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Information on buildings and architecture
Führungen am Campus WU Leerzeile Leerzeile
University of the Future
Internationalism, innovation, diversity – the new Campus WU is the concrete realization of WU’s vision for a modern university. The fundamental principles of the new architecture reflect the values and ideas we cherish at WU.
As a public institution, WU has lived up to its responsibility of building its new campus in an economical, ecological, and socially sustainable manner. WU’s decision to locate the new campus in Vienna’s second district will redefine this area and transform it into an educational hub. We have not only constructed new buildings, but in the process we have also given concrete realization to our ideas of what the university of the future should look like. The new campus is more than just a place for academic research and teaching and learning practical skills; it is also designed to create a new space for social, cultural, and political life.
The imposing Library & Learning Center (LC), designed by the Iraqi-British architect Zaha Hadid, is a testament to the central importance of research and teaching at WU. The Library & Learning Center is surrounded by five building complexes, including the Teaching Center, which houses most of WU’s auditoriums. The Teaching Center is intended mainly for bachelor degree students, while the master degree programs are taught primarily in the individual Department buildings. The Executive Academy building is the home of continuing education and life-long learning programs. In this way, the various buildings and their functions reflect the three tiers of teaching and learning represented by the Bologna Process.
WU’s Department-based organizational structure was also a contributing factor. In the past, the various Institutes that make up the Departments were scattered across different locations. Now they have been brought together in four Department buildings, which will make life much easier for both students and faculty.
These are not the only improvements the new campus has to offer: All rooms have natural light, and the auditoriums feature state-of-the-art teaching equipment, including digital whiteboards. There are 3,000 student workplaces, three times as many as in the old buildings in Vienna’s ninth district. These workplaces are located not only in the dedicated self-study areas, but also in project rooms that can be booked by teaching staff and students alike. They cater to different needs by providing quiet spots for focused academic work as well as opportunities for work on group projects in communicationfriendly study areas.
The top priority in planning the new campus was to create an environment for WU students and staff that is conducive to productive work and communication.
Not only the buildings themselves, but also the surrounding grounds offer plenty of opportunities for communication and meeting people. 55,000 m² of Campus WU’s total 100,000 m² of floor and surface area is open, publicly accessible space. Fences or barriers would contradict our vision of an open campus.
Visitors and area residents are more than welcome at Campus WU. The campus offers not only food for thought, but also restaurants, cafés, and shops, all in a stimulating architectural environment.
As different as they may look, however, the buildings are all based on the same overall technical concept: the building infrastructure is standardized in terms of construction, energy supply, ventilation, and sanitary facilities. The entire campus has been designed in accordance with “green building” principles. Much of the required energy is obtained using geothermal energy from groundwater.
Another key feature of Campus WU is barrier-free accessibility. All auditoriums are specially equipped for people with disabilities, all areas are designed to be wheelchair accessible, and the campus also features a tactile guidance system for the visually impaired.
We have not only made sure to comply with all relevant legal guidelines, but we have also drawn on experience gained from best practice examples. WU aims to play a pioneering role – in all respects.
Plein air paint-out today - the view from the Mt. Washington headquarters.
Los Angeles, CA
I just started a blog where there's more info about my watercolors, as I add paintings~
Self Realization Fellowship, Meditation Gardens, Pacific Palisades(Santa Monica), California
Since its opening to the public in 1950 by Paramahansa Yogananda, the Lake shrine has inspired thousands of visitors each year, many of whom return again and again to refresh mind and spirit in the peace that pervades this beautiful sanctuary.
The ten-acre site is a natural amphitheater. The spring-fed lake has an average depth of 15 feet. Its waters are inhabited by numerous varieties of colorful Koi.
Out of respect to the meditating visitors in various sites throughout the grotto,
I have limited my photographs so as not to include these private moments. There are many beautiful cottages and lush hillside bench locations to photograph.
The Shrine is a quarter mile from the Pacific Ocean, it was a 72 mile freeway drive from my home.
In the early 1950s, air forces around the world came to the realization that it made little sense to train pilots on older piston-engined trainers, then expect them to go from those aircraft to high-performance jets without a high accident rate. Most nations with an aviation industry then embarked on designing jet trainers and a training syllabus entirely with jets.
For the Soviet Union, it would not only need a jet trainer, it would need thousands of them, to equip not only its own air force, but those of the Warsaw Pact and client states. The Khrushchev regime learned that two of the Pact nations were working on their own trainers--Aero of Czechoslovakia was designing the L-29 Delfin (Dolphin), while PZL of Poland was working on the TS-11 Iskra (Spark). Surprisingly for the Soviet Union, it issued a requirement for the jet trainer and opened it up to a competition between the two aircraft.
Aero's L-29 was designed to be everything a trainer should be: easy to fly, easy to maintain, forgiving of mistakes, and capable of simple aerobatics. As Soviet doctrine called for aircraft capable of operating from austere airstrips, the L-29 was given a strengthened landing gear, and for either weapons training or in emergencies, could be equipped with four underwing hardpoints for bombs, rockets or gunpods. It was not particularly fast and considered underpowered, but that was less important in a trainer.
The L-29 would first fly in 1959, and went up against the TS-11 in 1961. To the surprise of many, considering the TS-11 was faster, the L-29 was declared the winner. Suspecting politics and wishing to keep some independence, the Polish Air Force would never use the Delfin, and would make the Iskra its primary jet trainer. For the rest of the Warsaw Pact and the Soviet Union, the L-29 would go into production. NATO would give it the reporting name of Maya.
Some 27 nations would eventually fly L-29s, as trainers, but occasionally in combat as well: Egyptian L-29s were pressed into service during the 1973 Yom Kippur (October) War as ground attack aircraft, and they were also used in the Biafran War of 1967-1970 and the First Nagorno-Karabakh War of 1988-1994 between Azerbaijan and Armenia. In these cases, the Delfin did not do well, but it was never intended to fight against modern air defenses. Saddam Hussein reportedly converted a number of his L-29s to drones, intended to carry poison gas towards Coalition forces in 2003, though they never flew.
While the L-29 was adequate, as aircraft got faster and more manueverable, the Delfin was becoming obsolete. In response, Aero designed the L-39 Albatros, a more advanced trainer, and L-29 production ended in 1974 after 3665 had been produced. Though most L-29 users replaced it with the L-39, some continued with the Delfin, and Angola and Georgia would use it as late as 2016. After the end of the Cold War, many Delfins became available on the open market, and while not as common as its Western equivalent--the T-33 Shooting Star--or its successor the L-39, L-29s are found in small numbers in the warbird community, and a few have raced in the Reno Air Races.
This L-29 entered service with the Soviet V-VS as Bort (nose number) 34 in 1971, and would remain in service until the mid-1980s; it was probably handed over to the paramilitary DOSAAF national flying clubs as the L-39 replaced the L-29 in Soviet service. In 1997, it was bought by a Colorado-based warbird collector, and flown out of Phoenix, Arizona for a time; in 2013, it was sold to Planes of Fame in Chino, California, joining another L-29 the museum already had.
For some reason, my camera just didn't want to get a picture of the aircraft in this single row outside of the main Planes of Fame buildings. This one turned out all right. Bort 34 retains the standard bare metal scheme of Soviet L-29s; the red stripe on the rear fuselage, red nose, and red wing panels is also common on L-29s. This was the first time I'd ever gotten up close to a Delfin.
There are two interesting background features of this photo as well: the tail of the QF-100D Super Sabre to the right, showing the damage done by an AIM-120 AMRAAM missile, and the nose of the B-50 to the left--that is "Lucky Lady II," the first aircraft to fly nonstop around the world.
I've come to the realization that the Manhattan cocktail is probably my favorite of all cocktails. If I see any variant of whiskey, sweet vermouth, and bitters on a cocktail menu, you can bet that nine times out of ten that's the first drink I'll order. I found this recipe on the excellent Cocktail Virgin blog while searching for a new twist on the classic Manhattan configuration.
The original recipe for this drink calls for espresso liqueur, but since I didn't have any on hand I figured Nux Alpina walnut liqueur would be an able substitute; providing complexity without overpowering the drink. This is actually quite spectacular.
I made this twice, the first time with Martini & Rossi vermouth, Bittermens Xocolatl Mole bitters, and only a barspoon of the walnut liqueur. The second time I opted for Dolin Rouge vermouth, Fee's Whiskey Barrel–Aged bitters, and one quarter ounce of the walnut liqueur. After sampling both versions, I think the first variant is preferable, but upping the walnut liqueur to 1/4 oz makes for a more balanced drink. I would definitely make this again.
1 1/2 oz Bourbon (Knob Creek)
1/2 oz Cherry Heering
1/2 oz Sweet Vermouth (Martini & Rossi)
1/4 oz Nux Alpina Walnut Liqueur
2 dashes Bittermens Xocolatl Mole Bitters
Stir with ice in a cocktail shaker. Strain into a chilled cocktail glass. Garnish with homemade brandied cherry.
Source: Cocktail Virgin
Sommige monumenten overstijgen het postuur van een gedenksteen of plastiek. Sawah Belanda is hier een voorbeeld van. Gelegen in Park Sacre Coeur, tegenover landgoed Bronbeek in Arnhem, bestaat het uit een ‘sawah’ omgeven door zeven granieten bladzijden met daarop een tekst van de Indische schrijfster Marion Bloem. Het ontwerp is van Marions zuster Joyce Bloem. Het idee voor de Sawah Belanda ontstond nadat Marion aan Joyce een brief stuurde over manshoge stenen tekstbladen die zij in Burma had gezien. De Sawah is niet omgeven door bruine kleiige dijkjes, die zo kenmerkend zijn voor de rijstvelden, maar met gras begroeide dijkjes. Het zijn Hollandse dijkjes. Met Sawah Belanda benadrukt Joyce Bloem de rijkdom van onderlinge vermenging van culturen. Dijkjes rond rijstvelden moeten water binnenhouden, de dijken in Nederland moeten het water buitenhouden. Kinderen moeten over de slingerende dijkjes kunnen lopen, zoals haar vader dat deed in Indië. De rijst in het monument is Italiaanse rijst. Het is de bedoeling dat deze ook echt geoogst en gegeten wordt. Sawah Belanda werd geopend op 30 augustus 2006. Naast het monument in het park verscheen een boek met de volledige tekst van Marion Bloem en een uitgebreide fotorapportage over de totstandkoming van Sawah Belanda.
Some memorials transcend the shape of a commemorative tablet or sculpture. Sawah Belanda is one such memorial. Located in Park Sacre Coeur, opposite the Bronbeek estate in Arnhem, it consists of a ‘rice field’ surrounded by seven granite pages containing a text by the Netherlands East Indies author Marion Bloem. The design is by Marion’s sister Joyce Bloem. The idea for this Sawah Belanda (Dutch rice paddy) arose after Marion had sent a letter to Joyce about man-sized pages made of stone that she had seen in Burma. The Sawah is not surrounded by the small brown clayey dykes that are so characteristic for rice paddies, but by dykes covered with grass. These are Dutch dykes. With Sawah Belanda, Joyce Bloem emphasizes the richness of the intermingling of cultures. Dykes surrounding rice paddies are supposed to keep water in; the dykes in the Netherlands are supposed to keep water out. Children should be able to walk over the winding dykes, like Joyce Bloem’s father did in the Netherlands East Indies. The rice in this memorial is Italian rice. The plan is for this rice to be harvested and eaten. Sawah Belanda was opened on 30 August 2006. In addition to the memorial in the park, a book was published with the full text by Marion Bloem and an extensive photo report of the realization of Sawah Belanda.
Contentment is not the fulfillment of what you want, it is the realization of how much God has already given you.
Photo of a bird sitting in a tulip, among a field of tulips.
May you have a blessed day!
Facebook:
UTHealth celebrated the realization of the Richard J. Andrassy, MD Distinguished Chair in Pediatric Surgery with a reception hosted by Johnny and Randi Carrabba and UTHealth President Giuseppe Colasurdo, M.D.
Information on buildings and architecture
Führungen am Campus WU Leerzeile Leerzeile
University of the Future
Internationalism, innovation, diversity – the new Campus WU is the concrete realization of WU’s vision for a modern university. The fundamental principles of the new architecture reflect the values and ideas we cherish at WU.
As a public institution, WU has lived up to its responsibility of building its new campus in an economical, ecological, and socially sustainable manner. WU’s decision to locate the new campus in Vienna’s second district will redefine this area and transform it into an educational hub. We have not only constructed new buildings, but in the process we have also given concrete realization to our ideas of what the university of the future should look like. The new campus is more than just a place for academic research and teaching and learning practical skills; it is also designed to create a new space for social, cultural, and political life.
The imposing Library & Learning Center (LC), designed by the Iraqi-British architect Zaha Hadid, is a testament to the central importance of research and teaching at WU. The Library & Learning Center is surrounded by five building complexes, including the Teaching Center, which houses most of WU’s auditoriums. The Teaching Center is intended mainly for bachelor degree students, while the master degree programs are taught primarily in the individual Department buildings. The Executive Academy building is the home of continuing education and life-long learning programs. In this way, the various buildings and their functions reflect the three tiers of teaching and learning represented by the Bologna Process.
WU’s Department-based organizational structure was also a contributing factor. In the past, the various Institutes that make up the Departments were scattered across different locations. Now they have been brought together in four Department buildings, which will make life much easier for both students and faculty.
These are not the only improvements the new campus has to offer: All rooms have natural light, and the auditoriums feature state-of-the-art teaching equipment, including digital whiteboards. There are 3,000 student workplaces, three times as many as in the old buildings in Vienna’s ninth district. These workplaces are located not only in the dedicated self-study areas, but also in project rooms that can be booked by teaching staff and students alike. They cater to different needs by providing quiet spots for focused academic work as well as opportunities for work on group projects in communicationfriendly study areas.
The top priority in planning the new campus was to create an environment for WU students and staff that is conducive to productive work and communication.
Not only the buildings themselves, but also the surrounding grounds offer plenty of opportunities for communication and meeting people. 55,000 m² of Campus WU’s total 100,000 m² of floor and surface area is open, publicly accessible space. Fences or barriers would contradict our vision of an open campus.
Visitors and area residents are more than welcome at Campus WU. The campus offers not only food for thought, but also restaurants, cafés, and shops, all in a stimulating architectural environment.
As different as they may look, however, the buildings are all based on the same overall technical concept: the building infrastructure is standardized in terms of construction, energy supply, ventilation, and sanitary facilities. The entire campus has been designed in accordance with “green building” principles. Much of the required energy is obtained using geothermal energy from groundwater.
Another key feature of Campus WU is barrier-free accessibility. All auditoriums are specially equipped for people with disabilities, all areas are designed to be wheelchair accessible, and the campus also features a tactile guidance system for the visually impaired.
We have not only made sure to comply with all relevant legal guidelines, but we have also drawn on experience gained from best practice examples. WU aims to play a pioneering role – in all respects.
Swayambhunath (Devanagari: स्वयम्भूनाथ स्तुप; Newar: स्वयंभू; sometimes romanized Swoyambhunath) is an ancient religious complex atop a hill in the Kathmandu Valley, west of Kathmandu city. It is also known as the Monkey Temple as there are holy monkeys living in the north-west parts of the temple. The Tibetan name for the site means 'Sublime Trees' (Wylie:Phags.pa Shing.kun), for the many varieties of trees found on the hill. However, Shing.kun may be a corruption of the local Nepal Bhasa name for the complex, Singgu, meaning 'self-sprung'. For the Buddhist Newars in whose mythological history and origin myth as well as day-to-day religious practice, Swayambhunath occupies a central position, it is probably the most sacred among Buddhist pilgrimage sites. For Tibetans and followers of Tibetan Buddhism, it is second only to Boudhanath.
The Swayambhunath complex consists of a stupa, a variety of shrines and temples, some dating back to the Licchavi period. A Tibetan monastery, museum and library are more recent additions. The stupa has Buddha's eyes and eyebrows painted on. Between them, the number one (in Devanagari script) is painted in the fashion of a nose. There are also shops, restaurants and hostels. The site has two access points: a long stairway with 365 steps, leading directly to the main platform of the temple, which is from the top of the hill to the east; and a car road around the hill from the south leading to the southwest entrance. The first sight on reaching the top of the stairway is the Vajra. Tsultrim Allione describes the experience:
We were breathless and sweating as we stumbled up the last steep steps and practically fell upon the biggest vajra (thunder-bolt scepter) that I have ever seen. Behind this vajra was the vast, round, white dome of the stupa, like a full solid skirt, at the top of which were two giant Buddha eyes wisely looking out over the peaceful valley which was just beginning to come alive.
Much of Swayambhunath's iconography comes from the Vajrayana tradition of Newar Buddhism. However, the complex is also an important site for Buddhists of many schools, and is also revered by Hindus.
MYTHOLOGY
According to Swayambhu Purana, the entire valley was once filled with an enormous lake, out of which grew a lotus. The valley came to be known as Swayambhu, meaning "Self-Created." The name comes from an eternal self-existent flame (svyaṃbhu) over which a sūpa was later built.
Swayambhunath is also known as the Monkey Temple as there are holy monkeys living in the north-west parts of the temple. They are holy because Manjushri, the bodhisattva of wisdom and learning was raising the hill which the Swayambhunath Temple stands on. He was supposed to leave his hair short but he made it grow long and head lice grew. It is said that the head lice transformed into these monkeys.
Manjusri had a vision of the lotus at Swayambhu and traveled there to worship it. Seeing that the valley can be good settlement and to make the site more accessible to human pilgrims, he cut a gorge at Chovar. The water drained out of the lake, leaving the valley in which Kathmandu now lies. The lotus was transformed into a hill and the flower became the Swayambhunath stupa.
HISTORY
Swayambhunath, is among the oldest religious sites in Nepal. According to the Gopālarājavaṃśāvalī Swayambhunath was founded by the great-grandfather of King Mānadeva (464-505 CE), King Vṛsadeva, about the beginning of the 5th century CE. This seems to be confirmed by a damaged stone inscription found at the site, which indicates that King Mānadeva ordered work done in 640 CE.
However, Emperor Ashoka is said to have visited the site in the third century BCE and built a temple on the hill which was later destroyed.
Although the site is considered Buddhist, the place is revered by both Buddhists and Hindus. Numerous Hindu monarch followers are known to have paid their homage to the temple, including Pratap Malla, the powerful king of Kathmandu, who is responsible for the construction of the eastern stairway in the 17th century.
The stupa was completely renovated in May 2010, its first major renovation since 1921 and its 15th in the nearly 1,500 years since it was built. The dome was re-gilded using 20 kg of gold. The renovation was funded by the Tibetan Nyingma Meditation Center of California, and began in June 2008.
The temple complex suffered damage in the 2015 Nepal earthquake.
ARCHITECTURE
The stupa consists of a dome at the base, above which is a cubical structure painted with eyes of Buddha looking in all four directions. There are pentagonal Toran present above each of the four sides with statues engraved in them. Behind and above the torana there are thirteen tiers. Above all the tiers there is a small space above which the Gajur is present. The stupa has many artifacts inside it.
SYMBOLISM
The dome at the base represents the entire world. When a person awakes (represented by eyes of wisdom and compassion) from the bonds of the world, the person reaches the state of enlightenment. The thirteen pinnacles on the top symbolize that sentient beings have to go through the thirteen stages of spiritual realizations to reach enlightenment or Buddhahood.
There is a large pair of eyes on each of the four sides of the main stupa which represent Wisdom and Compassion. Above each pair of eyes is another eye, the third eye. It is said that when Buddha preaches, cosmic rays emanate from the third eye which act as messages to heavenly beings, so that those interested can come down to earth to listen to the Buddha. The hellish beings and beings below the human realm cannot come to earth to listen to the Buddha's teaching, however, the cosmic rays relieve their suffering when Buddha preaches.
There are carvings of the Panch Buddhas (five Buddhas) on each of the four sides of stupa. There are also statues of the Buddhas at the base of the stupas. Panch Buddhas are Buddha in metaphorical sense in Tantrayana. They are Vairochana (occupies the center and is the master of the temple), Akshobhya (faces the east and represents the cosmic element of consciousness), Ratna Sambhava (faces the south and represents the cosmic element of sensation), Amitabha (He represents cosmic element of Sanjna (name) and always faces the West) and Amoghsiddhi (He represents the cosmic element of conformation and faces the north).
Each morning before dawn hundreds of Buddhist (Vajrayana) and Hindu pilgrims ascend the 365 steps from eastern side that lead up the hill, passing the gilded Vajra (Tibetan: Dorje) and two lions guarding the entrance, and begin a series of clockwise circumambulations of the stupa.
SWAYAMBHU PURANA
Swayambhu Purana (Devnagari: स्वयम्भू पूराण) is a Buddhist scripture about the origin and development of Kathmandu valley. Swayambhu Purana gives detail of all the Buddhas who came to Kathmandu. It also provides information about the first and the second Buddhas in Buddhism.
WIKIPEDIA
Title / Titre :
Her Personal Car. Perhaps the chief luxury of owning one’s personal car is the realization of complete personal independence /
Voiture personnelle. Le principal avantage d’une voiture personnelle est peut-être la grande indépendance qu’elle procure.
Creator(s) / Créateur(s) : Franklin Carmichael
Date(s) : 1927
Reference No. / Numéro de référence : ITEM 2962472
central.bac-lac.gc.ca/.redirect?app=fonandcol&id=2962...
Location / Lieu : Unknown / Inconnu
Credit / Mention de source :
Franklin Carmichael. Franklin Carmichael Fonds. Library and Archives Canada, e011309080 /
Franklin Carmichael. Fonds Franklin Carmichael. Bibliothèque et Archives Canada, e011309080
What is Gnan Vidhi? It is the process of Self-Realization, in just 2 hours. It is about getting the Pure Knowledge of 'Who am I?' The existing knowledge that we have, for instance, I am a doctor / I am someone's brother / husband / son etc is all worldly knowledge. Gnan Vidhi will provide the Absolute Knowledge.
One may wonder 'Why should one take Gnan?' It is about living a peaceful life, by avoiding clashes. After Gnan Vidhi, our external situations will remain the same, but it is our understanding that will make the difference.
And more importantly, it does not require one to change his religion / guru etc. We can continue our life noramlly as we did earlier. It is the right understanding after Gnan Vidhi that will lead us to a blissful life. Watch this video for more details on Gnan vidhi.
In English: www.dadabhagwan.org/self-realization/
In Hindi: hindi.dadabhagwan.org/self-realization/
In Gujarati: www.dadabhagwan.in/self-realization/