View allAll Photos Tagged Periphery
Another photo taken on beautiful Balmedie beach. This time I was on the beach witnessing a biblical sunrise. The colour, saturation and intensity from the rising sun was pretty spectacular. I really liked the long whisps of clouds picking up some of this colour against a cooler sky so set up this composition with the main part of the sunrise out of shot .
Even though the bright and fiery part of the sky is way over to the right hand side i believe the curve of the water heading left is a good counter too this.
Just for your info, the strange concrete blocks are the remnants of WW2 coastal defences
The eagle eyed among you will spot where this stream exits into the sea, I would rather it featured a bit more prominently in the photo but you cant have everything!
Agios Nicolaos also Agios Nicolaos (Greek units Lasition in the periphery of Crete. Located on the north coast of Crete, on the western side of the Bay of Mirabelon, 63 km east of the capital of the island of Heraklion, north of the city of Ierapetra (36 km) and west of the city of Sitia (73 km). The name of the city comes from the Byzantine church located in the Gulf of Agios Nikolaos. The oldest known name is Mandraki (Μαντράκι). Another well-known name that residents of the surrounding villages use is Yalos (Γιαλ)
The modern city is based on the port of the ancient city of Dorians - Lato, located 3.5 km north of the settlement of Krits. These two cities constituted one administrative unit in the 3rd century BC. er They worshiped the same deity - Eilithia, the patroness of women in labor, and also had one coin, on one side of which Eithiyah was depicted, and on the other side Hermes with the words ΛΑΤΙΩΝ.
The port of Lato, developed during this period as a major settlement and economic center, while the city of Lato itself began to fade. In the area of the river were found statues, inscriptions and graves dating from this period. The graves from the graves, many of which are of great interest, are exhibited in the local archaeological museum.
In the first Byzantine period continued to exist as an important city.
Venetian period
At the beginning of the XIII century, presumably in 1206, a fortress was built on the hill, presumably by the Genoese Enrico Pescator .The fortress was named Mirabelon and gave the name of the province and the gulf. The fortress was destroyed by an earthquake of 1303, but the Venetians rebuilt it again. In 1374, it is referred to as Castro Mirabelli, which housed warehouses for storing salt from the Elounda saltworks, which were then exported to the rest of Europe. The fortress was abandoned and turned into a warehouse after the uprising against the Venetians .
The fortress was destroyed by Turkish pirates in 1537, but rebuilt by the design of Michele Sanmicheli. Around the fortress has developed a settlement. In the census of Petros Castrofilakas, the settlement is referred to as Mirabello proprio with a population of 753 inhabitants, mainly fishermen. Since 1630 it is referred to as the Mirabello Fortress, and the settlement in Greek is called Vulismeñi (Βουλισμένη), from the name of the lake Vulismeni.
In 1646, during the Turkish-Venetian war, the head of the garrison of the fortress Kolonelo Baldel transmits the fortress to the Turks, who surrounded him. This was considered a betrayal and Baldela was hanged. The Venetians fought off the fort, but because they could not hold it in their hands, it was destroyed by them, after Spinalonga fortress was rebuilt, which satisfied their needs for protection .
In 1671 it is mentioned in the Turkish census as Nefs Meranblo. In the Egyptian census of 1834 is not mentioned, since the settlement was abandoned by residents. However, the port functioned to export the local product - the carob tree. In 1845, Victor Rolin mentions that there were 4 destroyed churches that were used as a warehouse for the carob tree .
A modern settlement was created at the time of the independence of Crete in 1866 by settlers from Chritsa and Sfakia. The ruins of the fortress were used as building materials for new buildings. The first time is mentioned in 1881, when 87 Christians and 8 Turks lived in the settlement. Called Mandraki since ancient times, the settlement nevertheless takes the name Agios Nikolaos, from the 9th century small Byzantine church, which is located on the Amoudi peninsula, about two kilometers north of the city. In 1900, Agios Nikolaos became the center of the Kritsa community, and in 1904, the center of the nome Lasithis was transferred to Agios Nikolaos from Neapolis .
In 1928, 1,124 inhabitants lived in Ayios Nikolaos and since then there has been a steady increase in population: in 1940, 2,481 inhabitants, in 1951, 3,167 inhabitants, in 1961, 3,709 inhabitants, in 1971, 5002 inhabitants, in 1981 - 8130 inhabitants. At the same time, the city becomes a major tourist center .
There is one area in particular, of the woodland at Revolve Farms I've found captivating since it was first shown to me. It has a character different that the rest of the forest that I have explored to date and is always a place I go to spend dome time.
From a fall '24 visit to @revolvefarms.ca
Dome periphery mosaic - St Peter, St Paul flank throne of Zeus (Hetoimasia) supporting jewelled cross and waiting for Christ the Judge
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en.wikipedia.org/wiki/Hetoimasia
en.wikipedia.org/wiki/Arian_Baptistery
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www.flickr.com/photos/hen-magonza/51364990331/
www.flickr.com/photos/paullew/14755043522/
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www.flickr.com/photos/henkbekker/54638985781/
www.flickr.com/photos/50879678@N03/50469985443/
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Early Christian Monuments of Ravenna UNESCO World Heritage Site
whc.unesco.org/custerr/503.htm
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Nikon D300 + Nikon Nikkor 18-200mm 1:3.5-5.6 G ED-IF AF-S VR DX
en.wikipedia.org/wiki/Nikon_D300
www.dpreview.com/reviews/nikond300
en.wikipedia.org/wiki/Nikon_AF-S_DX_VR_Zoom-Nikkor_18-200...
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The best lack all conviction, while the worst
Are full of passionate intensity
-W.B.Yeats
The periphery. The marginalized. The neglected. The forgotten...
But the periphery is also a place where art thrives.
Where the truth survives.
(For those not familiar with Japanese or Japanese culture, "heso" means the "navel." It is, traditionally, the area where the soul dwells and also important as the link to one's mother.)
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Photographer: BeaR
MD: 高英瑋
GROUP: W.H.
Retouch: LR+PS
#BeaRPhoto
Lehde Open-air Museum: Farm buildings from the periphery of the Spreewald. At the left edge you see a farmhouse from Kittlitz, built in 1775, and in the centre a house from Suschow, built for the old parents of a farmer's family.
Am Rande des Spreewalds besaßen die Bauern Anbauflächen von etwa 7 bis 15 Hektar, abhängig von der Qualität des Bodens. Damit hatten sie bessere Voraussetzung für die Landwirtschaft als im inneren Spreewald, wo alle Generationen sich ein Haus oder sogar eine Stube teilen mussten. Daher konnte man sich leisten, für die ältere Generation auf dem Hof ein eigenes Haus zu errichten, das sogenannte Auszugshaus.
At the periphery of the Spreewald the farmers owned cultivated areas of about 7 to 15 hectares, depending on the quality of the soil. This gave them better conditions for agriculture than in the inner Spreewald, where all generations had to share a house or even a living room. Therefore they could afford to build a separate house on the farm for the older generation.
Lehde (Lědy in the local Sorbian language) is a village situated near Lübbenau and meawhile integrated into that town. While Lehde had 298 inhabitants in 1929, only 150 people still live here (as of 2017). The place is a village consisting of many small islands. For centuries, until the early 1950s, Lehde could only be reached by water. Even today, practically all plots of land have their own access to one of the many canals between 0.8 and 1 meter deep, which largely have the function of roads. Postal deliveries and waste collection still take place by water. During the winter months, however, mail is delivered to mailboxes set up by the residents on the landside, by mail bike or car.
Due to the unusual location of Lehde and some preserved historical Spreewald houses, Lehde, which is completely under monumental protection, is a popular destination for tourists. Lehde can also be reached on foot, by bicycle or by car, however, the beauty and special features of the place can be experienced above all from the water side. (Wikpedia.de)
The Spreewald (German for 'Spree Forest'; in Lower Sorbian: Błota, i.e. 'the Swamps') is a section of the German state of Brandenburg located about 100 km sou It is known for its traditional irrigation system, consisting of more than 200 small canals (called Fließe; total length: 1,300 kilometres or 810 miles) within the 484-square-kilometre (187 sq mi) area. The landscape was shaped during the last Ice Age. About 50,000 people live in the biosphere reserve (1998). Many of them are descendants of the first settlers in the Spreewald region, the Slavic tribes of the Sorbs and Wends. They have preserved their traditional language, customs and clothing to this day.
Most inhabitants depend on tourism. Many tourists explore the Spreewald in punts. Agriculture, forestry and fishery are other important sources of income. The principal town of the area is Lübbenau. Alder forests on wetlands and pine forests on sandy dry areas are characteristic of the Spreewald region. Grasslands and fields can be found as well. About 18,000 species of flora and fauna have been identified. In 1991, the Spreewald was protected by the UNESCO under its Man and Biosphere Reserve Programme.
Aufgewühlt. Wolken in der Peripherie von Taifun Halong im Westpazifik.
Troubled sky. Periphery clouds of Typhoon Halong in the West Pacific.
Credits: ESA/NASA
945_4733
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
#Μacedonia * Samothrace * Ancient Macedonia * Macedonia
Turkey's Hybrid War against Greece and Cyprus and the
turkish paranoia of the so called blue homeland (mavi vatan) claiming several big & small Greek islands of internationally recognized Greek sovereignty while also inhabited by native for millennia Greek people ....
Turkey's Major Genocides, Ethnic Cleansings
and Persecutions, in ottoman & modern times
Massacres against the Kurds 1930-today
Military Invasion & Occupation of Cyprus' north part 1974-today
Military Invasion, along with proxy Jihadists, of Syria 2019
...... typical barbarism & islamization processes of the ottoman and neo-ottoman Turkey alike .... with the usual apathy, if not collaboration, of the big powers & world organizations, i.e. the USA, Russia, the UK, Germany, as well as the UN, NATO & the EU .....
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Cuban cooks walk out of the cafeteria in the apartment block in Alamar, a public housing periphery of Havana, Cuba. The Cuban economic transformation (after the revolution in 1959) has changed the housing status in Cuba from a consumer commodity into a social right. In 1970s, to overcome the serious housing shortage, the Cuban state took over the Soviet Union concept of social housing. Using prefabricated panel factories, donated to Cuba by Soviets, huge public housing complexes have risen in the outskirts of Cuban towns. Although these mass housing settlements provided habitation to many families, they often lack infrastructure, culture, shops, services and well-maintained public spaces. Many local residents have no feeling of belonging and inspite of living on a tropical island, they claim to be “living in Siberia”. © Jan Sochor Photography
Montour Run, at this point on the Montour Trail, was both somewhat difficult to see but also easy to miss because of how super calm the water was. It made for a really nice, mirror-like reflection that would lead the casual passers-by to believe that the view in their periphery was ALL woods and no water.
To Infinity and Beyond: This Is the Afterlife ~
Turning inside out, the young shaman falls though a long swirling tunnel formed of his inverted self, his unbodied mouth and eyes agape in a primal rush toward extinction.
He accelerates t
hrough a tightly wound vortex that shifts and bends to accommodate his course, always centred in the swirling tube which never touches his falling, disembodied perspective. The tunnel is made of light, and of his own bloodstream, and of all the memories and unremembered details of materiality and personality that made up his life – yet not merely ‘his’ life.
Every human, fish, bird, animal, insect, cell and blood corpuscle that has ever lived is there with him, all at once – the dying shaman can feel their bright fear and ecstasy pouring through him as they all rush toward an unseen destination around the curving, translucent bends of the primal vortex. Even though every being dies alone – no matter if a multitude of witnesses is present – the moment of death itself is one great screaming orgasm experienced simultaneously by every one, every single thing that has ever lived – all our eyes and mouths and ganglia agape at the same simultaneous culmination of our material existence.
The tunnel is an eternally vivid living record of past events and future dreams, all memories and visions embroidered into the seamless fabric of its swirl – and Ram’yana’s private past and the panoply of his personal memories are displayed most prominently to him, brightly livid episodes which emerge from the tubular walls as he passes. His strongest experiences – the most impressive ones, that imprinted themselves most brightly into the palimpsest of his being – leap out at him in high relief as he turns and twists and falls and flies, a singular eye of consciousness accelerating toward the endless end of the convoluted time tunnel that’s leading him home.
As the world we experience slips past us at the periphery of our sensoria, an ongoing tunnel vision moves with us at the extremity of our perceptions, whether dying, dead or alive. Journeying out of the physical plane, outside the material matrix of the world, Ram’yana is beyond time and the ken of time-bound beings; as he leaves four dimensional Timespace and approaches the speed of light everything twists into a tunnel which lengthens fore and aft.
He sees his grandfather and grandmother, Mickey Mouse and Pluto, all the dogs and cats and mice and goldfish that shared his boyhood years, the smells of his houses and the flavours of his lovers. He hears the laughter of his kindergarten friends, their bright faces visible all around him singing ‘Twinkle Twinkle Little Star’, while pretty little Abigail jumps over a spinning rope twirled by Gina and Hannah, her long blonde pink-ribboned pigtails rotating around the sides of her head.
He holds his mother’s huge hand, grasping her finger through the wooden bars of his bassinet while she sings to him in the sultry evening air. He witnesses the expression of semi-resigned shock on his father’s face during the Cuban missile crisis and again when Kennedy was shot, sees the squashed remains of mosquitoes on the wall above his crib, watches the strange lights moving in the sky while all the neighbours point and speculate, sinks again with a collapsing sandbank on Bondi Beach, swept away with hundreds of panicking faces being pulled out to the deep sea along with him, while hundreds of man-eating sharks are driven off by the beating, splashing oars of desperate lifesavers.
He sees his mother’s eyes for the first time all over again and screams at the hard slap on his bottom as he hangs before Doctor Traub’s thick-lensed glasses in the bright, antiseptic birth theatre. His paternal grandmother smiles at him as she leans over and obscures his view of the magnificent giant yellow flowers of the magnolia tree while she wheels him in his pram; he can still smell the cloying fragrance of the flowers. His mother’s mother screams as he holds a dingo puppy up for her inspection and she tumbles over backward in her bedroom, breaking her hip while his eight year old eyes wash the scene away with tears that burn through the illusory years.
The Cat in the Hat and the Mighty Thor; the smell and Hungarian accent of alcoholic Uncle Tony, putting him off beer for years with his first taste of bitter ale at the age of six, and the bright laughing face of his babysitter Wendy by the blazing wood fire; the spray of blood when he cut his wrist falling onto a broken bottle at the age of three and the dizzying view from the emergency surgeon’s high private balcony; the first time he kissed a girl and the first time he dreamed of kissing a girl, all bound up together; flying through the sky in a propeller-driven passenger plane, watching circular rainbows following him in the clouds below.
White sulphur-crested cockatoos and sparrows circle his yard while kookaburras laugh in the gum trees; the first terrifying time his father holds him up high in the air to place him in the fork of a tree; his first night after he ran away from home, reclining on a beanbag in a Kings Cross commune reading Philip Jose Farmer’s pertinent To Your Scattered Bodies Go – everything is there, each scene and sensation embedded within and revealing a multitude of others. Everything. His dying mind seeks out everything he’s ever experienced, seeking a way back into the womb of living as he falls through something else entirely, riding a rollercoaster beyond the imagination of the most topologically tormented tycoon.
As Ram’yana falls he flashes before the eyes of his whole life – as others fall with him, many others, all others, sharing the time tunnel with his self-judging awareness. In the eternity of the Fall everything hidden or repressed is exposed in the Divine Light of clear sight and each being is their own Judge, emerging from the blindfold of their material existence to weigh their own soul on the ineradicable scales of justice and mercy. Conscience is the soul and the soul is immortally, inescapably honest with itself when released from the fetters of self-deceit and delusion.
Beyond time, at the singular moment of the great primal rush that is the birth and death canal leading from one world to the next, everyone experiences the same thingat the same time. We all come and go together in a mind-blowing orgasm; dreaming or screaming, laughing or crying, all emotion quails and pales before the rush of unstoppable motion that dwarfs any and every trivial concern.
No thought of gods or devils, life or death in the primal scream toward the Light at the end of the tunnel – the only thing that matters is holding onto your headless hat and the wordless regrets felt toward all the people, animals and conscious entities you ever knew deeply, or ever loved – and still love, deeply, tenderly, with a perspective of forgiveness, understanding and compassion never vouchsafed to your flesh-bound, in-coiled, emotion-embroiled mortal personality.
Ram is every human who ever lived and died, every fish ever caught in a current to swirl down into lightless depths beyond its control, every bird caught in a whirlwind that flings it to flinders, every animal diving for cover into cloaking vegetation from an inescapable predator, every individual blood corpuscle flinging itself on the way to the crushing pressure at the heart of its warm, pulsating cosmos. As he pours through the end of the world the tunnel twists and whirls, always hiding the point of it all, the point of no return, the heart of the matter, the source of every thing and being – and his mind expands to simultaneously see his spiraling course as a single thread in a vast interwoven image.
The tunnel is one thread among myriad drab and colourful strands in a great uncharitable tapestry, an inextricable part of its intricate pattern. The dying shaman follows the course of his life along its undulating strand and sees that his thread rises and falls above and beneath uncountable other interlocking threads, a spectrum of hues and textures in the enormously unfathomable tapestry. As his thread rises above another he is ‘conscious’, while the thread it occludes is ‘dreaming’; where his strand is covered by another thread, his mortal body sleeps and dreams while the other strand lives their waking life. Everyone and everything is there, all at once, simultaneously, lain out and displayed before him with no need for the flow of time to elucidate the infinite multiplicity of being.
Turn the tapestry around. The thought comes unbidden and the cloth reverses itself around him in a loopy topological twist; the implicately shared complementary nature of consciousness becomes apparent to his blown mind as he sees himself dreaming the lives of others, and others dreaming through his waking eyes and flesh. The intermingling pathways wind around the curving delineaments of their divine co-creation, which turns into itself like a Moebius strip until the beginning of one thread seamlessly winds into the end of another. The falcon is the hunter is the arrow is the feather is the truth. All is alive and whole; nothing is partial or frayed.
The tapestry is vast, but he’s able to follow his individuated thread through the colourful patterns and sees that the enormous conglomeration of dreams and lives is incomplete – not completed by the path of the single thread that is his experience of existence, rising from the tapestry to enter him as him. At the same timeless moment, Ram’yana approaches the plexus of light that is the destiny of all nations, women and men – the future and past of all that are born to fall along with him, minds blown in the blinding light of the immortal portal.
An immaculate blazing white-hot sun glows at the end of the tunnel. He can see it ever more clearly through the transparing walls of the vortex, thinning and fading in the face of the overwhelmingly brilliant source and core of existence. Ram sees the arcs of a trans-finite net spreading outward from the source, sees an infinitude of other vortices approaching its plexus from more angles than he can wrap his bodiless head around. They pass through each other in ways that defy and tease his mortal three-dimensionally entrained mind – but the arrangement makes subtle sense to a higher form of his being, trembling on the edge of an unchartable metamorphosis into something so much greater as to be intrinsically unimaginable. Simultaneously, on another level, the individual personality of the shaman approaches its ultimate rebirth and transformation in his flight toward the blinding light of the central sun.
The source of all is the hot, bright core and central axis of the centreless multiverse, the eternal end of every tunnel; the maw of a transdimensional creature about to swallow him up, the Infinite Light of God and his own silent heart gently glowing in timeless repose. He flies around a final bend in the dissolving tunnel, surging toward the arcane net that veils the core – which flares into him as the tunnel widens, opening into the final straight.
Ram’yana flashes toward the weave that’s flung to the ends of the cosmos, spreading himself to embrace the Light – and as he reaches it, he encounters the safety net. A web-like sieve is strung across the open maw of All, and as Ram’yana passes though it a great, resounding BOUMMB fills the boundless universe – the sound of one heartbeat, as loud as the boom that eternally creates the unborn, ever-living universe; the sound of Shiva’s eye opening and of one hand clapping.
Before your time, he hears and feels, not ready, not yet – unfinished – and he feels himself shrinking toward an infinitesimally small spot in the multitude of multiverses – back into the weave, where plan net X marks the spot where all things meet in his current-bound primate life.
Boumb… Boom…. Boom!
That’s why I’m here, writing this to you ‘now’ – the same ‘now’ that you are reading it in, really. I and eye remember it all vividly, not as something to slowly forget or avoid in the unfocused mind’s eye, but as an ongoing experience that is with me now, always, dynamically imprinted. It is with me as it is with you, when you close your eyes and open your memory to see truly through the waters of forgetfulness, to the infinite waters of eternal life.
Life and death, sensory wakefulness and supersensory dreaming are the same thing, appearing as the warp and weft of the reversible tapestry of existence. And everyone, each of us, is the whole tapestry, inextricably interwoven – everyone is everyone, and that’s about as close as this constraining corsetry of early third millennium Inglesh needs to get at this point in infinite time – xcept, perhaps, for the most important thing of all -
Every one you truly touch and are touched by, in every way, leaves the deepest and most prominent engravings in your heart, mind and soul. What we do unto others is what we do to ourselves – and other living beings are more than mere memory mirrors or handy usable tools. That’s what draws us back for more, and more again – the need to do better by our selves – over and over, until we do it right. Then we get another choice – or another chance to ride the carousel Wheel of Fortune again, if we so choose.
The multiple layers of ascendant consciousness are a self-filtering system of co-evolution – a system of slowly developing focus and perspective that leads our awareness to other dimensions, already inextricably interwoven with the relatively ‘familiar’ bounds of our largely unknown but ever-present reality. There’s no dim-witted hierarchy of order-givers or sword-wielding guardians barring the doors of higher perception – the gateway to Heaven on Earth. There’s just you – and me, and all of us, together. We all have our time to shine, and that time is always now.
Yet Death is not Dying. In the Bardo spaces between thy flowering carnations of existence, all the bright religious hopes and turgid superstitious terrors await the untrained monkey mind in its ongoing fall toward dissolution or reintegration. The Bardo Realms are entire worlds or pocket universes as apparently solid as the full-blown reality ye imagine around thee, right where thou art sitting, right now. How do ye know thou art alive, not dreaming this experience, right here and now? Do ye think that’s air you’re breathing?
A true story
By Ram Ayana @ hermetic.blog.com/2012/03/13/to-infinity-and-beyond-this-...
Aufgewühlt. Wolken in der Peripherie von Taifun Halong im Westpazifik.
Troubled sky. Periphery clouds of Typhoon Halong in the West Pacific.
Credits: ESA/NASA
945_4735
Turkey's Hybrid War against Greece and Cyprus and the
turkish paranoia of the so called blue homeland (mavi vatan) claiming several big & small Greek islands of internationally recognized Greek sovereignty while also inhabited by native for millennia Greek people ....
Turkey's Major Genocides, Ethnic Cleansings
and Persecutions, in ottoman & modern times
Massacres against the Kurds 1930-today
Military Invasion & Occupation of Cyprus' north part 1974-today
Military Invasion, along with proxy Jihadists, of Syria 2019
...... typical barbarism & islamization processes of the ottoman and neo-ottoman Turkey alike .... with the usual apathy, if not collaboration, of the big powers & world organizations, i.e. the USA, Russia, the UK, Germany, as well as the UN, NATO & the EU .....
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www.phaselis.org/en/about/about-project
Phaselis Research
Phaselis
When compared with the previous period of research on the history of the city over the past quarter century it has undergone radical changes. While modern scientists follow the path of their predecessors in collecting data through systematic processes and methodically analysing them, they change the route whereby they approach the city as a context- and a process-oriented structure, having economic, social, cultural, political and environmental dimensions which come together at different levels.
This considerably more inclusive definition expands the discipline concerning the city’s historical research, which consists of archaeology, epigraphy, ancient history and the other ancillary sciences and it encourages scientists from the natural and health sciences to participate within these studies. This is because in the course of the exploration of an ancient settlement the study of both the environment and the ecological setting which make human life possible; together with health issues, such as diet and epidemics, form the context within which human beings live, and which are thereby as important as the human actors.
Within the context of the planned Phaselis Research, even certain knowledge such as the settlement’s appearing on the stage of history as a favorite break-point with its three natural harbours, it being famous for its roses, the frequent seismic upheavals at sea and on its shores and its citizens leaving their homes because of a devastating malaria epidemic suggest the necessity of the application of this multi-dimensional research methodology in order to understand more fully the historical adventure of this city.
By presenting this research project, we aim to implement and realize this multi-dimensional research method, which as yet lacks widespread application in the field in our country, however conceptually and practically with a multi-disciplinary research team consisting of both national and international scientists, we intend to register systematically every kind of data/information regarding all contexts of the city employing modern methods and to present the results to the scientific world in the form of regular reports and monographic studies, thus forming a strong tie between past and future research.
Phaselis Territorium
The boundaries of the ancient city of Phaselis’ territorium are today within the administrative borders of the township of Tekirova, in Kemer District, determined from the archaeological, epigraphic and historical-geographical evidence, reaching the Gökdere valley to the north, continue on a line drawn from Üç Adalar to Mount Tahtalı to the south and extend along the Çandır valley to the west.
Phaselis was discovered in 1811-1812 by Captain F. Beaufort during his work of charting the southern coastline of Asia Minor for the British Royal Navy. Beaufort drew Phaselis’ plan and in the course of conducting his cartographic studies, he saw the word Φασηλίτης ethnikon on the inscriptions and consequently identified these ruins with Phaselis. C. R. Cockerell, the English architect, archaeologist and author came to Phaselis by ship and met Beaufort there. Then in 1838 C. Fellows, the English archaeologist visited the city. He found the fragments of the dedicatory inscription over the monumental gate built in honour of the Emperor Hadrianus and mistakenly thought the Imperial Period main street was the stadion due to the seats-steps on either side of the street. In 1842 Lt. T. A. B. Spratt, the English hydrographer and geographer, and the Rev. E. Forbes, the naturalist came to Phaselis via the Olympos and Khimaira routes. Due to the fact that they all came by sea and they only stayed for a short time, their descriptions of the topography inland are without detailed and there are serious errors in orientation.
PhaselisThose researchers who visited Phaselis between the late 19th and the early 20th centuries concentrated primarily upon the discovery of inscriptions. In 1881-1882 while the Austrian archaeologist and the epigraphist O. Benndorf, the founder of the Austrian Archaeological Institute, and his team were conducting research in southwestern Asia Minor, they examined Phaselis. In the winter of 1883 and 1884 F. von Luschan from the Austrian team took the first photographs which provide information concerning the regional features of Phaselis’ shoreline. In the same year the French scientist V. Bérard also visited Phaselis. In 1892 the members of the Austrian research team, O. Benndorf, E. Kalinka and their colleagues continued their architectural, archaeological and epigraphical studies in Phaselis. In 1904 they were followed by D. G. Hogarth, R. Norton and A. W. van Buren from the British research team. In 1908 the Austrian classical philologist E. Kalinka visited the settlement again, collected epigraphic documents and conducted research on the history of city (published in TAM II in 1944). The Italian researchers R. Paribeni and P. Romanelli visited Phaselis in1913 and C. Anti in 1921. Anti returned to Antalya overland and in consequence discovered several epigraphs and the ruins of structures within the territorium of Phaselis.
Further archaeological, epigraphical and historical-geographical studies of Phaselis were conducted by the English researchers F. M. Stark and G. Bean, who came to the region after World War II. In 1968 H. Schläger, the German architect and underwater archaeologist began exploring the topographical and architectural structures of Phaselis’s harbours. After Schläger’s death in 1969, the research was conducted under the leadership of the archaeologist J. Schäfer in 1970. H. Schläger, J. Schäfer and their colleagues obtained important data concerning the architecture and history of Phaselis through the surface exploration of the city and its periphery. Following the excavations conducted along the main axial street of the city, in 1980 under the direction of Kayhan Dörtlük, the then Director of the Antalya Museum and between 1981-1985 under the leadership of the archaeologist Cevdet Bayburtluoğlu; underwater exploration was carried out in the South Harbour under the direction of Metin Pehlivaner, the then Director of the Antalya Museum.