, so that he could dedicate himself to the Lord Jesus. As a sadhu, he wore a yellow robe, lived on the charity of others, abandoned all possession and maintained celibacy. He was convinced that this was the best way to introduce the Gospel to his people since it was the only way which his people were accustomed to. In addition, he also wanted to be free to devote himself to the Lord.

Having become a Christian, he was renounced by his father and ostracized by his family. On October 16 1905, Sundar wearing a yellow robe, barefooted and without provisions, resumed his nomadic life from village to village, but this time he followed in Jesus' footsteps. From here on the life of Sundar Singh became most Christ-like. Being unwilling to denounce his Master in the face of his family's rejection, Sundar took the saffron robes of the sadhu and began a life of spreading the simple message of love and peace and rebirth through Jesus. He carried no money or other possessions, only a New Testament.

"I am not worthy to follow in the steps of my Lord," he said, "but like Him, I want no home, no possessions. Like Him I will belong to the road, sharing the suffering of my people, eating with those who will give me shelter, and telling all people of the love of God."

His Travel Experiences

In 1906, he went to Tibet for the first time. That country attracted him, primarily because of the great challenges it presented against evangelism. "There will be very strong opposition and persecution there. High above the tranquil snowclad Himalayan peaks, there will be a lot of time and opportunities to meet God and to read the Bible," he thought. On his way to Tibet, he met Stoker, an American missionary who also wore a yellow robe. Sometimes they spent the night together under a tree or in a mountain cave at an altitude of 5000 meters above sea level, without enough food. Happily they endured all the hardship for the sake of spreading the Gospel. When Sundar became ill, Stoker got them a place to stay in a house belonging to a European. Inspired by Sundar's faithfulness towards God and sincere love towards other people, the host repented his sins and gave his life to serving the Lord.

Following the advice of his friends, Sadhu enrolled himself in St.John School of Theology in Lahore. After studying for two years there, he resumed his travel. An eyewitness reported his experience with Sundar, "I encountered Sundar Singh as he was walking down a mountain trail to proclaim the Gospel to us. He then sat on top of a tree, wiped the sweat off his face and sang a hymn about the love of Jesus to us. The audience was not impressed by the song. One man came forward from the audience, pulled Sundar down from the tree and knocked him to the ground. Silently, Sundar got to his feet and began praying for these hostile people. He then told us about the love of Jesus who had died to redeem all sinners. Because of that I repented and so did the attacker." That was not the only time when Sundar won souls for the Lord by adhering to Jesus' instruction which says, "Do not take revenge on someone who wrongs you. If anyone slaps you on the right cheek, let him slap your left cheek too." (Matthew 5:39).

One day in Nepal, Sundar was ambushed by four robbers in the middle of a jungle. One of them brandished a sword. Meekly, Sundar bowed his head thinking that his life was about to end. This attitude surprised the perpetrators. Since he was penniless, they took his blanket away from him and let him go. But then, one of the robbers called him back and curiously asked his name. Sundar introduced himself, opened his Bible and started telling him the story of the rich man and Lazarus the poor. The robber said that the end of the rich man's life was unpleasant and asked what would happen to himself. Sundar then told him about the Gospel and God's forgiveness. The robber took Sundar home with him and repented.

In 1912 Sundar decided to imitate Jesus' seclusion and fasting for 40 days even though his friends advised him against it. He failed to fast for 40 days because he became weak. However the experience strengthened his spirit. He could thus overcome all doubts, anger and impatience.

In the following years, he was often persecuted but he was also miraculously delivered by the Lord. In 1914, Sundar preached in Nepal, a country with a very strong root of Buddhism. In the town of Rasa, he was sentenced to death by a local Lama on the grounds of spreading a foreign religion. He was thrown into a dry well the top of which was then covered and locked from the outside. He was without food and drink, naked inside the well together with corpses of executed murderers. He stayed in the horrible well for 2 days until a stranger came and helped him out of the well. After relocking the well, the stranger left without saying anything. Not long after that, Sundar was recaptured and taken to the Lama. The Lama was very surprised since he had always kept the only key to the well with him. Realizing that Sundar was under the protection of a very powerful God, they became fearful of him and begged him to leave them.

In 1918, Sundar visited Madras where thousands of people gathered to listen to him preach. There Sundar focussed his preaching on Jesus Christ the redeemer. He testified, "Jesus' presence always brought astonishing peace to me no matter how bad the situations I was in. Whenever I was in a prison, he was always there for me. He transformed the jail into a heaven and the burdens became blessings. There are many Christians who do not feel His glorious presence as something real. Because for them Jesus only occurs in their minds and not in their hearts. Only when someone surrenders his heart to Jesus can he find Him."

Sundar often used parables in his preachings. He once said, "One day after a long journey, I rested in front of a house. Suddenly a sparrow came towards me blown helplessly by a strong wind. From another direction, an eagle dived to catch the panicky sparrow. Threatened from different directions, the sparrow flew into my lap. By choice, it would not normally do that. However, the little bird was seeking for a refuge from a great danger. Likewise, the violent winds of suffering and trouble blow us into the Lord's protective hands."

Sadhu Sundar Singh journeyed much. He travelled all over India and Ceylon. Between 1918-1919, he visited Malaysia, Japan and China. Between 1920-1922 he went to Western Europe, Australia and Israel. He preached in many cities; Jerusalem, Lima, Berlin and Amsterdam among others. Sundar remained modest despite his fame. His attitude made his father repent. Sundar never thought of himself. He only desired to follow Jesus' example: to repay evil with kindness and to win over his enemies by love. This attitude often caused his enemies to feel ashamed of themselves. Once, he was preaching in a public market when a fanatic from a different religion suddenly punched his right cheek. Calmly, Sundar turned his left cheek towards the assailant. The attacker left. But that night Sundar received a message from the attacker asking for forgiveness. On another occasion, Sundar told some harvesters about the parable of the weeds. They became annoyed and cursed him. One of them threw a stone at Sundar's head. At that instant, the stone thrower was struck by such a painful headache that he had to lie down on the ground. Without hesitations, Sundar took over that man's chore and helped them harvest the crops. They soon became friendly to him and invited him home. Their hearts were then open to the Gospel. The next day after Sundar left, they noticed that their harvest became more abundant.

His Mission & Fate

Being unwilling to denounce his Master in the face of his family's rejection, Sundar took the saffron robes of the sadhu and began a life of spreading the simple message of love and peace and rebirth through Jesus. He carried no money or other possessions, only a New Testament.

"I am not worthy to follow in the steps of my Lord," he said, "but like Him, I want no home, no possessions. Like Him I will belong to the road, sharing the suffering of my people, eating with those who will give me shelter, and telling all people of the love of God."

He travelled India and Tibet, as well as the rest of the world, with the message that the modern interpretation of Jesus was sadly watered down. Sundar visited Tibet every summer. In 1929, he visited that country again and was never seen since. Sundar manifested into his life the verse written in Mark 8:35 which says, "For whoever wants to save his own life will lose it; but whoever loses his life for Me and for the Gospel will save it."
Dr. Harmander Singh
"Find something beautiful!"
by Bob Perks

So many words spoken and written
today about tragedy and loss.

For the first time in my life, I am
truly at a loss for words.

Then God gave me these...
"Find something Beautiful."

So there is your challenge on
this day of remembrance of
9/11.

"Find Something Beautiful."

Begin with looking in the mirror,
then inside yourself. By the end
of this day I promise you will be
overwhelmed, not with pain and
sadness, but with all the beautiful
things you discovered.

Love always and all ways,
Bob and Marianne Perks
"I wish you enough!"
J
Bob

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With thanks from Bob Perks with following inspiring words:

A message of Hope...stories from the road on my way to Heaven.
Essays, parables and rare moments of clarity.
By Bob Perks
"I Wish You Enough!" © 2001 Bob Perks
I wish you enough sun to keep your attitude bright.
I wish you enough rain to appreciate the sun more.
I wish you enough happiness to keep your spirit alive.
I wish you enough pain so that the smallest joys
in life appear much bigger.
I wish you enough gain to satisfy your wanting.
I wish you enough loss to appreciate all that you possess.
I wish you enough "Hello's" to get you through the final "Goodbye."

Thanks for your time to read it!
Iinspiration for a day, faith for a lifetime!
Starting out, starting over...starting now!
Dr. Harmander Singh
Vedic Punjab and Indian Civilization: A Review with Thanks to Bent Lorentzen: Why Punjab is the Defender of Natural World

I personally have researched and found that Aryan Invasion is a false theory to mislead people when European have greater political and thus ruling powers. Based on all works and description that are preserved from Vedic Literature to latest that we know as Shri Guru Granth Sahib, the Holy Book of Sikhs (http://www.searchgurbani.com/guru_granth_sahib/int... ) as authority over mythology and history. It talks and discusses everything based on the Quantum Physics and presence of Arts that we know as Classical Indian Arts and present in the other parts of the world.

These Classical Arts always has been gained by all sages, saints and spirituals without teachers. This very thing is known as if gift from the Spirit. The knowledge has ego as its root of action and that needs accepting something or some authority as teacher, the Guru. For example even Lord Rama and Krishna, who were masters of 14 and 16 Classical Arts also requested the master of each art as their gurus.

We are left with least of these classical arts alive with their major and minor classes and categories in the Modern Indian Civilization and World in general.

These Gurus, the teachers who help to receive the gifts from the spirit to preserve the natural world. This natural world is thus considered the Visible Form of God. Thus, all of it helps preserve all the Arts that go into Genes and also creates an Environment.

Many people in the modern age, particularly in the west consider the Teacher-taught as if a theory that Indians follow to keep the Civilization alive. We have this very teacher-taught relation for all faculties of human knowledge and wisdom. It spreads into animal kingdom and green world, and thus to the natural world. The Natural World is thus considered a teacher in its own open school.

The incomparable respect is given to the mother as she simply does not just conceives a sperm that has been preserved and developed by nature in male but also in the womb in which the same nature nurtures the same sperm within the egg. This comes out as a human body and other forms among the mammals. As the 4 kinds of life include sweat (perspiration), placenta, vegetation (With thanks from the source: http://www.sikhnet.com/news/water-and-origin-life )

It thus also includes the scientific discussions from creation of the universes to invasions of the Mughals embrace that from the Vedas to Holy Bible, Holy Quran and some other modern scriptures has not been put to question with deep intuitive and divine research works that we call as finding the truth without external aids. That means after reading and understanding everything that meets the criteria of Six Schools of Philosophy that has been main thing in world civilization.

I have studied his grammar of Shri Guru Granth Sahib that is in the Gurumukhi Scrip, in which Bhai Sahib Singh has proved that the Gurmukhi Script as the Punjabi language is the modern form of the Sanskrit. His grammar book also inspired me to write my own grammar book that I finished in 1996 but has never have been able to put it into publication for some reasons. His Grammar of Gurmukhi and thus the Gurbani by itself is written as in the Gurmukhi Script Punjabi. (With thanks from the source: http://www.sikhiwiki.org/index.php/Professor_Sahib... )

Vedic Punjab

The Rig-Veda, one of the older texts in South Asia, is generally thought to have been composed in the Greater Punjab. It embodies a literary record of the socio-cultural development of ancient Punjab (known as Sapta Sindhu) and affords us a glimpse of the life of its people. Vedic society was tribal in character. A number of families constituted a grama, a number of gramas a vis (clan) and a number of clans a Jana (tribe). The Janas, led by Rajans, were in constant inter-tribal warfare. From this warfare arose larger groupings of peoples ruled by great chieftains and kings. As a result, a new political philosophy of conquest and empire grew, which traced the origin of the state to the exigencies of war.

An important event of the Rigvedic era was the "Battle of Ten Kings" which was fought on the banks of the river Parusni (identified with the present-day river Ravi) between king Sudas of the Trtsu lineage of the Bharata clan on the one hand and a confederation of ten tribes on the other.<5> The ten tribes pitted against Sudas comprised five major the Purus, the Druhyus, the Anus, the Turvasas and the Yadus—and five minor ones, origin from the north-western and western frontiers of present-day Punjab—the Pakthas, the Alinas, the Bhalanas, the Visanins and the Sivas. King Sudas was supported by the Vedic Rishi Vasishtha, while his former Purohita the Rishi Viswamitra sided with the confederation of ten tribes.<6>

Out of such conflicts, struggles, conquests and movements of the Vedic of the Middle and Later Vedic age emerged the Punjab, a society that laid special stress on the value of action as depicted by their ideals and standards in the Hindu Epics, notably the Mahabharata.

Epic Punjab

The philosophy of heroism of the Epic Age is expounded in the Bhagavatagita section of the Mahabharata. That work is a synthesis of many doctrines and creeds, but its oldest core is arguably the enunciation of a martial and heroic cult. The Bhagavatagita expounds a philosophy of heroism probably current in the then Punjab. It provides a philosophical foundation to the profession of arms and invests the Kshatriya or warrior with respectable position and noble status. It canonizes his professional integrity and injects an intensity of purpose into it. The exploits of the civilization can be seen in the accounts of the charges of the Kauravas against the Pandavas. The epic says that the contingents of Gandharas, Kambojas, Sauviras, Madras and Trigartas occupied key positions in the Kaurava arrays throughout the epic war.<7>

Another important event that involved the Punjabis was the conflict between the Indo-Aryan Rishi Vishwamitra of the Kurukshetra area and Sage Vasishtha from the north-western parts of greater Punjab (i.e., the region extending from Swat/Kabul in the west to Delhi in the east).<8><9> The story emerges in the Rigveda and more clearly later Vedic texts and is portrayed in the Bala-Kanda section of the Valmiki Ramayana. The epic conflict is said to have been sparked over the re-possession of Kamadhenu, also known as Savala, a divine cow by Vishwamitra from a Brahmana sage of the Vasishtha lineage. Rsi Vasishtha solicited the military support of the frontier Punjabi warriors consisting of eastern Iranians—the Shakas, Kambojas, Pahlavas, etc., aided by Kirata, Harita and the Mlechcha soldiers from the Himalayas. This composite army from frontier Punjab ruined one Akshauni army of Vishwamitra, along with all of his 100 his sons except one.<10> Indologists like Dr H. C. Raychadhury, Dr B. C. Law, Dr Satya Shrava and others see in these verses the glimpses of the struggles of the Aryans with the mixed invading hordes of the barbaric Sakas, Yavanas, Kambojas, Pahlavas etc. from the north-west.<11><12><13><14> The time frame for these struggles is said to be the 2nd century BCE. Raychadhury fixes the date of the present version of the Valmiki Ramayana around/after 2nd century CE.<15>

Punjab during Buddhist times

The Buddhist text Anguttara Nikaya<16> mentions Gandhara and Kamboja among the sixteen great countries (Solas Mahajanapadas) which had evolved in/and around Jambudvipa prior to Buddha's times. Pali literature further endorses that only Kamboja and Gandhara of the sixteen ancient political powers belonged to the Uttarapatha or northern division of Jambudvipa but no precise boundaries for each have been explicitly specified. Gandhara and Kamboja are believed to have comprised the upper Indus regions and included Kashmir, eastern Afghanistan and most of the western Punjab which now forms part of Pakistan.<17> At times, the limits of Buddhist Gandhara had extended as far as Multan while those of Buddhist Kamboja comprised Rajauri/Poonch, Abhisara and Hazara as well as eastern Afghanistan including valleys of Swat and Kunar and Kapisa etc. Michael Witzel terms this region as forming parts of the Greater Punjab. Buddhist texts also mention that this northern region especially the Kamboja was renowned for its quality horses & horsemen and has been regularly mentioned as the home of horses.<18> However, Chulla-Niddesa, another ancient text of the Buddhist canon substitutes Yona for Gandhara and thus lists the Kamboja and the Yona as the only Mahajanapadas from Uttarapatha<19> This shows that Kamboja had included Gandhara at the time the Chulla-Niddesa list was written by Buddhists.

Pāṇinian and Kautiliyan Punjab

Pāṇini was a famous ancient Sanskrit grammarian born in Shalātura, identified with modern Lahur near Attock in the Northwest Frontier Province of Pakistan. One may infer from his work, the Ashtadhyayi, that the people of Greater Punjab lived prominently by the profession of arms. That text terms numerous clans as being "Ayudhajivin Samghas" or "Republics (oligarchies) that live by force of arms". Those living in the plains were called Vahika Samghas,<20> while those in the mountainous regions (including the north-east of present-day Afghanistan) were termed as Parvatiya Samghas (mountaineer republics).<21> According to an older opinion the Vahika Sanghas included prominently the Vrikas (possibly modern Virk Jatts), Damanis, confederation of six states known as Trigarta-shashthas, Yaudheyas (modern Joiya or Johiya Rajputs and some Kamboj), Parsus, Kekayas, Usinaras, Sibis<22> (possibly modern Sibia Jatts?), Kshudrakas, Malavas, Bhartas, and the Madraka clans,<23> while the other class, styled as Parvatiya Ayudhajivins, comprised among others partially the Trigartas, Darvas, the Gandharan clan of Hastayanas,<24> Niharas, Hamsamaragas, and the Kambojan clans of Ashvayanas<25> & Ashvakayanas,<26> Dharteyas (of the Dyrta town of the Ashvakayans), Apritas, Madhuwantas (all known as Rohitgiris), as well as the Daradas of the Chitral, Gilgit, etc. In addition, Pāṇini also refers to the Kshatriya monarchies of the Kuru, Gandhara and Kamboja.<27> These Kshatriyas or warrior communities followed different forms of republican or oligarchic constitutions, as is attested to by Pāṇini's Ashtadhyayi.

The Arthashastra of Kautiliya, whose oldest layer may go back to the 4th century BCE also talks of several martial republics and specifically refers to the <Kshatriya Srenis (warrior-bands) of the Kambojas, Surastras and some other frontier tribes as belonging to varta-Shastr-opajivin class (i.e., living by the profession of arms and varta), while the Madraka, Malla, the Kuru, etc., clans are called Raja-shabd-opajivins class (i.e., using the title of Raja).<28><29><30><31><32> Dr Arthur Coke Burnell observes: "In the West, there were the Kambojas and the Katas (Kathas) with a high reputation for courage and skill in war, the Saubhuties, the Yaudheyas, and the two federated peoples, the Sibis, the Malavas and the Kshudrakas, the most numerous and warlike of the Indian nations of the days".<33><34> Thus, it is seen that the heroicraditions cultivated in Vedic and Epic Age continued to the times of Pāṇini and Kautaliya. In fact, the entire region of Greater Punjab is known to have reeked with the martial people. History strongly witnesses that these Ayudhajivin clans had offered stiff resistance to the Achaemenid rulers in the 6th century, and later to the Macedonian invaders in the 4th century BC.

According to History of Punjab: "There is no doubt that the Kambojas, Daradas, Kaikayas, Madras, Pauravas, Yaudheyas, Malavas, Saindhavas and Kurus had jointly contributed to the heroic tradition and composite culture of ancient Punjab".<35><36>

Please read more about it including the following:

Invasions:
Persian domination
Alexander's invasion

Maurya Empire
Indo-Greek kingdom
The Shahi Kingdoms and the Muslim invasions
The Delhi Sultanate and Mughal empire (Main article: Mughal Empire)
The rule of the Sikhs
The British in Punjab
The Punjab of Republic of India and Pakistan

from the source with thanks: http://en.wikipedia.org/wiki/History_of_the_Punjab...


Vedic Punjab and Indian Civilization: A Review with Thanks to Bent Lorentzen: Why Punjab is the Defender of Natural World has been inspired by a wonderful wall-post by Bent Lorentzen having the most beautiful words showing reverence for natural world as: "...the mother's side of the family into deep history, it additionally means that all life, the land and habitat systems that support life, is considered the deepest mother, again deeply reinforcing an indellible love, respect, connectivity and desire to preserve their habitat's ecosystem... and this is also reflected in the way many tribes and clans encourage their young to study the sciences that have to do with ecology." (With thanks from the Facebook: http://www.facebook.com/permalink.php?story_fbid=2... )

Please read this article in detail at here: http://www.lifemetaphysical.co.cc/2011/09/history-...
Dr. Harmander Singh
Science vs Technology: Related to Facebook Topic

Science wants us to be researchers but technology just consumers. So, what do we want to be depends if we want to be contributors or consumers. The new change in world helps us with DIY and How to Do Something... we can learn both but the Revolution so called in all ages stops evolution and makes most of the people consumers in which at the end the human ends up being a product that is as if the lost identity and thus... resisting changes that harm the natural world in which we the human live.

Evolution resists the change that hinders the self-development otherwise we can be sick both physically and mentally as it seems to me... Thanks!

Science vs Technology

"When you hear the term science, it is typically associated with the term technology ‘“ especially when the two are talked about as subjects in school. Although these two terms are often interchanged, there is actually a sparse difference between the two.

Perhaps the best way to differentiate science and technology, is to have a quick definition of each term. Science is a systematic knowledge base, where a series of steps is followed in order to reliably predict the type of outcome. It can be broadly defined as the study of things with branches like biology, chemistry, physics and psychology.

Technology, on the other hand, is more of an applied science. It is where tools and knowledge are used for the study of a particular science. For example, the science of energy can have technology as its application. In the case of energy as a subject in science, solar panels can be used for a variety of technologies, an example of which are solar-powered lights.

If the goal of science is the pursuit of knowledge for science’s sake, technology aims to create systems to meet the needs of people. Science has a quest of explaining something, while technology is leaning more towards developing a use for something.

Science focuses more on analysis, generalizations and the creation of theories ‘“ while with technology, it focuses more on analysis and synthesis of design. Science is controlled by experimentation, while technology also involves design, invention and production. If science is all about theories, technology is all about processes. Finally, in order for you to excel in science, you need to have experimental and logical skills. Meanwhile, technology requires a myriad of skills including design, construction, testing, quality assurance and problem-solving.

Summary:

1. Science is the study of a particular subject, while technology is an applied science.

2. Science is focused more on analysis, while technology is all about the synthesis of design.

3. Science is all about theories, while technology is all about processes."

Read more: Difference Between Science and Technology | Difference Between | Science vs Technology http://www.differencebetween.net/science/differenc...
SEAN.FM
IN THIS LOVE
Posted August 20, 2011 by SEAN.FM in Oneness
IN THIS LOVE
I swim the sea,
Feel its depths as I breathe,
Tell myself it is Me
Not another rendition that I see.
I, walk in three's,
Me, Myself and He
And because I know what it means to be
I inhale your breathe so that i can reflect its shadow through my smile.
IN THIS LOVE,
I can feel the distance withering between us
Vibrations of venus circumventing concepts of time.
Rhythm divine is part and parcel of a continuous groove
Keeping our heartbeats aligned.
So, let's experiment with reality,
Engaged in the depths of heart's core
And delve into pages of earnest serenades while singing those pages into existence.
IN THIS LOVE,
May I walk with you as we redefine our truths and mend all hearts that are bleeding?
Let's tend to the gardens of sensitivity;
Love, divinity and family
Cultivating food for Our spirits
While repeating the beat with lyrics.
ENDLESS LOVE
Let's vanquish insanity
Grab a hold of vanity
And whisper it into an eternal sleep.
In this dimension it is peace that we seek
Why not magnify our hearts with play?
We know there are other ways
But fight with resistance of trusting intuition
Hanging on to only that we can see
So, follow she
Into the unknown and the seeds that have been sown
Because turning ourselves around is not expecting to see the power
Of we
Therefore I turn to me
The sea of suppleness
Freed from subtleness
And fly through the storm of forgotten ideals
As I question all the answers and maybe darken up the day
But at least I will come away with something real
Since, feel is a state of perfection
Then deal is the motto in its shadow screaming
DEAL WITH WHAT YOU FEEL
Steal a glimpse of real
If it must be
But be all there is to be
So that we are not mistaken!
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