View allAll Photos Tagged Destructive
This is a pair of Red Lily Beetles ...... not native to the British Isles they have migrated from Southern Europe and became established here in the 1940's.
These little beasts are very destructive to bulbous plants and in particular Lilies and Fritillaries. From spring to autumn the adults and larvae feed on the foliage, flowers and stems. This severely weakens the plant and may prevent flowering the following year, or in severe cases kill it. They're usually quite difficult to spot as they move very fast and know how to hide well!
These two didn't get the opportunity to get any further than this before my husband dispatched them (in flagrante delicto !)..... in fact I was very lucky to be allowed enough time for this shot!
the result for the unpredictable, very destructive movement - we went to the river rhine and made some shots ... that was fun :)
The destructive effects on releasing animals (mostly fishes, tortoises and so on) are the popular among some countries or regions affected by the Oriental regions like Taoism and Buddhism has been concerned by the HKSAR Government. The Agricultural, Fisheries & Conservation Department (AFCD) has launched a series of advertisements to raise people's concern over the harmful effect of such religious ceremonies to the nature and animals. While some animal welfare groups like the SPCA Hong Kong and Hong Kong Society of Herpetology Foundation are featured in these advertisements. Here comes one of the related posters featured at a bus stop outside the Yuen Long MTR Station.
For further information about the animal welfare groups included in this advertisement please take a look at the following websites:
1) The SPCA Hong Kong (The Society of the Prevention of Cruelty to Animals) : www.spca.org.hk/en/
2) Hong Kong Society of Herpetology Foundation (in Chinese): www.hkherp.org/
Hurricane Sandy (also unofficially known as "Superstorm Sandy") was the deadliest and most destructive hurricane of the 2012 Atlantic hurricane season, as well as the second-costliest hurricane in United States history. Classified as the eighteenth named storm, tenth hurricane and second major hurricane of the year, Sandy was a Category 3 storm at its peak intensity when it made landfall in Cuba.[1] While it was a Category 2 storm off the coast of the Northeastern United States, the storm became the largest Atlantic hurricane on record (as measured by diameter, with winds spanning 1,100 miles (1,800 km)).[2][3] Estimates as of March 2014 assess damage to have been over $68 billion (2013 USD), a total surpassed only by Hurricane Katrina.[4] At least 286 people were killed along the path of the storm in seven countries.[5]
Sandy developed from a tropical wave in the western Caribbean Sea on October 22, quickly strengthened, and was upgraded to Tropical Storm Sandy six hours later. Sandy moved slowly northward toward the Greater Antilles and gradually intensified. On October 24, Sandy became a hurricane, made landfall near Kingston, Jamaica, re-emerged a few hours later into the Caribbean Sea and strengthened into a Category 2 hurricane. On October 25, Sandy hit Cuba as a Category 3 hurricane, then weakened to a Category 1 hurricane. Early on October 26, Sandy moved through the Bahamas.[6] On October 27, Sandy briefly weakened to a tropical storm and then restrengthened to a Category 1 hurricane. Early on October 29, Sandy curved north-northwest and then[7] moved ashore near Brigantine, New Jersey, just to the northeast of Atlantic City, as a post-tropical cyclone with hurricane-force winds.[1][8]
In Jamaica, winds left 70% of residents without electricity, blew roofs off buildings, killed one, and caused about $100 million (2012 USD) in damage. Sandy's outer bands brought flooding to Haiti, killing at least 54, causing food shortages, and leaving about 200,000 homeless; the hurricane also caused two deaths in the Dominican Republic. In Puerto Rico, one man was swept away by a swollen river. In Cuba, there was extensive coastal flooding and wind damage inland, destroying some 15,000 homes, killing 11, and causing $2 billion (2012 USD) in damage. Sandy caused two deaths and damage estimated at $700 million (2012 USD) in The Bahamas. In Canada, two were killed in Ontario and an estimated $100 million (2012 CAD) in damage was caused throughout Ontario and Quebec.[9]
In the United States, Hurricane Sandy affected 24 states, including the entire eastern seaboard from Florida to Maine and west across the Appalachian Mountains to Michigan and Wisconsin, with particularly severe damage in New Jersey and New York. Its storm surge hit New York City on October 29, flooding streets, tunnels and subway lines and cutting power in and around the city.[10][11] Damage in the United States amounted to $65 billion (2013 USD).[12]
coming/here/done
Ectopistes migratorius (Linnaeus, 1766) - passenger pigeon (extinct) (mount, public display, Cincinnati Museum of Natural History & Science, Cincinnati, Ohio, USA).
The story of the passenger pigeon is famous as an example of the idiotic destructive power of modern man ("Homo stupidus") & human overpopulation. The passenger pigeon, Ectopistes migratorius, was at one time the # 1 most abundant bird in North America, and likely the # 1 most abundant bird on Earth. The species became extinct about 100 years ago. The last known individual was a captive bird held at the Cincinnati Zoo. It died at 1 PM on 1 September 1914. It is the only species whose extinction timing is very well known.
Ectopistes migratorius occupied the central & eastern portions of temperate North America. It was driven to extinction by professional hunters (the birds were destined for food markets - American Indians also killed these birds as a source of food) and clear-cutting of forests. Passenger pigeon flocks were famously huge - they darkened skies and took hours to fly by. Their droppings fell like snow. Individual flocks were estimated to have contained more than three billion birds. Flock density was so high that when two flocks flying in opposite directions collided, numerous stunned birds fell to the ground.
Passenger pigeons nested in huge colonies, occupying hundreds of square miles of forests. Single trees could have hundreds of nests. Tree branches were seen to break from the weight of all the perching birds. Late 1800s hunters targeted the nesting colony areas. Oddly, passenger pigeons couldn’t nest alone or in small colonies. With the destruction of the nesting colonies, the species couldn’t make a comeback.
The passenger pigeon is the only species in the pigeon/dove family driven to extinction by gun nerds. However, several other birds in this family, usually island species, have also gone extinct, due to other human factors.
The Lesson? Natural resources can run out. (think oil as well)
Classification: Animalia, Chordata, Vertebrata, Aves, Columbiformes, Columbidae
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Birds are small to large, warm-blooded, egg-laying, feathered, bipedal vertebrates capable of powered flight (although some are secondarily flightless). Many scientists characterize birds as dinosaurs, but this is consequence of the physical structure of evolutionary diagrams. Birds aren’t dinosaurs. They’re birds. The logic & rationale that some use to justify statements such as “birds are dinosaurs” is the same logic & rationale that results in saying “vertebrates are echinoderms”. Well, no one says the latter. No one should say the former, either.
However, birds are evolutionarily derived from theropod dinosaurs. Birds first appeared in the Triassic or Jurassic, depending on which avian paleontologist you ask. They inhabit a wide variety of terrestrial and surface marine environments, and exhibit considerable variation in behaviors and diets.
About my pictures:
Since 2014 I've been documenting the daily, destructive, poisonous chemtrail activity in the Dayton, Ohio area -- home of the notorious Wright-Patterson Air Force Base (visited by every important person on Earth, and even a few Aliens ;-) -- and apparently from my photo and video documentation, Chemtrail Central. This area has been getting chemtrailed on a massive, daily basis and is being conducted, as they say, “in plain sight”. I've got over 15,000 high-resolution pictures already uploaded and available for free on Flickr, with thousands more on the way:
www.flickr.com/photos/133042043@N04/albums
Additional Chemtrail videos may be found on:
www.youtube.com/user/BlueRidgeParkway
I am designating all my chemtrail pictures uploaded to Flickr as CC0 (Creative Commons Zero), which removes my copyright and releases them into the Public Domain. They are archived on Flickr under "Chem Trailchaser". I hope by making these images widely available, it will accelerate interest, research, study and more documentation from all over the world. Please, download, copy, backup, mirror, share, use and improve as many of these photos as you can! Thanks for looking - Chem
We are a company engaged in National & International Welding, NDT(Non Destructive Test), and Metallurgical Training and Certification with 10 years of experience ready to conduct training in National and International areas.
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- Training Welding Inspection Personnel Level B-S-C (IWIP): Duration 105-157-219 Hours
- Welder Training (IW): 83 hours theoretical duration
- NDT Inspector Level 2 Training : MT, PT, UT, RI
100% payment maximum 2 weeks before training starts.
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Self-destructive machines are unusual in that their function challenges the normal production and consumption cycle we assume of technology. Self-destructive machines are contradictory, they call into question material existence. This project is a self-destructive machine created through research on materials and self-destructive forms. The operation of gears is a precise process. By changing the material and shape, the gears no longer interact with each other, but they collide with each other.
Credit: Mingyi Qian
Students Against Destructive Decisions organized a mock car crash for the junior and senior classes in the hopes of ensuring an injury and accident-free prom.
Prison... my prison is inside. Slave of a destructive madness.
Stone walls, steel bars have stopped my mad ride.
Tears run down my cheeks. I capitulated.
Grace touched me.
The One who is, The One who makes me grow, He saves me from death and has been changing my life.
I was in prison, and yet that's where Liberty has given me an appointment... Jesus Loves me.
- Prison of Moutier, Switzerland 1987 -
La prison... ma prison est intérieure. Esclave d'une folie destructrice.
Les murs de pierres, les barreaux d'acier ont stoppés ma course folle.
Des larmes coulent sur mes joues. Je capitule.
La Grâce m'a touché.
Celui qui est, celui qui fait devenir me sauve d'une mort certaine. Il a changé ma vie.
J'étais en prison et pourtant c'est là que la liberté m'a donné rendez-vous. Jésus m'aime.
- Prison de Moutier, Suisse 1987 -
a small collage for the unpredictable, very destructive (see end result in details on the other pictures) movement - we went to the river rhine and made some shots ... that was fun :)
The 1924 Lorain, Ohio tornado was one of the deadliest and most destructive tornadoes in Ohio history, striking the industrial city of Lorain on June 28, 1924, and leaving devastation that shocked the entire nation. During the early twentieth century, Lorain was a thriving steel and shipbuilding community along the shore of Lake Erie, populated by thousands of factory workers and immigrant families who had come to the area seeking employment and opportunity. On the afternoon of June 28, weather conditions across northern Ohio became increasingly dangerous as heat and humidity combined with powerful storm systems moving across the region. Around 5:00 p.m., a violent tornado formed west of the city and moved northeast toward Lorain with terrifying speed and force. Residents had little warning because weather forecasting technology in 1924 was primitive compared to modern systems; there were no radar networks, emergency sirens, or television broadcasts to alert people of approaching danger. Many citizens did not realize the seriousness of the storm until the tornado was already entering the city. Witnesses described the tornado as a massive black funnel cloud surrounded by lightning, roaring winds, and flying debris that darkened the sky like night. As the tornado tore into Lorain, winds estimated at more than 200 miles per hour destroyed homes, churches, schools, factories, and businesses within minutes. Entire neighborhoods were flattened as buildings were ripped from their foundations and shattered into splinters. Streets became blocked with debris, overturned vehicles, broken glass, and fallen utility poles, while electric and telephone lines were destroyed, cutting communication across the city. The waterfront and industrial districts suffered especially severe damage as railroad cars were overturned, factory buildings collapsed, and boats along the Black River and Lake Erie shoreline were tossed aside by the storm’s tremendous power. Many residents were trapped beneath collapsed buildings, and families became separated during the chaos. The tornado caused horrifying loss of life, killing approximately 85 people in Lorain alone and injuring hundreds more, making it one of the deadliest tornadoes ever recorded in Ohio. Additional destruction occurred in nearby communities including Sandusky, bringing the total death toll across northern Ohio to around 90 people. Hospitals quickly became overcrowded as doctors and nurses struggled to care for victims suffering from broken bones, severe cuts, burns, and internal injuries. Rescue workers, volunteers, and ordinary citizens searched through wreckage for survivors and recovered bodies for days after the storm. Thousands of residents were left homeless, forcing emergency shelters to open in schools, churches, and public buildings. Relief efforts from neighboring communities, charitable organizations, and the American Red Cross provided food, clothing, medical supplies, and financial aid to survivors trying to rebuild their lives. Newspapers across the country carried dramatic stories and photographs of the destruction, bringing national attention to the disaster and to the courage displayed by Lorain residents during the recovery effort. Despite the enormous tragedy, the people of Lorain demonstrated remarkable resilience as they rebuilt homes, businesses, and factories over the following years. The tornado also had a lasting impact on weather science and disaster preparedness in the United States because storms of this magnitude highlighted the need for better forecasting and public warning systems. At the time, meteorologists often avoided using the word “tornado” in forecasts because officials feared causing panic, but disasters like the Lorain tornado eventually encouraged improvements in severe weather detection and communication. Today, the 1924 Lorain tornado remains an important event in Ohio history and serves as a reminder of both the destructive power of nature and the strength communities can show during times of tragedy.
About my pictures:
Since 2014 I've been documenting the daily, destructive, poisonous chemtrail activity in the Dayton, Ohio area -- home of the notorious Wright-Patterson Air Force Base (visited by every important person on Earth, and even a few Aliens ;-) -- and apparently from my photo and video documentation, Chemtrail Central. This area has been getting chemtrailed on a massive, daily basis and is being conducted, as they say, “in plain sight”. I've got over 10,000 high-resolution pictures already uploaded and available for free on Flickr, with thousands more on the way:
www.flickr.com/photos/133042043@N04/albums
Additional Chemtrail videos may be found on:
www.youtube.com/user/BlueRidgeParkway
I am designating all my chemtrail pictures uploaded to Flickr as CC0 (Creative Commons Zero), which removes my copyright and releases them into the Public Domain. They are archived on Flickr under "Chem Trailchaser". I hope by making these images widely available, it will accelerate interest, research, study and more documentation from all over the world. Please, download, copy, backup, mirror, share, use and improve as many of these photos as you can! Thanks for looking - Chem
About my pictures:
Since 2014 I've been documenting the daily, destructive, poisonous chemtrail activity in the Dayton, Ohio area -- home of the notorious Wright-Patterson Air Force Base (visited by every important person on Earth, and even a few Aliens ;-) -- and apparently from my photo and video documentation, Chemtrail Central. This area has been getting chemtrailed on a massive, daily basis and is being conducted, as they say, “in plain sight”. I've got over 10,000 high-resolution pictures already uploaded and available for free on Flickr, with thousands more on the way:
www.flickr.com/photos/133042043@N04/albums
Additional Chemtrail videos may be found on:
www.youtube.com/user/BlueRidgeParkway
I am designating all my chemtrail pictures uploaded to Flickr as CC0 (Creative Commons Zero), which removes my copyright and releases them into the Public Domain. They are archived on Flickr under "Chem Trailchaser". I hope by making these images widely available, it will accelerate interest, research, study and more documentation from all over the world. Please, download, copy, backup, mirror, share, use and improve as many of these photos as you can! Thanks for looking - Chem
About my pictures:
Since 2014 I've been documenting the daily, destructive, poisonous chemtrail activity in the Dayton, Ohio area -- home of the notorious Wright-Patterson Air Force Base (visited by every important person on Earth, and even a few Aliens ;-) -- and apparently from my photo and video documentation, Chemtrail Central. This area has been getting chemtrailed on a massive, daily basis and is being conducted, as they say, “in plain sight”. I've got over 10,000 high-resolution pictures already uploaded and available for free on Flickr, with thousands more on the way:
www.flickr.com/photos/133042043@N04/albums
Additional Chemtrail videos may be found on:
www.youtube.com/user/BlueRidgeParkway
I am designating all my chemtrail pictures uploaded to Flickr as CC0 (Creative Commons Zero), which removes my copyright and releases them into the Public Domain. They are archived on Flickr under "Chem Trailchaser". I hope by making these images widely available, it will accelerate interest, research, study and more documentation from all over the world. Please, download, copy, backup, mirror, share, use and improve as many of these photos as you can! Thanks for looking - Chem
The destructive dark arts master has escaped the void realm and is back to pursue his reign of terror on the world!
Inspired by The Dark Mage from Order & Chaos 2, Shinnok and Shang Tsung from Mortal Kombat.
There is no logical verification that metronidazole is destructive to an unborn infant. However, because metronidazole use during human pregnancy has not been completely examined it isn't conceivable to state that Metrogyl is totally sheltered to use in pregnancy.
No increased danger of having an Metrogyl Tablet- Usage, Benefits and Side effects child (conceived before 37 weeks) in moms who had taken metronidazole during pregnancy was found in the greater part of the three investigations that have taken a gander at this.
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About my pictures:
Since 2014 I've been documenting the daily, destructive, poisonous chemtrail activity in the Dayton, Ohio area -- home of the notorious Wright-Patterson Air Force Base (visited by every important person on Earth, and even a few Aliens ;-) -- and apparently from my photo and video documentation, Chemtrail Central. This area has been getting chemtrailed on a massive, daily basis and is being conducted, as they say, “in plain sight”. I've got over 10,000 high-resolution pictures already uploaded and available for free on Flickr, with thousands more on the way:
www.flickr.com/photos/133042043@N04/albums
Additional Chemtrail videos may be found on:
www.youtube.com/user/BlueRidgeParkway
I am designating all my chemtrail pictures uploaded to Flickr as CC0 (Creative Commons Zero), which removes my copyright and releases them into the Public Domain. They are archived on Flickr under "Chem Trailchaser". I hope by making these images widely available, it will accelerate interest, research, study and more documentation from all over the world. Please, download, copy, backup, mirror, share, use and improve as many of these photos as you can! Thanks for looking - Chem
About my pictures:
Since 2014 I've been documenting the daily, destructive, poisonous chemtrail activity in the Dayton, Ohio area -- home of the notorious Wright-Patterson Air Force Base (visited by every important person on Earth, and even a few Aliens ;-) -- and apparently from my photo and video documentation, Chemtrail Central. This area has been getting chemtrailed on a massive, daily basis and is being conducted, as they say, “in plain sight”. I've got over 10,000 high-resolution pictures already uploaded and available for free on Flickr, with thousands more on the way:
www.flickr.com/photos/133042043@N04/albums
Additional Chemtrail videos may be found on:
www.youtube.com/user/BlueRidgeParkway
I am designating all my chemtrail pictures uploaded to Flickr as CC0 (Creative Commons Zero), which removes my copyright and releases them into the Public Domain. They are archived on Flickr under "Chem Trailchaser". I hope by making these images widely available, it will accelerate interest, research, study and more documentation from all over the world. Please, download, copy, backup, mirror, share, use and improve as many of these photos as you can! Thanks for looking - Chem
Landgericht Bremen (Domsheide), District Court, Juzgado de Primera Instancia, Tribunal Régional, Tribunale Provinciale
The courthouse: Building and history
THE "OLD COURT OF JUSTICE"
The architecturally and allegorically most conspicuous court building in Bremen is the so-called "Old Court House" under monument protection at Domsheide 16.
In this monumental building currently the District Court of Bremen and parts of the public prosecutor's office as well as the district court are housed. Of the destructive effects of war largely spared, strikes the building that has been restored and modernized several time and was completed in 1895 thanks to its elaborate craftsmanship and allegories based mainly on Christian ethics.
"This house is devoted to the right for protection - the evil for deviance", can be read on the dedication plaque at the Oster gate facade. Consequentially, the building presents itself as an impressive large building structure of whose cornice lions, shrew and Medusa heads rainwater-spitting dragon heads of Obernkirchen sandstone or copper the viewer for the time being give a threatening but decided impression. The court house represents an urban ensemble with its dimensions and its charisma characterizing the historical center. The massive circular towers, the diamondization of the façade stones and the granite window sills as well as the many ornaments, semi-reliefs, arch windows and various types of construction correspond to the Wilhelminian period of construction in the so-called historicizing architectural style. The architects Klingenberg and Weber saw in addition to the necessary functional building also an opportunity for the Bremen craftsmen to present their skills. Thus, the numerous allegories as well as craftsmanship are impressive.
As Christian symbols that cannot be overlooked, the represented in glass mosaics Mosaic Ten Commandments above the entrance and the cardinal virtues above the windows of the first floor in Violen street are recognizable. Among these, corbels decorated as animal shapes as sinful vicious symbols symbolize the struggle for virtue which is repeated in the whole building in several places. On the secular building of a Hanseatic town but neither the hanse coat of arms of Majolica nor symbols of shipping and commerce are missing.
In the interior the upheaval of the Bremen legal system as an up-to-date topic during the period of construction by numerous allegories is documented.
Blackboard in front of the Trial Chamber
Table Criminal Chamber Hall
Signing boards indicate injustices committed during the Nazi Regime: degrading verdicts of the special court as well as the persecution and exclusion of Jewish fellow citizens are reminders to judges, prosecutors, politicians and citizens.
In this regard, ensured the National Socialists themselves that during their reign the ten Christian commandments were not visible on the main portal (on the grounds that Moses was a Jew). After the war these panels were again made visible, supported by the donation of a Bremen merchant.
Das Gericht Gebäude und Geschichte
DAS „ALTE GERICHTSHAUS“
Das architektonisch und allegorisch auffälligste Gerichtsgebäude in Bremen ist das unter Denkmalschutz stehende sogenannte „Alte Gerichtshaus“ an der Domsheide 16.
In diesem Monumentalbau sind zur Zeit das Landgericht Bremen und Teile der Staatsanwaltschaft sowie des Amtgerichts untergebracht. Von den zerstörerischen Kriegseinwirkungen größtenteils verschont geblieben, unter Berücksichtigung der Denkmalpflege mehrfach restauriert und modernisiert, fällt das 1895 fertig gestellte Gebäude durch seine aufwendigen handwerklichen Arbeiten und seine überwiegend auf christlicher Ethik beruhenden Allegorien auf.
"Dies Haus ist gewidmet dem Rechte zum Schutz - dem Boesen zum Trutz" ist auf der Widmungstafel an der Ostertorfassade zu lesen. Folgerichtig stellt sich das Gebäude als eindrucksvoller Großbauwerk vor, von dessen Dachgesims Löwen, Megären- und Medusenhäupter, regenwasserspeiende Drachenköpfe aus Obernkirchener Sandstein oder Kupfer dem Betrachter zunächst einen bedrohlichen aber entschiedenen Eindruck vermitteln. Das Gerichtshaus stellt ein städtebauliches Ensemble dar, das mit seinen Dimensionen und seiner Ausstrahlung das historische Zentrum prägt. Die wuchtigen Rundtürme, die Diamantierung der Fassadensteine und die Granitfensterbänke sowie die vielen Ornamente, Halbreliefs, Bogenfenster und verschiedenen Bauformen entsprechen der wilhelminischen Erbauungszeit im sogenannten historisierenden Baustil. Die Architekten Klingenberg und Weber sahen neben dem notwendigen Zweckbau auch für die bremische Handwerkerschaft eine Gelegenheit, ihr Können zu präsentieren. So beeindrucken die zahlreichen Allegorien wie auch die Handwerkskunst gleichermaßen.
Als nicht übersehbare christliche Symbole sind die in Glasmosaik dargestellten mosaischen Zehn Gebote über dem Eingang und die Kardinaltugenden über den Fenstern der ersten Etage in der Violenstraße zu erkennen. Darunter veranschaulichen als Tierformen verzierte Kragsteine als sündhafte Lastersymbole den Tugendkampf, der sich in dem ganzen Gebäude an mehreren Stellen wiederholt. An dem Profanbau einer Hansestadt fehlen aber ebenso wenig die Hansewappen aus Majolika wie Symbole von Schifffahrt und Handel.
Im Innern ist der Umbruch des bremischen Rechtswesens als aktuelles Thema während der Erbauungszeit durch zahlreiche Allegorien dokumentiert.
Tafel vor dem Strafkammer-Saal
Tafel Strafkammer-Saal
Hinweistafeln weisen auf beganganes Unrecht während der Naziherrschaft hin: Die menschenverachtenden Urteile des Sondergerichts sowie die Verfolgung und Ausgrenzung jüdischer Mitbürger sind Mahnungen an Richter, Staatsanwälte, Politiker und Bürger.
Dabei haben die Nationalsozialisten selbst dafür gesorgt, dass während ihrer Herrschaftszeit die zehn christlichen Gebote über dem Hauptportal nicht zu sehen waren (mit der Begründung, Moses sei ein Jude gewesen). Nach dem Krieg wurden diese Tafeln – unterstützt durch die Spende eines Bremer Kaufmanns – wieder sichtbar gemacht.
www.landgericht.bremen.de/sixcms/detail.php?gsid=bremen13...
Geo Dynamics is pleased to announce its recent tie-up with PROCEQ SA world leaders for Non Destructive Testing Products for Concrete, Metal, and Paper/Film industry. Geo Dynamics will represent PROCEQ SA for sales through North India for their concrete testing products like Rebar Detection, Pull Off Testing, Corrosion Analysis, Ultrasonic Testing, Permeability Analysis and Concrete Test Hammer.
The U.S. Department of Agriculture (USDA) Animal and Plant Health Inspection Service (APHIS) Plant Protection and Quarantine (PPQ) technicians are working with state and local partners; businesses and residents to stop the spread of the spotted lanternfly* a destructive insect that feeds on a wide range of fruit, ornamental, and hardwood trees, including grapes, apples, walnut, and oak; a serious threat to the United States' agriculture and natural resources, such as in Reading, Pennsylvania, on August 30, 2018. The pest damages plants as it sucks sap from branches, stems, and tree trunks. The repeated feedings leave the tree bark with dark scars. Spotted lanternfly also excretes a sticky fluid, which promotes mold growth and further weakens plants and puts our agriculture and forests at risk. Native to Asia, the spotted lanternfly has no natural enemies in North America. it's free to multiply and ravage orchards, vineyards, and wooded areas. The invasive insect was first detected in the United States in Pennsylvania in 2014, and has now spread to several states, by people who accidentally move infested material or items containing egg masses. Most states are at risk of the pest. USDA and our state and local partners are working hard to stop the spread of this invasive pest. Look for signs of spotted lanternfly. Inspect your trees and plants for young spotted lanternfly, adults, and egg masses. USDA Photo by Lance Cheung.
*Adult spotted lanternflies are approximately 1 inch long and one-half inch wide, and they have large and visually striking wings. Their forewings are light brown with black spots at the front and a speckled band at the rear. Their hind wings are scarlet with black spots at the front and white and black bars at the rear. Their abdomen is yellow with black bars. Nymphs in their early stages of development appear black with white spots and turn to a red phase before becoming adults. Egg masses are yellowish-brown in color, covered with a gray, waxy coating prior to hatching. Look for nymphs, adults, and eggs on trees. The Tree of Heaven is the preferred tree. Spotted lanternfly lay their eggs on a variety of smooth surfaces. Look for egg masses (which are off-white to grey and textured patches) on tree bark, vehicles, buildings, and outdoor items.
Find it, report it!
Contact your State Department of Agriculture or the Extension specialist near you to report signs of spotted lanternfly. If possible, take a picture or capture the insect in alcohol.
Stop the Spread
Everyone can play a role in stopping the spread of spotted lanternfly
Remove and Destroy
Crush nymph and adult spotted lanternflies. Scrape egg masses into hand sanitizer or rubbing alcohol.
For more information about the Spotted Lanternfly, please see www.aphis.usda.gov/hungrypests/slf
For more information about the Tree of Heaven, please see www.nps.gov/shen/learn/nature/tree-of-heaven.htm
"Seductive Sedations, Destructive Distractions", The Whitewashed Series, 20 1/8" x 32", acrylic, gesso, enamel, soil on canvas, 2013-2014 by Daniel Kerkhoff.
Workflow:
1. Non destructive
2. Preparing custom brushes
3. Selection & masking
4. Adjustment and Filters
5. Texturising
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Title: A guide to health, or, Advice to both sexes in a variety of complaints : with an essay on the venereal disease, gleets, seminal weakness, and that destructive habit called onanism : likewise, an address to parents, tutors, and guardians of youth
Creator: Solomon, Samuel, -approximately 1818
Publisher: London : Printed for the author, and sold by Mathews ... H.D. Symonds ... and all the booksellers in Great-Britain and America
Sponsor: Open Knowledge Commons, U.S. National Library of Medicine
Contributor: U.S. National Library of Medicine
Date: 1797
Language: eng
Description: Contains testimonial letters dated: Jan. 1797
Advertisement for Solomon's Cordial Balm of Gilead
Signatures: A⁶ B-R⁴
NLM's copy imperfect: all after p. 136 wanting. Page 136 has catchword: And
NLM copy, advertisement for flute music tipped affixed at front: [Duetts] for two German flutes..
Blake, J. NLM 18th cent.
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"Ascetic" redirects here. For the emphasis of art and beauty, see Aestheticism and Aesthetics.
Pursuing enlightenment, Buddha first practiced severe asceticism before recommending a moderated Middle Way.[1] In Christianity, Francis of Assisi and his followers practiced extreme acts of asceticism.[2]
Asceticism[a] is a lifestyle characterized by abstinence from sensual pleasures, often for the purpose of pursuing spiritual goals.[3] Ascetics may withdraw from the world for their practices or continue to be part of their society, but typically adopt a frugal lifestyle, characterised by the renunciation of material possessions and physical pleasures, and also spend time fasting while concentrating on the practice of religion or reflection upon spiritual matters,[4] which is thought by some to allow the practitioner's core of consciousness to expand and connect with the infinite universal consciousness.[5] Some individuals have also attempted an ascetic lifestyle to free themselves from addictions to things such as alcohol, tobacco, drugs, entertainment, sex, food, etc.[6]
Asceticism has been historically observed in many religious and philosophic traditions, including Buddhism, Jainism, Hinduism, Islam, Christianity, Judaism, Stoicism, Epicureanism, and Pythagoreanism and contemporary practices continue amongst some religious followers.[6]
Practitioners abandon sensual pleasures and lead an abstinent lifestyle, in the pursuit of redemption,[7] salvation, or spirituality.[8] Many ascetics believe the action of purifying the body helps to purify the soul, and thus obtain a greater connection with the Divine or find inner peace. This may take the form of rituals, the renunciation of pleasure, or self-mortification. However, ascetics maintain that self-imposed constraints bring them greater freedom in various areas of their lives, such as increased clarity of thought and the ability to resist potentially destructive temptations. Asceticism is seen in the ancient theologies as a journey towards spiritual transformation, where the simple is sufficient, the bliss is within, the frugal is plenty.[4] Inversely, several ancient religious traditions, such as Zoroastrianism, Ancient Egyptian religion,[9] and the Dionysian Mysteries, vamachara, and the modern Western occult left-hand path traditions, openly reject ascetic practices and either focus on various types of hedonism or on the importance of family life, both rejecting celibacy.[citation needed]
Etymology and meaning
The adjective "ascetic" derives from the ancient Greek term áskēsis, which means "training" or "exercise".[10] The original usage did not refer to self-denial, but to the physical training required for athletic events.[3] Its usage later extended to rigorous practices used in many major religious traditions, in varying degrees, to attain redemption and higher spirituality.[11]
Dom Cuthbert Butler classified asceticism into natural and unnatural forms:[12]
"Natural asceticism" involves a lifestyle which reduces material aspects of life to the utmost simplicity and to a minimum. This may include minimal, simple clothing, sleeping on a floor or in caves, and eating a simple, minimal amount of food.[12] Natural asceticism, state Wimbush and Valantasis, does not include maiming the body or harsher austerities that make the body suffer.[12]
"Unnatural asceticism", in contrast, covers practices that go further, and involves body mortification, punishing one's own flesh, and habitual self-infliction of pain, such as by sleeping on a bed of nails.[12]
Religions
Self-discipline and abstinence in some form and degree are parts of religious practice within many religious and spiritual traditions. Ascetic lifestyle is associated particularly with monks, nuns, and fakirs in Abrahamic religions, and bhikkhus, munis, sannyasis, vairagis, goswamis, and yogis in Indian religions.[13][14]
Abrahamic religions
Bahá'í Faith
Further information: Baháʼí Faith and the unity of religion and Prayer in the Baháʼí Faith
In the Baháʼí Faith, according to Shoghi Effendi, the maintenance of a high standard of moral conduct is neither to be associated or confused with any form of extreme asceticism, nor of excessive and bigoted puritanism. The religious standard set by Baháʼu'lláh, founder of the Baháʼí Faith, seeks under no circumstances to deny anyone the legitimate right and privilege to derive the fullest advantage and benefit from the manifold joys, beauties, and pleasures with which the world has been so plentifully enriched by God, which Baháʼís regard as an all-loving creator.[15]: 44
Christianity
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Further information: Ascetical theology, Christian monasticism, Christian mysticism, and Christian meditation
Notable Christian authors of Late Antiquity such as Origen, St Jerome, John Chrysostom, and Augustine of Hippo, interpreted meanings of the Biblical texts within a highly asceticized religious environment.[16] Scriptural examples of asceticism could be found in the lives of John the Baptist, Jesus Christ, the twelve apostles, and Paul the Apostle.[16] The Dead Sea Scrolls revealed ascetic practices of the ancient Jewish sect of Essenes who took vows of abstinence to prepare for a holy war. An emphasis on an ascetic religious life was evident in both early Christian writings (see: Philokalia) and practices (see: Hesychasm). Other Christian practitioners of asceticism include saints such as Paul the Hermit, Simeon Stylites, David of Wales, John of Damascus, and Francis of Assisi.[16]
According to Richard Finn, much of early Christian asceticism has been traced to Judaism, but not to traditions within Greek asceticism.[4] Some of the ascetic thoughts in Christianity nevertheless, Finn states, have roots in Greek moral thought.[4] Virtuous living is not possible when an individual is craving bodily pleasures with desire and passion. Morality is not seen in the ancient theology as a balancing act between right and wrong, but a form of spiritual transformation, where the simple is sufficient, the bliss is within, the frugal is plenty.[4]
Coptic icon of St. Anthony the Great, father of Christian monasticism and early anchorite. The Coptic inscription reads 'Ⲡⲓⲛⲓϣϯ Ⲁⲃⲃⲁ Ⲁⲛⲧⲱⲛⲓ' ("the Great Father Anthony").
The deserts of the Middle East were at one time inhabited by thousands of male and female Christian ascetics, hermits and anchorites,[17] including St. Anthony the Great (otherwise known as St. Anthony of the Desert), St. Mary of Egypt, and St. Simeon Stylites, collectively known as the Desert Fathers and Desert Mothers. In 963 an association of monasteries called Lavra was formed on Mount Athos, in Eastern Orthodox tradition.[18] This became the most important center of orthodox Christian ascetic groups in the centuries that followed.[18] In the modern era, Mount Athos and Meteora have remained a significant center.[19]
Sexual abstinence such as those of the Encratites sect of Christians was only one aspect of ascetic renunciation, and both natural and unnatural asceticism have been part of Christian asceticism. The natural ascetic practices have included simple living, begging,[20] fasting and ethical practices such as humility, compassion, meditation, patience and prayer.[21] Evidence of extreme asceticism in Christianity appear in second century texts and thereafter, in both Eastern & Western Christian traditions, such as the practice of chaining the body to rocks, eating only grass,[22] praying seated on a pillar in the elements for decades such as by the monk Simeon Stylites,[23] solitary confinement inside a cell, abandoning personal hygiene and adopting lifestyle of a beast, self-inflicted pain and voluntary suffering.[20][24] Such ascetic practices were linked to the Christian concepts of sin and redemption.[25][26]
Evagrius Ponticus: monastic teaching
Main article: Evagrius Ponticus
Further information: Origen and Clement of Alexandria
Evagrius Ponticus, also called Evagrius the Solitary (345–399 CE), was a highly educated monastic teacher who produced a large theological body of work,[27] mainly ascetic, including the Gnostikos (Ancient Greek: γνωστικός, gnōstikos, "learned", from γνῶσις, gnōsis, "knowledge"), also known as The Gnostic: To the One Made Worthy of Gnosis. The Gnostikos is the second volume of a trilogy containing the Praktikos, intended for young monks to achieve apatheia, i.e., "a state of calm which is the prerequisite for love and knowledge",[27] in order to purify their intellect and make it impassible, to reveal the truth hidden in every being. The third book, Kephalaia Gnostika, was meant for meditation by advanced monks. Those writings made him one of the most recognized ascetic teachers and scriptural interpreters of his time,[27] which include Clement of Alexandria and Origen.
The ascetic literature of early Christianity was influenced by pre-Christian Greek philosophical traditions, especially Plato and Aristotle, looking for the perfect spiritual way of life.[28] According to Clement of Alexandria, philosophy and Scriptures can be seen as "double expressions of one pattern of knowledge".[27] According to Evagrius, "body and the soul are there to help the intellect and not to hinder it".[29]
Islam
Main article: Sufism
Further information: Dervish, Fakir, and Zhikr
The Arabic term for "asceticism" is zuhd.[30] The Islamic prophet Muhammad and his followers practiced asceticism.[31] However, contemporary mainstream Islam has not had a tradition of asceticism, but its Sufi groups[32] have cherished their own ascetic tradition for several centuries.[33][34][35] Islamic literary sources and historians report that during the early Muslim conquests of the Middle East and North Africa (7th–10th centuries), some of the Muslim warriors guarding the frontier settlements were also ascetics;[36][37] numerous historical accounts also report of some Christian monks that apostatized from Christianity, converted to Islam, and joined the jihad,[37] as well as of several Muslim warriors that repudiated Islam, converted to Christianity, and became Christian monks.[37][38] Monasticism is forbidden in Islam.[36][37][39] Scholars in the field of Islamic studies have argued that asceticism (zuhd) served as a precursor to the later doctrinal formations of Sufis that began to emerge in the tenth century[33] through the works of individuals such as al-Junayd, al-Qushayrī, al-Sarrāj, al-Hujwīrī and others.[40][41]
A Sufi Muslim ascetic (fakir) in Bengal during the 1860s
Sufism emerged and grew as a mystical,[33] somewhat hidden tradition in the mainstream Sunni and Shia denominations of Islam,[33] state Eric Hanson and Karen Armstrong, likely in reaction to "the growing worldliness of Umayyad and Abbasid societies".[42] Acceptance of asceticism emerged in Sufism slowly because it was contrary to the sunnah, states Nile Green, and early Sufis condemned "ascetic practices as unnecessary public displays of what amounted to false piety".[43] The ascetic Sufis were hunted and persecuted both by Sunni and Shia rulers, in various centuries.[44][45] Sufis were highly influential and greatly successful in spreading Islam between the 10th and 19th centuries,[33] particularly to the furthest outposts of the Muslim world in the Middle East and North Africa, the Balkans and Caucasus, the Indian subcontinent, and finally Central, Eastern and Southeast Asia.[33] Some scholars have argued that Sufi Muslim ascetics and mystics played a decisive role in converting the Turkic peoples to Islam between the 10th and 12th centuries and Mongol invaders in Persia during the 13th and 14th centuries, mainly because of the similarities between the extreme, ascetic Sufis (fakirs and dervishes) and the Shamans of the traditional Turco-Mongol religion.[46][47]
Sufism was adopted and then grew particularly in the frontier areas of Islamic states,[33][46] where the asceticism of its fakirs and dervishes appealed to populations already used to the monastic traditions of Hinduism, Buddhism, and medieval Christianity.[42][48][49] Ascetic practices of Sufi fakirs have included celibacy, fasting, and self-mortification.[50][51] Sufi ascetics also participated in mobilizing Muslim warriors for holy wars, helping travelers, dispensing blessings through their perceived magical powers, and in helping settle disputes.[52] Ritual ascetic practices, such as self-flagellation (Tatbir), have been practiced by Shia Muslims annually at the Mourning of Muharram.[53]
Judaism
Main article: Asceticism in Judaism
Further information: Jewish mysticism
Chassidei Ashkenaz were a Jewish mystical and ascetic movement in medieval Germany.
Asceticism has not been a dominant theme within Judaism, but minor to significant ascetic traditions have been a part of Jewish spirituality.[54] The history of Jewish asceticism is traceable to first millennium BCE era with the references of the Nazirite (or Nazorean, Nazarene, Naziruta, Nazir), whose rules of practice are found in Book of Numbers 6:1–21.[55] The ascetic practices included not cutting the hair, abstaining from eating meat or grapes, abstention from wine, or fasting and hermit style living conditions for a period of time.[55] Literary evidence suggests that this tradition continued for a long time, well into the common era, and both Jewish men and women could follow the ascetic path, with examples such as the ascetic practices for fourteen years by Queen Helena of Adiabene, and by Miriam of Tadmor.[55][56] After the Jews returned from the Babylonian exile and the Mosaic institution was done away with, a different form of asceticism arose when Antiochus IV Epiphanes threatened the Jewish religion in 167 BCE. The Essene tradition of the second Temple period is described as one of the movements within historic Jewish asceticism between second century BCE and first century CE.[57]
Ascetic Jewish sects existed in ancient and medieval era times,[58] most notably the Essenes. According to Allan Nadler, two most significant examples of medieval Jewish asceticism have been Havoth ha-Levavoth and Hasidei Ashkenaz.[54] Pious self-deprivation was a part of the dualism and mysticism in these ascetic groups. This voluntary separation from the world was called Perishuth, and the Jewish society widely accepted this tradition in late medieval era.[54] Extreme forms of ascetic practices have been opposed or controversial in the Hasidic movement.[59]
The Ashkenazi Hasidim (Hebrew: חסידי אשכנז, romanized: Chassidei Ashkenaz) were a Jewish mystical, ascetic movement in the German Rhineland whose practices are documented in the texts of the 12th and 13th centuries.[60] Peter Meister states that this Jewish asceticism emerged in the tenth century, grew much wider with prevalence in southern Europe and the Middle East through the Jewish pietistic movement.[61] According to Shimon Shokek, these ascetic practices were the result of an influence of medieval Christianity on Ashkenazi Hasidism. The Jewish faithful of this Hasidic tradition practiced the punishment of body, self-torture by starvation, sitting in the open in freezing snow, or in the sun with fleas in summer, all with the goal of purifying the soul and turning one's attention away from the body unto the soul.[60]
Another significant school of Jewish asceticism appeared in the 16th century led from Safed.[62] These mystics engaged in radical material abstentions and self-mortification with the belief that this helps them transcend the created material world, reach and exist in the mystical spiritual world. A studied example of this group was Hayyim ben Joseph Vital, and their rules of ascetic lifestyle (Hanhagoth) are documented.[54][63]
Indian religions
Asceticism is found in both non-theistic and theistic traditions within Indian religions. The origins of the practice are ancient, and a heritage shared by major Indian religions such as Buddhism, Hinduism and Jainism. They are referred by many names such as Sadhu, Pravrajita, Bhikshu, Yati etc.[64]
Asceticism in Indian religions includes a spectrum of diverse practices, ranging from the mild self-discipline, self-imposed poverty and simple living typical of Buddhism and Hinduism,[65][66] to more severe austerities and self-mortification practices of monks in Jainism and now extinct Ajivikas in the pursuit of salvation.[67] Some ascetics live as hermits relying on whatever food they can find in the forests, then sleep and meditate in caves; others travel from one holy site to another while sustaining their body by begging for food; yet others live in monasteries as monks or nuns.[68] Some ascetics live like priests and preachers, other ascetics are armed and militant,[68] to resist any persecution—a phenomenon that emerged after the arrival of Islam in India.[69][70] Self-torture is relatively uncommon practice but one that attracts public attention. In Indian traditions such as Buddhism and Hinduism, self-mortification is typically criticized.[68] However, Indian mythologies also describe numerous ascetic gods or demons who pursued harsh austerities for decades or centuries that helped each gain special powers.[71]
Buddhism
The Buddha as an ascetic. Gandhara, 2nd–3rd century CE. British Museum
The historical Siddhartha Gautama adopted an extreme ascetic life in search of enlightenment.[72] However, after enlightenment he rejected extreme asceticism in favor of a more moderated version, the "Middle Way."[73]
According to Hajime Nakamura and other scholars, some early Buddhist texts suggest that asceticism was a part of Buddhist practice in its early days.[73][74] Further, in practice, records from about the start of the common era through the 19th century suggest that asceticism has been a part of Buddhism, both in Theravada and Mahayana traditions.
Theravada
See also: Dhutanga
Textual evidence suggests that ascetic practices were a part of the Buddhist tradition in Sri Lanka by the third century BC, and this tradition continued through the medieval era in parallel to sangha style monastic tradition.[75]
In the Theravada tradition of Thailand, medieval texts report of ascetic monks who wander and dwell in the forest or crematory alone, do austere practices, and these came to be known as Thudong.[76][77] Ascetic Buddhist monks have been and continue to be found in Myanmar, and as in Thailand, they are known to pursue their own version of Buddhism, resisting the hierarchical institutionalized sangha structure of monasteries in Buddhism.[78]
Mahayana
In the Mahayana tradition asceticism with esoteric and mystical meanings became an accepted practice, such as in the Tendai and Shingon schools of Japanese Buddhism.[75] These Japanese practices included penance, austerities, ablutions under a waterfall, and rituals to purify oneself.[75] Japanese records from the 12th century record stories of monks undertaking severe asceticism, while records suggest that 19th century Nichiren Buddhist monks woke up at midnight or 2:00 am daily, and performed ascetic water purification rituals under cold waterfalls.[75] Other practices include the extreme ascetic practices of eating only pine needles, resins, seeds and ultimately self-mummification, while alive, or Sokushinbutsu (miira) in Japan.[79][80][81]
In Chinese Buddhism self-mummification ascetic practices were less common but recorded in the Ch'an (Zen Buddhism) tradition there.[82] More ancient Chinese Buddhist asceticism, somewhat similar to Sokushinbutsu are also known, such as the public self-immolation (self-cremation, as shaoshen 燒身 or zifen 自焚)[83] practice, aimed at abandoning the impermanent body.[note 1] The earliest-documented ascetic Buddhist monk biography is of Fayu (法羽) in 396 CE, followed by more than fifty documented cases in the centuries that followed including that of monk Daodu (道度).[86][87] This was considered as evidence of a renunciant bodhisattva, and may have been inspired by the Jataka tales wherein the Buddha in his earlier lives immolates himself to assist other living beings,[88] or by the Bhaiṣajyaguruvaiḍūryaprabhārāja-related teachings in the Lotus Sutra.[89] Historical records suggest that the self-immolation practices were observed by nuns in Chinese Buddhism as well.[90]
The Chinese Buddhist asceticism practices, states James Benn, were not an adaptation or import of Indian ascetic practices, but an invention of Chinese Buddhists, based on their unique interpretations of Saddharmapuṇḍarīka or Lotus Sūtra.[91] It may be an adoption of more ancient pre-Buddhist Chinese practices,[92][93] or from Taoism.[90] It is unclear if self-immolation was limited primarily to Chinese asceticism tradition, and strong evidence of it being a part of a large scale, comprehensive ascetic program among Chinese Buddhists is lacking.[85]
Hinduism
See also: Tapas (Sanskrit), Sannyasa, and Ataptatanu
A female ascetic of the Vaishnavism tradition, 19th century India
Renunciation from the worldly life, and a pursuit of spiritual life either as a part of monastic community or a hermit, has been a historic tradition of Hinduism since ancient times. The renunciation tradition is called Sannyasa, and this is not the same as asceticism—which typically connotes severe self-denial and self-mortification. Sannyasa often involved a simple life, one with minimal or no material possessions, study, meditation and ethical living. Those who undertook this lifestyle were called Sannyasi, Sadhu, Yati,[94] Bhiksu, Pravrajita/Pravrajitā[95] and Parivrajaka in Hindu texts.[96] The term with a meaning closer to asceticism in Hindu texts is Tapas, but it too spans a spectrum of meanings ranging from inner heat, to self-mortification and penance with austerities, to meditation and self-discipline.[66][97][98]
Asceticism-like practices are hinted in the Vedas, but these hymns have been variously interpreted as referring to early Yogis and loner renouncers. One such mention is in the Kesin hymn of the Rigveda, where Keśins ("long-haired" ascetics) and Munis ("silent ones") are described.[99][100] These Kesins of the Vedic era, are described as follows by Karel Werner:[101]
The Keśin does not live a normal life of convention. His hair and beard grow longer, he spends long periods of time in absorption, musing and meditating and therefore he is called "sage" (muni). They wear clothes made of yellow rags fluttering in the wind, or perhaps more likely, they go naked, clad only in the yellow dust of the Indian soil. But their personalities are not bound to earth, for they follow the path of the mysterious wind when the gods enter them. He is someone lost in thoughts: he is miles away.
— Karel Werner (1977), "Yoga and the Ṛg Veda: An Interpretation of the Keśin Hymn"[101]
The Vedic and Upanishadic texts of Hinduism, states Mariasusai Dhavamony, do not discuss self-inflicted pain, but do discuss self-restraint and self-control.[102] The monastic tradition of Hinduism is evidenced in first millennium BCE, particularly in its Advaita Vedanta tradition. This is evidenced by the oldest Sannyasa Upanishads, because all of them have a strong Advaita Vedanta outlook.[103] Most of the Sannyasa Upanishads present a Yoga and nondualism (Advaita) Vedanta philosophy.[104][105] The 12th-century Shatyayaniya Upanishad is a significant exception, which presents qualified dualistic and Vaishnavism (Vishishtadvaita Vedanta) philosophy.[105][106] These texts mention a simple, ethical lifestyle but do not mention self-torture or body mortification. For example:
These are the vows a Sannyasi must keep:
Abstention from injuring living beings, truthfulness, abstention from appropriating the property of others, abstention from sex, liberality (kindness, gentleness) are the major vows. There are five minor vows: abstention from anger, obedience towards the guru, avoidance of rashness, cleanliness, and purity in eating. He should beg (for food) without annoying others, any food he gets he must compassionately share a portion with other living beings, sprinkling the remainder with water he should eat it as if it were a medicine.
— Baudhayana Dharmasūtra, II.10.18.1–10[107]
Similarly, the Nirvana Upanishad asserts that the Hindu ascetic should hold, according to Patrick Olivelle, that "the sky is his belief, his knowledge is of the absolute, union is his initiation, compassion alone is his pastime, bliss is his garland, the cave of solitude is his fellowship", and so on, as he proceeds in his effort to gain self-knowledge (or soul-knowledge) and its identity with the Hindu metaphysical concept of Brahman.[108] Other behavioral characteristics of the Sannyasi include: ahimsa (non-violence), akrodha (not become angry even if you are abused by others),[109] disarmament (no weapons), chastity, bachelorhood (no marriage), avyati (non-desirous), amati (poverty), self-restraint, truthfulness, sarvabhutahita (kindness to all creatures), asteya (non-stealing), aparigraha (non-acceptance of gifts, non-possessiveness) and shaucha (purity of body speech and mind).[110][111]
The 11th century literary work Yatidharmasamuccaya is a Vaishnava text that summarizes ascetic practices in Vaishnavism tradition of Hinduism.[112] In Hindu traditions, as with other Indian religions, both men and women have historically participated in a diverse spectrum of ascetic practices.[8]
Jainism
Main article: Jain monasticism
Asceticism in one of its most intense forms can be found in one of the oldest religions, Jainism. Ascetic life may include nakedness symbolizing non-possession of even clothes, fasting, body mortification, penance and other austerities, in order to burn away past karma and stop producing new karma, both of which are believed in Jainism to be essential for reaching siddha and moksha (liberation from rebirths, salvation).[113][114][115] In Jainism, the ultimate goal of life is to achieve the liberation of soul from endless cycle of rebirths (moksha from samsara), which requires ethical living and asceticism. Most of the austerities and ascetic practices can be traced back to Vardhaman Mahavira, the twenty-fourth "fordmaker" or Tirthankara who practiced 12 years of asceticism before reaching enlightenment.[116][117]
Jain texts such as Tattvartha Sutra and Uttaradhyayana Sutra discuss ascetic austerities to great lengths and formulations. Six outer and six inner practices are most common, and oft repeated in later Jain texts.[118] According to John Cort, outer austerities include complete fasting, eating limited amounts, eating restricted items, abstaining from tasty foods, mortifying the flesh and guarding the flesh (avoiding anything that is a source of temptation).[119] Inner austerities include expiation, confession, respecting and assisting mendicants, studying, meditation and ignoring bodily wants in order to abandon the body.[119]
The Jain text of Kalpa Sūtra describes Mahavira's asceticism in detail, whose life is a source of guidance on most of the ascetic practices in Jainism:[120]
The Venerable Ascetic Mahavira for a year and a month wore clothes; after that time he walked about naked, and accepted the alms in the hollow of his hand. For more than twelve years the Venerable Ascetic Mahivira neglected his body and abandoned the care of it; he with equanimity bore, underwent, and suffered all pleasant or unpleasant occurrences arising from divine powers, men, or animals.
— Kalpa Sutra 117
Both Mahavira and his ancient Jaina followers are described in Jainism texts as practicing body mortification and being abused by animals as well as people, but never retaliating and never initiating harm or injury (ahimsa) to any other being.[121] With such ascetic practices, he burnt off his past Karma, gained spiritual knowledge, and became a Jina.[121] These austere practices are part of the monastic path in Jainism.[122] The practice of body mortification is called kaya klesha in Jainism and is found in verse 9.19 of the Tattvartha Sutra by Umaswati, the most authoritative oldest surviving Jaina philosophical text.[123][124]
Monastic practice
Five Mahavratas of Jain ascetics
In Jain monastic practice, the monks and nuns take ascetic vows, after renouncing all relations and possessions. The vows include a complete commitment to nonviolence (Ahimsa). They travel from city to city, often crossing forests and deserts, and always barefoot. Jain ascetics do not stay in a single place for more than two months to prevent attachment to any place.[125][126] However, during the four months of monsoon (rainy season) known as chaturmaas, they stay at a single place to avoid killing life forms that thrive during the rains.[127] Jain monks and nuns practice complete celibacy. They do not touch or share a sitting platform with a person of the opposite sex.[citation needed]
Jain ascetics follow a strict vegetarian diet without root vegetables. Prof. Pushpendra K. Jain explains:
Clearly enough, to procure such vegetables and fruits, one must pull out the plant from the root, thus destroying the entire plant, and with it all the other micro organisms around the root. Fresh fruits and vegetables should be plucked only when ripe and ready to fall off, or ideally after they have fallen off the plant. In case they are plucked from the plants, only as much as required should be procured and consumed without waste.[128]
The monks of Shvetambara sub-tradition within Jainism do not cook food but solicit alms from householders. Digambara monks have only a single meal a day.[129] Neither group will beg for food, but a Jain ascetic may accept a meal from a householder, provided that the latter is pure of mind and body and offers the food of his own volition and in the prescribed manner. During such an encounter, the monk remains standing and eats only a measured amount. A routine feature of Jain asceticism are fasting periods, where adherents abstain from consuming food, and sometimes water, only during daylight hours, for up to 30 days. Some monks avoid (or limit) medicine and/or hospitalization out of disregard for the physical body.[128]
Śvētāmbara monks and nuns wear only unstitched white robes (an upper and lower garment), and own one bowl they use for eating and collecting alms. Male Digambara sect monks do not wear any clothes, carry nothing with them except a soft broom made of shed peacock feathers (pinchi) to gently remove any insect or living creature in their way or bowl, and they eat with their hands.[129] They sleep on the floor without blankets, and sit on wooden platforms. Other austerities include meditation in seated or standing posture near riverbanks in the cold wind, or meditation atop hills and mountains, especially at noon when the sun is at its fiercest.[130] Such austerities are undertaken according to the physical and mental limits of the individual ascetic.
When death is imminent from an advanced age or terminal disease, many Jain ascetics take a final vow of Santhara or Sallekhana, a fast to peaceful and detached death, by first reducing intake of and then ultimately abandoning all medicines, food, and water.[131] Scholars state that this ascetic practice is not a suicide, but a form of natural death, done without passion or turmoil or suddenness, and because it is done without active violence to the body.[131]
Sikhism
While Sikhism treats lust as a vice, it has at the same time unmistakingly pointed out that man must share the moral responsibility by leading the life of a householder. What is important is to be God-centred. According to Sikhism, ascetics are certainly not on the right path.[132] When Guru Nanak visited Gorakhmata, he discussed the true meaning of asceticism with some yogis:[133]
Asceticism doesn't lie in ascetic robes, or in walking staff, nor in the ashes. Asceticism doesn't lie in the earring, nor in the shaven head, nor blowing a conch. Asceticism lies in remaining pure amidst impurities. Asceticism doesn't lie in mere words; He is an ascetic who treats everyone alike. Asceticism doesn't lie in visiting burial places, It lies not in wandering about, nor in bathing at places of pilgrimage. Asceticism is to remain pure amidst impurities.
— Guru Nanak[133]
Other religions
Inca religion
In Inca religion of medieval South America, asceticism was practiced.[134] The high priests of the Inca people lived an ascetic life, which included fasting, chastity and eating simple food.[135] The Jesuit records report Christian missionaries encountering ascetic Inca hermits in the Andean mountains.[136]
Taoism
Historical evidence suggest that the monastic tradition in Taoism practiced asceticism, and the most common ascetic practices included fasting, complete sexual abstinence, self-imposed poverty, sleep deprivation, and secluding oneself in the wilderness.[137][138] More extreme and unnatural ascetic Taoist practices have included public self-drowning and self-cremation.[139] The goal of these spectrum of practices, like other religions, was to reach the divine and get past the mortal body.[140] According to Stephen Eskildsen, asceticism continues to be a part of modern Taoism.[141][142]
Zoroastrianism
In Zoroastrianism, active participation in life through good thoughts, good words and good deeds is necessary to ensure happiness and to keep the chaos at bay. This active participation is a central element in Zoroaster's concept of free will. In the Avesta, the sacred scriptures of Zoroastrianism, fasting and mortification are forbidden.[143]
Sociological and psychological views
Early 20th century German sociologist Max Weber made a distinction between innerweltliche and ausserweltliche asceticism, which means (roughly) "inside the world" and "outside the world", respectively. Talcott Parsons translated these as "worldly" and "otherworldly"—however, some translators use "inner-worldly", and this is more in line with inner world explorations of mysticism, a common purpose of asceticism. "Inner- or Other-worldly" asceticism is practised by people who withdraw from the world to live an ascetic life (this includes monks who live communally in monasteries, as well as hermits who live alone). "Worldly" asceticism refers to people who live ascetic lives but do not withdraw from the world:
Wealth is thus bad ethically only in so far as it is a temptation to idleness and sinful enjoyment of life, and its acquisition is bad only when it is with the purpose of later living merrily and without care.
— Max Weber[144], The Protestant Ethic and the Spirit of Capitalism
Weber claimed this distinction originated in the Protestant Reformation, but later became secularized, so the concept can be applied to both religious and secular ascetics.[145]
The 20th century American psychological theorist David McClelland suggested worldly asceticism is specifically targeting worldly pleasures that "distract" people from their calling and may accept worldly pleasures that are not distracting. As an example, he pointed out Quakers have historically objected to bright-coloured clothing, but wealthy Quakers often made their drab clothing out of expensive materials. The color was considered distracting, but the materials were not. Amish groups use similar criteria to make decisions about which modern technologies to use and which to avoid.[146]
Nietzsche's and Epicurus's view
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In the third essay ("What Do Ascetic Ideals Mean?")[147] from his 1887 book On the Genealogy of Morals, Friedrich Nietzsche[148] discusses what he terms the "ascetic ideal" and its role in the formulation of morality along with the history of the will. In the essay, Nietzsche describes how such a paradoxical action as asceticism might serve the interests of life: through asceticism one can overcome one's desire to perish from pain and despair and attain mastery over oneself. In this way one can express both ressentiment and the will to power. Nietzsche describes the morality of the ascetic priest as characterized by Christianity as one where, finding oneself in pain or despair and desiring to perish from it, the will to live causes one to place oneself in a state of hibernation and denial of the material world in order to minimize that pain and thus preserve life, a technique which Nietzsche locates at the very origin of secular science as well as of religion. He associated the "ascetic ideal" with Christian decadence.[149][150][151]
Asceticism is not always life-denying or pleasure-denying. Some ascetic practices have actually been carried out as disciplines of pleasure. Epicurus taught a philosophy of pleasure, but he also engaged in ascetic practices like fasting. This may have been done in the service of testing the limits of nature, of desires, of pleasure, and of his own body. In the eighth of his Principal Doctrines, Epicurus says that we sometimes choose pains if greater pleasures ensue from them, or avoid pleasures if greater pains ensue, and in the "autarchy" portion of his Letter to Menoeceus, he teaches that living frugally can help us to better enjoy luxuries when we have them.
See also
Ascetics (category)
Aesthetism
Altruism
Anatta
Anti-consumerism
Arthur Schopenhauer
Cenobite
Ctistae
Cynicism
Desert Fathers
Desert Mothers
Egoism
Epicureanism
Flagellant
Gustave Flaubert
Hermitage
Lent
Mellified man
Minimalism
Monasticism
Nazirite
Paradox of hedonism
Ramadan
Rechabites
Simple living
Siddha
Stoicism
Straight edge
Temperance (virtue)
Notes
/əˈsɛtɪsɪzəm/; from Ancient Greek ἄσκησις (áskēsis) 'exercise, training'
Alternate practices included cutting off a part of one's body.[84][85]
In today’s society we are use to our young people acting out in a world that they do not quite understand with destructive anger in most cases resulting in violence and destruction, but for three bright and talented Towson University students, Nathan Turner, Christopher Walker and Jeff Apple their answer to better understanding a recent tragic situation is to pull together their resources and help others not to make the same mistakes that in life by creating a short film called BETTER THAN FRIENDS the movie touches on very important social issues among young people and shows that life goes on GREATER THAN FRIENDS is the first film by new comers NATHAN TURNER ,CHRISTOPHER WALKER, and JEFF APPLE from TOWSON STATE UNIVERSITY, this project was filmed at the CLOISTERS MUSEUM and other locations in BALTIMORE, WARDROBE SUPERVISION by CARLOUS PALMER . Another point about this project that makes it so special , is that throughout the movie is a peaceful message of support in response to the recent suicide of Tyler Clementi, the Rutgers student whose sexual encounter with another man, authorities say, was broadcast on the web by his roommate. These young students allowed this tribute because of their deep understanding that the world that we live in is for everyone and that separating belief systems is tearing this world apart. As you watch this film , notice the clever use of the color purple to remember Tyler and the many people like him that will die senselessly due to fear and ignorance.. This amazing collaborative effort will be shown at TOWSON STATE UNIVERSITY in December, and is already being slated for a larger public venue later this spring , we are certain that this movie will inspire others and show that in the big scheme of things how creativity can solve problems and has value in our society. I am sending the numbers of the young men responsible for this project for you to speak to them personally regarding this project.
Oakland riots were reported after the Trayvon Martin verdict and protestors destructive demonstrations left the city in bad shape.
Mountaintop removal is a destructive form of coal mining where mountains are blown apart to extract the coal most effectively. Photo by Kent Kessinger with a flight courtesy of Southwings.
For more info on mountaintop removal and what you can do to help check out www.ilovemountains.org.
Rumours can be destructive. One claim I'd heard over and over was that Guernsey has big tidal ranges; real whoppers.
Rumour has it that Fort Grey, another Martello Tower, another artefact of militarism, is interesting. It's over there, behind me, out of shot. That's how interesting it is. Even the locals are over it. They call it the Cup and Saucer.
Instead of succumbing to rumour I'm testing the assertions made about the range Guernsey's tides. Looking over Rocquaine Bay the wet stuff appears to have run away, leaving these boats high and dry — tide's out!
There you go! Visiting the vicinity of Fort Grey wasn't a total WOFTAM. There's the empirical proof. I won't be here long enough to quantify the gossip. Instead I'll accept that the tide here can rise and fall 33 feet! Impressed? I am; and informed. Thus armed I am less surprised on my travels by empty bays, estuaries, rivers and so on.
While I'm being curious, why are there more military artefacts buzzing about overhead? The GISS, and that bloke over there, confirms them to be a Spitfire and a Hurricane. Being east of Greenwich Guernsey gets in early on lots of stuff. Tomorrow will be Battle of Britain Day. Keeping up the trend, today's fly-by is a commemoration of yesterday before it is due tomorrow.
Public Domain Book: A handbook of the destructive insects of Victoria : with notes on the methods to be adopted to check and extirpate them
by French, Charles, 1843-; Victoria. Dept. of Agriculture
Published 1891
Énorme Maxillaria colorata (ou niesseniae) in situ. Il y a des plantes qui peuvent pousser tranquillement pendant des décennies sans perturbations. On a parfois la chance de les rencontrer et d'observer ce genre de spectacle si aucun humain destructeur et prédateur n'est venu les arracher, et empêcher leur floraison qu'elles ne génèrent que pour assurer leur reproduction et la pérennité de l'espèce, jamais pour nous faire plaisir comme nous le pensons de manière égocentrique. Colombia.
Huge Maxillaria colorata (or niesseniae) in situ. Some plants can grow quietly for decades without perturbation. Sometimes one is lucky to find and observe this kind of show if no destructive human predator came to grab it, and prevent it to bloom in order to achieve their reproduction and the perennity of the species, never to please us though we could egotistically think it. Colombia.
Enorme Maxillaria colorata (o niesseniae) in situ. Hay plantas que pueden crecer tranquilamente por décadas sin perturbaciones. A veces le toca a uno la suerte de encontrarlas y observar este tipo de espectáculo si ningún humano destructivo y depredador a venido a arrancarlas, y a impedir su floración que realizan para asegurar su reproducción y la perennidad de su especie, nunca para agradarnos aunque lo pensamos de manera egocéntrica. Colombia.
With the appearance and establishment, in the 15th century, of the use of gunpowder, a new, powerful and destructive means of warfare, city fortification practices changed. Since medieval fortifications were unable to withstand the constantly increasing artillery power, additional defensive structures began to be added to existing fortresses. This change was completed in the 16th century, establishing the “bastion system” or “fronte bastionato”, based on the principle of “flanking fire”. In the 17th century, the need to confront even greater artillery firepower led to the construction of a multitude of smaller fortifications outside the main moat, whose aim was to keep the enemy as far away as possible from the main fortifications. Finally, up to the end of the 18th century, fortification architecture would continue to be based on the principles of the 16th century, while of course following the development of artillery. This development is documented by a series of fortifications on Greek territory.
The medieval city of Rhodes is an outstanding example of an architectural ensemble illustrating the major period of history in which a military hospital order, founded during the Crusades, survived in the eastern Mediterranean area, in a context characterized by an obsessive fear of siege. Rhodes, from 1309 to 1523, was occupied by the Knightly Order of St John of Jerusalem, who transformed the island capital into a fortified city able to withstand sieges as terrible as those led by the Sultan of Egypt in 1444 and Mehmet II in 1480. It was later that the island came under Turkish and Italian rule.
The ramparts of the medieval city, partially erected on the foundations of the Byzantine enclosure, were constantly maintained and remodeled between the 14th and 16th centuries under the Grand Masters Giovanni Battista degli Orsini (1467-76), Pierre d’Aubusson (1476-1505), Aiméry d’Amboise (1505-12), and Fabrizio del Carretto (1513-21).
With the Palace of the Grand Masters, the Great Hospital and the Street of the Knights, the Upper Town is one of the most beautiful urban ensembles of the Gothic period. In the Lower Town, Gothic architecture coexists with mosques, public baths and other buildings dating from the Ottoman period.
APT and NCPTT partnered to present nondestructive evaluation methods for historic structures. The workshop provided guidance for professionals and students in the use of diagnostic nondestructive testing for historic structures. It was intended for technically oriented graduate and practicing engineers, architects, preservation consultants, and contractors who were not familiar with this subject area.
The National Park Service’s National Center for Preservation Technology and Training protects America’s historic legacy by equipping professionals in the field of preservation with progressive technology-based research and training. Since its founding in 1994, NCPTT has awarded over $7 million in grants for research that fulfills its mission of advancing the use of science and technology in the field of historic preservation. Working in the fields of archeology, architecture, landscape architecture and materials conservation, the Center accomplishes its mission through training, education, research, technology transfer and partnerships.
About my pictures:
Since 2014 I've been documenting the daily, destructive, poisonous chemtrail activity in the Dayton, Ohio area -- home of the notorious Wright-Patterson Air Force Base (visited by every important person on Earth, and even a few Aliens ;-) -- and apparently from my photo and video documentation, Chemtrail Central. This area has been getting chemtrailed on a massive, daily basis and is being conducted, as they say, “in plain sight”. I've got over 10,000 high-resolution pictures already uploaded and available for free on Flickr, with thousands more on the way:
www.flickr.com/photos/133042043@N04/albums
Additional Chemtrail videos may be found on:
www.youtube.com/user/BlueRidgeParkway
I am designating all my chemtrail pictures uploaded to Flickr as CC0 (Creative Commons Zero), which removes my copyright and releases them into the Public Domain. They are archived on Flickr under "Chem Trailchaser". I hope by making these images widely available, it will accelerate interest, research, study and more documentation from all over the world. Please, download, copy, backup, mirror, share, use and improve as many of these photos as you can! Thanks for looking - Chem
19th WCNDT 2016 World Conference on Non-Destructive Testing, Munich, 13 - 17 June
DGZIP, German Society of Non-Destructive Testing
Village christian church.
Atakpamé, town, south-central Togo. It lies along the railroad running north from Lomé, the capital, to Blitta. Atakpamé dates from the 19th century and was first settled by Ewe and Yoruba peoples. It developed as both a commercial centre on a major north-south caravan route and as a haven for refugees fleeing from Dahomean attacks. As a consequence, Atakpamé experienced numerous destructive assaults by the kingdom of Dahomey. It is the centre of an important cotton-growing area and trades in both cocoa and coffee. Pop. (2005 est.) 72,700.
The 1924 Lorain, Ohio tornado was one of the deadliest and most destructive tornadoes in Ohio history, striking the industrial city of Lorain on June 28, 1924, and leaving devastation that shocked the entire nation. During the early twentieth century, Lorain was a thriving steel and shipbuilding community along the shore of Lake Erie, populated by thousands of factory workers and immigrant families who had come to the area seeking employment and opportunity. On the afternoon of June 28, weather conditions across northern Ohio became increasingly dangerous as heat and humidity combined with powerful storm systems moving across the region. Around 5:00 p.m., a violent tornado formed west of the city and moved northeast toward Lorain with terrifying speed and force. Residents had little warning because weather forecasting technology in 1924 was primitive compared to modern systems; there were no radar networks, emergency sirens, or television broadcasts to alert people of approaching danger. Many citizens did not realize the seriousness of the storm until the tornado was already entering the city. Witnesses described the tornado as a massive black funnel cloud surrounded by lightning, roaring winds, and flying debris that darkened the sky like night. As the tornado tore into Lorain, winds estimated at more than 200 miles per hour destroyed homes, churches, schools, factories, and businesses within minutes. Entire neighborhoods were flattened as buildings were ripped from their foundations and shattered into splinters. Streets became blocked with debris, overturned vehicles, broken glass, and fallen utility poles, while electric and telephone lines were destroyed, cutting communication across the city. The waterfront and industrial districts suffered especially severe damage as railroad cars were overturned, factory buildings collapsed, and boats along the Black River and Lake Erie shoreline were tossed aside by the storm’s tremendous power. Many residents were trapped beneath collapsed buildings, and families became separated during the chaos. The tornado caused horrifying loss of life, killing approximately 85 people in Lorain alone and injuring hundreds more, making it one of the deadliest tornadoes ever recorded in Ohio. Additional destruction occurred in nearby communities including Sandusky, bringing the total death toll across northern Ohio to around 90 people. Hospitals quickly became overcrowded as doctors and nurses struggled to care for victims suffering from broken bones, severe cuts, burns, and internal injuries. Rescue workers, volunteers, and ordinary citizens searched through wreckage for survivors and recovered bodies for days after the storm. Thousands of residents were left homeless, forcing emergency shelters to open in schools, churches, and public buildings. Relief efforts from neighboring communities, charitable organizations, and the American Red Cross provided food, clothing, medical supplies, and financial aid to survivors trying to rebuild their lives. Newspapers across the country carried dramatic stories and photographs of the destruction, bringing national attention to the disaster and to the courage displayed by Lorain residents during the recovery effort. Despite the enormous tragedy, the people of Lorain demonstrated remarkable resilience as they rebuilt homes, businesses, and factories over the following years. The tornado also had a lasting impact on weather science and disaster preparedness in the United States because storms of this magnitude highlighted the need for better forecasting and public warning systems. At the time, meteorologists often avoided using the word “tornado” in forecasts because officials feared causing panic, but disasters like the Lorain tornado eventually encouraged improvements in severe weather detection and communication. Today, the 1924 Lorain tornado remains an important event in Ohio history and serves as a reminder of both the destructive power of nature and the strength communities can show during times of tragedy.
Community elders in Shade Bara of Injil district in Herat. This village is particularly at risk of flooding. It lies at the bottom of a floodplain in the Injil district of Herat, and is bounded by mountains on one side, and a river on the other.
Flood waters are among the most destructive of natural hazards; they can rise with incredible rapidity, and be a serious risk to life, as well as causing immense damage to property, crops, and livelihoods. Shade Baraâs situation makes it prone to flooding from October to April, when rain is most frequent. This is a big problem for the 1700 families that live in the village.
To address the problem, UNDPâs Climate Change Adaptation Project, together with the Ministry of Agriculture Irrigation and Livestock constructed a 1120-meter protection wall to protect 40 hectares of land and property from heavy flooding.
UNDPâs Climate Change Adaptation Project (CCAP), is funded by the Global Environment Facility Least Developed Countries Fund (LDCF). It started in 2014 and will end by 2019. Together with the Ministry of Agriculture, Irrigation, and Livestock (MAIL), UNDP implemented more than 100 livelihoods projects, including building greenhouses and training farmers on how to process and store food, as well as to protect 800 hectares of land from flooding. The project improved irrigation for 500 hectares of agricultural land and helped communities repair 30 canals.
Photo © UNDP / S. Omer Sadaat / 2018 Injil district in Herat. This village is particularly at risk of flooding. It lies at the bottom of a floodplain in the Injil district of Herat, and is bounded by mountains on one side, and a river on the other.
Flood waters are among the most destructive of natural hazards; they can rise with incredible rapidity, and be a serious risk to life, as well as causing immense damage to property, crops, and livelihoods. Shade Baraâs situation makes it prone to flooding from October to April, when rain is most frequent. This is a big problem for the 1700 families that live in the village.
To address the problem, UNDPâs Climate Change Adaptation Project, together with the Ministry of Agriculture Irrigation and Livestock constructed a 1120-meter protection wall to protect 40 hectares of land and property from heavy flooding.
UNDPâs Climate Change Adaptation Project (CCAP), is funded by the Global Environment Facility Least Developed Countries Fund (LDCF). It started in 2014 and will end by 2019. Together with the Ministry of Agriculture, Irrigation, and Livestock (MAIL), UNDP implemented more than 100 livelihoods projects, including building greenhouses and training farmers on how to process and store food, as well as to protect 800 hectares of land from flooding. The project improved irrigation for 500 hectares of agricultural land and helped communities repair 30 canals.
Photo © UNDP / S. Omer Sadaat / 2018 Injil district in Herat. This village is particularly at risk of flooding. It lies at the bottom of a floodplain in the Injil district of Herat, and is bounded by mountains on one side, and a river on the other.
Flood waters are among the most destructive of natural hazards; they can rise with incredible rapidity, and be a serious risk to life, as well as causing immense damage to property, crops, and livelihoods. Shade Baraâs situation makes it prone to flooding from October to April, when rain is most frequent. This is a big problem for the 1700 families that live in the village.
To address the problem, UNDPâs Climate Change Adaptation Project, together with the Ministry of Agriculture Irrigation and Livestock constructed a 1120-meter protection wall to protect 40 hectares of land and property from heavy flooding.
UNDPâs Climate Change Adaptation Project (CCAP), is funded by the Global Environment Facility Least Developed Countries Fund (LDCF). It started in 2014 and will end by 2019. Together with the Ministry of Agriculture, Irrigation, and Livestock (MAIL), UNDP implemented more than 100 livelihoods projects, including building greenhouses and training farmers on how to process and store food, as well as to protect 800 hectares of land from flooding. The project improved irrigation for 500 hectares of agricultural land and helped communities repair 30 canals.
Photo © UNDP / S. Omer Sadaat / 2018 Injil district in Herat. This village is particularly at risk of flooding. It lies at the bottom of a floodplain in the Injil district of Herat, and is bounded by mountains on one side, and a river on the other.
Flood waters are among the most destructive of natural hazards; they can rise with incredible rapidity, and be a serious risk to life, as well as causing immense damage to property, crops, and livelihoods. Shade Baraâs situation makes it prone to flooding from October to April, when rain is most frequent. This is a big problem for the 1700 families that live in the village.
To address the problem, UNDPâs Climate Change Adaptation Project, together with the Ministry of Agriculture Irrigation and Livestock constructed a 1120-meter protection wall to protect 40 hectares of land and property from heavy flooding.
UNDPâs Climate Change Adaptation Project (CCAP), is funded by the Global Environment Facility Least Developed Countries Fund (LDCF). It started in 2014 and will end by 2019. Together with the Ministry of Agriculture, Irrigation, and Livestock (MAIL), UNDP implemented more than 100 livelihoods projects, including building greenhouses and training farmers on how to process and store food, as well as to protect 800 hectares of land from flooding. The project improved irrigation for 500 hectares of agricultural land and helped communities repair 30 canals.
Photo © UNDP / S. Omer Sadaat / 2018
I correctly forecast single costliest natural disaster ever world wide in great detail.
On the evening of June 15, 1896, the northeast coast of Hondo, the main island of Japan, was struck by a great earthquake wave (tsunami), which was more destructive of life and property than any earthquake convulsion of this century in that empire. The whole coastline of the San-Riku, the three provinces of Rikuzen, Rikuchu, and Rikuoku, from the island of Kinkwazan, 38° 20' north, northward for 175 miles, was laid waste by a great wave moving from the east and south, that varied in recorded height from 10 to 50 feet. A few survivors, who saw it advancing in the darkness, report its height as 80 to 100 feet. With a difference of but thirty minutes in time between the southern and northern points, it struck the San-Riku coast and in a trice obliterated towns and villages, killed 26,975 people out of the original population, and grievously wounded the 5,390 survivors. It washed away and wrecked 9,313 houses, stranded some 300 larger craft—steamers, schooners, and junks—and crushed or carried away 10,000 fishing boats, destroying property to the value of six million yen. Thousands of acres of arable land were turned to wastes, projecting rocks offshore were broken, overturned, or moved hundreds of yards, shallows and bars were formed, and in some localities the entire shoreline was changed.
They were all seafaring communities along this coast strip and the fisheries were the chief industry. The shipment of sea products to the great ports was the main connection with the outer world. A high mountain range bars communication with the trunk railway line of the island, and this picturesque, fiord-cut coast is so remote and so isolated that only two foreigners had been seen in the region in ten years, with the exception of the French mission priest, Father Raspail, who lost his life in the flood. With telegraph offices, instruments, and operators carried away, word came slowly to Tokyo, and with 50 to 100 miles of mountain roads between the nearest railway station and the seacoast aid was long in reaching the wretched survivors. When adequate idea of the calamity reached the capital and the cities, men-of-war, soldiers, sappers, surgeons, and nurses were quickly dispatched, and public sympathy found expression in contributions through the different newspapers, amounting to more than 250,000 yen, for the relief of the injured. The Japanese journalist and photographer were quickly on their way, and the vernacular press soon fed the public full of horrors, yet the first to reach the scene of the disaster was an American missionary, the Rev. Rothesay Miller, who made the usual three days' trip over the mountains in less than a day and a half on his American bicycle.
There were old traditions of such earthquake waves on this coast, one of two centuries ago doing some damage, and a tsunami of forty years ago and a lesser one of 1892 flooding the streets of Kamaishi and driving people to upper floors and the roofs of their houses. The barometer gave no warning, no indication of any unusual conditions on June 15, and the occurrence of thirteen light earthquake shocks during the day excited no comment. Rain had fallen in the morning and afternoon, and with a temperature of 80° to 90° the damp atmosphere was very oppressive. The villagers on that remote coast adhered to the old calendar in observing their local fêtes and holidays, and on that fifth day of the fifth moon had been celebrating the Girls' Festival. Rain had driven them indoors with the darkness, and nearly all were in their houses at eight o'clock, when, with a rumbling as of heavy cannonading out at sea, a roar, and the crash and crackling of timbers, they were suddenly engulfed in the swirling waters. Only a few survivors on all that length of coast saw the advancing wave, one of them telling that the water first receded some 600 yards from ghastly white sands and then the Wave stood like a black wall 80 feet in height, with phosphorescent lights gleaming along its crest. Others, hearing a distant roar, saw a dark shadow seaward and ran to high ground, crying "Tsunami! tsunami!" Some who ran to the upper stories of their houses for safety were drowned, crushed, or imprisoned there, only a few breaking through the roofs or escaping after the water subsided.
Shallow water and outlying islands broke the force of the wave in some places, and in long, narrow inlets or fiords the giant roller was broken into two, three, and even six waves, that crashed upon the shore in succession. Ships and junks were carried one and two miles inland, left on hilltops, treetops, and in the midst of fields uninjured or mixed up with the ruins of houses, the rest engulfed or swept seaward. Where the wave entered a fiord or bay it bore everything along to the head of the ravine or valley and left the mass of debris in a heap at the end. Where the coast was low and faced the open ocean the wave washed in and, retreating, carried everything back with it. Many survivors, swept away by the waters, were cast ashore on outlying islands, or seized bits of wreckage and kept afloat. On the open coast the wave came and withdrew within five minutes, while in long inlets the waters boiled and surged for nearly a half hour before subsiding. The best swimmers were helpless in the first swirl of water, and nearly all the bodies recovered were frightfully battered and mutilated, rolled over and driven against rocks, struck by and crushed between timbers. The force of the wave cut down groves of large pine trees to short stumps, snapped thick granite posts of temple gates and carried the stone cross-beams 309 yards away. Many people were lost through running back to save others or to save their valuables.
One loyal schoolmaster carried the emperor's portrait to a place of safety before seeking out his own family. A half-demented soldier, retired since the late war and continually brooding on a possible attack by the enemy, became convinced that the first cannonading sound was from a hostile fleet, and, seizing his sword, ran down to the beach to meet the foe. One village officer, mistaking the sound of crashing timbers for crackling flames, ran to high ground to see where the fire was, and thus saved his life. Another village officer, living on the edge of a hill, heard the crash and slid his screens open to look upon foaming waters nearly level with his veranda. In a moment the waters disappeared, leaving a black, empty level where the populous village had been a few minutes before. Four women clung to one man, seeking to escape to high ground, and their combined weight resisting the force of the receding wave they were all saved. The only survivors of another village were eight men who had been playing the game of "go" in a hillside temple. Eight children floated away and left on high ground were believed to be the only survivors of one village, until one hundred people were found who had been borne across and stranded on the opposite shores of their bay. One hundred and fifty people were found cast away on one island offshore. From two large villages on one bay only thirty young men survived, hardy, muscular young fishermen and powerful swimmers, yet in other places the strongest perished, and the aged and infirm, cripples, and tiny children were miraculously preserved. The wave flooded the cells of Okachi prison and the jailers broke the bolts and let the 195 convicts free. Only two convicts attempted to escape, the others waiting in good order until marched to the high ground by their keepers. The good Père Raspail had just reached Kamaishi from his all-day walk of 50 miles over the mountains and entered his inn, when his assistant called to him from the street. The priest came to the veranda, but in an instant the water was upon him. He was seen later, swimming, but evidently was struck by timbers or swept out to sea, as his body has not been recovered. Japanese men-of-war cruised for a week off Kamaishi, recovering bodies daily. The Japanese system of census enumeration is so complete and minute that the name of every person who lost his life was soon known, and the Official Gazette was able to state that out of a population of 6,529 at Kamaishi 4,985 were lost and 500 injured, while 953 dwellings and 867 warehouses and other structures were destroyed or carried away, and 176 ships carried inland or swept out and lost.
The survivors were so stunned with the appalling disaster that few could do anything for themselves or others. With houses, nets, and fishing-boats carried away and the fish retreating to further and deeper waters, starvation faced them, and, the great heat continuing while so many bodies were strewn along shore and imprisoned in ruins, the atmosphere fast became poisonous. The north-coast people are opposed to cremation and insisted on earth burial, which delayed the disposal of the dead and augmented the danger of pestilence. Disinfectants were sent in quantity, and the work of recovery and burial was so pressing that soldiers were put to it after all available coolies had been impressed. The Red Cross Society, with its hospitals and nurses, had difficulty in caring for all the wounded, the greater number of whom, besides requiring surgical aid, were suffering from pneumonia and internal inflammations consequent upon their long exposure in wet clothing without shelter and from the brine, fish oil, and sand breathed in and swallowed while in the first tumult of waters. Besides the generous relief fund subscribed by the people, the government has made large assignments from its available funds and sent stores of provisions, clothing, tools, etc., to the 60,000 homeless, ruined, bereaved, and starving people of the San-Riku coast.
The wave was plainly felt two hours later on the shores of the island of Yesso, 200 miles north of the center of disturbance on the San-Riku coast, the water advancing 80 feet beyond high-tide mark on the beach at Hakodate. Eight hours later there was a great disturbance of the waters on the shores of the Bonin islands, more than 700 miles southward, the water rising three or four feet and retreating violently. Six hours later, on the shores of Kaui, the most northern of the Hawaiian islands, distant 3,390 miles, the waters receded violently and washed on shore in a wave some inches above the normal height.
The plainest inference has been that the great wave was the result of an eruption, explosion, or other disturbance in the bed of the sea, 500 or 600 miles off the San-Riku coast. The most popular theory is that it resulted from the caving-in of some part of the wall or bed of the great "Tuscarora Deep," one of the greatest depressions of the ocean bed in the world, discovered in 1874 by the present Rear-Admiral Belknap, U. S. N., while in command of the U. S. S. Tuscarora, engaged in deep-sea surveys.
The "Tuscarora Deep" is nearly five and one-third statute miles in depth, being exceeded, so far as known, only by the still more profound depths discovered last year in the South Pacific by Commander A. F. Balfour, of the British Navy.
That disturbances were taking place in this tremendous abyss was again suggested at six o'clock on the morning of July 4, when the Canadian Pacific Railway Company's mail steamer Empress of Japan, sailing directly over it in a smooth sea, was shaken as if a propeller blade had been lost or the ship had struck an obstruction. Every one was roused by the peculiar shock, but no visible explanation was furnished. The destructive wave and this incident together should stimulate further investigation of this dangerous, bottomless pit of the Pacific ocean, which owes its discovery to United States explorers by deep-sea soundings.