Under Construction

===under construction===
just a workspace to work out bugs prior to launching real page.
Construction Sites:
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===math===
== Examples ==
\left(3-x\right) \times \left( \frac{2}{3-x} \right) = \left(3-x\right) \times \left( \frac{3}{2-x} \right)
2 = \left( \frac{\left(3-x\right) \times 3}{2-x} \right)
4-2x = 9-3x \!
-2x+3x = 9-4 \!
\int_a^x \int_a^s f(y)\,dy\,ds = \int_a^x f(y)(x-y)\,dy\,
\sum_{m=1}^\infty\sum_{n=1}^\infty\frac{m^2\,n}{3^m\left(m\,3^n+n\,3^m\right)}
u + p(x)u' + q(x)u=f(x),\,\,\,x>a
|\bar{z}| = |z|, |(\bar{z})^n| = |z|^n, arg(z^n) = n\,arg(z)\,
\lim_{z\rightarrow z_0} f(z)=f(z_0)\,
\phi_n(\kappa) = \frac{1}{4\pi^2\kappa^2} \int_0^\infty \frac{\sin(\kappa R)}{\kappa R} \frac{\partial}{\partial R}\left[R^2\frac{\partial D_n(R)}{\partial R}\right]\,dR\,
\int_0^\infty x^\alpha \sin(x)\,dx = 2^\alpha \sqrt{\pi}\, \frac{\Gamma(\frac{\alpha}{2}+1)}{\Gamma(\frac{1}{2}-\frac{\alpha}{2})}\,
\phi_n(\kappa) = 0.033C_n^2\kappa^{-11/3},\,\,\,\frac{1}{L_0}<\!\!<\kappa<\!\!<\frac{1}{l_0}\,
f(x) = {a_0\over 2} + \sum_{n=1}^\infty a_n\cos({2n\pi x \over T}) + b_n\sin({2n\pi x\over T})\,
f(x) = \begin{cases}1 & -1 \le x < 0\\
 \frac{1}{2} & x = 0\\x&0<x\le 1\end{cases}
\Gamma(z) = \int_0^\infty e^{-t} t^{z-1} \,dt\,
J_p(z) = \sum_{k=0}^\infty \frac{(-1)^k\left(\frac{z}{2}\right)^{2k+p}}{k!\Gamma(k+p+1)}\,
{}_pF_q(a_1,...,a_p;c_1,...,c_q;z) = \sum_{n=0}^\infty \frac{(a_1)_n\cdot\cdot\cdot(a_p)_n}{(c_1)_n\cdot\cdot\cdot(c_q)_n}\frac{z^n}{n!}\,
\Gamma(n+1) = n \Gamma(n), n>0\,
\int_0^1 \frac{1}{\sqrt{-lnx}} dx\,
\int_0^\infty e^{-st}t^{x-1}\,dt,\,\,\,s>0\,
===table===
 
 
 Stories
 Ma Nature
 Shamanism
 The Papalagi
 
 
----
Greetings	
Greetings
 
 
 
 
 
 
 
::::Why
::::Are some icicles long
::::Some short?
::::-Onitsura-
:We are poets and sages in so far as we 
:do not ask such questions, or rather ...
:in asking them we expect no answer and 
:do not desire one.
:To keep things in this state of wonder 
:and suspense, to want without desire to 
:love deeply without attachment, this is 
:the real part of all our living. 
:Then the different lengths of the icicles,
:the different heights of wooden pilings, 
:the difference between the sun and the
:moon, these things are of perpetual and 
:never-ending surprise, for ...
"A long thing is ...<BR>
the Long Body of Buddha;<BR>
A short thing is ...<BR>
the Short Body of Buddha."<BR>
-R.H.Blyth-<BR>
Haiku Vol4 Autumn/Winter
 
<img alt="Chinese for "utilization"" src="http://www.duckdaotsu.org/2/utilization.gif" style="width: 52px; height: 16px;">
== Table Template ==
These are some useful templates.
 Nombre Completo de la Nación Full name of nation
Official language 	Official language(s)
Capital 	Capital
Head of state 	Head-of-state
Head of government	Head-of-government
Area 	Area
Population 	Population
Independence 	Date
Currency 	Currency
 	
To the right is an example of a Wikipedia-style country info box. Below is what it looks like raw. An explanation will be given below. Don't panic!
{| border=1 align=right cellpadding=4 cellspacing=0 width=300 style="margin: 0 0 1em 1em; background: #f9f9f9; border: 1px #aaaaaa solid; border-collapse: collapse; font-size: 95%;"
|+ Nombre Completo de la Nación Full name of nation
|-
|Official language || Official language(s)
|-
|Capital || Capital
|-
|Head of state || Head-of-state
|-
|Head of government || Head-of-government
|-
|Area || Area
|-
|Population || Population
|-
|Independence || Date
|-
|Currency || Currency
|}
This looks quite complex, but really isn't as bad as it looks. The first line (up to font-size: 95%;") must be kept unaltered, in order to preserve uniformity.
The second line gives the header to the table. It is suggested that the last line of the header be the English translation of the name, and the first be the name in the native language(s). If a different script is used, that should be at the very top (for an example, see Japan (Rebellion of 61)). Each heading begins with ''' and ends with . The tag separates multiple headings.
Each data point is in the following form:
|Category || Data
And each point is sperated by
|-
Finally, the table must end with |}
To make a cell that covers two columns (as in, for example, the flag, motto, and world maps in Wikipedia's country entires - see http://en.wikipedia.org/wiki/Luxembourg for an example), use a line like this:
|colspan=2 align=center | [[image:wiki.png]]
This will add the image file (in this case, our wiki's logo) to the table
==new projects == 
How Strange and Marvelous!
from "The Tibetan Book of the Great Liberation," by Padmasambhava, trans W.
Y. Evans-Wentz, ed Stephen Mitchell, in "The Enlightened Mind," p62-64:
Since there is really no duality, separation is unreal. Until duality is
transcended and at-one-ment realized, enlightenment cannot be
attained. Both samsara and nirvana, an inseparable unity, are your own
mind. It is only because of deluded ideas, which you are free to accept or
reject, that you wander in the world of samsara. Practice the Dharma,
grasp the essence of these teachings, and free yourself from every attachment.
When you seek your mind in its true state, you will find it quite
intelligible, although it cannot be seen. In its true state, mind is
naked, immaculate, transparent, empty, timeless, uncreated, unimpeded; not
realizable as a separate thing, but as the unity of all things, yet not
composed of them; undifferentiated, self-radiant, indivisible, and without
qualities. Your own mind is not separate from other minds; it shines
forth, unobscured, for all living beings.
Your own mind is originally as pure and empty as the sky. To know
whether or not this is true, look inside your own mind.
Without beginning or ending, your original wisdom has been shining
forever, like the sun. To know whether or not this is true, look inside
your own mind.
Your original wisdom is as continuous and unstoppable as the current of
a mighty river. To know whether or not this is true, look inside your own
mind.
When you realize that all phenomena are as unstable as the air, they
lose their power to fascinate and bind you. To know whether or not this is
true, look inside your own mind.
All phenomena are your own ideas, self-conceived in the mind, like
reflections in a mirror. To know whether or not this is true, look inside
your own mind.
Arising spontaneously and free as the clouds in the sky, all phenomena
fade away by themselves. To know whether or not this is true, look inside
your own mind.
Again and again, look inside your own mind. When you look outward into
the emptiness of space, you will find no place where the mind is
shining. When you look into your own mind in search of the radiance, you
will find nothing that shines.
This self-originated clear light is eternal and unborn. How strange
and marvelous!
Since it is unborn, it cannot die. How strange and marvelous!
Although it is absolute reality, there is no one to perceive it. How
strange and marvelous!
Although it wanders in samsara, it is undefiled by evil. How strange
and marvelous!
Although it sees the Buddha, it is unattached to good. How strange and
marvelous!
Although it is possessed by all beings, it is not recognized by
them. How strange and marvelous!
Although the clear light of reality shines inside their own mind, most
people look for it outside. How strange and marvelous!
Since there is nothing to meditate on, there is no meditation. Since
there is nowhere to go astray, there is no going astray. Without
meditating, without going astray, look into the true state, where
self-awareness, self-knowledge, self-illumination shine
resplendently. This is called the enlightened mind.
These teachings are immeasurably deep and contain all wisdom. Although
they are to be contemplated in a variety of ways, there are no two such
things as contemplation and contemplator. When fully contemplated, these
teachings merge with the seeker, although when sought, the seeker himself
cannot be found. Thereupon the goal of the seeking is attained, and the
end of the search. At this point there is nothing more to be sought, and
no need to seek anything.
Although there are no two such things as knowing and not knowing, there
are profound and innumerable forms of meditation; and it is surpassingly
excellent in the end to know your own mind.
Since there are no two things as meditation and meditator, if, by those
who practice or do not practice meditation, the meditator is sought and not
found, thereupon the goal of meditation is reached and also the end of
meditation itself.
Since there are no two such things as meditation and object of
meditation, there is no need to fall under the sway of ignorance; for as
the result of meditation on the original serenity of the mind, the
uncreated wisdom instantaneously shines forth.
Although there is an innumerable variety of profound practices, they do
not exist for your mind in its true state; for there are no two such things
as existence and non-existence.
Since there are no two such things as practice and practitioner, if, by
those who practice or do not practice, the practitioner of practice is
sought and not found, thereupon the goal of practice is reached and also
the end of practice itself.
The uncreated, self-radiant wisdom of your original mind, actionless,
immaculate, transcendent over acceptance and rejection, is itself the
perfect practice.
from "The Tibetan Book of the Great Liberation," Padmasambhava, trans
Evans-Wentz, p236:
It matters not what name may carelessly be applied to mind; truly
mind is one, and apart from mind there is naught else.
That Unique One Mind is foundationless and rootless.
There is nothing else to be realized.
The Hermit in Lore: the I Ching
 The I ching or Book of Changes 
 is an ancient Chinese literary source originating as a divination manual. It 
 presents hexagrams accompanied by explanatory commentaries and text. Although 
 consulted for divination, the work acquired the reputation of being a 
 reservoir of philosophical wisdom, for which it was as widely consulted in 
 subsequent centuries. Because this origin and transformation is 
 pre-Confucian, the I ching provides an excellent resource not interpolated 
 by later tradition. It has special relevance to the study of Chinese 
 eremiticism.
 Renunciation of service became a 
 philosophical issue under Confucius, whose ethics took up the perennial 
 issue of service to society and state versus reclusion. The Confucian 
 concept of reclusion, it must be remembered, is still rudimentary, referring 
 to abstention, not a hermit lifestyle. There should be no antiquarianism or 
 historical anachronism in studying the I ching.
 The I ching likely was 
 originally consulted by government officials for making decisions. Advice to 
 the ruler of the state is a common application of divination in all 
 cultures, using devices such as taking of augury and astrology. 
 But as a literary source, the I ching embodies specific modes of behavior 
 and responses to crises. Their meanings are general, of course, even 
 vague, but the consultant is expected to apply the established principle of 
 the hexagram to an immediate situation. Some hexagrams advise 
 actions which came to be understood as the origins of eremiticism, advising 
 an "eremitic" solution.
A hexagram consists of a unit of six 
 horizontal lines, with accompanying commentary: Judgment, Image, and Lines, 
 the latter a descriptive meaning of each line in detail. The lines are of 
 two sets (top and bottom) and are 
 solid or broken into two. The sequence of the lines from lowest to 
 highest represents a specific natural phenomenon that, in turn, suggests an interpretation relevant to the consultant.
 
 <img src="../images/tun.gif" align="left" border="0" height="66" hspace="10" vspace="2" width="54">The most obvious hexagram relevant to the 
 construction of a Chinese personality of eremiticism is number 33: tun or 
 the pinyin dun. Here the hexagram represents "retreat." The original sense 
 suggests caution and the avoidance of danger, as in a military situation, 
 but the commentary universalizes the context to human affairs in general. 
 Retreat is not cowardice or flight. Retreat is perspicacious, the wise 
 perception of when to abandon the field  (of battle, social engagement, 
 etc.). The commentary for Judgment is more specific: 
 Mountain under heaven: the image of retreat.
 Thus the superior man keeps the inferior at 
 a distance,
 Not angrily but with reserve.
 
The mountain and the firmament part of 
 retreat from one another. The wise man ("superior" as heaven, embodying 
 wisdom) rises above the inferior man ("inferior" as mountain). He keeps 
 distance because the mountain can never reach him, neither in the 
 psychological nor physical sense. The wise man's retreat is not motivated by 
 hatred or anger but dignity. The mountain reaches a standstill, while the 
 heavens ascend ever indefinitely.
The I ching further analyzes each line of 
 the hexagram. The top line retreats, representing a period of danger or 
 precariousness. The commentary advises inaction (the famous wu-wei of later 
 Taoism).
 At the tail in retreat.
 This is dangerous.
 One must not wish to undertake anything.
 
The second line from the top means:
 
 He holds him fast with yellow ox hide.
 No one can tear him loose.
 
The color yellow signifies "middle." The 
 inferior man is held fast by strong ox hide, hence bound by duty. The 
 inferior man presses the superior and does not allow the latter to go, as in 
 the Judgment statement.
Line three:
 
 A halted retreat
 Is nerve-wracking and dangerous.
 To retain people as men and maid servantsBrings good fortune.
During the dangerous retreat, it is advised 
 to take care of clinging servants. Obviously, the advise is addressed to men 
 at court, of some means, who have run into trouble with 
 the court ethos. By naming servants as a distinct group which the consultant 
 should not abandon in hardheartedness as he withdraws from the court, it 
 becomes clear that the inferior men are not the servants but those who 
 gentlemen who serve 
 the emperor and officials. This passage may reflect charity or pragmatism. 
 The clinging inferiors of line two are no longer here.
 Line 4:
 
 Voluntary retreat brings good fortune to 
 the superior man
 And downfall to the inferior man.
 
This line reemphasizes the superior man's 
 disposition as positive and marked by integrity. He is not forced to retreat 
 but chooses a wiser more dignified way. His absence will further plunge the 
 inferior onto downfall, already anticipated by the superior.
 Line 5:
 
 Friendly retreat.
 Perseverance brings good fortune.
This line confirms that the timing of the 
 retreat allows for an amicable resolution between superior and inferior, 
 despite the danger referred to in an earlier commentary. The superior must 
 be firm in conviction, nevertheless, to achieve the desired outcome.
 
 
 Line 6:
 Cheerful retreat
 Everything serves to further.
 
Circumstances for retreat are now clear and 
 a mood of cheerfulness can be entertained. Such a clarity establishes 
 success for the path ahead.
The thirty-third 
 hexagram has been detailed because it so irrefutably establishes an ethos of reclusion so 
 early in ancient China. Though the contexts deals with civil service in a 
 literal sense, and cannot be presumed to establish a universal motive for 
 eremiticism, this hexagram does lay out the circumstances necessary for an 
 eremiticism of the future. Chinese eremiticism would thus, in this and the 
 immediate Confucian period that follows, be characterized by a 
 highly-principled social criteria, namely, the individual's capacity to 
 reject social and civic norms in favor of personal integrity and freedom.
Here are other hexagrams indirectly 
 confirming and extending the concepts of the third-third:
   1. The Creative (Ch'ien or qian)
   2. The Receptive (k'un),
   6. Conflict (Sung or song)
18. Work on What has been Spoiled (Ku or gu)
36. Darkening of the light (Ming I or mingyi)
52. Keeping Still, Mountains (Ken or gen)
60. Limitation (Chieh or jie)
 Each develops a perspective on the concept of 
 reclusion, all within the context of government service. Exploring the I 
 ching from this historical angle is a refreshing experience. As a 
 conclusion, the commentary on 
 line six of hexagram 18 (Ku) is unambiguous and aptly describes the earliest 
 philosophy of wisdom as reclusion, and the wise man as recluse:
He does not serve kings and princes,
 Sets himself higher goals.