View allAll Photos Tagged Form
Taken with a Kodak 66 mk3 folding camera from 1959.
120 Fuji Reala ISO 100 film
Light leak in bellows caused the red flare despite my efforts to repair them!
This is a relatively new sculpture on public display at Snape Maltings in Suffolk, England. Entitled 'Large interior form' by Henry Moore. He produced this in 1982 when he was 84. There are six of these sculptures in existence worldwide.
A succession of Henry Moore works has been sited on this lawn (chosen by HM himself) outside the entrance to the huge Concert Hall at Snape. The spot has naturally become known as the Henry Moore lawn.
Today is Day 1.
I started a new job today. Today was a day of meetings and accepting 60+ future email meetings/trainings.
Except for the sound going out in my manager meeting, it wasn’t too bad of a first day.
And it all begins again tomorrow at 6 am.
Now, I just need to find a non-family member to sign a form for me by tomorrow. Any volunteers?
Author's Note: The contents of this chapter include very sensitive subject matter and may be triggering to some individuals. Scenes of abuse of various forms are represented as not only for storytelling, but to raise awareness of what this behavior looks like. Abusive behavior in this story includes, but is not limited to: physical abuse, mental abuse, verbal abuse, gaslighting, manipulation, intentional triggering of another's PTSD, and trauma. In no way are these scenes intended to purposely trigger or harm anyone.
~~~
The following morning after Aiden's moonlit flight with Vincent, he'd woken up late just as Vincent was emerging from his quarters. His captain was already fully dressed and ready to run errands. As Vincent explained it to the yawning Aiden, now that he was going to the masquerade, there was much to be done! A short while later, Vincent departed in a determined but cheerful mood to get everything set in motion. And when he returned that evening he had an official invitation to the ball for Aiden in hand! He sat Aiden down and explained in greater detail what preparations would need to be done. While Vincent had informed him that there would be fittings, dancing and etiquette lessons, and even promenades for social practice, the days following were unexpectedly much busier for Aiden than he'd anticipated.
The first order of business was a visit to the tailor! The shop they went to belonged to a highly skilled older man who knew Vincent by sight and greeted the captain enthusiastically. As it turned out, this was where Vincent and the other men in his family frequented as regular customers! After Aiden's nervous last attempt to get himself to visit a shop like this, he was grateful to have Vincent there to guide him through the process. As soon as Vincent explained that they were here for a suit for Aiden for the upcoming ball, the tailor got straight to work! Vincent helped Aiden sort through different fabrics and finally settle on a nice dark teal and gold lining which, as Vincent put it, brought out the color in his eyes. The comment had made Aiden blush slightly; something Vincent noticed which made him feel a little pleased with himself.
When the topic of how much everything was going to cost came up, Aiden felt panic rearing up inside him. He knew it would be expensive but to actually spend the money? Aside from the tiny piece of Fulgora's Eye that he'd gotten for Pete, this was the most expensive purchase he'd ever made for himself! However, with a few quiet, carefully chosen words of reassurance from Vincent, Aiden remembered that he was, in fact, wealthy. He could afford this suit hundreds of times over and then some! With Vincent's encouragement, Aiden went ahead and made the down payment purchase for his suit! Once measurements had been taken some time later and they were free to go, they went next door to the cordwainer. There Aiden got measured again; this time for boots to go specifically for his ballroom attire! This time, Aiden didn't hesitate to pay for his boots which Vincent felt proud of him for.
The lessons Vincent promised began just two days later. While Vincent didn't really care much for all the niceties and politeness of upper class society, he was still a part of it and therefore educated thus. During these lessons, Aiden began to learn the basics of gentlemanly ballroom etiquette. He'd be learning how to dance very soon but first Aiden would need to learn how to properly walk, stand, and even how to talk. While Vincent stressed the importance of these lessons, most of the time the two men were just laughing and enjoying each other's company. Vincent was having such a grand time with his friend that he was often smiling and full of spirit. Vincent suggested Aiden put to practice what he'd learned while they were out and about. Aiden remembered that this was just a part of the facade; the mask that must be put on for society. So, that's what he did. Following Vincent's example, he began to learn. He would gladly play the part. Aiden knew deep down that Vincent liked Aiden just as he was now... but a big part of him wanted to fit into Vincent's world more. He wanted to show Vincent that he was capable of being a part of ALL aspects of his life; not just on the ship.
When it came time for Aiden to learn to dance, Vincent knew that Charlotte would be the most logical choice to be Aiden's dance partner. When the young lady learned to dance a few years ago, it had been Vincent, himself, who was her dance partner as she learned the art. He knew she was a lovely dancer for her age; a talented one, at that. She'd also proven herself to be a patient teacher. Besides all that, Aiden and she got along well and clearly there was chemistry between them. Vincent knew that this would be a perfect opportunity for the two of them to get to know each other and spend time together. There was every reason for him to allow them to practice together! Yet, Vincent knew without a doubt that Charlotte would be all over Aiden...which was why when Aiden arrived for his first day of dance lessons it was not Charlotte there to greet him alongside Vincent....it was Abigail!
Abigail was happy to join Vincent in teaching Aiden how to dance! Of course, she knew the real reason he was asking her even if he didn't want to admit it, and the alternative would have been Bernadette. While Bernie excelled in many other things, Abigail knew just how skilled her sister was on the dance floor....and something told her Aiden would prefer to keep his toes intact.
And so, practice began! Aiden discovered that he liked dancing and the chemistry between the three of them was very pleasant and enjoyable. Abigail was fond of Aiden already and the more she learned and saw of him, the more she found him a pleasure to be around. He was a fun student who made the task of teaching him an enjoyable experience. When the cousins demonstrated to Aiden the various popular dances that he'd see at the ball, the young man was in awe. They appeared to move flawlessly to the music coming out of the phonograph. As it turned out, Abigail had a small passion for dance, and Vincent, while he didn't like to show off, was quite skilled as well. Despite the intricate dances he was shown, Aiden was told he'd be learning the easiest of the dances first: the waltz.
The days passed and things were starting to come together quickly! Aiden's confidence with the waltz was starting to build. Soon, he was guiding Abigail with less mistakes and even felt brave enough to add in a small flourish in his step! Not only was his dancing skills improving, his suit for the masquerade was coming along nicely.
On the topic of his suit one afternoon, Vincent pointed out that dancing in full formal attire was different than practicing in comfortable clothes. It would be heavier and warmer than what they were doing now. He mused that Aiden should be more dressed up while practicing to get used to it; much the way Vincent dressed when out as a member of high society. It got Aiden thinking that maybe it was time he finally got something a little nicer to wear after all.
Normally, these things took time to make so when Aiden went back to the tailor's the next day, he was not expecting to be able to walk out with a brand new outfit in hand. The tailor happened to have a complete set on display that he sold to Aiden at a discounted price. Apparently, it had been made for another customer some time ago who had changed their mind at the very last minute. Amazingly, the entire ensemble fit Aiden like a glove! There were only a couple quick adjustments needed for the pants but that was it!
Finally Aiden stepped up to the mirror. He almost didn't recognize himself! The young man staring back at him looked older and more mature. There was a growing confidence which showed in how he stood tall and smiled with approval.
The next time Aiden was due to meet Abigail and Vincent marked two weeks until the masquerade! While it also meant Damien was officially back in town as well, Aiden had other things on his mind. This was the day he would be arriving dressed like a gentleman; not some commoner who worked aboard a ship.
Aiden was feeling nervous! His hands kept fidgeting and tugging at his fitted blue waistcoat as he stepped off the lift. Just ahead of him was the open door that invitingly led into Vincent's office. What would Vincent think? Would he approve of him? Aiden peeked into the room and took a cursory glance around to see who was all here. His eyes appreciatively settled on the slender yet curvy shape standing by one of the bookshelves beside the tea station.
It was Vincent, of course! He hadn't realized he had company yet. He was standing in front of a small mirror up on one of the bookshelves and was actually humming softly to himself. Intent upon his task, he deftly pinned the last strands of hair into his updo. It was a more effeminate style than Aiden had ever seen on him. It wasn't just his hair but also the way he was dressed that gave him such an androgynous appearance. He was a little more dressed up and the way his corset and trousers flattered and hugged his figure? There was just something different about him today. Whatever it was, Aiden found it attractive.
Just as Vincent finished with his hair and gave a satisfied smile at his appearance there was a soft knock at the door. Ah, that had to be Aiden. He was right on time! As he turned to greet Aiden, he saw Aiden's smile which bemused him. And while he'd never admit it aloud, it made him feel shy. His mind tried to reason why Aiden would be smiling at him as if...as if he were the loveliest creature in the world.
No, his mind reasoned, that couldn't be right! And as if to prove him right, Aiden suddenly began to grin. That's right...he must be amused by his appearance! However, he was completely unaware that, in truth, Aiden was actually grinning at the sight of Vincent's deepening blush that had blossomed across his cheeks at the sight of his friend staring at him...
But now, Vincent was feeling awkward and second-guessing his decision to dress up. He nibbled his lower lip and glanced off to the side. As he reached up with one hand and toyed with his bangs, he said just loud enough for Aiden to hear, "I know, I know. I look silly."
"What? No, you don't!" Aiden chuckled as he stepped into the room. "I think the whole look is very flattering on you."
"You really think so? It's not too much?"
"I really think so. You look great!"
Vincent saw that sweet, reassuring smile and suddenly he felt much better as he found himself suddenly smiling as well. Once upon a time, he would have not believed it so quickly, if at all. But Aiden had a way about him that made him feel safe to be himself. And it seemed that was turning into confidence that was taking hold more firmly in Vincent's life. And though Vincent didn't realize it, he was finally starting to come into himself and blossom; something those closest to him 'had' started to notice.
As it turned out, Abigail had come down with a small cold and wouldn't be joining them today...but Vincent didn't want to cancel Aiden's lesson. After all, Vincent knew how to be led in a dance just as well as he could lead! So, when he offered himself as Aiden's dance partner, he was pleased with Aiden's enthusiastic response.
Once Vincent turned the phonograph on, he turned to face his friend and saw Aiden offering out his hand towards him with a grin. It was much like he'd done the night he'd asked Vincent to join him on their moonlit flight. Vincent grinned back and placed his hand in Aiden's before allowing himself to be guided to the middle of the room.
Aiden slid his hand around Vincent's waist and stepped close, his gaze shifting down to gaze into Vincent's as Vincent's hand came to sit upon his upper arm and gently took his hand. Then after what felt like several quiet, wonderful minutes of suspended time (but was really only a couple of breaths), Aiden began to lead on the next beat of melody that was playing for them.
Aiden had proven by now that he had a pretty good handle on the waltz. So after a couple of dances together, Vincent decided how to show him the first steps of another type of dance he'd demonstrated the first day: the quadrille!
A couple of hours had passed and Aiden was finally ready to give leading a real try! So after a quick break, the men got back to it! It was about halfway through the first dance when Aiden first accidentally treaded on Vincent's toes and bumped into him. At first, Aiden was apologetic, but Vincent laughed it off.
And as they continued to dance, he told Aiden about a few collisions on the dance floor that he'd witnessed. Vincent was no longer keeping an eye on Aiden's dance moves because he was too preoccupied talking and laughing all while still dancing! As natural as can be, Aiden still led Vincent around the small space while listening and tossing in his own laughter and commentary. They were no longer dancing the quadrille, exactly, but instead just dancing for fun while they interacted. In fact, they were so engrossed with each other, their dance, and the music that they were unaware that they were no longer alone.
As seconds turned to nearly a minute, Damien's composure was starting to crack. So this was why Vincent couldn't spend time with him earlier today! Of course, it was because of fucking Aiden! What the bloody Hell was going on? Finally deciding to just get their attention before he completely lost himself, Damien forced another smile upon his face and knocked loudly on the door.
"Damien! Is it three o'clock already?!" Vincent exclaimed before quickly glancing towards the clock. With a small chuckle he added, "Oh, you're early!" He gently detached himself from Aiden's embrace so he could go turn off the music. And as he moved, he glanced out the window and was made aware that it was suddenly getting dark outside as if it were going to pour any moment. And indeed, there was the gentle sound of thunder in the distance.
"Well, you said to just come in when I got here so here I am!"
"I meant at three, but it's fine. It looks like it's going to rain anyways."
It wasn't fine, Vincent felt, but he moved onto the next topic as he joined Aiden and Damien in the center of the room. Vincent realized how nicely Damien was dressed and he complimented him, "Well, don't you look extra sharp today? What's the occasion?"
Damien beamed as Vincent praised his outfit. He'd dressed up just for him for this very reason! He'd even let his hair grow out which he thought gave him a more roguish appearance. He felt handsome and confident; especially now that he knew Vincent approved (just as he already knew he would)!
"Well, thank you! I think I appear rather dashing."
Vincent gave a nod of approval then smiled and gestured over at Aiden. "Aiden's gotten a new outfit, too. Well, two. He's been practicing his dancing for the ball! Didn't you see? He's doing great! He's only just started learning a couple of weeks ago!"
At Vincent's proud grin and praise, Aiden felt himself blush deeply and smile bashfully. He glanced towards Vincent who stood beside him and nudged Aiden's arm with a chuckle. But across the way, Damien wasn't as pleased.
"Wait, wait, wait. The ball?" Damien wondered aloud condescendingly. "Since when is Aiden coming to the ball?"
"Since I invited him!" Vincent retorted more defensively than he'd intended. Damien blinked in surprise and even Aiden felt a little surprised...though also a bit pleased. Mysteriously, a shade of red appeared on Vincent's cheeks as he cleared his throat. He'd invited Aiden there so that he'd not dread the event so much. And...and he wanted him there. Aiden always made things better when he was there!
Unaware that he was still blushing, he quickly glanced up at Aiden then looked back at Damien before explaining a little timidly, "I just thought it would be fun, you know? I wanted to have my best friends with me." And suddenly there was a weight on Vincent's shoulders as Aiden daringly slid his arm over them and leaned towards him with a handsome smile.
"And it's going to be absolutely fantastic. I'm looking forward to it. And...thanks again for teaching me how to dance. These past couple weeks have been...wonderful. You're wonderful."
"Well, gosh! I've been enjoying your company, too. Practice is just a good excuse to see you! It...it HAS been wonderful."
And as Vincent and Aiden teased the boundaries of flirting, the realization of how good they looked side by side was more obvious than ever! Damien suddenly realized that they were even dressed to match in similar colors! It made them look even more like a couple! And with how had Vincent turned to look up at Aiden and seemed to lean into his touch? It took everything in Damien not to punch Aiden in his cocky, smiling face!
'...These past couple of weeks...' Aiden had said. What else had happened during this past month while he was gone?! Maybe he should have come home sooner, after all.
"So, tell us about your trip!" Vincent exclaimed as he was suddenly approaching Damien and tugged him further into the room towards the armchairs. "Would you like some tea? I was just thinking about making some! Aiden?" With both his friends acknowledging his offer, Vincent left Damien to sit and started up the kettle. Meanwhile, Aiden went to lean against the desk as he watched and listened silently.
Damien took his seat and groaned softly as he settled in. His eyes remained focused on Vincent (ignoring Aiden's existence as much as possible) and responded enthusiastically, "It was a lot of fun! I saw lots of family and some old friends..."
Damien began to elaborate on his visit, to which Aiden found a bit dull. However, Vincent seemed to know who Damien was talking about and was much more invested in this conversation. Even as Vincent finished serving their teas, Damien was still talking. It was as Damien's tea finally cooled enough for him to drink some that Aiden finally had a chance to speak.
"After this cup, I think I am going to let you two finish catching up and head out, myself," Aiden informed them. "When you decide when you want to take Leon's Claw up in the air, let me know."
"Mm, that's right. You and I need to decide on that!" Damien replied with a pleased grin to which Vincent smiled and nodded before sipping contently at his tea. Good, Damien thought to himself. Aiden was leaving! As soon as Aiden was gone, he'd get to the bottom of all this.
Aiden finished his tea fairly quickly, and it didn't take long before he reluctantly bid Vincent and Damien farewell. He'd be seeing Vincent the day after tomorrow for sure but that already felt like too far away. And there was something in the way Vincent hesitantly gave Aiden an umbrella to borrow and how he looked at him with a touch of longing that convinced Aiden that Vincent may, in fact, be feeling the exact same way.
Damien watched silently from where he leaned against the desk, arms rising and folding across his chest as the door finally closed behind Aiden. He watched as Vincent turned to face him with a smile. However, Vincent's smile immediately faded as he caught sight of Damien's slight frown and how his brows creased with irritation.
"What's-?" Vincent started but was cut off by Damien's abrupt, "What the fuck is going on?" Vincent drew in a deep breath and defensively responded, "What are you talking about exactly?"
"You know what I mean, Vincent!"
Vincent's lips parted but no words came out. He was flabbergasted! Where was all this coming from?! He really had no idea what Damien was so upset over so quickly! Yet as seconds passed and Vincent couldn't come up with an answer, Damien finally huffed and took a step away and ran his fingers through his hair frustratedly. Though a moment later he took a deep breath and glanced over his shoulders. He let out another sigh and asked Vincent, "I'm your best friend right?"
"Of course you are!"
"You know you can tell me anything."
"I know that."
"So, then what has he done to you?"
"What are you talking about?!"
"Aiden!" Damien placed his hands on Vincent's shoulders and squeezed tightly. Vincent winced and felt a headache take immediate siege as Aiden was being blamed yet again. "Come on, Vincent! This isn't you! I told you: you look silly when you dress like this. What's with the hair?"
Vincent felt his confidence start to sink as he glanced off to the side towards his mirror. Earlier, he'd felt pride in his appearance. He found he liked dressing more androgynously sometimes for personal reasons. Secretly, honestly... Vincent liked pretty things and had always wanted to dress more like this. It wasn't that he wanted to do it all the time but just on those rare occasions...but thanks to Damien, he was starting to question himself again and already wanted to unpin his hair. But then he remembered how Aiden had told him that it was flattering on him and that he looked great!
Remembering that, Vincent shifted his gaze up to look at Damien and placed his hands atop of his and pulled them off before stating a little sharply, "I'm trying something new. It's MY decision, Damien. No one makes that for me. No. One."
Drawing his hands back as if struck, Damien's brow furrowed as if hurt as Vincent walked past him with a sigh. Vincent placed his hands on his prized orrery and stared down at the planets as they rotated around. It was a moment later when Damien's voice appeared right behind him in his ear in a way that sent uncomfortable shivers down his spine.
"You're not the same anymore," Damien murmured. "It's like you're becoming a different person. I just miss my best friend. Is that such a bad thing?"
"No. It's-"
Vincent had turned around and found himself practically sandwiched between the orrery and Damien who was standing very, very close. Vincent wet his lips nervously and glanced off to the side uncomfortably.
"It's not a bad thing. I get it," Vincent relented as he maneuvered away towards his desk. Now feeling much less confident about himself, Vincent folded his arms over his abdomen and hunched slightly. This whole conversation had knocked the wind out of his sails.
Sensing Vincent's drop in mood, Damien reached out to touch his shoulder and explained, "It's just...not you. That's all. But I suppose I can get used to it. I just like good old Vincent, you know? I like how things used to be when it's just us...like now! It's okay, though. So..." And with that, Damien walked past Vincent towards the chair and went to plop down and folded his arms across his chest as he demanded, "...so, what's been going on with you this past month? What brought you to giving 'dancing' lessons?"
Vincent took a deep breath and then let it out and forced a smile on his face. He may as well try to keep the mood light. However, he decided to tread a little more carefully as he shrugged and went to the mirror across the way. He began to unpin the pins in his hair as he explained, "It's not just me. Abby's been helping as his dance partner but she's got a cold so I just stepped in for today."
"Oh! Well why didn't you say SHE was his dance partner?"
And though Vincent's back was turned and he couldn't see it, he could hear and feel Damien's demeanor easing down and becoming less tense. Thank God! He replied, "Because I didn't think it mattered? Anyway, I invited him to come to the ball because I thought it would be fun to have him there. Besides, there will be people he knows and it's a good opportunity. Plus, I was bored! You took TWO extra weeks to come back!"
"Yeah, but it was worth it. At least I had fun! I'm back now. That's what matters and things can go back to as they should be! Tell you what, why don't I come help out with Aiden's lessons? It would be fun! It would be easier to practice with another couple and you and I can dance together! How's that sound? We can practice for the ball!"
Vincent unwound his hair and let it fall across his shoulders; his hair falling forward across his brow and he stared at himself unhappily. And as he did, Damien suddenly appeared behind him, blocking his light and placing his hands around Vincent's upper arms. Vincent glanced off to the side though he felt Damien looming over him and pressing right up against his back and making him shrink and feel very small. Damien's eyes pierced the side of his head and his fingers dug in just the tiniest bit into his arms as he asked, "Don't you think that's a grand idea?"
"I do!" Vincent quickly lied as he plastered a smile on his face and glanced up at him up over his shoulder. Though, honestly, he wanted to crawl and hide for a while. While Damien was right that Aiden could practice better with another couple present for the quadrille, he didn't want to put them together right now. It seemed 4 weeks apart hadn't helped matters at all. "But he's already gotten so good that he won't need much more practice, I think. But if we do, I'll definitely be letting you know first."
Quickly, Vincent turned in place and pushed his long hair over his shoulder, "I'm tired of all this ball talk! Let's decide when we want to go flying!" He hoped Damien would allow himself to be distracted with plans and leave the rest of it alone. He just wanted to enjoy the rest of the day. And thankfully it seemed he was in luck!
Damien grinned and went to take his seat again all while going on a tangent about how eager he was for that. For now, it was best to let Damien enjoy that while he, Vincent, came down from whatever the fuck that argument had been about.
Vincent still wasn't sure what the core of Damien's actual problem was. It always felt like he was running in circles and never directly clarifying what upset him so much. Sometimes, Vincent wondered if even Damien knew. But it was as they parted ways much later in the evening, hours after the whole incident had even happened...that Damien finally started to hint what was really wrong.
"Tell me that you're not going to fall for Aiden."
"That's preposterous! Ha! What in the Hell has you thinking I'm going to fall for Aiden?!"
Vincent actually laughed at the idea! He shook his head as he leaned against the door jamb and folded his arms over his chest. And, if Damien was being honest with himself, Vincent sure did look surprised by this idea. Damien was standing before him in the hallway, peering back at Vincent with slightly narrowed eyes. He didn't want to go until he got that promise.
"Just....promise me you won't!"
"Pfft. Now you're just being ridiculous! Aiden? And 'me?' We're just friends! And crewmates...like you and me. Nothing's going to change, okay? Besides, I am absolutely sure Aiden doesn't see me as anything like that. Don't be a worry wart! You'll see! As soon as this damned masquerade is over with and we're back in the air, everything will be back to normal as it should be."
Vincent smirked and pushed on Damien's shoulder to nudge him to go home. The sooner Damien was gone, the sooner he could lock up and depart, himself. Thankfully, they were heading in opposite directions so he could finally get some peace and quiet.
It took a long moment, but Damien finally gave a satisfied nod and chuckle before responding, "I'm not a worry wart! Just call me a concerned best friend. I care about you. You know that."
"I do know. Be off with you! Get some rest! I'll see you in two days. Five o'clock at Leon's Claw. I'll make sure to get everything arranged ahead of time."
"See you then!"
And as soon as Damien's back was turned, Vincent ducked back into his office and slumped back against the door. Why the Hell was Damien so worried? Sure, Damien was never a person who enjoyed change but who ever truly did? Usually, the two worked very well together and got on well enough. They just needed to work through these few rough patches!
And besides, he was certain that whatever had Damien paranoid would soon pass because sooner or later he'd see that there was only friendship between Aiden and Vincent. It was absurd to think otherwise!
Absolutely...absurd.
---
NEXT PART:
www.flickr.com/photos/153660805@N05/53826223464/in/datepo...
To select another chapter (or even start from the beginning), here's the album link:
www.flickr.com/photos/153660805@N05/albums/72157717075565127
***Please note this is a BOY LOVE (LGBTQ+) series. It is a slow burn and is rated YOUNG ADULT!***
Special thank you to my husband Vin (Be My Mannequin? Pose Store) for collaborating with me on this series and co-starring as The Captain!
DISCORD SERVER: That's right! The Captain and the Engineer has a Discord Server! If you would like to join and chat with other crewmates and see what's new and happening before it gets posted to Flickr, click the link!
***NEW!!!!***
The Captain and the Engineer now has a FACEBOOK PAGE! Please come Like, Follow, and join the crew! Thank you so much for all your support!
FACEBOOK PAGE:
Dome, Chapel of St Joseph, patron of Jodar. Present form 1865-7, image 1946, Metal grille and gate 1993.
Church of Our Lady of the Assumption, Jódar.
This church was built on the primitive Mosque, documented by the Arab geographer Al-Himyari, who mentions that it had "three naves supported by marble columns".
Its primitive dedication was that of Santa María, not knowing what the primitive building was like, only that the High Altar was oriented to the west and its main door to the north, next to the so-called "Fountain of the Place". The first documentary data on the works of the current temple date back to the year 1547, bringing the stone from the Bedmar quarry. In 1569 Master Domingo de Uriarte worked there. From 1582 to 1589 the work was in charge of Juan Vizcaíno. In 1591 the brothers Gaspar and Francisco de Aranda are mentioned as builders and master stonemasons, building the central nave with its six side chapels with coffered vaults, as was the custom of Vandelvira, who was the supervisor of the works of the temples of the Diocese. The entire built complex is in the Renaissance-purist style.
In 1613 the construction of the Tower began, according to the layout of Juan de Aranda y Salazar with a baroque style. In it, three coats of arms belonging to the Bishops are carved in stone: Sancho Dávila, Cardinal Moscoso and Fernando Andrade, the Masters Francisco de Zamora, Alonso Galán, Andrés and Diego Guerrero intervening in the work, being completed in 1661 by Eufrasio López de Rojas, finding inside a shield of Sancho Dávila. One of its four bells is from 1794.
Inside the church.
In 1729 the head or Main Chapel was repaired by Juan de Consuegra. From 1771 to 1780 the current transept, Capilla Mayor and dome of the Evangelists were built in neoclassical style with rococo details on the dome that was built by Pedro Fernández, Manuel and Juan Armenteros. In 1799 the pulpits and stands were placed, beginning the construction of the Main Facade in neoclassical style by Manuel Caballero who finished it, together with the choir in 1801.
According to some historians, the façade is one of the best in the province due to its graceful proportions. In 1864 the Chapels of Expiration and Baptism were built. In 1877 the construction work of the Chapel of San José, directed by the architect Pedro Pascual Samaniego, with an elegant better half, which is decorated with interesting frescoes from 1915, was completed.
From 1989 to 1992 the temple underwent a profound restoration adding elements that enhance its interior even more, such as several altarpieces in Macael marble and stone, the magnificent Grille and stalls of the Chapel of San José, lighting, etc.
Description
Inside there are valuable works of art such as the Neo-Renaissance style High Altarpiece by Sevillian Carlos Bravo Nogales, also the author of its imagery. Images such as Jesús Yacente by Sebastián Santos Rojas, considered one of the best image makers of the 20th century. In general, all its Holy Week Imagery by famous image makers stands out, as well as the Altarpieces of San José and Ntra. Señora de los Dolores.
The Church preserves interesting paintings from the 16th, 17th and 18th centuries, Images from the 16th to the 18th and some pieces of silver jewelry from the 16th to the 19th, highlighting the Processional Custody of 1669 and the embroidery of some ornaments. The Church preserves a Parish Museum with interesting pieces of goldsmithing from the 16th century and embroidery, with suits from the 17th and 18th centuries.
Jodar
This beautiful village, surrounded by olive groves, is situated at the foot of the Sierra Magina Mountains, with vast extensions of olive trees on one side, and mountains on the other. The village, the most populated in the Park, spreads over a hill under the vigilance of a beautiful castle, which is also part of the Historic Artistic site. It also boasts a magnificent Parish Church.
Its municipal boundaries lie within the Sierra Magina Natural Park, a part of the Subbetic region, which offers beautiful and spectacular views. With regard to vegetation, Holm and Gall oaks are frequent, as well as pine trees and salgareños. Its rich and varied wildlife is also important.
Part of the Alto Guadalquivir Natural Space, an important wetland of great environmental importance, also lies within its district.
History
During the al-Andalus period it was called Galdur y Xauda. Its castle is among the oldest in the province, as it has been documented since the year 860. In the 10th century, the Arab governor Jair Aben Xaquir, declared it independent and joined the rebellious Omar Ben Hafsun, later to betray him. One of Omar Ben Hafsun"s deputies beheaded him and sent his head to Cordoba.
The Christian conquest was carried out by Sancho Martí-nez de la Torre in 1231, by order of King Fernando III, as a starting point in the battle for Ubeda.
In 1485, Diaz Sanchez de Carvajal founded an estate over Jodar, with the approval of the Catholic Kings, until the abolition of estate privileges in the 19th century.
À l’honneur les orgues Limonaire qui ont su séduire par l’intermédiaire des forains, des cafés et des bals jusqu’en 1935. Après la liquidation de la manufacture, l’activité de réparation et la fabrication des « musiques perforées » est reprise par d’anciens collaborateurs salariés ou par des sous-traitants. Parmi ces derniers, le plus connu est la manufacture Poirot Frères de Mirecourt qui est le véritable successeur de Limonaire. La facture d’orgues de foire de Georges Poirot ferme définitivement son atelier en 1954 baissant le rideau sur l’activité dans la ville.
1909, Harde and Short.
Terracotta by the Atlantic Terra Cotta Company
style: Historicist Skyscraper (New York Architecture Images website)
More photos I've taken of this building: www.flickr.com/search/?q=alwyn+court&w=15969227%40N04...
www.nyc-architecture.com/MID/MID093.htm
"Its façade is considered the most ornate in the entire city... Gathering inspiration from the style of Francois I, a 16th Century French Renaissance mode of design that re-interpreted traditional French-Gothic forms using new Italian renaissance ornament..." - Mary K. Fons cooperator.com/articles/1217/1/Alwyn-Court/Page1.html
more info: www.cityrealty.com/nyc/manhattan/the-alwyn-court-180-west...
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
PGB Photographer & Creative - © Philip Romeyn - Phillostar Gone Ballistic 2021 - Photo may not be edited from its original form. Commercial use is prohibited without contacting me.
Form and function. Easy to use, a degree of theft protection (must have 6mm allen wrench to open on the other side) and a lot of sexy. All bits hand made in the shop.
This image from the Webb telescope shows N79, a massive star-forming region within the Large Magellanic Cloud (a satellite galaxy of the Milky Way). At mid-infrared wavelengths, Webb reveals glowing gas and dust deep within the clouds, as well as embedded baby stars.
N79 produces stars at a furious rate, much faster than star-forming regions found in our own galaxy. In fact, N79’s chemical composition is similar to those from the early universe, when star formation was at its peak.
Here, those vivid rays resembling sunlight are actually diffraction spikes. Most noticeable for bright, compact objects, diffraction spikes are somewhat like a telescope’s “signature.” The eight-point pattern is the result of the telescope’s hexagonal mirror design, combined with its secondary mirror struts. Meanwhile, NASA’s Hubble Space Telescope produces a four-pointed diffraction spike pattern due to its circular mirror.
Learn more: esawebb.org/images/potm2401a/
Credit: ESA/Webb, NASA & CSA, O. Nayak, M. Meixner
[Image description: A bright young star, located in the upper left quadrant, shines through layers of wispy white and blue clouds on a dark background. The star is surrounded by thick orange spikes in an eight-pointed pattern, overlaid across the majority of the frame. A patch of greenish-yellow clouds appears in the top right area of the image. There are a couple other bright spots seen as glowing yellow dots among the clouds, as well as another bright star with smaller blue diffraction spikes in the bottom right corner.]
Aluminium forms in natural and polished . Gelato vendor and Donna Marcus's civic sculptural installation 'Steam'
Wednesday Markets
Brisbane Square
light and shadow of the Chinese character 愛 meaning love in both Chinese and Japanese....
Sorry that the projection to the walls is reversed...
I like the Effect of Yin - Yang created by the two different walls of the corner...
Thanks for the comments guys...
These three rollers are in the fender forming machine of the last photo. They arch the flat strip of stainless steel, break the lip for the rolled edge, and roll the lip.
Il est branché sur l’arborescence non-rationnelle du divin et sa relation avec le rationnel. Au Père Lachaise: l’âme éclairée s’assoit sur sa fierté😤 en imaginant des figures de lumière plombées 😓par la conscience. Une expérience numineuse
comme un indice qu'il y a plus de pouvoirs dans la psyché inconsciente que dans l'ego conscient. La volonté dérive des profondeurs numineuses de la psyché...😍 L’aptitude humaine au SONGE est mobile, suspendue à l’axe qui relie Polaris ( étoile du Nord) et la Terre . Le fil axial possède cette mémoire akashique ou Éther, ils forment les éléments de cette corde lumineuse ou mieux encore NUMINEUSE. L’akasha-Ether est aussi appelé Plérome dans la gnostique car il est perçu comme une bulle à percer pour voir , apercevoir ou percevoir. Fine couches antimatière où fil dont les déséquilibres se compensent pour dessiner une forme harmonieuse. Il y a depuis 2020 années une dégénérescence de la pure intellectualité, le moyen âge marque la fin de cette vision. La science moderne nous aurait libéré du péché et de ce mal, c’est à la Science Moderne qu’appartient la gloire et la puissance pour les siècles des siècles. Que la paix scientifique soit toujours avec vous et les laboratoires pharmaceutique ou les compagnies du pétrole. L’énergie gratuite est un péché grave et appartient à l’Arbre de Vie, son accès est gardé par un ange au sabre de feu, il ne paye jamais sa facture d’électricité car il la produit par la force de sa pensée.
Je suis conscient de l’aspect subversif d’une évocation du programme VRIL qui pourtant a bel et bien servi au Russes et sûrement aux américains. Les Indiens et les chinois ont préservé certaines pratiques qui pourraient leur permettre de retrouver cette énergie spirituelle et le mental pour accéder à une science évoluée.
Comment taire ?
Commentaires ?
Ce texte est à lire avec circonspection. Il renvoie à tellement de choses!
Il cherche la Lumière d’une relation entre spiritualité et science avancée.
L'indiscible contient une force difficile à définir..Alors, par quelle petite faille pourrait-on écrire l’histoire de l’esclavagisme ?
Les trois Mondes s’achèvent à l’âge de Fer. Un savoir-faire du bien est-il vraiment disponible dans l’histoire officielle ? Il sera qualifié de complotiste du mal pour le ridiculiser ?
Le texte passe pour entre ouvrir cette antre qui bouleversera la vie?
Il faudra réfléchir! On peut être choqué de la partie concernant les liens des allemands avec le sanskrit et le sumérien. Les mots du III Reich heurtent l’esprit des résistants français. Ils étaient d’ailleurs moins nombreux que dans l’histoire officielle. Celle du pétrole est encore à écrire. Les énergies payantes à l’origine des trois guerres mondiales aussi ? Y compris la troisième et actuelle guerre Mondiale ?
Une recherche consiste à faire jaillir l’idée d’une spiritualité reliée à la science et très très ancienne. Probablement détruite dès l’arrivée de l’Arche d’Alliance en terre palestinienne. Le Vatican est un gros mensonge sur la réalité de Jésus et Jean. Il faut relire l’apocalypse comme Carl Jung pour retrouver les liens avec l’hindouisme en passant par le mithraïsme. Mais??? La version officielle domine donc la circonspection est elle aussi dans la version officielle.
Science et spiritualité ne fonctionne plus ensemble depuis longtemps. L’Islam avait tenté un retour aux sources mais la colonisation a favorisé exclusivement un islam dogmatique et archaïque : le wahhabisme. Le Vatican gère encore.... mais plus pour longtemps ?
Ah! Vient- on de me souffler:" une rencontre"....
En effet le Vatican aurait accueilli son dernier Pape!
La science et la spiritualité ne font plus corps depuis l’an défini comme 0000 par le pape Grégoire. En 2020 les scientifiques recherchent à prouver que l'âme est matière ...
Ce commentaire doit donc être modifié pour mieux expliquer les liens entre les cultures, en évitant toute apologie du nazisme même pire, en expliquant mieux comment cette horreur est arrivée et peut-être vit encore en Iran ou en Libye mais sûrement aussi ailleurs afin de contrôler bien les humains ?
Le complotiste est celui qui vit dans cette théorie et le journaliste salarié par les grandes entreprises lui diffuse et ridiculise cette idée. Et si on était drogué à l’idée d’être des démocraties ? Et si on était ni égaux, ni libres et peut-être pas fraternels avec les 5 milliards de pauvres ? Et si ce discours était celui des anciens anarchistes ? Complotiste ?
René Guenon a semble-t-il voyagé dans les 3 mondes ou les trois âges décrit dans les textes Brahmaniques anciens mais aussi dans l’Apocalypse de Jean ou le Livre d’Enoch et dans d’autres comme les restes du Livre des Morts égyptiens.
Je sais bien que j’ouvre ici une conversation interdite car l'histoire officielle est un sanctuaire qui ne tolère aucun exégète, il sera automatiquement classé de "perché" ou "complotiste" .
Nous sommes unis vers l’univers, il faudra percer sa bulle étanche, persévérer, percez et vous verrez de nombreuses galaxies, étoiles et planètes aux mystères profonds. Il suffit de regarder notre voisine Orion? Aurions-nous des cousins à l’air lointain assis sur des coussins d’air irrespirable ? La beauté des étoiles d’Orion nous semble si familière, on dirait un hameau à coté de notre demeure la Terre. Mais d'où venons-nous et dans quelle étagère? L’état gère sa matière et cherche sa genèse. Qui est le créateur de ce monde ? D'où viennent tous ces éléments, "Qui est l'artiste de cet univers mystérieux ?
Les archives akashiques sont collectivement considérées comme un ensemble de connaissances mystiques codées dans l'énergie de l'Éther, c'est-à-dire sur un plan d'existence non physique. L'Akasha peut également être compris comme le "néant" sous-jacent d'où découle TOUTE CHOSE. Les causes qui changent, le "néant" ou "l'espace" restent et gardent une trace de tout ce qui s'est passé en son sein. Il existe trois états de conscience que nous traversons tous chaque jour : notre sommeil, nos rêves et notre éveil. Mais il y a aussi un état de conscience appelé "conscience cosmique", qui se situe au-delà du monde physique et qui est en fait un registre de toute l'histoire de l'univers.Les archives akashiques existent depuis et même avant le début de la Création. Tout comme nous avons diverses bibliothèques spécialisées (par exemple, médicales, juridiques), il existerait divers enregistrements akashiques.
Dans la cosmologie du Surat Shabda Yoga, les archives akashiques seraient situées dans le plan causal du Trikuti. Dans la mythologie indienne, "Chitragupta" mentionne comme main secourable de l'AKASHA, qui conserve tous les enregistrements de nos actions karmiques de toute notre vie. Lorsque nous quittons notre corps pour la prochaine naissance, avant que nous ne soyons présentés devant cette conscience akashique, la lumière et "Chritragupta" montrent toutes les actions de notre vie et nous promettons à nous même que nous ne ferons plus de mauvais karmas et lorsque nous reprenons la naissance humaine, nous oublions notre promesse et agissons selon notre souhait. La mythologie indienne dit aussi que "Narada" avait aussi accès à une connaissance essentielle qui est à la base de l'ordre cosmique divin : les anciens Védas indiens et la langue sanskrite elle-même ont été extraits de l'Akasha.L'affirmation selon laquelle en Égypte, ceux qui pouvaient lire l'Akasha étaient tenus en haute estime et conseillaient les pharaons sur les activités quotidiennes et l'interprétation des rêves. Les Phéniciens et les Babyloniens croyaient qu'il existait un registre céleste tenu par le Créateur sur tout ce qui se passait sur terre. Dans les anciennes écritures juives, de nombreux passages parlent d'un registre tenu sur la vie de chacun. Dans l'Islam, on croit qu'il y a le Kiraman-Katibin, les deux anges qui enregistrent tout ce qui est bon ou mauvais, chaque mot, pensée ou action de chaque personne. En théosophie et en anthroposophie, les archives akashiques sont un recueil de tous les événements, pensées, mots, émotions et intentions de l'homme qui se sont produits dans le passé, le présent ou le futur. Les théosophes pensent qu'ils sont codés dans un plan d'existence non physique connu sous le nom de plan éthérique. Les archives akashiques, ou "le livre de la vie", peuvent être assimilées au système de superordinateur de l'univers. C'est ce système qui agit comme le dépôt central de toutes les informations pour chaque individu ayant vécu sur la terre.Quelque chose de similaire est mentionné dans la Bible appelée "Le Livre de la Vie" qui se réfère aux enregistrements de l'Akasha dans l'Ancien Testament (Psaume 69:28) et le Nouveau Testament (Philippiens 4:3, Apocalypse 3:5, 13:8, 17:8, 20:12, 20:15 et Apocalypse 21:27) "Rien d'impur n'y entrera jamais, ni personne ne fera ce qui est honteux ou trompeur, mais seulement ceux dont les noms sont écrits dans le livre de vie de l'Agneau.") qui a enregistré tous les événements de la vie de chacun (des références à l'enregistrement de la vie des gens apparaissent dans les livres de l'Exode, des Psaumes, des Philippiens et des Révélations). Les profonds mystères du Créateur et de sa Création seront compris par des recherches collectives en direction de l'Univers tout entier.
Le corps conscient de conscience infinie est la "Force de l'Univers" dans la physique dynamique quantique de l’Ether (c'est-à-dire Dieu pour les esprits simples ou Le Plérome pour les gnostiques). Nikola Tesla, un célèbre scientifique du XIXe siècle et inventeur spolié .Ce cosmos est un réseau neuronal topologique semblable à celui de l'esprit, basé sur le principe de la tenségrité et dans lequel une conscience semblable à celle de l'âme agit comme une auto-réalisation ou un auto-actualisation par le biais du comportement du "code". Ce "code" est enregistré en termes de fréquence dans les éléments de l'éther de l'univers et nous sommes les activateurs de ce "code" selon nos schémas de pensée. Une unité de Planck a adopté toutes les informations de tous les protons et la fluctuation de ces unités de Planck crée le réseau d'informations qui circulent dans l'univers par le biais du mécanisme de rétroaction.La géométrie effrayante de l'énergie de l'éther est la géométrie du nonaèdre (O9). Le début du cycle cosmique, est généré par la géométrie du tétraèdre (O4), en raison de l'épuisement de la conscience humaine, de l'âme à la conscience du corps.
Les archives akashiques originales de l'univers, encastrées dans le trou blanc, se présentent sous la forme d'une géométrie Lotus sacré.
L’histoire de la Genèse, est, en fait, très récente lorsque comparée à l’échelle de la réalité, alors comment peut-elle être la description de la création? Le poème épique, "Samarangana Sutradhara", fait référence à la construction de machines volantes étonnantes.....Le corps du Vimana doit être solide et durable, comme un grand oiseau volant de matière légère. A l'intérieur, il faut mettre le moteur au mercure avec son appareil de chauffage au fer sous le moteur.
Grâce à la puissance latente du mercure, qui met en mouvement le tourbillon de conduite, un homme assis à l'intérieur peut parcourir une grande distance dans le ciel.
Les mouvements du Vimana sont tels qu'il peut monter verticalement, descendre verticalement ou se déplacer en biais vers l'avant et vers l'arrière. Avec l'aide de machines, les êtres humains peuvent voler dans l'air et les êtres célestes peuvent descendre sur Terre. » Les savants orientaux allemands et les occultistes des sociétés Thulé et Vril considéraient ces mythes anciens comme très importants, et pendant l'accalmie entre la Première et la Seconde Guerre mondiale, des efforts diligents ont été déployés pour trouver la source de cette énergie légendaire et l'exploiter comme une réalité technologique viable.
La maîtrise d'une force occulte telle que 'Vril' n'assurerait pas seulement la domination technique allemande - elle libérerait en fin de compte l'Allemagne de toute co-dépendance paralysante sur les cartels pétroliers internationaux dominés par les conquérants de l'Allemagne - les Etats-Unis et la Grande-Bretagne. Chut!!!! Faut pas croire ça, c’est anti-rationnel au possible! Même si le Comte d’Alveydre ou René Guénon parlent sérieusement du trou noir qu’ils appellent l’Agartha, c’est pas sûr, même si l’astronaute française
Claudie H a vu un trou blanc bizarre au-dessus du pole Nord. Elle est déclarée officiellement dépressive …
Die Glocke (la cloche en français) est le nom de code d’un projet top secret qui a été développé par les nazis durant la Seconde Guerre mondiale dans la lignée des Wunderwaffen ( armes technologiques avancées) . En fait, ce thème appartient à la mythologie qui entoure les activités de certaines officines nazies telles que l’Ahnenerbe et qui ont alimenté tant les fantasmes des amateurs d’ésotérisme que l’imagination des auteurs de science-fiction et d’uchronie. La mystérieuse " cloche nazie " aurait permis au Troisième Reich de visiter la Lune, Mars et même des systèmes stellaires éloignés en utilisant un système de propulsion inexplicable et défiant la gravité. Hess trouvait énervant de regarder les yeux de Maria Orsic ,la voir se reculer et ne montrant que les blancs, et de voir son effondrement en arrière dans sa chaise, bouche bée. Cependant Sebottendorff sourit de satisfaction dès que la voix de Maître Eckart a commencé à sortir du milieu de la pièce.Eckart a annoncé qu’il a été obligé de laisser la voix de quelqu’un d’autre venir à travers lui, avec un message important.
Une voix étrange s’est alors identifié elle-même comme « le Sumi,la voix des habitants d’un monde lointain, qui tourne autour de l’étoile Aldébaran dans la constellation que vous appelez le Taureau ». Lorsque le soleil d'Aldébaran, qui se trouve à environ 68 années-lumière de notre terre, a commencé à s'étendre il y a environ 500 millions d'années pour devenir progressivement un soleil géant rougeâtre, la super-civilisation aldébarienne des "humains dieux blancs" aura été contrainte de prendre des mesures efficaces pour la survie de leur race. Une technologie inimaginablement avancée pour nous aujourd'hui aura pu surmonter les difficultés. D'une part, en déplaçant les planètes habitables vers une autre orbite - ce qui a permis de maintenir des conditions de vie supportables - et d'autre part, en colonisant des planètes habitables dans d'autres systèmes solaires - ce qui est devenu possible grâce à la construction d'énormes vaisseaux spatiaux.
Lors d'expéditions d'exploration il y a environ 500 millions d'années, les Aldébariens ont probablement débarqué sur la Terre cambrienne,
alors encore primitive, à une époque où les océans et autres eaux primitives présentaient encore une vie très primitive.
Le nom SUMI, ÉTÉ ( hum ! en anglais, allemand Summer c’est aussi bien sumérien que été) La preuve? Les Aldébariens appellent leur soleil Sumi et leur empire SUMERAN. Les Sumériens et les premiers Allemands pourraient très bien avoir été des descendants directs des "Aldébains" - ce qui nous donne un aperçu de la signification profonde de l'"idéologie raciale" de la société de Thulé : Seuls ceux qui se trouvent au niveau de développement élevé des Aldébaran peuvent être leurs dignes partenaires, des partenaires dans la construction d'une haute civilisation interstellaire complète pour le Nouvel Âge - qui comprend notamment la capacité intellectuelle de saisir le sens de la vie éternelle et l'imbrication de ce monde et du prochain, la capacité de penser et de ressentir spirituellement plutôt que matériellement. C'est la reconnaissance de la force supercosmique et de la responsabilité de l'être humain.
Y a t’il encore un lecteur? C’est compliqué tout ça! On fait certainement pas l’apologie des nazis, mais essayons de comprendre pourquoi Carl Jung, Nikolas Tesla ont étudié le sanskrit, les hiéroglyphes égyptiens et la langue runique supposée être du vieil allemand. C’est dans l’histoire de Ram qu’on peut trouver un lien. Ram est parti des plaines européennes pour s’installer au Tibet. Il a fondé le royaume de Ram ( bélier) qui est ensuite devenu royaume de Lam ( agneau). Il y avait donc un lien entre les Sumériens ( I Ram et Iran) et les aryens. Peut-être que la théories des aryens est inversée, les Indiens seraient des descendants de Ram? Lisez René Guénon « Le Roi du monde », il raconte cela avec en plus la théorie du trou noir expliquée en Agartha.
A couple of magnificent thunderclouds popped up this evening beyond the lake in Rusk County. They caught the last rays of the sun and lit up the sky. This chronicles the development of one of these storms.
(EN) Sand shrimpgoby - (FR) Gobie féroce
Ctenogobiops feroculus clear eyes form, Moorea, French Polynesia
L'abbaye Saint-Guénolé de Landévennec est une abbaye située à Landévennec, commune de la presqu’île de Crozon en Cornouaille.
Elle est réputée avoir été fondée par saint Guénolé, personnage religieux qui aurait vécu à la fin du 5ème siècle, ce qui en fait une des plus anciennes et plus importantes de Bretagne. L'historien Arthur de La Borderie la qualifie de « Cœur de la Bretagne ».
Fitted to this Porsche Panamera is our Rotary Formed RF2s shown in Matte Black. The 22x9, 22x10.5 is an optimized diameter and width for the Panamera, perfectly fitted with a staggered concave appearance.
Flow Formed V810 Gunmetal 19" | BMW F82 M4 Mineral Grey
Front 19x10 ET25 275/35/19
Rear 19x11 ET35 305/30/19
Available Now!
Call 1 - 866 - 364 - 8073
sales@velocitymotoring.com
A statue of Joseph Priestley in Chamberlain Square outside Birmingham Central Library, the largest non-national library in Europe, designed by John Madin, its inverted ziggurat form is a powerful example of the Brutalist style.
A new library has been built in Centenary Square and this building is now being demolished as part of the redevelopment of Paradise Circus.
This photo forms part of a project about everyday South Africans and their bicycles.
Support this project and pre-order your copy of the book - Bicycle Portraits by Day One
Jo Rawson
Government ave., Company's Gardens, Cape Town, Western Cape, South Africa
2010 / 08 / 27 19:38
'I cycle because I love it and find it very liberating. It is a nice speed to see the city and it is so convenient. It is so much quicker with my bike than it is to sit in the car, and it is nice to interact with the city and the people like that. Everyone has been so friendly - it is so nice. I haven't been doing it long, not long at all - I only got this bike yesterday, haha. I look like I'm an expert hey? No, I've always wanted a bike, I've always had a mountain bike, but it is not a city bike - so now I have my city bike, I've always wanted one with a basket in the front and a little clip thing at the back - so I can carry my stuff. The bike is a belated birthday present from my fiancé. It is a Peogeot frame from france, it even says made in France. He looked and looked and looked and it was about three months late. He is big into cycling, our little 63m² flat has about flat has got four bikes in it... and one in the storeroom - so that is five bikes! I rode it all day and just now I went to Yoga. It is somehow so much safer than walking because you are moving a bit faster. It is nice to just have a bike to pick up and go around in the city. We've had quite a few incidents here whilst walking. The bike is very liberating and agile, that is probably the two words it makes me think about.'
Em 20 anos de existência, o Programa Nacional de Educação na Reforma Agrária (Pronera) formou 187 mil acampados e assentados da Reforma Agrária. No mês passado, aconteceu a formatura de mais 44 alunos que fizeram o curso de medicina veterinária na Universidade de Pelotas (RS).
Vieira e Ritieli dos Santos, oradores da turma, lembraram o quanto foi árdua a caminhada até chegar à formatura. “Nós resistimos aos olhares de repúdio, às piadas por sermos pobres e sem terra, às críticas ao método de ingresso. Mas saímos preparados para avaliar nosso paciente e contribuir com a nossa base enquanto médico veterinário e militante da classe trabalhadora”, ressaltaram.
O curso especial de Medicina Veterinária começou a ser pensado em 2005 pelo MST, quando foi encaminhado ao Pronera, um projeto para capacitação de jovens na área. Em 2007, 60 trabalhadores ingressariam na primeira turma, porém, o Ministério Público de Pelotas entrou com ação civil contra a realização do curso. As aulas iniciaram em 2011, após parecer favorável do Superior Tribunal de Justiça ao Instituto Nacional de Colonização e Reforma Agrária.
Österreich / Kärnten / Nationalpark Hohe Tauern - Geotrail Tauernfenster
The High Tauern (pl.; German: Hohe Tauern, Italian: Alti Tauri) are a mountain range on the main chain of the Central Eastern Alps, comprising the highest peaks east of the Brenner Pass. The crest forms the southern border of the Austrian states of Salzburg, Carinthia and East Tyrol, with a small part in the southwest belongs to the Italian province of South Tyrol. The range includes Austria's highest mountain, the Grossglockner at 3,798 metres (12,461 ft) above the Adriatic.
In the east, the range is adjoined by the Lower Tauern. For the etymology of the name, see Tauern.
Geography
According to the Alpine Club classification of the Eastern Alps, the range is bounded by the Salzach valley to the north (separating it from the Kitzbühel Alps), the Mur valley and the Murtörl Pass to the east (separating it from the Lower Tauern), the Drava valley to the south (separating it from the Southern Limestone Alps), and the Birnlücke Pass to the west (separating it from the Zillertal Alps).
Its most important subgroups along the Alpine crest are (from West to East):
Venediger Group (including Grossvenediger, 3,666 metres (12,028 ft), and Lasörling, 3,098 metres (10,164 ft))
Granatspitze Group (Großer Muntanitz, 3,232 metres (10,604 ft), and Granatspitze, 3,086 metres (10,125 ft))
Glockner Group (Grossglockner, 3,798 metres (12,461 ft))
Goldberg Group (Hoher Sonnblick, 3,106 metres (10,190 ft))
Ankogel Group (Hochalmspitze, 3,360 metres (11,020 ft), Ankogel, 3,246 metres (10,650 ft)) and Reisseck Group (Reisseck, 2,965 metres (9,728 ft))
The eastern end of the High Tauern is formed by the Hafner massif of the Ankogel Group, which includes the easternmost three-thousander peaks in the Alpine chain.
Further parts of the High Tauern south of the main crest of the Alps are (from West to East):
Rieserferner Group (Hochgall, 3,436 metres (11,273 ft))
Villgraten Mountains (Weiße Spitze, 2,962 metres (9,718 ft))
Schober Group (including the Petzeck, 3,283 metres (10,771 ft) and Hochschober, 3,240 metres (10,630 ft))
Kreuzeck Group (Mölltaler Polinik, 2,784 metres (9,134 ft))
High Tauern National Park
Along 100 kilometres (62 mi) of the main chain stretches the High Tauern National Park (Nationalpark Hohe Tauern), to which the Austrian Alpine Club as freeholder and the three states of Carinthia, Salzburg and Tyrol have contributed territory. With an area of about 1,834 square kilometres (708 sq mi), it is by far the largest of Austria's seven national parks as well as the largest nature reserve in the Alps. It is divided into a core zone of 1,198 square kilometres (463 sq mi) including the Grossglockner and Grossvenediger massifs, with complete prohibition of agricultural use, and a fringe zone of 638 square kilometres (246 sq mi) used for forestry and alpine-meadow farming. Five special nature sanctuaries are protected from any human disturbance.
The park of the IUCN II category comprises the Pasterze and numerous further glaciers, the Krimml Waterfalls, several glacial valleys and alluvial fans, as well as extended tundra areas and forests. Among the flora of the Alps, especially Swiss Pines grow along the tree line; above subshrub, mainly alpenrose but also the endemic Saxifraga rudolphiana, up to nival level at about 2,800 m (9,200 ft). The fauna includes chamois, Alpine ibex and red deer, as well as griffon vulture and the golden eagle. The formerly extinct bearded vulture and the Alpine marmot have been successfully reintroduced.
The park was established according to a 1971 declaration signed by the participating states at Heiligenblut, it nevertheless took until 1981, when the first parts around Großglockner and Hochschober in Carinthia were put under protection. The adjacent parts finally joined in 1992. Tourism has become less harmful to the environment. A particular emphasis is put on the protection and maintenance of traditional ways of life in the Alps.
Tunnels and passes
The High Tauern are crossed by three tunnels:
Tauern Railway Tunnel between Bad Gastein and Mallnitz, finished in 1906
Katschberg Tunnel on A10 Tauern Autobahn (European route E55) leading from Sankt Michael im Lungau and the Tauern Road Tunnel to Rennweg
Felbertauerntunnel on B108 Felbertauern Straße highway, between Mittersill and Matrei in Osttirol
The best-known mountain pass road of the High Tauern is the scenic Grossglockner High Alpine Road inaugurated in 1935, including a tunnel at an elevation of 2,505 metres (8,219 ft) under the Hochtor Pass (2,573 metres (8,442 ft)). East of it, the Katschberg Pass (1,641 metres (5,384 ft)) on B 99 Katschberg Straße highway parallel to the Katschberg Tunnel links Sankt Michael and Rennweg. Another road crosses the Staller Sattel between Sankt Jakob in Defereggen and Rasen-Antholz at 2,052 metres (6,732 ft).
(Wikipedia)
Die Hohen Tauern sind eine Hochgebirgsregion der Zentralalpen. Sie liegen größtenteils in Österreich. Der rund 120 km lange und bis 3798 m ü. A. hohe Hauptkamm stellt die geografische Mitte der Ostalpen dar. Hier befinden sich – neben den Ötztaler Alpen – die höchsten Berge Österreichs. In der Hafnergruppe (ein Teil der Ankogelgruppe) liegen die östlichsten Dreitausender der Alpen.
Lage und Gebirgsgruppen
Die Hohen Tauern liegen in den österreichischen Bundesländern Salzburg, Kärnten und Tirol (Osttirol). Der 150 km lange Hauptkamm markiert die Grenze zwischen Salzburg und den beiden anderen Ländern; sein südwestlicher Rand gehört zur italienischen Provinz Südtirol.
Die nördliche Abgrenzung bildet das Tal der Salzach, die südliche das Tal der Drau. Im Westen werden die Hohen Tauern von Krimmler Ache und Ahrntal begrenzt, im Osten von Großarltal, Murtörl (2260 m ü. A.), Murwinkel und Katschberg-Pass (1642 m ü. A.). Westlich der Birnlücke (2667 m ü. A., Krimmler Tauern) schließen sich die Zillertaler Alpen an, nordöstlich des Murtörls (2260 m ü. A.) die Gipfel der Radstädter Tauern (siehe auch Niedere Tauern).
Gemäß der orografischen Einteilung der Ostalpen (AVE) durch den Deutschen und Österreichischen Alpenverein gliedern sich die Hohen Tauern in folgende Gebirgsgruppen (von Westen nach Osten):
Venedigergruppe (höchster Gipfel Großvenediger 3657 m ü. A.) mit Durreckgruppe, Panargenkamm und Lasörlinggruppe
Granatspitzgruppe (Großer Muntanitz 3232 m ü. A.)
Glocknergruppe (Großglockner 3798 m ü. A.)
Goldberggruppe (Hocharn 3254 m ü. A.)
Ankogelgruppe (Hochalmspitze 3360 m ü. A.) mit Hafner- und Reißeckgruppe.
Im Süden sind dem Tauern-Hauptkamm vorgelagert:
Rieserfernergruppe (Hochgall 3436 m ü. A.)
Villgratner Berge oder Defereggengebirge (Weiße Spitze 2962 m ü. A.)
Schobergruppe (Petzeck 3283 m ü. A.)
Kreuzeckgruppe (Polinik 2784 m ü. A.).
Nationalpark und Geologie
Im Zentrum der Region liegt der Nationalpark Hohe Tauern, in dem der Österreichische Alpenverein und Grundbesitzer in den drei Bundesländern Tirol, Salzburg und Kärnten wichtige Flächenanteile eingebracht haben. Er ist mit 1836 km² der größte der sechs österreichischen Nationalparks und damit auch der größte der Alpen. Das Schutzgebiet gliedert sich in eine Kernzone (Naturzone gemäß IUCN) und eine Außenzone (Randzone) mit Wald- und Almwirtschaft.
Der Fremdenverkehr hat seit der Errichtung des Nationalparks nur mehr geringfügig zugenommen und sich auf qualitativ hochwertigen „sanften Tourismus“ und naturschonendes Bergsteigen verlegt. Dem Umweltschutz und dem Erhalt ursprünglicher Erwerbszweige wird besonderes Augenmerk gewidmet. Einige Stauseen spielen für die Energiewirtschaft eine bedeutende Rolle (Kapruner-, Stubach- und Maltatal). Im Felbertal wird das Wolframerz Scheelit abgebaut; der Abbau hier allein macht Österreich zum viertgrößten Förderer von Wolfram weltweit.
Die Geologie der Hohen Tauern wird von Kristallingesteinen geprägt, der Aufbau des Gebirges ist jedoch ungewöhnlich kompliziert. Von paläozoischen Gneisen und Glimmerschiefern über Phyllite und Quarzite bis zu mesozoischen Kalken herrscht eine große Vielfalt, die durch die Tektonik des „Tauernfensters“ noch verstärkt wird. Dies macht auch den Reiz der Landschaft aus: von senkrechten Felswänden und scharfkantigen Graten finden sich alle Übergänge bis zu sanften Graskuppen und Hochmooren. Steile Kare und Gletscher wechseln mit verkarsteten Hochflächen und ganzen Gruppen von Bergseen, beliebte Gipfel mit solchen, die nie bestiegen werden. Die Eisgrenze der Hohen Tauern verläuft zwischen 2700 und 2900 m.
Die nordwärts zur Salzach führenden Täler haben Stufenbau (glaziale Trogtäler) mit Wasserfällen und gewaltigen Klammen (Gasteiner- und Liechtensteinklamm, Kitzlochklamm usw.), die für Besucher mit sicheren Stegen ausgebaut sind. Wichtige Verkehrsverbindungen über/durch die Hohen Tauern sind der Felbertauerntunnel, die Großglockner-Hochalpenstraße, der Tauerntunnel (Eisenbahn) und der Katschbergtunnel (Tauernautobahn).
(Wikipedia)
Geo-Trail Tauernfenster, Heiligenblut am Großglockner
Der Lehrpfad ist eine hochalpine Wanderung über 5,4 Kilometer, bei der es sich zwar um eine leichte Wanderung handelt, aber Trittsicherheit sollte man schon mitbringen, denn man ist mitten in den Hohen Tauern auf 2.600 Meter Seehöhe unterwegs. Insgesamt werden 300 Höhenmeter überwunden.
Der Weg namens Tauernfenster setzt die Geologie in den Mittelpunkt und ist eine Rundwanderung von und nach der Bergstation der Schareck-Umlaufseilbahn in der Nähe des Schareck-Gipfels auf 2.600 Meter Seehöhe. Von dort aus gibt es eine große Schleife durch ein für die Gologie besonders interessantes Gebiet in den Hohen Tauern, was den Ausblick auf mehr als 100 Berggipfel über 3.000 Meter zulässt. Damit hat man alleine schon vom Naturerlebnis her einen großen persönlichen Mehrwert.
Zusätzlich gibt es aber auch geologische Besonderheiten zu begutachten, die auf 13 Stationen untergliedert sind. Dazu gehören Höhlen, verschiedene zum Teil bizarre Formen von Verwitterung oder auch Dolinen. Man erlebt damit ein Naturbild, das man im Flachland nie zu Gesicht bekommt, weil sich zwar auch dort geologische Besonderheiten gebildet haben, die aber ganz andere Strukturen aufweisen.
(bmluk.gv.at)
This is the original building at Knox Presbyterian Church, built in 1909.
From Wikipedia:
In 1820 the first Presbyterian congregation in Toronto (then the Town of York) was formed, and after the donation of land from Jessie Ketchum, built a church on Richmond Street. This church was known as First Presbyterian Congregation of York, Upper Canada, and James Harris (later to be Ketchum’s son in law) became minister.
In 1830, the larger St. Andrew’s Church was founded, and it quickly became the city's primary Presbyterian Church. St. Andrew's was aligned with the Church of Scotland; the Canadian Synod was formed in 1831.
This Richmond Street church was more evangelical, and had become independent of the United Synod of the Canadas in 1834, and remained apart from any other group (including the United Presbyterian Church of Scotland who started their Toronto congregation in 1838) until 1844.
In 1843, the Church of Scotland split, when many of the evangelicals led by Thomas Chalmers, withdrew to form the Free Church of Scotland, in a dispute called the Disruption of 1843. This dispute hit the Canadas the following year at the respective Synod Meetings in Kingston and Nova Scotia; a faction broke off from St. Andrew’s, who remained in the “Auld” Kirk.
This group was approached by the York congregation, and the two groups decided to join and become a stronger and united Free Church congregation presence in Toronto that they named Knox’s Church, after the Scottish Church reformer John Knox; they called an experienced minister from Paisley, Scotland, Rev. Dr. Robert Burns, to become their first minister. Burns was the former Secretary of the Glasgow Missionary Society, a friend of Chalmers, and uncle of another well-known minister and missionary, William Chalmers Burns. Burns was initially a lecturer, then later full-time professor, in the nearby Knox Free Church Theological College. Mr. Harris retired from the York congregation, and remained connected with the congregation until his death in 1874.
In 1847 the old York Church was destroyed by a fire. The congregation built a new larger church on the same lot, this time facing Queen Street West between Yonge and Bay. Knox quickly became the leading Free Church congregation in Canada, helping to spread the movement throughout the colony. One of the most prominent members of this church was George Brown founder of the Toronto Globe and also the Banner, and an eventual member of the Fathers of Confederation, upon formation of the Dominion of Canada in 1867.
From the split (“the disruption”) in the Church of Scotland and in the Canadas, Knox took an active role in the reunion of all the Presbyterian groups in Canada. In 1861, the Free Church of which Knox belonged to, and the Canada Synod of the United Presbyterian Church of Scotland joined; and in 1875, the Presbyterian Church in Canada, uniting the “Auld Kirk” and “Free Kirk”.
Over time, Knox’s location had become more commercial with fewer residents in the area. At the time Toronto had strict Lord’s Day laws that prevented public transit from running on Sundays, making it imperative that churches be located near to the population.
In 1895, the church was severely damaged by a fire that began at the Robert Simpson Building next door. This fire destroyed the steeple, which was never fully rebuilt. It was eventually decided to move the church in 1906, and in January 1909, the church officially moved into its present home at 630 Spadina Avenue just west of the University of Toronto, at Harbord Street; the memorial stones cited in the enclosed article (1886 Profile), were also moved into the new building.
The mixed Romanesque Revival and Gothic Revival building was designed by congregation member James Wilson Gray.
In June 1925, Knox was instrumental in maintaining the continuity of the Presbyterian Church in Canada, as it was from this building, that the midnight vigil was held, led by the 79 Ministers and Elders who voted against the consummation of the union (in nearby College Street Church) that formed the United Church of Canada, as they maintained continuity with their General Assembly. As a congregation, Knox had voted against Union earlier that year, by a vote of 20-788. There were gains to the congregation from some of those in the surrounding congregations that went into the Union.
In the 1950s, the congregation was challenged to leave the community, as post World War II suburban expansion greatly affected Toronto, and the Spadina Expressway (later abandoned) was proposed to run along Spadina Avenue. Under the leadership of Rev. Dr. William Fitch, who arrived in early 1955 from the Springburn area of Glasgow, Scotland, the congregation built an adjoining hall (Knox Fellowship Centre) in 1961, and expanded its ministries into the inner city (Evangel Hall at 573 Queen Street West had been run by Knox since 1913), the Universities (including Ryerson and York, and community colleges such as nearby George Brown College), and during the summer months, began the weekly Knox Summer Fellowship, Wednesday Evening Services that brought (or introduced) renowned speakers from around the world.
The congregation is reflective of a changing demographic in a multicultural community; ESL classes are offered, and has also developed a broad support group with many Christian missionaries under their support and care. There is an “Out of the Cold” programme for street youth in the winter, and continues to be blessed with well-attended Sunday Morning and Evening worship services.
There is also a great support and tradition for missionaries, both on the home and International scenes. There is a current roster of 46 (19 couples), as well as 17 “Phase 2” Missionaries (4 couples) who are supported in their retirement years; along with others who have been linked through liaisons with other recognized organizations including the Presbyterian Church.
This High Dynamic Range 360° panorama was stitched from 100 bracketed photographs with PTGUI Pro, tone-mapped with Photomatix, processed with Color Efex, and finally touched up in Aperture.
Original size: 20000 × 10000 (200.0 MP; 1006.56 MB).
Location: Toronto, Ontario, Canada