Singapore time 8.00 am 26th September 2007
Yesterday I sold 30 lots of Compact under my wife's account for S$0.03 under the bought price of S$0.04. So I lost about S$385 because I need money to pay TV installment.
I will clear her account when I need more money later whether market is up or down.
Wednesday 26 September 2007
Tuesday 25 September 2007
CPF
Singapore time 7.49 am 25th September 2007
Meddling the rules in CPF can only make things worst for Singapore. The PAP government thinks they are good for Singaporeans, but the truth is the reverse.
To make Singaporeans to wake up, the government should make institutions like hospital, prisons, drug addict centres, old folk homes etc provide compulsory vegetarian food. This is a psychological warfare to right the minds of Singaporeans.
By amending retirement age, make compulsory annuity to save for old age thinking Singaporeans are stupid, the PAP government is done for. Expect fewer votes for the next general election.
To help the lowest 30% of Singaporeans, it is frugality that is the key word. HDB should provide homes with no improvement internally, so home price will be lowered. By making home so expensive for the average people, people tend to spend, go for higher standard of living, overspending on themselves and furnishing their home expensively. Majority are on debt. Mortgage debt, credit card debt, installment debt for car, home appliances, furnishing etc.
Singapore is not Switzerland. To have a stand of Switzerland, we need to be graceful and of a uniform race stolk. Singaporeans are of yellow, brown and dark skinned people, so unifying them is a bit troublesome. Swiss are mainly Europeans. You PAP leaders are stupid if you cannot recognise this difference.
The old age in Japan is due to climate and mono race culture. Can majority of Singaporeans live above 85 years old ? I doubt so. We live in the equator area and is hot and humid all year round. Everyday, my home has to be moped or the dirt will accumulated. This dirt is oily. This shows our air is polluted. So how can we all live above 85 years of age ? Healthy men after running collapsed and died. Their death are telling us the sign that we live in an unhealthy environment. So for more petroleum and chemical plants to expand, this is not good for the health of Singaporeans. Already the expelled smoke from the ships plying in Singapore and the channels around us, are polluting our air, not to mention the smoke from vehicles, the life span of Singaporeans will not be longer or comparable to Japan.
Meddling the rules in CPF can only make things worst for Singapore. The PAP government thinks they are good for Singaporeans, but the truth is the reverse.
To make Singaporeans to wake up, the government should make institutions like hospital, prisons, drug addict centres, old folk homes etc provide compulsory vegetarian food. This is a psychological warfare to right the minds of Singaporeans.
By amending retirement age, make compulsory annuity to save for old age thinking Singaporeans are stupid, the PAP government is done for. Expect fewer votes for the next general election.
To help the lowest 30% of Singaporeans, it is frugality that is the key word. HDB should provide homes with no improvement internally, so home price will be lowered. By making home so expensive for the average people, people tend to spend, go for higher standard of living, overspending on themselves and furnishing their home expensively. Majority are on debt. Mortgage debt, credit card debt, installment debt for car, home appliances, furnishing etc.
Singapore is not Switzerland. To have a stand of Switzerland, we need to be graceful and of a uniform race stolk. Singaporeans are of yellow, brown and dark skinned people, so unifying them is a bit troublesome. Swiss are mainly Europeans. You PAP leaders are stupid if you cannot recognise this difference.
The old age in Japan is due to climate and mono race culture. Can majority of Singaporeans live above 85 years old ? I doubt so. We live in the equator area and is hot and humid all year round. Everyday, my home has to be moped or the dirt will accumulated. This dirt is oily. This shows our air is polluted. So how can we all live above 85 years of age ? Healthy men after running collapsed and died. Their death are telling us the sign that we live in an unhealthy environment. So for more petroleum and chemical plants to expand, this is not good for the health of Singaporeans. Already the expelled smoke from the ships plying in Singapore and the channels around us, are polluting our air, not to mention the smoke from vehicles, the life span of Singaporeans will not be longer or comparable to Japan.
Share Investment
Singapore time 7.43 am 25th September 2007
Last Friday I sold 10 lots of GMG Global at S$0.115 over the bought price of S$0.14. So I lost about S$333. I need money to prepare for Adriot and Goldton rights issue, so I have to sell them. Yesterday the price went up to S$0.14 and closed at S$0.13. It is just my bad luck to sell on the wrong day, or my loses can be minimised.
Last Friday I sold 10 lots of GMG Global at S$0.115 over the bought price of S$0.14. So I lost about S$333. I need money to prepare for Adriot and Goldton rights issue, so I have to sell them. Yesterday the price went up to S$0.14 and closed at S$0.13. It is just my bad luck to sell on the wrong day, or my loses can be minimised.
Friday 21 September 2007
CPF Annuity
Singapore time 7.42 am 21st September 2007
I don't know much about annuity which is like an insurance scheme to pay client during their old age till they die. There is no balance to go to the benefactor.
Intention for the scheme is the assumption that Singaporeans will live longer beyond 85. The handful above 85 is low in percentage point. So many people might not like the scheme to be implemented or want opt out clauses for them.
Life and death are natural. The government should not do too much into everyday life of Singaporeans. The teaching of moral is more important. Filiel piety should be promoted. Or else Singaporeans will just be very indivualistic and selfish as they know their parents have enough money for their old age.
I don't know much about annuity which is like an insurance scheme to pay client during their old age till they die. There is no balance to go to the benefactor.
Intention for the scheme is the assumption that Singaporeans will live longer beyond 85. The handful above 85 is low in percentage point. So many people might not like the scheme to be implemented or want opt out clauses for them.
Life and death are natural. The government should not do too much into everyday life of Singaporeans. The teaching of moral is more important. Filiel piety should be promoted. Or else Singaporeans will just be very indivualistic and selfish as they know their parents have enough money for their old age.
Friday 14 September 2007
Zhongyong
Singapore time 9.13 am 14th September 2007
Zhongyong
compile on 18th December 2006 from posts in Google.com group soc.culture.singapore plus others Posts
What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction.
[What which is Destiny is called self-nature or characteristics. That which leads Destiny is called Tao. Cultivating Tao is called religion.]
[Our life is fated or destined under the influences of stars, sun and moon etc. So we are acting according to all these influences. The One leading or a step above the Destiny is called Tao. Tao controls our fate. The teaching of cultivation and action in cultivation is called religion. Therefore Confucianism is a religion. Chinese regard Confucianism as a philosophy or teaching, this is wrong. Teaching of moral conduct is religion.]
The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
[The Tao cannot be left for an instant. Can leave IT is not Tao. Therefore the gentleman abstains from longing what he does not see, abstains fears which he has not heard.]
[Tao cannot be left means IT is a part of us and cannot be separated. If we look for Tao outside our body, that is not Tao. So one has to abstain from desires and unnecessary fears.]
There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
[Cannot see what is not clear or visible. Cannot visualise what is minute. Therefore the gentleman is careful when he is alone.]
[Tao cannot be seen because IT is too minute or Void. So the sage is careful of his conduct even when alone without the scrutiny of other people.]
While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human acting in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
[Pleasure, anger, sorrow and joy, when they are not in our mind or developed in our mind, our state of mind, this is called Central. When those feelings have been stirred, but our mind is neutral, this state is called Harmony. Central is the root or base of the whole universe. Harmony is reaching Tao in this world. Perfecting Central and Harmony, this is the site of heaven and earth. All things will benefit from this.]
[Pleasure, anger, sorrow and joy are feeling of common people in everyday life. The sage cannot be like them. So he has to keep his mind in neutral stage of mind and be impartial to what is right and wrong, good nor evil, long nor short, front nor back etc. When he is able to perfect himself in this state of mind, he is in trinity with heaven and earth, him as the people, ren. This trinity will evoke the base of the universe and all things will benefit from him alone. He is able to influence all things on earth.]
The first part of Zhongyong. Another translation is from copy text, blue is from Legge and red is my comment, and brown is my translation.
Zhongyong
compile on 18th December 2006 from posts in Google.com group soc.culture.singapore plus others Posts
What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction.
[What which is Destiny is called self-nature or characteristics. That which leads Destiny is called Tao. Cultivating Tao is called religion.]
[Our life is fated or destined under the influences of stars, sun and moon etc. So we are acting according to all these influences. The One leading or a step above the Destiny is called Tao. Tao controls our fate. The teaching of cultivation and action in cultivation is called religion. Therefore Confucianism is a religion. Chinese regard Confucianism as a philosophy or teaching, this is wrong. Teaching of moral conduct is religion.]
The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
[The Tao cannot be left for an instant. Can leave IT is not Tao. Therefore the gentleman abstains from longing what he does not see, abstains fears which he has not heard.]
[Tao cannot be left means IT is a part of us and cannot be separated. If we look for Tao outside our body, that is not Tao. So one has to abstain from desires and unnecessary fears.]
There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
[Cannot see what is not clear or visible. Cannot visualise what is minute. Therefore the gentleman is careful when he is alone.]
[Tao cannot be seen because IT is too minute or Void. So the sage is careful of his conduct even when alone without the scrutiny of other people.]
While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human acting in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
[Pleasure, anger, sorrow and joy, when they are not in our mind or developed in our mind, our state of mind, this is called Central. When those feelings have been stirred, but our mind is neutral, this state is called Harmony. Central is the root or base of the whole universe. Harmony is reaching Tao in this world. Perfecting Central and Harmony, this is the site of heaven and earth. All things will benefit from this.]
[Pleasure, anger, sorrow and joy are feeling of common people in everyday life. The sage cannot be like them. So he has to keep his mind in neutral stage of mind and be impartial to what is right and wrong, good nor evil, long nor short, front nor back etc. When he is able to perfect himself in this state of mind, he is in trinity with heaven and earth, him as the people, ren. This trinity will evoke the base of the universe and all things will benefit from him alone. He is able to influence all things on earth.]
The first part of Zhongyong. Another translation is from copy text, blue is from Legge and red is my comment, and brown is my translation.
Thursday 13 September 2007
Equity
Singapore time 7.36 am 13th September 2007
I applied for Chasen rights issue of 5000 and applied for excess issue of 5000. At 1 cent per share I just need S$100 amd with S$1 for the transaction, which is cheaper than broker fee of S$43.
My shares are now stuck as the prices are lower than when I bought them. Whatever it is this is not important. This is part and parcel of life.
I applied for Chasen rights issue of 5000 and applied for excess issue of 5000. At 1 cent per share I just need S$100 amd with S$1 for the transaction, which is cheaper than broker fee of S$43.
My shares are now stuck as the prices are lower than when I bought them. Whatever it is this is not important. This is part and parcel of life.
Sunday 9 September 2007
The Diamond Sutra
Singapore time 10.23 am 9th September 2007
The Diamond Sutra -- The Vajracchedika-Prajna-Paramita Sutra
The most important part of this sutra is the four lines stanza. It is
' All phenomena are like;
A dream, an illusion, a bubble and a shadow;
Like dew and lighting;
Thus should you meditate upon them.'
See the quotations:
1st 'Subhuti! what do you think? If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?'
Subhuti replied: 'Very great, World Honoured One. Why? Because this merit is not the nature of merit, the Tathagata says it is great.'
'Subhuti, if on the other hand, someone received and kept even a four lines stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures).
2nd 'Subhuti, I now tell you truly. If a virtuous man or woman filled a number of universes, as great as the number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms, would his or her merit be great?'
Subhuti replied: 'Very great, World Honored One!'
The Buddha said to Subhuti:'If a virtuous man or woman receives and holds (in mind) even a four lines stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver. Further, Subhuti, where-so-ever this sutra or even one of its four lines stanzas is expounded, you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple.
3rd 'Subhuti, if on the one hand, a virtuous man or woman, in giving alms, sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand, someone receives and holds (in mind) even a four lines stanza of this sutra, and expounds it to others, the merit resulting from the latter will be greater.'
4th 'Subhuti, if (on the one hand) a man, in his practice of charity gives away the seven treasures piled up in a heap as great as all the Mount Sumeru in the universe put together, and (on the other hand) another man receives, holds (in mind), reads and recites even a four lines stanza of this Prajna-paramita Sutra, and expounds it to others, the merit resulting from the former's dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and one-hundred-thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two.
5th 'Subhuti, if on the one hand, someone gave away in alms the seven treasures in quantities sufficient to fill all the worlds in uncountable aeons, and if on the other hand, a virtuous man, or woman developed the Bodhi-mind, and received, held (in mind), read and recited even a four lines stanza of this sutra and expounded it to others, the latter's merit would surpass that of the former.
In what manner should it be taught to others? By teaching it without attachment to form with the immutability of the absolute. (The translation of the last sentence might not give a clear picture of the Chinese words. 'Pu tung' means no action or expounding the doctrine of inaction.)
This sutra also said about the man.
In the last 500 years, before the final passing of the Tathagata, there will be those who will observe the rules of morality and perform good actions which will result in blessing. These people will be able to develop a faith in these sentences (which they will consider as) embodying the Truth. You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands. They will have planted them in countless thousands and tens of thousands of Buddha lands. Upon hearing these sentences, there will arise in them a single thought of pure faith.
(2nd) How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra! Subhuti, you should know that such a person will achieve the highest and rarest Dharma.
(3rd) World Honored One, if someone after listening to this sutra believes that his mind is clean and pure, he will realize reality. We should know that such a person will achieve the highest and rarest merit.
(4th) but in the last epoch, the last five hundred years period if there be a man who (happens to) listen to this sutra, believes, understands, receives and holds it, he will be most rare.
(5th) 'Just so! Subhuti, just so! If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare.
(6th) 'Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and un-limitable merits.
(7th) and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter's merit will surpass that of the former. How much more so if this sutra is written, received, held, read, recited and expounded to others!
(8th) 'Furthermore, Subhuti, if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic sins are now eradicated by the others' contempt, will attain Supreme Enlightenment (Anuttara-samyak-sambodhi). (I will not attain supreme enlightenment by meditation but by other people's contempt.)
(9th) Now if in the last period in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits will far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. Subhuti, in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, my full statement of this person's merits will create derangement, doubt and disbelief in the minds of all listeners. (If this is talking about me, my spiritual power will be greater than Gautama Buddha.)
(10th) and (on the other hand) another man comprehended that all dharmas were ego-less and thereby achieved perfection of patience (ksanti), the latter's merit would surpass that of the former.
The last 500 years or last epoch is the present time before the end.
It is quite difficult to explain the sutra paragraph by paragraph. By summarizing it I quote a sentence from the sutra: Their minds should abide nowhere. (When meditating, we have to think of nothing good or bad.)
Most meditation methods teach their own particular style. Some ask you to count your breathing, some ask you to chant a mantra, some ask you to concentrate on the vital points, some ask you to see an image, close your eyes and picture the image in your minds. All these rely on sound, images, smell, touch etc. When we make use of our mind to do all these things, we will not get 100% spirituality. When our mind is in inaction, a total emptiness, 0 digit, then 100% spirituality can develop.
We have to be in inaction also, when not meditating. For example, when people argue about the flag moving, either the wind or the flag moves, your answer to them is that their minds move, not the wind or the flag. We will become emotionless regardless of happiness or sadness around us.
If I am the stated One, then I am Maitreya Buddha !
The Diamond Sutra -- The Vajracchedika-Prajna-Paramita Sutra
The most important part of this sutra is the four lines stanza. It is
' All phenomena are like;
A dream, an illusion, a bubble and a shadow;
Like dew and lighting;
Thus should you meditate upon them.'
See the quotations:
1st 'Subhuti! what do you think? If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?'
Subhuti replied: 'Very great, World Honoured One. Why? Because this merit is not the nature of merit, the Tathagata says it is great.'
'Subhuti, if on the other hand, someone received and kept even a four lines stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures).
2nd 'Subhuti, I now tell you truly. If a virtuous man or woman filled a number of universes, as great as the number of sand-grains in all these rivers, with the seven treasures, and gave them all away in alms, would his or her merit be great?'
Subhuti replied: 'Very great, World Honored One!'
The Buddha said to Subhuti:'If a virtuous man or woman receives and holds (in mind) even a four lines stanza of this sutra and expounds it to others, his or her merit will surpass that of the almsgiver. Further, Subhuti, where-so-ever this sutra or even one of its four lines stanzas is expounded, you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple.
3rd 'Subhuti, if on the one hand, a virtuous man or woman, in giving alms, sacrifices as many lives as there are sand-grains in the Ganges, and on the other hand, someone receives and holds (in mind) even a four lines stanza of this sutra, and expounds it to others, the merit resulting from the latter will be greater.'
4th 'Subhuti, if (on the one hand) a man, in his practice of charity gives away the seven treasures piled up in a heap as great as all the Mount Sumeru in the universe put together, and (on the other hand) another man receives, holds (in mind), reads and recites even a four lines stanza of this Prajna-paramita Sutra, and expounds it to others, the merit resulting from the former's dana will not be worth one-hundredth, one-thousandth, one-ten-thousandth and one-hundred-thousandth part of that obtained by the latter, as no conceivable comparison can be made between the two.
5th 'Subhuti, if on the one hand, someone gave away in alms the seven treasures in quantities sufficient to fill all the worlds in uncountable aeons, and if on the other hand, a virtuous man, or woman developed the Bodhi-mind, and received, held (in mind), read and recited even a four lines stanza of this sutra and expounded it to others, the latter's merit would surpass that of the former.
In what manner should it be taught to others? By teaching it without attachment to form with the immutability of the absolute. (The translation of the last sentence might not give a clear picture of the Chinese words. 'Pu tung' means no action or expounding the doctrine of inaction.)
This sutra also said about the man.
In the last 500 years, before the final passing of the Tathagata, there will be those who will observe the rules of morality and perform good actions which will result in blessing. These people will be able to develop a faith in these sentences (which they will consider as) embodying the Truth. You should know that they will not have planted good roots in just one, two, three, four, or five Buddha lands. They will have planted them in countless thousands and tens of thousands of Buddha lands. Upon hearing these sentences, there will arise in them a single thought of pure faith.
(2nd) How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra! Subhuti, you should know that such a person will achieve the highest and rarest Dharma.
(3rd) World Honored One, if someone after listening to this sutra believes that his mind is clean and pure, he will realize reality. We should know that such a person will achieve the highest and rarest merit.
(4th) but in the last epoch, the last five hundred years period if there be a man who (happens to) listen to this sutra, believes, understands, receives and holds it, he will be most rare.
(5th) 'Just so! Subhuti, just so! If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare.
(6th) 'Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and un-limitable merits.
(7th) and if (on the other hand) a person after listening to this sutra believes in his own mind without (further) contradiction, the latter's merit will surpass that of the former. How much more so if this sutra is written, received, held, read, recited and expounded to others!
(8th) 'Furthermore, Subhuti, if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic sins are now eradicated by the others' contempt, will attain Supreme Enlightenment (Anuttara-samyak-sambodhi). (I will not attain supreme enlightenment by meditation but by other people's contempt.)
(9th) Now if in the last period in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits will far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible. Subhuti, in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, my full statement of this person's merits will create derangement, doubt and disbelief in the minds of all listeners. (If this is talking about me, my spiritual power will be greater than Gautama Buddha.)
(10th) and (on the other hand) another man comprehended that all dharmas were ego-less and thereby achieved perfection of patience (ksanti), the latter's merit would surpass that of the former.
The last 500 years or last epoch is the present time before the end.
It is quite difficult to explain the sutra paragraph by paragraph. By summarizing it I quote a sentence from the sutra: Their minds should abide nowhere. (When meditating, we have to think of nothing good or bad.)
Most meditation methods teach their own particular style. Some ask you to count your breathing, some ask you to chant a mantra, some ask you to concentrate on the vital points, some ask you to see an image, close your eyes and picture the image in your minds. All these rely on sound, images, smell, touch etc. When we make use of our mind to do all these things, we will not get 100% spirituality. When our mind is in inaction, a total emptiness, 0 digit, then 100% spirituality can develop.
We have to be in inaction also, when not meditating. For example, when people argue about the flag moving, either the wind or the flag moves, your answer to them is that their minds move, not the wind or the flag. We will become emotionless regardless of happiness or sadness around us.
If I am the stated One, then I am Maitreya Buddha !
Upanishads
Singapore time 10.00 am 9th September 2007
The Upanishads
There are many Upanishads and the Penguin Classics does not have complete translation but selected verses and passage. So I can only quote verse from it.
Isa Upanishad - The Spirit, without moving, is swifter than the mind; the senses cannot reach him : He is ever beyond them. Standing still, he overtakes those who run. To the ocean of his being, the spirit of life leads the streams of action.
He moves, and he moves not. He is far, and he is near. He is within all, and he is outside all.
Who sees all beings in his own Self, and his own Self in all beings, loses all fear.
When a sage sees this great Unity and his Self has become all beings, what delusion and what sorrow can ever be near him?
The Spirit filled all with his radiance. He is incorporeal and invulnerable, pure and untouched by evil. He is the supreme seer and thinker, immanent and transcendent. He placed all things in the path of Eternity.
Kena Upanishad - I - What cannot be spoken with words, but that whereby words are spoken: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be thought with the mind, but that whereby the mind can think: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be seen with the eye, but what whereby the eye can see: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be heard with the ear, but that whereby the ear can hear: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be indrawn with breath, but that whereby breath is indrawn: Know that alone to be Brahman, the Spirit; and not what people here adore.
II - He comes to the thought of those who know him beyond thought, not to those who imagine he can be attained by thought. He is unknown to the learned (U graduates and Ph D holders) and known to the simple. (contented souls) He is known in the ecstasy of an awakening which opens the door of life eternal. By the Self we obtain power, and by vision we obtain Eternity. For a man who had known him, the light of truth shines; for one who has not known, there is darkness. The wise who have seen him in every being, on leaving this life, attain life immortal.
Katha Upanishad - When the wise rests his mind in contemplation on our God beyond time, who invisibly dwells in the mystery of things and in the heart of man, then he rises above pleasures and sorrow.
Atman, the Spirit of vision, is never born and never dies. Before him there was nothing, and he is ONE for evermore. Never-born and eternal, beyond times gone or to come, he does not die when the body dies.
If the slayer thinks that he kills, and if the slain thinks that he dies, neither knows the ways of truth. The Eternal in man cannot kill: the Eternal in man cannot die.
Concealed in the heart of all beings is the Atman, (or Brahman, Krsna) the Spirit, the Self; smaller than the smallest atom, greater than the vast spaces. The man who surrenders his human will leaves sorrow behind, and beholds the glory of the Atman by the grace of the Creator.
Resting, he wanders afar; sleeping, he goes everywhere. Who else but my Self can know that God of joy and of sorrows?
When the wise realize the omnipresent Spirit, who rests invisible in the visible and permanent in the impermanent, then they go beyond sorrow.
Not through much learning is the Atman reached, not through the intellect and sacred teaching. It is reached by the chosen of him - because they choose him. To his chosen the Atman reveals his glory.
Not even through deep knowledge can the Atman be reached, unless evil ways are abandoned, and there is rest in the senses, concentration in the mind and peace in one's heart.
III - Know the Atman as Lord of a chariot; and the body as the chariot itself. Know that reason is the charioteer; and the mind indeed is the reins. (Compare Bhagavad Gita)
The light of the Atman, the Spirit, is invisible, concealed in all beings. It is seen by the seers of the subtle, when their vision is keen and is clear.
The Atman is beyond sound and form, without touch and taste and perfume. It is eternal, unchangeable, and without beginning or end: indeed above reasoning. When consciousness of the Atman manifests itself, man becomes free from the jaws of death.
IV - The Creator made the senses outward-going: they go to the world of matter outside, not to the Spirit within. But a sage who sought immortality looked within himself and found his own soul.
V - The pure eternal Spirit dwells in the castle of eleven gates of the body. By ruling this castle, man is free from sorrows and, free from all bondage, attains liberation.
VI - When the five senses and the mind are still, (during meditation) and reason itself rests in silence, then begins the Path supreme.
This calm steadiness of the senses is called Yoga. Then one should become watchful, because Yoga comes and goes.
Words and thoughts cannot reach him and he cannot be seen by the eye. How can he then be perceived except by him who says 'He is'? In the faith of 'He is' his existence must be perceived, and he must be perceived in his essence. When he is perceived as 'He is', then shines forth the revelation of his essence.
When all desires that cling to the heart are surrendered, then a mortal becomes immortal, and even in this world he is one with Brahman. When all the ties that bind the heart are unloosened, then a mortal becomes immortal. this is the sacred teaching.
Always dwelling within all beings is the Atman, the Purusha, the Self, a little flame in the heart. Let one with steadiness withdraw him from the body even as an inner stem is withdrawn from its sheath. Know this pure immortal light; know in truth this pure immortal light.
Mundaka Upanishad - I - The head of his body is fire, and his eyes the sun and the moon; (as Taoism) his ears, the regions of heaven, and the sacred Vedas his word. His breath is the wind that blows, and this whole universe is his heart. This earth is his footstool. (like in the Bible) He is the Spirit that is in all things. (Right eye is sun, left eye is moon, so the earth is in the middle, the Mark on the forehead, where God rests his feet. When moving the sun and moon inwards, like squinting the eye balls, in Chinese words sun and moon become bright. So by moving your eye balls inwards in nasal gaze, you will see brightness in enlightenment.)
II - Radiant in his light, yet invisible in the secret place of the heart, the Spirit is the supreme abode wherein dwells all that moves and breathes and sees. Know him as all that is, and all that is not, the end of love-longing beyond understanding, the highest in all beings.
He is self-luminous and more subtle than the smallest; but in him rest all the worlds and their beings. He is the everlasting Brahman, and he is life and word and mind. He is truth and life immortal. He is the goal to be aimed at: attain that goal, O my son!
Take the great bow of the Upanishads and place in it an arrow sharp with devotion. Draw the bow with concentration on him and hit the center of the mark, the same everlasting Spirit. (Here it is very clear the bow represents our eye-brows and the the arrow striking the mark on the forehead ie. between the eyes.)
The bow is the sacred OM, and the arrow is our own soul. Brahman is the mark of the arrow, the aim of the soul. Even as an arrow becomes one with its mark, let the watchful soul be one in him.
III - There are two birds, two sweet friends, who dwell on the self-same tree. The one eats the fruits thereof, and the other looks on in silence.
The first is the human soul who, resting on that tree, though active, feels sad in his un-wisdom. But on beholding the power and glory of the higher Spirit, he becomes free from sorrow.
When the wise seer beholds in golden glory the Lord, the Spirit, the Creator of the god of creation, then he leaves good and evil behind and in purity he goes to the unity supreme.
In silent wonder the wise see him as the life flaming in all creation. This is the greatest seer of Brahman, who, doing all his work as holy work, in God, in Atman, in the Self, finds all his peace and joy.
This Atman is attained by truth and tapas whence come true wisdom and chastity. The wise who strive and who are pure see him within the body in his pure glory and light.
Truth obtains victory, not un-truth. Truth is the way that leads to the regions of light. Sages travel therein free from desires and reach the supreme abode of Truth.
He is immeasurable in his light and beyond all thought, and yet he shines smaller than the smallest. Far, far away is he, and yet he is very near, resting in the inmost chamber of the heart.
He cannot be seen by the eye, and words cannot reveal him. He cannot be reached by the senses, or by austerity or sacred actions. By the grace of wisdom and purity of mind, he can be seen indivisible in the silence of contemplation.
This invisible Atman can be seen by the mind, wherein the five senses are resting. All mind is woven with the senses; but in a pure mind shines the light of the Self.
Not through much learning is the Atman reached, not through the intellect or sacred teaching. He is reached by the chosen of him. To his chosen the Atman reveals his glory.
The Atman is not reached by the weak, or the careless, or those who practice wrong austerity; but the wise who strive in the right way lead their soul into the dwelling of Brahman. (or Atman)
In truth who knows God becomes God.
Mandukya Upanishad - Brahman is all and Atman is Brahman. Atman, the Self, has four conditions.
The first condition is the waking life of outward-moving consciousness, enjoying the seven outer gross elements.
The second condition is the dreaming life of inner-moving consciousness, enjoying the seven subtle inner elements in its own light and solitude.
The third condition is the sleeping life of silent consciousness when a person has no desires and beholds no dreams. That condition of deep sleep is one of oneness, a mass of silent consciousness made of peace and enjoying peace.
This silent consciousness is all-powerful, all-knowing, the inner ruler, the source of all, the beginning and end of all beings.
The fourth condition is Atman in his own pure state: the awakened life of supreme consciousness. It is neither outer nor inner consciousness, neither semi-consciousness, nor sleeping-consciousness, neither consciousness nor unconsciousness. He is Atman, the Spirit himself, that cannot be seen or touched, that is above all distinction, beyond thought and ineffable. In the union with him is the supreme proof of his reality. He is the end of evolution and non-duality. He is peace and love.
Svetasvatara Upanishad - By the Yoga of meditation and contemplation the wise saw the power of God, hidden in his own creation. It is he who rules over all the sources of this universe, from time to the soul of man.
God is found in the soul when sought with truth and self-sacrifice, as fire is found in wood, water in hidden springs, cream in milk, and oil in the oil-fruit.
There is a Spirit who is hidden in all things, as cream is hidden in milk, and who is the source of self-knowledge and self-sacrifice. This is Brahman, the Spirit Supreme.
II - With upright body, head, and neck lead the mind and its powers into thy heart; and the OM of Brahman will then be thy boat with which to cross the rivers of fear.
And when the body is in silent steadiness, breathe rhythmically through the nostrils with a peaceful ebbing and flowing of breath. The chariot of the mind is drawn by wild horses, and those wild horses have to be tamed.
Find a quiet retreat for the practice of Yoga, sheltered from the wind, level and clean, free from rubbish, smouldering fires, and ugliness, and where the sound of waters and the beauty of the place help thought and contemplation.
When the Yogi has full power over his body composed of the elements of earth, water, fire, air, and ether, then he obtains a new body of spiritual fire which is beyond illness, old age and death.
The first fruits of the practice of Yoga are: health, little waste matter, and a clear complexion; lightness of the body, a pleasant scent, and a sweet voice; and an absence of greedy desires.
Even as a mirror of gold, covered by dust, when cleaned well shines again in full splendor, when a man has seen the Truth of the Spirit he is one with him, the aim of his life is fulfilled and he is ever beyond sorrow.
Then the soul of man becomes a lamp by which he finds the Truth of Brahman. Then he sees God, pure, never-born, everlasting; and when he sees God he is free from all bondage.
This is the God whose light illumines all creation, the Creator of all from the beginning. He was, he is and for ever he shall be. He is in all and he sees all.
The very most important thing that you have to understand is the One inside can be called Tao, God, Buddha, Allah, Atman, Brahman, etc etc. Actually it is nameless, A VOID.
The other Upanishads are about the same. They stress on Atman is in all and see all. Our soul or Spirit is God.
The Upanishads
There are many Upanishads and the Penguin Classics does not have complete translation but selected verses and passage. So I can only quote verse from it.
Isa Upanishad - The Spirit, without moving, is swifter than the mind; the senses cannot reach him : He is ever beyond them. Standing still, he overtakes those who run. To the ocean of his being, the spirit of life leads the streams of action.
He moves, and he moves not. He is far, and he is near. He is within all, and he is outside all.
Who sees all beings in his own Self, and his own Self in all beings, loses all fear.
When a sage sees this great Unity and his Self has become all beings, what delusion and what sorrow can ever be near him?
The Spirit filled all with his radiance. He is incorporeal and invulnerable, pure and untouched by evil. He is the supreme seer and thinker, immanent and transcendent. He placed all things in the path of Eternity.
Kena Upanishad - I - What cannot be spoken with words, but that whereby words are spoken: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be thought with the mind, but that whereby the mind can think: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be seen with the eye, but what whereby the eye can see: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be heard with the ear, but that whereby the ear can hear: Know that alone to be Brahman, the Spirit; and not what people here adore. What cannot be indrawn with breath, but that whereby breath is indrawn: Know that alone to be Brahman, the Spirit; and not what people here adore.
II - He comes to the thought of those who know him beyond thought, not to those who imagine he can be attained by thought. He is unknown to the learned (U graduates and Ph D holders) and known to the simple. (contented souls) He is known in the ecstasy of an awakening which opens the door of life eternal. By the Self we obtain power, and by vision we obtain Eternity. For a man who had known him, the light of truth shines; for one who has not known, there is darkness. The wise who have seen him in every being, on leaving this life, attain life immortal.
Katha Upanishad - When the wise rests his mind in contemplation on our God beyond time, who invisibly dwells in the mystery of things and in the heart of man, then he rises above pleasures and sorrow.
Atman, the Spirit of vision, is never born and never dies. Before him there was nothing, and he is ONE for evermore. Never-born and eternal, beyond times gone or to come, he does not die when the body dies.
If the slayer thinks that he kills, and if the slain thinks that he dies, neither knows the ways of truth. The Eternal in man cannot kill: the Eternal in man cannot die.
Concealed in the heart of all beings is the Atman, (or Brahman, Krsna) the Spirit, the Self; smaller than the smallest atom, greater than the vast spaces. The man who surrenders his human will leaves sorrow behind, and beholds the glory of the Atman by the grace of the Creator.
Resting, he wanders afar; sleeping, he goes everywhere. Who else but my Self can know that God of joy and of sorrows?
When the wise realize the omnipresent Spirit, who rests invisible in the visible and permanent in the impermanent, then they go beyond sorrow.
Not through much learning is the Atman reached, not through the intellect and sacred teaching. It is reached by the chosen of him - because they choose him. To his chosen the Atman reveals his glory.
Not even through deep knowledge can the Atman be reached, unless evil ways are abandoned, and there is rest in the senses, concentration in the mind and peace in one's heart.
III - Know the Atman as Lord of a chariot; and the body as the chariot itself. Know that reason is the charioteer; and the mind indeed is the reins. (Compare Bhagavad Gita)
The light of the Atman, the Spirit, is invisible, concealed in all beings. It is seen by the seers of the subtle, when their vision is keen and is clear.
The Atman is beyond sound and form, without touch and taste and perfume. It is eternal, unchangeable, and without beginning or end: indeed above reasoning. When consciousness of the Atman manifests itself, man becomes free from the jaws of death.
IV - The Creator made the senses outward-going: they go to the world of matter outside, not to the Spirit within. But a sage who sought immortality looked within himself and found his own soul.
V - The pure eternal Spirit dwells in the castle of eleven gates of the body. By ruling this castle, man is free from sorrows and, free from all bondage, attains liberation.
VI - When the five senses and the mind are still, (during meditation) and reason itself rests in silence, then begins the Path supreme.
This calm steadiness of the senses is called Yoga. Then one should become watchful, because Yoga comes and goes.
Words and thoughts cannot reach him and he cannot be seen by the eye. How can he then be perceived except by him who says 'He is'? In the faith of 'He is' his existence must be perceived, and he must be perceived in his essence. When he is perceived as 'He is', then shines forth the revelation of his essence.
When all desires that cling to the heart are surrendered, then a mortal becomes immortal, and even in this world he is one with Brahman. When all the ties that bind the heart are unloosened, then a mortal becomes immortal. this is the sacred teaching.
Always dwelling within all beings is the Atman, the Purusha, the Self, a little flame in the heart. Let one with steadiness withdraw him from the body even as an inner stem is withdrawn from its sheath. Know this pure immortal light; know in truth this pure immortal light.
Mundaka Upanishad - I - The head of his body is fire, and his eyes the sun and the moon; (as Taoism) his ears, the regions of heaven, and the sacred Vedas his word. His breath is the wind that blows, and this whole universe is his heart. This earth is his footstool. (like in the Bible) He is the Spirit that is in all things. (Right eye is sun, left eye is moon, so the earth is in the middle, the Mark on the forehead, where God rests his feet. When moving the sun and moon inwards, like squinting the eye balls, in Chinese words sun and moon become bright. So by moving your eye balls inwards in nasal gaze, you will see brightness in enlightenment.)
II - Radiant in his light, yet invisible in the secret place of the heart, the Spirit is the supreme abode wherein dwells all that moves and breathes and sees. Know him as all that is, and all that is not, the end of love-longing beyond understanding, the highest in all beings.
He is self-luminous and more subtle than the smallest; but in him rest all the worlds and their beings. He is the everlasting Brahman, and he is life and word and mind. He is truth and life immortal. He is the goal to be aimed at: attain that goal, O my son!
Take the great bow of the Upanishads and place in it an arrow sharp with devotion. Draw the bow with concentration on him and hit the center of the mark, the same everlasting Spirit. (Here it is very clear the bow represents our eye-brows and the the arrow striking the mark on the forehead ie. between the eyes.)
The bow is the sacred OM, and the arrow is our own soul. Brahman is the mark of the arrow, the aim of the soul. Even as an arrow becomes one with its mark, let the watchful soul be one in him.
III - There are two birds, two sweet friends, who dwell on the self-same tree. The one eats the fruits thereof, and the other looks on in silence.
The first is the human soul who, resting on that tree, though active, feels sad in his un-wisdom. But on beholding the power and glory of the higher Spirit, he becomes free from sorrow.
When the wise seer beholds in golden glory the Lord, the Spirit, the Creator of the god of creation, then he leaves good and evil behind and in purity he goes to the unity supreme.
In silent wonder the wise see him as the life flaming in all creation. This is the greatest seer of Brahman, who, doing all his work as holy work, in God, in Atman, in the Self, finds all his peace and joy.
This Atman is attained by truth and tapas whence come true wisdom and chastity. The wise who strive and who are pure see him within the body in his pure glory and light.
Truth obtains victory, not un-truth. Truth is the way that leads to the regions of light. Sages travel therein free from desires and reach the supreme abode of Truth.
He is immeasurable in his light and beyond all thought, and yet he shines smaller than the smallest. Far, far away is he, and yet he is very near, resting in the inmost chamber of the heart.
He cannot be seen by the eye, and words cannot reveal him. He cannot be reached by the senses, or by austerity or sacred actions. By the grace of wisdom and purity of mind, he can be seen indivisible in the silence of contemplation.
This invisible Atman can be seen by the mind, wherein the five senses are resting. All mind is woven with the senses; but in a pure mind shines the light of the Self.
Not through much learning is the Atman reached, not through the intellect or sacred teaching. He is reached by the chosen of him. To his chosen the Atman reveals his glory.
The Atman is not reached by the weak, or the careless, or those who practice wrong austerity; but the wise who strive in the right way lead their soul into the dwelling of Brahman. (or Atman)
In truth who knows God becomes God.
Mandukya Upanishad - Brahman is all and Atman is Brahman. Atman, the Self, has four conditions.
The first condition is the waking life of outward-moving consciousness, enjoying the seven outer gross elements.
The second condition is the dreaming life of inner-moving consciousness, enjoying the seven subtle inner elements in its own light and solitude.
The third condition is the sleeping life of silent consciousness when a person has no desires and beholds no dreams. That condition of deep sleep is one of oneness, a mass of silent consciousness made of peace and enjoying peace.
This silent consciousness is all-powerful, all-knowing, the inner ruler, the source of all, the beginning and end of all beings.
The fourth condition is Atman in his own pure state: the awakened life of supreme consciousness. It is neither outer nor inner consciousness, neither semi-consciousness, nor sleeping-consciousness, neither consciousness nor unconsciousness. He is Atman, the Spirit himself, that cannot be seen or touched, that is above all distinction, beyond thought and ineffable. In the union with him is the supreme proof of his reality. He is the end of evolution and non-duality. He is peace and love.
Svetasvatara Upanishad - By the Yoga of meditation and contemplation the wise saw the power of God, hidden in his own creation. It is he who rules over all the sources of this universe, from time to the soul of man.
God is found in the soul when sought with truth and self-sacrifice, as fire is found in wood, water in hidden springs, cream in milk, and oil in the oil-fruit.
There is a Spirit who is hidden in all things, as cream is hidden in milk, and who is the source of self-knowledge and self-sacrifice. This is Brahman, the Spirit Supreme.
II - With upright body, head, and neck lead the mind and its powers into thy heart; and the OM of Brahman will then be thy boat with which to cross the rivers of fear.
And when the body is in silent steadiness, breathe rhythmically through the nostrils with a peaceful ebbing and flowing of breath. The chariot of the mind is drawn by wild horses, and those wild horses have to be tamed.
Find a quiet retreat for the practice of Yoga, sheltered from the wind, level and clean, free from rubbish, smouldering fires, and ugliness, and where the sound of waters and the beauty of the place help thought and contemplation.
When the Yogi has full power over his body composed of the elements of earth, water, fire, air, and ether, then he obtains a new body of spiritual fire which is beyond illness, old age and death.
The first fruits of the practice of Yoga are: health, little waste matter, and a clear complexion; lightness of the body, a pleasant scent, and a sweet voice; and an absence of greedy desires.
Even as a mirror of gold, covered by dust, when cleaned well shines again in full splendor, when a man has seen the Truth of the Spirit he is one with him, the aim of his life is fulfilled and he is ever beyond sorrow.
Then the soul of man becomes a lamp by which he finds the Truth of Brahman. Then he sees God, pure, never-born, everlasting; and when he sees God he is free from all bondage.
This is the God whose light illumines all creation, the Creator of all from the beginning. He was, he is and for ever he shall be. He is in all and he sees all.
The very most important thing that you have to understand is the One inside can be called Tao, God, Buddha, Allah, Atman, Brahman, etc etc. Actually it is nameless, A VOID.
The other Upanishads are about the same. They stress on Atman is in all and see all. Our soul or Spirit is God.
Thursday 6 September 2007
Mahathir's Comment On IDR
Singapore time 7.42 am 6th September 2007
Yesterday ST carried report of Mahathir's comment on the IDR. It seems he is at loogerhead with Lee Kuan Yew in Malaysia/Singapore relationship during his time as MP, PM and retirement.
He is wrong for suggesting Malaysia do it alone without outside help. The most important is the political stability and economic culture of a country that attract foreign investors. How is Malaysia going to have hugh investment pie with that sort of mentality. What they can achieve will be on investment from Muslim countries and some local established foreign firms. If they want more investment like what China is attracting, they have to sort help from Singapore in this area. Singapore has many overseas venture in this sort of trade.
In the report he also mentioned past disputes with Singapore and the continuation of these disputes unresolved.
He championed the Malay bumiputra course but he does not realise he is an Indian Muslim. So it seem he look upon himself as a Malay rather than an Indian.
His policy has ingrained in Malaysian Malays the attitude of Malay supremacy. This is not right and unfair to other races in Malaysia. It will take sometime for this to settle down and a strong leader to grip Malaysia together in fair treatment to all Malaysian citizens.
Abdullah is a weak leader. Najib could be strong, but I doubt it is an easy task to do away with NEP and Bumiputra policies.
Yesterday ST carried report of Mahathir's comment on the IDR. It seems he is at loogerhead with Lee Kuan Yew in Malaysia/Singapore relationship during his time as MP, PM and retirement.
He is wrong for suggesting Malaysia do it alone without outside help. The most important is the political stability and economic culture of a country that attract foreign investors. How is Malaysia going to have hugh investment pie with that sort of mentality. What they can achieve will be on investment from Muslim countries and some local established foreign firms. If they want more investment like what China is attracting, they have to sort help from Singapore in this area. Singapore has many overseas venture in this sort of trade.
In the report he also mentioned past disputes with Singapore and the continuation of these disputes unresolved.
He championed the Malay bumiputra course but he does not realise he is an Indian Muslim. So it seem he look upon himself as a Malay rather than an Indian.
His policy has ingrained in Malaysian Malays the attitude of Malay supremacy. This is not right and unfair to other races in Malaysia. It will take sometime for this to settle down and a strong leader to grip Malaysia together in fair treatment to all Malaysian citizens.
Abdullah is a weak leader. Najib could be strong, but I doubt it is an easy task to do away with NEP and Bumiputra policies.
Crackdown On Hawkers
Singapore time 7.31 am 6th September 2007
After the TV reporting on illegal hawking of medicines in back lanes in red light districts, the HSA raid the areas and brought back all the medicines for testing.
These hawkers can be seen for the past 40 years of my adult life since 1968 when I started working. In the Jojor Road joint, you can see them, especially I had to take bus from there to Safti. Even going to back lane of Desker Road or Pertain Road, you can still find some of them. They are everywhere that has prostitution dens.
I would like to say is this: why raid after the TV report or news paper report. Don't tell me the HSA do not conduct its own investigation ? Police also patrol these areas. Why they don't take action ?
Are the authority take action only when people complain ?
After the TV reporting on illegal hawking of medicines in back lanes in red light districts, the HSA raid the areas and brought back all the medicines for testing.
These hawkers can be seen for the past 40 years of my adult life since 1968 when I started working. In the Jojor Road joint, you can see them, especially I had to take bus from there to Safti. Even going to back lane of Desker Road or Pertain Road, you can still find some of them. They are everywhere that has prostitution dens.
I would like to say is this: why raid after the TV report or news paper report. Don't tell me the HSA do not conduct its own investigation ? Police also patrol these areas. Why they don't take action ?
Are the authority take action only when people complain ?
Tuesday 4 September 2007
Workfare
Singapore time 7.55 am 4th September 2007
My wife reported a monthly income of S$500 and got about S$563 for Workfare. Now she received a letter from CPF to top up her CPF fmedisave for WIS on her 6 months salary this year for government top up in medisave for her. Another top up will be next year for the balance 6 months in 2007 to be top up by government medisave later.
The 1st top up is about S$85 and the 2nd top up is about S$170. Total is S$255. After this her Workfare will be just S$308. Is this how PAP government helping the poor ?
Many poor work to supplement home income. How can you expect the poor to come up with cash to top up medisave after sometime when most poor people have used up the Workfare bonus to buy things. It will be much better that the next Workfare can be deducted for the medisave top. What is the point to give people cash and later want cash back from them ?
These government thinkers are real idiots !
My wife reported a monthly income of S$500 and got about S$563 for Workfare. Now she received a letter from CPF to top up her CPF fmedisave for WIS on her 6 months salary this year for government top up in medisave for her. Another top up will be next year for the balance 6 months in 2007 to be top up by government medisave later.
The 1st top up is about S$85 and the 2nd top up is about S$170. Total is S$255. After this her Workfare will be just S$308. Is this how PAP government helping the poor ?
Many poor work to supplement home income. How can you expect the poor to come up with cash to top up medisave after sometime when most poor people have used up the Workfare bonus to buy things. It will be much better that the next Workfare can be deducted for the medisave top. What is the point to give people cash and later want cash back from them ?
These government thinkers are real idiots !
Monday 3 September 2007
Shares Investment
Singapore time 7.20 am 3rd September 2007
I make no profit in August just dividend from Berlian Laju and Singtel. It was about S$5.52 and S$6.50 plus S$9.50 for Singtel, total about S$21.50. I have only 100 shares of Singtel. If it is 1000 shares, then I get S$160 over S$3,460 plus S$43. You calculate the percentage.
I advice people to put in half their cash into equity, but I myself put almost all into it, because I don't like too much cash with me. I might buy things or someone might borrow from me. Like right now, I have to cut down on expenses, so I seldom go out. I have 1 spoiled computer from my son but still it is not repaired yet. It is a Pentium 4, 2.6 GB MHz.
This month I might get dividend from Thai Beverage.
If the share prices are still low, then I have to sell some for my expenses. I need S$126 a month for TV installment till April 2009
I will clear lots in my wife's account first. If the lowdown still persist, then I will sell shares in my account
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