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Embassy of Brazil in London on January 20th, 2012
This event was hosted by UKTI and Intellect and focused on the trading opportunities existing between the UK and Brazil in the hi-tech sector. The slides I used during my own presentation can be found here:
The road to romance is covered with roadkill hearts and solitary love.
Much time can go with us taking the same tedious activities that get us the same lousy outcomes over and over. How can one get the alternate desires popping?
Just look at more appealing parts of them and fill your soul with adoring caring reflections. Special ladies will have a great time during the consideration!
Speaking of looks, dress adequately each time you hit the road. Primary looks are all judgment skills in action! That is valid for both genders.
Puzzled at having nothing to express yourself? Listen painstakingly for small details as you both talk. a great opportunity for meeting 95% of qualified ladies is showing interest in their passions. A good share of the best connections occurred amid chance experiences at the daily normal transport bus stop.
Complete Article:
"That's no moon, that's a spaceship!"
- Capt. A. Guinness, UNS Falcon, on first sighting the High Prosperity, 2255
No intellect-built object in the known galaxy is as large as a Salvation Worldship. Not even the largest category 5 Arthonid nest can rival the sheer mass of these gargantuan constructs. First sighted in 2255 by a Sol Expeditionary Fleet, the exact age of the Salvations is unknown but believed to be at least several centuries based on long range laser carbon-dating.
Populated by the Vaxtrans, a reclusive and secretive alien race, Worldships are entirely self-sufficient, able to produce their own substenance, fuel, atmosphere and industry. From what little information is available, it appears Worldships were built a long time ago to escape the Enemy, who had destroyed (or overtaken, depending on the translation) the Vaxtran homeworld. Since that time, the Vaxtrans have wandered space on their great ships, trading precious metals in exchange for technology.
While Worldships, whose exact number is unknown, are vast, they are also very crude. Metal-penetrating radar imaging has revealed that Worldships are built from the center out, their size increasing as more and more components are added to them over the years. Newer modules are simply welded over older ones, scrap metal stripped and fused in haphazard ways to various sections to augment armour. Generally speaking, the front of a Worldship is a giant mass of armour, behind which is storage, followed by industrial and recreational areas. Behind these are the living quarters for the ships' population, often numbering in the millions, followed by the multiple power cores and ending with the engines.
This crude building technique is indicative of the Vaxtrans' lack of sophisticated technology. They have no shields powerful enough to cover an entire Worldship, so only critical areas are given coverage. Their space-fold FTL drives, while incredibly fast, take weeks of dedicated charging to power, and are inherently dangerous. The Plentiful Bounty was torn apart by the forces of a space-fold in 2317. True to form, two other Worldships, the High Prosperity and the Infinite Unity salvaged and repurposed the pieces.
While armed with many low-yield plasma cannons and large-bore coilguns, the sheer size of a Salvation Worldship reduces the effective concentration of these weapons, leaving Worldships vulnerable to attack.
While many nations will defend Worldships, as the Sol Union Navy did during the New Paris War, many others see Worldships as juicy targets. The Vaxtrans appear to be a doomed race, cursed to wander the stars, their only hope of salvation a planetary presence which their collective trauma and tradition will never allow.
The Ginger Cat enjoying the basket of Fang the dog.
(Photo: Elsie Esq - see more of his photos at www.flickr.com/photos/elsie/)
Jack Tremblay ’94
Intellect, emotion, wealth, status, death, and infinity
How we play our cards gives us our best chance vs the inevitable. There are no guarantees, but why not give all you can to become a good player.
GWILDOR: HEROIC CREATOR OF THE COSMIC KEY
REAL NAME: GWILDOR
A Vejulian Gwitthrol Troll from Tundaria, Gwildor stood out among his clan for his great intellect and curiosity. Sent to study in Eternos, he attended Grimhammer University and studied under many great Eternian inventors, archeologists and magicians. Settling in a small village near Pelleezeea, Gwildor lived a solitary lifeuntil he created his greatest invention, the Cosmic Key, a device that could harness Universal Energy to open portals in space. Combined with the Magic of Central Tower, the Key could also be used to move through time itself. Hunted for his creation, Gwildor was forced to activate the Cosmic Key to escape to Earth! Eventually faking is own death, he traveled forward in time to a period when Temporal Travel was protected by powerful agents and his life would no longer be in constant danger.
Featured on Life In Plastic: nerditis.com/2014/12/26/life-in-plastic-toy-review-gwildo...
Born in a nation with both unwritten rules and codified laws that prevented blacks from achieving their potential, William Thaddeus Coleman broke those rules and helped tear out those laws during a life defined by the word "achievement." Coleman's resume is sprinkled with firsts in the legal, corporate, and government sectors. Through strength of character, this man of great intellect and judgment reached his potential. His many accomplishments were acknowledged by President Bill Clinton when he awarded Coleman the Presidential Medal of Freedom in 1995.
William Thaddeus Coleman Jr. was born in the Germantown district of Philadelphia on July 7, 1920. He was the second of three children born to William Thaddeus and Laura Beatrice Mason Coleman. He married Lovida Hardin, a Boston University graduate and daughter of a New Orleans physician, on February 10, 1945. The couple had three children: William T. III, Lovida H. Jr., and Hardin L. Coleman.
Coleman was born into a middle-class family that counted six generations of teachers and Episcopal ministers on one side of the family, and numerous social workers on the other. His father, William T. Coleman Sr., was the director of the Quaker-supported Germantown boys club for 40 years. Through his father and other family members, young William met some of the country's greatest black leaders, including W. E. B. Du Bois and Thurgood Marshall. From the time he was 10- or 12-years old he dreamed of becoming a lawyer, and would spend vacation days slipping into courtrooms trying to absorb as much as he could.
Coleman attended a racially segregated elementary school before entering Germantown High School, which was all white save for a contingent of seven token black students. An incident at the high school summed up the sort of racism that was a constant in that day. When he tried joining the all-white swimming team, he was suspended from school. Later, school officials reinstated him but cut the sport until he graduated.
Though Coleman earned excellent grades in high school, they were attained in an atmosphere of bigotry in which he was not encouraged by his teachers. Racism existed in higher education as well, but did not prevent him from persevering and excelling. He received his B.A. degree summa cum laude from the University of Pennsylvania. To fulfill his childhood dream of becoming a lawyer, he entered the Harvard Law School in 1941.
World War II prevented Coleman from gaining his degree promptly, but gave him some valuable on-the-job training instead. In 1943 he dropped out of law school to join the U.S. Army Air Corps. Although he had completed but a single year of legal studies, he was assigned as defense counsel in 18 court-martial proceedings. Of those, he won 16 acquittals, with one of the two convictions later reversed.
After the war, Coleman returned to Harvard. He became the first black ever to serve on the board of editors of the Harvard Law Review. It was there that he first met a student named Elliot Richardson, with whom he would cross paths throughout his career. In 1946 he earned his LL.B. degree magna cum laude, graduating at the top of his class. As a Langdell Fellow, he stayed on at Harvard for an additional year of study.
Coleman was admitted to the Pennsylvania bar in 1947 and quickly garnered a position as law secretary to Judge Herbert F. Goodrich of U.S. Court of Appeals for the Third Circuit. After several months in that job, he left it for an even more prestigious position. In 1948 he became a law clerk to U.S. Supreme Court Associate Justice Felix Frankfurter, becoming the first black to serve in that capacity for the nation's highest court.
One of the other clerks in Frankfurter's office was Richardson. They soon became good friends, regularly arriving early to read poetry together for an hour (they preferred W. H. Auden and Shakespeare) before getting their official duties underway. Their friendship lasted long beyond their stay there, with Richardson becoming godfather to Coleman's daughter.
After Coleman's clerkship ended in 1949, the young attorney was made an associate at the eminent New York law firm of Paul, Weiss, Rifkind, Wharton, and Garrison. While there, he was approached by Thurgood Marshall, the founder and head of the NAACP Legal Defense and Educational Fund (NAACP-LDF). Marshall told Coleman that he was working on cases that the NAACP hoped would lead to the end of segregation and asked Coleman to volunteer his help. Coleman was up to the challenge. "I would work at Paul, Weiss from nine to six and then go to L.D.E.F. `til 10 or 11 and then back to Paul, Weiss," he was quoted as saying later in a New York Times article. "On weekends, I would work with him (Marshall) again." They became good friends, with Coleman becoming the future Supreme Court justice's personal lawyer.
An opportunity for Coleman to return to Philadelphia arose three years later. District attorney and future Philadelphia mayor Richardson Dilworth offered him a spot on his staff. Sensing that he would just be the city's token black associate district attorney, Coleman turned him down. When Dilworth came back with an invitation to join his prominent Philadelphia law firm, Dilworth, Paxon, Kalish, Levy and Green, Coleman accepted. In so doing, he became the first black in the history of Philadelphia to join a white firm.
WORKS IN CIVIL RIGHTS
Coleman continued to work in civil rights on his own time. The five cases he worked for the NAACP during that period led to the historic Supreme Court decision in Brown v. Board of Education (1954), which ended school segregation. Coleman, in fact, was coauthor of the brief presented to the court in the case. In the coming years he would defend freedom riders and other civil rights workers in cases throughout the South. He also served as co-counsel on the landmark case, McLaughlin v. Florida (1964), which established the constitutionality of interracial marriages.
At Dilworth, Paxon, he specialized in corporate and antitrust litigation, gaining recognition for his expertise in transportation law. Philadelphia and Cincinnati were among the cities he represented in mass transit and labor matters. He would go on to serve as special counsel and negotiator for both the Philadelphia and the Southeastern Pennsylvania Transportation Authorities. He became a partner at the firm in 1966; soon after, his election to senior partner was reflected in the name change to Dilworth, Paxon, Kalish, Levy and Coleman.
In 1959 President Dwight D. Eisenhower asked Coleman, a longtime Republican, to serve on the President's Commission on Employment Policy, which dealt with increasing minority hiring in the government. It was the first of several presidential commissions on which Coleman would serve over the next two decades for Presidents Kennedy, Johnson, and Nixon.
Coleman's knack for high finance and his understanding of labor issues were key to his being courted to join the boards of many corporations. He accepted the invitations of Penn Mutual Life Insurance, First Pennsylvania Banking and Trust, the Philadelphia Electric Company, and the Western Savings Fund Society. As he gained prominence, his board memberships took on a more national character, including Pan American World Airways, the Rand Corporation, and the American Stock Exchange.
In 1964 Coleman was named senior consultant and assistant counsel to the Warren Commission, which was charged with investigating the assassination of John F. Kennedy. It was as a member of that body that Coleman first met Congressman Representative Gerald R. Ford, the future president.
The next year, Coleman represented the Commonwealth of Pennsylvania in litigation against Philadelphia's Girard College, a segregated institution. Similar attempts made in the mid-to-late 1950s to end the racially biased policies at the college had ended in defeat. This time, with Coleman in charge, the commonwealth won.
In 1971, four years after Thurgood Marshall had been elevated to the U.S. Supreme Court, Coleman was elected president of the NAACP-LDF. He also served on the boards of a number of educational, charitable, and service agencies, including the National Civil Service League, the Brookings Institution, the Council on Foreign Relations, Harvard University, and the Metropolitan Opera.
In the midst of the Watergate scandal in 1973, Elliot Richardson, now the U.S. attorney general, offered Coleman the opportunity to become Watergate special prosecutor. Coleman, who had been a member of President Nixon's National Commission on Productivity and the successful Phase II Price Commission (1971--72), turned his friend down. In fact, he reportedly advised the president to resign rather than face impeachment, and is on record as being in favor of allowing a president to destroy tapes and documents prior to leaving office.
BECOMES SECRETARY OF TRANSPORTATION
Early in 1975, Coleman received a call from President Ford concerning the vacant secretary of transportation post. Coleman had been offered full-time government appointments several times previously, but had always declined. He enjoyed working in the private sector and felt he could be more effective there. Besides, taking a position in the federal government also meant resigning from his law partnership and corporate directorships, taking a sizeable pay cut and selling his transportation stocks. Nevertheless, he decided to do the courteous thing, which was to meet with the president and hear him out.
To Coleman's astonishment, Ford's sincerity and the challenge of the job offered were enough to sway him to accept. He became the second black ever to hold a cabinet-level position (the first was Robert C. Waver as secretary of Housing and Urban Development in 1966--68 under Lyndon B. Johnson).
As secretary of transportation, he took over the fourth- largest department in the government, with a budget exceeded only by those of the Departments of Defense and Health, Education and Welfare. Established just nine years earlier, the department was facing major problems in several of the areas over which it had jurisdiction. The nation's railroads, mass transit and federal highway systems, and international airlines all had crises that needed to be addressed.
In an interview with the magazine Black Enterprise for June of 1975, Coleman said that his first concern was that: I would like to leave Washington with the same reputation for integrity that I had when I came here. Secondly, I hope I can leave Washington with the reputation of having helped to guide and put together a very important department, of having gathered around me a lot of very good people who made tremendous gains in solving the problems in the areas you mentioned.
Coleman made it his first priority to develop a comprehensive national transportation policy, something the American government had never really attempted before. Coleman was instrumental in creating the 53-page study A Statement of National Transportation Policy, which he sent to Congress in September of 1975. Rather than a list of possible solutions, the document contained general principles that he felt should guide the government's decision-making process.
Coleman's ability to influence the problems facing transportation in this county, however, proved modest during his short, two-year tenure. As a fiscally responsible member of a Republican administration, Coleman tried to make the various transportation sectors less reliant on tax-supported assistance. Instead, he favored imposing user fees on those who use the majority of an industry's services. However, the Democratic Congress kept appropriations high and, in some cases, even doubled the recommendations sent down from the White House. Though no one called his integrity into question, his efforts went unappreciated, although they may have helped set the stage for the Reagan Revolution four years later.
Upon his resignation when President Carter took office, Coleman opted for a return to the private sector. He stayed in the capital to become head of a 32-lawyer Washington office of O'Melveny & Myers, a large Los Angeles-based firm. By the early 1980s, he was earning $500,000 or more a year for representing major companies including Ford, IBM, and the Insurance Company of North America. He also returned to corporate boardrooms, serving on nine boards of directors. He remained active in civil rights, arguing cases, writing an occasional editorial, and continuing his affiliation with the NAACP.
On September 29, 1995, Coleman received the highest honor given to civilians, the Presidential Medal of Freedom , awarded to individual Americans for distinguished civilian service. President Clinton said, "I can honestly say, if you are looking for an example of constancy, consistency, disciplined devotion to the things that make this country a great place, you have no further to look than William Coleman, Jr." Clinton first met Coleman at Yale Law School, where he roomed for a year with Coleman's son, William T. Coleman III.
When Coleman's long-time friend and colleague Thurgood Marshall died in 1993, Coleman was one of four speakers at the funeral. Four years later, Coleman was honored with the Thurgood Marshall Lifetime Achievement Award of the NAACP-LDF. In addition to serving as the fund's president in the early 1970s, he later became chairman and long served in that capacity.
Coleman is a short, stocky man with a jowly face and high forehead. He wears rather large spectacles and dresses impeccably. He has been, or continues as, a member of numerous organizations and clubs, including the American College of Trial Lawyers, the American Academy of Appellate Lawyers, the Philadelphia Bar Association, and the Arbitration Association.
Coleman is important as a public servant and civil rights and corporate lawyer. His work to end school segregation with the landmark decision in 1954 enshrined him in the annals of U.S. history.
An ode to the psychological push-and-pull between warm and cool tones, where emotion and intellect visually collide.
He has huge talent and an intellect to match. He's also famous for not suffering fools gladly, which could make this conversation a test for both of us. Please welcome Russell Crowe.
(c) ABC TV/Zapruder's other films
For more information on our visit to Kiev and to learn how to take pictures like these, please visit Postcard Intellect
My older brother demonstrating his superior intellect by wearing a child's coat on his head. Good hey?
( facebook: www.facebook.com/event.php?eid=137066479713004 )
This is an analytical response to the National Day of Prayer this August 6th. This is not an attack on prayer just a simple gesture to encourage people to not only pray to their higher-power of choice but to think, analyze, and discuss the problems of this great nation with others. Only with open conversation, free thought and skeptical analysis will we come to a proper solution for the nations ills. Please share with a friend or family member and don't let August 6th be the only day you feel free to think, debate and discuss challenging topics. Thank you and take care.
- Michael J. Hildebrand of KillingClipArt.com
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Visit www.realestateinvesting-gurureview.com today and get your FREE Where's My Money? Real Estate Investing software to analyze the deal fast, easy, and automatically.
That's not a declaration of Paul's intellect, whomever the hell "Paul" is, it's just a Smart Car with a logo on the side for something called "Paul's".
I'm not too sure what Paul's is. There's Paul's Boat Lines in Ottawa, but it has a different logo.
Parked on the University of Ottawa Campus.
Beauty - A combination of qualities, such as shape, color, or form, that pleases the aesthetic senses, esp. the sight : I was struck by her beauty | an area of outstanding natural beauty.• a combination of qualities that pleases the intellect or moral sense • Beauty is in the eye of the beholder.
Proverb - Beauty cannot be judged objectively, for what one person finds beautiful or admirable may not appeal to another.
___________________
According to WIki, conceptual art is to serve as a chalenge for the intellect. So crack your brains and tell me.
Roberto Matta Eschaurren (Matta)
French, born Chile, 1911 - 2002
Let's Phosphoresce by Intellection II
ca. 1950
Steel City Hobbies sponsors the 2008 Snowbird Nationals again this year, but with a twist. Owner of SCH, Michael Rooney, has been producing the video portion of the Snowbirds for the last four years. Last year as well as this year have been production shoots for a documentary on R/C Car Carpet racing called "Carpet Racers". The film is slated to be release sometime mid to late 2008. For more information with pictures and captions, check out www.steelcityhobbies.com.
In diplomatic career, one comes across many distinguished and accomplished personalities. One such individual who impressed me greatly with his intellect, humility and passion for Islam and Muslims was Muhammad Asad, the celebrated author of “The Road to Mecca” and “The Message of the Qur’an.” I had the pleasure to meet him in 1987 when he visited Pakistan Embassy in Spain. When I offered him coffee he asked for Pakistani “chai,” a taste he had acquired during his long and eventful stay in Pakistan decades ago. Though he was 87 years old at the time, I could sense from his demeanor that he had had a glorious past.
In our conversation, he recalled fondly his time spent with the Bedouins in Saudi Arabia and his long years in Pakistan. I was an admirer of his writings and we talked about his books. He had absorbed the Muslim tradition of hospitality and magnanimity. I was pleasantly surprised when he returned the next day to present me signed copies of his books as a token of appreciation.
Few people know that apart from being an inspired writer, a distinguished scholar of Islam, an expert of Semitic languages and a perceptive traveler in the Islamic world, Asad also acted as an envoy for Saudi Arabia in 1920s and then went on to become a formal diplomat for Pakistan in its formative years.
Asad was born as Leopold Weiss to a Jewish family on July 12, 1900, in the town of Lvov (Lemberg), today in Ukraine, but then part of the Habsburg Empire. In 1922, he became a correspondent in the Middle East for the “Frankfurter Zeitung,” a prestigious German newspaper. Impressed with his writing, the paper soon commissioned him to travel more widely to collect information for a book. Asad traveled for two years through Syria, Iraq, Kurdistan, Iran, Afghanistan and Central Asia, getting closer to Islam in the process.
Upon concluding his travels, Asad returned to Germany to write his book but differences with the editor of the “Frankfurter Zeitung” led him to resign. He took up Islamic studies and wrote as a stringer for other newspapers. Ironically, it was here, in the heart of Europe, that he was inspired to convert. Asad writes that while traveling in the Berlin subway, noticed that the people around him on the train had no smiles on their faces despite their worldly attainments. Returning to his flat, a surah in the Quran he had been reading caught his eye: “You are obsessed by greed for more and more / Until you go down to your graves.” And then later, in the same verse: “Nay, if you but knew it with the knowledge of certainty, / You would indeed see the hell you are in.” Asad wrote that any doubt he had that the Qur’an was a revealed book vanished. He went to the leader of the Berlin Islamic Society and converted to Islam, taking the name Muhammad Asad.
Thus began Asad’s love affair with Islam which would take him to the heart of Islam in Arabia. During his pilgrimage to Makkah, he had a chance to meet with Prince Faisal in the Grand Mosque’s library who invited him to meet with his father, the legendary King Abdulaziz Al-Saud. The king was a perceptive judge of character and soon Asad had almost daily audiences with the king and became part of his inner circle. During the next few years, the king employed Asad on certain foreign missions.
At this time in British-ruled South Asia, Muslims had begun to struggle for a separate homeland for themselves, which they would later name “Pakistan.” Asad arrived in Karachi in 1932 by ship and left for Lahore. In 1933, Asad landed in the capital of Kashmir where another freedom struggle had started. The pre-dominantly Muslim population of Kashmir had begun to revolt against the Hindu prince ruling the state. Asad’s activities in Kashmir alarmed the British intelligence. The prince’s government also wanted to expel him.
On return from Kashmir to Lahore, Asad met the poet-philosopher Muhammad Iqbal. It was Iqbal who had proposed for the first time the formation of a separate state for South Asian Muslims in 1930. Iqbal asked Asad to remain in India and work “to elucidate the intellectual premises of the future Islamic state.” Iqbal, 24 years senior to Asad, shared a German connection with Asad as he had obtained his Ph.D. from Germany. He must have inspired Asad with his towering intellect, political acumen and intimate knowledge of Islamic and Western philosophy and literature. For Iqbal’s fervent criticism of materialism, excessive individualism and Godless democracy would find echoes in the pamphlet “Islam at the Crossroads” written by Asad in 1934. This text resonated with Muslims everywhere, going through repeated printings and editions in India and Pakistan. It also appeared in an Arabic translation in Beirut in 1946 under the title “Al-Islam ‘ala muftariq al-turuq” which was published in numerous editions through the 1940s and 1950s.
The ruler of Hyderabad, the Nizam, had established a journal “Islamic Culture” which was edited by Mohammed Marmaduke Pickthall (1875-1936), a British convert to Islam well known for his English translation of the Qur’an. When Pickthall died in 1936, the Nizam chose Asad for the editorship of the journal. In October 1938, Asad resigned from the editorship of Islamic Culture, and then left India. He returned to Europe in 1939 with the intention of saving his Jewish parents from Nazis. But his efforts ended fruitlessly as Germany invaded Poland and Britain declared war against Germany in September 1939. Back in India, Asad was detained by the British rulers immediately as an enemy national and spent the next six years in internment camps with Germans, Austrians and Italians.
The scholar Martin Kramer writes that upon Asad’s release, he “wholly identified with the cause of Pakistan, which he saw not simply as a refuge, but as the framework for an ideal Islamic polity.” He understood that a new state for Muslims of India was “an historical necessity” to preserve their separate identity. After Pakistan came into being in 1947, Asad became director of the Department of Islamic Reconstruction and began formulating proposals for its constitution.
Asad’s purpose was to portray an Islamic state as a liberal, multiparty parliamentary democracy. He cited evidence in the Islamic sources for elections, parliamentary legislation and political parties. His proposals, published in March 1948 as Islamic Constitution-Making, were reflected in the Preamble to the first Constitution of Pakistan, adopted by the Constituent Assembly in 1949. That year, Asad joined Pakistan’s foreign service, eventually rising to the position of head of the Middle East Division of the Foreign Ministry. According to Kramer, “his transformation was now complete, down to his Pakistani achkan (formal Pakistani dress) and black fur cap.” In 1952, he went to New York, as Pakistan’s minister plenipotentiary to the United Nations.
Like Kashmir, Asad was also drawn to the Palestinian struggle for freedom. Early in 1922, an uncle had invited Asad to visit Jerusalem where another uncle was an ardent Zionist. But Asad was anti-Zionist even before his conversion. He wrote, “I conceived from the outset a strong objection to Zionism. I considered it immoral that immigrants should come from abroad with the avowed intention of attaining to majority in the country and thus to dispossess the people whose country it had been since time immemorial.”
At the end of 1952, Asad resigned from Pakistan Foreign Service to focus attention on what would be his masterpiece, “The Road to Mecca” which won accolades in East and West alike. Asad also planned to write a new English translation of the Qur’an and began work on it in 1960. He was not satisfied with the existing English translations of Qur’an since he believed that “familiarity with the Bedouin speech of Central and Eastern Arabia—in addition to academic knowledge of classical Arabic” was the only way for a non-Arab of his time to achieve the required understanding of the diction of the Qur’an. He admired Prince Faisal immensely and had reestablished a link with him in 1951. In 1963, Prince Faisal financed the translation project through Muslim World League. Asad published a limited edition of the first nine surahs in 1964. In 1980, he published the full translation and commentary, called “The Message of the Qur’an.”
Asad died on Feb. 20, 1992. He was buried in the small Muslim cemetery in Granada, Spain. He was, like Iqbal, deeply aware of the issues of the 20th century Islamic world. He foresaw its problems and suggested solutions which can be found all over his writings. He wanted Muslims to be aware of the glorious standards of knowledge, morality and spiritual progress set by Islam. In the modern Muslim’s struggle to attain those standards, Asad’s writings will remain a bright beacon for generations.
The author is Ambassador of Pakistan to Saudi Arabia.
Thursday 24 May 2012
Arabi News
This photo was taken while entering the area for the Temple of Heaven. It was a few weeks before the Chinese New Years celebration and they were getting prepped for the Year of the Dragon.
For more photos of my trip to China and to learn how to take better photos while traveling, check out Postcard Intellect
Steel City Hobbies sponsors the 2008 Snowbird Nationals again this year, but with a twist. Owner of SCH, Michael Rooney, has been producing the video portion of the Snowbirds for the last four years. Last year as well as this year have been production shoots for a documentary on R/C Car Carpet racing called "Carpet Racers". The film is slated to be release sometime mid to late 2008. For more information with pictures and captions, check out www.steelcityhobbies.com.
Twenty two short stories about women, mostly with bare minimum education, zero ambition, and zero intellect. Often mistresses of married men, these women are intent on lying to themselves, keeping their eyes closed to the faults of "their" men - essentially a collection of stories about losers.
[Spoiler Alert]
Most of the stories end on a down note. These stories were written about thirty years ago, and most of them show their age, and not in a good way.
Twenty two short stories, with names of twenty two stations on victoria line and central line, talk about human, or rather, woman follies and weaknesses... they usually end on a depressing note after a rather nice build up. the reader does not find much evidence of Binchy's Irish humor in these pages.
Out of twenty two, about seven or eight of the stories are somewhat good, the rest of them are eminently forgettable.
"The only necessary condition for
development of intellect seems to be the
intent of intellect itself."
Thomas J. Chalko
Quote by artist Michael Crowe (not to be confused with the Art Deco Society of California Founder by the same name).
One learns people through the heart, not the eyes or the intellect.
-Mark Twain
Not exactly happy with this photo, but i don't have the time to play around on photoshop so this will have to do.
After staring at this photo for hours I realized that this reminds me alot of Brookeshadens "if I should die before I wake" . So although it wasn't ment to be inspired by her, I love her work so I'll give her credit anyhow.
Brooke, if you see this,I just want to say thank you for being such a great inspiration to all of us flikrites.And good luck on your gallerie prodject.
Taken on our recent weekend getaway to Copenhagen. For more information on these photos and other interesting cities, please check out Postcard Intellect
St Oswald, Ashbourne, Derbyshire.
Carrara marble monument to Penelope Boothby (1785-1791).
Daughter of Sir Brooke Boothby, Baronet & his wife Susannah.
By Thomas Banks (1735-1805), 1793.
The inscription is in four different languages - English, Latin, French & Italian, all of which Penelope spoke.
"She was in form and intellect most exquisite. The unfortunate parents ventured their all on this frail bark and the wreck was total.”
Thomas Banks (1735-1805) was apprenticed to a London mason, but also spent time working alongside the sculptor Peter Scheemakers (1691-1781). He enrolled in the life classes held at the St Martin's Lane Academy, and later at the Royal Academy Schools. In 1772 he became the first sculptor to win the Royal Academy's three-year travelling stipend, and went with his wife to Rome, where he eventually spent seven years. He specialised in ideal works, most of which were executed in Rome for British patrons, although he continued to produce similar work after his return to London. He was made a Royal Academician in 1786. Banks was one of the most original British Neo-classical sculptors, who dedicated his work to the antique spirit rather than to the fashionable classical style alone.
For more information see:-
en.m.wikipedia.org/wiki/Penelope_Boothby
en.m.wikipedia.org/wiki/Sir_Brooke_Boothby,_6th_Baronet
St Oswald’s Church, Ashbourne
Grade I Listed
Early foundation. Present church is mainly Early English from circa 1220 but a few remnants of earlier Norman work survive and a Saxon cross shaft (part) in the south aisle. The church is believed to stand on the site of a pagan holy well, now thought to be concealed beneath tyre crossing. The tower and spire circa 1330. The spire, which has been rebuilt several times, has a height of 215ft. Perpendicular additions and alterations circa 1520. The battlements to the chancel were added by Sir G G Scott in 1878 and the church was restored by Cottingham earlier in the C19. Some fine monuments from C14, of which the most famous is probably the figure of Penelope Boothby 1791, by Thomas Banks. Some mediaeval glass remains. In 1644, the church was fired on by Parliamentarians and the marks are still visible in the west wall.
Nos 38, 40 and 72, together with Pegg's Almshouses, Owlfield's Almhouses, The Mansion, the Summerhouse and the cobbled pavements form a group with the parish Church of St Oswald and the churchyard gate piers, gates and walls.
Listing NGR: SK1763146443
History
The John Rogers who bought Riverhill in 1840 was an only child, with a modest fortune, and a fine intellect. He became a classics scholar, a scientist and a friend of Charles Darwin. He was one of the first members of the Royal Horticultural Society and a patron of the plant collectors of the day.
He chose Riverhill because its sheltered situation offered an ideal lime free hillside where he could hope to establish newly introduced trees and shrubs. From his garden notebook, it can be seen that planting started in 1842. Subsequent generations, continued the planting and in 1910 Colonel John Middleton Rogers created what is now known as ‘The Wood Garden’ a fine collection of Japanese Maples, Rhododendrons and Azaleas. His wife, the infamous Muriel, created many additions including the now hidden Rock Gardens.
Until the beginning of the 2nd World War, eight full time gardeners kept Riverhill looking immaculate. Since the war years, however, a shortage of manpower and a lack of money has meant that the garden was allowed to deteriorate, with many parts of the original planting lost to everyday use and visitors.
Today, four generations of the Rogers family live at Riverhill,
The estate is managed by Edward Rogers (Great-great-great-grandson of the John Rogers who bought Riverhill in 1840) and his wife, Sarah.
all men make mistakes. But a good man yields when he knows his course is wrong, and repairs the evil. The only crime is pride. - Sophocles
Element Collection - Air
Intellect; the energy that shapes the pattern of things to come; communication.
Gemini, Libra, Aquarius. Essential oils of bergamot and lemon.
Our glycerin soaps contain only all vegetable and natural ingredients - 100% vegan and no SLS! Because of the natural oils used to make them, our soaps may sweat more and are a bit softer than commercial brands. However, we strongly believe that using all natural and organic products will help everyone lead healthier lives and will help the environment last for generations to come. 4 oz bar.
“Faith is a kind of winged intellect. The great workmen of history have been men who believed like giants.”
Tesla design models have influenced our intellects with clean power, high safety ratings and a wide array of 21st century technologies. Tesla, the purveyor of premium electric cars utilizes supercar acceleration and cat-like reflexes to also appeal to our lust for power and the primal urge to control and direct it. The Model 3 will begin pricing at $35,000 which is roughly half the cost of a base Model S. The base car will accelerate 0-60 mph in less than 6 seconds, enjoys an electric range of at least 215 miles per charge, seats five comfortably and provides storage from front and rear trunks. Expect deliveries yearend 2017.
The religious phenomenon is reducible in the final analysis to a manifestation at once intellective and volitive of the relationship between the divine Substance and cosmic accidentality or between Atma and Samsara; and as this relationship comprises diverse aspects, the religious phenomenon is diversified in function of these aspects or these possibilities.
Every religion in effect presents itself as a "myth" referring t a given "archetype", and thereby, but secondarily, to all archetypes; all these aspects are linked, but one alone determines the very form of the myth. If the Amidist perspective recalls the Christian perspective, that is because within the framework of Buddhism it refers more particularly to the archetype which determines Christianity; it is not because it was influenced by the latter, apart from the historical impossibility of the hypothesis.
The average man is incapable, not of conceiving of the archetypes no doubt, but of being interested in them; he has need of a myth which humanizes and dramatizes the archetype and which triggers the corresponding reactions of the will and sensibility; that is to say that the average man, or collective man, has need of a god who resembles him. [Personal and dramatic in the case of Christianity; impersonal and serene in the case of Buddhism; the one being reflected sporadically in the other. We cite these two examples be cause of their disparity. Let us add that Arianism is a kind of interference within Christianity of the possibility-archetype of lslam, whereas inversely, Shi'ism appears within Islam as an archetypal interference of Christian dramatism.]
The Taoist Yin-Yang is an adequate image of the fundamental relationship between the Absolute and the contingent, God and the world, or God and man: the white part of the figure represents God and the black part, man. The black dot in the white part is "man in God” - man principially prefigured in the divine Order - or the relative in the Absolute, if this paradox is permitted - or the divine Word which in effect prefigures the human phenomenon; if cosmic manifestation were not anticipated within the principial order, no world would be possible, nor any relationship between the world and God.
Inversely and complementarily, the white dot in the black part of the Yin-Yang is the "human God”, the "Man-God”, which refers to the mystery of Immanence and to that of Theophany, hence also to that of Intercession and Redemption, or of the as it were "respiratory" reciprocity between earth and Heaven; if Heaven were not present in earth, existence would vanish into nothingness, it would be impossible a priori.
Herein is the whole play of Maya with its modes, its degrees, its cycles, its diversity and its alternations.
On the one hand the Principle alone is, manifestation - the world - is not; on the other hand manifestation is real - or "not unreal"- by the fact precisely that it manifests, projects, or prolongs the Principle; the latter being absolute, hence infinite for that very reason, It requires in virtue of this infinitude, the projection of Itself in the "other than Itself."
On the one hand the Principle has a tendency to "punish" or to "destroy" manifestation because the latter as contingency is not the Principle, or because it tries to be the Principle illusorily and with a luciferian intention, in short because "It alone is"; on the other hand, the Principle "loves" manifestation and "remembers" that it is Its own, that manifestation is not "other than It”, and within this ontological perspective the mystery of Revelation, Intercession, Redemption, is to be found.
It is thus that the relationships between the Principle and manifestation give rise to diverse archetypes of which the religions are the mythical crystallizations and which are predisposed to set in motion the will and sensibility of particular men and of particular human collectivities.
But the archetypes of the objective, macrocosmic and transcendent order are also those of the subjective, microcosmic and immanent order, the human Intellect coinciding, beyond the individuality, with the universal Intellect; so much so that the revealed myth, even while coming in fact from the exterior and from the ”Lord” comes in principle also from "our selves," from the interior and from the "Self”, That is to say that the acceptance of the religious Message coincides, in principle and in depth, with the acceptance of what we are, in ourselves yet at the same time beyond ourselves; for there where immanence is, there is also the transcendence of the Immanent.
To believe in God is to become again what we are; to become it again to the very extent that we believe, and the believing becomes being.
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Frithjof Schuon
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To Refuse or to Accept Revelation - From the Divine to the Human - Chapter 10
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Quoted in: The Essential Frithjof Schuon (Edited by Seyyed Hossein Nasr)