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The International Yoga Alliance for Ethics (Code of Ethics) is dedicated to the promotion of right practice and justice in yoga for all practitioners/teachers/therapists and students of yoga, especially those who are susceptible to or have suffered bullying, stalking, emotional, physical and sexual abuse. We seek to raise awareness, offer support and help those affected stand up for their rights and reclaim their dignity. Our aim is to promote the implementation of a worldwide Charter through regulatory boards to ensure that each person is safe and protected in this discipline.
The International Yoga Alliance for Ethics (IYAE) is born out of the sincere effort to address the need for ensuring that the space for learning and teaching is safe and the teachings/healing is imparted in a manner that is ethical and consistent with the principles of yoga. In the wake of many scandals in the field of yoga and spirituality that continue to hit the headlines, this alliance has become a necessity. While many of these scandals get talked about, gossiped and forgotten along with the agony of the silent sufferers, the alleged perpetrators continue with their operations after a short period of retreat for "introspection and self-healing." Consequently, abuse in many forms has often gone unchecked and unaccounted for, leaving a trail of shame and hurt and a very confused reaction from the larger community that participates, shuns or is indifferent to such happenings. The very path that is supposed to alleviate pain and suffering has actually become the source of greater suffering, distrust and disillusionment for many people around the world.
This Alliance seeks to operate through an open and transparent network of yoga schools, institutions, and studios across the world with a sincere, singular aim of establishing high standards of ethics in yoga practice where any transgression will be made accountable to the larger yoga community and law of the land. The code of ethics will form the basis for right practice in the field of yoga and yoga therapy, creating awareness among students and teachers about what is considered right and appropriate behavior and actions.
The code of ethics prescribed by the charter is not meant to be all-inclusive. While the standards set are meant to be directive, they are also meant to be aspirational.
Yoga is a method for transformation of the human system impacting all levels of being, including the body, breath, mind, personality, emotions, and their interactions. Yoga recognizes that a pure consciousness exists within each individual and is also influenced by all the levels of being of a person. The teachings of yoga emerged with the Vedas, other classical texts and a rich oral tradition. Yoga is a living tradition, meaning that as teachers gain new insight into its teaching, they share that in the context of their environment keeping its practices relevant in the modern world. Those practices include asana, pranayama, meditation, mantra, chanting, mudra, ritual, and a disciplined lifestyle. Yoga is the appropriate application of these practices and teachings to influence a student's/client's system in a helpful direction. Its usefulness is supported by an increasing amount of research evidence and contributes to the growing understanding and acceptance of its value as a therapeutic discipline.
Yoga teachers/therapists are personally responsible for their practice/teaching. This means they are answerable for their actions and omission, regardless of advice or direction from another professional. Yoga teachers/therapists recognize their ethical responsibility to maintain the standards of conduct and care, and of personal and professional development. Thus, yoga teachers/therapists commit themselves to the continual examination of their actions, motives and attitudes in their professional relationships to support the safety and welfare of their students/clients and to nurture the effective practice of yoga.
This Code of Ethics applies only to yoga teacher's/therapists' activities that are part of their educational, professional, or scientific roles as teachers/therapists. Areas covered include but are not limited to teaching group classes, one-to-one classes, counseling, research; supervision of trainees; public service; policy development; social intervention, and administration. This Code of Ethics applies to these activities across a variety of contexts, such as in person, postal, telephone, Internet and other electronic transmissions. These activities shall be distinguished from the purely private conduct of yoga teachers, which is not within the purview of the Code of Ethics.
Membership in the International Yoga Alliance for Ethics (IYAE) commits members and student affiliates to comply with the standards of the IYAE Code of Ethics and to the rules and procedures used to enforce them. Lack of awareness or misunderstanding of an ethical standard is not itself a defense to a charge of unethical conduct.
Section 1: Competence
These standards of competence are not meant to be all-inclusive, but to give the yoga teacher/therapist parameters for assessing their own competence.
1.01 Scope of Practice
(a) Yoga teachers/therapists provide services, teach, train student teachers/therapists, consult and conduct research with populations and in areas only within the boundaries of their competence, based on their education, training, supervised experience, consultation, study or professional experience.
(b) In populations that fall outside the yoga teacher's/therapist's training/experience, appropriate referrals to other health professionals are made available.
(c) Yoga teachers/therapists planning to provide services, teach, train teachers/therapists, consult or conduct research involving populations, areas of study, or practices that are new to them, first undertake relevant education, training, supervised experience, consultation or study.
(d) When yoga teachers/therapists are asked to provide services to individuals for whom appropriate health services are not available and for which yoga teachers have not obtained the competence necessary, yoga teachers with closely related prior training or experience may provide such services in order to ensure that services are not denied if they make a reasonable effort to obtain the competence required by using relevant research, training, consultation or study.
(e) In those emerging areas in which generally recognized standards for preparatory training do not yet exist, yoga teachers/therapists nevertheless take reasonable steps to ensure the competence of their work and to protect students/clients, supervisees, research participants, and others from harm.
(f) Yoga teachers/therapists never give a medical diagnosis to a student/client. This is the responsibility of a licensed medical practitioner.
1.02 Maintaining Competence
Yoga teachers/therapists undertake ongoing efforts to develop and maintain their competence, striving for professional excellence through regular assessment of personal and professional strengths and weaknesses and through continuing education, research, consultation and study. The minimum requirements for continuing education include 10 hours per year of education plus 15 teaching hours.
1.03 Personal Problems and Conflicts
(a) Yoga teachers/therapists refrain from initiating an activity when they know or should know that there is a substantial likelihood that their personal problems will prevent them from performing their work-related activities in a competent manner.
(b) When yoga teachers/therapists become aware of personal problems that may interfere with their performing work-related duties adequately, they take appropriate measures, obtaining professional supervision and determine whether they should limit, suspend or terminate their work-related duties. Professional supervision is consultation of a yoga teacher/therapist with another yoga teacher/therapist with at least 1000 hours of education and training and 2000 hours of teaching experience who is uninvolved in the matters for which the teacher/therapist seeks professional counsel.
1.04 Drug and Alcohol Use
Yoga teachers/therapists never provide professional services while under the influence of drugs or alcohol. If taking prescribed medication, it is the responsibility of the teacher/therapist to consult with their medical physician regarding any side effects that could potentially impair their functioning or judgment in their professional duties.
Section 2: Human Relations
Yoga teachers/therapists shall hold themselves to the highest standard of integrity in all of their interpersonal interactions.
2.01 Avoiding Harm (Ahimsa)
Yoga teachers/therapists take reasonable steps to avoid harming their students, clients, student teachers, supervisees, research participants, and others with whom they work, and to minimize harm where it is foreseeable and unavoidable.
2.02 Unfair Discrimination
In their work-related activities, yoga teachers/therapists do not engage in unfair discrimination based on age, gender, gender identity, race, ethnicity, culture, national origin, religion, sexual orientation, disability, socioeconomic status or any basis proscribed by law.
2.03 Sexual Harassment
Yoga teachers/therapists do not engage in sexual harassment. Sexual harassment is sexual solicitation, physical advances or verbal or nonverbal conduct that is sexual in nature, that occurs in connection with the teacher's/therapist's activities or roles as a teacher/therapist and that either (1) is unwelcome, is offensive or creates a hostile workplace or educational environment, and the teacher/therapist knows or is told this or (2) is sufficiently severe or intense to be abusive to a reasonable person in the context. Sexual harassment can consist of a single intense or severe act or of multiple persistent or pervasive acts.
2.04 Other Harassment
Yoga teachers/therapists do not knowingly engage in behavior that is harassing or demeaning to persons with whom they interact in their work based on factors such as those persons' age, gender, gender identity, race, ethnicity, culture, national origin, religion, sexual orientation, disability, language or socioeconomic status.
2.05 Conflict of Interest
Yoga teachers/therapists refrain from taking on a professional role when personal, scientific, professional, legal, financial or other interests or relationships could reasonably be expected to (1) impair their objectivity, competence or effectiveness in performing their functions as teachers/therapists or (2) expose the person with whom the professional relationship exists to harm or exploitation.
2.06 Exploitative Relationships
Yoga teachers/therapists do not exploit persons over whom they have supervisory, evaluative or other authority such as students, clients, student teachers, supervisees, research participants and employees. Exploitation is any action or behavior that puts the teacher's/therapist's needs or desires above those of their students, clients, student teachers, supervisees, research participants and employees. This includes instances where there may be benefit to the subordinate, but the motivation of the teacher/therapist is for their own benefit.
2.07 Seeking Counsel
Yoga teachers/therapists seek appropriate professional supervision for any circumstance in which the ethics of their behavior comes into question.
2.08 Multiple Relationships
Yoga teachers/therapists avoid exploitive multiple relationships. A multiple relationship occurs when a teacher/therapist is in a student-teacher relationship with a person and is at the same time, or sequentially, in another relationship with the same person. Yoga teachers/therapists make a distinction between normally occurring community interactions and multiple relationships. The boundaries of the student-teacher relationship should be clearly defined otherwise they have the potential to impair judgment, cause damage and undermine the purpose of the relationship. (See also 2.05 Conflict of Interest and 2.06 Exploitive Relationships)
(a) A yoga teacher/therapist refrains from entering into a multiple relationship if the multiple relationship could reasonably be expected to impair the teacher's/therapist's objectivity, competence or effectiveness in performing his or her functions as a teacher, or otherwise risks exploitation or harm to the person with whom the professional relationship exists. Multiple relationships that would not reasonably be expected to cause impairment, or risk exploitation or harm are not unethical.
(b) Considerations about potential exploitation include the nature and intensity of the professional relationship and of the secondary relationship, length of the relationship, amount of transference of the student's/client's issues onto the teacher/therapist, level of communication skills, and existence of an evaluative role.
(c) Yoga teachers/therapists are aware of the differences in power that may exist in their relationships with clients, students and supervisees. Yoga teachers/therapists will be sensitive to the real and ascribed differences in power, be sensitive to the position of authority of a teacher/therapist, and be responsible for bringing potential issues of this power differential into the awareness of those involved, and be available for reasonable processing with those involved.
(d) In some situations, for example in small geographical or rural communities, a multiple relationship that is non-exploitive may be undertaken. In these cases, the yoga teachers/therapists takes precautions to protect the student/client from exploitation and damage. Such precautions may include, but are not limited to, acknowledgment of the multiple relationships and its inherent risk to the student/client, ongoing dialogue, informed consent, documentation, and professional supervision.
(e) Barter is the acceptance of goods or services from clients in return for teaching/therapeutic services. Yoga teachers/therapists do not barter (including work exchange) unless the bartering arrangements are appropriate in the context of the therapeutic relationship, indicated by the needs of the student/client, and for the welfare of the student/client. Where bartering is used, the teacher/therapist and student/client make agreements in writing related to the exchange of goods or services to ensure that both understand the scope and limitations of the agreement. Yoga teachers/therapists consult or obtain supervision to ensure that the bartering arrangement is not harmful to the client, that the client is being given fair value in the exchange, and that no exploitation of and/or damage to the client is involved.
(f) If a yoga teacher finds that, due to unforeseen factors, a potentially harmful multiple relationship has arisen, the teacher takes reasonable steps to resolve it with due regard for the best interests of the affected person and maximal compliance with the Code of Ethics.
2.09 Cooperation with Other Professionals
When indicated and professionally appropriate, yoga teachers/therapists cooperate with other professionals in order to serve their students/clients effectively and appropriately.
2.10 Cooperating with Ethics Committees
Yoga teachers/therapists cooperate in ethics investigations and proceedings. In doing so, they address any confidentiality issues. Failure to cooperate is itself an ethics violation. However, making a request for deferment of adjudication of an ethics complaint pending the outcome of litigation does not alone constitute noncooperation.
2.11 Improper Complaints
Yoga teachers/therapists do not file or encourage the filing of ethics complaints that are made with reckless disregard for or willful ignorance of facts that would disprove the allegation.
2.12 Unfair Discrimination
Against Complainants and RespondentsYoga teachers/therapists do not deny people's employment, advancement, admissions to academic or other programs, tenure, or promotion based solely upon their having made or their being the subject of an ethics complaint. This does not preclude taking action based upon the outcome of such proceedings or considering other appropriate information.
2.13 Gifts
Yoga teachers/therapists refuse any gifts or benefits that are intended to influence a referral, decision, or yoga practice, or that is purely for personal gain and not for the good of the student/client.
2.14 Avoidance of False or Deceptive Statements
Yoga teachers do not knowingly make public statements that are false, deceptive or fraudulent concerning their research, practice or other work activities or those of persons or organizations with which they are affiliated.
Section 3: Student-Teacher Relationships
The role of a yoga teacher is to educate students in the practices of yoga including asana, pranayama, and meditation to address improved well-being at all levels including anatomical, physiological, mental, psychosocial, and emotional. With a minimum of 200 hours of supervised training and experience, yoga teachers are then qualified to bring a general knowledge of yoga to their students. (See also 7.01 Minimum Yoga Teacher Training Requirements)
The role of a yoga therapist is to apply the tools of yoga therapeutically as a complimentary health modality to support the client in managing health issues and viewing their condition from a fresh perspective. Beyond the minimum 200 hours of supervised training and experience required to become a yoga teacher, yoga therapists are also required to complete 800 additional hours of education and training to practice yoga therapy. (See also 7.02 Minimum Yoga Therapist Training Requirements)
The role of a teacher trainer is to train other yoga teachers/therapists. In addition to 1000 hours of education and training, trainers are also required to have 2000 hours of practical teaching experience to qualify as a teacher trainer.
Yoga teachers/therapists, like all health practitioners, are in a unique relationship of trust with their students/clients. The professional relationship is an unequal relationship, which results in a power imbalance. This is due to the teacher's/therapist's position of authority and specialized knowledge in relation to the student's/client's own health. A student's/client's desire to improve his/her own health leads to a need to establish trust in the professional much more quickly and completely than he/she might do otherwise. If a yoga teacher/therapist uses this position of power to violate boundaries, this is an abuse of power. When boundaries relating to personal dignity, privacy, control and professional detachment are breached, it can lead to, or be perceived as sexual abuse. Teachers/Therapists are responsible for setting and managing boundaries to ensure that the trust a student/client has placed in the teacher/therapist is not betrayed. In setting boundaries, teachers/therapists need to work to ensure that the student/client is progressing in a helpful direction and their words and actions will not be misinterpreted by the student/client.
3.01 Informed Consent
(a) When yoga teachers/therapists provide teaching/therapy, conduct research, offer counseling or consulting services in person or via electronic transmission or other forms of communication, they obtain the informed consent of the individual or individuals regarding the nature of the service, recommendations to proceed, and fees using language that is reasonably understandable to that person or persons, and provide sufficient opportunity for the student/client to ask questions and receive answers.
(b) For persons who are legally incapable of giving informed consent, yoga teachers/therapists nevertheless (1) provide an appropriate explanation, (2) seek the individual's assent, (3) consider such persons' preferences and best interests, and (4) obtain appropriate permission from a legally authorized person, if such substitute consent is permitted or required by law. When consent by a legally authorized person is not permitted or required by law, yoga teachers/therapists take reasonable steps to protect the individual's rights and welfare.
3.02 Third-Party Requests for Services
When yoga teachers/therapists agree to provide services to a person at the request of a third party, teachers/therapists attempt to clarify at the outset of the service the nature of the relationship with all individuals involved. This clarification includes the role of the yoga teacher/therapist, an identification of who is the client, the probable uses of the services provided or the information obtained, and the fact that there may be limits to confidentiality. (See also 2.08 Multiple Relationships).
3.03 Group Classes
When yoga teachers provide services to several persons in a group setting, they describe at the outset the roles and responsibilities of all parties without showing favoritism or disdain for those persons admitted into the group. (See also 2.02 Unfair Discriminationand 2.05 Conflict of Interest)
3.04 Providing One-to-One Yoga Class/Therapy to Those Served by Others
In deciding whether to offer or provide services to those already receiving other health services elsewhere, yoga teachers/therapists carefully consider the treatment issues and the potential client's welfare. Teachers/Therapists discuss these issues with the client or another legally authorized person on behalf of the client in order to minimize the risk of confusion and conflict, consult with the other service providers when appropriate, and proceed with caution and sensitivity to the student's/client's issues.
3.05 Sexual Behavior with Current Students/Clients
Yoga teachers/therapists do not engage in sexual behavior with current students/clients. Sexual behavior is defined, but not limited to all forms of overt or covert seductive speech, gestures, and behavior as well as physical contact of a sexual nature (See also 4.03 Sexual Touching)
3.06 Sexual Behavior with Former Students/Clients
(a) If a yoga teacher/therapist has worked one-to-one with a student/client, then they do not engage in sexual behavior with those former students/clients for at least one year after cessation or termination of the one-to-one classes/therapy providing no ethics have been violated under this code.
(b) If a yoga teacher/therapist has worked in a group class with a student/client, then they do not engage in sexual behavior with those former students/clients for at least three months after referring the student/client to another teacher's/therapist's class providing no ethics have been violated under this code.
(c) Meeting the appropriate waiting periods before engaging in sexual behavior with students/clients may not alone meet the standard for an ethical relationship.
3.07 Sexual Behavior with Relatives or Significant Others of Current One-to-One Yoga Students/Clients
Yoga teachers/therapists do not engage in sexual behavior with individuals they know to be parents, guardians, spouses, partners, offspring, or siblings of current students/clients in one-to-one class/therapy. Yoga teachers/therapists do not terminate the one-to-one class to circumvent this standard.
3.08 One-to-One Yoga Class/Therapy with Former Sexual Partners
Yoga therapists do not accept as one-to-one students/clients persons with whom they have engaged in sexual behavior.
3.09 Punitive Teaching Methods
It is never appropriate for yoga teachers/therapists to use punitive measures in their teaching methodology. Verbal abuse where demeaning language or humiliation is used or inappropriate references to a student's/client's anatomy are unethical. Other unethical teaching methodologies include, but are not limited to, slapping, hitting, grabbing, pulling, pushing, hair-pulling, stepping on feet, moving tissue, or threatening violence for non-compliance.
3.10 Terminating a Student-Teacher Relationship
(a) Yoga teachers/therapists terminate the student-teacher relationship when it becomes reasonably clear that the student/client no longer needs the service, is not likely to benefit, or is being harmed by continued service.
(b) Should a client desire to terminate the student-teacher relationship, yoga teachers/therapists provide professional insights into the benefits and consequences of this course of action without explicit or implicit coercion to maintain the relationship against the client's wishes. At all times they make clear the client's right to terminate when he/she chooses.
(c)Yoga teachers/therapists may terminate the student-teacher relationship when threatened or otherwise endangered by the student/client or another person with whom the student/client has a relationship.
Section 4: The Ethics of Touch
The use of touch has a legitimate and valuable role as a way to bring awareness when used skillfully and with clear boundaries, sensitive application and good discrimination. In many jurisdictions, there are laws governing the use of touch. It is the responsibility of the yoga teacher/therapist to determine if touching their student/client is legal in the geographical locations in which they work.
4.01 Appropriate Touch
(a) Always follow any laws governing the use of touch.
(b) Bringing awareness to an area with a neutral touch, not moving tissue, after getting informed consent, is undertaken after no less than five years of experience working as a yoga teacher/therapist. (See also 3.01 Informed Consent) In those first five years it is recommended that the new yoga teacher/therapist develop their communication and demonstrative skills.
(c) Yoga teachers/therapists evaluate the appropriateness of the use of touch for each student/client. They consider a number of factors such as the capacity of the student/client for genuine informed consent; the client's developmental capacity and diagnosis; the transference potential of the client's personal history in relation to touch; the client's ability to usefully integrate touch experiences; and the interaction of the practitioner's particular style of touch.
4.02 Yoga Adjustments
Weight-bearing touch with students is outside the scope of practice for yoga teachers unless they have accrued 1000 hours of education and training and five years of experience. For those yoga teachers/therapists who meet these criteria, caution must still be undertaken to assure that they are not acting in the capacity of a massage therapist or physical/physiotherapist unless they also possess those licensures.
4.03 Sexual Touching
Genital, breast, buttocks or other sexual touching by a yoga teacher/therapist or student/client, even over clothing, is always inappropriate, never appropriate.
4.04 Power Differential
Even in cases where touching a student has benefit, use of touch may make Students/clients especially vulnerable. Yoga teachers/therapists always remain mindful of the power imbalance that exists in teaching/therapy and pay particular attention to the potential for dependent, infantile or erotic transference and seek healthy containment rather than therapeutically inappropriate accentuation of these states.
4.05 Retraction of Informed Consent
Yoga teachers/therapists recognize and respect the right of the student/client to refuse or terminate any touch on the part of the teacher/therapist at any point, and they inform the client of this right.
Section 5: Privacy and Confidentiality
These guidelines are meant to protect the student's/client's personal information and provide a basis for developing trust between the yoga teacher/therapist and the student/client.
5.01 Maintaining Confidentiality
Yoga teachers/therapists have a primary obligation and take reasonable precautions to protect confidential information obtained through or stored in any medium, recognizing that the extent and limits of confidentiality may be regulated by law or established by institutional rules or professional or scientific relationship.
Established guidelines for protecting student's/client's personal information can be found in the Health Insurance Portability and Accountability Act (HIPAA) in the USA, the Data Protection Act (DPA) in the UK, Data Protection Directive in the EU, and the Personal Information Protection and Electronic Document Act (PIPEDA) in Canada.
5.02 Recording
Before recording the voices or images of individuals to whom they provide services, yoga teachers/therapists obtain permission from all such persons or their legal representatives.
5.03 Minimizing Intrusions on Privacy
(a) Yoga teachers/therapists include in written and oral reports and consultations, only information germane to the purpose for which the communication is made.
(b) Yoga teachers/therapists discuss confidential information obtained in their work only for appropriate scientific or professional purposes and only with persons clearly concerned with such matters.
5.04 Disclosures
(a) Yoga teachers/therapists may disclose confidential information with written consent of the student/client or another legally authorized person on behalf of the student/client unless prohibited by law.
(b) Yoga teachers/therapists disclose confidential information without the consent of the individual only as mandated by law, or where permitted by law for a valid purpose such as to (1) provide needed professional services; (2) obtain appropriate professional supervision; (3) protect the student/client, yoga teacher, or others from harm; or (4) obtain payment for services from a student/client in which instance disclosure is limited to the minimum that is necessary to achieve the purpose.
5.05 Consultations
When consulting with colleagues, (1) yoga teachers/therapists do not disclose confidential information that reasonably could lead to the identification of a student/client, research participant or other person with whom they have a confidential relationship unless they have obtained the prior written consent of the person or the disclosure cannot be avoided, and (2) they disclose information only to the extent necessary to achieve the purposes of the consultation.
5.06 Use of Confidential Information for Didactic or Other Purposes
Yoga teachers/therapists do not disclose in their writings, lectures or other public media, confidential, personally identifiable information concerning their students/clients, research participants, or other recipients of their services that they obtained during the course of their work, unless (1) they take reasonable steps to disguise the person or organization, (2) the person or organization has consented in writing, or (3) there is legal authorization for doing so.
5.07 Reports on Behalf of Third Parties
Before a yoga teacher/therapist prepares a report on behalf of a third party, such as an employer, insurance company, or other health professional, the teacher/therapist shall obtain the student's/client's consent in writing to the release of information to the third party and shall ensure at the outset that the student/client is aware of the purpose of the report and of the obligation which the teacher/therapist has towards the third party.
Section 6: Collegial Relationships
Yoga teachers/therapists maintain respect for colleagues. They refrain from the exploitation of professional relationships for personal gain, whether financial, personal, professional or for research purposes.
6.01 Resources for Exploited Students/Clients
If it appears that a student/client has been abused in a former or concurrent professional relationship, the yoga teacher/therapist informs the student/client how to seek appropriate recourse.
6.02 Factual Speech
The Ethical Guidelines of the IYAE makes no attempt to limit the free speech of its members. In exercising their right to free speech, yoga teachers/therapists ensure that their statements are professional, balanced. and factually accurate.
6.03 Ethical Violations of a Colleague
(a) If a yoga teacher/therapist believes that there has been an ethical violation by a colleague, he/she may bring it to the attention of the individual and seek resolution provided such action does not violate any confidentiality rights and does not involve exploitation. Colleagues should seek counsel, guidance, professional supervision, and consultations as needed in relation to the process and/or issues.
(b) If disputes of a serious nature arise between yoga teachers/therapists regarding professional matters, they utilize outside consultation if unable to settle the matter between them.
(c) If a colleague's behavior has broken any existing laws, the yoga teacher/therapist has a responsibility to involve the appropriate authorities.
6.04 Intellectual Property
(d) When involved in professional writing for publicity, for inclusion in training programs, or for publication in journals and books, yoga teachers/therapists do not take credit for the intellectual work of others but accurately credit their sources and influences.
Section 7: Education and Training
These training requirements do not ensure competence and represent minimal standards for training. It is recommended that yoga teachers consider a 500-hour course before embarking on a teaching career. (See also 1.01 Scope of Practice)
7.01 Minimum Yoga Teacher Training Requirements (200 hours)
- Techniques Training/Practice100 hours
- Teaching Methodology30 hours
- Anatomy and Physiology 20 hours
- Yoga Philosophy, Lifestyle and Ethics for Yoga Teachers10 hours
- Practicum10 hours
- Yoga Teachings and Philosophy35 hours
- Yoga and the Mind35 hours
- Perspective on Health and Disease from Yoga Texts50 hours
- Biomedical and Psychological Foundations170 hours
- Psychology and Mental Health40 hours
- Body and Mind Integration10 hours
- Teaching Methodology and Therapeutic Skills125 hours
- Yoga Therapy Tools and their Application256 hours
- Ethical Principles and the Therapeutic Relationship60 hours
- Legal, Regulatory, and Business Issues Pertaining to Yoga Therapy5 hours
- Personal and Professional Development and Continuing Education5 hours
Ninety percent of all training hours must be in direct contact with a yoga teacher/therapist with at least 1000 hours of education and training and 2000 hours of teaching experience.
Section 8: Research
To maintain the highest standards for research; yoga researchers shall examine the protocols, interactions with all persons involved in the research, and documentation for accuracy and integrity.
8.01 Approved Research Protocol
When taking part in clinical trials or other research, yoga researchers shall ensure that they adhere strictly to a research protocol that has been approved in accordance with rules made by an appropriate research ethics committee.
8.02 Protecting Research Participants
Yoga researchers shall obtain the informed consent of any person taking part in the research. (See also 3.01 Informed Consent)
8.03 Payments
(a) Yoga researchers shall accept only such payments as are specified in the protocol.
(b) Yoga researchers shall conduct the research uninfluenced by payments or gifts. (See also 2.05 Conflict of Interest)
8.04 Reporting and Publication
(a) Yoga researchers shall maintain adequate records.
(b) Yoga researchers shall record results truthfully.
(c) Yoga researchers shall make no unauthorized claims to authorship.
(d) Yoga researchers make no attempt to prevent publication of any criticism of the research.
(e) In their reports to payers for services or sources of research funding, yoga researchers take reasonable steps to ensure the accurate reporting of the nature of the service provided or research conducted, the fees, charges or payments, and where applicable, the identity of the provider, the findings and the diagnosis.
Section 9: Business Practices
Yoga teachers/therapists shall practice with honesty, integrity, and lawfulness in business.
9.01 Health and Safety
Yoga teachers/therapists shall provide a physical setting that is safe and meets all applicable legal requirements for health and safety.
9.02 Insurance
Yoga teachers/therapists shall maintain adequate and customary liability insurance.
9.03 Accuracy in Advertising
(a) Yoga teachers/therapists shall accurately and truthfully inform the public of services provided.
(b) Yoga teachers/therapists shall honestly represent all professional qualifications and affiliations.
(c) Yoga teachers/therapists shall promote his/her business with integrity avoiding potential or actual conflicts of interest.
(d) Yoga teachers/therapists advertise in a manner that is honest, dignified, accurate and representative of services that can be delivered and remains consistent with the IYAE Code of Ethics.
9.04 Financial Matters
(a) Yoga teachers/therapists shall make financial arrangements in advance that are clearly understood by and safeguard the best interests of the student/client.
(b) Yoga teachers/therapists shall follow generally accepted accounting practices.
(c) Yoga teachers/therapists shall file all applicable municipal, state and federal taxes.
9.05 Documentation
(a) Yoga teachers/therapists shall maintain adequate and truthful progress notes for each student/client/session/class, if applicable.
(b) Yoga teachers/therapists shall maintain accurate financial records, contracts and legal obligations, appointment records, tax reports and receipts for at least seven years.
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I've been back from Costa Rica for almost 36 hours. I'm here to report that I can still feel the sense of calm that I was able to achieve while I was there. The jungle was beautiful, the ocean was wonderful.....the country was the perfect place for me to visit at this point.
Candace's retreat offered great yoga (one morning, we even began before first light and ended with the dewy morning sun risen...loved that). I was fortunate enough to have met a wonderful group of women (including the YBC forum's own wonderful Brenskip55 and Clever Yoga's awesomely kind Ellie). The group of retreat participants was diverse, but we all got along and bonded. There was adventure, downtime, great food, lots of wildlife.....I loved it, and I was ready to come home when it was over (Which is, I believe, the mark of a great vacation.).
The departure of some of us, Candace and me included, was delayed for a day because of the eruption of a large volcano near San Jose, CR the day before our scheduled departure. Luckily, there was a room at a lovely hotel near the airport, a Hard Rock Cafe across the parking lot, and a tiny fitness center for some treadmill running. I spent that "bonus" night working on my yoga teacher training final exam components. All good.
And now I'm home! My family was so glad to see me (and I them). Life is back to normal, sort of. I feel like the better version of myself that I'd hoped. I put some things to rest while I was gone and nudged some other things to life. Taking a break from real life is good. I am grateful to have had the opportunity. Thank you, Candace, for providing the back drop!
The YBC Costa Rica 2016 girls, and our often-companion-during-yoga-practice dog. (He once gently head butted me during a practice while I was in Downward Facing Dog)
Playa Hermosa, taking in the sunset and just feeling the pura vida.
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Well, I was only able to actively participate in the yoga challenge for the first week before I got an injury. Since my doctor directed me to not to do yoga (barefoot exercises aggravate my foot), I've been trying to practice other parts of yoga, particularly meditation. But, I think there are the other principles beyond asana, such as ahimsa, being kind to oneself, that I learned.
Satya - not lying or truthfulness
Learning my own truth for me was to believe in my own intuition. I was afraid I was being a hypochondriac when I made a bunch of doctor appointments, but, it turns out I have midfoot arthritis. Now I am awaiting an MRI now to confirm forward treatment. I thought I failed not managing things on my own, but, I realized my pain was bigger than what I could control, so I sought outside help.
Sutra 1:12 on Vairagya - Non-attachment
I will pursue my health without "worrying ahead" about the outcome, but not be detached from my own well-being.
Ishvara Pranidhana - surrender to God or surrender to the universe
I'm not religious, but my teacher explained that it doesn't have to be "to God", but acknowledging that there is something bigger than yourself. Thus, I like the interpretation of "universe" more.
My pet rabbit of 10 years passed away from a stroke recently. I was surprised how intense my sadness was, even though we expected it since she was getting old. I was also surprised by my recurring dreams of "second chances" to save my rabbit. Then my therapist explained that feeling guilt can be easier than feeling sadness, and, guilt is a way of trying to regain control of the situation. After I acknowledged that death was out of my control, I could let go of the guilt. And, surrender.
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I did a sequence in class that caught my interest, running through a similar sequence twice both times resulting in a 'side angle namaste twist', but gradually increasing it's intensity by changing which leg is forward while twisting in the same direction. The sequence:
1: Down dog, step through (left), crescent lunge, twist to the right with hands in namaste with arm on shin
2: Down dog, step through (right), crescent lunge, twist to the right with hands in namaste with arm on shin
3: Repeat opposite
I find this interesting as it may deepen the second round pose by doing a weaker variation first, preparing the body.
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With walking out of the hellfire of an abusive life comes clarity.
I had thought that all I wanted in my life was to be left alone. But my clarity showed me different.
I was awakened to the thought that I don't actually want to be alone, I just want to be.
And so this shift of thought came over me and I realized I had found what I've been longing for all my life in yoga. To just be.
The process hasn't been quick or easy. Like all wounds they need time and care to heal so the rehabilitation can take place.
So the breaking down to build muscle can make me stronger,
the smoothing of the scar tissue can lengthen my reach,
and the silence can bring out what I already hold within, myself.
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Ants around Boston can be recognized by their 6 leg pattern and can be found essentially anywhere in the world. There are over 450 types of ants in North America alone and all have the distinct elbowed antennae and a recognizable node-like framework while displaying a slender midsection. Ants favor cool and wet areas and stay in large and intricate nests that could contain millions of their fellow friends. Ants develop lots of people differing kind of residences. As you walk your Boston property, you may notice simple little mounds of dirt or sand, which ants use to build a nest.
Various other ants utilize small sticks combined with sand to make a much more effective stack that provides a defense from rainfall. Some ants, like termites reside in timber. A singular queen ant can live for nearly 30 years and can lay countless eggs over her life time. Eggs normally develop into comprehensive adult ants over an 8 to 12 week time-frame.
The most obvious way to know you have ants on your Boston property is if you see either live or dead ants. However, in some cases you may have ants around without ever seeing them. Looking around for the presence of ant mounds or if you see holes in wood is another sign of an ant build up. And finally, if you see large amounts of sand near cracks and crevices this is often times the work of ants building a nest. If any of these signs are present, give us a call immediately before your Boston home or business is invaded.
Due to the fact that their is such a large variety of ants which could invade your Boston property, there is no single remedy for managing ants. We offer tailored and detailed strategies to eliminate ants from the inside and exterior of your home or business.
If you think that you may have ants or are at danger for ants at your Boston home or business, we can arrange for one of our licensed professionals to check your property.
There are quite a few simple exercises you can incorporate into your lives that will help you remain free of ants. First, make sure to never leave any food out for an extended period of time. Make certain to wash off every dish removing the presence of crumbs or sticking stuff like syrup. It's also vital to not leave dirty dishes laying around. This will help stop any type of residual food stenches from attracting ants to your home.

subset: commoncrawl


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I love the title of this quiz, because apparently this can be answered by a mere 15 questions (I passed BTW, whew). Mad props to Christian Science Monitor for making me laugh out loud a few times.
At one point I was slightly bewildered by the question of my hypothetical daughter getting married and answered "whatever." But that falls far from my ability to decipher this Ayn Randian ultra-nihilistic approach to unemotional parenting when they phrased the rest, "just don't develop any altruistic feelings for your spouse, as doing so will interfere with the imperative to act in accordance with the hierarchy of your values." Translation: Be sure your future selfish lesbian daughter isn't marrying a charity case, or something.
Whatever. We'll cross that bridge when we come to it.
Here's the full list of my 15 answers, for the curious:


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10 behaviors to AVOID to Stop the Re-Gaining of Weight
November 5, 2013
Here are 10 behavior tips to AVOID DOING to help keep your weight consistent especially if you just lost weight:
1. Over buying food. Buying in bulk is a dangerous behavior. If you are forced to ration what you have in the fridge you are more likely to focus on what and when you eat something.
2. Buying too many different items of variety. When you have a ton of different snacks in your office or home you are likely to want to try a little bit of everything, its similar to when you are at a buffet. DON"T CREATE A BUFFET AT HOME!
3. Failing to creating meal plans even a 5 min ahead. The smart thing to do before you eat ANY MEAL at home or in a restaurant is to decide how many calories or parts of protein, fat and carbs. you should be eating during this meal while reflecting on your overall day. When you l decide in advance you are less likely to keep eating until the food is gone, keeping up with others or eat until you feel full (which takes an addition 20 min after eating)
4. Eating too fast. This goes along with item 3. Eat slower and you will not over eat!
5. Paying attention to the scale not the steps walked..this means focus on what you can do to control weight not obsess about the idea of gaining weight.
6. Thinking competitively rather than about your self. If you are busy focusing on how unfair it is that "the skinny girl" can eat without every seeming to gaining weight you are focusing on the wrong person. Each persons metabolism is different. So pay attention to your own metabolism!
7. Eating off others plate. This leads to Discounting calories (ignoring what you are putting in your body) This includes eating your spouses french fries or your kids snacks
8 Not recording on paper /digitally what you ate. People who are financially responsible keep books records of what they earn and spend -this technique helps to maintain strong awareness and accountability
9. Announcing to others regularly that you are fat or once again diet- instead stay your course and make specific statements "I'm going to eat Salmon tonight" or "I am trying to lose 5lbs"
10.Recreation eating- Don't eat while playing games, doing puzzles or watching tv or movies. You are not being mindful about the food you are consuming
Want more information about weight loss and maintenance programs than contact us to set up an initial consultation. We do in person sessions, group sessions or skype sessions.
What to do when you feel under appreciated:
January 6, 2013
What to do when you feel under appreciated:
What to do when you feel under appreciated:
1. First and foremost, only give without the expectation of receiving it back. Smart People who lend friends money know they should not expect it back.
2 Give to the limit where you won't feel resentful for giving. It's the same principle when you go gambling, bring what you can afford to lose and look at the cost as part of the experience.
3 Assert yourself – ask for a thank you. "You know Lisa I really like helping you. It makes me feel closer to you when I'm able to assist my sister. But I have driven out to you 4 times in the last 2 months and I don't think you said thank you once. I know you care about me but I need to hear it once in awhile. I have my struggles too and when I put agenda aside to help you it would be nice to know it means something to you. A simple text or email would suffice"
4 Ask for Simple small favors in an assertive manner if they don't get it at first. "Lisa I know things are hectic for you. But I don't ask for much and this thing I'm asking you to do might seem trite to you but if it was then I probably would not ask. I'm asking because its important to me. You don't have to get it but I wish you could help me out any way with this. "
5 Reassess the boundaries and definition of what you expect in the relationship. As I stated in the beginning of this blog post not every relationship comes with the rule "I must do everything this person asks because they are…."
6. Appreciate your self by making a gratitude list..I am grateful I am can be in a position to help. I like being a helpful sibling. I am proud of myself for making smart decisions in this way….
7. Restructure how you process the request for help. I often teach my clients to tease apart their observations and how they process/assess that information that feeds their reactions.Observation–>Assessment Style–>Reaction. "Hey can you read this ? "
Michelle's automatic style of thinking was to observe Lisa's emails as "she NEEDS me" rather than "Lisa is asking for help". The second assessment strategy allows her to feel in control because she can process it as "I have a choice in whether I assist or not". The first point of view ("she needs me") lead her to process it under "I feel forced and obligated. I am a bad sister if I don't give her what she needs".
Old View: O she needs me. A. I m bad if I leave her without her needs R I feel obligated and frustrated
New O she is asking me. A I have a choice in how much I give R I feel in control. I'll give to the point where it won't deplete me
Jayme Albin, PhD
You need skills to learn to make this weight loss change permanent without feeling as though you are constantly on a "diet".
BAD NEWS: Failure to maintain a stable weight is high!
It's not surprising to find that many of my clients/readers are somewhat skeptical about their ability to be successful at keeping a stable weight, after all the widespread view is that being able to keep weight off and prevent yo-yo relapses is not achievable.
According to the National Weight Loss Registry only 20% of overweight and obese people in the United States have successfully lost 10% of initial body weight and have been able to keep it off for more than 2 years.
Answer: This is because most weight loss programs don't really have a maintenance phase. The last phase usually just focuses on adding calories and reducing food restrictions rather than specific behavior strategies and developing life- long health attitudes.
People who are successful at maintaining their weight know which behaviors and thoughts are helpful when it comes to keeping them at or close to their goal weight.
So what's the secret ? What are the behaviors to focus on and the types of thoughts to have that keep us motivated to make healthy choices day after day?
Step One. Taking steps to get on a real weight maintenance program is important. Make a commitment to work on developing a program that is personal to you. I offer personal, skype or an PDF self published guide on Sculpting your weight loss Success. Email us for details at firstname.lastname@example.com
Our weight loss for life program focuses on using cognitive behavior therapy for weight maintenance. Our Cbt weight Maintenance program also incorporates mindful based therapy, biofeedback and yoga therapy so that it becomes more natural to feel calmer and connect with your body and emotions.
Step 2 Get to know how you think about food.
Our program reviews your thinking styles when it come to food. Do you respond better when you think about food with a set of rules that you apply logically throughout your day or do you do better with a structured or semi structured guideline? We can help you figure that what works best.
Step 3 Learn how to assess how you spend your time against what you SAY you want out of life AND then resolve conflicts with actions plans. Our programs provides tools to help you figure out where you have control and freedom in places that you felt trapped or lacking in any options!
Step 4 Set real goals regarding weight and establish a personal monitoring system that works for your emotions and life style.
Step 5 Develop a healthy reward system that rewards you for working on intentional goals not just good outcomes.
Step 6 Have a plan in place that is easily activated by you when your weight passes the "yellow light zone of comfortable weight re-gain".
Step 7 Learn how to eat and think like a thin person does automatically by practicing good habits during challenging situations.
For more information about Cognitive Behavior Therapy Services in New York City or Psychologist Services for other problems in New York City or through skype please contact our offices at 212-631-1133 or email@example.com
For more on Cognitive Behavior Therapy for Weight loss visit our sister site at www.SculptNYC.com
Presciption Yoga therapy
April 15, 2011
Depression, anxiety and stress affect more than just your mood, they affect our energy levels, sex drive, appetite and physical posture. How we feel is influenced by how we breathe and our ability to sleep.
Yoga as a therapy? Why yes! Yoga provides you with you with useful tools to change instantly how you feel emotionally, mentally and physically.
As a Clinical Psychologist and soon to be a certified Yoga Instructor (Kundalini Yoga in May 2011), I found myself giving out "prescriptions" of specific breathing and meditations more and more to patients these days so they can heal their nervous system and balance their hormones while we work together to modify thoughts and behaviors. It provides a system of immediate emotional and mental relief.
The fact is that yoga techniques such as postures, breathing exercises and meditations that use mantra (sounds/vibration) and tapping (mudra) are extremely effective in reducing symptoms depression and anxiety. For some of my clients daily breathing, meditation and exercise have replaced their anti-depressant or stimulants for attention deficits.
Quick Tip:Sit in cross legged position or on your heels. Make sure your spine is straight. Bring your gaze to the tip of your nose. Relax your shoulders and abdominal area as you inhale. As you exhale gently bring your naval point inward and upwards. Clear your mind. Focus on your breath for 3 min.
In addition they are effective in improving symptoms of attention deficits and concentration, as well as Obsessive Compulsive Disorder and breaking other bad patterns. Studies show that certain meditations are effective in improving memory and blood circulation to parts of the brain.
Yoga therapy facilitates cellular regeneration restoring our nervous systems and stimulates our hormones. This is important maintain focus and a balanced mood. If you experience mood swings, battle with anxiety or experience physical stress reactions (headaches, migraines, TMJ, teeth grinding, back and should pain, stomach aches, insomnia) then yoga therapy and biofeedback could help change these automatic responses.
Meditation and breathing can also develop your intuition and improve your ability to connect with other people since they develop our ability to interact less judgmentally and act with grace and acceptance.
For more information about group or private sessions please contact Dr Albin at 212-631-1133 or firstname.lastname@example.com
Got Rewards? Stay Motivated…
August 8, 2010
Got Rewards? Stay Motivated…
If you are unhappy with your health or fitness status try adding something challenging that you will find rewarding just for doing it!
All too often I will see clients who complain that they are not getting enough out of their routine or find that they are simply bored by the process.
My suggestion is to revamp your normal routine for a few weeks by adding something fun & different- but more importantly challenging!
Challenging ourselves brings more than just shaking things up; it provides us opportunity for REWARD! Reward is not only necessary but without challenges we tend to ignore our NEED for reward altogether.
We need rewards that are both obtainable and available to us in order to stay motivated, otherwise why should we continue? This is why motivation is a direct function of effort not interest.
Confusing motivation with interest is a common mistake made by those who complain about lack of motivation; they blame "not being into something" as the cause of their diminished motivation rather than accurately access how much direct effort is the culprit.
Further without effort our performance will undoubtedly diminish; inadvertently undermining our belief in our own ability to meet our health goals (through learned hopelessness) and/or the health process we are actively trying to utilize. Either way it's likely that this diminished confidence will further reduce our effort and make it less likely we will be successful in our health routine or for that matter, in any area of our life.
For more on how these effect overall functioning www.askthecbt.com
The bottom line is that if rewards are not available or obtainable in the environment we have a tendency to stop exerting effort (energy). Therefore, we give in.
Some suggestions are:
• Enroll or create your own boot camp, take a dance class, hire a trainer or health coach for 4 to 6 weeks (contact us at email@example.com) or sign up for a performance race.
• Create challenges that are different to shock both your physical and mental systems.
• Do something you can feel good about for the effort you put in and not necessarily be dependent on whether or not you are good at the activity.
For more information about working with a personal health consultant in New York or Los Angelos contact us at firstname.lastname@example.com
Maintain motivation by changing your routine! I'm taking it up with cuerpaso http://www.dailycandy.com/new-york/video/79119/Cuerpaso-Workout
Positive Self Esteem Starts with your View
August 8, 2010
Positive energy from a radio show?
February is Self Esteem Month so join me tonight on blog radio with Harry & Phil to discuss how Cognitive Behavior Therapy and your health can enhance your self esteem!
What: Marvelous Mondays with Harry & Phil
When: Monday, February 8, 2010 at 11:00pm
Location: From the comfort of your computer or phone
Street: Corner of WiFi & Cellular
CALL IN # (347) 324-3604 And Ask your questions LIVE!!
or Listen ONLINE:
Join in on the fun by sharing your positivity with the world!
Join us this Monday, Feb 8th, 2010 at 11pm EST (GMT -5)
Meet Dr. Jayme Albin "The Cognitive Behavior Therapist" and founder of Sculpt NYC.
Phi: "I love what Dr. Jayme says in the 'About Me' section on her site:
'My approach can be described as supportive, hands-on, interactive, straightforward and motivating. There is a heavy influence of positive psychology with an emphasis on lifestyle enhancement that goes beyond just symptom relief. There is a strong emphasis on the acquisition of a balanced lifestyle that is designed to keep you moving forward towards your goals so your life is the most successful and fulfilling it can be.
I use techniques of cognitive restructuring, response prevention, active role-play, real life exposures (where I go with the client somewhere), virtual reality therapy, biofeedback,thought exposure, relaxation therapy, mindfulness and meditative therapies.'
For more info on Dr. Jayme visit her sites:
http://DrJaymeAlbin.com (coming soon)


text:
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I can be your devilish angel or your angelic devil. Is up to you! ;) CPH , CBT* CUCKOLD* , HUMILIATION*, SLAVE PUNISHMENTS* ,SMALL COCK HUMILIATION*,CEI& JOI* .
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Litchfield jurors to hear final arguments in Webster Bank robbery case
LITCHFIELD -- After three days of testimony and evidence, the case against former Webster Bank teller Serena Viccaro will head to closing arguments Wednesday, followed by the jury's deliberation in upcoming days.
Viccaro, a New Milford resident, didn't testify during Tuesday's court proceedings, waiving her Constitutional rights and opportunity to tell her story and be cross-examined by state prosecutors for her alleged involvement in a January 2011 bank robbery. Viccaro is facing charges that include helping to plan the robbery.
Preston Hanlon is serving five years in jail for holding up the bank where Viccaro was a teller, and the two had a previous relationship. Hanlon was sentenced in October with the agreement to testify in Viccaro's trial, claiming her as a co-conspirator.
On Tuesday, the court heard from New Milford police and detectives associated with the case, though no thorough substance came through, besides foundational facts surrounding their investigation.
"The only indication I had that Serena Viccaro had involvement (in the robbery) was in Preston Hanlon's statement," said Sgt. Carla Tencza, a detective at New Milford Police Department.
Defense attorney Murray Kessler rested his side of the case around 3:15 p.m., closing the day's arguments. He will be pursuing Viccaro's complete innocence in the closing arguments, which will begin Wednesday morning.
Both Kessler and state's attorney David Shannon will have an hour for closing arguments, followed by presiding Judge James P. Ginocchio's reading of the charges and jury deliberation. The jury of six and two alternatives has no time frame on deliberation.
Reach Ricky Campbell at 860-489-3121 x343 and subscribe to posts at Facebook.com/RickyCampbell25


text:
The new birth order book: why you are the way you are
F.H. Revell, 1998 - Birth order - 362 pages
From inside the book
87 pages matching perfectionism in this book
Where's the rest of this book?
Results 1-3 of 87
What people are saying - Write a review
We haven't found any reviews in the usual places.
But Doc I Dont Fit Your Birth Order Mold
First Come First Served
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Common terms and phrases
Adler Alfred Adler become Birth Order Book birth-order blended family Boone Pickens chapter chil counseling count course critical discouraged perfectionist dren everything example excellence family constellation father fectionist feel first-born Frank Sulloway friends getting girl give growing Hannah happens high school Holly husband Jack Kathleen keep kids kind Krissy last born later borns Lauren Lee Iacocca life-style live look marriage married middle borns middle child middle children mother multiple birth never older brother oldest order theory parents perfect perfectionism person pleaser problem psychologist Rat Race reality discipline relationship remember Sally Sande second born siblings spanking spouse Stepfamily Sulloway sure talk tell things tion traits turned typical U.S. presidents University of Arizona usually variables wife younger


text:
Did you changed your polling rate from the mouse?
Battlefield 3, Keyboard + Mouse
Share your videos of GIMX in action
Post Reply
- sp3c14list
- Posts: 40
- Joined: Wed Nov 09, 2011 7:09 am
- Location: Germany
Re: Battlefield 3, Keyboard + Mouse
Dont worry, be happy!!!
Re: Battlefield 3, Keyboard + Mouse
Sounds good, multiple profiles is a great feature especially in games like bf3 where you have vehicles.McKack wrote:It did feel slightly tighter but I'm going to do a fresh build and put it in its own folder without any old Sixemu files in the mix and do some more thorough comparison testing. I've only been using it in the heat of battle in Battlefield 3 so far.HIGH5 wrote:Matlo/McKack, what are the most noticeable improvements over .23?
One major thing is the force events of course that'll make a BIG difference in Killzone 3 for example, and brings compatibility with games like Duke Nukem Forever that requires constant feedback from a controller.
Other than that, there's improvements to the config customizer that is very helpful when working with multiple configurations (will be known as multiple profiles post-0.24)
DPI used when configuring is stored so you don't have to worry about figuring that out when doing a conversion to your own mouse.
And lots more...
You should always play on 500.sp3c14list wrote:Did you changed your polling rate from the mouse?
Re: Battlefield 3, Keyboard + Mouse
I play it safe, jumping between a polling rate of 250 and 500. I feel like I sometimes get the old hiccups I experienced back in the "old" days when I was using the MX518 if I use a polling rate of 500 though. Might just be my imagination, however.
My Config Repository | PSN: McKack - Steam: McKack - XBL: Ozukaki | Config Post Template
Post Reply


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mithra62 necesitaba un nuevo diseño de logotipo y lanzó un concurso de diseño en 99designs.
Un ganador ha sido elegido entre 98 diseños de 32 diseñadores freelance.
Mithra62 is a technology startup with the goal of creating interesting and useful tools for our clients and stand alone properties for the wider Internet. Our background is in marketing, web development and research and we are passionate about our work and our fun.
The target audience is medium to large companies and corporations with an interest in gaining insight into their web presence as well as building up that presence. Our main competition is Automattic, 37signals and Fog Creek and we need a logo that allows us to step up and compete.
We are looking for an interesting and unique logo to be used on our website, print collateral and presentations.
The logo should be simple, clean and clear enough to be recognizable online and off and can use any colors needed. Let your creativity free; fun, outside the box and creative thinking is important. We like bold colors, for example; shades of red, black, silver/gray. We would love to see something specific to these colors, however, if you have a spark of inspiration with an additional color, we could be open to that as well. Quality is the rule.
The files we require are:
Print file format – layered .ai (CMYK)
Web file format - layered .psd (RGB)
Please do not use any stock images or clip art in the logo.
Descubre cómo funciona un concurso de diseño u obtén más información sobre nuestros servicios de diseño de logo.


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I wrote about configuring the Gnome Color Chooser last week and got my fixing eyes and fingers more into it. The degree to how customizable the Gnome desktop is really incredible if not a bit overbearing. So, I've made a reference chart too help me in the future to quicken the process.
For customizing, I use freakcode's Si Pack here – customizations may vary depending on the theme used.
Matched Colors
To carry the theme, these are the colors I matched.
In the Normal section:
I matched the hover fg to Entry hover fg.
In the Entry Fields section:
I matched selected bg to Normal selected fg, selected fg and alt.
selected fg to Normal hover bg.
The alt selected bg matches Normal hover fg.
And the disabled bg also matches the Normal disabled bg.
I'm testing vimpress to write and publish this post. I've been studying
this week on vim and this is all very very interesting.


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[EDITOR'S NOTE: Part I of this two-part series appeared in the October issue. Part II follows below and continues, without introductory comments, where the first article ended.]
In any study of Satan, the question is bound to arise: Why has Satan established himself as God's archfiend and man's ardent foe? No doubt a portion of the answer can be found in the fact that he, too, once inhabited the heavenly realm, but as a result of his defiant rebellion against the great "I AM," was cast "down to hell" (2 Peter 2:4). Satan's insurrection failed miserably, and that failure had dire, eternal consequences. His obstinate attempt to usurp God's authority cost him his position among the heavenly host and doomed him forever to "everlasting bonds under darkness" (Jude 6). In the end, his sedition gained him nothing and cost him everything. Regardless of the battle plan he adopted to challenge the Creator of the Universe, regardless of the battlefield he chose as his theater of war, and regardless of the strength or numbers of his army, the simple fact of the matter is that—in the most important contest of his existence—He lost!
The conditions of his ultimate surrender were harsh. Although his armies had been thoroughly routed, although he had been completely vanquished, and although the Victor had imposed the worst kind of permanent exile, Satan was determined not to go quietly into the night. While he had lost the war, he nevertheless planned future skirmishes. Vindictive by nature (Revelation 12:12), in possession of cunning devices (2 Corinthians 2:11), and determined to be "the deceiver of the whole world" (Revelation 12:9), he set his face against all that is righteous and holy—and never once looked back. His anger at having been defeated fueled his determination to strike back in revenge.
But strike back at whom? It was futile to attempt a second mutiny. God's power was too great, and His omnipotence too all-consuming (Job 42:2; 1 John 4:4). Another target was needed; another repository of satanic revenge would have to be found. And who better to serve as the recipient of hell's unrighteous indignation than mankind—the only creature in the Universe made "in the image and likeness of God" (Genesis 1:26-27)? As Rex A. Turner Sr. has suggested: "Satan cannot attack God directly, thus he employs various methods to attack man, God's master creation" (1980, p. 89). Sweet revenge—despoiling the "apple of God's eye" and the zenith of His creative genius! Thus, with the creation of man, the battle was on—and has been ever since. As Basil Overton has warned: "Satan is out to get us. He will take advantage of us if we let him. It is a fight to the finish!" (1976, 5[4]:3).
It was through mankind that Satan would exact his revenge—the correct emphasis here being on the word "through." As the apostle Paul stated in Romans 5:12: "Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned" (emp. added). Man thus became the agent who caused sin to be in the world. Richard Batey wrote: "Paul's point is rather that since the power of sin is a universal human experience (Rom. 1:18-32; 3:9-23), this power must have come into the world through the representative man, Adam" (1969, 1:72).
As the "prince of this world" (John 12:31), Satan stalked about "as a roaring lion, ...seeking whom he may devour" (1 Peter 5:8). He, and his ignominious band of outlaws ("sons of the evil one"; Matthew 13:38), have worked their ruthless quackery on mankind from the moment the serpent met mother Eve in the Garden of Eden. Their goal is nothing short of the complete spiritual annihilation of all mankind which, no doubt, is why Satan personally is identified within Scripture as the "king of the abyss," the "Destroyer" ("Apollyon," Revelation 9:11; see Easton, 1996), and the "wicked one" ("Belial," 2 Corinthians 6:15; see Vine, et al., 1985, p. 60).
In his war against Heaven, Satan will stop at nothing; it is a "no holds barred/winner take all" battle. Witness, for example, his cruel deception of Eve (Genesis 3:1-6) with its temporal and eternal consequences of physical/spiritual death (1 Corinthians 15:21; Ezekiel 18:20). Recall the trials, tribulations, and tragedies visited upon the Old Testament patriarch, Job (Job 1-2). Take notice of Israel's beloved monarch, King David, being tempted and convinced to sin (1 Chronicles 21:1,7). Remember the devil as Joshua's adversary (Zechariah 3:1ff.). Commit to memory Beelzebub's part in Paul's thorn in the flesh (2 Corinthians 12:7), or how he hindered the apostle's missionary efforts (1 Thessalonians 2:18). Cower in fear (as the early church did—Acts 5:11) at the results of his having persuaded Ananias to lie to the Godhead (Acts 5:3). Weep in sadness at the Great Adversary's so successfully convincing Judas to betray His Lord (John 13:2) that Christ even referred to this singular apostle as "the devil" (John 6:70).
Or, tremble in dismay at the potential ruin of humanity, had Satan succeeded in causing Christ to sin when he tempted Him in the wilderness those many years ago (Matthew 4:1-11). Had Jesus yielded, there would have remained "no more a sacrifice for sins" (Hebrews 10:26), and man would have been doomed—destined to inhabit forever the "blackness of darkness" (Jude 13) in the eternal presence of his most vituperative enemy, but, more important, in the eternal absence of His God.
Make no mistake about it. Satan has arrayed himself against both God and man. He is God's archfiend, and man's ardent foe. Nothing short of an absolute victory will assuage him; nothing short of a hell filled with every single member of the human race will dissuade him. He is, indeed, "the enemy" (Matthew 13:39).
As we study this enemy, another question comes to mind: Why has God allowed Satan to continue to exist? Since he is denominated within the pages of Scripture as "a murderer" (John 8:44), why not simply impose on him the same death penalty that civilized nations have imposed on murderers from time immemorial (cf. Numbers 35:16)? What possible justification could God have for allowing one so wicked to continue to live?
The answer, I am convinced, has to do with the nature of God, and the nature of the spirit beings (angels) that He created. There is a clue regarding this point in the text of Luke 20:33-36. Within this passage, Jesus spoke of the righteous who one day would inhabit heaven, and stated that "neither can they die any more, for they are equal unto the angels."
If righteous humans who will inhabit heaven cannot die, and if they are equal to the angels, then it follows logically that angels cannot die. While the Godhead is eternal, humans and angels are immortal. As Douglas Kelly correctly observed, angels (and this certainly would include Satan prior to his fall) "are immortal, but only the Triune God is eternal" (1997, p. 93).
In his excellent, thought-provoking work, Systematic Theology, Turner addressed the issue of Satan's continued existence when he wrote:
Why did God not destroy Satan when he sinned? Why let Satan continue to exist and influence others to sin? The answer here lies in God's nature—his eternal nature which he has passed on to angels as well as to men—for there will never be a time when the spirits or angels, the evil as well as the good, will cease to exist. Punishments and prescribed limits have been passed upon evil spirits, and the more will be passed upon them, but they will always exist (1989, p. 83).
Scripture delineates angelic beings as immortal; thus, they—whether righteous or sinful—never will cease to exist. However, there may be more to Satan's continued existence than simply the angels' immortal nature. In addressing the question of exactly why Satan persists, Lloyd Ecrement has suggested:
Perhaps the reason might well be expressed in the words the Lord asked Moses to say to wicked Pharaoh: "For by now I could have put forth my hand and struck you and your people with pestilence, and you would have been cut off from the earth; but for this purpose have I let you live, to show you my power, so that my name may be declared throughout all the Earth" (Exodus 9:15-16) [1961, p. 33].
Indeed, from a purely human vantage point, the continuation of evil—even for a brief period—generally is not viewed as either desirable or ideal. But, as T. Pierce Brown has proposed, God may have "allowed Satan to retain his power, temporarily, until he is through using him to test and purify a people for his ultimate glory and purposes" (1974, 91[16]:245). Certainly, God's glory was exemplified by mankind's creation because Isaiah, speaking for Jehovah, said that man was "created for my glory" (Isaiah 43:7).
In John 9, the story is told of a man who had been born blind. When Jesus' disciples inquired as to the reason for his predicament, He responded that it was in order that "the works of God should be made manifest in him" (John 9:3, emp. added). What all this entails, we may not profess to know, realizing that the "secret things belong unto Jehovah our God" (Deuteronomy 29:29). But the Scriptures do reveal enough information for us to conclude that Satan's continued existence follows logically from the immortal nature of angelic beings. They also reveal that the devil's existence is not at variance with Heaven's eternal plan, since at times it affords opportunities for mankind to witness the working of God amidst His creation.
Were Satan made of flesh and bone, we might employ the oft'-used phrase to describe him as a "man with a mission." But do not let the fact that he is spirit rather than flesh trick you into thinking he has no mission. He most certainly does—and has since the day he was cast from the heavenly portals. Simply stated, that mission is the complete destruction of all humanity in hell.
It is no accident that, within the pages of Scripture, Satan (i.e., our "adversary"; Zechariah 3:1) routinely is denominated by such unseemly designations as: (a) the devil (i.e., slanderer; Matthew 4:1); (b) "the god of this world" (2 Corinthians 4:4); (c) "the prince of the powers of the air" (Ephesians 2:2); (d) the father of lies (John 8:44); (e) the "Great Dragon" (Revelation 12:9); (f) "Beelzebub" (i.e., prince of demons; Matthew 12:24). (g) the "wicked one" (Matthew 13:38); (h) "the prince of this world" (John 12:31); (i) the ruler of darkness (Ephesians 6:12); (j) "the tempter" (1 Thessalonians 3:5); (k) "accuser of the brethren" (Revelation 12:10); (l) a "murderer" (John 8:44); (m) "the enemy" (Matthew 13:39); (n) "a roaring lion" (1 Peter 5:8); (o) a "serpent" (2 Corinthians 11:3); (p) "Belial" (i.e., "wicked one"; 2 Corinthians 6:15); and (q) "angel of the bottomless pit" (Revelation 9:11).
After even a cursory glance at these appellations, surely we could agree with L.O. Sanderson when he wrote: "These alone should make us fearfully concerned" (1978, 120[43]:678). Satan's names describe his mission. His primary goal is to alienate men from God by causing them to sin. His main objective is to make men his slaves, thereby robbing them of the freedom that God's Word alone can impart (John 8:32). But how, exactly, does Satan do this?
The Bible makes it clear that the devil is the originator, the father, of sin. John wrote: "[H]e that doeth sin is of the devil; for the devil sinneth from the beginning" (1 John 3:8). In speaking to this point, Wayne Jackson has written: "Disease, infirmity and death are ultimately the responsibility of Satan, for by his introduction of sin into the world, he brought about such woes and hence he is really the murderer of the human family (John 8:44)" [1980, p. 76].
However, it is important to recognize that while Satan is the originator of sin, he is not the immediate cause of sin. As Ecrement has warned:
Satan tempts, but he cannot compel men to do evil against their wills. A man must yield to Satan's temptation and desire before he becomes guilty of sin. To be tempted is not sin, but to yield to temptation is sin. We are answerable and responsible for our own sins, notwithstanding the temptation and influence of the devil. God endowed us with reason and a free will, therefore we have the ability to choose good or evil; in other words, we are free moral agents. So our sins are our own, and our own responsibility (1961, p. 34).
Satan's constant coercion and tantalizing temptation do not, and cannot, override man's free will. James affirmed this in his epistle when he wrote:
But each man is tempted, when he is drawn away by his own lust, and enticed. Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death (1:14-15).
As an example of this point, consider the apostle who betrayed the Son of God. Overcome by the grotesque nature of his dastardly deed, Judas eventually lamented: "I have sinned in that I betrayed innocent blood" (Matthew 27:4). Even in his final hours, he did not attempt to lay the blame for his sin at someone else's feet.
Similar lessons are taught in Acts 5 and 2 Samuel 12. In Acts 5, when Ananias and Sapphira lied about the amount they had received from the sale of a piece of land (and the amount they subsequently professed to have donated to the church), Peter inquired of Ananias: "How is it that thou hast conceived this thing in thy heart? thou has not lied unto men, but unto God" (Acts 5:4, emp. added). The apostle wanted Ananias to know that he, personally, bore the guilt for his sin. He could not claim (with any legitimacy): "The devil made me do it."
In 2 Samuel 12, the prophet Nathan was sent by God to convict King David of the sin of adultery with Bathsheba, wife of Urriah the Hittite. This he did. After hearing the evidence against him, "David said unto Nathan, I have sinned against Jehovah" (12:13). To his credit, David realized that not even powerful potentates are immune to the personal responsibility that accompanies transgression of God's law.
If we are responsible for our own actions, how, then, does Satan influence us to sin? In 2 Corinthians 2:11, Paul spoke of the fact that "no advantage may be gained over us by Satan: for we are not ignorant of his devices." The word "devices" in this text derives from the Greek noemata, which "refers to intelligent notions, purposes, designs, devices, etc." (Overton, 1976, 5[4]:3). In Ephesians 6:11, Paul admonished Christians to "put on the whole armor of God, that ye may be able to stand against the wiles of the devil." The word "wiles" derives from the Greek methodeias, from which we get our word "methods." Methodeias "is from the Greek verb that means to trace; to investigate; to handle methodically; to handle cunningly.... The devil is a skilled artisan. He will deceive you if you do not work at the job of fighting back at him" (Overton, 1976, 5:[4]:3).
Indeed, deceit is perhaps Satan's most powerful tool. Through his "devices" and "wiles," Satan pressures us "with all deceit of unrighteousness" (2 Thessalonians 2:10). Sanderson has suggested that Satan's traits "clearly show the Devil to be a cunning, deceitful hypocrite. He is truthless, dishonest, and fraudulent in every possible way" (1978, 120[43]:678). Adding to this assessment, L.M. Sweet wrote: "Satan's power consists principally in his ability to deceive. It is interesting and characteristic that according to the Bible Satan is fundamentally a liar and his kingdom is a kingdom founded upon lies and deceit" (1939, 4:2693). The New Testament provides ample evidence to substantiate such a conclusion. Wayne Jackson summarized some of that evidence when he acknowledged that the deceiver:
(1) Delights in blinding the minds of the unbelieving that the light of the gospel should not dawn upon them (II Cor. 4:4). (2) To accomplish this he does not hesitate to transform himself into an angel of light along with his ministers who pretend to be ministers of righteousness (II Cor. 11:14,15). (3) When people are inclined not to believe the truth, the devil takes the gospel from their hearts (Luke 8:12). (4) He is full of trickery. He has his snares (I Tim. 3:7), and employs his "wiles"—a deliberate planning or system (Eph. 4:14; 6:11) [1980, p. 81].
But what power does Satan have that allows him to accomplish his task of deceiving humanity? How extensive is that power, and how is it wielded?
There can be no doubt that, as "god of this world" (2 Corinthians 4:4), Satan is powerful in his own right. When the devil tempted the Son of God in the wilderness, he offered Him all the power and glory of the kingdoms of this world, if only He would fall down and worship him (Matthew 4:9). His justification for this insidious offer was based on his claim that, as the lord of this planet, he could offer its possessions to "whomsoever I will" (Luke 4:6). Interestingly, Jesus refuted neither Satan's position as "god of this world," nor his ability to impose his will upon it. Erich Sauer therefore concluded:
This whole offer would have been unreal from the first for the Lord as a temptation, if some such legal basis for Satan's dominion in the world had not existed. Otherwise Jesus would only have had to point out that the necessary presuppositions for Satan's legal claim to and ability to dispose of the glory of the world simply did not exist. The Lord however left this claim of the devil's uncontradicted and merely declared that man should worship and serve God alone (Luke 4:8). With this He recognized in principle the tempter's right to dispose of the kingdoms of this world in this present age. This same thought lies behind the various sayings of Jesus in which He calls Satan "the Prince of this world" (John 12:31; 14:30; 16:11) [1962, p. 66].
We would do well to recognize the same thing the Son of God recognized: Satan is an important and powerful foe!
As powerful as he is, however, Satan is not omnipotent—a fact that even he recognized. During his temptation of Christ, he admitted that his earthly reign "hath been delivered unto me" (Luke 4:6). When the devil robbed Job of his family and earthly possessions, and even when he afflicted Job physically, he did so only with the expressed permission of God (Job 1:12; 2:6). When he sought to "sift" Christ's apostles as wheat, he first had to "ask" for them (Luke 22:31). It is evident, therefore, that his powers do have limits.
But exactly what powers are in his possession? When T. Pierce Brown observed that "apparently he is able to make some sort of suggestions to the heart" (1974, 91[16]:5), he provided a picture window into which we may peer to observe the way Satan works among men. Among Satan's powers are these. He perverts the Word of God (Genesis 3:1-4). He instigates false doctrine (1 Timothy 4:1-3). He blinds men to the truth (2 Corinthians 4:4). He sows tares among God's wheat (Matthew 13:24-30,36-43). He steals the Word of God from human hearts (Matthew 13:19). He lays snares for men (2 Timothy 2:26; 1 Timothy 3:7). He tempts (Matthew 4:1; Ephesians 6:11). He afflicts (Job 2:7; Luke 13:16; Acts 10:38; 2 Corinthians 12:7). He deceives (Revelation 12:9; 20:8-10). He undermines the sanctity of the home (1 Corinthians 7:3-5). He prompts both saints and sinners to transgress the laws of God (1 Chronicles 21:1; Matthew 16:22-23; John 13:2; Acts 5:3). He hinders the work of God's servants (1 Thessalonians 2:18). And he even makes accusations against God's children before Heaven's throne (Job 1:6-11; 2:3-6; 21:1-5; Zechariah 3:1-4; Revelation 12:9-10).
Satan employs his power of "suggestions to the heart" in a feverish manner to pervert the truth. In his book, Get Thee Behind Me Satan, Virgil Leach assessed our much-feared, other-worldly adversary in these words:
He is the great pretender and the first liar and hypocrite with special skills in deception.... No one escapes his trickery; every man knows something of deception. He will influence men to conceal or distort truth for the purpose of misleading, cheating and fraud. If he cannot overthrow truth he will neutralize it, water it down to dilute it. Qualities of guile, craftiness, dissimulation and pretense are used in all his maneuvers. Satan is a master of deceit and is well aware that half lies mixed with half truths more often do the trick and will more easily be swallowed and digested, not that he will not use an out-and-out lie should it fit the occasion. Loving darkness, he would prefer a tree to hide behind than an open field and would prefer an ambush over an open warfare. Our adversary would desire to plant his "Judas kiss" on the cheek of every man (1977, pp. 14-15).
Like a lion ready for the hunt (1 Peter 5:8), Satan waits to devour us via his "suggestions to the heart." Like a well-hidden, coiled snake (Revelation 20:2), he is able to strike in an instant, injecting the poison of his venom into the minds of men. Or, using what is perhaps the most insidious disguise at his disposal, he even may portray himself as an "angel of light" (2 Corinthians 11:14) who feigns humility, piety, and righteousness, yet whose intentions all the while are as insincere as they are sanctimonious.
What awesome powers the devil commands! What subtle meanness he exhibits! One moment he presents himself as an innocent-faced, sweet-talking "angel"; the next he is a ravenous mammal or slithering reptile. Little wonder Paul wrote to the Thessalonians:
For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain (1 Thessalonians 3:5).
The apostle's inner stirrings on behalf of those he had worked so long, and so hard, to wrest from the devil's grasp were based on his knowledge that they faced daily a formidable foe who was more than capable of ravishing both their bodies and their souls.
Is all lost, then? Hardly! Although the Scriptures repeatedly affirm Satan's immense power, they likewise affirm that "he [God] that is in you is greater than he [Satan] that is in the world" (1 John 4:4). We know this to be the case because the Scriptures testify eloquently to the fact that Satan—far from having free reign—has been "bound."
The concluding book of the New Testament, Revelation, was written to offer encouragement to first-century Christians who, because of their professed faith in the Son of God, were threatened hourly with severe persecution "even unto death" (Revelation 2:10). Within this book, which is written in apocalyptic literature that is highly figurative, the message is one not only of comfort, but of ultimate victory over the devil and his forces. The twentieth chapter, especially, presents a picture of God's archfiend and man's ardent enemy, Satan, as being "bound" (vs. 2) and "cast into the abyss" (vs. 3). As Hardeman Nichols has suggested:
If in our study of Revelation 20 we fail to see the final overthrow of Satan and his collaborators, we have missed a major truth. If we do not appreciate the final triumph of every righteous person, we have not been sufficiently blessed by this study (1978, p. 260).
Concerning the devil, Nichols went on to write that "[w]hen, in the unspecified eternity before the world he initiated his rebellion, God put a restraint upon him" (p. 263).
That restraint never has been removed. And, in fact, it has been tightened. While it is true that in the first century the devil and his minions were able to affect people physically (cf. Luke 4:41; 8:26-33), fortunately that no longer is the case. For example, when the prophet Zechariah foretold of the coming of the Messiah, and spoke of the blessings that would attend His reign, he stated that eventually the Lord would "cause the prophets and the unclean spirit to pass out of the land" (13:1-2). Concerning Zechariah's prophecy, Homer Hailey remarked:
Likewise, unclean spirits, the antithesis of the prophets, would cease. In the conquest of Christ over Satan and his forces, unclean spirits have ceased to control men as they did in the time of the ministry of Christ and the apostles (1972, p. 392).
L.M. Sweet correctly observed that in our day and age there is no evidence that "Satan is able to any extent to introduce disorder into the physical universe or directly operate in the lives of men" (1939, p. 2694). [For a more in-depth discussion of these points than the limited space here will allow, the reader is referred to Jackson, 1990, 1998.]
God not only "bound" Satan, but sealed his ultimate doom. Our Lord will be victorious over Heaven's Great Adversary, for "to this end was the Son of God manifested, that he might destroy the works of the devil" (I John 3:8). It is via the power inherent in His own death and resurrection that He will "bring to nought him that had the power of death, that is, the devil" (Hebrews 2:14). The fate that awaits this traitorous tyrant is clear:
And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet; and they shall be tormented day and night for ever and ever (Revelation 20:10).
Eternal punishment in hell has been "prepared for the devil and his angels" (Matthew 25:41).
God's covenant pledge, made with our forefathers in Genesis 3:15, then will be fulfilled once and for all: "he [Christ] shall bruise thy [Satan's] head." The paradise lost of Genesis will have become the paradise regained of Revelation. With the earthly reign of Satan brought to an end, and the eternal bliss of God's saints secure, then, surely, we shall be able to say with the psalmist of old: "This is the day which Jehovah hath made; we will rejoice and be glad in it" (Psalm 118:24).
Batey, Richard (1969), The Letter of Paul to the Romans (Austin, TX: Sweet).
Ecrement, Lloyd L. (1961), Man, the Bible, and Destiny (Grand Rapids, MI: Eerdmans).
Hailey, Homer (1972), A Commentary on the Minor Prophets (Grand Rapids, MI: Baker).
Jackson, Wayne (1980), "Satan," Great Doctrines of the Bible, ed. M.H. Tucker (Knoxville, TN: East Tennessee School of Preaching).
Jackson, Wayne (1990), "Miracles," Giving a Reason for Our Hope, ed. Winford Claiborne (Henderson, TN: Freed-Hardeman College).
Jackson, Wayne (1998), "Demons: Ancient Superstition or Historical Reality?," Reason & Revelation, 18:25-31, April.
Kelly, Douglas F. (1997), Creation and Change (Geanies House, Fearn, United Kingdom: Christian Focus Publications).
Leach, Virgil (1977), Get Thee Behind Me Satan (Abilene, TX: Quality).
Nichols, Hardeman (1978), "The Binding of Satan," Premillennialism: True or False, ed. Wendell Winkler (Fort Worth, TX: Winkler Publications).
Overton, Basil (1976), "Satan," The World Evangelist, 5:[4]:3, November.
Sauer, Erich (1962), The King of the Earth (Grand Rapids, MI: Eerdmans).
Sanderson, L.O. (1978), "The Devil and His Wiles," Gospel Advocate, 120[43]:678, October 26.
Sweet, L.M. (1939), "Satan," International Standard Bible Encyclopedia (Grand Rapids, MI: Eerdmans).
Turner, Rex A. Sr. (1980), Systematic Theology (Montgomery, AL: Alabama Christian School of Religion).
Vine, W.E., Merrill F. Unger, and William White (1985), Vine's Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson).