View allAll Photos Tagged Relatable
Part of a set of images relating to the Mass Trespass that took place at Pangdean Bottom in the Sussex downs on 24th July 2021.
www.instagram.com/landscapesoffreedom/
Part of a rich english tradition - see: Mass trespass of Kinder Scout
en.wikipedia.org/wiki/Mass_trespass_of_Kinder_Scout
The linoprint illustrations featured are by Nick Hayes:
www.instagram.com/nickhayesillustration/
folioart.co.uk/illustrator/nick-hayes/
The police were outnumbered by film crews and Radio 4!
#right2roam #righttoroam #freeroamers #masstrespass #access2land #accesstoland #linoprint #redkite #birdofprey #meatismurder #streetart #art #satire #landscapesoffreedom
Finally, another HBO series I can get totally hooked into. And not just 'cuz of the sex. (I mean, REALLY... does anyone want to see Jane Alexander naked, giving head, really?)
It's extremely well written and acted (primarily a female writing staff), and really groundbreaking in looking at dysfunctional relationships through the prism of unflinching portrayal of sex.
Last night (we're a couple of weeks behind, watching it On Demand) we finally got to see Tim DeKay's weenie, just a little. I still think Carnivàle was the best thing that's ever been done on TV (DeKay was in it), so I was eager to see what he'd do in this show.
Turns out he and his wife, despite clearly loving each other, have a sex life that has completely fallen apart, and by ignoring the problem, dancing around it, avoiding it, etc., have now gone for over a year without having sex. While there are plenty of dissimilarities, there are enough parallels between this story and my recent history that it's both fascinating to watch... and a little strange to be watching it with Tom... then, true to form, never discussing how it relates to our own past.
When the weather wasn't too good, or while waiting for stuff to happen I'm trying to discipline myself into looking down at my feet more often.
CC would be appreciated particularly relating to compositions / framing etc.
Thanks for looking!
rockin the boom bap on a buried entrance ramp, well there stairs i think but so badly worn away its more or lass a ramp
The Problems Relating to the Management & Excavations of the Archaeological Ruins of Herculaneum / Pompeii as Reported in Foreign Press (1904-2002). "Pompeii - The Excavations and Restorations 1860-1910." POMPEIVIVA - SSBANeP 2010.
Fonte / source: POMPEIVIVA - "Pompeii - The Excavations and Restorations 1860-1910." POMPEIVIVA - SSBANeP 2010.
Dundalk overwhelm Bangor in All Ireland Final
by Roger Corbett
Bangor’s amazing run in the All Ireland Junior Cup came to an abrupt end when they were comprehensively beaten by Dundalk, eventually losing by 55-5.
Where do you start when trying to relate and absorb the events of Saturday’s final at Chambers Park? Firstly, congratulations to worthy winners Dundalk who nullified the Bangor attack, then went on to produce some stunning plays which racked up no less than 8 tries, each by a different player. For Bangor’s part, they were unable to respond to the intensity of Dundalk’s game, and lacked the cutting edge which their opponents used to great effect.
The day started full of promise, as the strong support from North Down made their way to Chambers Park in Portadown, knowing Bangor would be fielding their best team. Once again, the pundits had Bangor as the underdogs – just as they had done so in the previous three rounds! In confounding the experts earlier, Bangor produced some awesome performances against top quality opposition to get to the final. Dundalk had produced some convincing wins in the early rounds of the competition, but had struggled to get past CIYMS in the semi-final, just managing to squeeze ahead at the second time of asking. However, with a number of key players returning to the side in time for this game, they were now back at full strength and would be a formidable force to contend with.
Having won the toss, captain Jamie Clegg elected to play into the stiff wind in the first half. For the first 5 minutes, Bangor doggedly retained possession and tried to play their way into Dundalk’s half through a series of determined forward moves. However, little ground was made and, when possession was finally lost, the Dundalk back line produced a burst that simply cut through the Bangor defence resulting in an easy touch down under Bangor’s posts for a 7-0 lead.
Bangor stuck to their plan and slowly, but patiently, got their attack moving forward, eventually winning a penalty to the left of Dundalk’s posts, but Mark Widdowson’s kick into the wind drifted just wide of the mark.
The contrast in play between the two teams was becoming clear, with Bangor trying to keep the ball close while Dundalk were throwing it wide. The latter strategy was proving to be the more effective as, with 20 minutes gone, a quick back line move with players looping around resulted in an overlap on the right wing which gave a clear run in to again, score under the posts. A further 9 minutes later, they did it again and, although the Bangor defence had sensed the danger and moved across to cover it, their tackling let them down allowing Dundalk to get over in the right hand corner, taking their lead to 19-0.
By now, Bangor were trying to hang on until half time when they could regroup and come out with the wind at their backs. Dundalk, on the other hand were anxious to press home their advantage and give them a more comfortable lead. To Bangor’s credit, although camped on their own line for lengthy spells, they dug in and managed to hold on until the referee’s half time whistle.
As the teams reappeared from the dressing rooms, it was obvious Bangor were ringing the changes, particularly in the backs. With the wind advantage having lessened considerably, Bangor got the second half underway. It was now Dundalk’s turn to adopt the slow, steady approach, just as Bangor had done earlier. However, their more confident off-loading and support play was, once again, taking play deep into Bangor’s territory. Frustration at not being able to gain possession and take play out of their danger area eventually resulted in a yellow card for Clegg after a succession of penalties. Dundalk kicked the penalty to touch, won their lineout and drove for the line. Although initially held up by the Bangor defence, Dundalk’s repeated drives were eventually rewarded with another converted score, extending their lead to 26-0.
From the touchline, the Bangor faithful had felt that if their players had managed to score first in the second half, they may have been able to mount a fight-back and close the gap to their opponents. As it was, this Dundalk score simply bolstered their confidence and pushed Bangor deeper into trouble. With Bangor still a man down, Dundalk added to the score with a penalty and then another score in the corner. Everything was now working for the Leinster men, as even the difficult touchline conversion into the biting wind successfully split the posts, bringing the score to 36-0.
As the game entered the final quarter, and with Dundalk all but holding the cup, Bangor were now on the ropes. By contrast, the Dundalk players were in almost total control, and were not going to slow down now. In a 10 minute spell, they ran in a further 3 tries, making the scoreline 55-0. By now, any sense of dejection the Bangor supporters may have been feeling was now moved to feelings of sympathy for their players. However, pride was at stake and once again Bangor rallied as the game entered its final minutes. At last, the forwards got within striking distance of the Dundalk line and, although their repeated attacks were repelled, they finally managed to do what their opponents had done so effectively, and quickly passed the ball wide to Davy Charles. Even though they were 55 points ahead, the Dundalk defence made Charles work hard to drive through the tackles and score Bangor’s consolation try, bringing the final score to 55-5.
From Bangor’s point of view, the final score doesn’t tell the whole story of this competition. While the final may have resulted in a sad anti-climax for Bangor, the remarkable journey to get there will be remembered for some time. On the day, Dundalk were by far the better side, and Bangor would have to concede that their game was not up to the usual standard. However, there is no doubt the experience of competing at this level is something to relish and the goal now will be to secure a top four place in the league and try again next year.
Everybody at the club has nothing but the highest respect and praise for what has been achieved this year by not just the 1sts, but all the senior teams, and one poor result isn’t going to change that – the welcome at Upritchard Park for the returning players is testament to that. With that in mind, the players now need to put this disappointment behind them and provide the best possible response against a struggling Portadown side at home in the league next Saturday.
Bangor side: J Leary, A Jackson, P Whyte, F Black, G Irvine, R Latimer, J Clegg, C Stewart, R Armstrong, K Rosson, D Charles, M Aspley, M Weir, M Widdowson, C Morgan
Subs: S Irvine, O McIlmurray, D Kelly, M Rodgers, C Harper, D Fusco, M Thompson
Bangor scores: D Charles (1T)
Dundalk Storm To Title Dundalk 55 v Bangor 5 from KnockOn.ie
Dundalk Scorers: Christopher Scully, Owen McNally, Jonathan Williams, John Smyth, Ultan Murphy, Tiernan Gonnelly, James McConnon and Stephen Murphy 1 try each. Ultan Murphy 6 cons, 1 pen.
Bangor Scorers: David Charles 1 try.
In front of a big crowd at Chambers Park on Saturday afternoon Dundalk delivered a stunning and ruthless display to see off the challenge of Bangor and capture the All Ireland Junior Cup title for the very first time.
Three first half tries had them firmly in control at 19-0 ahead having played with the elements at the Portadown venue during the first half and while the wind dropped somewhat after half time the Dundalk intensity most certainly didn’t as they cut loose scoring five more tries.
Dundalk returned to a heroes welcome at their Mill Road clubhouse on Saturday night after a display of pure brilliance throughout the afternoon.
Precision, pace and skill from the Louth men from start to finish left Bangor playing second fiddle for long periods.
Information relating to the aircraft is on the Cessnock Aerodrome - Hunter Valley Vintage Wings website at www.huntervalleyjoyflights.com.au
This photograph was taken by Mr Barry Howard who has kindly given Cultural Collections at the University of Newcastle, NSW, Australia, access to his collection and allowed us to publish the images.
This image can be used for study and personal research purposes. If you wish to reproduce this image for any other purpose please obtain permission by contacting the University of Newcastle's Cultural Collections.
Please contact Cultural Collections at the University of Newcastle, NSW, Australia, if you are the subject of the image, or know the subject of the image, and have cultural or other reservations about the image being displayed on this website and would like to discuss this with us.
If you would like to comment on the photograph, please contact Cultural Collections at the University of Newcastle, NSW, Australia, or leave a comment below.
Dundalk overwhelm Bangor in All Ireland Final
by Roger Corbett
Bangor’s amazing run in the All Ireland Junior Cup came to an abrupt end when they were comprehensively beaten by Dundalk, eventually losing by 55-5.
Where do you start when trying to relate and absorb the events of Saturday’s final at Chambers Park? Firstly, congratulations to worthy winners Dundalk who nullified the Bangor attack, then went on to produce some stunning plays which racked up no less than 8 tries, each by a different player. For Bangor’s part, they were unable to respond to the intensity of Dundalk’s game, and lacked the cutting edge which their opponents used to great effect.
The day started full of promise, as the strong support from North Down made their way to Chambers Park in Portadown, knowing Bangor would be fielding their best team. Once again, the pundits had Bangor as the underdogs – just as they had done so in the previous three rounds! In confounding the experts earlier, Bangor produced some awesome performances against top quality opposition to get to the final. Dundalk had produced some convincing wins in the early rounds of the competition, but had struggled to get past CIYMS in the semi-final, just managing to squeeze ahead at the second time of asking. However, with a number of key players returning to the side in time for this game, they were now back at full strength and would be a formidable force to contend with.
Having won the toss, captain Jamie Clegg elected to play into the stiff wind in the first half. For the first 5 minutes, Bangor doggedly retained possession and tried to play their way into Dundalk’s half through a series of determined forward moves. However, little ground was made and, when possession was finally lost, the Dundalk back line produced a burst that simply cut through the Bangor defence resulting in an easy touch down under Bangor’s posts for a 7-0 lead.
Bangor stuck to their plan and slowly, but patiently, got their attack moving forward, eventually winning a penalty to the left of Dundalk’s posts, but Mark Widdowson’s kick into the wind drifted just wide of the mark.
The contrast in play between the two teams was becoming clear, with Bangor trying to keep the ball close while Dundalk were throwing it wide. The latter strategy was proving to be the more effective as, with 20 minutes gone, a quick back line move with players looping around resulted in an overlap on the right wing which gave a clear run in to again, score under the posts. A further 9 minutes later, they did it again and, although the Bangor defence had sensed the danger and moved across to cover it, their tackling let them down allowing Dundalk to get over in the right hand corner, taking their lead to 19-0.
By now, Bangor were trying to hang on until half time when they could regroup and come out with the wind at their backs. Dundalk, on the other hand were anxious to press home their advantage and give them a more comfortable lead. To Bangor’s credit, although camped on their own line for lengthy spells, they dug in and managed to hold on until the referee’s half time whistle.
As the teams reappeared from the dressing rooms, it was obvious Bangor were ringing the changes, particularly in the backs. With the wind advantage having lessened considerably, Bangor got the second half underway. It was now Dundalk’s turn to adopt the slow, steady approach, just as Bangor had done earlier. However, their more confident off-loading and support play was, once again, taking play deep into Bangor’s territory. Frustration at not being able to gain possession and take play out of their danger area eventually resulted in a yellow card for Clegg after a succession of penalties. Dundalk kicked the penalty to touch, won their lineout and drove for the line. Although initially held up by the Bangor defence, Dundalk’s repeated drives were eventually rewarded with another converted score, extending their lead to 26-0.
From the touchline, the Bangor faithful had felt that if their players had managed to score first in the second half, they may have been able to mount a fight-back and close the gap to their opponents. As it was, this Dundalk score simply bolstered their confidence and pushed Bangor deeper into trouble. With Bangor still a man down, Dundalk added to the score with a penalty and then another score in the corner. Everything was now working for the Leinster men, as even the difficult touchline conversion into the biting wind successfully split the posts, bringing the score to 36-0.
As the game entered the final quarter, and with Dundalk all but holding the cup, Bangor were now on the ropes. By contrast, the Dundalk players were in almost total control, and were not going to slow down now. In a 10 minute spell, they ran in a further 3 tries, making the scoreline 55-0. By now, any sense of dejection the Bangor supporters may have been feeling was now moved to feelings of sympathy for their players. However, pride was at stake and once again Bangor rallied as the game entered its final minutes. At last, the forwards got within striking distance of the Dundalk line and, although their repeated attacks were repelled, they finally managed to do what their opponents had done so effectively, and quickly passed the ball wide to Davy Charles. Even though they were 55 points ahead, the Dundalk defence made Charles work hard to drive through the tackles and score Bangor’s consolation try, bringing the final score to 55-5.
From Bangor’s point of view, the final score doesn’t tell the whole story of this competition. While the final may have resulted in a sad anti-climax for Bangor, the remarkable journey to get there will be remembered for some time. On the day, Dundalk were by far the better side, and Bangor would have to concede that their game was not up to the usual standard. However, there is no doubt the experience of competing at this level is something to relish and the goal now will be to secure a top four place in the league and try again next year.
Everybody at the club has nothing but the highest respect and praise for what has been achieved this year by not just the 1sts, but all the senior teams, and one poor result isn’t going to change that – the welcome at Upritchard Park for the returning players is testament to that. With that in mind, the players now need to put this disappointment behind them and provide the best possible response against a struggling Portadown side at home in the league next Saturday.
Bangor side: J Leary, A Jackson, P Whyte, F Black, G Irvine, R Latimer, J Clegg, C Stewart, R Armstrong, K Rosson, D Charles, M Aspley, M Weir, M Widdowson, C Morgan
Subs: S Irvine, O McIlmurray, D Kelly, M Rodgers, C Harper, D Fusco, M Thompson
Bangor scores: D Charles (1T)
Dundalk Storm To Title Dundalk 55 v Bangor 5 from KnockOn.ie
Dundalk Scorers: Christopher Scully, Owen McNally, Jonathan Williams, John Smyth, Ultan Murphy, Tiernan Gonnelly, James McConnon and Stephen Murphy 1 try each. Ultan Murphy 6 cons, 1 pen.
Bangor Scorers: David Charles 1 try.
In front of a big crowd at Chambers Park on Saturday afternoon Dundalk delivered a stunning and ruthless display to see off the challenge of Bangor and capture the All Ireland Junior Cup title for the very first time.
Three first half tries had them firmly in control at 19-0 ahead having played with the elements at the Portadown venue during the first half and while the wind dropped somewhat after half time the Dundalk intensity most certainly didn’t as they cut loose scoring five more tries.
Dundalk returned to a heroes welcome at their Mill Road clubhouse on Saturday night after a display of pure brilliance throughout the afternoon.
Precision, pace and skill from the Louth men from start to finish left Bangor playing second fiddle for long periods.
This quote relates to everything we do here at The Icon Groups! We work so hard to leave a long-lasting and positive impression with everyone we come in contact with. #sales #marketing #firstimpression #theicongroups
Relates to UNDP-supported LDCF-funded project ‘Enhancing National Food Security in the Context of Global Climate Change’ www.adaptation-undp.org/projects/kiribati-denhancing-nati...
Sloane Square London SW1
The fountain has local connections of wider interest as Gilbert Ledward, one of an almost forgotten generation of Twentieth Century sculptors, was born in Chelsea and trained as a sculptor and later worked as professor at the Royal College of Art, Kensington Gore. A relief of Charles II and Nell Gwynn on the fountain's basin relates to the site of a house used by Gwynn in nearby Kings Road. Gilbert Ledward undertook a variety of post-war commissions, amongst which were a memorial to the Submarine Service, commandos, and airborne forces (1948) in the cloister of Westminster Abbey, and the bronze figures of St Nicholas and St Christopher for Great Ormond Street Hospital (1952).
Various papers relating to Mr.Thomas Wheeler my late Grandfather.Sadly he died when I was just eleven years of age.I do however recall it was he that took me on my very first fishing trip using the first fishing rod and reel that he bought me.The images here are from WWII papers when he was an active serviceman and I only recently found these in an old album of my late father`s.These are the first twenty images in nigh on eighty images of both his army papers and my Great Grandparents (to come later) images.Some images are somewhat the same but have different focus points and apertures,mainly to suit prospective customers on Alamy.com stock images.I sincerely hope you enjoy the images and hope you see,as I did,what I think is one of many of the Identity Card issued during WWII.As you can see my Grandfather first signed up in September 1940 and seved right up until the end of the war 1945.He was then signed up for the reserves.Do Not Use Without Express Permisison From Peter Wheeler.
Let us remember how Genesis, written by Moses, alchemically explains what we call initiation.
The word Mitsrayimah מצרימה or מצרים Misrahim, which in English is translated as Egypt, is a word that hides the mysteries of initiation.
If we visualize the land of Egypt in Africa, which in Hebrew relates to the word Mitsrayimah מצרימה or מצרים Misrahim, we will then discover that its main element is המים Mayim, the waters, which points precisely to the River Nile and the delta which empties into the Mediterranean sea. As we already explained in previous lectures, those waters relate to the fluids of our central nervous system.
When we read the bible we find that the founder of Judaism, whose name according to Genesis is Abraham, was the prophet who came from the city of Ur, which is written אור Aur, pronounced Or and means “light”; as it is written:
“I am יהוה that brought thee out of אור Ur of the כשדים Kashaddaim, to give thee this earth to inherit it.” - Genesis 15: 7
Abraham represents the sephirah Chesed of the Tree of Life that emanates from the Logoic triangle or Holy Trinity, which is one with the Ain Soph Aur or third aspect of the Absolute. So, from a kabbalistic, alchemical point of view, Abraham, Chesed, our Innermost, our inner Being, emanated from the celestial city of אור Ur of the כשדים Kashaddaim.
“And Abram journeyed, going on still toward the south. And there was a famine in the earth: and Abram went down into Mitsrayimah מצרימה Egypt to sojourn there; for the famine was grievous in the earth.” - Genesis 12: 9, 10
From אור Aur of the כשדים Kashaddaim, Abram went towards the south, down into the land of Egypt, which in Hebrew is Mitsrayimah מצרימה.
Mitsrayimah מצרימה contains the word צר tzar, “form,” between מי Mi and מה Mah. Mi (“who”) and mah (“what”) contain the letter Mem, which represents the upper and lower waters of Genesis. The word המים Ha-Mayim means “the waters.”
The word מרים Miriam, which is the Hebrew name for the mother of Jesus, is hidden in the word Mitsrayimah מצרימה Hebrew for Egypt. Mitsrayimah מצרימה represents the sephirah Malkuth.
The word Tzadik, meaning “righteous” and Tzedek “justice” are symbolized in the letter Tzaddi of Mitsrayimah מצרימה.
So, המים Ha-Mayim, מרים Miriam, and Tzadik or Tzedek are words hidden in Mitsrayimah מצרימה. The waters המים Ha-Mayim and מרים Miriam hold Tzaddi “righteousness” and “justice.” They comprise the meaning of the lecture, which we are going to talk about.
The letter צ tzaddi relates to chastity and justice; it is the letter that relates to Tzadik, the righteous being, the just initiate, the alchemist. The Tzedek, Tzadik, the righteous, the just, is not a fornicator. It is an alchemist. This is why it is written:
“The righteous shall inherit the earth, and shall dwell therein for ever.” - Psalm 37: 29
Malkuth, Mitsrayimah, מצרימה Egypt belongs to the just. Malkuth relates to our physicality and to the land or tissue that we have in our central nervous system. Mitsrayimah מצרימה is called Egypt in English. The waters of the Nile represent the fluids upon which our brain and spinal medulla are floating. These waters or fluids flow into “the Mediterranean sea” or the sexual fluids that we have in “the middle of our terra” or physicality.
Imagine the Mediterranean sea and the River Nile, and picture the central nervous system of a human alchemist. In front of that human being is Arabia, which is by the red sea. Obviously the first word that we find or land that we find after Egypt is what we call the mount of Sinai in Arabia. From that point of view, in order to go to the land Arabia or Sinai (which is what the bible talks about in Exodus), we have to be alchemists. This is why when we enter into initiation, we enter first into the mysteries of Egypt.
It is not as many people think, that a certain race went out from certain lands of Chaldea with Abraham, etc., and finally they stopped in Egypt, and there their descendants built the pyramids of Egypt. That is indeed a literal interpretation of Genesis. Such conception has nothing to do with the archetypical, alchemical description that Moses wrote. Genesis is an alchemical guidance for the alchemists; we are talking about alchemy through the different precepts which we are addressing. The Bible is full of archetypical statements related with this science of alchemy that unfortunately people ignore. But we know them, and this is why we are giving these explanations, in order for all of us to know how to enter into initiation.
If we enter into initiation then we enter as the letter צ tzadi into the land of Mitsrayimah מצרימה, Egypt, in order to work with the waters of the river Nile and Mediterranean sea, living symbols of our central nervous system, which is the throne of Abraham.
Abram has to journey from the north (Chesed) towards the south (Geburah) in order to acquire צדיק Tzedek (justice). Thus, as a צדיק Tzadik (righteous), he went down as the letter צדי Tzaddi into the waters of Mitsrayimah מצרימה Malkuth, Egypt. Such is precisely the initiatic descent of the spirit into our physicality in order to start manipulating המים Ha-Mayim, the waters of מרים Miriam. Chesed is precisely the Ruach Elohim that in the beginning, according to Moses, was hovering upon the face of המים Ha-Mayim, the waters. We repeat: המים Ha-Mayim, the waters, are represented by the fluids in our central nervous system and in the sexual glands. Those are המים Ha-Mayim, the creative sexual waters of מרים Miriam that our spirit Chesed, the צדיק Tzadik has to control from within.
According to the writings of Moses, Brith Esh ברית אש is the pact of fire that begins with Chesed, the inner Abraham of the alchemist, who in the triangle of ethics (Chesed-Geburah-Tiphereth), through Brith Esh ברית אש, the pact of fire, develops his archetypes, namely Isaac and Jacob.
“At the birth of Isaac, (צדק Tzedek) justice (Geburah) became united to (חסד Chesed) mercy; these divine attributes, symbolized by the patriarchs Isaac and Abraham, became blended in the person of Jacob, their offspring; and, therefore, it is written, 'Thou art my servant, oh Israel, in which I will be (תפארת Tiphereth) glorified.’” (Isaiah 49: 3). - Zohar
Then, at the level of the triangle of priesthood (Netzach-Hod-Yesod) the צדיקים Tzadikim, alchemists, develop their inner Joseph and subsequently their inner Aaron and Moses. Thus, when the צדיק Tzadik or alchemist within his causal body or inner Moses reaches the sixth dimension, the summit of Eloha Va Daath (Tiphereth, the fifth initiation of major mysteries), he beholds, in Daath, the almighty Iod-Hei-Vav-Hei, who tells him.
“I am the god of thy father (your Monad, namely), the god of Abraham (Chesed), the god of Isaac (Geburah), and the god of Jacob (Tiphereth)…
“I have surely seen the affliction of my people which are in (Malkuth) Mitsrayim מצרים Egypt...
“And I am come down (within you) to deliver them out of the Iod of (Malkuth, the tenth sephirah) Mitsrayim מצרים Egypt, and to bring their (Iod) up out of the (tridimensional) earth unto a good earth and a large, unto a (tetradimensional) earth flowing with milk and honey…" - Exodus 3: 6, 7, 8
Thus, Abraham, Isaac, and Jacob (our Inner Monad) along with Moses (the Causal Body) beholds the two ways, namely, the direct and spiral paths, and has to decide which of the two ways to follow. Moses wrote about these two paths in a symbolic manner.
Let us understand that once the just (the righteous alchemist) reaches Tiphereth (the human soul, the fifth initiation of major mysteries) the alchemist in the sixth dimension is facing the dilemma of following the spiral path or the direct path. This is precisely what we call the second aspect of the Exodus.
The Three Selections
Master Samael Aun Weor stated that the heavenly hierarchies have to make three selections.
The first selection is when initiates through Brith Esh ברית אש (the pact of fire, sexual alchemy) enter into initiation. In order to comprehend Brith Esh ברית אש, the pact of fire, the students have to receive lectures. They have to comprehend the doctrine of alchemy. They have to decide to walk on the path of the science of alchemy. This is how they enter into initiation, this is how they enter into Mitsrayimah מצרימה, Egypt, in order to control the waters of their Nile and their “Mediterranean waters” in themselves. Remember that Mediterranean means “the middle of the earth,” so the waters or fluids in “the middle of our terra” or physicality are the cerebral spinal and genital fluids where our spirit is hovering. So, those are the sexual waters that the initiates, the alchemists of the first selection have to control in order to achieve the first, second, third, fourth and fifth initiations.
Then when his inner Moses and inner Abraham (his Innermost) reaches the fifth initiation of major mysteries, he has to decide upon which of the two paths he will continue his alchemical work. The alchemist has to decide whether or not to follow the second selection, meaning the second selection of the Exodus, which is a very high work that the alchemist has to perform after reaching mastery. These two paths are represented in Genesis by the charitable life of Abraham. Regarding the former statement let us read the following quotation, written by this great alchemist and kabbalist Paul of Tarsus:
“Tell me you whose will is to be under the law, do you not hear [how] the law [is applied]? For it is written, that Abraham [Chesed] had two sons, the one by a bondmaid, the other by a free-woman.
“But the one who was of the bondwoman was born after the [law of reincarnation in the] flesh; but he of the free-woman was by the promise [in Daath].
“Which things are an allegory: for these are the two covenants [of fire]; the one from the Mount Sinai, which [through the spiral path] engenders to bondage, which is Hagar. For this Hagar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children [the Pratyeka buddhas]. But Jerusalem which is above [in Daath] is free, which is [Elah-Yam] the mother of all of us [the Bodhisattvas].
“For it is written: “Rejoice, O barren she who does not bear; break forth and cry aloud, you who are not in [physical] labor! For the children of the desolate [in Malkuth] will be more than those of she who has a husband [in Daath].”
“Now we, brethren [צדיק Tzadik alchemists], as Isaac was, are the children of the promise [in Daath].” [“Isaac, who is on (Geburah) the left hand (below the sephirah Daath), presides over the Beth Din or tribunal of (צדק Tzedek) Justice, whence are issued decrees and judgments.” - Zohar]
“But as then the one who was born after the [law of reincarnation in the] flesh (Malkuth) persecuted the one who was born [in Geburah-Daath] after the [Holy] Spirit, even so it is now. Nevertheless what says the scripture? Cast out the bondwoman and her children: for the children of the bondwoman shall not be heirs [of Chokmah as] with the children of the free woman. So then, brethren, we [Bodhisattvas] are not children of the bondwoman, but children of the free.” - Galatians 4: 21-31
Paul of Tarsus is addressing initiates, alchemists, not believers. The quotation is not concerned with what people think or believe or something of the sort, but with the will of those who are already doing the sexual alchemical work.
Notwithstanding, most of the alchemists who reach the fifth initiation of major mysteries choose to be under the law of reincarnation. What is the law? It is the law of karma. Those of the spiral path reincarnate periodically in Malkuth in order to pay what they karmically owe and in order to annihilate their egos. Slowly they go up towards the Absolute through many cosmic days.
The initiate that chooses the path of sacrifice for humanity engenders Isaac, the son of Geburah from the free woman. Sarah, the free woman, represents Aima Elohim in Daath. Agar is Malkuth, the wheel of Samsara that relates with the law of evolution and devolution; this is the wheel where many Buddhas Pratyekas reincarnate because they are still with ego. These are the צדיקים Tzadikim, alchemists that developed themselves under the law. As long as the צדיקים Tzadikim have defects, vices, and errors, they are under the law of karma, since the law of karma controls the ego. Karma controls the negative forces of Geburah. Yet, the free woman, who precisely represents Aima Elohim, the supreme forces of the Divine Mother, is represented in this allegory by Sarah the wife of Abraham, who is the one that begat Isaac.
Isaac represents צדק Tzedek (justice, Geburah, the spiritual soul) that became united to חסד Chesed (mercy, the Spirit), and whose divine attributes or archetypes (symbolized by Israel) became blended in Jacob (their offspring or human soul), who represents the initiate that creates the causal body (Moses). Thus, Moses descends with all of the powers of Jehovah Elohim in order to liberate Israel by means of the performance of the great alchemical work. Israel is liberated by means of the annihilation of all of the defects and vices, which are represented in the exodus by the people who serve the mechanical laws of Malkuth. This is done in order to achieve the complete self-realization by means of the total annihilation of פה-רע Phe-Ra (pharaoh, “the evil mouth,” the ego), in order to be completely clean from karma.
Yes, in order to be completely clean from karma we have to annihilate the ego, because the ego is under the law. But there are many thousands of initiates who prefer to go on the easier spiral path. They do not follow the direct path because it is very strict and demanding. Initiates from the direct path include Abraham, Moses, Jesus, Buddha, Krishna, etc. They always show and teach how to kill, how to annihilate, our defects, vices, and errors. Their methods are written in books in a symbolic manner, as for instance the Mahabharata, which only the alchemists know how to read. In it Krishna talks to Arjuna about his relatives or psychological aggregates that we carry within our psyche, which are our egos. So that is precisely the point in this matter related to Abraham and Brith Esh ברית אש, the pact of fire.
The Pact of Fire
The word Barashyth בראשית, that is translated in the bible as Genesis, is an anagram that has been explained in many lectures and in different ways. Thus, the main point in this lecture is Brith Esh ברית אש, the pact of fire, is another anagram of Barashyth בראשית. It relates to circumcision. The pact of fire that all of us have to follow is chastity. The main point in circumcision or the elimination of that flesh, that prepuce or foreskin that cover the head of the male organ, is to understand the meaning of chastity which is what we are explaining here as sexual alchemy. Circumcision in alchemy means to eliminate the animal or desire sensation from the sexual organ. Thus, in the sexual act we must eliminate desire sensation and replace it for willpower sensation; this is done when we learn how to transmute the sexual energy.
At this point we have to understand what Brith Esh ברית אש, the pact of fire, precisely means. It is related to the letter י Iod, the tenth letter of the Hebrew alphabet.
The letter י Iod in the Hebrew alphabet is a dot that represents the sephirah Kether, the first emanation of the Ain Soph Aur, the abstract absolute light. Kether is a point in space. This is why the holy name of god יהוה Iod-Hei-Vav-Hei begins with י Iod. If we count the sephiroth from Kether down to Malkuth (without counting the sephirah Daath that represents the tree of good and evil) we count ten. So, the number ten represents the letter Iod. So if we look at the letter Iod as Kether, it represents the phallus, yet we must also know that Malkuth which is the sephirah number 10 represents IO, Ram-Io, the letter Iod of אדני Adonai.
“Let there be light” יהי אור Yehi Aur.
“The word יהי Yehi is composed of three letters, namely Iod being the first and third letters, and Hei coming between them. The Iod represents the male and the female principles. The full word is therefore a symbol of the divine Father (Kether) and Mother (Malkuth), the final Iod being the same as the first in order to show that all the three aspects or forms as stated, under which the Ain Soph (אור Aur) operated in the creation and production of the universe, were only the manifestations of one and the same divine (androgynous) Being.” - Zohar
The former quotation in accordance to letters and numbers. So the letter Iod hides many mysteries that we have to comprehend. As it is written:
“For as the lightning that comes out of the east (Kether), and shines even unto the west (Malkuth); so shall also the coming of (Abraham) the Son of (Adam Kadmon, the) man be.” - Matthew 24: 27
The former quotation alchemically means that the light, the ray of creation that emerges from within the Iod of Kether that in the tree of life descends “as the lightning from the East, and shines (in the North, Chesed and descends to the south, Geburah) even unto the West” (Malkuth), is the same אור Aur, light or Iods, or horns of יהי Yehi, the תיש Tayish of Barashyth ברא-שית (the ברא-תיש, the Iod of the שית Tayish of Abraham or the Iod or light of ביום B'Iom day of B'Hebaram בהבראם of Genesis 2: 4), and the light of יהי אור ויהי־אור Yehi Aur Va-Yehi Aur “Let there be light and there was light.” of Genesis1: 3
When that light or Iod reaches Malkuth, it continues to be the Iod, the light in the Vav, our spine. That light is the Iod of the Hei, Malkuth. That Iod is the tenth, one tenth, or what we call “the tithe.” Alchemically speaking the Iod is the 10% of the energy of Christ from the unknowable divine in the physical plane within our sexual energy.
So, kabbalistically and alchemically speaking, the Iod of יהוה Iod-Hei-Vav-Hei represents the lingam, and the Hei represents the yoni. Vav represents the man and Hei represents the woman. The letter Hei is very important, since it is written twice in the spelling of the holy name of God. So the letter Hei also represents Malkuth or Assiah, the fourth of the four worlds of the tree of life, namely Atziluth, Briah, Yetzirah and Assiah. The fourth letter of the holy name of God is Hei. Thus, when we are addressing Malkuth, we are also addressing Assiah and likewise we are addressing Hei. That Hei is Malkuth, our physicality.
Yet when we address the letter Iod alchemically speaking, we are addressing the shakti potential of our physicality. In other words, if we want to find the most potent energy in our physicality, we find it represented by the letter Iod, which is precisely the one tenth or the tithe, the solar Christic energy within ourselves. This is very important to comprehend in order to understand the precepts of alchemy. It is written:
“In the ancient book of Enoch, the course of [Nahera נהרה] the celestial river of life [better said, heavenly river of light] is described as resembling the letter Iod י (or creative shakti potential) which enters into the composition of the seventy-two divine names [of Iod-Hei-Vav-Hei] imprinted on the body of a child at time of birth, and denotes its purity.
“The first letter Iod [or fiery shakti potential] opens [Yesod, the foundation of the tree of life, the spine] as it were the womb of the second, the Hei, by means of which the Iod [the fiery shakti potential] becomes fruitful [along the tree of life, the Vav, the spine].” - Zohar
The book of Enoch describes the river that comes from Kether, the head of the ancient of days down into Malkuth as a river of life or river of light, in other words, the extension of the letter Iod or heavenly river of light becomes the letter Vav of ויהי־אור Va-Yehi Aur, the Iod, the light that descends from the crown of our head throughout the medullar canal and becomes the Iod of יסוד Yesod, in our sexual organs. This is why Jehovah said unto Moses:
“Sanctify me every first-born, opening any womb among the children of Israel, among Adam and among the beast; it is mine.” - Exodus 13: 2
Alchemically, we translate the former paragraph as follow:
“Sanctify me in every forge, that [shakti potential, or Iod, of the sperm] which cleaves the womb [of every woman-slave-Malkuth] among [the Alchemists, that is to say] the children [archetypes] of Israel [who are trapped in מצרים Misrahim], among Adam [in Tiphereth, the heart] and among בהמה Behemah [sexual bestial potency]; it is mine.” - Exodus 13: 2
The former quotation teach us how to free and return in the forge of Vulcan (the Holy Spirit, the Theomertmalogos) the light of the Iod of יסוד Yesod (sex), the light of the Iod of Chai חי (life), the light of the Iod of our Yam ים (sea), the light of the two Iods or male and female principles of Chaim חיים (divine life) from our sexual gonads, back to the Ain Soph Aur or Solar Absolute.
So, in other words, “Sanctify me in every forge.” What forge? The forge of Vulcan, the sexual act, where male and female work with fire. Alchemically speaking, it means, “sanctify my covenant in every sexual act, give to me that fiery sexual shakti potential which is within the sperm and ovum.” Since usually in the sexual animal act what the organism of the couple crave is to reach the physiological animal orgasm, and through the orgasm man and woman lose their fire, which is the fiery sexual shakti potential that nature and cosmos stored through metabolism in their sexual glands. Thus, when we read in the book of Exodus “Sanctify me in every forge,” namely, in every sexual act, “that which cleaves the womb,” namely, the fiery sexual shakti potential, understand that what cleaves the womb in every ordinary sexual act is the sperm that the male ejaculates. Thus, the sperm cleaves the womb, the uterus of the female, in order to create physical life.
Yet, alchemically speaking, when in the sexual act, we transmute the sperm into energy, then the energy or fiery sexual shakti potential cleaves a womb, but a spiritual womb which we all have; this is the spinal medulla. In alchemy the spinal medulla is a womb, where the fiery sexual shakti potential of the Holy Spirit arises; in Sanskrit this fiery sexual shakti potential is called Kundalini. In the book of Numbers Moses named this fiery sexual shakti potential the serpent of brass. Moses wrote:
“And יהוה Jehovah sent הנחשים השרפים the Nahashim Seraphim, fiery serpents (fiery sexual shakti potential) among the people, and they bit the people; and much people of Israel died.”
They died because Moses, in the book of Genesis wrote:
“And (נחש Nahash) the serpent was more subtle than any beast of the field which יהוה אלהים Jehovah Elohim had made. And he said unto the woman, Yea, has Elohim said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, Elohim hath said, You shall not eat of it, neither shall you touch it, lest you die.” - Genesis 3: 1-3
“Therefore the people came to Moses, and said, We have sinned, for we have spoken against יהוה Jehovah, and against thee; pray unto יהוה Jehovah, that he take away the serpents from us. And Moses prayed for the people. And יהוה Jehovah said unto Moses, Make thee a (שרף Seraph) fiery serpent, and set it upon a pole (spinal medulla): and it shall come to pass, that every one that is bitten, when he looks upon it, shall live. And Moses made a (נחש נחשת Nahash Nahashoth) serpent of brass, and put it upon a pole (spinal medulla), and it came to pass, that if a serpent had bitten any man, when he beheld (נחש נחשת Nahash Nahashoth) the serpent of brass, he lived.” - Numbers 21: 6-9
In Hebrew, נחש Nahash means one serpent and נחשת Nahashoth means brass, yet, since נחשת Nahashoth is written in feminine plural, it indicates two serpents; thus, together נחש נחשת Nahash Nahashoth denotes three serpents. The first serpent is נחש Nahash, which is the outcome of נחשת Nahashoth, the amalgamation of the other two serpents upon a cross, since the early letter ת Tav of the word נחשת Nahashoth, which grammatically indicates two serpents, was represented by a cross. This is why נחש נחשת Nahash Nahashoth indicates three serpents upon a pole. Thus, the שרף Seraph, fiery serpent, that Jehovah commanded Moses to make and set it upon a pole, means, to set a שרף Seraph upon the Sushumna canal, within the spinal medulla. The שרף Seraph is the outcome of the brass or alchemical amalgamation of two metallic elements, namely copper and zinc, red and blue, Yin and Yang, Ida and Pingala, Ob and Od, etc. So, the serpent of brass is actually the serpent from the brass, the outcome of the alloy of two metals, masculine and feminine. The serpent from the brass represents the fiery sexual shakti potential that cleaves the womb, but the spiritual womb, which is the spinal medulla or pole, Caduceus of Mercury. This is why Moses sets the serpent from the brass upon a pole. To that end, the serpent of brass is the (שרף Seraph) fiery serpent or fiery sexual shakti potential, the Divine Presence, the שכינה Schekinah, the outcome of נחשת Nahashoth, the brass, which is the sexual alloy of man and woman, Adam and Eve.
Comprehend this alchemical symbol, since נחש נחשת Nahash Nahashoth, the serpent of brass is what gives birth to the firstborn, Isaac, who opens the womb (our spiritual womb, the pole, the spinal medulla) among the children of Israel who are trapped in Malkuth.
Alchemically we wrote: “opening any womb of every woman slave in Malkuth,” because, alchemically speaking, whether we are male or female, our physicality is called “the woman.” Thus, “the woman” (our physicality) is slave of the sexual creative forces of nature or of what Moses called the הנחשים השרפים the Nahashim Seraphim, which in our physicality are the more subtle forces that represent our fiery sexual craving, our sexual potency in Yesod.
Also, our fiery sexual craving is “among Adam” so we have to also transmute the fiery sexual crave that is among Adam in Tiphereth (the heart).
“For from within, out of the heart of Adam, proceed evil thoughts, adulteries, fornications, murders.” - Mark 7: 21
“And among the beasts,” among בהמה Behemah, who represent the sexual bestial craves ב-המה Be-Hamah “that roar” in our belly; remember that it is written:
“And נחש Nahash, the serpent was more subtle than any beast of the field which יהוה אלהים Jehovah Elohim had made.” - Genesis 3: 1
So, the הנחשים השרפים the Nahashim Seraphim is not only related to Yesod (sex) but also to Adam (Tiphereth, the heart), and to בהמה Behemah, which is the inferior emotional center or solar energy in Hod; our solar plexus relates to the animal cravings of Behemoth. Indeed Behemoth squanders the solar forces, the manna from heaven. The archetypes of Israel, the Israelites, lived in the wilderness, nourishing themselves with that manna for forty years. Alchemists do likewise when they know how to transmute their physical bestial appetites and their main and more subtle force that is the sexual energy.
In that way we understand what the Zohar states about…
“…the letter Iod י or creative shakti potential which enters into the composition of the seventy-two divine names of Iod-Hei-Vav-Hei imprinted on the body of a child at time of birth, and denotes its purity.” –Zohar
We already explained how the 72 names of God are related to the four worlds of Kabbalah. These names are represented by the holy letters of יהוה the holy name of God. 10 is Iod in Atziluth. 15 is Iod Hei in Briah. 21 is Iod Hei Vav in Yetzirah. 26 is Iod-Hei Vav-Hei in Assiah-Malkuth. Thus, by adding the values of the letters of יהוה Iod-Hei-Vav-Hei we have 26, which further is reduced as 2 + 6 = 8, ∞, the sign of the infinite. By adding the values of the letters of each of the four worlds, namely, 10 + 15 + 21 + 26 = 72 names of God. Then 7 + 2 = 9. The 72 names of God are synthesized in Yesod יסוד, the ninth sephirah. When adding the value of the letters of Yesod יסוד we have 10 + 60 + 6 + 4 = 80 = 8, ∞, the sign of the infinite. This is how “the letter Iod י in Yesod יסוד enters in the composition of the seventy-two divine names of God, which are imprinted on the body of the child” Isaac at time of his birth in Geburah, which denotes its sexual purity. This is done by extracting the letter ס Samech (“the Ouroboros”) from the letters that spell the word Yesod יסוד, which becomes the word יוד Iod (י). The ס Samech (“the Ouroboros”) is the fiery sexual shakti potential, the שכינה Schekinah, the שרף Seraph from הנחשים השרפים the Nahashim Seraphim, or solar forces hidden within the יוד Iod (י), which we have in יסוד Yesod our sexual organs. Thus, Yesod יסוד is what we have to sanctify.
So, do not look for יהוה אלהים Jehovah Elohim outside of you. Binah, יהוה אלהים Jehovah Elohim, is the creator in Yesod (sex), thus יהוה אלהים Jehovah Elohim is energy. Jehovah Elohim יהוה אלהים is the creative force in each one of us and also outside of us. Jehovah Elohim יהוה אלהים is everywhere. Therefore, if you want to take advantage of the force of Jehovah Elohim, then learn the practical science of alchemy. This explanation is very important in order to comprehend the twelfth precept of alchemy. According to the book of Tarot or Torah, the hanged man is the twelfth.
The Twelfth Precept
The twelfth precept concerns the tithes [the tenths, the Iods or seeds] on fruit trees, as it is written:
“And every tree in which is the fruit of a tree sowing seed, to you it is for food.” - Genesis 1: 29
When people read Genesis 1:29 literally, without any alchemical explanation, they think, “Well, according to Genesis, if I am in this physical world, I am willing to eat the fruits from any tree in order to feed my physicality.” That is a good thought but it doesn’t need to be written in scripture. There are many animals that know how to eat the fruits from many trees and they don’t need to read Genesis in order to do it. Monkeys do it. Yet, they don’t even have the slightest idea of what alchemy is, which is what we are talking about here. Thus, alchemically we say:
“And (the Chaiah חיה life, that is the Iod, the soul of Binah, the Holy Spirit, the soul of the mercury or shakti potential of) every tree (of knowledge), in which is the fruit of a tree yielding (זרע zera, semen in Hebrew, or brute mercury or solar) seed; to you (during sexual alchemy) it shall be for food.” - Genesis 1: 29
So, alchemically, we are addressing the זרע zera, the semen, the seed. Remember that alchemically speaking we are trees pleasant to the sight. It is written:
“And out of האדמה ha-Adamah, the ground, made יהוה אלהים Jehovah Elohim to grow (every physicality, which alchemically is) every tree that is pleasant to the sight, and good for food. And the tree of life בתוך bethuk “within” the garden (our physicality), and the tree of knowledge of good and evil.” - Genesis 2: 9
So, there are two trees inside our physicality that make it pleasant to the sight. The tree of life, which represents the spinal medulla, and the tree of good and evil, which are the sexual organs. The Iod of these the two trees that are within us is what we have to take care of. These trees contain the Iod, which this commandment is addressing. This means that from the seeds of those two trees we can eat. But unfortunately people that don’t know alchemy don’t eat from those trees. They don’t know how to put in an activity the chakras for instance which are in the spinal column in order to eat the solar light and to awaken other senses and thus to comprehend the universal life. When they go to the sexual act instead of transmuting the sexual energy as an alchemist they enjoy reaching the orgasm of the beasts. In that way Christians, Jews, Muslims, Brahmans, Buddhists, etc. will never awaken their consciousness. The Iod is the food of the human soul, the soul (which in alchemy and in the bible is called Israel). Thus, if we want to feed Israel inside of us, we have to eat the Iod, the seed of those two trees. To eat that seed means to transmute the Iod. We should not eat it as the animals do. It is written:
“And יהוה אלהים Jehovah Elohim took Adam (the human soul), and put him into the garden of Eden (the physicality) to dress it and to keep it. And יהוה אלהים Jehovah Elohim commanded Adam (the human soul), saying, Of every tree of the garden (your physicality) you mayest freely eat: But of the tree of the knowledge of good and evil (your sexuality), you shalt not eat of it (like a beast): for in the day that you eatest thereof (like a beast) you shall surely die.” - Genesis 2: 15-17
Or, in other words:
“…though it is unlawful [according to the cosmic common trogo-auto-egocratic law] to keep what is consecrated to me [the Ain Soph Aur] I permit you to eat [better said, to sexually transmute] of the tenth [the Iod or shakti potential] of the products of the earth [your physicality], whether of grains [semen] or [of the] trees [of life and knowledge], in order that they may serve as [a spiritual] food to you [better said, to your consciousness] and not to future generations [in other words, not to generate through fornication, since people utilize the sexual force in order to generate as animals]. - Zohar
“Therefore, the tithe [the tenth, the Yod] becomes a practical and necessary complement of the dynamic principle which emanates from the profound study of the Tenth Commandment, in other words: (you should not covet your neighbors goods): We must consider the mysterious Iod which is hidden in the middle of the central delta (the central nervous system) of the sanctuary of our Being, as a fountain, spring, and spiritual providence of all the interior and divine centers of our [Chaiah חיה] life...
“Behold here the Twelfth Arcanum of the [Torath] Tarot. Behold here the union of the cross with the triangle. Behold here Sexual Magic. Behold here the realized work, the living human being that does not touch the earth [Malkuth], but only with thought.” - Samael Aun Weor
So, in other words, in order not to touch the earth but “only with thought” in the very sexual act, we have to be very gentle and control the mind and to transmute the Iod to your brain, to your head. If you transmute the Iod and Shakti Potential of your sexual energy, without spilling a single drop on your sexual force, you are then “touching the earth only with your thoughts.” This is the alchemical meaning of it.
“Therefore [in the sexual alchemical copulation] shall the Ish איש [the י Iod, the tithe, the shakti potential, of the fire אש] leave [ יה Jah] his father and his mother [sperm and ovum, their physical receptacles], and [up along the spine] shall [the י Iod, the tithe, open the womb, the spine and] cleave to [the head as Hei or אשה Isha, the Kundalini, the Serpent of Brass] his wife: and they [Ish and Isha, איש ו אשה , the fire of יה Jah, Abba and Aima Elohim] shall be one [fire in the ו Vav of husband and wife, that is, in the spinal medulla of their Hei, their] flesh [their physicality]. - Genesis 2: 24
The twelfth precept is to first by means of sexual alchemy bring up your spine the shakti potential of the fruits of Daath (tree of knowledge) and thereafter radiate the Light — that is, the fruits of Chaim, the tree of life — in all the areas of our life, as a true blessing for all humanity. Thus, in the evening, we perform the positive sexual connection of יה Jah with our חוה Chavah, for such an alchemical transmutation will be the seed given force for the rest of the day, given that the evening and the morning are one day; therefore:
יום ליום יביע אמר ולילה ללילה יחוה דעת
"Day after day utter a speech, and night after night experience knowledge.” - Psalm 19: 2
What the former psalm states is our alchemical duty. Since this is what we alchemists do, day after day we utter the doctrine, and when we go and practice sexual alchemy night after night, we experience knowledge (daath, gnosis).
“What, in fact, does man know? Nothing, and at the same time he is allowed to ignore nothing. Devoid of knowledge, he is called upon to know all. Now, knowledge supposes the duad – a being who knows and an object known. The duad is the generator of society and of law: it is also the number of Gnosis. The duad is unity multiplying itself in order to create, and hence in sacred symbolism Eve issues from the inmost bosom of Adam. Adam is the human tetragram, summed up in the mysterious IOD, type of the kabbalistic phallus. By adding to this IOD the triadic name of Eve, the name of Jehovah is formed, the Divine Tetragram, which is eminently the kabbalistic and magical word, יהוה, being that which the high-priest in the temple pronounced IODCHAVAH.” - Eliphas Levi
Iod-Chavah יחוה is a very important word that we must comprehend. Iod-Chavah יחוה is spelled Iod-Chet-Vav-Hei and pronounced Jahchavah, which means “to experience.” We have to experience knowledge night after night. Daath is knowledge; the tree of knowledge of good and evil. Iod-Chavah יחוה means to experience sexual alchemy night after night.
Day after day intuitive Kabbalists utter knowledge. This is what is called רצון לתת Ratzon L’tet, “the will to give.” And night after night we experience, the will to receive, רצון לקבל Ratzon L’kabel, we learn, we receive from Chokmah in Daath.
Comprehend, if during the night we receive and don’t give during the day, then there is no harmony in our solar work. This is why we are giving this knowledge. We need to give it. This is רצון לתת Ratzon L’tet, the will to give. In the night we experience רצון לקבל Ratzon L’kabel, the will to receive the Iod, the light, from Malkuth, our Chavah, our physicality and the Iod from Yesod, our sexuality. The genitalia is also call Chavah, Eve, either in the male or the female.
So, night after night husband and wife receive the tenth, the tithe, the Iod, the light. The tithe, the Iod of the light, belongs to Kether, because according to the Cosmic Common Trogo Autoegocratic Law everything that descends from above (the Ain Soph Aur, the Solar Absolute) has to return to the Solar Absolute. To give and to receive is a cosmic solar cycle. All of the universe is under that solar law; this is how the life of the universe is sustained.
Our physicality works under that solar law. We receive solar energy; the sun nourishes us through the mouth, the nose, through impressions that we receive through the senses. We fill the genitalia of our physicality with that solar sexual force. Thus mechanically speaking, our physicalities receive and transform that solar energy and give to the earth to be nourished, and the earth returns that solar energy to the solar absolute. That is how the universe is sustained alchemically speaking. So, the solar energy that we are talking about is the solar Iod Kether, that belongs to the light of the Ain Soph Aur.
“So, what profit has the man (who fornicates) of all his labour which he takes under the sun? One generation passes away, and another generation comes: Yet, the earth to the age is standing. And the sun arises, and the sun goes down, and hastes to his place (the Ain Soph Aur) where he arose.” - Ecclesiastes 1: 3-5
This is why the twelfth commandment relates to the twelfth precept that concerns the tithes (the tenths, the Iods or seeds) on fruit trees, as it is written:
“And every tree in which is the fruit of a tree sowing seed, to you it is for food.” - Genesis 1: 29
So, take the tenths, to you it is for food. What is the tenths? Somebody might interpret it literally and say: that is the 10% of your income; yet, alchemically it means: Take for your enlightenment the Samech, the Ouroboros, the solar light that is hidden in the יוד Iod of יסוד Yesod, your sexual organ; yes, the Iod, which is the tenth letter, in Malkuth, your physicality.
Now let us talk about Jesus, Mary his mother, and John his disciple, since they relate to the twelfth precept or commandment that states:
“Thou shalt make thy light shine.”
This is how we will learn how to accomplish with certain steps of the stations of the cross. One of the stations of the cross is when Jesus talks to his mother Miriam and his disciple John.
So, through the alchemical cross Adam (our brain) will know חוה Chavah (our sex) his wife, who will say:
“I have gotten a man from יהוה Jehovah God.” - Genesis 4:1
Other translations say, “a man from the Lord.”
Yet alchemically we say:
“I have gotten an Ish איש (a י Iod, or shakti potential, of the fire אש) from Iod-Chavah יחוה.” - Genesis 4: 1
This means that the alchemist will eventually create Isaac within himself from the alchemical cross, meaning, from Iod-Chavah יחוה.
Thus, by not ejaculating Chaiah חיה life, the life of יה Jah, the alchemist makes the light of the Ain Soph Aur his own light, which blooms in his heart as wisdom and knowledge. This wisdom and knowledge is Iohannes Ra, the son of חוה Chavah, the mother of חי Chai, all living. Iohannes Ra is the outcome of our sublimated חיה Chaiah, the soul of Binah or soul of the mercury that through sexual alchemy we take from our sexual seed, the Iod or brute mercury.
“Therefore, when יהשוה Yeshua (the Shin, the fire of Chokmah) saw his mother (Aima Elohim in Daath), and his disciple (the human soul) standing by, whom he loved, he said unto his mother, (אשה Isha, Fiery) Woman, behold thy son (the human soul in Tiphereth)!
“Then he said to his disciple, Behold thy mother (Elah-Yam, אלה-ים the Sea Goddess in Daath)! And from that hour that disciple (or Bodhisattva) took her (the Brazen Serpent) into his own heart.” - John 19: 26, 27
That is precisely the mystery of that saying of master Jesus on the cross.
In Christianity they talk about the fourteen steps of the cross. In alchemy the cross is important: the vertical beam represents the lingam (masculine sexual organ), and the horizontal represents the yoni (feminine sexual organ). When they are united, they form a cross and perform the 14 steps of alchemy between Jesus and Mary Magdalene, which relate to the alchemical precepts that in the book of Zohar are explained in an alchemical kabbalistic manner, but that are also shown in the Gospels of the Lord.
The Divine Mother or the Blessed Mother Mary or Mariam in Hebrew represents אלה-ים Elah-Yam, the goddess of the sea. Even in this day they worship the mother of Jesus as the virgin of Carmel, the virgin of the sea. This in order to alchemically point that she represents the female aspect of the forces of אלהים Elohim; which is precisely אלה-ים Elah-Yam, “the sea goddess,” in Hebrew.
So, when the initiate reaches the fifth initiation of major mysteries, and chooses to follow the direct path, he becomes John, Iohannes Ra, or Johannan, because he receives a gift from Ra, God.
Then Osiris Ra, Christ says to the human soul: behold your mother and he says to the mother, the free woman, behold your son. Thus, Christ, Osiris Ra, reincarnates in the human soul, and John, the human soul, becomes one with Osiris Ra, meaning John becomes Iohannes Ra. This is a mystery of alchemy that we are learning through these alchemical precepts.
Now let us enter into the study of the thirteen precept.
glorian.org/learn/courses-and-lectures/precepts-of-alchem...
A popular tale relating to Howth concerns the pirate Gráinne O'Malley, who was rebuffed in 1576 while attempting a courtesy visit to Howth Castle, home of the Earl of Howth. In retaliation, she abducted the Earl's grandson and heir, and as ransom she exacted a promise that unanticipated guests would never be turned away again. She also made the Earl promise that the gates of Deer Park (the Earl's demesne) would never be closed to the public again, and the gates are still open to this day, and a place set at table for unexpected guests.
Various papers relating to Mr.Thomas Wheeler my late Grandfather.Sadly he died when I was just eleven years of age.I do however recall it was he that took me on my very first fishing trip using the first fishing rod and reel that he bought me.The images here are from WWII papers when he was an active serviceman and I only recently found these in an old album of my late father`s.These are the first twenty images in nigh on eighty images of both his army papers and my Great Grandparents (to come later) images.Some images are somewhat the same but have different focus points and apertures,mainly to suit prospective customers on Alamy.com stock images.I sincerely hope you enjoy the images and hope you see,as I did,what I think is one of many of the Identity Card issued during WWII.As you can see my Grandfather first signed up in September 1940 and seved right up until the end of the war 1945.He was then signed up for the reserves.Do Not Use Without Express Permisison From Peter Wheeler.
St Albans Cathedral, in St Albans, Hertfordshire.
Saint Alban is venerated as the first-recorded British Christian martyr and saint. The most elaborate version of his story, Bede's Ecclesiastical History of the English People, relates that he lived in Verulamium, sometime during the 3rd or 4th century, when Christians were suffering persecution. Alban met a Christian priest fleeing from his persecutors and sheltered him in his house, where he became so impressed with the priest's piety that he converted to Christianity.
When the authorities searched Alban's house, he put on the priest's cloak and presented himself in place of his guest. He was sentenced to endure the punishments that were to be inflicted upon the priest unless he renounced Christianity. Alban refused and was taken for execution. In later legends, his head rolled downhill after execution and a well sprang up where it stopped.
Little is known of the early churches built over Alban’s grave. The Shrine of St Alban was the reason for the Abbey’s foundation and the town that grew up around it, and it is said that King Offa of Mercia founded a monastery here in 793.
After the Norman invasion of 1066, William the Conqueror appointed Paul of Caen as the first Norman abbot of St Albans and commissioned a new church. Paul started his great rebuilding of the Abbey with the Tower, which still stands today. This Norman church was built from bricks and tiles saved from the ruins of Roman Verulamium.
In 1213 St Albans Abbey was the meeting place for a group of churchmen and nobles. Their discussions led to Magna Carta which was reluctantly sealed by the king at Runnymede in 1215. The medieval Abbey was famous as a place of learning. The monks who lived here produced high-quality manuscripts in a workshop called the scriptorium. These included bibles and books on science, music, and classics.
St Albans Abbey was closed in December 1539 and most of the buildings were destroyed. The shrines of St Alban and St Amphibalus were demolished, and Alban’s relics disappeared. In 1553, the people of St Albans bought the church for their own use. However, the upkeep was expensive and by 1832, the Abbey was in a sorry state.
Wealthy Victorian benefactors paid for the building to be repaired. This included remodelling the West End, removing medieval features, and replacing the statues in the High Altar Screen. In 1877 what had previously been a local parish church became a cathedral and the seat of the Bishop of St Albans.
Information Sources:
en.wikipedia.org/wiki/St_Albans
en.wikipedia.org/wiki/Saint_Alban
www.stalbanscathedral.org/the-history-of-st-albans-cathedral
Relates to UNDP-supported LDCF-funded project ‘Enhancing National Food Security in the Context of Global Climate Change’ www.adaptation-undp.org/projects/kiribati-denhancing-nati...
Relating the growing discord of today's America into a historical context. These quotes closely relate to the feelings of the modern political climate in our country, and the growing anger and discord our nation as a whole must confront head on if we are to avoid the mistakes of the past. This is the only political photograph i have ever done.
History is more then where we have been, It's how we got to be who we are.
I was walking with my friend Cyn towards the protest rally after the flickr meetup and I saw this guy above us...
I yelled up... 'Hey hey... look who's workin' on Saturday!'
That's a compliment in the construction industry right now.
The mojo was magic and the smile was spontaneous.
You've only got a split second to relate to the subject.
You can 'steal' the picture... just take it... no questions asked...
or you can find a way to 'relate' in that split second.
The shots you get that show a momentary relationship have a cool feeling to them.
'Hey hey... look who's workin' on Saturday!' did the trick.
Neither me nor my camera ever stopped moving to take this shot.
Because life never stops.
Faces on the street
Chicago 3.19.11
35mm 1.8 shot in mono, cropped exposure upped and contrast upped until that wood looked good.
The War Memorial stands near the church at Sandringham. It is very badly weathered in places and is in Gothic script. Consequently it is difficult to read. The following is an attempt to research those commemorated, but we will appreciate any further information. Some extracts have been taken from "War Service Roll of the Members of the Royal Household" reprinted by Naval & Military Press. The names listed were also found on a Roll of Honour relating to thiose who died in World War 1. The Roll has William James BOND as dying on 12 August 1915, not 21 August and similarly Roland Edward RINGER also died on 12 August 1915; it also has William Arthur RINGER, not Arthur William.
Recently the Queen paid tribute and this was covered in an article by the Eastern Daily Press 24 which they have kindly allowed us to reproduce.
Within the stables is also a Roll of Honour listing the men from the Parishes of Sandringham, West Newton, Appleton and Babingley on active service for their King and Country.
TO THE MEMORY OF
CAPTAIN FRANK REGINALD BECK M.V.O.
5th NORFOLK REGIMENT
and in
GRATEFUL REMEMBRANCE OF 25 YEARS
FAITHFUL SERVICE AS LAND AGENT of the SANDRINGHAM ESTATES
TO KING EDWARD VII, QUEEN ALEXANDRA & KING GEORGE V.
KILLED IN ACTION GALLIPOLI DURING THE GREAT WAR
ON AUGUST 12th 1915
AGED 54 YEARS.
THIS CROSS WAS ERECTED BY KING GEORGE V AND QUEEN MARY TO HONOUR
THE MEMORY OF THE OFFICERS AND MEN OF THE SANDRINGHAM COMPANY
5TH BATTALION, NORFOLK REGIMENT AND THOSE ON THE ESTATE WHO FELL IN THE GREAT WAR.
THEIR NAME LIVETH FOR EVERMORE.
1914 – 1918
▪︎ADAMS [James] Albert – Private 22220, 8th Battalion, Norfolk Regiment. Killed in action 19th July 1916 in France & Flanders.
▪︎ALLEN Phillip – Private 26712. 1st/4th Battalion, Norfolk Regiment. Died in Egypt 6th November 1917 of wounds received at the Battle of Gaza. Aged 20.
▪︎BATTERBEE – Albert Edward – Corporal 56171. 19th Battalion, Canadian Infantry (Central Ontario Regiment.). Died on 9th May 1917.
▪︎BATTERBEE Robert Frederick – Private 41940. 1st Battalion, Essex Regiment. Formerly 26754, 3rd Battalion, Norfolk Regiment. Killed in action in France & Flanders on 16th August 1917. Aged 20.
▪︎BECK, M.C. Albert Edward Alexander – Lieutenant, 5th Battalion, Norfolk Regiment. Killed in action on 12th August 1915. Aged 34.
▪︎BECK, M.C. Arthur Evelyn – Captain, 1st/5th Battalion, Norfolk Regiment. Killed in action on 19th April 1917. Aged 31.
▪︎BECK, M.V.O. Frank Reginald – Captain, 1st/5th Battalion, Norfolk Regiment. Killed in action on 12th August 1915 at Gallipoli. Aged 54.
▪︎BECKETT Arthur Robert – Private 17670. 7th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 20th March 1916. Aged 21.
▪︎BECKETT [G] Charles – Company Serjeant Major 240014. 1st/5th Battalion, Norfolk Regiment. Killed in action in Palestine on 19th April 1917. Aged 27.
▪︎BENSTEAD Frederick Matthias – Lance Corporal 17133. 1st Battalion, Grenadier Guards. Killed in action in France & Flanders on 31st July 1917.
▪︎BIRD E A – No further information available at present.
▪︎BOND George William – Lance Corporal 17587, 22nd Battalion, Royal Fusiliers attd. 99th Trench Mortar Battery, Killed in action in France & Flanders on 28th February 1918.
▪︎BOND William James – Private 2418. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 21st August 1915. Aged 20.
▪︎BRIDGES Allen – Private 29284. 2nd Battalion, Bedfordshire Regiment. Died at home on 16th August 1917. Aged 36.
▪︎BRIDGES Arthur – Private 1537. 1st/5th Battalion, Norfolk Regiment. Died at home on 13th March 1917. (CD gives date as 13th March 1915) Aged 25.
▪︎BRIDGES Ernest Edgar – [Listed a Lance Corporal on SDGW CCD] Private 6815. 1st/5th Battalion, Duke of Wellington’s West Riding Regiment. Formerly 1st/5th, Norfolk Regiment. Killed in action in France & Flanders on 17th September 1916 at the Battle of the Somme.
▪︎BRIDGES Frederick – Private 41635. 1st Battalion, Essex Regiment. Formerly 7005, 1st/5th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 27th January 1917.
▪︎BRIDGES Leonard Arthur – Private 3335. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 21st August 1915.
▪︎BROADWATER Henry Edward – Private G/15317. 1st Battalion, The Queen's (Royal West Surrey Regiment.). Formerly 14486 Norfolk Regiment. Killed in action in France & Flanders on 13th April 1918. Aged 23.
▪︎BUNN William [Albert] – Private 240111. 1st/5th Battalion, Norfolk Regiment. Killed in action at the second battle of Gaza 19th April 1917. Aged 23.
▪︎CARTER Albert – Albert Carter. Driver T4/041243 attached to 75th Field Ambulance, Royal Army Medical Corps. Killed in action on 1st May 1918. Aged 25.
▪︎CARTER Sidney – Private 1555. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 21st August 1915.
▪︎CLARKE William – Private 40893. 9th Battalion, Essex Regiment. Formerly 32928 Suffolk Regiment. Killed in action in France & Flanders on 9th April 1917. Aged 35.
▪︎COOK James Alfred – Private 240349. 1st/5th Battalion, Norfolk Regiment. Killed in action on 2nd November 1917 at Gaza, Palestine. Aged 20.
▪︎COOMBER Herbert – Private G/18728, 1st Battalion, The Buffs (East Kent Regiment). Died of wounds 7th September 1917 in France & Flanders. Age 38.
▪︎COPELAND Alfred – Engine Room Artificer 3rd Class (PO) M/1025, H.M. S/M ''E49'' Royal Navy. When his submarine hit a German mine and sank with no survivors 12th March 1917.
▪︎COX Edgar Samuel – [Listed as S E COX on memorial] Private 1376. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 12th August 1915 (CD gives date 28th August). Aged 22.
▪︎CROSS Walter – Private 202959. 8th Battalion, East Yorkshire Regiment. Formerly 4/5999 Norfolk Regiment. Killed in action in France & Flanders on 17th November 1916 at Warlencourt. Aged 27.
▪︎DANIELS Harold [Frederick Gerrad] – Private 240201. 1st/5th Battalion, Norfolk Regiment. Died of wounds in Palestine on 2nd November 1917. Aged 21.
▪︎DOVE [Robert] George – Corporal 819, 1st/5th Battalion, Norfolk Regiment. Died in Sulva Bay, Gallipoli on 12th August 1915 (CD gives date as 28th August).
▪︎EASTWICK A E – No further information currently available.
▪︎EMMERSON Ernest – Corporal 2129, 1st/5th Battalion, Norfolk Regiment. Died at Gallipoli 12th August 1915.
▪︎GREEN H E – No further information currently available.
▪︎GRIEF Edward Hugh – [Listed as H E GRIEF on memorial] Private/Corporal 240816, 1st/5th Norfolk Regiment. Killed in action 19th April 1917 in Palestine.
▪︎GRIMES Charles Edward – Private 1521. 1st/5th Battalion, Norfolk Regiment. Killed in action in Gallipoli 18th November 1915.
▪︎GRIMES Thomas – Private 240354, 1st/5th Battalion, Norfolk Regiment. Died of service in Palestine 19th April 1917.
▪︎GRIMES William Charles – Lance Corporal 322. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 12th September 1915.
▪︎HANSLIP Thomas Leslie – [T C HANSLIP on memorial] Private 65462. 104th Field Amb. Royal Army Medical Corps. Killed in action in France & Flanders on 4th October 1918.
▪︎HARDY Charles N – [G H HANSLIP on memorial] Corporal 4204. 12th Battalion, Manchester Regiment. Killed in action in France & Flanders on 8th February 1917.
▪︎HAYLETT Frederick Samuel – Private 19428. 2nd Battalion, Norfolk Regiment. Died of wounds in Mesopotamia on 13th April 1916.
▪︎HAYLETT William James – Private 16308. 7th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 28th April 1917. Aged 25.
▪︎HOOKS George Leonard – Private 89364. 2nd Battalion, Middlesex Regiment. Died as a prisoner of war in Germany 7th October 1918.
▪︎HOOKS John George – Private 10/21271. 8th Battalion, Border Regiment. Formerly 18746 Norfolk Regiment. Died of wounds in France & Flanders on 9th July 1916.
▪︎HOWELL G – Possibly: George Howell. Private 19588. 7th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 21st September 1917. Aged 29.
▪︎HOWELL James – Private 241092, 1st/5th Battalion, Norfolk Regiment. Died of wounds 19th April 1917 at Gaza. Age 20.
▪︎HUDSON Ernest Louis – Private 240059. ''E'' Company. 1st/5th Battalion, Norfolk Regiment. Died on 18th November 1918. Aged 30.
▪︎HUMPHREY William John – Private 1523. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 21st August 1915.
▪︎HUNTER Charles – Lance Corporal 321, 1st/5th Battalion, (Territorial Force), Norfolk Regiment. Died 12th [SDGW states 21st] August 1915 at Gallipoli. Age 25.
▪︎JORDAN William – Private 240356, 1st/5th Battalion, Norfolk Regiment. Killed in action 19th April 1917 in Palestine. Age 23.
▪︎KERRISON Frederick Robert James – Private 1751. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 21st August 1915. Aged 19.
▪︎LARRINGTON Alfred – Private 42462. 9th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 8th October 1918. Aged 23.
▪︎LEWIS F – Rifleman S/26112. 9th Battalion, Rifle Brigade. Formerly R/29211 King's Royal Rifle Corps. Died of wounds in France & Flanders on 26th March, 1917. Aged 33.
▪︎MICKELBURGH William – Lance Corporal 21272. 8th Battalion, Border Regiment. Formerly 18836 Norfolk Regiment. Killed in action in France & Flanders on 31st July 1916.
▪︎MINDHAM Water William – Private 240053. 1st/5th Battalion, Norfolk Regiment. Killed in action in Palestine on 19th April 1917.
▪︎MUSSETT Reginald – Lance Corporal 1544. 1st/5th Battalion, Norfolk Regiment. Died at Sea on 20th November 1915 at Gallipoli. Aged 20.
▪︎NEEDS George William – Lance Serjeant 711. 1st/5th Battalion, Norfolk Regiment. Killed in action at Gallipoli on 12th August 1915. Aged 28.
▪︎NEGUS G W – No further information currently available.
▪︎NURSE [Wallace] Robert – Private 2130. 1st/5th Battalion, Norfolk Regiment. Died at Gallipoli on 21st August 1915. Aged 22.
▪︎OLLEY James Osbourne – Private G/38859. 11th Battalion, The Queen's (Royal West Surrey Regiment.). Formerly 26204 Norfolk Regiment. Killed in action on 1st August 1917. Aged 20.
▪︎OVERMAN Robert – Private 240054. 1st/5th Battalion, Norfolk Regiment. Died of wounds in Egypt on 14th May 1917.
▪︎PHILLIPS Frederick Ernest aka Fred – Lance Corporal 2025. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 12th August 1915. (CD gives date as 21st August). Aged 21.
▪︎PILCHER A – Possibly: Alfred Edward Pitcher. Private 17425. 1st Battalion, Norfolk Regiment. Killed in action in France & Flanders on 27th July 1916.
▪︎PILCHER R – Possibly: Robert Pitcher. Private 241067. 1st/5th Battalion, Norfolk Regiment. Killed in action in Palestine on 19th April 1917.
▪︎REED Horace – Lance Corporal 30005, 7th Battalion, Bedfordshire Regiment. Died of wounds in France & Flanders on 20th March 1918 received at Noyon. Aged 33.
▪︎RINGER Roland Edward – Private 1559, 1st/5th Battalion, Norfolk Regiment. Killed in action at Sulva Bay, Gallipoli on 21st August 1915. Aged 23.
▪︎RINGER Arthur William – [W A RINGER on memorial] Private 41634. 1st Battalion, Essex Regiment. Formerly 7010, 1st/5th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 14th April 1917. Aged 37.
▪︎RIX Ernest – Private 28974. 2nd Battalion, Bedfordshire Regiment. Killed in action in France & Flanders on 8th May 1918.
▪︎RIDLEY W – No further information available at present.
▪︎SEAMAN G H – No further information available at present.
▪︎SMITH John [Rathie] – Private S/8050, 1st Battalion, Black Watch (Royal Highlanders) Died 27th September 1915 of wounds recieved at the Battle of Loos 25th September.
▪︎SMITH W – No further information available at present.
▪︎STEEL Ernest Edward – Private 17889. 11th Battalion, Royal Fusiliers. Killed in action in France & Flanders on 3rd May 1917. Aged 21.
▪︎TWAITE Arthur – Private 3/10495. 8th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 10th August 1916. Aged 31.
▪︎WALDEN Morris [Mallett] – Private 2385. 1st/5th Battalion, Norfolk Regiment. Died in Gallipoli on 21st August 1915.
▪︎WALKER Robert – Gunner 93453. 350th Siege Battery, Royal Garrison Artillery. Killed in action in France & Flanders on 4th October 1918. Aged 33.
▪︎WALKER William – Private 2842. 1st/5th Battalion, Norfolk Regiment. Died at Gallipoli on 21st August 1915. Aged 24.
▪︎WILLIAMSON George Henry – Lance Corporal 12273. 7th Battalion, Norfolk Regiment. Killed in action in France & Flanders on 13th October 1915.
▪︎WILLIAMSON P F – No further information available at present.
– UNDER THE ROYAL CREST –
1939 – 1945
▪︎BARRETT Albert John – Gunner 1552718. 453 Battery, 136 Light A.A. Regiment Royal Artillery. Died on 10th November 1944.
▪︎BESSEY Kenneth Edward – Corporal 5776981. 5th Battalion, Royal Norfolk Regiment. Died on 8th September 1943. Aged 26.
▪︎DAW Percy John – Sergeant (W. Op. Air) 1447529. 106 Squadron Royal Air Force Volunteer Reserve. Died on 27th April 1944. Aged 22.
▪︎HOWARD Albert Eric James – Lance Corporal 408844. 4th/7th Royal Dragoon Guards Royal Armoured Corps. Died on 24th May 1940. Aged 20.
▪︎MAYHEW P – Possibly: Percy Mayhew. Private 5774895. 5th Battalion, Royal Norfolk Regiment. Died on 24th July 1943. Aged 24.
▪︎MORSE J E – No further information available at present.
▪︎PATTINGALE Raymond Victor – Trooper 7958629, 44th Royal Tank Regiment, R.A.C. Died 29th June 1944. Aged 22.
▪︎REYNOLDS P – No further information available at present.
▪︎UNWIN R H – Probably Rupert Harding UNWIN, Private 5772847, 6th Battalion, Norfolk Regiment. Died as a POW 29th September 1943. Age 22.
Information sourced from and for further details, please follow link – www.roll-of-honour.com/Norfolk/Sandringham.html
Preparing collages of items relating to the lectures & show & tell, and the 4pm chat session with follow up phone call took a lot of puzzling time out of day three for me. I was able to get back to my jigsaw in the evening and put in about four hours. This was taken about 10.20pm, when most of the pieces with any bright colour had migrated out of the trays and if not into the image at least they were in play. I had a couple of lumps on the tray but the side edge pieces remained unconsidered. Pride was punished; although I would finish this 'tonight' (12.50am) I was clearly not going to start a fourth jigsaw!
David has made good progress on Kilimanjaro Animals - through grit & determination - completing a hippo and half of the next two rows of animals. Line-cutting along unexpected colour changes with devastating effect, Heather has succeeded in creating a very difficult jigsaw yet kept it at least semi-interlocking. He was heard to utter, 'I've only placed one single piece of zebra', and 'It's a good job this wasn't completely push-fit'.
Ancient Art Week! Black-Figure Vase with The Departure of Memnon for Troy Greek, circa 550-525 BC. Royal Museums of Art and History, Brussels, Belgium. Modern scholars all relate this simple scene to one of the last moments of the Trojan War. The black man is Memnon, the great warrior said to be from “Aethiopia,” who is briefly mentioned by Homer in the Iliad, the epic account of the struggle between Greece and Troy. The story of Memnon was greatly enlarged upon by subsequent writers, who relate his arrival at Troy with innumerable troops. Although Achilles slays him in battle, in the manner of the Greek epic, Memnon’s fame only increases, and he is made immortal by the gods. Read More at TheRoot.com This work is an example of something that I’ve had to explain to people who thought they were being extremely clever. A lot of people, including art history teachers, will tell you that “Black figure technique” has nothing to do with depicting race. And it doesn’t necessarily, except for when…you know…it does. Memnon is a canonically Black character from Greek literature, depicted above on a vase in which he is shown to be Black, with this technique, and obviously contrasted with two figures who aren’t Black. And yet, even given the evidence of their own eyes, people will still argue that Memnon is fictional, and that somehow “doesn’t count” towards *ahem* “proving” whatever they have decided my point is supposed to be. Expect, well, you also have the surviving portrait bust of a real man who was also called “Memnon” (he was a student of philosopher Herodes Atticus) specifically because of his Ethiopian ancestry and his perceived resemblance to the Memnon of legend. Too much of what we conceptualize around the aesthetics of Ancient Greece and Rome is actually from the European Renaissance, with its focus on “Classical” virtues, values, and aesthetics. Then, you have the Enlightenment, with its scientific racism, racial-cultural claim-making, and philosophical justifications for enslavement, genocide, and colonialism. The imposition of whiteness onto the past, and “cleaning it up” (I’m talking dunking the Elgin Marbles in acid) to better fit a misconception of the past, can be related to Western chromophobia. What we think of as our own personal, “aesthetic” choices are actually shaped by these massive social and historical forces. And that doesn’t even begin to go into how Greco-Roman cultural achievements are perceived in the United States as belonging to whiteness and as evidence to support white supremacy, as opposed to being culturally-specific to the people descended from Greek and Roman cultures in antiquity. And before you start to think, “oh, well, not ME, I haven’t been affected by these ideas” take a look at Augusta Prima Portia’s original color scheme and let me know whether it bothers you: It’s a source of aggravation for me that we lie so much to ourselves and others when it comes to just how much we project OUR ideals onto the past, and then throw up our hands and say, “it’s not ME, it’s history!” Too much of art history writing approaches its subjects with the assumption that we can somehow know the intricacies of the society and culture, much less the individual(s), that produced the art we see before us today. And even so, this massive cultural arrogance would be less destructive if it didn’t also cut off other lines of speculation and research. So, how many exceptions does it take to show that the rule is wrong? How many things can be “the only”, or “an anomaly” or “just an artistic convention” or other terms that mean the same thing, in essence? How much “cherry picking” can I truly be doing if I am pretty much buried in flipping cherries? But that doesn’t matter when you come to the research table with the preconceived notion that whiteness is the default, and every human figure you’re going to see “from history!” is white until “proven” otherwise, in a field where “proof” is irrelevant to actual evidence. Anyhow, I’m going to be posting more black-figure works I think are relevant to the topic at hand. And as always, it is up to you to decide what you see.
Information relating to the aircraft is on the Cessnock Aerodrome - Hunter Valley Vintage Wings website at www.huntervalleyjoyflights.com.au
This photograph was taken by Mr Barry Howard who has kindly given Cultural Collections at the University of Newcastle, NSW, Australia, access to his collection and allowed us to publish the images.
This image can be used for study and personal research purposes. If you wish to reproduce this image for any other purpose please obtain permission by contacting the University of Newcastle's Cultural Collections.
Please contact Cultural Collections at the University of Newcastle, NSW, Australia, if you are the subject of the image, or know the subject of the image, and have cultural or other reservations about the image being displayed on this website and would like to discuss this with us.
If you would like to comment on the photograph, please contact Cultural Collections at the University of Newcastle, NSW, Australia, or leave a comment below.
Image from 'A Lytell Geste of Robin Hode, with other ancient & modern ballads and songs relating to this celebrated yeoman. To which is prefixed his history and character, grounded upon other documents than those made use of by ... “Mister Ritson.” Edited by J. M. Gutch', 001726444
Author: HOOD, Robin.
Volume: 01
Page: 321
Year: 1847
Place: London
Publisher: Longman, Brown, Green & Longmans
Following the link above will take you to the British Library's integrated catalogue. You will be able to download a PDF of the book this image is taken from, as well as view the pages up close with the 'itemViewer'. Click on the 'related items' to search for the electronic version of this work.
Inspired by issues relating to climate change, Water Will Be Here imagines what it might feel like if sea levels rose to the point where cities found themselves underwater.
Water Will Be Here is a site-specific digital video installation that was presented as part of Scotiabank's 2012 Nuit Blanche Festival and was installed at the CICB building in downtown Toronto.
Some histories relate Little John as a native of Hathersage. Robin Hood is said to have been born at Loxley just 8 from Hathersage. Although no specific mention seems to be made of where Little John was born there is considerable evidence of his burial remaining in Hathersage. The 10ft long grave in the churchyard in 1784 yielded a 30 inch thigh bone. This bone after being exhumed from the grave has since supposedly disappeared.
Photographs ©2013 PHH Sykes
phhsykes@googlemail.com
Information relating to the aircraft is on the Cessnock Aerodrome - Hunter Valley Vintage Wings website at www.huntervalleyjoyflights.com.au
This photograph was taken by Mr Barry Howard who has kindly given Cultural Collections at the University of Newcastle, NSW, Australia, access to his collection and allowed us to publish the images.
This image can be used for study and personal research purposes. If you wish to reproduce this image for any other purpose please obtain permission by contacting the University of Newcastle's Cultural Collections.
Please contact Cultural Collections at the University of Newcastle, NSW, Australia, if you are the subject of the image, or know the subject of the image, and have cultural or other reservations about the image being displayed on this website and would like to discuss this with us.
If you would like to comment on the photograph, please contact Cultural Collections at the University of Newcastle, NSW, Australia, or leave a comment below.
The concept behind this image relates to how we use consumption as a means for displaying our identity. There is a theory, that we make purchases based on how we want others to perceive us.
This is an image of myself, but it is made up of many different elements of things that I own, places that I shop, music that I listen to, etc. This is essentially communicating my being.
The Palatine Hill, (/'pæl?ta?n/; Latin: Collis Palatium or Mons Palatinus; Italian: Palatino [pala'ti?no]) which is the centremost of the Seven Hills of Rome, is one of the most ancient parts of the city and has been called "the first nucleus of the Roman Empire." It stands 40 metres above the Roman Forum, looking down upon it on one side, and upon the Circus Maximus on the other. From the time of Augustus Imperial palaces were built here. Prior to extensions to the Palace of Tiberius and the construction of the Domus Augustana by Domitian, 81-96 AD, the hill was mostly occupied by the houses of the rich. The perimeter measures 2,182 meters and the area is 255,801 square meters or 63 acres, with a circumference of 1,740 meters while the Regionary Catalogues of the fourth century give a perimeter of 11,510 feet or 3,402 meters (equals 131 acres.
The Roman Forum, also known by its Latin name Forum Romanum (Italian: Foro Romano), is a rectangular forum (plaza) surrounded by the ruins of several important ancient government buildings at the center of the city of Rome. Citizens of the ancient city referred to this space, originally a marketplace, as the Forum Magnum, or simply the Forum.
For centuries the Forum was the center of day-to-day life in Rome: the site of triumphal processions and elections; the venue for public speeches, criminal trials, and gladiatorial matches; and the nucleus of commercial affairs. Here statues and monuments commemorated the city's great men. The teeming heart of ancient Rome, it has been called the most celebrated meeting place in the world, and in all history. Located in the small valley between the Palatine and Capitoline Hills, the Forum today is a sprawling ruin of architectural fragments and intermittent archaeological excavations attracting 4.5 million or more sightseers yearly.
The Roman Forum, also known by its Latin name Forum Romanum, is a rectangular forum surrounded by the ruins of several important ancient government buildings at the center of the city of Rome. Citizens of the ancient city referred to this space, originally a marketplace, as the Forum Magnum, or simply the Forum.
How to visit the Roman Forum, Colosseum and Palatine Hill How to visit the Roman Forum, Colosseum and Palatine HillVia Sacra – This was the main thoroughfare connecting the Piazza del Campidoglio with the Colosseum in ancient Rome. It’s along this “street” that you’ll find some of the most interesting and valuable ruins
Curia – A place where important decisions were made. It was the original seat of the Roman Senate
There is a big piece of black marble, called the Lapis Niger, in front of the Curia. Legend has it that this is where Romulus was buried
Basilica Giulia – Augustus completed this church after the death of Julius Caesar. Watch out for the three remaining columns of the Tempio di Castore e Polluce (5th century BC) at the end of the Basilica
Temple di Giulio Cesare – Another one of the interesting Roman forum facts relating to Julius Caesar. This is where he was cremated. Built by Augustus in 29 BC, it’s also called the Tempio del Divo Giulio
The Basilica di Massenzio is the largest building in the Forum, originally measuring 100 m by 65 m. Constantine finished it in 315 after it was started by Maxentius
Arch of Titus – Built after Emperor Titus’ death, this is a triumphal arch commemorating Rome’s victory over Jerusalem
The small valley between the Palatine and Capitoline Hills where the Forum was built was originally a marshy area. This lead to the development of what became known as one of the world’s first sewer systems. Called the Cloaca Maxima, it was used to drain the area
Various papers relating to Mr.Thomas Wheeler my late Grandfather.Sadly he died when I was just eleven years of age.I do however recall it was he that took me on my very first fishing trip using the first fishing rod and reel that he bought me.The images here are from WWII papers when he was an active serviceman and I only recently found these in an old album of my late father`s.These are the first twenty images in nigh on eighty images of both his army papers and my Great Grandparents (to come later) images.Some images are somewhat the same but have different focus points and apertures,mainly to suit prospective customers on Alamy.com stock images.I sincerely hope you enjoy the images and hope you see,as I did,what I think is one of many of the Identity Card issued during WWII.As you can see my Grandfather first signed up in September 1940 and seved right up until the end of the war 1945.He was then signed up for the reserves.Do Not Use Without Express Permisison From Peter Wheeler.
The Problems Relating to the Management & Excavations of the Archaeological Ruins of Herculaneum / Pompeii as Reported in Foreign Press (1904-2002). "Pompeii - Directors: The Excavations and Restorations 1860-1910." POMPEIVIVA - SSBANeP 2010.
Fonte / source: POMPEIVIVA - "Directors: Pompeii - The Excavations and Restorations 1860-1910." POMPEIVIVA - SSBANeP 2010.
www.pompeiviva.it/pv/en/responsabiliattivitascavo_1860191...
Relates to Leeds TOTW: Comfort
These two Lovebirds took comfort in each other by utilising a steel bench rather than hanging precariously over a balcony!
The gentleman in the background whose curiosity I attracted was a tourist wanting to know about Art Galleries and Museums. I pointed him up Park Row and suggested visiting the Cathedral as an added bonus :)
This is a Portfolio relate to DC Comic and movie , Restore a role of Batman: Arkaham Asylum.
Harley Quinn/
I created this group of photos in China, an abandoned hospital building, to restore the role of a business works.
The creative process used in the camera, flash, soft umbrella, color film, reflectors, tripods and other props. Thank model Asa, and to help this group of photos I took several support staff.
This group of photos to show the audience a great reduction in the original crazy clown female offenders, if you know cosplay, understand Batman, then this will not be unfamiliar. I think this group of photos into a lot of photography after shooting, restore the role of a work that conveys the role of personality and the whole atmosphere of the original, is a group of the more successful works.
Besides me, there are many creative combinations, of course, I also plan and prepare some of the more impact work. In the future I plan to shoot some surreal landscape and travel photography work
An Art Installation relating to the Cusp Conference which is a Conference relating to people with good ideas, and art. www.cuspconference.com
Posted by Second Life Resident Torley Olmstead. Visit Connected.
"Sustainability can relate to the memory and preservation of the traditional craftsmanship and in 1.26, we see an extremely innovative way of preserving a craft that might be seen as obsolete by most. Janet Echelman has been inspired by the traditional craftsmanship of fish net weaving and lace making in the construct of her urban sculptures and has re-intepreted the technique to new heights through the technology that she had utilised, allowing all to appreciate traditional crafts in a new form.
In the piece for i Light Marina Bay 2014, Janet Echelman’s luminous 1.26 sculpture will suspend over the floating platform. The form and content has been drawn from observing Earth’s interconnected systems. Echelman used laboratory research from NASA and NOAA which documented the effects of the 2010 earthquake in Chile — the historic shock resulted in the shortening of the earth’s day by 1.26 microseconds, which became the influence for the installation’s name. The colorful volumetric piece takes the shape of a tsunami sweeping across the ocean. In her studio, she generated a three-dimensional model of the tsunami that resulted from Chile’s earthquake, then used software to create an outline of the rendering’s highest amplitude area, realising the silhouette as a sculptural form. The material underscores connectivity — Echelman’s work utilises Honeywell Spectra fibre, a material that is 15 times stronger than steel by weight. The knotted mesh can withstand high winds, but is engineered specifically to imitate the intricacy of handmade lace.
This piece not only reminds us of today’s ever changing face of the earth and the effects natural disasters have on people, but it is also a piece that highlights the courageousness of the survivors and the interconnected populations who are fighting against these effects of climate change in today’s context."
Inside the Tibet Museum, which relates the history of the Chinese takeover of Tibet in 1949 and the subsequent exile of thousands of Tibetans. Here, stones inscribed with mantra. (McLeod Ganj)
Dundalk overwhelm Bangor in All Ireland Final
by Roger Corbett
Bangor’s amazing run in the All Ireland Junior Cup came to an abrupt end when they were comprehensively beaten by Dundalk, eventually losing by 55-5.
Where do you start when trying to relate and absorb the events of Saturday’s final at Chambers Park? Firstly, congratulations to worthy winners Dundalk who nullified the Bangor attack, then went on to produce some stunning plays which racked up no less than 8 tries, each by a different player. For Bangor’s part, they were unable to respond to the intensity of Dundalk’s game, and lacked the cutting edge which their opponents used to great effect.
The day started full of promise, as the strong support from North Down made their way to Chambers Park in Portadown, knowing Bangor would be fielding their best team. Once again, the pundits had Bangor as the underdogs – just as they had done so in the previous three rounds! In confounding the experts earlier, Bangor produced some awesome performances against top quality opposition to get to the final. Dundalk had produced some convincing wins in the early rounds of the competition, but had struggled to get past CIYMS in the semi-final, just managing to squeeze ahead at the second time of asking. However, with a number of key players returning to the side in time for this game, they were now back at full strength and would be a formidable force to contend with.
Having won the toss, captain Jamie Clegg elected to play into the stiff wind in the first half. For the first 5 minutes, Bangor doggedly retained possession and tried to play their way into Dundalk’s half through a series of determined forward moves. However, little ground was made and, when possession was finally lost, the Dundalk back line produced a burst that simply cut through the Bangor defence resulting in an easy touch down under Bangor’s posts for a 7-0 lead.
Bangor stuck to their plan and slowly, but patiently, got their attack moving forward, eventually winning a penalty to the left of Dundalk’s posts, but Mark Widdowson’s kick into the wind drifted just wide of the mark.
The contrast in play between the two teams was becoming clear, with Bangor trying to keep the ball close while Dundalk were throwing it wide. The latter strategy was proving to be the more effective as, with 20 minutes gone, a quick back line move with players looping around resulted in an overlap on the right wing which gave a clear run in to again, score under the posts. A further 9 minutes later, they did it again and, although the Bangor defence had sensed the danger and moved across to cover it, their tackling let them down allowing Dundalk to get over in the right hand corner, taking their lead to 19-0.
By now, Bangor were trying to hang on until half time when they could regroup and come out with the wind at their backs. Dundalk, on the other hand were anxious to press home their advantage and give them a more comfortable lead. To Bangor’s credit, although camped on their own line for lengthy spells, they dug in and managed to hold on until the referee’s half time whistle.
As the teams reappeared from the dressing rooms, it was obvious Bangor were ringing the changes, particularly in the backs. With the wind advantage having lessened considerably, Bangor got the second half underway. It was now Dundalk’s turn to adopt the slow, steady approach, just as Bangor had done earlier. However, their more confident off-loading and support play was, once again, taking play deep into Bangor’s territory. Frustration at not being able to gain possession and take play out of their danger area eventually resulted in a yellow card for Clegg after a succession of penalties. Dundalk kicked the penalty to touch, won their lineout and drove for the line. Although initially held up by the Bangor defence, Dundalk’s repeated drives were eventually rewarded with another converted score, extending their lead to 26-0.
From the touchline, the Bangor faithful had felt that if their players had managed to score first in the second half, they may have been able to mount a fight-back and close the gap to their opponents. As it was, this Dundalk score simply bolstered their confidence and pushed Bangor deeper into trouble. With Bangor still a man down, Dundalk added to the score with a penalty and then another score in the corner. Everything was now working for the Leinster men, as even the difficult touchline conversion into the biting wind successfully split the posts, bringing the score to 36-0.
As the game entered the final quarter, and with Dundalk all but holding the cup, Bangor were now on the ropes. By contrast, the Dundalk players were in almost total control, and were not going to slow down now. In a 10 minute spell, they ran in a further 3 tries, making the scoreline 55-0. By now, any sense of dejection the Bangor supporters may have been feeling was now moved to feelings of sympathy for their players. However, pride was at stake and once again Bangor rallied as the game entered its final minutes. At last, the forwards got within striking distance of the Dundalk line and, although their repeated attacks were repelled, they finally managed to do what their opponents had done so effectively, and quickly passed the ball wide to Davy Charles. Even though they were 55 points ahead, the Dundalk defence made Charles work hard to drive through the tackles and score Bangor’s consolation try, bringing the final score to 55-5.
From Bangor’s point of view, the final score doesn’t tell the whole story of this competition. While the final may have resulted in a sad anti-climax for Bangor, the remarkable journey to get there will be remembered for some time. On the day, Dundalk were by far the better side, and Bangor would have to concede that their game was not up to the usual standard. However, there is no doubt the experience of competing at this level is something to relish and the goal now will be to secure a top four place in the league and try again next year.
Everybody at the club has nothing but the highest respect and praise for what has been achieved this year by not just the 1sts, but all the senior teams, and one poor result isn’t going to change that – the welcome at Upritchard Park for the returning players is testament to that. With that in mind, the players now need to put this disappointment behind them and provide the best possible response against a struggling Portadown side at home in the league next Saturday.
Bangor side: J Leary, A Jackson, P Whyte, F Black, G Irvine, R Latimer, J Clegg, C Stewart, R Armstrong, K Rosson, D Charles, M Aspley, M Weir, M Widdowson, C Morgan
Subs: S Irvine, O McIlmurray, D Kelly, M Rodgers, C Harper, D Fusco, M Thompson
Bangor scores: D Charles (1T)
Dundalk Storm To Title Dundalk 55 v Bangor 5 from KnockOn.ie
Dundalk Scorers: Christopher Scully, Owen McNally, Jonathan Williams, John Smyth, Ultan Murphy, Tiernan Gonnelly, James McConnon and Stephen Murphy 1 try each. Ultan Murphy 6 cons, 1 pen.
Bangor Scorers: David Charles 1 try.
In front of a big crowd at Chambers Park on Saturday afternoon Dundalk delivered a stunning and ruthless display to see off the challenge of Bangor and capture the All Ireland Junior Cup title for the very first time.
Three first half tries had them firmly in control at 19-0 ahead having played with the elements at the Portadown venue during the first half and while the wind dropped somewhat after half time the Dundalk intensity most certainly didn’t as they cut loose scoring five more tries.
Dundalk returned to a heroes welcome at their Mill Road clubhouse on Saturday night after a display of pure brilliance throughout the afternoon.
Precision, pace and skill from the Louth men from start to finish left Bangor playing second fiddle for long periods.
Dundalk overwhelm Bangor in All Ireland Final
by Roger Corbett
Bangor’s amazing run in the All Ireland Junior Cup came to an abrupt end when they were comprehensively beaten by Dundalk, eventually losing by 55-5.
Where do you start when trying to relate and absorb the events of Saturday’s final at Chambers Park? Firstly, congratulations to worthy winners Dundalk who nullified the Bangor attack, then went on to produce some stunning plays which racked up no less than 8 tries, each by a different player. For Bangor’s part, they were unable to respond to the intensity of Dundalk’s game, and lacked the cutting edge which their opponents used to great effect.
The day started full of promise, as the strong support from North Down made their way to Chambers Park in Portadown, knowing Bangor would be fielding their best team. Once again, the pundits had Bangor as the underdogs – just as they had done so in the previous three rounds! In confounding the experts earlier, Bangor produced some awesome performances against top quality opposition to get to the final. Dundalk had produced some convincing wins in the early rounds of the competition, but had struggled to get past CIYMS in the semi-final, just managing to squeeze ahead at the second time of asking. However, with a number of key players returning to the side in time for this game, they were now back at full strength and would be a formidable force to contend with.
Having won the toss, captain Jamie Clegg elected to play into the stiff wind in the first half. For the first 5 minutes, Bangor doggedly retained possession and tried to play their way into Dundalk’s half through a series of determined forward moves. However, little ground was made and, when possession was finally lost, the Dundalk back line produced a burst that simply cut through the Bangor defence resulting in an easy touch down under Bangor’s posts for a 7-0 lead.
Bangor stuck to their plan and slowly, but patiently, got their attack moving forward, eventually winning a penalty to the left of Dundalk’s posts, but Mark Widdowson’s kick into the wind drifted just wide of the mark.
The contrast in play between the two teams was becoming clear, with Bangor trying to keep the ball close while Dundalk were throwing it wide. The latter strategy was proving to be the more effective as, with 20 minutes gone, a quick back line move with players looping around resulted in an overlap on the right wing which gave a clear run in to again, score under the posts. A further 9 minutes later, they did it again and, although the Bangor defence had sensed the danger and moved across to cover it, their tackling let them down allowing Dundalk to get over in the right hand corner, taking their lead to 19-0.
By now, Bangor were trying to hang on until half time when they could regroup and come out with the wind at their backs. Dundalk, on the other hand were anxious to press home their advantage and give them a more comfortable lead. To Bangor’s credit, although camped on their own line for lengthy spells, they dug in and managed to hold on until the referee’s half time whistle.
As the teams reappeared from the dressing rooms, it was obvious Bangor were ringing the changes, particularly in the backs. With the wind advantage having lessened considerably, Bangor got the second half underway. It was now Dundalk’s turn to adopt the slow, steady approach, just as Bangor had done earlier. However, their more confident off-loading and support play was, once again, taking play deep into Bangor’s territory. Frustration at not being able to gain possession and take play out of their danger area eventually resulted in a yellow card for Clegg after a succession of penalties. Dundalk kicked the penalty to touch, won their lineout and drove for the line. Although initially held up by the Bangor defence, Dundalk’s repeated drives were eventually rewarded with another converted score, extending their lead to 26-0.
From the touchline, the Bangor faithful had felt that if their players had managed to score first in the second half, they may have been able to mount a fight-back and close the gap to their opponents. As it was, this Dundalk score simply bolstered their confidence and pushed Bangor deeper into trouble. With Bangor still a man down, Dundalk added to the score with a penalty and then another score in the corner. Everything was now working for the Leinster men, as even the difficult touchline conversion into the biting wind successfully split the posts, bringing the score to 36-0.
As the game entered the final quarter, and with Dundalk all but holding the cup, Bangor were now on the ropes. By contrast, the Dundalk players were in almost total control, and were not going to slow down now. In a 10 minute spell, they ran in a further 3 tries, making the scoreline 55-0. By now, any sense of dejection the Bangor supporters may have been feeling was now moved to feelings of sympathy for their players. However, pride was at stake and once again Bangor rallied as the game entered its final minutes. At last, the forwards got within striking distance of the Dundalk line and, although their repeated attacks were repelled, they finally managed to do what their opponents had done so effectively, and quickly passed the ball wide to Davy Charles. Even though they were 55 points ahead, the Dundalk defence made Charles work hard to drive through the tackles and score Bangor’s consolation try, bringing the final score to 55-5.
From Bangor’s point of view, the final score doesn’t tell the whole story of this competition. While the final may have resulted in a sad anti-climax for Bangor, the remarkable journey to get there will be remembered for some time. On the day, Dundalk were by far the better side, and Bangor would have to concede that their game was not up to the usual standard. However, there is no doubt the experience of competing at this level is something to relish and the goal now will be to secure a top four place in the league and try again next year.
Everybody at the club has nothing but the highest respect and praise for what has been achieved this year by not just the 1sts, but all the senior teams, and one poor result isn’t going to change that – the welcome at Upritchard Park for the returning players is testament to that. With that in mind, the players now need to put this disappointment behind them and provide the best possible response against a struggling Portadown side at home in the league next Saturday.
Bangor side: J Leary, A Jackson, P Whyte, F Black, G Irvine, R Latimer, J Clegg, C Stewart, R Armstrong, K Rosson, D Charles, M Aspley, M Weir, M Widdowson, C Morgan
Subs: S Irvine, O McIlmurray, D Kelly, M Rodgers, C Harper, D Fusco, M Thompson
Bangor scores: D Charles (1T)
Dundalk Storm To Title Dundalk 55 v Bangor 5 from KnockOn.ie
Dundalk Scorers: Christopher Scully, Owen McNally, Jonathan Williams, John Smyth, Ultan Murphy, Tiernan Gonnelly, James McConnon and Stephen Murphy 1 try each. Ultan Murphy 6 cons, 1 pen.
Bangor Scorers: David Charles 1 try.
In front of a big crowd at Chambers Park on Saturday afternoon Dundalk delivered a stunning and ruthless display to see off the challenge of Bangor and capture the All Ireland Junior Cup title for the very first time.
Three first half tries had them firmly in control at 19-0 ahead having played with the elements at the Portadown venue during the first half and while the wind dropped somewhat after half time the Dundalk intensity most certainly didn’t as they cut loose scoring five more tries.
Dundalk returned to a heroes welcome at their Mill Road clubhouse on Saturday night after a display of pure brilliance throughout the afternoon.
Precision, pace and skill from the Louth men from start to finish left Bangor playing second fiddle for long periods.
El Relator Rodrigo Escobar Gil atiende solicitudes de entrevistas con miembros de la prensa hondureña e internacional tras la presentación del Informe sobre la Situación de las Personas Privadas de Libertad en Honduras. 2 de agosto de 2013, entrada principal de la Casa Presidencial, Tegucigalpa.
The Problems Relating to the Management & Excavations of the Archaeological Ruins of Herculaneum / Pompeii as Reported in Foreign Press (1904-2002). [Prof. Ugo Ojetti] "Italian Antiquities Withholding Of In Formation Criticized," The Times, Nov. 19, 1931. p. 11.
S.v.,
ROMA ARCHEOLOGICA & RESTAURO ARCHITETTURA 2021. Inchiesta su Pompei, parte II. Pompei shock, comunicazione roboante: si pensa alla conservazione? Finestre sull'Arte (18/01/2021); S.v., "Pompei - Italian Antiquities Withholding of Information Criticized," The Times London (19 Nov. 1931): 11. S.v., Finestre sull'Arte (11/01/2021) & Mi Riconosci (20/02/2020). wp.me/pbMWvy-11L
Untitled - 1963
Robert Rauschenberg (1925 - 2008)
Medium - Oil, graphite, and screen print on canvas
“Painting relates to both art and life...I try to act in that gap between the two.”
-Robert Rauschenberg
Rauschenberg and fellow artist Jasper Johns incorporated commonplace images and materials into their work, as seen here in the inclusion of a Coca-Cola sign. These two artists, who shared an intimate personal and artistic relationship, paved the way for the development of Pop Art in the 1960s.
Confronted with a large, sign-filled, silkscreened photograph and hints of readable language, one cannot help but search Rauschenberg’s untitled picture for meaning. Yet the sheer number and variety of marks and symbols in the image frustrates this endeavor, leading us down a series of interpretive dead ends. Ultimately, the work is about the effort of searching for meaning rather than communicating a specific meaning itself.
------------------------------------------------------------------------------------------
This World Class attraction was everything we expected and more. Construction has just begun on a major expansion, but that has been managed in such a way that it does not in any way detract from the experience now.
This album focuses on the artwork inside the buildings and on the other interior spaces including the Eleven Restaurant and the Gift Shop. A separate album posted a few days ago is devoted to the two April mornings that we spent exploring just some of the trails that crisscross the 120 acres of Arkansas forest around the museum.
Alice Walton and her co-creative team can be proud of the vision and execution of everything on this 120 acre site.
_____________________________________________
"Crystal Bridges Museum of American Art is a museum of American art in Bentonville, Arkansas. The museum, founded by Alice Walton and designed by Moshe Safdie, officially opened on 11 November 2011. It offers free public admission.
Alice Walton, the daughter of Walmart founder Sam Walton, spearheaded the Walton Family Foundation's involvement in developing Crystal Bridges. The museum's glass-and-wood design by architect Moshe Safdie and engineer Buro Happold features a series of pavilions nestled around two creek-fed ponds and forest trails. The 217,000 square feet complex includes galleries, several meeting and classroom spaces, a library, a sculpture garden, a museum store designed by architect Marlon Blackwell, a restaurant and coffee bar, named Eleven after the day the museum opened, "11/11/11". Crystal Bridges also features a gathering space that can accommodate up to 300 people. Additionally, there are outdoor areas for concerts and public events, as well as extensive nature trails. It employs approximately 300 people, and is within walking distance of downtown Bentonville."
en.wikipedia.org/wiki/Crystal_Bridges_Museum_of_American_Art
crystalbridges.org/nature-trails/
...