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Sandra Zurbuchen und Corina Wehinger, während dem Spiel HC Rychenberg Winterthur gegen Floorball Köniz, Männer GF L-UPL Gruppe 1 Runde 12 2022/23 , Schweiz: 18.12.2022, Winterthur, AXA Arena.
Credit: Claudio Schwarz, unihockey-fotos.ch
Instagram: @purzlbaum | @unihockeyfotos
Dip Chand Portraits: Ashraf ‘Ali Khan and Mutuby; Commissioned by William Fullerton Patna (1764) The British Library;Victoria and Albert Museum Ashraf ‘Ali Khan (d. 1792), half-brother of the emperor Ahmad Shah, is here portrayed in an atypical manner. Traditional portraiture conventions illustrated the subject either seated on a carpet or standing on a terrace, but he is sitting on a European wooden chair that has been placed on a tidal flat along the banks of the River Ganges. A second portrait in the British Library by Dip Chand is that of a lady named Muttubby. Her identity is inscribed on the reverse and she is very likely to be a courtesan or a favourite mistress of a notable figure in Patna. As in the portrait of Ashraf ‘Ali Khan, she is seated in a European chair, though with her feet firmly on the ground, holding up a hookah pipe to her lips. Positioned in strict profile, with her upper body slightly twisted towards the viewer, her rather slender arms are visible. Although the landscapes in the two compositions are very similar they do not quite marry up, and it is possible that the artist intended these to be a pair, mounted in an album facing one another.
Ad Astra Sarnen - Zug United Resultat 6:5 nach Verlängerung am 31. Januar 2021 in der Dreifachhalle Sarnen
Bild: Michael Peter
Author : @Kiri Karma
museumPASSmusees 2023 - Mima - Local Heroes
Local Heroes combines, in the manner of the ancient Greek gymnasium, exercises of the body and the mind. For 4 months, MIMA is a temple of boxing and arts interacting with the visitor.
Local Heroes is a reinterpretation of the ancient Greek gymnasium: a place dedicated to the education of youth in the values of the city through sport and the arts. In this logic, the spaces in the exhibition are reserved either for the practice of boxing or for the celebration of local athletes. The whole is enhanced by artistic interventions born from the meeting between creators and boxers. Posters, photographs, videos and wall paintings are the favourite mediums in the aesthetics of boxing.
The choice of boxing is based on a historical, social and cultural reason. Firstly, the ancestor of boxing, pugilism, was widely practiced in gymnasiums throughout antiquity. Secondly, the boxing community sociologically reflects the youth of the Brussels city centre. Finally, compared to other sports, it is a major source of inspiration for the arts.
Check the daily sports program at the museum throughout the exhibition.
And exceptional events and nocturnes.
Sports club partners:
Brussels Boxing Academy, Idrissi Boxing Pro and the Vlaams Boksliga
Artists : ?
Rocio Alvarez, Dave Decat, Yannick Jacquet & Antoine Bertin, Edouard Valette, Christopher de Bethune, Kenza Vandeput
Curators :
Raphael Cruyt, Alice van den Abeele
Creative partners : ?
MAD, Cours Florent Brussel and D'BROEJ
( 1 pass, plus de 220 musees
Le pass musees est l'abonnement le plus genereux aux musees belges. Il vous donne acces a l'ensemble des musees participants de notre pays, pendant toute une annee. Quand vous voulez et aussi souvent que vous le souhaitez. Au programme :
Decouverte des collections permanentes.
Avec votre pass musees, vous pouvez visiter librement les collections permanentes de plus de 220 musees.
Acces aux expositions temporaires.
Vous pouvez egalement visiter les expositions temporaires gratuitement ou avec une jolie reduction.
Vous beneficiez de billets de train a moitie prix, de reductions dans les boutiques des musees et de nombreux autres cadeaux reserves exclusivement aux abonnes du pass musees.
Les meilleurs conseils en matiere de musees.
Tous les quinze jours, vous recevez dans votre boite mail des informations sur les expositions a ne pas manquer et les plus belles decouvertes a faire dans les musees.
Ad Astra Sarnen - Zug United Resultat 6:5 nach Verlängerung am 31. Januar 2021 in der Dreifachhalle Sarnen
Bild: Michael Peter
Zug United - Floorball Köniz
Playoff Viertelfinal 2. Spiel
Resultat 6 : 5 nach Verlängerung am 1. März 2020 in der Sporthalle der Kantonsschule Zug
Bild: Michael Peter
Zug United - Floorball Köniz
Playoff Viertelfinal 2. Spiel
Resultat 6 : 5 nach Verlängerung am 1. März 2020 in der Sporthalle der Kantonsschule Zug
Bild: Michael Peter
Männer NLA Gruppe 1 Runde 13 2020/21 , Switzerland: 14.02.2021, Zuchwil, Sporthalle Sportzentrum Zuchwil, Wiler jubelt
Credit: Claudio Schwarz, unihockey-fotos.ch
Instagram: @purzlbaum | @unihockeyfotos
Sandra Zurbuchen, während dem Spiel HC Rychenberg Winterthur gegen Floorball Köniz, Männer GF L-UPL Gruppe 1 Runde 12 2022/23 , Schweiz: 18.12.2022, Winterthur, AXA Arena.
Credit: Claudio Schwarz, unihockey-fotos.ch
Instagram: @purzlbaum | @unihockeyfotos
Männer GF L-UPL Playoff Viertelfinals 2022/23, Grasshopper Club Zürich vs UHC Alligator Malans, Sporthalle Hardau Zürich
Bildbeschreibung: Florian Tromm (#44 UHC Alligator Malans)
Bild: Philipp Düsel | www.fotografie-duesel.ch
Instagram: @fotografieduesel.ch @philipp_dice @animals_philipp_dice
Usually when we talk about energy, we are refering to an ongoing source of power, something that is able to generate power, such as an electric generator. In a similar manner, when we speak of an energetic person, we usually mean a vigorous person, someone who possesses enormous energy. When we are around such a person, we feel there is a bank of energy happening. That person works so hard that we feel guilty being idle around him or her. We feel that we should do something too, and we begin to work very hard. Then no one can say that we have been bad boys and girls, that we haven't done our chores, washed the dishes or ironed the sheets. Because we feel that person's enormous energy, we begin to perk up, and we stop being idle. We begin to take part in the energy.
Then there is another kind of energy, which is self-existing. Self-existing energy is not dependant on something or somebody else; it simply takes place continuously. Although the source of such energy is difficult to track down, it is universal and all-pervasive. It happens by itself, naturally. It is based on enthusiasm in the sense that we trust what we are doing, and freedom in the sense that we are completely certain that we are not going to be imprisoned by our own energy, but instead, freed constantly. In other words, we realise that such energy does come up by itself, and that we can work with it. This self-existing energy is the potentiality of siddhi, a Sanskrit word that refers to the ability to use the existing energies of the universe in a very special and appropriate way.
Self-existing energy is difficult to describe in words or concepts. When we try to describe this pattern of energy, we are only fingerpainting. Basically, it is the energy of the psychological realm. No matter what state of mind we are in, we experience a particular quality of life, that is, we experience an emotion. We begin to feel an electric spark taking place. That energy can come out of having a quarrel with our wife or out of having a severe accident or a love affair. It comes out of being either rejected or accepted.
This energy is created both when we fail to do something and when we accomplish something. Rejection or acceptance by the world does not mean that the energy is either invalid or valid. Rather, there is transparent energy happening all the time. Whether we are in a appropriate situation, in accordance with the laws of the universe, or we are in a inappropriate situation, not in accordance with the laws of the universe, energy is constantly taking place. This energy, from the vajrayana or tantric point of view, is simply the energy that exists. It does not mean being hard-working or extremely industrious, always doing things, being a busybody, or anything like that. This energy can come from all kinds of challenges, in the positive or negative sense. Such energy takes place constantly.
Self-existing energy permeats all of our emotional relationships: our emotions towards our relatives, our lovers, our friends, and our enemies. It also permeats our philosophical beliefs: either something is happening "right" according to our beliefs, or something has gone "wrong" according to our beliefs. Some situations try to dislodge us from our philosophical or religious commitments, and some situations try to draw us into certain commitments. All kinds of energies take place. So when we talk about energy, we are not talikng about vigor alone but about that which exists in our lives. It is as though flint and steel were rubbing against each other and sparking constantly, again and again. That is, the phenomenal world exists, and we either rub against it or with it, and that rubbing is constantly creating a spark.
According to the tantric understanding of reality, energy is related to the experience of duality, the experience that you exist and others exist. Of course, both those concepts are false, but who cares about that? -- at the time, anyway.The deceptive existence of you and other rubs together, nevertheless. Sometimes you are conquering the world and sometimes the world is conquering you. It is like riding on a balloon in the ocean: sometimes the balloon rides on you and you are underneath the ocean; sometimes you ride on the balloon and the balloon is underneath the ocean. That play of duality takes play constantly; that kind of electricity takes place all the time.
So the basic notion of energy is nothing particularly magical or miraculous. It is simply rubbing together of the duality of you and the phenomenal world, you and other. We are talking about that spark, that fire. It is real fire, real water, real earth, and real air: the real elements are working with you. Still, at this point we have no idea who you are, actually. Let's just say we are talking about the basic you. Let's leave it vague at this point; otherwise it is going to get too complicated. Just leave it at you, this vague stuff that exists somewhere or other in the middle of the cosmos.
At this point the question arises of how we can handle, or utilize, such energy. In fact, that has been a question for a long, long time. For 2,500 years the same question has been asked: how can we handle self-existing energy; how can we work with it? Fundamentally, that question is the question of how to handle duality, or the basic split.
The split between self and other is taking place constantly, constantly creating energy, and we are always trying to work with it. Our approach is usually to try to unify the split in order to avoid the energy. We may say, "I am a good man; I am a bad man; I am Joe; I am Mary". In doing so, we are trying to bring self and other together in a superficial sense, as if no energy existed at all, as though everything were going smoothly: "There is nothing to worry about; everything's going to be okay. I am Mary, and that's smooth. There is no gap between I and am and Mary at all". Or we try to avoid the split by refusing to say "I am". Instead we might say, "My name is Mary." Still we have a problem. That approach of smoothing things out and trying to make everything presentable and respectable brings enormous problems, enormous questions. In fact, instead of getting rid of the energy, it raises further energy.
The attempt to define who we are and who we are not is basically split into two approaches: the theistic approach and the nontheistic approach. In the nontheistic approach we simply acknowledge the dualistic gap rather than trying to unify it or conceal it. In the theistic approach, there is an ongoing attempt to conceal that gap completely. There is a notion of spiritual democracy. In fact, that approach is often used in dealing with political and social problems: "Blacks are not against whites -- we are all the same species. Since we all live on the same earth, we should regard ourselves as a brotherhood".
That approach of covering up of separateness, pretending that the black man is a white man, is the cause of all kinds of problems; but the theistic approach can go much further than that, to the point of covering up any differences: "Let us have real unity. We can conceal this problem. We can iron it out completely, like a cloth. Let us work in such a way that when we have ironed our sheet we can even conceal seams. In fact, we can make the whole sheet seem to be made out of one big cloth. God is in us and we are God. It's all one, so don't worry".
Another way to cover the gap is to try to eliminate discomfort. The modern world has provided us with all sorts of conviniences: television, beautiful parents, lots of toys to play with, automobiles, and so on. There are notices everywhere offering entertainment and telling us how to handle ourselves. Even while we are flyingin an airplane, we have food to entertain us. The world has provided all kinds of entertainment to make us feel better, to make sure that we do not feel bad or lonely. When we board an airplane, the stewardess says, "Welcome, ladies and gentlemen. I hope you have a comfortable flight. Call us if you need any help". That is a theistic remark, and such remarks occur all the time.
On the other hand, we could act without guidelines. This possibility may be completely unappealing to people who are used to their luxury. Nevertheless, it is a very thruthful way to relate with things, and there is no room for deception. In this approach there is no hospitality; we have to provide our own hospitality. We have to work on ourselves. We are provided with kits, K-rations, booklets, and our own parachutes, and off we go.If we land on the top of a tree, we try to make the best of it; if we land in a gorge, we try to make the best of it. That is the nontheistic lifestyle: we can't do everything for one another. We have to make do for ourselves. We have to learn how to live with nature. So the nontheistic tradition is much harsher than the theistic tradition. It is very skeptical, unyielding, and somewhat outrageous.
We are not comparing Eastern and Western philosophies here, but theistic and nontheistic traditions, wherever they occur. We might hypothesize that Easterners think in a different way than Westerners, and that Eastern philosophy expresses this different style of thought. But philosophy is not that neatly divided into East and West. The basic thinking processes of the East and the West are the same. The only difference that exists is between the thinking style of ego and nonego. Failing to acknowledge that difference in style becomes a tremendous problem.
The standard approach to ecumenicism is to try to pretend that theism and nontheism are not different. But this is another theistic attempt to conceal the discomfort or the energy that comes from experiencing duality. We should be aware that differences exist. Then true ecumenicism, or continuity, can come about Because of the differences.
In comparing theism and nontheism, we are discussing different approaches to separateness. In the theistic approach, we know that things are separate, but since we don't like it, we feel we should Do something about it. We don't like the separateness; so we try to overcome it to the best of our ability, and that becomes an enormous problem. In the nontheistic approach, we also know that things are separate; therefore things are unified. Things are different, but that is not regarded as a problem. Fire is hot and water is cold, but still they can co-exist. Fire can boil water, changing it into steam, and water can kill fire. We should not be embarrassed about the functions of the universe.
We are still talking about energy -- energy and reality. And we are concerned with what actual reality is. Is reality a gap, a crack, or is reality a big sheet of cloth, all-pervasive. In the nontheistic tradition of Buddhist tantra, when we begin to have a relationship with the world, we do not try to make sure that the world is part of us. In fact, the question of separation does not come up at all. According to the nontheistic tradition, we do not believe ourselves to be creatures. We are some kind of being -- or nonbeing, for that matter -- but we were never created, and therefore we are not particularly creatures. Nevertheless, there is a sense of continuity, without hysteria, without panic, without any congratulatory remarks or attempts to smooth things out. The world exists and we exist. We and the world are separate from that point of view -- but so what? We could regard the separateness as part of the continuity rather than trying to deny it.
In the nontheistic approach, there is continuity, openness, and oneness -- but in the sense of zeroness rather than even oneness. The nonexistence of a dualistic barrier does not quite mean that we are one, but that we are zero. Nontheism is the basis for understanding that. Tantra is continuity, so the thread of tantra runs through our life from beginning to end. In a sense, the beginning is part of the end, so a complete circle, or mandala, is formed. The beginning is the beginning of the end, and the end is the beginning of the beginning. That continuity is tantra. It is the continuous thread of openness that we could experience throughout our lives. Because of that, whatever sense perceptions or realms of experience come up, we can work through them.
From this point of view energy is very simple, extremely simple: energy is separate from you; therefore, energy is part of you. Without You separateness cannot exist. That is the dichotomy in Buddhist logic: you have form; therefore you do not have form. You cannot have form if you do not have formlessness, if you do not acknowledge or perceive formlessness. In the same way, you exist Because you do not exist. Such riddles are regarded by Buddhists as the truth.
According to the tantric tradition of nontheism, energy is vital and important. Of course, in this approach we are viewing the world purely as a psychological process: if we do not have mind, we do not exist. The world comes out of our mind; it is created by our mind. From that point of view, working with energy, or developing siddhi, means that we do not have to depend on feedback but that we relate with life as straightforwardly and directly as possible. We relate directly to our domestic world, our enemies, our friends, our relatives, business partners, policemen, the government, or whatever happens in our life. We relate directly with energy as much as possible.
We are not talking about centralizing energy within ourselves, making ourselves into little atom bombs and then exploding. Working with energy in a tantric sense is a decentralized process. That is very important point. We are talking about energy as something spreading, opening. Energy becomes all-pervasive. It is all and everywhere. If we centralize energy in ourselves, we are asking for trouble. We will find that we become like baby snakes who are vicious and angry but still very small. Or we may find that we are like extremely passionate, horny little baby peacocks. So it is important to remember that, in Buddhist tantra, energy is openness and all-pervasiveness. It is constantly expanding. It is decentralized energy, a sense of flood, ocean, outer space, the light of the sun and moon.
CHOGYAM TRUNGPA / Journey without Goal / Shambhala Publications
oder allgemeine Ratlosigkeit macht sich breit, da muß wohl schweres Gerät oder ein Fachmann dran *gg*
*
IIIf, Industar 50/2.8, Rollei Retro 100, Standentwicklung R09 1+100, 60 Min.
Männer Playoff Viertelfinals Playoff Viertelfinals Spiel 1 2020/21NLA Gruppe, Switzerland: 10.03.2021, Zürich, Sporthalle Hardau, Samuel Volkart (Nr. 57, GC Unihockey)
Credit: Claudio Schwarz, unihockey-fotos.ch
Instagram: @purzlbaum | @unihockeyfotos
Männer Playoff Viertelfinals Playoff Viertelfinals Spiel 1 2020/21NLA Gruppe, Switzerland: 10.03.2021, Zürich, Sporthalle Hardau, Jacob Glas (Nr. 3, UHC Waldkirch-St. Gallen) am Ball
Credit: Claudio Schwarz, unihockey-fotos.ch
Instagram: @purzlbaum | @unihockeyfotos
Hernals
Bezirksmuseum zeigt 120 Jahre Manner
„Manner mag man eben!“ Und das seit 120 Jahren. Grund genug, der bekannten Neopolitaner-Schnitte eine eigene Ausstellung zu widmen. Die Schau im Bezirksmuseum Hernals (17. Mai bis 31. Jänner 2011) ist gleichsam für Naschkatzen und Nostalgiker gedacht. Fotoaufnahmen, Plakate, Kalender, Verpackungen und so manche delikate Süßware zeugen von einer bewegten Firmengeschichte
Founded in 2009 by Brad Wells, contemporary classical ensemble Roomful of Teeth is a vocal project dedicated to all manner of expression using the human voice — from yodeling to Inuit throat singing. At MIT, Roomful of Teeth has collaborated with MIT composer Elena Ruehr and librettist Gretchen E. Henderson on an opera-in-progress, Cassandra in the Temple, featuring only voice and dance. In a new interpretation of the classical myth, the opera explores themes of mysticism, disaster, hysteria and belief. The group performed the World Premiere of Borderland: A Cantata for Ukraine By Christine Southworth and Evan Ziporyn in a concert on November 21st.
The eight-voice ensemble continually expands its vocabulary of singing techniques by studying with masters from non-classical traditions throughout the world. Through an on-going commissioning project, Roomful of Teeth invites today’s most talented composers to create a repertoire without borders.
The project’s debut album, Roomful of Teeth, was released in 2012, which includes Partita for Eight Voices. In April 2013, ensemble member Caroline Shaw received the Pulitzer Prize in Music for this piece; she is the youngest composer ever to win a Pulitzer. In 2014, the ensemble won a Grammy Award for Best Chamber Music/Small Ensemble Performance.
Presented by the MIT Center for Art, Science & Technology (CAST), Music and Theater Arts and MIT Sounding performance series.
For more information arts.mit.edu
Photo by L. Barry Hetherington
Please ask before use
Teacher’s Day was celebrated in a very novel manner this time. Udgam School and Zebar School joined hands to make the day perfect for the ‘gurus’, the givers of knowledge.
The day was the perfect blend of learning and fun. Teachers were welcomed to a learning session which had two parts. The stage was set with the Directors, Mr. Manan Choksi, Ms. Radhika Iyer and Ms. Pratima Patell occupying the dais.
The first part was a presentation on ‘Comparison between a Good Teacher and an Ordinary Teacher’ made by the Vice Principals of respective sections of the schools, pre-primary, primary, middle and secondary. The session led to a good amount of soul searching and ‘eureka’ moments among the teachers.
The next part was a topic that is often ignored, ‘Positive Discipline – an alternative to punishment’ presented by the Executive Director, Mr. Manan Choksi. He spoke at length about the need to rethink the past and present model and replace it with positive disciplining which focusses on self discipline rather than imposed.
Next came the fun part which was a Djambey session in which all the teachers joined in with great enthusiasm, beating the drums to their heart’s content while following the lively rhythms. It was a great opportunity of bonding and living it up on a day made specially for them.
No good occasion is complete without food. So if learning and fun come, can food be behind? A sumptuous spread was awaiting the happy and tired teachers who talked and laughed while enjoying the delicious food.
The joint venture on the part of the school management and the HR team worked wonderfully to make the day a memorable one for the teachers.