View allAll Photos Tagged Realizations
Diseases are the result of our past karmas. If one has done bad karma in past life, one suffers from disease. After Self- Realization, the body may suffer due to such karmas, but the person himself can remain separate from within.
To know more please click on the link below:-
English: www.dadabhagwan.org/path-to-happiness/self-help/who-is-at...
Gujarati: www.dadabhagwan.in/path-to-happiness/self-help/who-is-at-...
Hindi: hindi.dadabhagwan.org/path-to-happiness/self-help/who-is-...
Meditation as per our definition is focussing on a particular object or thought. But, you will be surprised to know that the Gnanis have something very different to say about it. Do you want to know what they say about mediation? Click on the video and see for yourself. Also, click on the following link for more details-
In English- www.dadabhagwan.org/path-to-happiness/self-help/yoga-medi...
In Hindi: hindi.dadabhagwan.org/path-to-happiness/self-help/yoga-me...
In Gujarati: www.dadabhagwan.in/path-to-happiness/self-help/yoga-medit...
Rinqu Photography 2013 © All rights reserved. it's totally prohibited
if anyone would use my photo without my permission..
====================================================================== ========
Advanced thanks for Seeing my Photos and leave comments.
🌿 The 11 Universal Foundations of Sufism
« the great pillars, the outer and inner laws »
1 - The Principle of Tawhid: The Unity of God
All existence begins and ends in Tawhid. It is the heartbeat of Sufism, the first and final revelation whispered into the soul before birth: There is no reality but God. Everything else, form, name, idea, is a reflection, a shadow cast upon the mirror of the Infinite.
Tawhid is not merely a doctrine to be accepted; it is an experience to be unveiled. It is the dissolving of duality, the burning away of separation. The seeker does not discover God as something outside himself; he awakens to the truth that he has never been apart. The drop remembers it was always the ocean.
To know Tawhid is to pierce the veil of multiplicity. Mountains, faces, stars, desires, all are expressions of a single consciousness unfolding itself in infinite variety. The mystic sees God everywhere because he has erased the illusion of “elsewhere.” There is no other place, no other time, no other being, only the Eternal, playing every role.
In this realization, worship transforms into wonder. The tongue grows silent, the heart becomes a temple. Every breath becomes remembrance (dhikr), every act becomes prayer, and every instant becomes sacred. Love is no longer an emotion between two, it is the recognition of the One loving Itself through countless mirrors.
Tawhid also carries a secret of immense responsibility: if all is One, then every thought, every word, every gesture resonates through the whole. To harm another is to wound the divine body; to serve another is to heal the Beloved. The mystic walks gently upon the earth, aware that each step falls upon the face of God.
The highest Tawhid is silence, not the absence of sound, but the stillness where there is no “I” left to speak. It is the state where the wave remembers: I am not separate from the sea.
And in that remembrance, all opposites collapse: light and shadow, joy and sorrow, birth and death, all dissolve into the single, boundless Reality that forever whispers through creation:
“I was a hidden treasure, and I loved to be known.”
That is Tawhid: the One knowing Itself through the infinite dance of becoming.
2 - The Principle of Ma’rifa: Divine Knowledge
If Tawhid is the awakening to the One, Ma‘rifa is the knowing of the One, not through the mind, but through the unveiling of the heart.
It is not learning; it is remembrance. Not study, but intimacy. Ma‘rifa is the light that dawns when reason falls silent and the soul begins to see with the eyes of God.
Ordinary knowledge (‘ilm) lives in books and tongues, it divides, compares, names. But Ma‘rifa lives in silence and presence, it unites, dissolves, reveals. The scholar says, “I know about God.” The gnostic whispers, “I know only God.”
This divine knowledge cannot be taught; it must be tasted. It is the wine that burns and heals, the secret that reveals itself only to a heart emptied of pride. The more one unlearns, the more one remembers. The mirror must be polished until it reflects only the Face of the Beloved.
Through Ma‘rifa, the mystic perceives the world as scripture, every leaf a verse, every breath a revelation. The sun becomes a teacher of radiance, the night a lesson in surrender, the beloved a doorway into eternity. Nothing is without meaning, everything speaks in the language of the Infinite.
But this knowing is not mere ecstasy; it carries the gravity of transformation. To know God is to become what one knows. The knower, the known, and the knowing merge into one current of divine consciousness. The self dissolves, like salt in the sea, and only awareness remains, vast, luminous, and eternal.
The Sufi masters say: “He who knows himself knows his Lord.” For to gaze deeply into one’s own being is to discover the same spark that set the stars aflame. When the heart realizes this, it ceases to seek outwardly. Knowledge becomes presence. Worship becomes vision.
Ma‘rifa is thus the sacred remembrance of who we truly are fragments of divine awareness awakening to their origin. It is not achieved through effort but received through surrender, not built by intellect but revealed through love.
And when the veil finally lifts, the seeker smiles in wonder, whispering the secret that has always been true:
“There was never a path, for I was already home.”
3. The Principle of ‘Ishq / Mahabba: Divine Love
If Ma‘rifa is knowing God, then ‘Ishq is being consumed by Him. It is the fire at the heart of every revelation, the secret pulse of creation itself. ‘Ishq is not love as the world knows it, it is a sacred madness, a burning that purifies everything false until only the Beloved remains.
In Sufi tradition, love is not an emotion; it is the divine force that moves galaxies, the perfume that flows from the heart of the Eternal. The lover is not separate from the Beloved, he is a wave remembering the ocean it came from. When the Sufi speaks of love, he speaks of annihilation: the melting of “I” into “Thou,” the dissolution of every boundary between soul and source.
Mahabba is the gentler face of this mystery, the love that nurtures, embraces, and reveals the beauty of divine mercy. ‘Ishq is its blazing twin, the love that destroys illusions, that leaves the seeker naked before God. Together they form the breath of creation, the inhalation and exhalation of divine yearning.
The path of ‘Ishq is both ecstasy and agony. The heart expands until it can contain the Infinite, and in that expansion, it shatters. Every longing, every tear, every silence becomes an offering. The lover’s pain is sacred, for it is the proof of life, the echo of God calling Himself back into Himself.
In the alchemy of love, the ego burns to ash, and from those ashes rises the pure fragrance of the soul. The mystic no longer says, “I love God,” but simply, “Love moves through me.” In that moment, even the distinction between lover and Beloved vanishes. The drop falls into the ocean and discovers it was never separate.
‘Ishq is the hidden fire behind all worship, the reason the stars shine, the secret motive of existence. The universe was born out of divine longing, “I was a hidden treasure,” says the Hadith Qudsi, “and I loved to be known.” Thus, love is the first cause and the final return.
To live in ‘Ishq is to live in surrender, to dance on the edge of annihilation with a smile. The Sufi’s heart becomes the Kaaba where God dwells, and every breath becomes remembrance.
When love has completed its work, nothing remains but light, radiant, tender, eternal. And the lover, once consumed, becomes the flame itself.
“Love is not a path to God, it is God walking toward Himself through your heart.”
4 - The Principle of Tawakkul: Trust and Total Reliance upon God
Tawakkul is the stillness that follows surrender, the deep, unwavering trust that life itself is guided by the hand of the Divine. It is not the resignation of the defeated, but the serenity of one who has placed his entire being in the ocean of God’s will.
The Sufi who practices Tawakkul walks through fire without fear, for he knows that the flame itself burns only by God’s permission. He plants seeds without anxiety, knowing that the harvest belongs not to his effort but to the mercy that sustains all growth. To rely on God is to rest in the rhythm of the Infinite, to breathe in harmony with the unseen wisdom that governs all things.
In Tawakkul, the heart releases its grip on control. It no longer clings to outcomes, nor trembles before uncertainty. The world ceases to be a battlefield of cause and effect, and becomes instead a garden of divine orchestration. What comes is accepted as gift; what leaves is blessed as completion.
This trust is not blind, it is illuminated by inner knowledge. The mystic knows that behind every hardship hides compassion, behind every delay hides perfect timing. Even suffering becomes a bridge to grace. The soul that relies upon God is never truly alone, for it has learned the sacred secret: that the Eternal never abandons what He has created.
Tawakkul begins when effort ends, but it does not reject effort, it sanctifies it. The Sufi acts, but he acts without attachment. He gives his best, and then lets go completely. His work becomes a prayer, his waiting becomes worship. For him, trust is not a feeling; it is a way of living, a continual remembrance that every breath, every movement, every outcome flows from the Source.
To live in Tawakkul is to walk through storms and remain calm, to lose everything and still smile, to fall and still whisper Alhamdulillah “All praise belongs to God.” It is to understand that when all supports crumble, only Truth remains.
The heart that trusts fully becomes transparent, like a mirror through which divine light passes freely. Fear dissolves, doubt fades, and peace takes root. In such a soul, the Divine works effortlessly, for nothing resists His flow.
“When you let go of everything, you do not fall, you are carried.”
Tawakkul is that divine carrying, the silent assurance that every step, even in darkness, is guided toward light.
5 - The Principle of Ikhlāṣ: Sincerity and Purity of Intention
Ikhlāṣ is the secret fragrance of the soul, invisible, but it is what gives all deeds their scent before God. It is the purification of motive, the burning away of every trace of ego until only the desire to please the Divine remains.
To live in Ikhlāṣ is to act without audience, to speak without performance, to love without condition. It is to do good not for recognition, nor for reward, nor for fear of punishment, but because goodness itself is the language of the Beloved. Every prayer, every gesture, every breath becomes pure when intention is cleansed of self.
The Sufi knows that a single act done with sincerity outweighs a thousand done for display. The heart must be stripped of vanity, of the subtle hunger to be seen as virtuous. For even the smallest whisper of pride clouds the mirror through which God’s light would shine. The true seeker therefore polishes his intention as the alchemist polishes gold, until no reflection remains but that of the Divine.
Ikhlāṣ is not achieved through suppression, but through remembrance. When the heart remembers its Source, it naturally turns away from pretense. It no longer needs the world’s approval, for it is filled with the quiet certainty of divine gaze. In that gaze, all masks fall.
In the path of Ikhlāṣ, even silence becomes an offering, even failure becomes a hidden success, if the motive behind it is pure. The Sufi prays not to be seen praying, but to dissolve in the act of prayer itself, to vanish into the presence of the One for whom all worship exists.
True sincerity is freedom. It frees the seeker from the tyranny of appearances and the chains of self-consciousness. When intention aligns perfectly with truth, the soul moves effortlessly, like water flowing downhill, no resistance, no pride, no deceit.
“Actions are judged by intentions,” said the Prophet, and the mystics understood this as a cosmic law. The universe responds not to form, but to essence; not to what is done, but to why it is done.
To walk in Ikhlāṣ is to live as a clear flame, burning without smoke, illuminating without claiming credit for the light. Such a being becomes a vessel of divine will, a servant whose every act is worship, whose every silence is praise.
In the still heart of Ikhlāṣ, God alone remains, and that is the highest purity.
6 - The Principle of Ṣabr: Patience and Endurance
Ṣabr is the strength of stillness, the quiet heroism of the heart that does not break when storms arise. It is not mere waiting; it is steadfast surrender, the art of remaining centered while the world trembles and the soul is tested by fire.
In Sufism, Ṣabr is a sacred alchemy. Through it, pain becomes purification, delay becomes preparation, and loss becomes revelation. The patient heart does not resist the unfolding of divine will, it listens. It trusts that beneath the weight of every trial, there lies the seed of mercy.
To practice Ṣabr is to walk with grace through uncertainty. It is the courage to let time ripen what cannot yet be understood. The impatient mind cries, “Why now?” but the heart of Ṣabr whispers, “In due time, all will bloom.” Just as winter hides the promise of spring, hardship conceals the gift of transformation.
Patience in the Sufi path is threefold:
Patience in obedience, when devotion becomes difficult;
Patience in restraint, when desire pulls toward the forbidden;
Patience in adversity, when fate seems merciless.
In all three, the seeker learns to surrender the ego’s timeline to the rhythm of the Divine.
The Prophet said, “Patience is illumination.” Indeed, Ṣabr is the inner lamp that burns when all outer light fades. It teaches that faith is not proven in ease, but in endurance. Each trial is a conversation between the soul and God, asking only one question: “Will you still trust Me?”
For the one who answers yes, every wound becomes a window. The heart expands instead of hardening. Suffering turns into sweetness, for the patient one sees beyond appearances he perceives that every pain is a hand pulling him closer to the Beloved.
The Sufi does not rush divine timing. He walks in rhythm with eternity. He understands that even silence and delay are forms of guidance. Ṣabr is not resignation; it is the active faith that keeps breathing through uncertainty, that continues to plant seeds though rain has not yet come.
In the end, patience is love enduring time. It is the soul’s way of saying: “I trust the hand that wounds me, for it is the same hand that heals.”
Through Ṣabr, the seeker becomes unshakable, rooted like a mountain, fluid like a river, and luminous like dawn after the longest night.
7. The Principle of Riḍā: Contentment and Acceptance
Riḍā is the calm after the storm, the fragrance that remains when surrender has burned away resistance. It is not passive resignation, but a radiant acceptance, the deep peace that arises when the soul says, “Yes” to what is, without fear, without complaint, without the shadow of why.
In Sufism, Riḍā is the summit of faith. Where Ṣabr (patience) endures the test, Riḍā embraces it. It is to look upon destiny not with endurance, but with affection, to see God’s handwriting even in the pages we wish had been unwritten. The one who reaches Riḍā no longer asks the world to bend; he bends toward the will of the Divine and finds harmony in its unfolding.
Riḍā is not born from ignorance of suffering, but from intimacy with it. The mystic accepts pain, not because it is pleasant, but because he sees Who sends it. His joy is no longer tied to gain or loss, but to presence, the awareness that every moment, whether clothed in light or shadow, carries the face of God.
To live in Riḍā is to awaken from the illusion of control. It is to rest in the rhythm of divine orchestration, where everything, even heartbreak, serves a secret purpose. The Sufi knows that the Beloved hides in every decree, whispering, “Trust Me, even this.”
Riḍā transforms the heart into a mirror that reflects only serenity. Where others see misfortune, the contented soul sees opportunity: a chance to love more purely, to detach more deeply, to remember more completely. The river does not protest the curve of its path, it flows. Likewise, the soul of Riḍā flows through both abundance and deprivation with equal gratitude.
This state is not achieved through effort alone; it is the fruit of love ripened by surrender. First comes Tawakkul (trust), then Ṣabr (endurance), and finally Riḍā, the flower of acceptance that blooms in the soil of faith.
The Prophet said: “When God loves a servant, He tests him. If he endures, God chooses him. If he is content, God draws him near.”
Thus, Riḍā is not just peace with fate, it is peace as fate. The seeker no longer lives in opposition to what happens; he becomes one with the flow of divine decree. In that stillness, all suffering is transfigured into meaning.
In Riḍā, the heart ceases to struggle and begins to sing, for it has found its rest not in circumstance, but in God.
8. The Principle of Dhikr: Remembrance of God
Dhikr is the pulse of the soul, the eternal whisper that bridges the finite and the Infinite. It is more than repetition of names or phrases; it is a living, breathing awareness of God permeating every thought, every breath, every heartbeat. In the quiet of dhikr, the world fades, and only the Presence remains, a luminous thread connecting the seeker to the Divine.
In Sufism, Dhikr is the alchemy of consciousness. Each remembrance dissolves the veils of ego, the illusions of separation, and the chains of forgetfulness. The tongue, the heart, the mind, all become instruments vibrating with the melody of unity. Words are not mere sounds; they are sparks that ignite the soul, kindling an intimacy with God that transcends intellect and sight.
To practice Dhikr is to awaken to the omnipresence of the Beloved. The world does not cease, yet every particle hums with divine significance. The sun that rises, the wind that whispers, the laughter of a child, all become mirrors of God’s names. In this state, nothing is profane; all is sacred, a tapestry threaded with the consciousness of the Infinite.
Dhikr is also the path of transformation. The heart, once heavy with desire, envy, or fear, is purified by constant remembrance. Each invocation is a drop of divine nectar, washing the soul clean, expanding awareness, and dissolving the boundaries of self. Through Dhikr, the seeker learns that the inner world shapes the outer: by remembering God, he becomes a vessel of divine love, patience, and mercy.
The Prophet said: “Shall I tell you of something better than fasting, prayer, and charity? It is the remembrance of God.” Here lies the secret: the simplest act, repeated with devotion, has the power to unlock eternity.
To live in Dhikr is to walk awake in every moment. Speech, silence, work, rest, all are infused with sacred consciousness. Time itself becomes a river of remembrance, and the heart, once scattered, becomes a sanctuary where God is ever-present.
In Dhikr, the soul learns to see, hear, and feel the world through the lens of the Divine, until every breath becomes a song of union.
9. The Principle of Tazkiyah an-Nafs: Purification of the Self
Tazkiyah an-Nafs is the sacred art of inner alchemy, the process by which the soul is refined, polished, and elevated toward divine proximity. In Sufism, it is the journey from the base self, laden with ego, desires, and illusions, to the purified heart, luminous with clarity, compassion, and surrender.
The nafs, or self, is both a battlefield and a garden. Left untended, it breeds anger, greed, and fear; cultivated with care, it blossoms with virtues: humility, patience, love, and insight. Tazkiyah is the disciplined practice of uprooting all that clouds the spirit, dissolving attachments, and releasing the chains of worldly distraction. It is both subtle and profound a conscious, unrelenting striving to align every thought, word, and action with the Divine will.
This purification is not an abstract ideal; it is experiential. Every challenge, every inner struggle, every reflection upon one’s faults is a tool of transformation. The seeker learns to confront jealousy with contentment, anger with patience, pride with humility. Like a sculptor revealing the form hidden within stone, Tazkiyah reveals the divine essence concealed within the self.
The path of Tazkiyah requires vigilance and sincerity. Regular self-accounting (muhasaba), prayer, meditation, fasting, and acts of service act as purifying fires, burning away egoistic impurities and illuminating the heart. It is a journey that unfolds gradually, layer by layer, often imperceptibly, until the soul resonates with the clarity of divine truth.
To live in accordance with Tazkiyah an-Nafs is to make the self a mirror of God’s attributes. In this purified state, the heart no longer reacts blindly to the world but responds with wisdom, mercy, and conscious presence. The seeker learns that outer transformation is inseparable from inner work: only by refining the self can one truly reflect the divine in action.
Through Tazkiyah, the soul becomes a sanctuary, and the heart, once heavy with desire, radiates the light of divine harmony, embodying the unity, love, and purity that all creation seeks.
10. The Principle of Muraqaba: Watchfulness and Meditation
Muraqaba is the sacred art of conscious presence, the attentive vigilance of the heart and mind upon the Divine. It is the practice of stillness within motion, the gentle observing of one’s inner landscape while remaining attuned to the eternal reality that permeates all things. In Sufism, Muraqaba is both the lens and the lamp: it reveals the hidden currents of the soul and illuminates the path toward God.
To engage in Muraqaba is to cultivate a state of inner awareness where distractions, illusions, and fragmented thoughts are acknowledged and released. It is not mere contemplation, nor idle reflection, but an active, watchful attentiveness, a meditative discipline in which the seeker witnesses the self, the ego, and the subtle play of desire without attachment. Every thought, every emotion, every impulse is observed as it arises and passes, like clouds moving across the sky of consciousness.
Through this practice, the heart becomes a mirror, reflecting divine presence in all its subtlety. The seeker learns to discern between transient impressions and eternal truths, to distinguish between the whisperings of ego and the voice of the soul. Muraqaba sharpens perception, deepens intuition, and nurtures a profound inner silence where the Divine can be intimately experienced.
In daily life, Muraqaba is woven into every action: walking, speaking, working, and breathing become acts of sacred mindfulness. This constant watchfulness transforms ordinary moments into gateways of spiritual insight, revealing the interconnectedness of all creation and the ever-present guidance of God.
The true mastery of Muraqaba is not found in prolonged stillness alone, but in the alchemy of presence, maintaining awareness amid the flux of life, embodying patience, compassion, and humility. Through this meditative vigilance, the seeker gradually dissolves the veils of selfhood, attaining clarity, tranquility, and a deep resonance with divine will.
Through Muraqaba, the heart becomes a sanctuary of awareness, the mind a vessel of clarity, and the soul attuned to the eternal rhythm of God’s presence in every breath, every moment, and every act.
11. The Principle of Adab: Sacred Manners and the Elegance of the Soul
Adab is the embodiment of grace, the cultivation of a refined and sacred conduct that mirrors the divine order. In Sufism, it is far more than etiquette; it is the alignment of behavior, speech, and thought with the eternal principles of respect, humility, and harmony. The seeker who practices Adab treats every interaction, every word, and every gesture as an opportunity to reflect the beauty of the soul and the presence of God.
At its core, Adab is the art of reverence: reverence toward God, toward creation, and toward oneself. It transforms ordinary actions into acts of devotion. Speaking becomes poetry, listening becomes attentive care, and movement becomes the rhythm of mindfulness. It is through Adab that the heart polishes itself, shedding arrogance, impulsiveness, and heedlessness.
This principle teaches that external manners are inseparable from internal states. True elegance of soul arises from a heart attuned to divine awareness. Politeness without sincerity is hollow; respect without consciousness is empty. Adab demands the harmonization of inner intention with outward expression, so that every act resonates with dignity, compassion, and sacred presence.
The seeker of Adab navigates life with mindfulness, treating all beings as reflections of the divine. The lowliest creature, the humblest gesture, the smallest word, all are approached with care and awareness. In this way, the world becomes a mirror of one’s inner refinement.
Through Adab, the soul learns to move with grace, the heart to act with respect, and the life of the seeker becomes a living testament to the elegance and sanctity of divine conduct.
Illustration & Text by Laurent Guidali
Work by eDition Etoile
In the self realization ceremony you get the stage of the second day of the moon, and by practicing five principles you will reach the full moon stage.To know more : In English: www.dadabhagwan.org/path-to-happiness/spiritual-science/p...
In Spanish: www.dadabhagwan.es/path-to-happiness/spiritual-science/pr...
In Hindi: hindi.dadabhagwan.org/path-to-happiness/spiritual-science...
In Gujarati: www.dadabhagwan.in/path-to-happiness/spiritual-science/pr...
How do we attain Self-Realization/Atma Gnan? Is it only through positive intent? Or do we need a teacher?
Pujya Deepakbhai explains in this video, that only if we have infinite merit karma do we get a chance to see the Enlightened Soul (that of a Gnani Purush) and we can also get Atma Gnan. It cannot be forced upon someone, the desire has to come from within. For Self-Realization, we should have a humble attitude that 'I don't know anything' and have 'great respect' for the Spiritual Master.
Learn more about Self-Realization on :
In English: www.dadabhagwan.org/self-realization/
In Hindi: hindi.dadabhagwan.org/self-realization/
In Gujarati: www.dadabhagwan.in/self-realization/
Messe Basel - New Hall
Basel, Switzerland
Project 2004-2012, realization 2010-2013
Urban and entrepreneurial planning
The concentration of exhibition halls around the Messeplatz (Exhibition Square) is the key entrepreneurial aim of the Messe Basel leadership in its further development. Building the Messe Tower and replacing Hall 1 with a highly modern building and optimum exhibition areas were the first components in this strategy, followed by the continuing construction of new halls.
This concentration of exhibition centre activities is also an important urban planning matter for the development of the surrounding Kleinbasel neighbourhood, aimed at regaining outlying exhibition spaces on the present Deutsche Bahn (German Railways) area for apartments, offices and small businesses while simultaneously upgrading the Messeplatz as a focal point in Kleinbasel.
Necessary demolition
Achieving this entrepreneurial as well as urban planning aim of congegrating the Messe and at the same time retaining the important Watch and Jewellery Fair within Basel, required the replacement of two halls on the Messeplatz (Hall 1 at the front and Hall 3). These halls no longer fulfilled modern exhibition requirements in terms of ceiling heights, column spacing or load bearing capacity of the floors. It was also important that all halls be interconnected to ensure flexibility for various events, and that nearby car parking facilities should be retained.
Necessary construction
Fulfilling exhibition requirements for large volumes and uninterrupted floor areas, the New Hall is a three-storey extension of Hall 1 along the Riehenring. To provide indoor connection to all exhibition halls, the new building bridges over the Messeplatz and creates a covered public space, perhaps comparable to a railway station concourse or indoor market, realized in a modern design language. This key architectural and urban planning element defines the south end of the Messeplatz and is illuminated from above by a generous circular opening.
Planned for many uses and events that will take place during and between exhibitions, and featuring restaurants and shops intended for a mix of international, local, exhibition, and public visitors, we have named this new outdoor hall the City Lounge. Open at all times, the City Lounge not only defines the entrance to the fair spaces, but will be a focal point of public life on Clarastrasse (the main shopping street in Kleinbasel) and will significantly enliven the street culture around the Messeplatz. For example, during the autumn fair the partially covered hall will create a fascinating atmosphere with smaller booths and aisles open to, yet protected, from the elements.
City Lounge and Messeplatz
With the addition of the New Hall, current activities on the Messeplatz will continue, but they will take place in a space with different proportions. What was once an elongated rectangle that more or less ran into Clarastrasse without noticeable demarcation is now almost a square with clearer urban definition.
A new “lane” between the New Hall and existing multi-storey car park offers better access to Messeplatz for pedestrians. Connecting east to the adjacent residential area around Riehenstrasse and Peter Rot-Strasse, this “lane” is a continuation of Isteinerstrasse and creates a new east-west link which integrates the Messeplatz into the quarter. Service and supply to the New Hall will be mainly through an underground route, thus reducing truck traffic on Riehenstrasse.
The Messeplatz is a pedestrian and cyclist precinct. Together with the adjacent Rosentalanlage, the Messeplatz will be the main outdoor space for the many residents of the Messe district. The green belt along the Messeplatz-Wettsteinplatz link will be enhanced by more trees on Riehenstrasse to visually connect the exhibition centre to the Rosentalanlage.
What is an exhibition hall today?
Ideally, exhibition halls should be as spacious as possible, rectangular in layout, with wide spans and ceiling heights of around 10 m, in order to provide the flexibility and versatility required for exhibition purposes. In recent years, the demand for such generous spaces has further increased.
Taking Baselworld as a leading example of a modern international exhibition, where the halls are animated by the individual exhibitors’ stands, the goods on display and the crowds of visitors, the question of an exhibition hall architecture does not seem to be a primary demand. Architecture is only perceptible in public areas and stairways and only there can an interface with the wider public landscape of the city emerge. The best illustration of this is the round courtyard in Hall 2. Regrettably, this courtyard is only accessible during exhibitions as it is undoubtedly one of the most attractive public areas in Basel and, especially during Art Basel in June, one of the most successful urban meeting points in the whole of Switzerland. The City Lounge aims to turn the inward-looking architecture of the round courtyard towards the outside and to make it accessible all year round.
How do we design an exhibition hall on the outside?
Viewed from the outside, exhibition halls are actually nothing more than a stack of big boxes. They require very few windows and architectural distinctions are deemed as impractical restrictions on interior flexibility. The architectural results are generally composed of vast, monotonous facades of brick as in Hall 2 or glass for Hall 1. To avoid this repetitive sameness, we took a different approach for the New Hall.
The New Hall features three exhibition levels. The entrance level, the lowest, is at grade with the street and outdoor square, permitting a natural and casual coming-and-going. Ground floor entrances seamlessly link the City Lounge to the existing Hall 1, former Hall 3, the new event space for 2’500 spectators, and a number of shops, bars and restaurants in the foyers. The dynamic sweep of the street level facade reacts to the flows of people and corresponds to the space required at the tram stop and entrances to the exhibition centre and Event Hall. Here, large expanses of glass create the spatial transparency both necessary and appropriate in order to achieve the openness envisioned for the exhibition hall complex and the enlivening of public urban life. This vitalisation and acceptance will be crucial to the long-term success of the "Messezentrum in the city" concept.
Above the ground will be two exhibition floors. To avoid the “big box” effect, the two upper volumes are offset from each other as separate entities, which indeed they are! The New Hall therefore consists of three individual elements, one on top of the other, each projecting over the street in varying degrees, and allowing them to respond to different urban conditions. From each point of view – whether from the Riehenring, Messeplatz or Riehenstrasse – the New Hall offers a different perception every time and thus avoids the monotony of uniform facade lines.
This constant architectural variation is reinforced, paradoxically, by applying a homogeneous material (aluminum) over all exterior surfaces. The facade of articulated twisting bands strategically modulates and reduces the scale of the large exhibition volumes to its surroundings. This is not simply a decorative element but a practical means to regulate the fall of natural light on adjacent properties and to frame specific views from individual spaces, primarily the social areas above the City Lounge, towards the public life of the city.
Herzog & de Meuron, 2013
text from
www.herzogdemeuron.com/index/projects/complete-works/201-...
Just by reading scriptures, one cannot experience the knowledge of the Self that Lord Krishna gave to Arjuna; one needs to have a living Gnani in front of him. This is the most important aspect of Self-Realization.
To know more please click on the link below:-
English: www.dadabhagwan.org/path-to-happiness/spiritual-science/w...
Gujarati: www.dadabhagwan.in/path-to-happiness/spiritual-science/wh...
Hindi: hindi.dadabhagwan.org/path-to-happiness/spiritual-science...
Through Self Realization, the ignorance gets broken and one can experience the Self by the direct light. When there is light of the Soul, clashes will not happen.
To know more please click on the link below:-
English: www.dadabhagwan.org/path-to-happiness/spiritual-science/w...
Gujarati: www.dadabhagwan.in/path-to-happiness/spiritual-science/wh...
Hindi:http://hindi.dadabhagwan.org/path-to-happiness/spiritual-science/who-am-i-realize-your-true-self/
Welcome home...
OUR NEW HOME BEING ANOINTED.......
praying for the realization of that 'Infinity' - Ananth Kshamta - Infinite potential......in each one of us
blessed to have spaces for Intellectual, spiritual, physical, social, cultural ...explorations. Studios for performing and fine arts too have come up. Mallika and Svwara engage with themselves (games, sports - Basketball, Tennis, skating, swinging... at the backyard stokes their kinesthetic intelligence, while the front yard with plants, birds and bees stokes their nature intelligence...)..
home got blessed with a few of the yagnas amidst the chanting of various hymns. The home reverberates with vedas and classical music through the day from our performing arts 'kalamandalam'. A wonderful way of keeping the energies flowing...All the celestial performers that our nation has produced perform here every day!
We invite one and all to grace our Ananth, our Kalamandalam ! our HOME of heARTS !
Realization dawned.
“Oh crap,” she moaned, throwing herself down dramatically back into her pillow.
Of all times to fall asleep…! She thought to herself. He must have thought he was boring me.
“Ugh!” she scowled against the pillowcase, the sound muffled.
Suddenly there was a soft tapping at her door.
“Claire?” She heard her sister’s voice. “Are you up yet?”
“No,” she said grumpily, her face still smothered into the pillow. Even after I’d told him I liked having him here… Ugh, ugh, ugh!
The door pushed open timidly at first and she saw Christiana’s feet hesitate in the doorway. “Are you sick?” she asked after a moment.
“No.” Claire pushed her face deeper into the pillow.
She felt the bed dip where Christie sat down on the edge of the bed. There was a long stretch of silence.
“It’s almost ten-thirty,” Christiana said softly.
“I know.”
“You never sleep this late… Mom was worried.” Christiana stared at the back of her sister’s head, concerned. Her face and neck were even redder than was normal.
Claire finally pushed herself up off her pillow and grimaced slightly in her direction, baring her teeth. “I’m fine,” she said after a pause. “Just didn’t sleep well, I guess.”
She flounced off the bed and went to her wardrobe, flinging open the door a bit more harshly than she’d intended to. Christiana stayed seated on the end of the bed, watching her with an amused expression.
------------------------------------
Want to read more?
After attaining the knowledge of Self, all the questions have been Resolved. Now I don't have any fear.I just want to say everybody that this Gyan is worth experiencing.
To know more visit here at:
In English: www.dadabhagwan.org/self-realization/
In Hindi: hindi.dadabhagwan.org/self-realization/
In Gujarati: www.dadabhagwan.in/self-realization/
Mark only now remembers that we have all gone legit and are no longer in the Triad business. Poor Mark.
After Self- Realization, you will have the awareness that 'I am a Soul and all others are also Souls'. And if someone is hurt, you will have the awareness to ask for forgiveness too. So, only after finding our true Self, we can say Aham Brahmasmi.
To know more please click on the link below:-
English: www.dadabhagwan.org/path-to-happiness/spiritual-science/w...
Gujarati: www.dadabhagwan.in/path-to-happiness/spiritual-science/wh...
Hindi: hindi.dadabhagwan.org/path-to-happiness/spiritual-science...
Part of my renewed appreciation for India includes the realization that I have many friends and colleagues. All are fine people and have enriched my life by knowing them. Whenever I visit, they keep me out of too much trouble. Or so it seems. They guide, help, discuss, and share life in and around South Asia.
This trip was filled with World Cup Cricket, Dosa, Masala Tea, temples, monkeys, mongoose, and a great many birds that I have never seen before.
My continued thanks and appreciation to Prakash Murthy, Venkat Narayanan, Anurag, Venkatraj, Tejasvi, Padma, TK Ramkumar, Sudeep, Chidananda, and a new colleague, Hari Krishna from NVT.
In the journey of Self-realization, Param Pujya Gnani Purush Dada Bhagwan has introduced us to Simandhar Swami. Pujya Deepakbhai explains that until we have not fully experienced the Soul within us, we bow down to Simandhar Swami, the current living Tirthankar.
We bow down to Him, since He is at an extremely high stage. In our progress to Self-realization, we seek His blessing. Once, we fully experience our Soul, we will also attain an absolute state. But until then, we pray to Simandhar Swami for His support.
Visit this webpage to know more:
In English: www.dadabhagwan.org/about/trimandir/lord-simandhar-swami/
In Hindi: hindi.dadabhagwan.org/about/trimandir/lord-simandhar-swami/
In Gujarati: www.dadabhagwan.in/about/trimandir/lord-simandhar-swami/
After the disappointing realization my 3G iPhone was not compatible with my kick-ass DJ headphones nor my work out headphones I did some research and found an answer: ADAPTORS! Though I could buy one from Belkin that didn't seem like much fun and little adventure. After speaking to my co-worker who is an electronics genius I showed him the link to Bobby's Page who gave some nice photos and how to's....
so here it is! MY ADAPTOR - and it rockin works! Yeah. Let me just say the "wire" inside the stupid earbuds Apple gives you is a very delicate wiring system that doesn't solder very easily. You have to be very careful. And the white wire denotes VIDEO - so watch out. it has nothing to do with the ground.
Good Luck, and have some fun of your own - dump those stupid apple earbuds that kill your ears and step up to your killer headphones!!!
After Self Realization there is change in belief.Blunders are gone, but mistakes remain which we have to correct with the 5 principles with this we can attain guaranteed liberation.
Please click on the link below to know more:-
In English:- www.dadabhagwan.org/path-to-happiness/spiritual-science/w...
In Gujarati:- www.dadabhagwan.in/path-to-happiness/spiritual-science/wh...
In Hindi:- hindi.dadabhagwan.org/path-to-happiness/spiritual-science...
A graphic representation of a psychological moment. The human's awareness (perhaps of something she has read) gives rise to powerful images coming out of the shadows into the light. Yet, one of the animals too has become aware of a strange presence and is processing the vision. This reminds me of feelings that Rilke expressed in his poetry.
Encinitas, California
The Self-Realization Fellowship Encinitas Hermitage, and Meditation Gardens is a monastic ashram and meditation gardens in Encinitas, California, United States created by Paramahansa Yogananda. Its golden lotus towers rise above the white wall along Highway 101 near Swami's Seaside Park.