text:
Raid on Gananoque

The Raid on Gananoque was an action conducted by the United States Army on 21 September 1812 against Gananoque, Upper Canada during the War of 1812. The Americans sought to plunder ammunition and stores to resupply their own forces. Gananoque was a key point in the supply chain between Montreal and Kingston, the main base of the Provincial Marine on the Great Lakes. Under the command of Captain Benjamin Forsyth, the Americans departed Ogdensburg, New York and sailed to Gananoque, where they encountered resistance from the 2nd Regiment of Leeds Militia. The British militia was forced to retreat and the Americans successfully destroyed the storehouse and returned to the United States with captured supplies. As a result of the raid, the British strengthened their defences along the St. Lawrence River.

Background
Gananoque is located roughly 20 mi from Kingston, the principal base of the British Provincial Marine on the Great Lakes and a key transshipment point. Gananoque served as a depot for ammunition, stores, foodstuffs along the St. Lawrence River route between Kingston and Montreal. Furthermore, it was the last convoy-staging point between Montreal and Kingston and a key point for communications between the two cities. The town had been settled in 1789 by Joel Stone, an American Loyalist who had arrived in Upper Canada following the American Revolutionary War. On 9 August 1812, General Sir George Prévost, commander of British forces in Canada and Major General Henry Dearborn commander of the United States forces in the north agree to a cessation of hostilities. President James Madison repudiated Dearborn's agreement on 15 August.

The American garrison at Sackets Harbor, New York under the command of Brigadier General Jacob Brown of the New York Militia was suffering from lack of supply. Brown himself had purchased blankets for his men. The garrison was reinforced by a company of the US Regiment of Riflemen on 14 September, but the reinforcements lacked ammunition. Finding no support from his superiors, Brown authorized a raid on Canadian territory to acquire supplies and ammunition following the termination of the armistice. Based on the intelligence that Brown had, Gananoque was lightly defended.

Attack
Brown ordered the attack on Gananoque to be led by Captain Benjamin Forsyth of the Regiment of Riflemen. He was to take his company of 90 men and 20 members of the New York Militia under Captain Samuel McNitt and seize stores and ammunition. The force departed from Ogdensburg, New York on 18 September in boats and sailed to Gananoque, arriving on 21 September 1813. Forsyth landed his men 2 mi west of Gananoque at Sheriff's Point and moved towards the town. The Americans surprised the 2nd Regiment of the Leeds Militia under the command of Colonel Joel Stone. The American force was spotted by two British dragoons approaching the town, and fired upon them wounding one, however both were able to escape and alert the town. Upon their arrival the Americans were met by 100 Leeds Militia under the command of Lieutenant Levi Soper which began firing. Forsyth moved his force to within 100 yd of the Leeds Militia, and opened fire. He then ordered a charge, which drove the British militia back over a bridge. Forsyth's troops entered Gananoque and commandeered 3,000 ball cartridges and 41 muskets, while destroying 150 barrels of provisions, ransacking the storehouse and destroying the home of Colonel Stone. The Americans had one killed and ten wounded, while the British suffered eight killed, eight taken as prisoners of war and others wounded, including Colonel Stone's wife. Thirty minutes after landing, the Americans returned to their boats with their plunder and set off for Ogdensburg.

Aftermath
A British party was sent to intercept Forsyth but failed to locate his force. The British party then landed at Burton's Point and burned a blockhouse and several boats before returning to Canada. Forsyth relocated his command to Ogdensburg and on 7 February 1813, raided again across the border, this time at Elizabethtown. The British replied with their own raid on Ogdensburg. The British acknowledged the threat to their supply lines and began transporting their equipment and troops in escorted convoys. Construction of a blockhouse began at Ganonoque in January 1813 and was finished later in the year.

Historic plaque
To mark the site, an Ontario provincial plaque was installed on the grounds of the Gananoque Power Company.

"On September 21, 1812, during the War of 1812, a United States force of some 200 regulars and militia under Captain Benjamin Forsyth attacked Gananoque, Ontario. The village was an important forwarding point for supplies moving up the St. Lawrence River from Montreal to Kingston and was garrisoned by a detachment of the 2nd Leeds Militia under Colonel Joel Stone. After a spirited resistance, Colonel Stone withdrew his force comprising two subalterns and about forty soldiers, and the Americans seized the stores and burned the government depot. As a result of this raid, a blockhouse was begun in Gananoque the following month and completed in 1813."

- Raid on Gananoque plaque

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Raid on Gananoque


text:
User talk:Jimrose

Welcome from Redwolf24
Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. We as a community are glad to have you and thank you for creating a user account! Here are a few good links for newcomers:
 * The Five Pillars of Wikipedia
 * How to edit a page
 * Editing, policy, conduct, and structure tutorial
 * Picture tutorial
 * How to write a great article
 * Naming conventions
 * Manual of Style
 * Merging, redirecting, and renaming pages
 * If you're ready for the complete list of Wikipedia documentation, there's also Topical index.

Yes some of the links appear a bit boring at first, but they are VERY helpful if you ever take the time to read them.

Remember to place any articles you create into a category so we don't get orphans.

I hope you enjoy editing here and being a Wikipedian! By the way, please be sure to sign your name on Talk and vote pages using four tildes (~~~~) to produce your name and the current date, or three tildes (~~~) for just your name. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome.

Redwolf24 (Talk) 01:56, 23 July 2005 (UTC)

P.S. I like messages :-P

By the way, some users may call your page, Jim Rose, vanity. You may wanna move that to your user page. Redwolf24 01:57, 23 July 2005 (UTC)
 * Yep, I would agree with that especially since there are other Jim Roses that are probably more notable. I found this when I was considering if that page should be on VfD as NN-vanity.  I'd second moving that page to user page.

Welcome to Wikipedia and thank you for your contributions. Unfortunately, an article you recently created doesn't conform to some of Wikipedia's guidelines for new articles so it will shortly be removed, if it hasn't been already. Please use the sandbox for any tests you may want to do and please read our introduction page to learn more about contributing. ˉˉanetode╦╩ 06:55, 26 February 2007 (UTC)

title: User talk:Jimrose


text:
User talk:Ashie55

Welcome from Redwolf24
Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. We as a community are glad to have you and thank you for creating a user account! Here are a few good links for newcomers:
 * The Five Pillars of Wikipedia
 * How to edit a page
 * Editing, policy, conduct, and structure tutorial
 * Picture tutorial
 * How to write a great article
 * Naming conventions
 * Manual of Style
 * Merging, redirecting, and renaming pages
 * If you're ready for the complete list of Wikipedia documentation, there's also Topical index.

Yes some of the links appear a bit boring at first, but they are VERY helpful if you ever take the time to read them.

Remember to place any articles you create into a category so we don't get orphans.

I hope you enjoy editing here and being a Wikipedian! By the way, please be sure to sign your name on Talk and vote pages using four tildes (~~~~) to produce your name and the current date, or three tildes (~~~) for just your name. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome.

Redwolf24 (Talk) 01:58, 23 July 2005 (UTC)

P.S. I like messages :-P

Vandalism
Please stop adding the image of the same person to several different articles. This is considered vandalism. --Fritz S. 11:40, July 23, 2005 (UTC)

title: User talk:Ashie55


text: Category:Television stations in Puerto Rico


text:
User talk:Ninochar

Welcome from Redwolf24
Welcome!

Hello, and welcome to Wikipedia. Thank you for your contributions. I hope you like the place and decide to stay. We as a community are glad to have you and thank you for creating a user account! Here are a few good links for newcomers:
 * The Five Pillars of Wikipedia
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 * Picture tutorial
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 * Naming conventions
 * Manual of Style
 * Merging, redirecting, and renaming pages
 * If you're ready for the complete list of Wikipedia documentation, there's also Topical index.

Yes some of the links appear a bit boring at first, but they are VERY helpful if you ever take the time to read them.

Remember to place any articles you create into a category so we don't get orphans.

I hope you enjoy editing here and being a Wikipedian! By the way, please be sure to sign your name on Talk and vote pages using four tildes (~~~~) to produce your name and the current date, or three tildes (~~~) for just your name. If you have any questions, see the help pages, add a question to the village pump or ask me on my Talk page. Again, welcome.

Redwolf24 (Talk) 01:58, 23 July 2005 (UTC)

P.S. I like messages :-P

title: User talk:Ninochar


text:
User talk:Violenciafriki

Welcome!

Hello,, and welcome to Wikipedia! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers: I hope you enjoy editing here and being a Wikipedian! Please sign your name on talk pages using four tildes (~~); this will automatically produce your name and the date. If you need help, check out Where to ask a question, ask me on my talk page, or place  on your talk page and someone will show up shortly to answer your questions. Again, welcome! , SqueakBox 02:00, July 23, 2005 (UTC)
 * The five pillars of Wikipedia
 * How to edit a page
 * Help pages
 * Tutorial
 * How to write a great article
 * Manual of Style

Vandalism
I thought you ought to know that you're user page has been vandalised twice ad I have reverted it each time. T.A Stevenson 14:45, 10 December 2005 (UTC)

title: User talk:Violenciafriki


text:
Nile TV International

Nile TV International is a public Egyptian television channel. It is the second Egyptian satellite television news network in Egypt, and the first Arab satellite channel to broadcast its programs in foreign languages; English, French, and formerly Hebrew.

Nile TV International is broadcast on four satellites, allowing for its transmission to reach the whole Arab world, the Middle East, Europe, and the United States. Moreover, it is also broadcast as a terrestrial channel on the UHF band.

In July 2009, Nile TV International became formally part of the News Center of the Egyptian Radio and Television Union (ERTU), headed by Abdel-Latif el-Menawy.

Hebrew service
There used to be a two-hour daily Hebrew service. The broadcast could be viewed outside of Egyptian borders from 6:00 PM CAT to 8:00 PM CAT, and aimed to represent a pan-Arab view.

Administration
The channel's current president is Sameh Ragaee, who was previously the president of the Al-Nile Al-Akhbar (Nile News) Channel. He took the post in 2014. The former president, Dr. Mervat Mohsen, had to resign because of a mistake caused by the shift supervisor, who broadcast a documentary on former Egyptian president Mohamed Morsi.

Former presidents

 * Hassan Hamed
 * Halla Hashish
 * Dr. Mervat Mohsen
 * Nashwa Shalakany
 * Mervat el-Kaffas
 * Youssef Sherif Rizkallah
 * Youssef Sherif Rizkallah
 * Youssef Sherif Rizkallah

Current English anchors

 * Nermin Nazim
 * Hend Farrag
 * Nesreen Bahaa El-Din
 * Yasser Abdel Hakim
 * Radwa Mobarak
 * Hany Seif
 * Mahetab El-Afandi
 * Mayssa Maher
 * Mohamed Abdel Rehim
 * Ibrahim Kabeel
 * Dina Hussein
 * Hala El-Hamalawy
 * Mona Sweilam
 * Nancy Sarah Barakat
 * Yasmin Bakir

Current English reporters

 * Mona Moselhy
 * Angy Maher
 * Nermine Abdel Rahman
 * Sally Lamloum
 * Amira Mohsen
 * Aya El-Batrawy
 * Yasmine Ibrahim
 * Karim Gamal El-Din

Former English anchors

 * Bassel Sabri
 * Nihal Saad
 * Sami Zidan
 * Ayman Salah
 * Ahmed El-Naggar
 * Shahira Amin
 * Yousef Gamal El-Din

Shows

 * Panorama News
 * Mondays
 * Front Line
 * Open to Question
 * Arab Affairs
 * Business World
 * Nile Cruise
 * Cairo Watch
 * Egypt Today

In Ramadan 2009, the channel embarked on a daily two-hour talk show which aired from downtown Azhar park. "Egyptian Nights" aired 30 episodes and included several high-profile guests and extensive reporting.

title: Nile TV International


text:
Wikipedia:Articles for deletion/Jugstaposition

 This page is an archive of the proposed deletion of the article below. Further comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination). No further edits should be made to this page.

The result of the debate was delete. Sasquatch′↔T↔C 23:44, July 28, 2005 (UTC)

Jugstaposition
121 Googles?!? Seems terribly non-notable to me, and the article reads like crap. GarrettTalk 02:02, 23 July 2005 (UTC)
 * Delete Vanity --malathion talk 02:08, 23 July 2005 (UTC)
 * I'm tempted to label it nonsense. Delete. Sasquatch′↔T↔C 02:46, July 23, 2005 (UTC)
 * Delete Not Notable. Vanity. Hamster Sandwich 03:39, 23 July 2005 (UTC)
 * Delete nn band vanity. JamesBurns 05:06, 23 July 2005 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text:
Wikipedia:Articles for deletion/Deadlock (Voyager episode)

 This page is an archive of the proposed deletion of the article below. Further comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination). No further edits should be made to this page.

The result of the debate was keep rewritten version. – Alphax τεχ 02:26, 5 August 2005 (UTC)

Deadlock (Voyager episode)
POV fancruft, not salvagable. Malathion 02:02, 23 July 2005 (UTC)
 * pending a serious serious rewrite: delete. Sasquatch′↔T↔C 02:47, July 23, 2005 (UTC)
 * Comment. I have produced a rewrite at Deadlock (Voyager episode)/Temp. But for the unsubstantiated but plausible copyright worries I would have just edited it in place.  I'm still mystified as to the suggestions that the article was "irretrievable"--most keyboards I have ever used possess a delete key. --Tony Sidaway|Talk 20:05, 25 July 2005 (UTC)
 * Deleteas per Sasquatch. Hamster Sandwich 03:41, 23 July 2005 (UTC)
 * Delete - I'm a huge Voyager fan, but honestly, walls of text are not that appealing. Hansamurai 03:47, 23 July 2005 (UTC)
 * Delete POV review. Obviously all voters have been voting on the irredeemible state of the article, not the subject matter.  We're better off just deleting this and starting over than trying to fix this.  Postdlf 04:06, 23 July 2005 (UTC)
 * Comment Is there a need to have a plot synopsis for every episode of every television show ever made? Hamster Sandwich 08:16, 23 July 2005 (UTC)
 * Note that has made similar contributions to Investigations (Voyager episode), Meld (Voyager episode), Initiations (Voyager episode), Innocence (Voyager episode), and Death Wish (Voyager episode).  I suspected a copyright violation, but could not find a source.  However, the addition to Investigations (Voyager episode) contained the text "There are some episodes I have discussed in this book", indicating that all of these reviews are copyright violations of a book. Copyvio. Uncle G 05:08, 23 July 2005 (UTC)
 * Delete per Postdif. Obviously I have no objection to having episode articles, but Wikipedia isn't an episode review service. 23skidoo 05:37, 23 July 2005 (UTC)
 * Phasers on destroy. Episode summaries are a waste of precious electrons. Obtw in case it's not obvious, delete. Wile E. Heresiarch 17:54, 23 July 2005 (UTC)
 * Keep. Verifiable, neutral.  I can find no reason for deletion in the deletion policy, and see no plausible reason for deletion in the above discussion. --Tony Sidaway|Talk 18:10, 23 July 2005 (UTC)
 * Delete without prejudice. We should have articles on episodes, not potential copyvio summaries like this one. Radiant_ >|< 19:05, July 23, 2005 (UTC)
 * Delete without prejudice against recreation as an NPOV description of the episode. A и D я 01D  TALK  EMAIL  01:09, July 24, 2005 (UTC)
 * Speedy Delete. Copyvio per Uncle G.  Almafeta 01:13, 24 July 2005 (UTC)
 * Delete, fancruft. Nandesuka 02:32, 24 July 2005 (UTC)
 * Rewrite - the article is obviously garbage, but once it is deleted it cannot be rewritten without another vote. Pages for deletion is not the right place for this. All the energy invested on this page could have already rewritten it.Dovi 19:16, July 25, 2005 (UTC)
 * Incorrect. An article with substantially different content can be remade with the same title (as Tony has done). If what you say were true, we'd need a vote every time someone rewrote an article that was a copyright violation. And, since I've not seen the episode in question, I'm not qualified to rewrite the article, but I am qualified to recognize POV writing that appears to be a copyvio. android  79  20:11, July 25, 2005 (UTC)
 * Keep. It's can be fixed with a rewrite.  I've done this to other Voyager episodes, and Tony Sidaway seems to have started the process for this article.  Acegikmo1 20:07, 27 July 2005 (UTC)
 * Keep.  Acegikmo1 is absolutely right. I suggest replacing the current content by Tony Sidaway's rewrite as soon as the discussion here is over.--Hillel 01:03, July 28, 2005 (UTC)

 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text:
Wikipedia talk:Edit lock

Proposed addition to the In use template
Your attention is called to the discussion about the In use template at Template_talk:In_use. 22:42, 9 May 2015 (UTC)

"Wikipedia:LOCK" listed at Redirects for discussion
A discussion is taking place to address the redirect Wikipedia:LOCK. The discussion will occur at Redirects for discussion/Log/2020 July 21 until a consensus is reached, and readers of this page are welcome to contribute to the discussion. 🌸 1.Ayana 🌸 (talk) 20:38, 21 July 2020 (UTC)

title: Wikipedia talk:Edit lock


text:
Talk:Christian amendment

Accuracy and precision
I've tried to be true to the sources, but my lack of specific knowledge on this issue (I just heard the 3 June 2005 This American Life episode and figured Wikipedia needed an article on this, so I went Googling...) has resulted in some waffling in certain places. It would be nice if someone with more knowledge could polish this a bit more. A good place to start might be (TAL interviewee) Isaac Kramnick's book, The Godless Constitution (ISBN 039331524X). By the way, he says that amendments were proposed in 1874, 1894, 1910, 1947 and 1954, but I couldn't verify these exact years, so I just referred to them by decade. - dcljr (talk) 02:04, 23 July 2005 (UTC)

External links modified
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title: Talk:Christian amendment


text:
Mövenpick Hotels & Resorts

Mövenpick Hotels & Resorts is a Swiss hotel management company headquartered in Baar, Switzerland. It is fully owned by Accor since the September 2018 acquisition from former shareholders Mövenpick Holding (66.7%) and the Saudi-based Kingdom Group (33.3%). It operates over 80 properties, including hotels, resorts and Nile cruisers, with another 30 resorts planned or under construction across the Middle East and Asia. The hotel chain serves 5.8 million people per year.

Mövenpick Group
Mövenpick Hotels & Resorts traces its roots back to the privately owned Mövenpick Group, which was founded by Ueli Prager in 1948 when he opened his first restaurant in Zürich. The name was apparently inspired by the feeding action of a gull (in German, a Möwe) and how its simple movements reflected the restaurant’s theme of food served as quickly as possible.

Mövenpick Hotels & Resorts
The official launch of Mövenpick Hotels & Resorts was marked by the opening of two hotels at Zurich Airport and Zürich-Regensdorf. Expansion beyond Europe started in 1976 with the opening in Cairo of the Mövenpick Hotel Jolie Ville. Mövenpick Hotels & Resorts were among the first companies to operate hotels under management contracts, which helped allow rapid growth. Expansion continued through the 1980s into Egypt, with the chain’s first cruise ship (HS Radamis) beginning operations in 1991.

Alwaleed bought 27 percent of the chain in 1997, increasing that to 33 percent in 2003.

New expansions into Africa and the Middle East saw “pilgrim hotels” opened in Madinah in Saudi Arabia, and a period of hotel renovation and portfolio consolidation began. Rapid expansion continued through the early 2000s. In 2003, Mövenpick was named the “fastest growing hotel chain in the Middle East” by The World Travel Market.

A strategic partnership with Green Globe was announced in 2010, beginning a drive towards sustainability with a specific focus on the travel and tourism industry across all Mövenpick Hotels & Resorts properties. Certification and awards accompany further expansion into India, the Philippines, Singapore, and Ghana (2011 ). New hotels opened in China in 2013, and Pakistan in 2014, and Bangladesh in 2015.

As of 2015, Mövenpick Hotels & Resorts has 56 properties that are Green Globe certified: the highest number of certifications currently attained by any one hotel company.

In January 2014, Mövenpick took over the Sheraton Karachi for a fifteen-year period. On October 8, 2015, Mövenpick announced its second property in Pakistan, after a contract to take over The Centaurus Hotel by early 2018. Olivier Chavy took up the position of CEO in September 2016.

Failed expansion
Toronto-based company Richtree Inc. attempted to introduce Mövenpick to the American market, but lost $14.9 million in the 1999–2000 financial year. Of this amount, they paid $9.9 million in broken lease fees and restructuring costs. The fees were in relation to changed plans for establishing restaurants in New York and San Diego. Richtree sued Mövenpick Holding AG.

Acquisition by AccorHotels
AccorHotels announced in April 2018 that it signed an agreement with Mövenpick Holding and the Kingdom Holding to acquire the hotel group for CHF 560 million (EUR 482 million). The acquisition was completed in September 2018.

title: Mövenpick Hotels & Resorts


text:
Illinois Route 255

Illinois Route 255 (IL 255), also referred to as the Alton Bypass, is a northwesterly extension of Interstate 255 (I-255) in southwestern Illinois in the St. Louis metropolitan area. IL 255 starts at I-270 in Pontoon Beach and ends at U.S. Route 67 (US 67) in Godfrey, at a total length of approximately 23.3 mi. It was constructed in four segments opening from 1998 to 2012 at a total cost of $165.2 million.

Route description
IL 255 is a four-lane, limited-access freeway for its entire length. It serves as an important circumferential artery for the northeastern portion of the St. Louis metropolitan area. The final segment—4.3 mi from Seminary Road to US 67 in Godfrey, just north of the intersection of US 67 and Montclaire Avenue (IL 267/IL 111)—was opened on November 23, 2012. The highway passes just to the west of the St. Louis Regional Airport and Southern Illinois University Edwardsville.

Although IL 255 was designed to federal Interstate Highway standards, it was built by the Illinois Department of Transportation (IDOT) using state-provided funds.

History
Described as "the Road to Prosperity" by business leaders and government officials who initially proposed it in the late 1970s, IL 255 was part of a region-wide effort to create a high-speed alternative to US 67 over the Clark Bridge through the city-center of Alton, and to two congested local routes (IL 3 and IL 111) that roughly parallel the IL 255 corridor. Although it was part of the much larger Corridor 413 plan, the local politicians focused mostly on the segment from I-270 to what was then IL 267 north of the Godfrey "Y" intersection. At that time, the Berm Highway, the Beltline extension, and the Madison Avenue connector were not built and both IL 3 and IL 111 were over capacity between Alton and I-270. In 1975, a six-month detour related with the closing of the Old Clark Bridge exposed the need for the Alton Bypass along with the other three routes. However, until 1985, the Alton Bypass was a low priority, as other local road projects in the area were considered more important.

The roadway was constructed in four segments opening from 1998 to 2012 at a total cost of $165.2 million. The first 6.5 mi segment, from I-270 to IL 143, was completed in October 1998 at the cost of $40 million (excluding land acquisition). The second segment, a 7.2 mi extension from IL 143 to Fosterburg Road was constructed for $78.1 million and opened on October 20, 2006, approximately one year behind schedule, owing to the 2005 collapse of the Wisconsin-based construction company that held the contracts for that portion of the roadway. The $25.1 million third segment opened on August 22, 2008 and extended the road from Fosterburg Road to Seminary Road. The fourth and final segment opened on November 23, 2012 and extended the road 4.3 mi from Seminary Road to US 67 in Godfrey, just north of the intersection of US 67 and Montclaire Avenue (IL 267/IL 111) at a cost of $22 million.

title: Illinois Route 255


text:
No-mind

No-mind (Chinese: 無心, pinyin: wuxin; Japanese: mushin; Sanskrit: acitta, acittika, or acintya) is a mental state that is important in East Asian religions, Asian culture, and the arts. The idea is discussed in classic Zen Buddhist texts and has been described as "the experience of an instantaneous severing of thought that occurs in the course of a thoroughgoing pursuit of a Buddhist meditative exercise"''.  It is not a total absence of thinking however, instead, it refers to an absence of clinging, conceptual proliferation, or being stuck in thought. '' Chinese Buddhist texts also link this experience with Buddhist metaphysical concepts, like buddha-nature, Dharmakaya and non-duality. The term is also found in Daoist literature, including the Zhuangzi.

This idea eventually influenced other aspects of Asian culture and the arts. Thus, the effortless state of "no mind" is one which is cultivated by artists, poets, craftsmen, performers, and trained martial artists, who may or may not be associated with Buddhism or Daoism. In this context, the term may have no religious connotations (or it may retain it, depending on the artist's own context), and is used to mean "the state at which a master is so at one with his art that his body naturally and spontaneously responds to all challenges without thought". This has been compared to the psychological concept of flow and "being in the zone".

Terminology
The term contains the Chinese character for negation, "not" or "without" (無), along with the character for heart-mind (心). Likewise, in Sanskrit, the term is a compound of the prefix a- (for negation) and the word citta (mind, thought, consciousness, heart). In China, the term came to mean a state in which there was no mental activity, or a mind free of all discrimination and conceptualization (making it similar to the Buddhist Sanskrit term nisprapañca). Another similar Sanskrit term is amanasikāra (non-thinking, mental non-engagement), which is found in the works of the 11th century tantric yogi Maitripa.

Some scholars like D.T. Suzuki see the term wu-nien (無念, without thought, without recollection, with nien possibly rendering smṛti, "mindfulness") as being synonymous to wu-xin. Furthermore, while wunien is common in the texts of the Southern school of Zen, the texts of the Northern school prefer the term "freedom from thought" or "freedom from conceptualization" (離念). Some scholars also offer other Sanskrit terms as being the source of the Chinese term wunien, including: a-cintya, a-vikalpa or a-saṃjñā.

Regarding terms which negate "vikalpa" (conceptualization, discrimination, imagination), such as avikalpa and nirvikalpa, these are also widely used in Buddhist sources. The type of knowledge known as nirvikalpa-jñāna is an important term used in Mahayana Buddhist sources to refer to a transcendent type of knowledge. Furthermore, the term nirvikalpa is also sometimes applied to other concepts, such as Buddha nature. The Laṅkāvatāra Sūtra for example, states that the buddha-nature is nirvikalpa and nirbhāsa (without appearance). Other Mahayana sources use nirvikalpa as a description of the Buddha's Dharmakaya (Dharma-body).

Another related Sanskrit term is anupalabdhi / anupalambha (non-perception, non-apprehension) which is found in the Prajñaparamita sutras as a description of Prajñaparamita (the perfection of wisdom). For example, in the Diamond Sutra, the Buddha states: "there is nothing whatsoever for me to apprehend in unexcelled complete perfect enlightenment." The Aṣṭasāhasrikā prajñāpāramitā sutra even equates the two, stating: "the non-perception (anupalambha) of all principles (dharmas) is called the perfection of wisdom".

The term no-mind is also found in the Japanese phrase mushin no shin (無心の心), a Zen expression meaning the mind without mind. That is, a mind not fixed or occupied by thought or emotion and thus open to everything. It is translated by D.T. Suzuki as "being free from mind-attachment".

In Indian Mahayana
The Sanskrit term acitta (no-mind, no-thought, unconceived, inconceivable, from a+citta) is found in several Mahayana sutras, and it is often related to an absence of conceptualization (vikalpa), clinging and negative mental states or thoughts. In some of these texts, the term is associated with another important term in Mahayana Buddhism, the naturally luminous mind (cittasya prabhāsvarā). For example, the Pañcavimsati Prajñaparamita sutra states:"This mind (citta) is no-mind (acitta), because its natural character is luminous. What is this state of the mind’s luminosity (prabhāsvaratā)? When the mind is neither associated with nor dissociated from greed, hatred, delusion, proclivities (anusaya), fetters (samyojana), or false views (drsti), then this constitutes its luminosity. Does the mind exist as no-mind? In the state of no-mind (acittat), the states of existence or non-existence can be neither found nor established... What is this state of no-mind? The state of no-mind, which is immutable (avikra) and undifferentiated (avikalpa), constitutes the ultimate reality (dharmata) of all dharmas [phenomena]. Such is the state of no-mind."As such, this is a state which is beyond all craving or attachment, beyond all views, conceptualization, or dualities (such as being and non-being, birth and death).

The term also appears in the Gaganagañjaparipṛcchā sutra, which states:"Strive for awakening (bodhi) freed from false view (darśana), and for essential nature (svabhāva) which is like an illusion (māya) and mirage (marīci). Strive to attain non-thought (acitta), even though the thought does not exist in reality, and to teach unchanging dharmas."The Indian Buddhist philosopher Vasubandhu also mentions the term in his Thirty Verses on Consciousness Only. He associates it with a kind of non-conceptual knowledge (nirvikalpa-jñana) of ultimate reality (paramartha) which does not rely on or grasp any cognitive object (anupalambha) or thought (acintya), indeed it is totally beyond all cognition or thinking. According to Vasubandhu:"When the mind no longer seizes on any object (alambana) whatever, then the mind is established in the nature of consciousness only. When there is nothing that is grasped, that is mind only, because there is no grasping. That is the supreme, world-transcending knowledge (jñana), without mind (acitta) and without support or object (anupalambha)."In his commentary on this passage, the later Indian philosopher Sthiramati states that this kind of supramundane knowledge refers to a non-discriminative experience beyond subject-object duality.

In Chinese sources
The term no-mind (wu-xin) is also found in the Zhuangzi as well as in the commentary of Guo Xiang, as was thus also discussed by Chinese Daoist thinkers. This would entail that the term existed in Chinese sources which pre-date the introduction of Buddhism to China. As such, many scholars like Fukunaga Mitsuji have suggested that this Daoist idea also influenced the Chinese Buddhist understanding of no-mind.

In Daoist philosophy, the term no-mind was associated with the inner state of a Daoist sage (shengren 聖人), "one who has no-mind and accords with things" (Guo Xiang), as well as with other Daoist concepts like virtue (de), wu wei (non-action) and self-forgetting (wu-chi). It is a state of being carefree and ease which the sage has achieved through the pursuit of Daoist self-cultivation practices such as fasting the mind (心齋, xīn zhāi) and sitting and forgetting (坐忘; zuòwàng).

Chinese Buddhism
The term no mind (wuxin) was first discussed by Chinese exegetes of the Prajñaparamita sutras, who understood the term as a gloss on emptiness. These commentators were known as "the school of no-mind" (心無宗, xinwu zong) and included figures like Zhi Mindu (fl. 326).

The influential Mahayana Awakening of Faith also mentions no-mind or no-thought (though it uses the term wu-nien, 無念) in relation to its doctrine of the ultimate One Mind, which is pure, without thought, immutable and unchanging:"The object-realms of the five senses and the mind are ultimately wu-nien ... Sentient beings ... deluded by ignorance mistake the mind as thought (nien) but the mind itself never moves (tung). If a person can so examine it and realize that the mind itself is wu-nien, he would smoothly and in due accord enter the gate of Suchness."The idea of no-mind is thus originally connected to a Buddhist practice which allows one to be aware of the originally enlightened buddha-nature in all beings, which is the ultimate reality and the nature of mind''.  In the Awakening of Faith'', this ultimate reality is the "One Mind", the Dharmakaya, which is without thought (wu-nien).

In Chinese Chan sources

The term is found in the influential Chinese Chan text called the Platform Sutra, which states: "'No-thought' [無心, wuxin] means 'no-thought within thought.' Non-abiding is man's original nature. Thoughts do not stop from moment to moment. The prior thought is succeeded in each moment by the subsequent thought, and thoughts continue one after another without cease. If, for one thought-moment, there is a break, the dharma-body separates from the physical body, and in the midst of successive thoughts there will be no attachment to any kind of matter. If, for one thought-moment, there is abiding, then there will be abiding in all successive thoughts, and this is called clinging. If, in regard to all matters there is no abiding from thought-moment to thought-moment, then there is no clinging. Non-abiding is the basis. "The sutra further breaks down the term non-thought as follows: "‘Non’ means to be without the characteristic of duality, to be without the mind of the enervating defilements. ‘Thought’ is to think of the fundamental nature of suchness. Suchness is the essence of thought, thought is the function of suchness."

The term no-mind quickly became a central teaching of the Chan schools. It is the key topic of a short Chan text from Dunghuang called Treatise on No-Mind (Wuxinlun) which is attributed to Bodhidharma. This text bares many similarities to another text, the Jueguanlun (Treatise on Cutting off Contemplation). Some scholars also see Daoist influence on these as well as the influence of the works of Sengzhao. They consider these works to be part of the Southern school tradition.

The term was widely adopted and used by later Chinese Chan masters like Shenhui, who compared no-mind to a clear mirror that is not reflecting any objects but retains its reflective capacity.

Likewise, Huangbo Xiyun (died 850 CE) mentions the concept several times, writing that "if one could only achieve no-mind right at this moment, the fundamental essence (本体) will appear of itself". He also writes:"The Mind is Buddha; no-mind is the Way [Dao]. Just be without mind and stop your thinking. Just be of that Mind where there is no existence or non-existence, no long and no short, no self and no others, neither negative nor positive, and neither within nor without. Just know, above all, that non-differentiating Mind is the Buddha, that Buddha is the Mind and that the Mind is emptiness. Therefore, the real Dharmakaya is just emptiness. It is not necessary to seek anything whatsoever, and all who do continue to seek for something only prolong their suffering in samsara...Hold neither a concept of holy nor of worldliness; think neither of emptiness nor tranquility in the Dharma. Since originally there is no non-existent Dharma, it is, therefore, not necessary to have a view of existence as such. Furthermore, concepts of existence and non-existence are all perverted views just like the illusion created by a film spread over diseased eyes. Analogously, the perceptions of seeing and hearing, just like the film that creates the illusion for diseased eyes, cause the errors and delusions of all sentient beings. Being without motive, desire or view, and without compromise, is the way of the patriarchs."As such, the state of no-mind is a state in which the workings of the intrinsically pure original mind (本心), which is the Buddha-mind, are known and allowed to function without obstruction, desire, or calculation. This original mind which is free and spontaneous is also not separate from the everyday working of the mind, even though it does not belong to the worldly functions of mind. The usage of the term no-mind is also reflected in the works of later Chan masters like Linji and Dongshan.

According to Muller, some scholars and practitioners have made the error of thinking that the term "no-mind" or "no-thought" refers to "some kind of permanent, or ongoing absence of thought" or to "a permanent incapacitation of the thinking faculty or the permanent cessation of all conceptual activity"''.  However, this assumption is mistaken and it is not what is taught in the classic Chan / Zen texts like the Platform Sutra, or the Sutra of Perfect Enlightenment. '' Likewise, Japanese philosopher Izutsu Toshihiko argues that no-mind is not unconsciousness, mental torpor, lethargy or absent-mindedness. Instead, it is a state of intense clarity and lucidity and compares it to the state of a master musician.

Muller explains the classic Zen Buddhist understanding of no-mind as follows:"the interruption of the discursive process at a sufficiently deep level allows for an experiential vision of a different aspect of the mind, a vision that allows for a change in the nature of the mental function. But it is not that thought no longer occurs--the conceptualizing faculty still functions quite well--in fact, even better than before, since, now, under the influence of the deeper dimension of the mind it no longer has to operate in a rigid, constricted, and clinging manner. It is now possible to see things more clearly, unfiltered by one's personal depository of presuppositions. This is what is meant by seeing the 'suchness' of things. When the Ch'an writers talk about no-thought, or no-mind, it is this state of non-clinging or freedom from mistaken conceptualization to which they are referring, rather than the permanent cessation of thinking that some imagine. The deeper, immeasurably more clear aspect of the mind that they experience in the course of this irruption of the discursive flow, they call 'enlightenment.' Realizing now, that this potential of the mind was always with them, they call it 'innate.' "Thus, no-mind is a pure experience achieved when a person's mind is free from thoughts, concepts, clinging and discrimination. In this state, one is totally free to act effortlessly and spontaneously from their deepest nature (the buddha-nature). It is thus not a kind of sleepiness or stupefaction, but a state of clarity. The mind remains clear and awake, but with no intention, plan or direction.

Zen teachers also state that one should cultivate the state of no-mind in daily life, not just in formal meditation. In this context, the Zen student trains to live in the state of no-mind in every aspect of their daily routine, eventually achieving a kind of effortlessness in all activities. This is sometimes expressed by the phrase "The everyday mind is the way."

Non-thinking in Japanese Zen
A similar term, the Japanese term hishiryō (非思量, "non-thinking", "without thinking", "beyond thinking"), is used by the Soto Zen founder Dōgen in his key work on zazen (seated meditation), the Fukan zazengi. The key passage, which became the paradigmatic description of zazen in the Soto school, first describes the preliminaries of zazen posture and other preparations, and then states: "...settle into a steady, immobile sitting position. Think of not thinking (fushiryō). How do you think of not-thinking? Without thinking (hishiryō). This in itself is the essential art of zazen. The zazen I speak of is not learning meditation. It is simply the Dharma-gate of repose and bliss, the cultivation-authentication of totally culminated enlightenment. It is the presence of things as they are."

This passage is actually based on a traditional zen dialogue about master Yakusan Gudo (Chinese: Yueh-shan Hung-tao c. 745-828) which also contains phrases like non-thinking. According to Cleary, it refers to ekō henshō, turning the light around, focussing awareness on awareness itself. According to Dogen scholar Masanobu Takahashi, the term hishiryō is not a state in which there is no mental activity whatsoever nor a cutting off of all thinking. Instead, it refers to a state "beyond thinking and not-thinking" which Thomas Kasulis glosses as "merely accepting the presence of ideation without either affirmation or denial." Other Japanese Dogen scholars link the term with the realization of emptiness.

Kasulis understands the term phenomenologically as "pure presence of things as they are", "without affirming nor negating", without accepting nor rejecting, without believing nor disbelieving. In short, it is a non-conceptual, non-intentional and "prereflective mode of consciousness" which does not imply that it is an experience without content.

Similarly, Hee-Jin Kim describes this state as "not just to transcend both thinking and not-thinking, but to realize both, in the absolutely simple and singular act of resolute sitting itself", which is "objectless, subjectless, formless, goalless and purposeless" and yet it is not "void of intellectual content as in a vacuum". Kim further emphasizes that nonthinking is used synonymously with emptiness by Dogen, and that it is also a kind of samadhi that is rooted in the body.

Modern authors
The topic of no-mind was taken up by the modern Japanese Zen scholar D.T. Suzuki (1870–1966), who saw the idea as the central teaching of Zen. In his The Zen Doctrine of No-Mind (1949), which is also a study of the Platform Sutra, Suzuki defines the term no-mind as the realization of non-duality, the overcoming of all dualism and discrimination. Suzuki held that a key aspect of no-mind was “receptivity” (judōsei 受動性), a state of acceptance, openness, letting go, and non-resistance.

In Buddhist terms, Suzuki also held that in this state, the Buddha begins working through you. Thus, Suzuki writes “abandon both the body and the mind, and throw it all into the Buddha. And let the Buddha work for you.” For Suzuki, the attainment of no-mind is achieved through entrusting oneself to the Buddha, which is the “original purity” (honshō shōjō 本性清浄) at heart of all beings. Indeed, Suzuki held that the pure no-mind was also at the heart of all religions.

Suzuki also emphasized the theme of “naturalness” (jinenhōni 自然法爾) as a key feature of no-mind. He saw the state as one which was dynamic, not static. This was a natural dynamism, not a calculated one. Nishihira Tadashi compares these ideas to Dogen's concept of the “pliant mind” (nyūnanshin 柔軟心), which is achieved when one has "cast off body and mind" in zazen.

In martial arts
In Asia, the Buddhist idea of no-mind became widely applied to various arts, especially martial arts, as Buddhist spirituality was seen as a useful addition to physical training. Some Buddhist teachers encouraged this application of Buddhist thought to the martial arts. For example, Zen Master Takuan Sōhō (1573–1645) was known to teach Zen to samurai. He wrote an influential letter to a master swordsman, Yagyū Munenori, called The Mysterious Record of Immovable Wisdom. In this letter, Takuan described no-mind as follows:"The No-Mind … neither congeals nor fixes itself in one place. It is called No-Mind when the mind has neither discrimination nor thought but travels about the entire body and extends throughout the entire self. The No-Mind is placed nowhere. Yet it is not like wood or stone. Where there is no stopping place, it is called No-Mind."Takuan thus sees “the mind of no-mind” (Japanese: mushin no shin) as a free and open mind, which he contrasts with the fixed and stuck “mind of having-mind”. In The Mysterious Record of Immovable Wisdom, Takuan compares the mind of no mind to flowing water. He warns Munenori not to "place his mind" or fixate it anywhere (not on your sword, your body, you opponent's sword, etc). Since "there is no place to put the mind", it must remain free and able to permeate everywhere. As such, Takuan writes, "Placed nowhere, it will be everywhere!".

On page 84 of his 1979 book Zen in the Martial Arts, Joe Hyams claimed Bruce Lee read the following quote to him, attributed to the legendary Zen master Takuan Sōhō:

"The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. In the case of the swordsman, it means death. When the swordsman stands against his opponent, he is not to think of the opponent, nor of himself, nor of his enemy's sword movements. He just stands there with his sword which, regardless of all technique, is ready only to follow the dictates of the subconscious. The man has effaced himself as the wielder of the sword. When he strikes, it is not the man but the sword in the hand of the man's subconscious that strikes."Some martial arts masters believe that mushin is the state where a person finally understands the uselessness of techniques and becomes truly free to move. In fact, those people will no longer even consider themselves as "fighters" but move spontaneously without any self-conceptions.

However, mushin is not just a state of mind that can be achieved during combat. Many martial artists train to achieve this state of mind during kata so that a flawless execution of moves is learned and may be repeated at any other time. Once mushin is attained through the practice or study of martial arts (although it can be accomplished through other arts or practices that refine the mind and body), the objective is to then attain this same level of complete awareness in other aspects of the practitioner's life. Dr Robert Akita claims it helps him "listen to my wife and children more closely...especially when I disagree with them, [and] in my business it has helped when I am faced with difficult decisions...."

title: No-mind


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User talk:Mushin

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title: User talk:Mushin


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Wikipedia:Articles for deletion/Theodore Streleski

 This page is an archive of the proposed deletion of the article below. Further comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination). No further edits should be made to this page.

The result of the debate was keep. Sasquatch′↔T↔C 23:43, July 28, 2005 (UTC)

Theodore Streleski
Um, we don't need every murder ever committed, no matter how strange the weapons or rationale. GarrettTalk 02:06, 23 July 2005 (UTC)
 * Keep and Expand Notable to enough to stay, I believe, but it should be expanded. As it is, it still provides good research material of enough length for further expansion. The article has been requested for over a year also, and is not orphaned (almost, but not quite). Volatile 02:13, 23 July 2005 (UTC)
 * Keep as per Volatile. Needs an edit. Hamster Sandwich 03:43, 23 July 2005 (UTC)
 * Keep -- but really, someone needs to get on the task of writing the Karel de Leeuw article. He did do something notable other than get murdered, but he wasn't in my field so I don't really know what. --Trovatore 06:48, 23 July 2005 (UTC)
 * Keep as per above. - ulayiti 14:51, 23 July 2005 (UTC)
 * Delete. A trivial occurance that does not belong in an encyclopedia. Indrian 18:48, July 26, 2005 (UTC)

 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


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Blackburne Shilling Gambit

The Blackburne Shilling Gambit or the Schilling-Kostić gambit is the name facetiously given to a dubious chess opening, derived from an offshoot of the Italian Game, that begins:

 * 1. e4 e5
 * 2. Nf3 Nc6
 * 3. Bc4 Nd4

It is also sometimes referred to as the Kostić Gambit after the Serbian grandmaster Borislav Kostić, who played it in the early 20th century.

History
Wilhelm Steinitz made the first known mention of this line, noting it in 1895 in the Addenda to his Modern Chess Instructor, Part II. The earliest game with the opening on chessgames.com, Dunlop–Hicks, New Zealand Championship, dates from 1911. Another early game, mentioned by Bill Wall, is Muhlock–Kostić, Cologne, 1912.

The beginning 4.Nxe5 "continues to catch victims, including two in successive rounds at Blackpool 1987".

Analysis
Black's third move is a weak, time-wasting move. Steinitz recommended 4.0-0 or 4.Nxd4 in response. International Master Jeremy Silman writes that White has an advantage after 4.0-0 (Paul Keres gives 4.0-0 d6 5.Nxd4 exd4 6.c3 "with the better position". ), 4.c3, or 4.Nc3. He recommends as best 4.Nxd4 exd4 5.c3 d5 6.exd5 Qe7+ 7.Kf1. If 5...dxc3, White has the initiative in the after 6.Nxc3 d6 7.d4 ; if 5...Bc5, Black loses a pawn to 6.Bxf7+ Kxf7 7.Qh5+ (Wolfgang Unzicker).

The only virtue of 3...Nd4 is that it sets a trap that has ensnared many players. After the natural 4.Nxe5?, Black wins with 4...Qg5! Now the obvious 5.Nxf7 loses to 5...Qxg2, for example 6.Rf1 Qxe4+ 7.Be2 Nf3, a smothered mate. This trap is what gives the line its name; the great English master Joseph Henry Blackburne reputedly used it to win one shilling per game from café visitors. Wall has questioned this, however, stating that there are no recorded games of Blackburne playing this line.

The opening is not a true gambit, since White cannot take the pawn on e5 without losing material; however, after 4.Nxe5 Qg5, White can maintain a game with 5.Bxf7+! Steinitz wrote that this move, "followed by castling, is now White's best chance and in some measure a promising one, considering that he has two Pawns and the attack for the piece". G. Chandler–, Stockbridge 1983, continued 5...Ke7 (5...Kd8 is better) 6.0-0 Qxe5 7.Bxg8 Rxg8 8.c3 Nc6 (Silman analyzes 8...Ne6 9.d4 Qf6 10.f4 when "with two pawns and an attack for the sacrificed piece, White’s compensation isn’t in doubt". ) 9.d4 ( Keres ) Qa5? 10.d5 Ne5? 11.Qh5! Nf7? 12.d6+! (in light of 13.Qxa5).

Graham Burgess writes that 3...Nd4 is also known as the "Oh my God!" trap, as for full effect, Black is supposed to make this exclamation, pretending to have accidentally blundered the e-pawn. Burgess condemns this behavior as unethical, and notes that the trap, if avoided, leaves White with a large advantage.

title: Blackburne Shilling Gambit


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Obote

Obote is a surname. Notable people with the surname include:

 * Milton Obote (1925–2005), former president of Uganda
 * Miria Obote (born 1936), Ugandan politician, widow of Milton

title: Obote