Turbulent Inner Life of a Sunspot Uncovered
A team of researchers studied this 2010 spot, with a larger diameter than Earth, to unravel a new clue to the inner workings of sunspots. The group, led by Göran Scharmer of Stockholm University and the Institute for Solar Physics of the Royal Swedish Academy of Sciences, measured the movement of plasma in the sunspot using the Swedish 1-meter Solar Telescope on the Canary Islands in Spain. They published their findings online on June 2 in the journal Science.
Scharmer and his colleagues found that plasma within the penumbra, the filamentary region of the sunspot surrounding the dark central umbra, is circulating vertically, rising or falling at various locations with velocities of roughly one kilometer per second, or more than 3,000 kilometers per hour. (To use the human eye as an analogue, the umbra is the pupil and the penumbra is the iris.) That rise and fall is evidence for convection in the penumbra. This phenomenon had been predicted by computer simulations of sunspot dynamics, but the researchers say had not been observationally confirmed. The convection occurs as hot plasma rises from below, radiates away its heat, and sinks into the sun again as it cools.
That convection appears to be closely related to the Evershed flow, a plasma current that streams horizontally outward from the inner portion of the penumbra at several kilometers per second. The phenomenon is named after John Evershed, the British astronomer who discovered it in 1909. According to the new study, the Evershed effect is simply the outward, horizontal component of the newly detected vertical convection in the sunspot's penumbra
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“In the same way that a golden jewelry box holds the most precious gem inside, while remembering the nirgunaaspect in the heart and keeping the saguna aspect in front of the eyes, place Shri Rama's supremely auspicious holy name on the tongue, says Tulsi.” (Dohavali, 7)
The taste of the holy name chanted on the tongue brings the Lord’s direct association, as it simultaneously evokes memories of the Divine’s other names, forms, attributes and pastimes. God’s original and most complete feature is described as Bhagavan, or one who possesses all fortunes. Bhagavan is not an ordinary person, though He has a personality and a level of intelligence. The workings of nature that we both observe and become baffled by, which nevertheless occur at regular intervals, are the result of careful consideration and decision made by the Lord and His direct associates. Though nature’s events operate on their own timetable, we can try to understand their purpose through observation and scientific study. But one who simply accepts the authority of the Vedas, the ancient scriptures of India, can very quickly reach the proper conclusion about life and the reason for its complexities. While it’s beneficial to be armed with knowledge, to experience a higher taste there must also be a change in behavior. For instance, we may have knowledge that going to a particular restaurant will enable us to eat a certain type of food, but if we don’t get up off the couch and actually make our way out of the house, we will never realize the benefit of that knowledge. In a similar manner, whether we refer to God as nature, death, or the Personality of Godhead, Bhagavan, if we don’t make use of the information handed down to us by past preceptors, the panacea offered by spiritual life will remain just a dream.
If one remains stuck on nirguna worship, their advancement towards complete purification of consciousness will be very troublesome. Though nirguna and saguna both refer to the Personality of Godhead, whose original form is described as being blackish and all-attractive, when only nirguna is understood, the transcendental features and sportive nature of Bhagavan are wholly ignored. As such, the sweet taste of the Lord’s association through a transcendental mellow, or rasa, can never be had. But the more detrimental aspect of not advancing past nirguna realization is that one becomes more prone to directing their natural loving propensities elsewhere. Nirguna worship can manifest in different ways; as it is practiced by the impersonalists claiming to follow Vedic traditions in India, the crux of the discipline involves meditation on that which is deemed formless. Maya, or material nature, is viewed as being false and Brahman as the only truth. Any interaction with maya therefore is the cause of bondage, and any meditation on formlessness accompanied by study of Vedanta philosophy is taken as worthwhile. Even in other spiritual traditions where maya and Brahman are not specifically addressed, since the worshipable object is similarly viewed as formless, there is a great impediment placed on the sincere worshipers. Dedicating yourself to nothing is very difficult; thus it becomes much easier to remain attached to worldly life. Amidst circles where religiosity is accepted and championed, the practices of animal slaughter, 
Due to their poor fund of knowledge, the misguided nirguna worshipers don’t understand that simply acquiring knowledge and renunciation doesn’t bring about a higher taste, as the active propensity of the eternal spiritual spark within the body is not addressed. At best, the nirguna worshipers can merge into Brahman, which is described as a beam of light emanating from the body of the original gigantic form of the Personality of Godhead. Yet since Brahman is formless and thus not an object, it cannot bring interaction. Even though it is superior to nirguna worship, there are still some deficiencies in strict saguna worship. Surely one is better able to understand that God is different from the living entities in terms of the magnitude of the attributes of beauty, wealth, strength, fame, knowledge, wisdom and renunciation possessed. Saguna worship also informs the devotee that God has an all-blissful personality that is full of form and capable of bringing tremendous satisfaction to those who choose to associate with it. Tulsidas elsewhere in his poetry nicely points out that the saguna aspect is simply the drawn out version of nirguna, a manifestation that removes all the seeds of doubt and any opportunity for being cheated by those who have misunderstood the nirguna aspect. Since the impersonalists consider themselves to be part of the Brahman effulgence, which is their highest realization of the Truth, they essentially equate themselves with God. When saguna worship is denied, it becomes easier for a charlatan to claim that he is God, for the features of the Supreme Lord have not been clearly defined.
Tulsidas, ever the peacemaker and kind-hearted soul, in the above referenced verse from the Dohavali very nicely tries to bring both factions together, telling them that the sweetness of divine association can be found through keeping the auspicious name of Rama on the tongue. The impersonalists will say that Rama is simply a saguna manifestation of Brahman, but the Vedas accurately point out that He is an 
If we are stuck at work all day or in situations where we can’t worship the deity or meditate on the sacred syllable om, we can still chant the holy name, either out loud or at least within the mind. As such, the gem of spiritual practice is always there for the taking. One should enjoy the sweetness of the auspicious name of God as often as possible, following the rules and regulations prescribed by the Supreme Lord’s authorized representatives and their descendants. For the people of this age, the most sacred formula, the one series of words which contains the two most powerful names of the Lord, is the maha-mantra: “