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This one is different from most of the Air Purifiers I've seen in the past. It is magnetized inside and the dust sticks to it. It reminds me of a bug light, except it catches dust! You can actually hear the zapping sound when dust hits the cylinder behind the grey fins.
Bionaire Air Purifier BAP815BU $20
Works perfect
Market price 54.99 + Tax
www.filtersfast.com/P-Bionaire-BAP815BU-Mini-Tower-Air-Pu...
Weight: 8 Pounds
Filter Life: About 6 Months
3 Year Manufacturer's Warranty
Dimensions: Approx. 15.25" x 10" x 7"
Controls: Manual switches (3 fan speeds)
Max. Room Size: About 120 Square Feet (10' x 12')
Clean Air Delivery Rate (CADR): Smoke 76, Dust 55, Pollen 55
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
The river Ganga (Ganges) which originates in the Gangotri glacier in the snow clad high Himalayas, descends down the mountains, reaches the plains, flows through ancient pilgrimage sites, and drains into the Bay of Bengal. A dip in the ocean, where the Ganga meets the sea is considered to be of great religious significance particularly on the Makara Sankranti day (January 14/15), when the sun makes a transition to Capricorn from Sagittarius. Almost a million of Hindu devotees from all over India gather at Gangasagar for a holy dip and perform rituals and prayer (puja) with a belief that it will cleanse and purify their souls.
Ganga Sagar - pain, bliss and sanctification
The Ganga Sagar Mela continues to throb with life, with the energy of millions of pilgrims. The pilgrimage may be extremely tough, but the pilgrims know that the visit will purify their souls. The visit fulfils their lifelong desire and often one can see tears of joy rolling down their cheeks. That is the magic of religion!
Images of Bengal, India
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wikipedia
The Abbey Church of St Mary the Virgin, Tewkesbury, (commonly known as Tewkesbury Abbey), in the English county of Gloucestershire, is the second largest parish church in the country and a former Benedictine monastery. It is one of the finest examples of Norman architecture in Britain, and has probably the largest Romanesque crossing tower in Europe.
History[edit]
Oddo and Doddo, brothers and Dukes of Mercia, Saxon founders of Tewkesbury Abbey. Latin titulus above: Oddo : Doddo duc(es) duas Marciorum et primi fundatores Teokburie ("Oddo & Doddo two Earls of the Marches and first founders of Tewkesbury"). Each knight is in armour and bears in his hand a model of a church. Both are supporting a shield (affixed to a pomegranate tree) bearing the attributed arms of themselves and of the Abbey Gules a cross or. Tewkesbury Abbey Founders Book, folio 8 verso, Bodleian Library, Oxford
The tall Norman arch of the facade is unique in England
The Chronicle of Tewkesbury records that the first Christian worship was brought to the area by Theoc, a missionary from Northumbria, who built his cell in the mid-7th century near a gravel spit where the Severn and Avon rivers join together. The cell was succeeded by a monastery in 715, but nothing remaining of it has been identified.
In the 10th century the religious foundation at Tewkesbury became a priory subordinate to the Benedictine Cranborne Abbey in Dorset.[1] In 1087, William the Conqueror gave the manor of Tewkesbury to his cousin, Robert Fitzhamon, who, with Giraldus, Abbot of Cranborne, founded the present abbey in 1092. Building of the present Abbey church did not start until 1102, employing Caen stone imported from Normandy and floated up the Severn.
Robert Fitzhamon was wounded at Falaise in Normandy in 1105 and died two years later, but his son-in-law, Robert FitzRoy, the natural son of Henry I who was made Earl of Gloucester, continued to fund the building work. The Abbey's greatest single later patron was Lady Eleanor le Despenser, last of the De Clare heirs of FitzRoy. In the High Middle Ages, Tewkesbury became one of the richest abbeys of England.
After the Battle of Tewkesbury in the Wars of the Roses on 4 May 1471, some of the defeated Lancastrians sought sanctuary in the abbey. The victorious Yorkists, led by King Edward IV, forced their way into the abbey; the resulting bloodshed caused the building to be closed for a month until it could be purified and re-consecrated.
At the Dissolution of the Monasteries, the last abbot, John Wakeman, surrendered the abbey to the commissioners of King Henry VIII on 9 January 1539. Perhaps because of his cooperation with the proceedings, he was awarded an annuity of 400 marks and was ordained as the first Bishop of Gloucester in September 1541.[2] Meanwhile, the people of Tewkesbury saved the abbey from destruction. Insisting that it was their parish church which they had the right to keep, they bought it from the Crown for the value of its bells and lead roof which would have been salvaged and melted down, leaving the structure a roofless ruin. The price came to £453.
The bells merited their own free-standing belltower, an unusual feature in English sites. After the Dissolution, the bell-tower was used as the gaol for the borough until it was demolished in the late 18th century.
The central stone tower was originally topped with a wooden spire, which collapsed in 1559 and was never rebuilt. Some restoration undertaken in the 19th century under Sir Gilbert Scott included the rood screen that replaced the one removed when the Abbey became a parish church.
Flood waters from the nearby River Severn reached inside the Abbey during severe floods in 1760, and again on 23 July 2007.
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'Infinite... All of us within the One and the Oneness of all.... ' -Premik Russell Tubbs
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“To be completely within myself, in perfect communion WITH the self, the atman, the overmind, beyond both knower and known… a place of perfect poise, not affected by the din and commotion of the outer world….Aum Tat Sat” –Premik Russell Tubbs
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"Improvisation is an onion of infinite layers. You explore one set of ideas or a specific pattern, taking it to the enth degree, than another layer presents itself. Then another, then another, ad infinitum. Then you wonder why so many creative artists over the years have turned to drugs or other substances, hoping for a short cut to that final layer, but there is no short cut or final layer. That’s the wonderful thing about creativity." -Premik Russell Tubbs
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“There is never any end. There are always new sounds to imagine; new feelings to get at. And always, there is the need to keep purifying these feelings and sounds so that we can really see what we've discovered in its pure state. So that we can see more and more clearly what we are. In that way, we can give to those who listen the essence, the best of what we are. But to do that at each stage, we have to keep on cleaning the mirror.” ― John Coltrane
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“Three things cannot be long hidden: the sun, the moon, and the truth.” -Buddha
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”Yeah we all shine on, like the moon, and the stars, and the sun.” -John Lennon
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If you could see the earth illuminated when you were in a place as dark as night, it would look to you more splendid than the moon.
— Galileo Galilei, Dialogue Concerning the Two Chief World Systems, 1632.
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”Those are the same stars, and that is the same moon, that look down upon your brothers and sisters, and which they see as they look up to them, though they are ever so far away from us, and each other.” -Sojourner Truth-
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Silence my soul, these trees are prayers.
I asked the tree, "Tell me about God";
then it blossomed. -Rabindranath Tagore
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Premik, a composer, arranger, producer and an accomplished multi-instrumentalist performs on various flutes, soprano, alto and tenor saxophones, wind synthesizers, and lap steel guitar.
Premik has worked with everyone from Carlos Santana, Whitney Houston, Herbie Hancock, John McLaughlin, Ravi Shankar, Narada Michael Walden, Clarence Clemons, Ornette Coleman, Jackson Browne, Jean-Luc Ponty, Lonnie Liston-Smith, Scarlet Riveria, James Taylor, Sting and Lady Gaga, just to name a few. He is equally adept in pop, R&B, jazz, world and experimental genres.
Sax solos on #1 Hits -: “How Will I Know” (Whitney Houston) and “Baby, Come To Me” (Regina Belle).
Premik's first major recording breakthrough was with John McLaughlin and the Mahavishnu Orchestra on the album“Visions of the Emerald Beyond.” Premik was a major part of the landmark Carlos Santana album "The Swing of Delight" which featured Herbie Hancock as co-arranger and co-musical director. Also featured were Wayne Shorter, Tony Williams, Ron Carter and several members of the Santana band.
www.premik.com/recordings/discography/
New music coming soon!
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YouTube -DEVADIP CARLOS SANTANA ~~ HANNIBAL ~~ 1980
Russel Tubbs, saxo
Devadip Santana, guitar
www.youtube.com/watch?v=lv_jsp_43h0
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Most recent recordings and projects:
In 2012 Premik recorded with 2011 Grammy nominee vocalist and composer Chandrika Krishnamurthy Tandon. 'Over 75 musicians came together to record the album in the US and India combining ancient traditional instruments like the rhumba, calypso, ektara, dugdugi and esraj with saxophone, banjo and piano to transcend musical boundaries.'
Sound Samples: www.cdbaby.com/cd/chandrikakrishnamurthyta2 Check out "JOG"
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Recording projects in 2010-2012 with Grammy award-winning producer and founder of Windham Hill Records Will Ackerman include albums by Fiona Jay Hawkins, Shambhu, Dean Boland, Rebecca Harrold, Ronnda Cadle and Masako.
Will Ackerman: ...‘The criteria for who works here go way past simple talent. Imaginary Road is my home and I’m only letting wonderful people into my home. I don’t care how talented you are; if you’re not able to wear your heart on your sleeve don’t bother to turn up. We use Keith Carlock (Sting and Steeley Dan) as a drummer too along with Arron Sterling (John Mayer and Sheryl Crow). Only last year I met Premik Russel Tubbs who plays sax and wind synths for us.
‘Premik has become part of the family...'
www.newagemusicworld.com/will-ackerman-interview-new-in-2...
imaginaryroadstudios.com/
*****
Premik plays on both of these albums
Winners in 2013
10th Annual ZMR Awards
Album: Masako
Artist: Masako M. Kumano
Award Category- Best New Artist
Premk with Masako: played wind synth on Secret Path to Point Reyes (track 3)
Album: Dreaming of Now Best
Artist: Shambhu
Award Category: Contemporary Instrumental Album
Premik with Shambhu: alto flute on Dreaming of Now (track 4) and wind synth on Jasmine (track 10)
www.zonemusicreporter.com/admin/2013award_finalists.asp
****
Premik recorded with Heidi Breyer and accompanied her at the ZMR Awards 2013, staged in New Orleans.
www.zonemusicreporter.com/admin/performers.asp
ZMR Awards 2013 -Best Instrumental Album – Piano - “Beyond the Turning” - Heidi Breyer - Winterhall Records, produced at Synchrosonic Productions by Grammy winner Corin Nelsen. www.heidibreyer.com/
****
New Age / Ambient / World Top 100 Radio Chart
ZoneMusicReporter.com
Top 100 Radio Play - #1 Top Recordings for January 2014
Title: Call of the Mountains - Artist: Masako
www.zonemusicreporter.com/charts/top100.asp
Premik plays wind synth on tracks 4 "Watching the Clouds", & 9 "Purple Indulgence".
****
Premik, in conjunction with jazz pianist Uli Geissendoerfer heads Bangalore Breakdown, an exciting, world music ensemble. They released their first CD, titled Diary, in 2008. In the words of noted Jazz author Bill Milkowski: Is it world music? Is it jazz? Is it some kind of new uncategorizable fusion that hasn’t yet been labeled?
Sound samples here: www.bangalorebreakdown.com/music.html
****
Premik and Uli Geissendoerfer released their own collaborative duo CD titled Passport to 'Happyness' (yes, happiness with a 'y'') www.ulimusic.com
www.flickr.com/photos/42514297@N04/15543396956/in/set-721...
****
Premik will soon be featured in Carman Moore's Cd “Concerto for Ornette” in which Premik will play the orchestral solo saxophone part. Premik is also the featured saxophonist with SKYBAND on its recording of Carman Moore’s “DON AND BEA IN LOVE,” a fantasy concept album roughly about the intense Renaissance love between Dante and Beatrice which, in part, takes place in outer space! Carman Moore is a 2013 Guggenheim Fellowship winner. www.carmanmoore.com
****
Premik’s ‘Journey To Light Ensemble’
Sound is East/West, jazz., a journey....
With Premik Russell Tubbs (saxpohones, flutes, lap steel, wind synth),
Dave Phelps (guitar),
Leigh Stuart (cello),
Nathan Peck (upright & electric bass),
www.alexskolnick.com/biography-nathan-peck/
Todd Isler (drums, percussion)
Naren Budakar (tabla)
www.sooryadance.com/html/Milan/naren.htm
Watch for a Journey To Light Ensemble album to be released in 2014
YouTube JTLE
www.youtube.com/watch?list=UU3hE8wtW3VeyOU17sQd2GQQ&v...
****
TriBeCaStan
Premik (saxophones, flutes, lap steel, wind synth)
"Coal Again"
www.flickr.com/photos/42514297@N04/15447303643/
***
Premik has performed in Rock for the Rainforest, a biennial benefit concert held by the Rainforest Foundation Fund and Rainforest Foundation US, hosted by the organizations' founders Sting and his wife Trudie Styler in 2008, 2010, 2012 and 2014.
25th Anniversary of the Rainforest Fund Benefit Concert
Thursday, April 17, 2014
Carnegie Hall
Stern Auditorium / Perelman Stage
7 PM
www.carnegiehall.org/Calendar/2014/4/17/0700/PM/25th-Anni...
***
Premik solo in SINGING THE OCEANS ALIVE CONCERT with the ROYAL PHILHARMONIC ORCHESTRA
Fairfield Hall concert LONDON, ENGLAND APRIL 25, 2014
Watch/Listen
YouTubes
Premik solo with the London Royal Philharmonic performing "Apla Kathar."
The main melody was composed by Sri Chinmoy & orchestrated by Vapushtara Matthijs Jongepier.
www.youtube.com/watch?v=XbhReDbyIOY
High praise from Craig Pruess:
"The piece was excellent, thrilling even, very well orchestrated, and your playing was note perfect. An honor to work with you, my man." –Craig Pruess Composer, Musician, Arranger, and a Gold & Platinum Record Producer
www.heaven-on-earth-music.co.uk/
www.youtube.com/watch?v=4euUuBNUzco
Song of the Ocean by Kristin Hoffmann
All performers of the evening take the stage with the London Royal Philharmonic Orchestra
***
Premik will guest and record with the Five Toe Dragon
Premik Russell Tubbs with the Five Toed Dragon @ the BeanRunner Cafe 04/18/2014
YouTubes 4-18-2014
www.youtube.com/watch?v=spkxaVteX08 Set 2 0f 2
www.youtube.com/watch?v=JSI-ZwekM-Y Set 1 of 2
The sound of the Five Toed Dragon can be described as electro-acoustic featuring a distinctly original blend of styles from jazz, classical and ethnic music.
J. ERIC JOHNSON
F. CARTER HOODLESS
BRIAN LEE
Regular guest artists will include Charles Burnham/violin and Premik Russell Tubbs/ saxophones, fultes, wind synth
All are long time members Carman Moore ’s the Incredible Skyband and/or Skymusic Ensemble.
Carman Moore is a 2013 Guggenheim Fellowship winner.
______________
BeanRunner Cafe
A wonderful venue!
Owners Ted and Drew are true champions of the arts.
****
Premik Russell Tubbs | The Music of Karl Jenkins | Carnegie Hall
MARTIN LUTHER KING DAY
Monday, January 19, 2015
Premik Russell Tubbs played "bansuri & ethnic flutes" in this concert. (Bansuri is an Indian bamboo flute).
nyconcertreview.com/reviews/distinguished-concerts-intern...
Distinguished Concerts International New York (DCINY) presents The Music of Karl Jenkins in Review
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A U.S. Marine with the Combat Logistics Battalion 15, 15th Marine Expeditionary Unit, cleans up a training area aboard Camp Pendleton, Calif., March 6, 2015. The Marines made drinking water by running ocean water through a tactical water purification system during Amphibious Squadron/Expeditionary Unit Integration Training (PMINT). (U.S. Marine Corps photo by Cpl. Elize McKelvey/Released)
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There are no hard and fast rules for chanting the Hare Krishna maha-mantra.
One can chant anywhere, anytime, in any situation.
In fact, the Caitanya-caritamrta (Antya-lila, 20.18) describes that chanting the holy name at any time or place, even during sleep or while eating, brings one all perfection. However, there are different stages of chanting.The first stage of chanting is the offensive stage, the second stage is offenseless chanting, and then is the third or pure stage of chanting, which is when the chanting becomes extremely powerful.
The proper way to chant is to give up all of our internal thoughts.
It is almost impossible to meditate on the void and empty our mind of all thinking.
Our mind is always being pulled here and there by something.
But the chanting process is easy because we simply concentrate on the mantra.
However, our meditation on the mantra will be most effective if we can avoid the internal dialogue we always have within our mind.
We should not be chanting while we make plans for the day, or while focusing our attention on other things.
The maha-mantra is the Supreme in the incarnation of sound.
Therefore, we must chant with complete respect and veneration.
We must give the mantra our full attention, otherwise it is offensive.
The process is to simply chant and hear. That is all. If we can do that, then we will make rapid progress and quickly attain the second stage of chanting, which is the offenseless stage.
As one progresses through the second stage, a person begins to get a taste for the chanting, and begins to feel the nectar of joy and bliss within the names.
As a person enters the third or pure stage of chanting, the layers of ignorance that keeps one from realizing their spiritual identity are peeled away.
At the fullest point, one gains direct perception of their spiritual identity and relationship with God, and is immediately liberated while still in the material body.
The Lord reveals Himself to such a sincere devotee and the devotee relishes the taste of transcendental life.
As Srila Rupa Gosvami states in his Sri Upadesamrita (text 7), everything about Krishna is spiritually sweet, such as His names, qualities, and activities.
But one who suffers from the disease of ignorance cannot taste this sweetness.
Yet by chanting the names everyday, a person can destroy this disease and relish the natural sweetness of Krishna’s names.
The chanting of the Hare Krsna mantra
is a transcendental vibration;
it is not a material thing.
It is imported from
the transcendental abode of Krsna.
From there the transcendental
sound of Hare Krsna has come.
This sound is like the
sunshine coming from the sun.
Although we cannot go to the sun -
it is far, far beyond our reach
- we can understand that
the sunshine is coming from the sun globe.
There is no doubt about it.
Similarly, the vibration
of the Hare Krsna mantra
is coming from Krsna`s planet,
Goloka (golokera prema-dhana).
And this chanting produces love of Krsna.
(Prema-dhana means
” the treasure of love for krsna”).
Chanting Hare Krsna is the only remedy
to relieve the heart from the burning poison
of sense gratification.
One may give cows in charity on the day of a solar eclipse;
one may reside in Prayaga on the banks of the Ganga for a kalpa;
or one may perform thousands of yajnas, and give in
charity a mountain of gold as high as Mount Sumeru.
Still, all these cannot even be compared with
a one-hundredth particle of sri-govinda-kirtana.
Suddha-krsna-nama is krsna-nama that has arisen through
undivided bhakti resulting from full faith. Other than that, the
chanting of sri-nama will be experienced as either namabhasa or
nama-aparadha.
When one takes hari-nama in the course of sadhana-bhakti, that nama can be called sadhana. However, when the bhakta takes hari-nama in the course of bhava-bhakti or prema-bhakti, that manifestation of sri-hari-nama is sadhya-vastu, or the aim and object of practice. The sadhaka’s realization of the contraction or expansion of sri-hari-nama will depend on his level of bhakti.
Krsna-nama is more merciful than krsna-svarupa. Krsna’s svarupa (form) does not forgive whatever offense is made to Him, but krsna-nama forgives both offenses committed to the svarupa and offenses committed towards Himself. When you take nama, you should understand the namaaparadhas very clearly and try to avoid them, because you cannot chant suddha-nama until you stop committing offenses.
Just as nama is the highest truth,
so nama-aparadha
(offense against sri-nama)
is the most frightening of all kinds
of sins and offenses.
All other kinds of sins and offenses
go away naturally and automatically
as one utters sri-nama,
but nama-aparadha does not go away so easily.
nama-aparadha-yuktanam namany eva haranty agham
avisranta-prayuktani tany evartha-karani ca
For those infected with nama-aparadha, sri-nama will certainly remove the sin,
provided the sadhakas chant tirelessly and unremittingly. Sri-nama Himself will
effect their deliverance.
(Padma Purana).
It is so difficult to destroy nama-aparadha.
Therefore, one must avoid nama-aparadha
when one chants sri-nama. If one tries hard
to stop committing nama-aparadha,
suddha-nama will manifest very quickly.
One may take sri-nama and chant continually,
with the hairs on his body standing on end
and streams of tears flowing from his eyes,
but it may still be that, because of nama-aparadha,
one is not uttering suddha-nama.
Therefore, sadhakas must give
very special attention to this, otherwise,
they will not be able to chant
suddha-nama (the pure holy name).
Suddha-nama is hari-nama that
is free from the ten kinds of offenses.
There is no consideration of purity or impurity
with regard to pronunciation of the syllables of sri-nama.
There are two kinds of obstacles:
ordinary and great.
Sri-nama that is chanted with
ordinary obstacle is nama-abhasa,
which awards its benefit some time later.
Nama impeded with great obstacle
is nama-aparadha.
This aparadha does not go far away
unless one chants sri-nama constantly.
Ten kinds of nama-aparadha in the Padma Purana:
satam ninda namnah param aparadham vitanute
yatah khyatim yatam katham u sahate tu tad-vigarham
(1) Criticizing or blaspheming saints and great bhaktas increases terrible offenses towards sri-nama. How can Sri Krsna tolerate blasphemy of great souls who are devoted to sri-nama, and who preach the glories of sri-krsna-nama in this world? Therefore, the first offense is to blaspheme the bhaktas.
sivasya sri-visnor ya iha guna-namadi-sakalam
dhiya bhinnam pasyet sa khalu hari-namahita-karah
(2) In this material world, Sri Visnu’s name, form, qualities, pastimes and so on are all-auspicious for all beings. If one considers them to be material phenomena and different from Sri Visnu Himself, this is detrimental to one’s chanting of sri-hari-nama. It is also nama-aparadha to believe that Siva and the other devas are independent and equal with Sri Visnu.
The other offenses are:
(3) guror avajna: to disrespect sri-guru who knows namatattva by considering him an ordinary, mortal human being, with a body made of the five material elements.
(4) sruti-sastra-nindanam: to blaspheme the Vedas, the Satvatas, the Puranas, and other sastras.
(5) artha-vadah: to think that the glorification of sri-harinama in sastra is an exaggeration.
(6) hari-namni kalpanam: to interpret sri-hari-nama (in a mundane way) or to think that nama Himself is a product of the imagination.
namno balad yasya hi papa-buddhir
na vidyate tasya yamair hi suddhih
(7) It is certain that one who is engaged in sinful activities on the strength of sri-nama cannot be purified by artificial yoga practices such as yama, niyama, dhyana, and dharana.
dharma-vrata-tyaga-hutadi-sarva
subha-kriya-samyam api pramadah
(8) It is an offense to think that rituals and pious material activities such as dharma, vrata, tyaga, and homa are equal, or even comparable to Bhagavan’s sri-divya-nama (transcendental name).
asraddadhane vimukhe’py asrnvati
yas copadesah siva-nama-aparadhah
(9) It is nama-aparadha to give instructions on auspicious sri-nama to those who are faithless or averse to hearing srinama. srute ‘pi nama-mahatmye yah priti-rahito narah aham-mamadi-paramo namni so’py aparadha-krt
(10)One is a nama-aparadhi if, even after hearing the wonderful glories of sri-nama, he does not show love or enthusiasm for chanting sri-nama and clings fast to the material conception, of ‘I’ and ‘mine’; that is to say, “I am this body, composed of blood, flesh and skin, and things relating to this body are mine.”
tṛṇād api su-nīcena
taror iva sahiṣṇunā
amāninā māna-dena
kīrtanīyaḥ sadā hariḥ
‘One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honour but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.’
(CC-3:20:21).
‘eka’ kṛṣṇa-nāme kare sarva-pāpa nāśa
premera kāraṇa bhakti karena prakāśa
Simply chanting the Hare Kṛṣṇa mahā-mantra without offenses vanquishes all sinful activities. Thus pure devotional service, which is the cause of love of Godhead, becomes manifest. (CC- 1:8:26).
One cannot be situated in the devotional service of the Lord unless one is free from sinful life. This is confirmed in the Bhagavad-gītā (7:28):
yeṣāḿ tv anta-gataḿ pāpaḿ janānāḿ puṇya-karmanām
te dvandva-moha-nirmuktā bhajante māḿ dṛḍha-vratāḥ
“Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the duality of delusion, and they engage themselves in My service with determination.”
A person who is already cleansed of all tinges of sinful life engages without deviation or duality of purpose in the transcendental loving service of the Lord.
In this age, although people are greatly sinful, simply chanting the Hare Kṛṣṇa mahā-mantra can relieve them from the reactions of their sins. Eka kṛṣṇa-nāme: only by chanting Kṛṣṇa’s name is this possible.
This is confirmed in Śrīmad-Bhāgavatam(12:3:51): kīrtanād eva kṛṣṇasya mukta-sańgaḥ.
Sri Caitanya Mahāprabhu has also taught us this. While passing on the road, He used to chant:
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa rakṣa mām
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa pāhi mām
rāma rāghava rāma rāghava rāma rāghava rakṣa mām
kṛṣṇa keśava kṛṣṇa keśava kṛṣṇa keśava pāhi mām
If one always chants the holy name of Kṛṣṇa, gradually one is freed from all reactions of sinful life, provided he chants offenselessly and does not commit more sinful activities on the strength of chanting the Hare Kṛṣṇa mantra.
In this way one is purified, and his devotional service causes the arousal of his dormant love of God.
If one simply chants the Hare Kṛṣṇa mantra and does not commit sinful activities and offenses, one’s life is purified, and thus one comes to the fifth stage of perfection, or engagement in the loving service of the Lord (premā pum-artho mahān).
taḿ nirvyājaḿ bhaja guṇa-nidhe pāvanaḿ pāvanānāḿ
śraddhā-rajyan-matir atitarām uttamaḥ-śloka-maulim
prodyann antaḥ-karaṇa-kuhare hanta yan-nāma-bhānor
ābhāso ‘pi kṣapayati mahā-pātaka-dhvānta-rāśim
O reservoir of all good qualities, just worship Śrī Kṛṣṇa, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Kṛṣṇa can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives. (Śrī Caitanya Caritāmṛta Antya 3.62).
nāmaikaḿ yasya vāci smaraṇa-patha-gataḿ śrotra-mūlaḿ gataḿ vā
śuddhaḿ vāśuddha-varṇaḿ vyavahita-rahitaḿ tārayaty eva satyam
tac ced deha-draviṇa-janatā-lobha-pāṣaṇḍa-madhye
nikṣiptaḿ syān na phala-janakaḿ śīghram evātra vipra
If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that holy name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, or properly joined or vibrated in separate parts. O brāhmaṇa, the potency of the holy name is therefore certainly great. However, if one uses the vibration of the holy name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism — in other words, if one utters the name with offenses — such chanting will not produce the desired result very soon. Therefore one should diligently avoid offenses in chanting the holy name of the Lord.
(Śrī Caitanya Caritāmṛta Antya 3.60).
One should constantly perform hari-nama by counting the names properly on a tulasi-mala or in the absence of that, counting on the fingers.
One should always stay far away from offenses.
The fruit ofsri-hari-nama—krsna-prema—is attained by chanting suddha-nama.
The purpose of keeping count is for the sadhaka to understand whether his practice of sri-hari-nama is increasing or diminishing.
Tulasi-devi is very dear to Hari, so touching her while taking hari-nama means that hari-nama bestows more benefit.
When one is practicing nama, one should understand that srikrsna-nama is non-different from His svarupa (eternal, intrinsic form).
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Purifying our drinking water became a challenge, as the pump clogged easily from the tinted iron content in the water. We learned that filtering it initially through handkerchiefs prolonged the action of the pump, before having to clean it again. We did resort to iodine pills, as well. Next time we'll remember to bring "Pristine", which is the Canadian version of a chlorine dioxide in droplet form.
Paddling Wabakimi Provincial Park, Ontario, Canada. July, 2010.
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Devotee at Kakdwip Lot 8 Ferry Jetty waiting for a ferry en route to Gangasagar
Gangasagar pilgrimage and fair, held annually, is the second largest congregation of mankind after the holy Kumbha Mela. Gangasagar finds mention in sacred texts and ancient scriptures of Hindu mythology including the two great Hindu epics, the Ramayana and the Mahabharata.
The river Ganga (Ganges) which originates in the Gangotri glacier in the snow clad high Himalayas, descends down the mountains, reaches the plains, flows through ancient pilgrimage sites, and drains into the Bay of Bengal. A dip in the ocean, where the Ganga meets the sea is considered to be of great religious significance particularly on the Makara Sankranti day (January 14/15), when the sun makes a transition to Capricorn from Sagittarius. Almost a million of Hindu devotees from all over India gather at Gangasagar for a holy dip and perform rituals and prayer (puja) with a belief that it will cleanse and purify their souls.
Images of Bengal, India
SALKANTAY TREK 5 DAYS AND 4 NIGHTS WITH CAMP AT LLACTAPATA - MACHU PICCHU TOUR PERU
This trek takes you around the stunning Mount Salkantay, which is the second largest mountain in Cusco region (6,277m / 20,577ft). On your first night, you will camp within the clear sight of the snowcapped peak of Salkantay Mountain. Second day will be the longest day of the trek, the most challenging, and you will climb a bit harder. However, the view at the top is stunning and unique.
The walk to the famous Apacheta pass which is at 4650m/15,088ft is not strenuous nor very steep. Afterward, it is mainly a descent into more tropical area passing Andenes and Chaullay. On your third night, you will camp at LLACTAPATA (2,700m/9,157ft) while enjoying the great views of Machu picchu,Wuayna Picchu mountains and the Inca citadel of Machu Picchu (Inca city). Ending at the most important mystic center of the world: Machu Picchu.
Program Itinerary
Day 1: Cusco - Mollepata - Marcco Ccasa - Soraypampa – Salkantaypampa
At 5:00am (Time in Peru), we pick you up from your hotel, then we drive in our private bus to Mollepata (2,850m/9,407ft) for 3 hours. Along the way there are spectacular views of villages such as: Iscuchaca and Limatambo, stunning valleys and snow-capped mountains such as: Salkantay, with a stop for breakfast at Mollepata. Then we continue by bus to Marcoccasa (3200m/10,557ft), where we meet our horsemen, horses and pack all our equipment onto the horses. Afterwards we start the gradual climb of 527 meters by walk through pristine Andean valley landscapes for about 3.5 hours before arriving to Soraypamapa (3850m/12,700ft) for lunch. After lunch, we continue gentle climb for 2 hours through more unspoiled Andean valley to our first campsite at Salkantay Pampa located at 4100m/13,527ft.
Meals: Breakfast, Lunch & Dinner
Accommodation: camping facilities.
Maximum Altitude: 4100m/13,527ft.
Minimum Altitude: 2850m/9,497ft.
Walking distance: 12km approx
Difficulty: Moderate.
Day 2: Salkantaypampa – Collpapampa
After an early delicious breakfast, we start trekking with a moderate climb for 3 hours to reach the Apacheta pass (4,650m/15,367ft). From here, we can enjoy the spectacular views of snowcapped mountains such as: Salkantay (6,277m/20,717ft), Humantay, Huayanay, white rivers, and small lakes.
At the Apacheta Pass, you can leave a piece of rock carried from the bottom as a present to the Apu Salkantay(Mountain god), During Inca times, the walkers used to leave their shoes, clothes, jewels or simply piece of rock as an offering. We continue walking for 2 hours downhill for lunch at Huayracmachay. Then depending on the group's trekking ability, weather and walking conditions, we will decide whether to walk for 2 to 3 hours downhill to reach to our second campsite at Colpapamapa (2,877m/9,497ft).
Meals: Breakfast, Lunch & Dinner
Accommodation: camping facilities
Maximum altitude: 4,650m/15,367ft.
Minimum altitude: 2,877m/9,497ft.
Walking distance: 19km approx
Difficulty: Challenge.
Day 3: Colpapampa - La Playa – LLACTAPATA
On this day we walk for 3 hours through the beginnings of the rainforest; enjoying a myriad of flora and fauna including orchids, birds, coffee, cacao and fruit plantations. We arrive at La Playa (2,060m/6,797ft) for lunch, with free time to rest before climbing uphill for 3 hours through the Andean cloud forest to the Puncuyoc pass and then onto LLACTAPATA which is located at 2,700m/8,907ft (an Inca site located straight in front of the citadel of Machu Picchu), which is our third evening´s campsite.
The panoramic view from our campsite is breathtaking; you can enjoy a different angles view of Machu Picchu, the Huanay Picchu Mountains, the citadel of Machu Picchu and the Aobamba canyon, where another Inca trail can be seen as well. We trek off the beaten track exploring places no one else does and we are the ONLY one camping at LLACTAPATA.
Meals: Breakfast, Lunch & Dinner
Accommodation: camping facilities
Maximum altitude: 2,850m/9,407ft.
Minimum altitude: 2,000m/6,600ft.
Difficulty: Moderate.
Day 4: LLAQTAPATA – Hidroelectrica - Aguas Calientes.
After a late breakfast enjoying the spectacular views of Huaynapicchu, Machu Picchu Mountains and the citadel of Machu Picchu, we start walking downhill for 2 hours to Hidroelectrica for lunch. After lunch we walk to Aguas Calientes town through the national park of Machu Picchu, enjoying the surroundings of the iconic Machu Picchu and the wall which surrounds the Inca Citadel.
Meals: Breakfast, Lunch, & Dinner
Accommodation: Private hostel.
Maximum Altitude: 2,700m/9,157ft.
Minimum Altitude: 1,870m/6,177ft.
Walking distance: 12km approx
Difficulty: Moderate.
Day 5: Aguas Calientes - Machu Picchu - Cusco
Rise early to take advantage of viewing Machu Picchu in the early morning light. This is the best time to view the 'Lost City of the Incas'. Join our local guide for a detailed interpretation of the site and Inca history without the pressure of other tour groups that arrive at midday with a lot of time for further exploring, photos and climb to Huanaypicchu or up to the Sun Gate. Then we head back to Aguas Calientes for buffet lunch. Later in the afternoon we return by train to Ollantaytambo or Poroy and will then be transferred by van to Cuzco, arriving in the evening.
Meals: Breakfast & Lunch
Maximum altitude: 2,440m/7,937ft.
Difficulty: Easy.
WHAT IS INCLUDED?
Pre-trek briefing with your tour guide.
Collection from your hotel in the morning of the trek departure.
Private transport from Cusco to Mollepata-Marcoccasa (starting point of the trek)
Entry fee to Machu Picchu
English speaking, experienced professional guide
Comfortable tents (sleeping 2 people in a 4 person tent)
Meals as indicated in the itinerary (optional vegetarian food with prior request)
All camping equipment such as: dining tent, table, chairs, kitchen tent and toilet tent
Bus ticket from Aguas Calientas to Machu Picchu and return
First Aid kit including emergency oxygen bottle
Train ticket from Aguas Calientes to Poroy - Cusco
Private transport from Ollantaytambo to your hotel in Cusco
Celebration dinner in Aguas Calientes (touristic restaurant )
Lunch in Aguas Calientes on the last day
Hostel in Aguas Calientes with private room and bathroom
Mules and horses (for equipment and personal items) including horsemen - 7 kilos of your personal items such as extra clothes, sleeping bag will be carried by our mules
Provision of a horse in case of emergency such as illness, to ensure trek can be completed by all participants
Basic foam sleeping mattress
Guided tour within Machu Picchu
Boiled water for drinking and washing purposes
WHAT IS NOT INCLUDED?
Walking sticks (rentable)
Sleeping bag adequate for temperature of minus 10°C (rentable for $20 for duration of the trek)
Dinner on the last day
Entry to Huanapicchu ($10)
Extra activities such as zip line and barbecues.
Additional horses for extra personal luggage above that of the personal item allowance.
Optional up - grades (train and hotel)
Tips for the cook, horsemen and guide (Every Salkantay Trek staff receive a fair and decent payment immediately after they end their trip. However tips are optional and a great gesture of appreciation for them)
WHAT YOU SHOULD BRING?
A lightweight, waterproof day pack with change of clothes for the whole period of the trek (must not exceed 7 kilos)
Sleeping bag adequate for temperature of minus 10°c (rentable for $20 for duration of the trek)
Sturdy hiking boots
Warm clothes and trekking pants (trousers)
Layers of clothes, include thermals, for variable temperatures especially at night
Head torch with spare batteries
Camera with extra film and batteries
Sun protection: sunscreen, sunhat, sunglasses
Woolen socks, gloves, scarf, woolen hat for cold nights
Insect repellent
Extra plastic bags, especially in the wet season
Waterproof clothing or a rain poncho
Water bottles and water purifying tablets - Optional
Personal medical kit with a simple whistle
Extra money for souvenirs, drinks, tips
Walking sticks (rentable)
Favorite snacks
Inflatable mattress
Toilet paper
Sandals or flip-flop
Swimming costume
Original passport and ISIC card if is applicable.
ITENERARY NOTED
The time stated within this program is approximate and walking time may differ dependent upon the group´s capability and progress and as such the guide may change the lunch spot and campsite if it is required. Each guide has his or her own preferred route and it may not follow exactly the schedule described here. However all items listed within the above schedule will be covered.
Trek conditions also vary according to the season. In the dry season ( May - September) the trail can be very dusty and hot in the day time, in the wet season (Octomber - March) it can be slippery and muddy and during the shoulder season the conditions can be variable. All year round in the mountains the stone sliding can happen at any time, particularly after heavy rains. Salkantay-Trek takes no responsibility for trail condition.
This Trek is adventurous and challenging experience, crossing several high passes and some rivers do not have a substantial bridge and can be dangerous to cross in periods of heavy rain. This region is not frequently visited by tourists, therefore tourist infrastructure is limited. Visitors should be aware that things change, or may not go to plan. This is all part of the adventure! We can change the date of your train ticket to the following day. Hotels costs and costs associated with returning to Machu Picchu the following day are additional to trek costs. Please also note that your entry ticket to Machu Picchu is valid for one day only, if you wish to visit the ruins on a second consecutive day you will need to purchase the ticket again. Please bring an open mind, flexibility and a good sense of humor.
Series ZYD oil purifier can be used as independent vacuum source with functions of vacuum drying and vacuum oiling.
Application:
The machine can remove the water, gas and impurities in insulation oil high-efficiently, increasing the pressure force and quality of oil, make sure the electric device running safely. The machine is mainly used for electric power department and industries to deal with various oils such as transformer oil, mutual oil, switch oil and so on. The machine is especially for purifying the insulation oil in all kinds of large power equipments that are above 110KV, especially for the altitude is over 500 meters.
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Folkloric
• No reported folkloric medicinal use in the Philippines.
• In Nigeria, roots used in the treatment of hemorrhoids. (7)
• Elsewhere, decoction of the flowers used as blood purifier and tonic.
source: stuart xchange
Republic of Tuva - Tuva - Khaiyrakan - mountain - Seven Sisters - Chindozyn - Shivilig - mineral spring - Siberia - Russia -
A ride of 420 km to the west to the mineral spring (in Tuvian - arjaan) called Shivilig. In translation Arjaan means "saint water, mineral water, healing spring".
We drive along the important breathtaking mountain Khajyrakan - one of the most respected places in Tuva. In 1992 it was chosen like energetically powerful place and consecrated by Dalay Lama XIV. At least once a year local shamans come here to get energy, strenghten and purify their souls.
We have a stop at the "Seven Sisters" - hundred years old trees, growing from one root.
Arrival to the place Chindozyn, camping building.
Accommodation in the tents'camp.
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泰安瀑布位於基隆市七堵南方的草湳山區(原稱為草濫山)，景致優美秀氣，由入口至瀑布間規劃有良好的廁所設施、烤肉露營區、親水區，並有環山步道可登高望遠，是基隆及汐止地區露營踏青的良好路線。
由入口循階梯上行，分開成兩條林蔭步道，於露營及烤肉區會合後，不久即可扺達瀑布，路程約莫十分鐘即可抵達泰安瀑布；瀑高約20公尺，自山壁傾瀉而下，聚成一口小潭，略下方之河道即為親水區。瀑布旁另有環山步道可登行至姜子寮山，是遊客不多又易於親近的基隆市郊瀑布。
交通路線：中山高或北二高汐止交流道→台五線往七堵基隆方向→七堵泰安路→泰安瀑布
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