UNIX SHELLS Essay Example | Topics and Well Written Essays - 500 words

UNIX SHELLS - Essay Example Hence, interpreting login commands that will result to the anticipated result. Undeniably, UNIX serves a critical role in the current technological knowhow though to date it has undergone varied and essential developments that give it an advantage over, which this study seeks to highlight. Compared to other operating systems as well as varied computer technological enhancements, what I like regarding UNIX is its speed (Liu, Yue & Guo, 2011). However, historically this has been improving since its inception in 1960s up to date to the extent of being able to numerous daemons that known to operate manually or slowly in UNIX’s absence (Liu, Yue & Guo, 2011). This is quite advantageous especially currently, whereby almost each venture has almost completely embraced technology in order to evade commercial opposition from competitors. Additionally, it possesses the capability of aiding multiple segments that necessitate usage of varied network cards by the firewall (Liu, Yue & Guo, 2011). Mostly, this is at least 32, which is contrary to the practical Netware’s support that has a limit of 16 and windows strictly limited to four (Parker & Morley, 2014). Another aspect that I like about this system encompasses its compatibility whereby poses a capability of suppo rting word processors including WordPerfect as well as StarOffice (Liu, Yue & Guo, 2011). In customizing this system, it entails adequate knowledge coupled how to navigate with ease to ensure the intended adjustments work as necessitated (Robbins, Hannah, Lamb & Lamb, 2008). However, there are varied ways of customizing this system whereby on my side I would encompass setting the right margin such that it will be prompting to wrap sentences automatically (Robbins, Hannah, Lamb & Lamb, 2008). This is without one or user having to execute that command with the aid of a ENTER key thus saving on time (Robbins, Hannah, Lamb & Lamb,

The epic of gilgamisg Essay Example | Topics and Well Written Essays - 250 words

The epic of gilgamisg - Essay Example Enkidu, on the other hand, is more courageous, and he prefers the wild ways of the countryside, and the company of animals. It is Enkidu who is more willing to take on the challenge of battle and heroic deeds, which actually makes him the appear to be the better choice for a great leader. Enkidu ends up being killed, however. In some way he is like a tragic hero who sacrifices himself for his friend. I thought it was weak of Gilgamesh to become so depressed after Enkidu’s death, because the whole point of being a great leader is that you have to learn to overcome sadness and hardships in life, so that you can concentrate on what is best for your people. The ending of the story shows Gilgamesh coming through that phase, and realizing what his responsibilities are. He is more realistic, and stronger, thanks to the difficult experience of wandering through the world without his friend and brother Enkidu. This kind of hero is less dramatic than Enkidu, but in the end it is the sober and sensible king who brings glory to his people, and so perhaps the message of the story is that it takes different kinds of hero to lead a great people. Bravery in battle is all very well, but the ability to rise up after life’s hard knocks is also a very valuable

The Law Code of King Alfred the Great

The Law Code of King Alfred the Great The Law Code of King Alfred the Great The Law Code of King Alfred the Great is the largest and best preserved piece of legal documentation made prior to the Norman conquest of 1066 [1], and the first surviving Anglo-Saxon law code since Ines, nearly two centuries earlier [2], making it an essential document in the study of late Anglo-Saxon law, culture and society. The documents usefulness as a historical source stems not only from its unique existence as a source of law for the Alfredian period, but also from the fact that it was written by Alfred himself; as noted by Wormald, Alfred was the only European king of the Early Middle Ages known to have written books [3], and therefore his Law Codes give historians a unique insight into the political thought of the later Anglo-Saxon kings and the legal system of ninth century England. Alfreds Law Code also reveals much about the character and personality of its author. For example, the fact that Alfred was unique among Early Medieval rulers in his extensive authorship of books and legal documents [4] shows the Kings commitment to learned activity and his understanding of the importance of written record in the efficient and successful running of his kingdom. It is also important to note that Alfreds Law Code was written at a time when no other English king had issued laws for nearly a hundred years [5]. The reasons for this sudden return to the issuing of written law are not expressly stated by Alfred, either in the Preface or Codes themselves, however it can be argued that by issuing his Law Code at such a time, Alfred was showing a genuine concern for the wellbeing of his people, in ensuring fairness and equality for all before the law. Study of Alfreds Law Code also reveals the author to be a pragmatist in his dealing with the law. For example, while it is clear Alfred would rather prevent the custom of blood feuds, he realises that the Anglo-Saxon world is one of violence, and the feud is a necessary, albeit distasteful, part of this. Therefore Alfred does not seek to make blood feuds illegal but instead to regulate them so as to minimise violence and bloodshed.[6] This practical approach to law-making is also shown in Alfreds preface to his Laws, where he states that a man has no need of law books if he judges fairly and equally [7]. However the fact that Alfred is writing this in his Law Code shows that although in an ideal world such a code would not be needed, he accepts that men are only human and many will require guidance as to what is right and wrong. The Law Code of King Alfred the Great is the largest and best preserved piece of legal documentation made prior to the Norman conquest of 1066 [1], and the first surviving Anglo-Saxon law code since Ines, nearly two centuries earlier [2], making it an essential document in the study of late Anglo-Saxon law, culture and society.justice. [9] This theory is also supported by Alfreds own introduction to his translation of Pope Gregorys Pastoral Care, in which he speaks of his respect for the Anglo-Saxon kings of the Golden Age of the 7th Century who not only maintained their peace, morality and authority at home but also extended their territory outside [10]. This suggests that Alfreds intentions in writing his Law Code were born out of a desire to return to a time when, in his eyes, things were better. However Alfreds use of the phrase extended their territory outside [11], should also be noted, as it implies other intentions than those immediately obvious from the accounts of Asser and others, including Alfred himself. Therefore, while Alfred may have been motivated to write his Laws for the good of his people, it is important to remember that the King had other reasons for writing his Code and the laws serve other purposes other than the direct administration of justice. One such unofficial reason for Alfreds writing of his Law Code, it can be argued, was to assert his royal power and ensure the loyalty of his subjects in a legal document that could not be disputed [12], thereby safeguarding his own position and consolidating his hold over the kingdom. This intentional inclusion of laws designed to ensure loyalty from Alfreds subjects can be seen in the wording of the Law Codes themselves, where treason is portrayed as the most unholy and unforgivable of sins only for treachery to a lord they dared not declare any mercyhe [Christ] charged everyone to love his lord as himself [13]. The reference to Christ in this quote shows the severity of the crimes of treason and treachery, as even the mercy of Christ is not afforded to those who commit these sins. The theory that Alfreds Laws were intended to secure his own position, is given weight by the underlying threat of rebellion that was present for much of Alfreds reign, especially in the case of Aethelwo ld, rival to the throne and the son of Alfreds predecessor, who led a rebellion in 899[14], which could have been a direct influence upon the emphasis placed on loyalty to the king and lords found in Alfreds Code. The underlying political agenda of Alfreds Laws is also an important aspect of the text. It is argued by Wormald that Alfreds respectful mentions of the laws of Offa and Aethelbert (previous kings of Mercia and Kent respectively) in his preface to his own laws, and his statement that he is influenced by them in his own law making, is an attempt to remind Mercians and Kentishmen of his concern for their traditions'[15]. This pandering to the traditions of the other English kingdoms suggests that Alfred was subtly attempting to enhance his own power over the rest of England outside of Wessex, ultimately leading to him being accepted as Anglo Rex, the title eventually bestowed upon his successors. However as Pratt reminds us, the fact that Alfreds Law Code contains a political agenda need not make it irrelevant as a source of honest legal intentions [16]. Pratts theory is supported by the inclusion in Alfreds Law Code the laws of one of his predecessors, Ine, whose laws deal primarily w ith theft, trading and agricultural matters. [17] In contrast to this Alfreds laws deal mostly with the breaking of oaths, injuries and sexual offences  [18], and so Alfred can be seen to be filling in the blanks in Ines original laws, therefore honestly trying to better the current legal system. Religious imagery and language features very heavily in Alfreds Law Codes and there are several arguments as to why this is. Wallace-Hadrill argues that the main reason for the sustained religious imagery in the Law Codes is due to the medieval perception that kingship was a divine right and Alfreds use of religious imagery is another attempt to assert his authority and show his right to the throne, thus making any sin committed against him a sin against God. [19] Similarly it is argued that the use of religious imagery by Alfred is due to the lack of an effective way of enforcing the law in Alfreds kingdom and an authority greater than the king or any earthly lord was needed to ensure social order [20]. However it can also be argued that the sustained religious imagery in the Law Codes is nothing more than the product of a deeply Christian society, where the natural law of God forms the basis for all perceptions of right and wrong, therefore it is only natural that religion features extensively in a book of law. In conclusion Alfreds law code is a synthesis of the laws of several other Anglo-Saxon kings [21], along with his own work, created with the intention of codifying and clarifying existing laws, exerting royal authority and promoting the King as leader not only of Wessex but of the English people. Bibliography R. Abels, Alfred the Great: War, Kingship and Culture in Anglo Saxon England (Essex, 1998) J. R. C. Hall, A Concise Anglo-Saxon Dictionary (London, 4th ed. 1960) S. Keynes and M. Lapidge, trans. Alfred the Great: Assers Life of Alfred and Other Contemporary Sources (London, 1983) D. Pratt, The Political Thought of King Alfred the Great, (Cambridge, 2007) S. Reynolds, Medieval Law, in P. Linehan and J. Nelson (eds), The Medieval World (Oxon, 2001) A. P. Smyth, King Alfred the Great (Oxford, 1995) E. G. Stanley, On the Laws of King Alfred: The End of the Preface and the Beginning of the Laws, in J. Roberts, J. Nelson, M. Godden (eds), Alfred the Wise (Cambridge, 1997) M. H. Turk (ed.), The Legal Code of Alfred the Great (Boston, 1883) J. M. Wallace-Hadrill, Early Germanic Kingship in England and on the Continent (London, 1971) D. Whitelock, English Historical Documents Vol. 1 (London, 1955) P. Wormald, The Ninth Century, in J. Campbell (ed.), The Anglo Saxons (London, 1991) P. Wormald, The Making of English Law: King Alfred to the Twelfth Century, Vol. 1: Legislation and its Limits. (Oxford, 1999) [1] P. Wormald, The Making of English Law: King Alfred to the Twelfth Century, Vol. 1: Legislation and its Limits. (Oxford, 1999), p. 265 [2] P. Wormald, The Ninth Century, in J. Campbell (ed.), The Anglo Saxons (London, 1991), p.134 [3] Ibid., p. 135 [4] Ibid. [5] J.M. Wallace-Hadrill, Early Germanic Kingship in England and on the Continent (London, 1971), p. 148 [6] R. Abels, Alfred the Great: War, Kingship and Culture in Anglo Saxon England (Essex, 1998), p.276 [7] D. Whitelock, English Historical Documents Vol. 1 (London, 1955), p.373 [8] S. Keynes and M. Lapidge, trans, Alfred the Great: Assers Life of King Alfred and Other Contemporary Sources (London, 1983), p.45 [9] Whitelock, English Historical Documents, p.331 [10] Keynes and Lapidge, Assers Life of King Alfred p. 25 [11] Ibid. [12] Ibid. p.39 [13] Whitelock, English Historical Documents, p. 373 [14] Wormald, The Ninth Century p. 155 [15] Ibid. p.157 [16] D. Pratt, The Political Thought of King Alfred the Great, (Cambridge, 2007), p. 217 [17] Ibid. p. 220 [18] Ibid [19] Wallace-Hadrill, Early Germanic Kingship p.144 [20] Abels, War, Kingship and Culture p. 277 [21] A. P. Smyth, King Alfred the Great (Oxford, 1995), p. 238

Comparing John Cheever’s The Swimmer and The Five-Forty-Eight Essay

Comparing John Cheever’s The Swimmer and The Five-Forty-Eight Two stories by John Cheever, The Swimmer and The Five-Forty-Eight (5-48), will be explored in terms of how the characters, genre and point of view in these stories give rise to classic fiction. The Swimmer is of a suburban man, Neddy Merrill, who decides to return home from work by swimming eight miles through all of his neighbors' pools along the way. At each pool he encounters a former mistress, distant and unfriendly neighbours and other symbols of a bitter, frustrated life. To Neddy, this is his epic day's journey. However, when he arrives home, his family has left him. The swimmer has made it home; but too much has changed. While 5-48 is about the protagonist, Blake, having an affair with the emotionally weak Dent. The story begins with Blake firing Dent and she in turn stalks him to the 5-48 with a gun. She gains her revenge by making him kneel before her. Blake’s humiliation is complete when she forces him to rub his face in the dirt. 5-48 is developed as a typical story with the two principal characters, Blake and Dent, very well developed. There is constant tension from the point where Blake (depicted as egotistical, insensitive and in control) leaves the office to the train 5-48, all the while being pursued by Dent (the victim, who is emotionally weak, manipulated and cheated). Its chronological form simplifies the story and makes it a fast paced and delightful read. In addition, there is realism injected by actual places like the 5-48 train and Shady Hill, tired and cold relationships, betrayal, revenge and affairs that are so commonplace in society. Swimmer seems to be a painful reflection of his own life that was blighted by serious al... ...s request for a drink or the idea of entertaining him or give him money. In retrospect after analyzing Cheever’s The Swimmer and The Five-Forty-Eight, I think that isolation stands out as the underlying theme for both stories although they are markedly different in plot and genre. Also these stories seem to be a poignant reminder of Cheever’s personal life and to an extent a chapter of life in that period, although poverty, discrimination and adultery are still present today and affect both you and me. Works Cited Cheever, John. â€Å"The Five-Forty-Eight.† The Stories of John Cheever. New York: Knopf, 1978. ---------------. "The Swimmer." The Stories of John Cheever. New York: Knopf, 1978. Works Consulted Slabey, Robert M. "John Cheever: The Swimming' of America." Critical Essays on John Cheever. Ed. Robert G. Coolins. Boston: Hall, 1982. 180-90.

Bullet Boy: Scene Analysis Essay

Bullet Boy, a 2004 British Social Realism film, directed by Saul Dibb has narrative that portrays a distressing an emotional tale of race, gangs and gun crime London. The film follows the life of a young man named Ricky, who has recently been released from prison, and portrays effect he has on the lives of those around him. The scene I will discuss is a montage between the main character named Ricky, and his friend Wisdom. The scene is about Ricky, planning an escape from his reputation along with his girlfriend Shea, while skating with his little brother Curtis, whom idolizes Ricky. Although, Wisdom is alone in a corner shop, unaware that Godfrey and another of his rivals are destroying his car. One of the most important elements of this scene is the use of crosscutting between both Ricky and Wisdoms narratives. This scene exaggerates the contrasts of their lives and is cut in order to create an underlying foreboding and tension. By adding short clips of Wisdoms tense plot, within Ricky’s longer, more upbeat shots, it drags out and intensifies the audiences’ anticipation as to how Godfrey will take his revenge after he is shown with weapons and an accomplice. The sound throughout this scene is mostly non-diegetic, a soundtrack piece, however diegetic sound can be heard in a discussion between Ricky and Shea. Ambient/diegetic sound is noted during the vandalism of Wisdom’s car, as well as laughter and skates from Ricky’s shots. An upbeat track is used to establish a sense of pace to the scene, while keeping up with the action of the sequence. The music that begins in Ricky’s first shot continues throughout each of Wisdom’s, also known as a sound bridge, thus creating a smoother transaction between both narratives. By using a sound bridge to keep continuity in regards to sound, it makes the action seem uninterrupted helping the audience follow. The scene begins with a close up Ricky conversing with his girlfriend. Over the shoulder and close up shots are used to increase audience involvement with the characters. Seeing the characters close up gives the viewers a greater understanding of their emotions, while also helps to establish the position of each character, and give the feel of looking at one character from the other’s point of view. After their discussion a pan shot of Curtis is shown as he skates towards the glass. This keeps up with the speed that Curtis is going, consequently keeping him in the centre of the frame, making him the main focus of this cut. The scene then cuts to a medium-long handheld camera shot of Ricky and Shea entering the ice rink, and this is where the non-diegetic music starts to play. Many medium and long shots of the couple are used throughout the scene, through this the viewers gain a better understanding of how strong their relationship is by seeing the majority of their body language, e. g. holding hands and laughing. Handheld camera shots also express a certain kind of realism, and can make the audience feel as though they are part of the scene, rather than viewing it from a frozen position. After a few cuts shown of the three on the ice, the scene cuts to the first shot of Wisdom. The lighting and scenery change dramatically and also Wisdom’s body language in the way he is walking, giving a sense of uneasiness. The medium shot also reinforces the tension as it suggests the intensity of the drama. Subsequent to this, another few handheld camera shots of the ice rink are played, which then cuts to a short clip of Wisdom in a corner shop. As Wisdom picks up the Pot Noodle a focus pull is used, focusing from the Pot Noodle onto Wisdom himself. This is done to subtly direct the viewers’ attention to a specific part of the screen. Further medium and long handheld camera shots are taken of Ricky, Shea and Curtis before it again fast cuts to Wisdoms narrative, this being Wisdoms final and longest shot in this sequence. A two shot of Godfrey and an associate come into frame, the use of a medium shot on the first character, then cuts to the second, intensifies their stern emotions, making the audience aware something potentially grave is going to happen to Winston. Cut to a medium-long handheld camera shot of Godfrey, and it is now very clear that they are holding baseball bats and are about to destroy the car. The clip fast cuts between both characters adding to the action, while changing the viewer’s perspective and seeing the event unfolding from all angles. The scene cuts to a long shot of Wisdom in the store, confirming that Wisdom is still unaware, while adding to the suspense. Shots of Godfrey and his partner again follow, fast cutting between the two on either side of the car. Fast cutting in this energetic clip gives the scene a sense disarray and urgency. Both characters then exit the scene. The soundtrack music then ends indicating the climax of action has passed as it cuts to Ricky and Shea laughing on the ice. While this scene clearly ends on a high note for the couple as they embrace each other, the same can’t be said for Wisdom as it cuts back to him finding his car vandalised. Through his choice of editing, camera angles and sound, Dibb makes this sequence a pivotal scene in the film. Its underlying tension and contrast to both Ricky’s and Wisdom’s lives suggest that Ricky and Shea’s plans will not be followed through.

Poetry Analysis of Third Eye by Bei Dao Essay

â€Å"He Opens Wide a Third Eye†¦Ã¢â‚¬  by Bei Dao in his written work Old Snow, is a narrative of one mans life and his epiphany on society as life and death would influence it. Bei Dao shows a man looking through a â€Å"third eye† or â€Å"inner eye† view, a very mystical and spiritual way to look at life that only the most enlightened peoples have been able to observe. The poem by Bei Dao starts off by a man opening wide his third eye, showing that finally this man has achieved enlightenment by spiritual guidance or by another catalyst of sorts and shows that he is now disconnected from the â€Å"world† and is in his own mind to see what the â€Å"world† has to tell him and really offer. In the first lines of the poem Dao states a â€Å"star above his head† (Dao 325) as appeared and a man â€Å"opens wide a third eye† (Dao 325). The star above the mans head is his third eye, an untypical way to see the world in which he lives, and he sees this light or third eye due to the process in which he opened it. This star can be a warming feeling or it is due to a bright light that he sees in which his spiritual journey as begun. Dao goes on to paint a vivid picture of â€Å"warm currents from both east and west† (Dao 325) that â€Å"have formed an archway† (Dao 325) these currents show that the man experiencing this spiritual enlightenment has a view of all premonitions of life and his ideals have formed this archway that has emerged. The archway is very symbolic it can be the mans morals to life and the currents from east to west, are morals of the outside world that don’t influence him but now have. Due to this vision the man is now debating on how to view the world there is a fire brewing inside the man, good or evil he cannot choose, he sits there in remorse and now sees a future that he cannot escape. While he contemplates these new morals in which to live he can now see an alternate route an expressway that â€Å"passes through the setting sun† (Dao 325) this will lead him to, something, which may be his final destination and resting place. Yet, all these new vision are scary for he doesn’t know where it leads him but at the same time are very intriguing. The road through the setting sun is beautiful, hot, blinding, and spacy – for he doesn’t know if this route will lead him to death, new land or new life, but he starts to connect more with the earth and begins to feel a oneness with his life. This new world will make you die, and the man knows this. There is so much pressure on him to do what is right and to move mountains just as the camel does before it collapses into the setting sun and becomes a skeleton. The camel is a lot like the man, taking a journey through strange passages of mountain peaks by himself to get to new land. But to follow this path in the end will lead to intimate death, not the camel nor the man have any idea of this happening but for a strange reason are happy to travel this path. The camel and the man see this path and gladly take the responsibility to march over it, even when they think they are still moving along they have been dead for so long. So much so that the camel has turned into a skeleton, all flesh has been ripped off its body and turned into energy or other sorts – for scavengers or even the very soil they walked on before knowing. This feeling of a oneness is still apart of the man and camel, for all the energy they have taken from the earth for their lives that has sustained them is now being returned back. Before you die you are apart of the earth and now the earth starts to become a part of them. Turned â€Å"into a layer of coal† (Dao 325) the camel is now a usable source of transportation as he was for many a man while he was living – his duties to human kind pass on with him from life to death. All the energy used as a living animal is now being returned as coal. Which shows that the connection to earth is strong and real. This is the end to the first stanza of the poem â€Å"He Opens Wide a Third Eye†¦Ã¢â‚¬  by Bei Dao. Dao doesn’t just simply end the poem here there are still many unawnsered questions to the mans life and in which direction it is headed. In the start of stanza two the man is now thinking heavily about his life and does not know where his spiritual journey will take him, yet he sits calm and contemplates the theory of his life. Now underwater, once again in a new surrounding the man see’s a new outlook on life but still has no idea in which direction or mind set in which he will take it. Calm, stable, and fully submerged in water he sits and waits to see a new light. He controls his feelings and is now open to all aspects of life, not knowing where to turn he looks forward as a dark cloud approaches him – a school of fish. The fish are looking at him and confused of an outside influence. We can view the school of fish as people on earth and the man sitting in the water as their surroundings and how he will now influence them. The fish seem to be so flustered by something new and alien life that they don’t know how to act its an obstacle in the way of their path yet none of them know where to turn. Looking around the man see a flashing light above him, a golden coffin of freedom – an easy way out. Even though he is stuck under the water, or stuck on earth he sees this as a prison, his life is locked up forever in his own flesh, skin and bones. Taking in more of his surroundings the man sees people standing idly behind a giant rock as if they are of great importance and have been watching him the whole time. This giant rock and the people he sees can be viewed as life in the world, the city he lives and the people that are important to his life. Should he stay with them and live as he was or now take these new influences of life and live as he should or die and go to the golden coffin, die, earlier then expected. As he takes in his surroundings the people are still staring, judging his every move and every move he made in his life. They are judging to see if he will make the right choice, to see if he has made the right choices before and to see if he is truly able to be apart of the Emperor’s memory (heaven). In the last line of the poem Dao states a very powerful line â€Å"the exile of words has begun† (Dao 326). There is no more talking, no more waiting its do or die from here on out. The man starts to awaken from his spiritual journey as he got full intentions where his life was heading if he kept living the way he was. Yet he can’t explain what has happened to him, lost of words he now sees life in a new light. And now the greatest conflict has occurred, will he change his life and do good by being his own being and follow the new path through the setting sun or will he be affected by outside influence and sit idly by like the people behind the rock and do as society tells him. This poem is about great strife in one mans life and shows how one single outlook or journey can change one mans perspective to start to live differently. But who is the man? What is the journey he just took? What theories or morals did he take from this great extensive spiritual journey? Is it really for a better cause or not? How will the outcome, if he changes his life, be any different as the old path the man took? For one to observe life through their â€Å"third eye† they must spend years meditating and opening their chakras – this could take a lifetime and still is not unanimously possible to achieve. For this man, maybe it is Bei Dao himself that has achieved this enlightenment, shows he is a very spiritual man and already see’s life as something so abstract for the rest of the words people – even without using his â€Å"third eye†. To see through this â€Å"third eye† and to comprehend what you or one is seeing, we must first open our minds to a broader aspect of the world and see beyond materialism, societies pressure on its people, and block out all worldly possession and distractions – to fully understand and view what one is saying. Yet another, abstract, way to view through this third eye is one of high risk, low reward, and very out there. One can say you can open your â€Å"third eye† by a spiritual psychedelic experience by taking a predetermined amount of dose’s of Magic Mushrooms, Lysergic Acid diethylamide (LSD), Dimethyltryptamine (DMT), or Ayahuasca (a leaf from the amazon used in tea that is a very highly potent psychedelic experience) all of which are highly more potent then the next and can give a human being major visions, sights and sounds to show you the â€Å"real world†, or the world of the third eye and what it is truly about, to show you how your life is being lived and how it impacts others or others can impact you. All these methods of enlightenment are still used today in cultures with a high priest or shaman in ones hierarchy. For them to reach such enlightenment and to open your â€Å"third eye† using one of these catalysts to boost the enlightenment path is greatly smiled upon and used in day-to-day life. For one to reach such enlightenment and have these outlooks on life is to be a man of great respect, honor, courage, discipline and considered a special person– for a simple man could not handle the â€Å"truths† that he sees. The journey that Bei Dao or an anonymous man had really that significant? Was this man a high-ranking priest in his village and his visions show a new world order in which his people have to conform to? Or is it ones man spiritual psychedelic experience that has no meaning towards life and is just a bunch of mumbo-jumbo to screw with his mind? Does the third eye really exist and if it does, is it an intelligent path to follow or just another way to live? No one can really explain until we take the right of passage ourselves and live out the life we are intended.