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Muncaster Castle near Ravenglass, Lake District, Cumbria
Some background information:
Muncaster Castle is located on the right bank of the River Esk, about a mile south of the west-coastal town of Ravenglass. The estate is situated in sparsely populated and scenic countryside between the Irish Sea and Hardknott Pass, near England's tallest mountain, Scafell Pike. It is still owned by the noble Pennington family, who has lived there for at least 800 years.
In 1208 Muncaster estate was granted to Alan de Penitone. The oldest parts of the castle include the great hall and the 14th century pele tower, a type of watch-tower fortification unique to the English-Scottish border region, which were erected by wealthy English families to protect themselves and their estates against Scottish invaders.
It is suspected that the site of the castle lies on foundations dating to the Roman era, which may relate to the nearby Roman fort of Glannoventa at Ravenglass. An indication for this suspicion is the name "Muncaster", which contains the Latin word "castra", meaning "encampment" or "fort".
After the battle of Towton in 1461, Henry VI fled to Muncaster Castle where Sir John Pennington sheltered him. Henry gave Sir John a glass drinking bowl with a prayer that they might prosper for as long as the glass remained unbroken. The glass is known as "The Luck of Muncaster" and remains unbroken to this day.
Over the course of the centuries Muncaster Castle was extended and enlarged on a number of occasions. Recent historical research has uncovered records which indicate that in 1678 the castle had 14 chimneys, while a document relating to payment of window tax in 1746 recorded that it had 103 windows as well as 55 rooms and corridors at that date.
However, by the time of the ownership of Sir Joseph Pennington in the 1770s, the castle had fallen into serious decay. His son, Sir John Pennington, arriving to live at the castle after his wedding in 1778, wrote with despair of how a part of the building collapsed even as he was inspecting it. The preservation of the castle to this day is due to the efforts of Sir John Pennington to rebuild and restore it, which costed him some six thousand pounds, an enormous sum of money in the late 18th century.
In August 2005 an archaeological investigation was conducted in the castle grounds and an architectural heritage peport was produced. This investigation revealed that the castle's north tower was constructed in the 1830s. Previous literature on the north tower mistakenly attributed its construction to the architect Anthony Salvin, who was engaged to refurbish the castle by the fourth Lord Muncaster in 1862. The north tower complements the pele tower to provide a symmetry to the castle's appearance.
Muncaster Castle estate in the early 20th century was around 23,000 acres (93 km²) in size. Today the castle is surrounded by "only" 77 acres (310,000 m²) of woodland gardens in a park of some 1,800 acres (7.3 km²). The gardens contain many rhododendrons, camellias and azaleas, and the castle's Plant Centre offers the largest collection of rhododendrons in the north of England.
In common with many such ancient estates in the British Isles Muncaster Castle is open to the public. But unfortunately visitors are not allowed to photograph the interiors. The castle also operates as a site where civil weddings may be held, has bookable accommodation for 24 guests, shows bird of prey demonstrations and is the location of the headquarters of the World Owl Trust, a registered UK charity dedicated to the preservation of owls and their habitats.
Muncaster Castle and its hauntings:
Muncaster Castle has acquired a reputation for being one of the most haunted castles in England, perhaps even the most haunted one. It only competes with Hampton Court Palace in the London Borough of Richmond upon Thames and Chillingham Castle in Northhumberland, which can come up with a similar number of hauntings.
The two most famous ghosts of Muncaster are the ones of Thomas Skelton, reputedly the last court jester in English history, and Mary Bragg, a local girl who was most likely murdered on the castle grounds by two young men in the 19th century after they'd kidnapped her on behalf of her rival in love. But let’s take one thing at a time:
Tom Fool:
At the end of the 16th century Thomas Skelton, better known as Tom Fool, acted as as jester on Muncaster Castle. Although a friend of William Shakespeare, he was by all accounts a dark character responsible for a number of deaths during his time at Muncaster. One of his ideas of a "joke" was directing anyone asking him for directions to Ravenglass towards the hidden quicksand and bog marsh by the River Esk rather than the ford – some realised in time, many did not and were never seen again.
Despite Thomas Skelton being a jester, the local carpenter certainly wasn't laughing about him. Under the orders of Sir Ferdinand Pennington, Thomas chopped the carpenter's head off as a punishment for falling in love with Helwise, Sir Pennington's daughter. Skelton died around 1600, according to legend in the very marshes where he'd sent so many to their deaths when trying to return to the castle whilst drunk.
His portrait hangs in the castle, which contains his will to this day and the Pennington family still believes, that Thomas Skelton keeps a watchful eye on the castle and occasionally gets up to more sinister mischief. Therefore most of the ghostly goings on are attributed to this fiendish fool. Every evening the current owners Phyllida and Patrick Gordon-Duff-Pennington place a dram of whisky on the commode under his picture, because already during his life he enjoyed having a wee dram. Nowadays Muncaster castle also hosts the special annual event "Tom Fool's day", which is a family fun day with various attractions.
Mary Bragg:
Mary Bragg, whose ghost also haunts the castle, was a housekeeper in the nearby town of Ravenglass. In 1805 she met with a violent and untimely end. Mary was in love with the footman at Muncaster Castle. Unfortunately for Mary, so was one of the housemaids, and she was not keen on competition. It is said that the house maid plotted to rid herself of this love rival, and she may have been ultimately responsible for Mary's death.
Mary Bragg's mother was the last person to see her alive. After Mary’s death she reported how two men called, claiming her lover was seriously ill. Mary told her mum that the two men were taking her to his bedside, but she was never seen alive again. Mary's body was found some weeks later, floating in the River Esk. It was hardly recognizable because of the horrendous injuries. The body had also been partially eaten by eels and the coroner could not say for certain how she died and no one was charged with her murder.
The ghost of Mary Bragg can often be seen wandering the grounds of the Castle and along the local roads. Mary's ghost is mostly dressed in white. Her form however varies: Occasionally she's a misty figure, but other witnesses have reported a solid form or a darting figure sometimes jumping out in front of cars before vanishing. Some wood workers also swear black and blue that the tree, where Mary is said to have met with her untimely death on the site of Muncaster Castle, was bleeding briskly when they were cutting it down.
Margaret Pennington:
The most haunted room at Muncaster Castle and hence the focal point of the paranormal activity there is the Tapestry Room. Visitors often report feeling an unwelcoming presence in the room. Guests who have stayed the night in the Tapestry Room, have reported the sound of babies crying or children singing softly. Black figures have been seen leaning over alarmed guests, whilst others have experienced a heavy weight falling on top of them in the antique four poster bed. A paranormal investigation team reported seeing a black, featureless figure walk into the Tapestry Room and vanish. James Cartland, archivist and friend of the Pennington family, was invited to stay at the castle during the early 1980s and was put up in the Tapestry Room. In the morning he reported: "I heard this sort of strange muttering sound as if someone was talking. I stuck my head up the chimney because I thought it could have been the sound of the wind, but it was a very still and frosty night. I was the only person in the wing of the castle that night, so there was nobody else around to make a noise. Everybody else was at the other end. I walked around a little and out into the corridor. When I returned to my room, the noise was still going on and was more audible by then. It was definitely the sound of a child crying. I got back into bed - I never slept a wink that night. It was a terrible night!"
A teenage girl had stayed at the castle with her mother a year earlier. The girl, now a trainee lawyer, has spoken how she heard footsteps along the corridor outside her room when, suddenly, the door of her room opened, and the sound of a crying child filled the room.
The late Lord Carlisle had a similar experience which he recounted to an ex-curator of the castle, Philip Denham-Cookes: "Lord Carlisle told me that he had only stayed once in Muncaster and that was in the Tapestry Room. He had been woken up during the middle of the night by the sound of a young child crying. He admitted he had never been more terrified in his life. Lord Carlisle was awarded the MC in the last war so he wasn't a man easily frightened, but he has said that nothing would ever get him to stay at Muncaster again."
Recent investigations revealed that in the Tapestry Room had previously been a children's nursery. During the castles long history there have been a number of deaths. Several of these have been children and some of these were buried in the castle grounds. But there was even one girl, Margaret Susan Elizabeth Pennington, who died of screaming fits in 1871 at the age of eleven.
Of course there are also several other lost souls, who haunt the castle, like the one of the carpenter beheaded by Tom Fool, who is reported to haunt several rooms whilst carrying his head under his arm, and the one of a lion, whose skull was brought as a trophy to the castle by the last Lord Muncaster, after he had shot the lion in Kenya.
By the way the Pennington family makes a special offer to those visitors, who are skeptical: Guests are allowed to spend a night at the Tapestry Room. But once settled for the night, the alarms are set and there's no escaping. So don’t say, that you haven’t been warned. :-)
For the best part of the last year, I have been posting shots of Kent churches on Twitter, to break up the torrent of horrible news relating to COVID, Brexit and our Dear Leader, and in doing so, I have discovered many churches I visited at the start of the project, needed to redone.
Goudhurst, is, apparently, the highest point in Kent, or so Jools tells me. I will just check that with Wikki: Hmm, it seems not. That is Betsom's Hill north of the M25 near to the border with London. Goudhurst is not even in the top ten.
I can confirm we approached the village along a long hill from a river valley, finally climbing up the narrow high street, getting round the parked cars and finding a space nearly big enough for the car near to the church.
On the other side of the road from the church, a series of very Kent houses and buildings, all decorated with pegtiles, in the Kent fashion, and to the south, the imposing structure of The Star and Eagle Hotel.
The church sits in it's large graveyard, pretty as a picture on a sunny summer's afternoon as on my first visit, but on a grey, late autumn afternoon, just as the light fades, it loses some of its charm.
The church itself is resplendent with it's honey-coloured stone, squat tower and spreading aisles on both sides.
There is a welcome notice on the door in the west end of the tower stating that the church is always open and all are indeed, welcome.
Its a fine touch.
Inside, it is light and spacious, so spacious to have to grand leather sofas in the nave, not sure if this is for glamping, or for some other reason, but they're doing no harm.
There are several fine wall monuments and brasses, and a wooden memorial to a couple set under a window from the 16th century.
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Seen from afar Goudhurst is Kent's answer to Rye - a small hilltop village over which broods the lovely church. Its west tower, dating from the seventeenth century, is rather low, but the honey-coloured sandstone is particularly beautiful here. We enter the church through the tower, and are impressed by the way in which the width and height of the nave and its aisles combine to make such a noble structure. There are two remarkably fine wooden effigies dating from the sixteenth century, carved and painted and set into a purpose-built bay window. Nearby, in the south chapel, the walls are crammed with monuments and there are three brasses, one of which is covered by a stone canopy - not particularly grand but unexpected and functional.
www.kentchurches.info/church.asp?p=Goudhurst
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GOUDHURST
LIES the next parish southward from Marden. The northern part of it, as far southward as the stream formerly called Risebridge river, which flows from Bedgebury to Hope mill, and a smaller part likewise on the other side of it, adjoining to the rivulet called the Bewle westward, is in the hundred of Marden, and lower division of the lath of Scray; the rest of the parish southward of the first-mentioned stream, is in the hundred of West, alias Little Barnefield, and lath of Aylesford, comprehending the whole of that hundred. So much of this parish as is within the borough of Faircrouch, is in the hundred of Cranbrook; as much as is in the boroughs of Pattenden, Lilsden, Combwell, and Chingley or Bromley, is in the same hundred of West, alias Little Barnefield; and the residue is in the hundred of Marden. It lies wholly within the district of the Weald, and in the division of West Kent.
The borsholders of the boroughs of Highamden, Pattenden, and Hilsden, in this parish, are chosen at the court-leet holden for the manor of East Farleigh, and the inhabitants owe no service but to that manor; only a constable for the hundred of West Barnefield may be chosen out of such parts of them as lay within it for that hundred. The manor of Maidstone likewise extends into this parish, over lands as far southward as Rise-bridge.
THE PARISH OF GOUDHURST is very pleasantly situated, being interspersed on every side with frequent hill and dale. The trees in it are oak, of a large size, and in great plenty throughout it, as well in the woods, as broad hedge-rows and shaves round the fields. The lands are in general very fertile; the soil, like the adjoining parishes, is mostly a deep stiff clay; being heavy tillage land, but it has the advantage of a great deal of rich marle at different places, and in some few parts sand, with which the roads are in general covered; and in the grounds near Finchcocks, there is a gravel-pit, which is the only one, I believe, in this part of the county. There is much more pasture than arable land in it, the former being mostly fatting lands, bullocks fatted on them weighing in general from 120 to 130 stone. It is well watered with several streams in different parts of it, all which uniting with the Teis, flow in one channel, along the western side of this parish, towards the Medway. The eastern and southern parts of it are much covered with thick coppice wood, mostly of oak. The turnpike road from Maidstone over Cocksheath through Marden, leads through the upper part of this parish southward, dividing into two branches at Winchethill; that to the left goes on to Comborne, and leaving the town of Goudhurst a little to the right, joins the Cranbrooke road a little beyond it. That to the right, having taken into it a branch of the Woodgate road from Tunbridge, near Broadford-bridge, goes on to the town of Goudhurst, and thence eastward to Cranbrooke and Tenterden; and the great high road from Lamberhurst through Stonecrouch to Hawkhurst, and into Sussex, south-east, goes along the southern bounds of this parish.
The parish is about eight miles long and four broad. There are about three hundred houses in it, and somewhat more than five inhabitants to a house. It is very healthy; sixty years of age being esteemed, if not the prime, at least the middle age of life; the inhabitants of these parts being in great measure untainted with the vices and dissipation too frequently practised above the hill.
There are two heaths or commons here; the one called Pyles-health, and the other Killdown, in West Barnefield hundred.
THE TOWN, or village of Goudhurst, stands in the hundred of Marden, about half a mile within the lower or southern bounds of it, on an hill, commanding an extensive view of the country all around it. It is not paved, but is built on the sides of five different roads which unite at a large pond in the middle of it. The houses are mostly large, antient and well-timbered, like the rest of those in this neighbourhood, one of them, called Brickwall, belongs to the Rev. Mr. Thomas Bathurst. Within memory there were many clothiers here, but there are none now. There is some little of the woolstapling business yet carried on.
On the summit of the hill, on which the town stands, is the church, a conspicuous object to the neighbouring country, and near it was the marketplace, which was pulled down about the year 1650, and the present small one built lower down, at the broad place in the town near the pond. The market was held on a Wednesday weekly, for cattle, provisions, &c. till within memory; it is now entirely disused, there is a fair held yearly in the town, upon the day of the assumption of our lady, being August 26, for cattle, hardware, toys, &c. This market and fair were granted in the year of king Richard II. to Joane, widow of Roger de Bedgebury, the possessors of which estate claim at this time the privilege of holding them, by a yearly rent to the manor of Marden.
At the hamlet of Stonecrouch is a post-office of very considerable account, its district extending to Goudhurst, Cranbrooke, Tenterden, Winchelsea, Rye, and Hastings, and all the intermediate and adjoining places, to which letters are directed by this Stonecrouch bag.
ALMOST adjoining to the town eastward, on the road leading to Tenterden, there is A HAMLET, called LITTLE GOUDHURST, in which there is an antient seat, called TAYWELL, which for many generations was possessed by a family of the name of Lake, who bore for their arms, Sable, a bend between six crosscroslets, fitchee, argent. In the north isle of this church, under which is a vault, in which this family lie buried, there is a marble, on which is a descent of them. The last of them, Thomas Lake, esq. barrister-at-law, resided here, but dying without issue male, his daughters and coheirs became possessed of it; one of whom married Maximilian Gott, esq. and the other Thomas Hussey, esq. whose son Edward Hussey, esq. of Scotney, now possesses the entire see of this estate, which is demised for a long term of years to Mr. Olive, who has almost rebuilt it, and resides in it.
AT A SMALL DISTANCE southward from the abovementioned seat, is another, called TRIGGS, which was for several descents the residence of the Stringers, a family of good account in the different parts of this county. John Stringer, esq. son of Edward Stringer, of Biddenden, by Phillis his wife, daughter of George Holland, gent. resided here in king Charles I.'s reign, and married Susanna, daughter of Stephen Streeter, of Goudhurst, by whom he had Stephen, of Goudhurst; John, gent. of Ashford, who left a daughter and heir Mary, married to Anthony Irby, esq. Edward and Thomas, both of Goudhurst; the latter left two sons. Thomas and Edward, and a daughter Catherine, who married William Belcher, M. D. by whom the had Stringer Belcher, and other children. The Stringers bore for their arms, Per chevron, or, and sable, in chief two eagles displayed of the second, in the base a fleur de lis of the first.
Stephen Stringer, the eldest son of John, resided at Triggs in the reign of king Charles II. and was succeeded in it by his second son Stephen Stringer, esq. who kept his shrievalty here in the 6th year of queen Anne. He died without male issue, leaving by Jane his wife, daughter of John Austen, esq. of Broadford, four daughters his coheirs, Jane, married to Thomas Weston, of Cranbrooke; Hannah to William Monk, of Buckingham. in Sussex, whose eldest daughter and coheir married Thomas Knight, esq. of Godmersham; Elizabeth married Edward Bathurst, esq. of Finchcocks, and Anne married John Kirril, esq. of Sevenoke. (fn. 1) This seat was afterwards alienated to Francis Austen, esq. of Sevenoke, whose son Francis Mottley Austen, esq. of Sevenoke, is the present owner of it.
THE MANOR OF MARDEN claims over the greatest part of this parish; part of it, being the dens beforementioned, are within the manor of East Farleigh, and the remaining part, called Wincehurst-den, is within the manor of Gillingham, near Chatham. Although that part of this parish which lies within the hundred of West Barnefield, being the most southern part of it, contains those places which are of, by far, the greatest note in it, yet, for the sake of regularity in my description, I shall begin with those in the hundred of Marden, partly already described, and having finished that, proceed next to the hundred of West Barnefield, and the matters worthy of notice in it.
BOKINFOLD is a manor of large extent, situated in the hundred of Marden, having formerly a large park and demesnes belonging to it, which extended into the parishes of Brenchley, Horsemonden, Yalding, Marden, and Goudhurst, the house of it being situated in that of Yalding, in the description of which parish the reader will find an ample account of the former state and possessors of it. (fn. 2) It will, therefore, be sufficient to mention here, in addition to it, that the whole of this manor coming at length into the possession of Sir Alexander Colepeper. He in the 3d year of queen Elizabeth levied a fine of it, and three years afterwards alienated that part of this manor, and all the demesnes of it which lay in Brenchley, Horsemonden, Yalding, and Marden, to Roger Revell, as has been mentioned under the parish of Yalding, and THE REMAINDER OF IT in this parish, held of the manor of Marden, to Sharpeigh, whose descendant Stephen Sharpeigh passed that part of it away in 1582, to Richard Reynolds, whose son and heir John Reynolds, about the 41st year of queen Elizabeth, conveyed it to Richard Eliot, and he, about the year 1601, alienated it to Thomas Girdler, who the next year sold it to John Reynolds, and he, in the 5th year of king James, transmitted it to John Beale, who, about 1609, passed it away to John Harleston, of Ickham, and he settled it by will on Richard Harleston, who in like manner devised it to his kinsman Richard Bishop, and he, soon after the death of king Charles I. sold it to Mr. Stephen Stringer, of Triggs, in Goudhurst, whose son, of the same name, was sheriff anno 6 queen Anne, and left five daughters his coheirs, of whom Elizabeth, the third, married Edward Bathurst, esq. of Finchcocks, and on the division of their inheritance, he, in her right, became possessed of this manor. He died in 1772, upon which this estate came to his son, the Rev. Thomas Bathurst, rector of Welwyn, in Hertfordshire, the present owner of it. A court baron is regularly held for this manor.
In 1641 the archbishop collated Richard Amhurst, clerk, to the free chapels of Bockinfold and Newsted annexed, in the archdeaconry of Canterbury, then vacant and of his patronage. (fn. 3)
COMBORNE is an estate, situated in the northernmost part of this parish, adjoining to Winchet-hill, in the hundred of Marden likewise; which place of Winchet-hill was antiently the original seat in this county, of the family of Roberts, of Glassenbury.
An ancestor of this family, William Rookherst, a gentleman of Scotland, left his native country, and came into England in the 3d year of king Henry I. and had afterwards the surname of Roberts, having purchased lands at Winchet-hill, on which he built himself a mansion, calling it Rookherst, after himself. This place came afterwards to be called Ladiesden Rokehurst, alias Curtesden, and continued the residence of this family till the reign of king Richard II. when Stephen Roberts, alias Rookherst, marrying Joane, the daughter and heir of William Tilley, of Glassenbury, removed thither, and the remains of their residence here are so totally effaced, as to be known only by the family evidences, and the report of the neighbourhood.
But their estate at Winchet-hill continued several generations afterwards in their descendants, till it was at length alienated to one of the family of Maplesden, of Marden, in whose descendants this estate, together with that of Comborne adjoining, continued down to Edward Maplesden; esq. of the Middle Temple, who died in 1755, s. p. and intestate. Upon which they descended to Alexander Courthope, esq. of Horsemonden, the son of his sister Catherine, and to Charles Booth, esq. the grandson of his sister Anne, as his coheirs in gavelkind, and on a partition of those estates between them, Winchet-hill was allotted to Charles Booth, esq. afterwards Sir Charles Booth, of Harrietsham-place, who died possessed of it, s. p. in 1795, and his devisees, for the purposes of his will, are now in the possession of it; but Comborne was allotted to Alexander Courthope, esq. since deceased, whose nephew John Cole, esq. now possesses it.
FINCHCOCKS is a feat in this parish, situated within the hundred of Marden, in that angle of it which extends south-westward below Hope mill, and is likewise within that manor. It was formerly of note for being the mansion of a family of the same surname, who were possessed of it as early as the 40th year of Henry III. They were succeeded in it by the family of Horden, of Horden, who became proprietors of it by purchase in the beginning of king Henry VI.'s reign, one of whom was Edward Horden, esq. clerk of the green cloth to king Edward VI. queen Mary, and queen Elizabeth, who had, for some considerable service to the crown, the augmentation of a regal diadem, added to his paternal coat by queen Elizabeth. He left two daughters his coheirs, Elizabeth, married to Mr. Paul Bathurst, of Bathurst-street, in Nordiam, and Mary to Mr. Delves, of Fletchings, who had Horden for his share of the inheritance, as the other had this of Finchcocks. He was descended from Laurence Bathurst, of Canterbury, who held lands there and in Cranbrooke, whose son of the same name, left three sons, of whom Edward, the eldest, was of Staplehurst, and was ancestor of the Bathursts, of Franks, in this county, now extinct, (fn. 4) of the earls Bathurst, and those of Clarenden-park, in Wiltshire, and Lydney, in Gloucestershire; Robert Bathurst, the second, was of Horsemonden; and John, the third son, was ancestor of the Bathursts, of Ockham, in Hampshire. Robert Bathurst, of Horsemonden above-mentioned, by his first wife had John, from whom came the Bathursts, of Lechlade, in Gloucestershire, and baronets; and Paul, who was of Nordiam, and afterwards possessor of Finchcocks, from whose great-grandson William, who was a merchant in London, descended the Bathursts, of Edmonton, in Middlesex. By his second wife he had John, who was of Goudhurst, ancestor of the Bathursts, of Richmond, in Yorkshire. In the descendants of Paul Bathurst before-mentioned, this seat continued down to Thomas Bathurst, esq. who by his will devised this seat and estate to his nephew Edward, only son of his younger brother William, of Wilmington, who leaving his residence there on having this seat devised to him, removed hither, and rebuilt this seat, at a great expence, in a most stately manner. He resided here till his death in 1772, having been twice married, and leaving several children by each of his wives. By his first wife Elizabeth, third daughter and coheir of Stephen Stringer, esq. of Triggs, he had three sons, Edward, who left a daughter Dorothy, now unmarried, and John and Thomas, both fellows of All Souls college, in Oxford, the latter of whom is now rector of Welwyn, in Hertfordshire. Before his death he conveyed this seat and estate by sale to his son by his second wife, Mr. Charles Bathurst, who on his decease in 1767, s. p. devised it by will to his brother, the Rev. Mr. Richard Bathurst, now of Rochester, the present possessor of it. This branch of the family of Bathurst. bore for their arms the same coat as those of Franks, in this county, and those of Cirencester, Lydney, and Clarendon, viz. Sable, two bars, ermine, in chief three crosses pattee, or, with a crescent for difference; but with a different crest, viz. Party per fess, and pale, a demi wolf argent, and sable, holding a regal crown, or; which I take to be that borne by Edward Horden, whose heir Paul Bathurst, their ancestor, married, and whose coat of arms they likewise quartered with their own.
¶AT NO GREAT DISTANCE from Finchcocks, in the same hundred, lies a capital messuage, called RISEDEN, alias GATEHOUSE, which formerly belonged to a family named Sabbe, one of whom, Simon Sabbe, sold it, before the middle of the last century, to Mr. Robert Bathurst, from whom it descended down, with an adjoining estate, called TRILLINGHERST, to another Robert Bathurst, who died in 1731, and lies buried in this church, whose daughter Mary sold them both to Sir Horace Mann, bart. the present possessor of them.
This image has been digitised from Queensland State Archives, Series ID S2149: Railway Glass Plate Negatives - Queensland Rail Heritage Collection. It is one of the images depicting the many stations, bridges and tracks that people and goods travelled from, on and through all over the Queensland Rail network.
Roma Street Railway Station occupies a 0.55ha site within the extensive Roma Street Station transit complex, located on the western side of the Brisbane central business district. The substantial masonry station building (1875) is set back from and faces Roma Street (although partially obscured by later development), and has a prominent centred entrance to the front (south) and a platform along the rear (north). A later platform and awning to the south is associated with the former Country Station development (1939/40).
Features of Roma Street Railway Station of state-level cultural heritage significance are:
Station building (1875)
Platform (1875)
Country Station platform and awning (1939)
Views
The state-level periods of significance of the place are layered and relate to its origins and use as a passenger station (1875-1940) and railway design, traffic and management offices (1875-1974), and the establishment of the former Country Station (1939/40).
A large iron-roofed shelter (c1980) to the east of the station, small buildings to the west, and a lift, stairs and escalators accessing the modern subway below, are not of state-level cultural heritage significance.
The Roma Street Railway Station was opened in 1875 as the first Brisbane Terminal Station for use on the Brisbane end of the Southern and Western Railway Line from Ipswich. The two-storey station building was designed by Francis Drummond Greville (FDG) Stanley, the Colonial Architect and Superintendent of Public Buildings, in 1873 and built over the next two years by Brisbane builder, John Petrie. The station operated as the Brisbane terminal station until 1889, as a major passenger and administration station until 1940, and Brisbane’s primary railway goods facility until 1991. It served as offices for the Queensland Railway Department (later Queensland Railways, later Queensland Rail) staff for over 100 years, and is the one of the oldest surviving railway buildings in Queensland.
In the Australian colonies, governments fostered the development of railways as a means of developing the country and encouraging settlement. It was argued that rail would reduce freight costs and save travel time for passengers.[1] Queensland’s first railway survey was undertaken by the New South Wales Government in 1856, and following separation, Queensland Parliament passed the Railway Act in 1863, enabling railways to be constructed in the colony. The railway network developed along decentralised lines extending from ports to pastoral and mining centres. The first line, between Ipswich and Bigge's Camp, 34km west of Ipswich (later Grandchester, QHR600729), was opened in 1865. This was the first stage of the four-stage Southern and Western Railway project which linked Ipswich to Toowoomba in 1867, Warwick in 1871, and Dalby in 1878. New railways opened west from Rockhampton in 1867 (the Northern Line, later renamed the Central Railway), west from Townsville in 1880 (the Great Northern Line), Cairns in 1887, and south from Normanton in 1891.
The Southern and Western Railway served the pastoralists and industrialists of Ipswich and the Darling Downs, and was primarily for goods, rather than passengers. With the railhead at Ipswich, a railway to Brisbane was not initially considered essential, as goods could be shipped from Ipswich to Brisbane’s port for export. However, the Bremer and upper Brisbane rivers could not cope with large shipping, and lobbying began for an extension to Brisbane. A preliminary survey of possible lines was completed in 1865,[4] but concerns over the extension’s financial viability put work on hold. A Royal Commission on Railway Construction was called in the 1870s, and recommended the extension: the business generated by it was likely to be profitable, and the colony’s economy, which had collapsed in the mid-1860s, had been bolstered by the Gympie gold rush and was better able to afford new infrastructure.
The extension between Ipswich and Oxley was approved in August 1872,[6] and, the first sod on the extension was turned at Goodna in January 1873. From Oxley, two lines had been surveyed, terminating either at North or South Brisbane. After extensive debate, the route to North Brisbane, via a bridge at Oxley Point (Indooroopilly), was chosen as more cost-effective. The terminus of this route, selected by Railway Department Chief Engineer HC Stanley, was located within the Grammar School reserve at the base of the ‘Green Hills’ (Petrie Terrace). The site was unused by the school and was large enough for a major passenger station and goods yard.
The section between Oxley and Brisbane was approved in October 1873,[9] and the Government called for tenders for the construction of the railway terminus station in Brisbane. FDG Stanley, the recently-appointed Colonial Architect and Superintendent of Buildings within the Public Works Department, was the designer of the building. Stanley had commenced with the Public Works Department in 1863, serving as Superintendent of Buildings after Charles Tiffin vacated the Colonial Architect’s position. He was the official Colonial Architect from 1873-1883, when the colony, recovering from the economic collapse of the 1860s, began to invest in public buildings. Stanley’s designs, balancing classical styles and stylistic features with climate-appropriate adaptations and economic restraint, helped define public architecture in Queensland. Extant examples of major works, designed while he was Colonial Architect, include the original State Library (1876-9, QHR600177); Toowoomba Court House (1876-8, QHR600848); Townsville Magistrates Court (1876-7, QHR600929); Townsville Gaol (now part of Townsville Central State School, 1877, QHR601162); Brisbane’s Port Office (1880, QHR600088); Toowoomba Hospital (surviving kitchen wing 1880, QHR601296); post offices at Gympie (1878-80, QHR600534), South Brisbane (1881, QHR600302) and Toowoomba (1880, QHR600847); as well as the Brisbane Supreme Court (no longer extant). As Superintendent of Buildings he designed the Toowoomba Railway Station (1874, QHR600872), Government Printing Office (1873, QHR600114) and Lady Elliott Island Lighthouse (1872-3).
The Brisbane Courier provided a detailed description of the proposed Terminus Passenger Station in October 1873:
The general style of the building will be that known as the Italian Gothic order of architecture. The material used...will be pressed brick with cut stone facings, this being chosen on account of its durability and as also affording the greatest consonant with economy. The station will consist of a main building, two storeys high, flanked at each end by a single storey wing.
The building was designed to house both a passenger station and railway administrative offices. Passengers would access the station from Roma Street via a carriageway, disembarking at the station’s central carriage porch. The porch fronted a 10ft (3m) wide arcade running the length of the main building. From the arcade, passengers would enter either the first-class booking office on the east or the second-class booking office on the west, both served by a semi-circular ticket office on the rear (northern) wall. Female passengers travelling on second-class tickets could wait in a small room located along a western passage, while separate waiting rooms for first-class male and female passengers were east of the first-class booking office. Doorways in the rear wall of the booking offices and waiting rooms led directly onto the 190-foot (58m) long departure platform. Arriving passengers exited the station via a second platform across the rail line. Luggage was loaded onto trains via the luggage passage, on the eastern end of the building. The guards and porters room, staff facilities, a lamp room and stairs to the upper floor were situated in the eastern wing. The western side of the building held public services, including the telegraph office, station master’s office, and parcel and book office, accessible via a public lobby at the end of the arcade. A private staircase to the traffic managers’ office, a staircase to the traffic department, and toilet facilities were located in the western wing. An office or book stall space, in the northwestern side of the building, was accessible from the platform.
Upstairs, the offices of the traffic department, clerks, accountant, draughtsmen, Railways Engineer, Resident Engineer and contractors were accessed from a central passageway which ran almost the length of the building; with a small S-bend in the western end. An arch in the centre of the corridor marked the separation of the traffic department from the Chief Engineer’s office. Both wings hosted staircases.
The building included adaptations for the climate. The arcade sheltered the ground floor rooms from the sun, while skylights in the ceiling and a ventilated lantern provided light and ventilation to the upper floor. All public rooms and most of the offices were fitted with fireplaces. A platform shade, installed on the northern wall of the building over the platform, sheltered passengers from the weather, and was composed of material from an iron station building imported from England for use at Toowoomba. It was supported by brick buttresses at both ends of the building (extant) and on the arrivals platform (no longer extant).
Commensurate with Stanley’s design approach, materials used for the station reflected elegance but economy. Apart from the recycled iron roof trusses and columns, the building was constructed of machine-pressed bricks made from locally-sourced clay, more affordable than stone, and praised as ‘cleaner, sharper [and] finer’ than Brisbane bricks used in earlier buildings. Freestone for the building dressings and columns was sourced from Murphy’s Creek.
Construction work took place over two years, after contractor John Petrie’s tender of £11,845 was accepted in December 1873. Progress was slow, with the stonework foundations underway in June 1874, and the building only ten foot above the ground by September. The line from Ipswich to Brisbane was opened without ceremony on 14 June 1875. The platform at Brisbane Terminus Passenger Station was half-paved, the rooms and corridors incomplete, the roofing over the platform in progress and there was no permanent lighting. Nonetheless, an interested crowd gathered to watch the first outbound services leave the station. The building was sufficiently complete by August 1875 for the Brisbane Courier to describe it as ‘in all respects convenient, handsome, and well-designed’. The station’s arcade was later highlighted as one of Brisbane’s valued architectural features.
The Brisbane to Ipswich route quickly became the busiest section of line in Queensland. Merchandise and imported goods from the ports were despatched along the line, while produce from the Darling Downs and surrounds – including coal, flour, wool, hay, maize, livestock, vegetable and dairy produce – was brought to Brisbane. A central goods handling facility was opened at the Terminal Station, including a large (64m long) goods shed and two sidings, erected in 1875-6 (no longer extant), while railway produce markets opened outside the station, along George and Roma streets. A maintenance yard also operated at Roma Street, including locomotive and carriage sheds. By 1882 the Terminal Station platforms had been extended to cope with the traffic and trade. Traffic reduced slightly after some export goods were diverted to South Brisbane in 1884,[32] but expanded again.[33] Cattle yards, produce sheds, carriage sheds, gas works, goods sheds, coal stages, cold stores, additional locomotive sheds and siding extensions were all added to Roma Street’s goods yard. None of these structures survive in 2020.
Passengers also used the line. Residential occupation of Toowong and Indooroopilly boomed as middle-class city workers took advantage of the four daily train services. In 1882 rail lines were opened from the Terminal Station to Sandgate and the Racecourse, taking day-trippers to the seaside and races, and bringing northern suburbs passengers into Brisbane. In January 1888, the first through-service to Sydney departed from the Terminal Station. However, travellers criticised the lack of direct access from the Terminal Station to the central business district, and in 1889, the Brisbane Central Railway Station was opened. Central Railway Station (QHR 600073) – located closer to the General Post Office and city office buildings – became Brisbane’s main passenger station, and the original Terminal Station was renamed Roma Street Railway Station.
Despite its diminished status, Roma Street remained a major centre for passengers and travellers. Through the 19th and early 20th centuries, guards of honour lined Roma Street to greet and farewell significant visitors and figures, including premiers Morehead and Griffith, governors Norman and Lamington; Governor-General Munro-Ferguson; the late politician JM Macrossan, who had died in Sydney; singer Nellie Melba; Lord Kitchener; and Salvation Army General Booth. Roma Street continued to operate as the Sydney Mail terminus until 1931, when the service shifted to South Brisbane. Crowds thronged to Roma Street Station as soldiers departed for the South African War and World War I. Travelling circuses performed in the Roma Street yards, and an historic parade in 1936 included a ‘Puffing Billy’ locomotive, which was displayed at the yards until 1959. Roma Street also continued as the city’s primary goods terminus.
The station building played an important role as office accommodation for Queensland railway staff. Internal rearrangements were made to the building to accommodate growing staff numbers, and improve their working conditions. It was one of the first buildings in Queensland to feature electric light, installed in 1884.[50] The Chief Engineer vacated the building in 1901 and was replaced by the general traffic manager’s department, with a telephonic system of communication installed the same year. Bunker, lumber and message rooms were added to the wings by 1907; a traffic collector’s office and new strongroom were installed in 1911; and parcels, printing offices and machine rooms replaced the first-class waiting rooms, guards’ room and lamp room by 1920. In 1915, an additional storey was constructed atop the central carriage porch, providing more accommodation for the Traffic Branch on the first floor. A traffic control system, coordinating trains between Brisbane and Gympie, was installed and operated from the additional storey in 1927.
Queensland’s railway network extended dramatically in the 20th century. The North Coast line connected Brisbane to Gladstone in 1898, Rockhampton in 1904, and Cairns in 1924, providing a direct rail link between Brisbane and Mackay, Townsville, Winton, Forsayth, Cloncurry and Blackall. Southern and western trains reached Dirranbandi, Surat, Cunnamulla and Quilpie. Central Station initially hosted ‘country’ services, but it lacked room for expansion, and Roma Street’s larger site was earmarked for a new country station. Roma Street’s locomotive, carriage and marshalling yard facilities were transferred to the Mayne Rail Yards between 1911 and 1927, and work began on the new station. A 350ft (106m) reinforced concrete, tiled passenger subway was constructed from Roma Street to the platforms in 1936-7, replacing an overhead walkway. A new steel awning was installed above the southern platform (Platform 3 in 2020), in approximately 1939. It was used in conjunction with two platforms at the new country station (no longer extant) for country and other passenger services.
On 30 November 1940 the Country Station was opened at Roma Street Station. This low-lying face brick building and its additional platform sat directly between the 1873-5 building and Roma Street. The new passenger station relieved congestion at Brisbane Central Station and made Roma Street the chief station for long distance travel north. The original station was refurbished, its roof re-clad with corrugated fibrous sheeting; and its brick walls painted red and lined in cream to match the new station building. The southwest pediment was removed and replaced by a new storey on the western end of the building. A covered area was added east of the building where the subway stairs emerged. The original station building was turned over to the General Manager, with offices for clerks, traffic-, livestock-, coach- and wagon staff, maintenance and locomotive staff, telephone and telegraph exchanges, and the train control section.
Further plans to upgrade and alter the building were postponed by World War II, during which time troop trains departed from Roma Street, and the pedestrian subway served as an air-raid shelter.[66] In 1945, plans were drawn to alter doors, windows and stairs in the wings, and partitions on the first floor. A second storey was added over the west wing in 1953 (later removed), and the General Manager’s staircase was repositioned in 1961. Externally, the iron carriage shed platform shade over the northern platform was removed in 1959.
Extensive change was undertaken at Roma Street around the original station building in the late 20th century. The southern and northern Brisbane railway systems were directly connected in the 1970s, with the opening of the Merivale Bridge in 1978. In 1985, the country railway station (1940 building) was demolished and replaced by a multi-storey centre incorporating new railway and bus facilities, a hotel, offices and function centre. The original station building was left intact, and two new interstate platforms with standard gauge rails were built on its southern side. The pedestrian subway was refurbished in 1986, with a broom finish concrete and expansion joints, and grated drains were laid on the floor, and a ceramic tile finish on the wall faces to match the subway tiles at Central Station. Roma Street’s rail freight facility was moved to Acacia Ridge in 1991. During the mid-1990s the platforms north and south of the early station building were re-arranged and extended. A bricked waiting area and new roof were added east of the station. Underground, a new concourse was constructed to replace the pedestrian subway, and a 19m section of the original subway converted to a storage room.
The station building remained the General Manager’s Office until 1974. The station master, staff workers and archive storage occupied the building in the 1990s. By 1993, Roma Street was acknowledged as the oldest surviving railway station building in an Australian capital city, and one of the oldest surviving railway buildings in Queensland. A new office fitout was installed on the ground floor for Queensland Rail and the Queensland Police Rail Squad in 1999. Stabilisation, waterproofing and reconstruction works commenced in 2012, including restoration of the brick, plaster, lead flashings, window joinery and stone works. Replacement bricks were custom made in England; Welsh slate was imported from the UK; replacement stone came from Helidon; and rolled lead from England was installed. In 2015, a new steel beams and suspension system was installed between the two storeys, to lift a 65mm bow in the timber floor beams fit amongst the existing timber structures. The second storey of the west wing was removed and the roofline reconstructed to its original configuration. The restoration received an Australian Institute of Architects Queensland award in 2015.
In 2020 the building is vacant, pending further repairs.
For the best part of the last year, I have been posting shots of Kent churches on Twitter, to break up the torrent of horrible news relating to COVID, Brexit and our Dear Leader, and in doing so, I have discovered many churches I visited at the start of the project, needed to redone.
Goudhurst, is, apparently, the highest point in Kent, or so Jools tells me. I will just check that with Wikki: Hmm, it seems not. That is Betsom's Hill north of the M25 near to the border with London. Goudhurst is not even in the top ten.
I can confirm we approached the village along a long hill from a river valley, finally climbing up the narrow high street, getting round the parked cars and finding a space nearly big enough for the car near to the church.
On the other side of the road from the church, a series of very Kent houses and buildings, all decorated with pegtiles, in the Kent fashion, and to the south, the imposing structure of The Star and Eagle Hotel.
The church sits in it's large graveyard, pretty as a picture on a sunny summer's afternoon as on my first visit, but on a grey, late autumn afternoon, just as the light fades, it loses some of its charm.
The church itself is resplendent with it's honey-coloured stone, squat tower and spreading aisles on both sides.
There is a welcome notice on the door in the west end of the tower stating that the church is always open and all are indeed, welcome.
Its a fine touch.
Inside, it is light and spacious, so spacious to have to grand leather sofas in the nave, not sure if this is for glamping, or for some other reason, but they're doing no harm.
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Seen from afar Goudhurst is Kent's answer to Rye - a small hilltop village over which broods the lovely church. Its west tower, dating from the seventeenth century, is rather low, but the honey-coloured sandstone is particularly beautiful here. We enter the church through the tower, and are impressed by the way in which the width and height of the nave and its aisles combine to make such a noble structure. There are two remarkably fine wooden effigies dating from the sixteenth century, carved and painted and set into a purpose-built bay window. Nearby, in the south chapel, the walls are crammed with monuments and there are three brasses, one of which is covered by a stone canopy - not particularly grand but unexpected and functional.
www.kentchurches.info/church.asp?p=Goudhurst
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GOUDHURST
LIES the next parish southward from Marden. The northern part of it, as far southward as the stream formerly called Risebridge river, which flows from Bedgebury to Hope mill, and a smaller part likewise on the other side of it, adjoining to the rivulet called the Bewle westward, is in the hundred of Marden, and lower division of the lath of Scray; the rest of the parish southward of the first-mentioned stream, is in the hundred of West, alias Little Barnefield, and lath of Aylesford, comprehending the whole of that hundred. So much of this parish as is within the borough of Faircrouch, is in the hundred of Cranbrook; as much as is in the boroughs of Pattenden, Lilsden, Combwell, and Chingley or Bromley, is in the same hundred of West, alias Little Barnefield; and the residue is in the hundred of Marden. It lies wholly within the district of the Weald, and in the division of West Kent.
The borsholders of the boroughs of Highamden, Pattenden, and Hilsden, in this parish, are chosen at the court-leet holden for the manor of East Farleigh, and the inhabitants owe no service but to that manor; only a constable for the hundred of West Barnefield may be chosen out of such parts of them as lay within it for that hundred. The manor of Maidstone likewise extends into this parish, over lands as far southward as Rise-bridge.
THE PARISH OF GOUDHURST is very pleasantly situated, being interspersed on every side with frequent hill and dale. The trees in it are oak, of a large size, and in great plenty throughout it, as well in the woods, as broad hedge-rows and shaves round the fields. The lands are in general very fertile; the soil, like the adjoining parishes, is mostly a deep stiff clay; being heavy tillage land, but it has the advantage of a great deal of rich marle at different places, and in some few parts sand, with which the roads are in general covered; and in the grounds near Finchcocks, there is a gravel-pit, which is the only one, I believe, in this part of the county. There is much more pasture than arable land in it, the former being mostly fatting lands, bullocks fatted on them weighing in general from 120 to 130 stone. It is well watered with several streams in different parts of it, all which uniting with the Teis, flow in one channel, along the western side of this parish, towards the Medway. The eastern and southern parts of it are much covered with thick coppice wood, mostly of oak. The turnpike road from Maidstone over Cocksheath through Marden, leads through the upper part of this parish southward, dividing into two branches at Winchethill; that to the left goes on to Comborne, and leaving the town of Goudhurst a little to the right, joins the Cranbrooke road a little beyond it. That to the right, having taken into it a branch of the Woodgate road from Tunbridge, near Broadford-bridge, goes on to the town of Goudhurst, and thence eastward to Cranbrooke and Tenterden; and the great high road from Lamberhurst through Stonecrouch to Hawkhurst, and into Sussex, south-east, goes along the southern bounds of this parish.
The parish is about eight miles long and four broad. There are about three hundred houses in it, and somewhat more than five inhabitants to a house. It is very healthy; sixty years of age being esteemed, if not the prime, at least the middle age of life; the inhabitants of these parts being in great measure untainted with the vices and dissipation too frequently practised above the hill.
There are two heaths or commons here; the one called Pyles-health, and the other Killdown, in West Barnefield hundred.
THE TOWN, or village of Goudhurst, stands in the hundred of Marden, about half a mile within the lower or southern bounds of it, on an hill, commanding an extensive view of the country all around it. It is not paved, but is built on the sides of five different roads which unite at a large pond in the middle of it. The houses are mostly large, antient and well-timbered, like the rest of those in this neighbourhood, one of them, called Brickwall, belongs to the Rev. Mr. Thomas Bathurst. Within memory there were many clothiers here, but there are none now. There is some little of the woolstapling business yet carried on.
On the summit of the hill, on which the town stands, is the church, a conspicuous object to the neighbouring country, and near it was the marketplace, which was pulled down about the year 1650, and the present small one built lower down, at the broad place in the town near the pond. The market was held on a Wednesday weekly, for cattle, provisions, &c. till within memory; it is now entirely disused, there is a fair held yearly in the town, upon the day of the assumption of our lady, being August 26, for cattle, hardware, toys, &c. This market and fair were granted in the year of king Richard II. to Joane, widow of Roger de Bedgebury, the possessors of which estate claim at this time the privilege of holding them, by a yearly rent to the manor of Marden.
At the hamlet of Stonecrouch is a post-office of very considerable account, its district extending to Goudhurst, Cranbrooke, Tenterden, Winchelsea, Rye, and Hastings, and all the intermediate and adjoining places, to which letters are directed by this Stonecrouch bag.
ALMOST adjoining to the town eastward, on the road leading to Tenterden, there is A HAMLET, called LITTLE GOUDHURST, in which there is an antient seat, called TAYWELL, which for many generations was possessed by a family of the name of Lake, who bore for their arms, Sable, a bend between six crosscroslets, fitchee, argent. In the north isle of this church, under which is a vault, in which this family lie buried, there is a marble, on which is a descent of them. The last of them, Thomas Lake, esq. barrister-at-law, resided here, but dying without issue male, his daughters and coheirs became possessed of it; one of whom married Maximilian Gott, esq. and the other Thomas Hussey, esq. whose son Edward Hussey, esq. of Scotney, now possesses the entire see of this estate, which is demised for a long term of years to Mr. Olive, who has almost rebuilt it, and resides in it.
AT A SMALL DISTANCE southward from the abovementioned seat, is another, called TRIGGS, which was for several descents the residence of the Stringers, a family of good account in the different parts of this county. John Stringer, esq. son of Edward Stringer, of Biddenden, by Phillis his wife, daughter of George Holland, gent. resided here in king Charles I.'s reign, and married Susanna, daughter of Stephen Streeter, of Goudhurst, by whom he had Stephen, of Goudhurst; John, gent. of Ashford, who left a daughter and heir Mary, married to Anthony Irby, esq. Edward and Thomas, both of Goudhurst; the latter left two sons. Thomas and Edward, and a daughter Catherine, who married William Belcher, M. D. by whom the had Stringer Belcher, and other children. The Stringers bore for their arms, Per chevron, or, and sable, in chief two eagles displayed of the second, in the base a fleur de lis of the first.
Stephen Stringer, the eldest son of John, resided at Triggs in the reign of king Charles II. and was succeeded in it by his second son Stephen Stringer, esq. who kept his shrievalty here in the 6th year of queen Anne. He died without male issue, leaving by Jane his wife, daughter of John Austen, esq. of Broadford, four daughters his coheirs, Jane, married to Thomas Weston, of Cranbrooke; Hannah to William Monk, of Buckingham. in Sussex, whose eldest daughter and coheir married Thomas Knight, esq. of Godmersham; Elizabeth married Edward Bathurst, esq. of Finchcocks, and Anne married John Kirril, esq. of Sevenoke. (fn. 1) This seat was afterwards alienated to Francis Austen, esq. of Sevenoke, whose son Francis Mottley Austen, esq. of Sevenoke, is the present owner of it.
THE MANOR OF MARDEN claims over the greatest part of this parish; part of it, being the dens beforementioned, are within the manor of East Farleigh, and the remaining part, called Wincehurst-den, is within the manor of Gillingham, near Chatham. Although that part of this parish which lies within the hundred of West Barnefield, being the most southern part of it, contains those places which are of, by far, the greatest note in it, yet, for the sake of regularity in my description, I shall begin with those in the hundred of Marden, partly already described, and having finished that, proceed next to the hundred of West Barnefield, and the matters worthy of notice in it.
BOKINFOLD is a manor of large extent, situated in the hundred of Marden, having formerly a large park and demesnes belonging to it, which extended into the parishes of Brenchley, Horsemonden, Yalding, Marden, and Goudhurst, the house of it being situated in that of Yalding, in the description of which parish the reader will find an ample account of the former state and possessors of it. (fn. 2) It will, therefore, be sufficient to mention here, in addition to it, that the whole of this manor coming at length into the possession of Sir Alexander Colepeper. He in the 3d year of queen Elizabeth levied a fine of it, and three years afterwards alienated that part of this manor, and all the demesnes of it which lay in Brenchley, Horsemonden, Yalding, and Marden, to Roger Revell, as has been mentioned under the parish of Yalding, and THE REMAINDER OF IT in this parish, held of the manor of Marden, to Sharpeigh, whose descendant Stephen Sharpeigh passed that part of it away in 1582, to Richard Reynolds, whose son and heir John Reynolds, about the 41st year of queen Elizabeth, conveyed it to Richard Eliot, and he, about the year 1601, alienated it to Thomas Girdler, who the next year sold it to John Reynolds, and he, in the 5th year of king James, transmitted it to John Beale, who, about 1609, passed it away to John Harleston, of Ickham, and he settled it by will on Richard Harleston, who in like manner devised it to his kinsman Richard Bishop, and he, soon after the death of king Charles I. sold it to Mr. Stephen Stringer, of Triggs, in Goudhurst, whose son, of the same name, was sheriff anno 6 queen Anne, and left five daughters his coheirs, of whom Elizabeth, the third, married Edward Bathurst, esq. of Finchcocks, and on the division of their inheritance, he, in her right, became possessed of this manor. He died in 1772, upon which this estate came to his son, the Rev. Thomas Bathurst, rector of Welwyn, in Hertfordshire, the present owner of it. A court baron is regularly held for this manor.
In 1641 the archbishop collated Richard Amhurst, clerk, to the free chapels of Bockinfold and Newsted annexed, in the archdeaconry of Canterbury, then vacant and of his patronage. (fn. 3)
COMBORNE is an estate, situated in the northernmost part of this parish, adjoining to Winchet-hill, in the hundred of Marden likewise; which place of Winchet-hill was antiently the original seat in this county, of the family of Roberts, of Glassenbury.
An ancestor of this family, William Rookherst, a gentleman of Scotland, left his native country, and came into England in the 3d year of king Henry I. and had afterwards the surname of Roberts, having purchased lands at Winchet-hill, on which he built himself a mansion, calling it Rookherst, after himself. This place came afterwards to be called Ladiesden Rokehurst, alias Curtesden, and continued the residence of this family till the reign of king Richard II. when Stephen Roberts, alias Rookherst, marrying Joane, the daughter and heir of William Tilley, of Glassenbury, removed thither, and the remains of their residence here are so totally effaced, as to be known only by the family evidences, and the report of the neighbourhood.
But their estate at Winchet-hill continued several generations afterwards in their descendants, till it was at length alienated to one of the family of Maplesden, of Marden, in whose descendants this estate, together with that of Comborne adjoining, continued down to Edward Maplesden; esq. of the Middle Temple, who died in 1755, s. p. and intestate. Upon which they descended to Alexander Courthope, esq. of Horsemonden, the son of his sister Catherine, and to Charles Booth, esq. the grandson of his sister Anne, as his coheirs in gavelkind, and on a partition of those estates between them, Winchet-hill was allotted to Charles Booth, esq. afterwards Sir Charles Booth, of Harrietsham-place, who died possessed of it, s. p. in 1795, and his devisees, for the purposes of his will, are now in the possession of it; but Comborne was allotted to Alexander Courthope, esq. since deceased, whose nephew John Cole, esq. now possesses it.
FINCHCOCKS is a feat in this parish, situated within the hundred of Marden, in that angle of it which extends south-westward below Hope mill, and is likewise within that manor. It was formerly of note for being the mansion of a family of the same surname, who were possessed of it as early as the 40th year of Henry III. They were succeeded in it by the family of Horden, of Horden, who became proprietors of it by purchase in the beginning of king Henry VI.'s reign, one of whom was Edward Horden, esq. clerk of the green cloth to king Edward VI. queen Mary, and queen Elizabeth, who had, for some considerable service to the crown, the augmentation of a regal diadem, added to his paternal coat by queen Elizabeth. He left two daughters his coheirs, Elizabeth, married to Mr. Paul Bathurst, of Bathurst-street, in Nordiam, and Mary to Mr. Delves, of Fletchings, who had Horden for his share of the inheritance, as the other had this of Finchcocks. He was descended from Laurence Bathurst, of Canterbury, who held lands there and in Cranbrooke, whose son of the same name, left three sons, of whom Edward, the eldest, was of Staplehurst, and was ancestor of the Bathursts, of Franks, in this county, now extinct, (fn. 4) of the earls Bathurst, and those of Clarenden-park, in Wiltshire, and Lydney, in Gloucestershire; Robert Bathurst, the second, was of Horsemonden; and John, the third son, was ancestor of the Bathursts, of Ockham, in Hampshire. Robert Bathurst, of Horsemonden above-mentioned, by his first wife had John, from whom came the Bathursts, of Lechlade, in Gloucestershire, and baronets; and Paul, who was of Nordiam, and afterwards possessor of Finchcocks, from whose great-grandson William, who was a merchant in London, descended the Bathursts, of Edmonton, in Middlesex. By his second wife he had John, who was of Goudhurst, ancestor of the Bathursts, of Richmond, in Yorkshire. In the descendants of Paul Bathurst before-mentioned, this seat continued down to Thomas Bathurst, esq. who by his will devised this seat and estate to his nephew Edward, only son of his younger brother William, of Wilmington, who leaving his residence there on having this seat devised to him, removed hither, and rebuilt this seat, at a great expence, in a most stately manner. He resided here till his death in 1772, having been twice married, and leaving several children by each of his wives. By his first wife Elizabeth, third daughter and coheir of Stephen Stringer, esq. of Triggs, he had three sons, Edward, who left a daughter Dorothy, now unmarried, and John and Thomas, both fellows of All Souls college, in Oxford, the latter of whom is now rector of Welwyn, in Hertfordshire. Before his death he conveyed this seat and estate by sale to his son by his second wife, Mr. Charles Bathurst, who on his decease in 1767, s. p. devised it by will to his brother, the Rev. Mr. Richard Bathurst, now of Rochester, the present possessor of it. This branch of the family of Bathurst. bore for their arms the same coat as those of Franks, in this county, and those of Cirencester, Lydney, and Clarendon, viz. Sable, two bars, ermine, in chief three crosses pattee, or, with a crescent for difference; but with a different crest, viz. Party per fess, and pale, a demi wolf argent, and sable, holding a regal crown, or; which I take to be that borne by Edward Horden, whose heir Paul Bathurst, their ancestor, married, and whose coat of arms they likewise quartered with their own.
¶AT NO GREAT DISTANCE from Finchcocks, in the same hundred, lies a capital messuage, called RISEDEN, alias GATEHOUSE, which formerly belonged to a family named Sabbe, one of whom, Simon Sabbe, sold it, before the middle of the last century, to Mr. Robert Bathurst, from whom it descended down, with an adjoining estate, called TRILLINGHERST, to another Robert Bathurst, who died in 1731, and lies buried in this church, whose daughter Mary sold them both to Sir Horace Mann, bart. the present possessor of them.
Korean cuisine has evolved through centuries of social and political change. Originating from ancient agricultural and nomadic traditions in the Korean peninsula and southern Manchuria, Korean cuisine has evolved through a complex interaction of the natural environment and different cultural trends.
Korean cuisine is largely based on rice, vegetables, and meats. Traditional Korean meals are noted for the number of side dishes (반찬; banchan) that accompany steam-cooked short-grain rice. Kimchi is almost always served at every meal. Commonly used ingredients include sesame oil, doenjang (fermented bean paste), soy sauce, salt, garlic, ginger, pepper flakes, gochujang (fermented red chili paste) and cabbage.
FOOD
GRAINS
Grains have been one of the most important staples of the Korean diet. Early myths of the foundations of various kingdoms in Korea center on grains. One foundation myth relates to Jumong, who received barley seeds from two doves sent by his mother after establishing the kingdom of Goguryeo. Yet another myth speaks of the three founding deities of Jeju Island, who were to be wed to the three princesses of Tamna; the deities brought seeds of five grains which were the first seeds planted, which in turn became the first instance of farming.
During the pre-modern era, grains such as barley and millet were the main staples and were supplemented by wheat, sorghum, and buckwheat. Rice is not an indigenous crop to Korea, and millet was likely the preferred grain before rice was cultivated. Rice became the grain of choice during the Three Kingdoms period, particularly in the Silla and Baekje Kingdoms in the southern regions of the peninsula. Rice was such an important commodity in Silla that it was used to pay taxes. The Sino-Korean word for "tax" is a compound character that uses the character for the rice plant. The preference for rice escalated into the Joseon period, when new methods of cultivation and new varieties emerged that would help increase production.
As rice was prohibitively expensive when it first came to Korea, the grain was likely mixed with other grains to "stretch" the rice; this is still done in dishes such as boribap (rice with barley) and kongbap (rice with beans). White rice, which is rice with the bran removed, has been the preferred form of rice since its introduction into the cuisine. The most traditional method of cooking the rice has been to cook it in an iron pot called a sot (솥) or musoe sot (무쇠솥). This method of rice cookery dates back to at least the Goryeo period, and these pots have even been found in tombs from the Silla period. The sot is still used today, much in the same manner as it was in the past centuries.
Rice is used to make a number of items, outside of the traditional bowl of plain white rice. It is commonly ground into a flour and used to make rice cakes called tteok in over two hundred varieties. It is also cooked down into a congee (juk), or gruel (mieum) and mixed with other grains, meat, or seafood. Koreans also produce a number of rice wines, both in filtered and unfiltered versions.
LEGUMES
Legumes have been significant crops in Korean history and cuisine according to earliest preserved legumes found in archaeological sites in Korea. The excavation at Okbang site, Jinju, South Gyeongsang province indicates soybeans were cultivated as a food crop circa 1000–900 BCE. They are made into tofu (dubu), while soybean sprouts are sauteed as a vegetable (kongnamul) and whole soybeans are seasoned and served as a side dish. They are also made into soy milk, which is used as the base for the noodle dish called kongguksu. A byproduct of soy milk production is okara (kongbiji), which is used to thicken stews and porridges.
Mung beans are commonly used in Korean cuisine, where they are called nokdu (녹두, literally "green bean"). Mung bean sprouts, called sukju namul, are often served as a side dish, blanched and sautéed with sesame oil, garlic, and salt. Ground mung beans are used to make a porridge called nokdujuk, which is eaten as a nutritional supplement and digestive aid, especially for ill patients.
Cultivation of azuki beans dates back to ancient times according to an excavation from Odong-ri, Hoeryong, North Hamgyong Province, which is assumed to be that of Mumun period (approximately 1500-300 BCE).
MEAT
In antiquity, most meat in Korea was likely obtained through hunting and fishing. Ancient records indicate rearing of livestock began on a small scale during the Three Kingdoms period. Meat was consumed roasted or in soups or stews during this period. Those who lived closer to the oceans were able to complement their diet with more fish, while those who lived in the interior had a diet containing more meat.
BEEF
Beef is the most prized of all, with the cattle holding an important cultural role in the Korean home. Beef is prepared in numerous ways today, including roasting, grilling (gui) or boiling in soups. Beef can also be dried into jerky, as with seafood, called respectively yukpo and eopo.
The cattle were valuable draught animals, often seen as equal to human servants, or in some cases, members of the family. Cattle were also given their own holiday during the first 'cow' day of the lunar New Year. The importance of cattle does not suggest Koreans ate an abundance of beef, however, as the cattle were valued as beasts of burden and slaughtering one would create dire issues in farming the land. Pork and seafood were consumed more regularly for this reason. The Buddhist ruling class of the Goryeo period forbade the consumption of beef. The Mongols dispensed with the ban of beef during the 13th century, and they promoted the production of beef cattle. This increased production continued into the Joseon period, when the government encouraged both increased quantities and quality of beef. Only in the latter part of the 20th century has beef become regular table fare.
CHICKEN
Chicken has played an important role as a protein in Korean history, evidenced by a number of myths. One myth tells of the birth of Kim Alji, founder of the Kim family of Gyeongju being announced by the cry of a white chicken. As the birth of a clan's founder is always announced by an animal with preternatural qualities, this myth speaks to the importance of chicken in Korean culture. Chicken is often served roasted or braised with vegetables or in soups. All parts of the chicken are used in Korean cuisine, including the gizzard, liver, and feet. Young chickens are braised with ginseng and other ingredients in medicinal soups eaten during the summer months to combat heat called samgyetang.
PORK
Pork has also been another important land-based protein for Korea. Records indicate pork has been a part of the Korean diet back to antiquity, similar to beef.
A number of foods have been avoided while eating pork, including Chinese bellflower (doraji, 도라지) and lotus root (yeonn ppuri, 연뿌리), as the combinations have been thought to cause diarrhea. All parts of the pig are used in Korean cuisine, including the head, intestines, liver, kidney and other internal organs. Koreans utilize these parts in a variety of cooking methods including steaming, stewing, boiling and smoking. Koreans especially like to eat grilled pork belly, which is called samgyeopsal (삼겹살).
FISH AND SEAFOOD
Fish and shellfish have been a major part of Korean cuisine because of the oceans bordering the peninsula. Evidence from the 12th century illustrates commoners consumed a diet mostly of fish and shellfish, such as shrimp, clams, oysters, abalone, and loach, while sheep and hogs were reserved for the upper class.
Both fresh and saltwater fish are popular, and are served raw, grilled, broiled, dried or served in soups and stews. Common grilled fish include mackerel, hairtail, croaker and Pacific herring. Smaller fish, shrimp, squid, mollusks and countless other seafood can be salted and fermented as jeotgal. Fish can also be grilled either whole or in fillets as banchan. Fish is often dried naturally to prolong storing periods and enable shipping over long distances. Fish commonly dried include yellow corvina, anchovies (myeolchi) and croaker. Dried anchovies, along with kelp, form the basis of common soup stocks.
Shellfish is widely eaten in all different types of preparation. They can be used to prepare broth, eaten raw with chogochujang, which is a mixture of gochujang and vinegar, or used as a popular ingredient in countless dishes. Raw oysters and other seafood can be used in making kimchi to improve and vary the flavor. Salted baby shrimp are used as a seasoning agent, known as saeujeot, for the preparation of some types of kimchi.
VEGETABLES
Korean cuisine uses a wide variety of vegetables, which are often served uncooked, either in salads or pickles, as well as cooked in various stews, stir-fried dishes, and other hot dishes. Commonly used vegetables include Korean radish, napa cabbage, cucumber, potato, sweet potato, spinach, bean sprouts, scallions, garlic, chili peppers, seaweed, zucchini, mushrooms and lotus root. Several types of wild greens, known collectively as chwinamul (such as Aster scaber), are a popular dish, and other wild vegetables such as bracken fern shoots (gosari) or Korean bellflower root (doraji) are also harvested and eaten in season. Medicinal herbs, such as ginseng, reishi, wolfberry, Codonopsis pilosula, and Angelica sinensis, are often used as ingredients in cooking, as in samgyetang.
MEDICINAL FOODS
Medicinal food (boyangshik) is a wide variety of specialty foods prepared and eaten for medicinal purposes, especially during the hottest 30-day period in the lunar calendar, called sambok. Hot foods consumed are believed to restore ki, as well as sexual and physical stamina lost in the summer heat Commonly eaten boyangshik include: ginseng, chicken, black goat, abalone, eel, carp, beef bone soups, pig kidneys and dog.
DOG MEAT
Dog Meat is far less popular today than it used to be in the past, being viewed largely as a kind of health tonic rather than as a diet staple,[citation needed] especially amongst the younger generations who view dogs only as pets and service animals. That said, historically the consumption of dog meat can be traced back to antiquity. Dog bones were excavated in a neolithic settlement in Changnyeong, South Gyeongsang Province. A wall painting in the Goguryeo tombs complex in South Hwanghae Province, a UNESCO World Heritage site which dates from 4th century AD, depicts a slaughtered dog in a storehouse (Ahn, 2000). The Balhae people also enjoyed dog meat, and the Koreans' appetite for canine cuisine seems to have come from that era.
Koreans have distinguished Chinese terms for dog "견; 犬", which refers to pet dogs, feral dogs, and wolves from the Chinese term "구; 狗," which is used specifically to indicate dog meat. "Hwangu" has been considered better for consumption than "Baekgu" (White dog) and "Heukgu" (Black dog).
Around 1816, Jeong Hak-yu, the second son of Jeong Yak-yong, a prominent politician and scholar of the Joseon dynasty at the time, wrote a poem called Nongga Wollyeongga (농가월령가). This poem, which is an important source of Korean folk history, describes what ordinary Korean farming families did in each month of the year. In the description of the month of August the poem tells of a married woman visiting her birth parents with boiled dog meat, rice cake, and rice wine, thus showing the popularity of dog meat at the time (Ahn, 2000; Seo, 2002). Dongguk Sesigi (동국세시기), a book written by Korean scholar Hong Seok-mo in 1849, contains a recipe for Bosintang including a boiled dog, green onion, and red chili pepper powder.
According to one survey conducted in 2006, dog meat is the 4th most commonly consumed meat within South Korea.
GINSENG CHICKEN SOUP (SAMGYETANG)
Samgyetang is a hot chicken soup to boost your energy in the hot summer season. It is made with a young whole chicken stuffed with ginseng, garlic and sweet rice. Samgyetang is a Koreans' favorite energizing food and it is common to have it on sambok(삼복) days; Chobok(초복), Jungbok(중복) and Malbok(말복) which are believed to be the hottest days in Korea.
SOUPS AND STEWS
Soups are a common part of any Korean meal. Unlike other cultures, in Korean culture, soup is served as part of the main course rather than at the beginning or the end of the meal, as an accompaniment to rice along with other banchan. Soups known as guk are often made with meats, shellfish and vegetables. Soups can be made into more formal soups known as tang, often served as the main dish of the meal. Jjigae are a thicker, heavier seasoned soups or stews.
SOME POPULAR TYPES OF SOUPS
- Malgeunguk (맑은국), are flavored with ganjang. Small amounts of long boiled meat may be added to the soup, or seafood both fresh and dried may be added, or vegetables may be the main component for the clear soup.
- Tojangguk (토장국) are seasoned with doenjang. Common ingredients for tojang guk include seafood such as clams, dried anchovies, and shrimp. For a spicier soup, gochujang is added.
- Gomguk (곰국) or gomtang (곰탕), and they are made from boiling beef bones or cartilage. Originating as a peasant dish, all parts of beef are used, including tail, leg and rib bones with or without meat attached; these are boiled in water to extract fat, marrow, and gelatin to create a rich soup. Some versions of this soup may also use the beef head and intestines. The only seasoning generally used in the soup is salt.
- Naengguk (냉국), which are cold soups generally eaten during the summer months to cool the diner. A light hand is usually used in the seasoning of these soups usually using ganjang and sesame oil.
Stews are referred to as jjigae, and are often a shared side dish. Jjigae is often both cooked and served in the glazed earthenware pot (ttukbaegi) in which it is cooked. The most common version of this stew is doenjang jjigae, which is a stew of soybean paste, with many variations; common ingredients include vegetables, saltwater or freshwater fish, and tofu. The stew often changes with the seasons and which ingredients are available. Other common varieties of jjigae contain kimchi (kimchi jjigae) or tofu (sundubu jjigae).
KIMCHI
Kimchi refers to often fermented vegetable dishes usually made with napa cabbage, Korean radish, or sometimes cucumber, commonly fermented in a brine of ginger, garlic, scallions, and chili pepper. There are endless varieties with regional variations, and it is served as a side dish or cooked into soups and rice dishes. Koreans traditionally make enough kimchi to last for the entire winter season, as fermented foods can keep for several years. These were stored in traditional Korean mud pots known as Jangdokdae although with the advent of refrigerators, special Kimchi freezers and commercially produced kimchi, this practice has become less common. Kimchi is packed with vitamin A, thiamine B1, riboflavin B2, calcium, and iron. Its main benefit though is found in the bacteria lactobacilli; this is found in yogurt and fermented foods. This bacteria helps with digestion. South Koreans eat an average of 40 pounds of Kimchi each year.
NOODLES
Noodles or noodle dishes in Korean cuisine are collectively referred to as guksu in native Korean or myeon in hanja. While noodles were eaten in Korea from ancient times, productions of wheat was less than other crops, so wheat noodles did not become a daily food until 1945. Wheat noodles (milguksu) were specialty foods for birthdays, weddings or auspicious occasions because the long and continued shape were thought to be associated with the bliss for longevity and long-lasting marriage.
In Korean traditional noodle dishes are onmyeon or guksu jangguk (noodles with a hot clear broth), naengmyeon (cold buckwheat noodles), bibim guksu (cold noodle dish mixed with vegetables), kalguksu (knife-cut noodles), kongguksu (noodles with a cold soybean broth), japchae (cellophane noodles made from sweet potato with various vegetables) and others. In royal court, baekmyeon (literally "white noodles") consisting of buckwheat noodles and pheasant broth, was regarded as the top quality noodle dish. Naengmyeon with a cold soup mixed with dongchimi (watery radish kimchi) and beef brisket broth was eaten in court during summer.
- Jajangmyeon, a staple Koreanized Chinese noodle dish, is extremely popular in Korea as fast, take-out food. It is made with a black bean sauce usually fried with diced pork or seafood and a variety of vegetables, including zucchini and potatoes. It is popularly ordered and delivered, like Chinese take-out food in other parts of the world.
- Ramyeon refers to Korean instant noodles similar to ramen.
BANCHAN
Banchan is a term referring collectively to side dishes in Korean cuisine. Soups and stews are not considered banchan.
Gui are grilled dishes, which most commonly have meat or fish as their primary ingredient, but may in some cases also comprise grilled vegetables or other vegetable ingredients. At traditional restaurants, meats are cooked at the center of the table over a charcoal grill, surrounded by various banchan and individual rice bowls. The cooked meat is then cut into small pieces and wrapped with fresh lettuce leaves, with rice, thinly sliced garlic, ssamjang (a mixture of gochujang and dwenjang), and other seasonings. The suffix gui is often omitted in the names of meat-based gui such as galbi, the name of which was originally galbi gui.
- List of grilled dishes commonly found in Korean cuisine
Jjim and seon (steamed dishes) are generic terms referring to steamed or boiled dishes in Korean cuisine. However, the former is made with meat or seafood-based ingredients marinated in gochujang or ganjang while seon is made with vegetable stuffed with fillings.
- List of steamed dishes commonly found in Korean cuisine
Hoe (raw dishes): although the term originally referred to any kind of raw dish, it is generally used to refer to saengseonhweh (생선회, raw fish dishes). It is dipped in gochujang, or soy sauce with wasabi, and served with lettuce or perilla leaves.
- List of raw dishes commonly found in Korean cuisine
Jeon (or buchimgae) are savory pancakes made from various ingredients. Chopped kimchi or seafood is mixed into a wheat flour-based batter, and then pan fried. This dish tastes best when it is dipped in a mixture of soy sauce, vinegar, and red pepper powder.
- List of jeon dishes commonly found in Korean cuisine
Namul may be used to refer to either saengchae (생채, literally "fresh vegetables") or sukchae (숙채, literally "heated vegetables"), although the term generally indicates the latter. Saengchae is mostly seasoned with vinegar, chili pepper powder and salt to give a tangy and refreshing taste. On the other hand, sukchae (숙채) is blanched and seasoned with soy sauce, sesame oil, chopped garlic, or sometimes chili pepper powder.
- List of namul dishes commonly found in Korean cuisine
Anju (side dishes accompanying alcoholic beverages)
Anju is a general term for a Korean side dish consumed with alcohol. Some examples of anju include steamed squid with gochujang, assorted fruit, dubu kimchi (tofu with kimchi), peanuts, odeng/ohmuk, sora (소라) (a kind of shellfish popular in street food tents), and nakji (small octopus). Soondae is also a kind of anju, as is samgyeopsal, or dwejigalbi, or chicken feet. Most Korean foods may be served as anju, depending on availability and the diner's taste. However, anju is considered different from the banchan served with a regular Korean meal. Jokbal is pig's leg served with saeujeot (salted fermented shrimp sauce).
BEVERAGES
NONALCOHOLICBEVERAGES
All Korean traditional nonalcoholic beverages are referred to as eumcheong or eumcheongnyu (음청류 飮淸類) which literally means "clear beverages". According to historical documents regarding Korean cuisine, 193 items of eumcheongnyu are recorded. Eumcheongnyu can be divided into the following categories: tea, hwachae (fruit punch), sikhye (sweet rice drink), sujeonggwa (persimmon punch), tang (탕, boiled water), jang (장, fermented grain juice with a sour taste), suksu (숙수, beverage made of herbs), galsu (갈수, drink made of fruit extract, and Oriental medicine), honeyed water, juice and milk by their ingredient materials and preparation methods. Among the varieties, tea, hwachae, sikhye, and sujeonggwa are still widely favored and consumed; however, the others almost disappeared by the end of the 20th century.
In Korean cuisine, tea, or cha, refers to various types of herbal tea that can be served hot or cold. Not necessarily related to the leaves, leaf buds, and internodes of the Camellia sinensis plant, they are made from diverse substances, including fruits (e.g. yujacha), flowers (e.g. gukhwacha), leaves, roots, and grains (e.g. boricha, hyeonmi cha) or herbs and substances used in traditional Korean medicine, such as ginseng (e.g. Insam cha) and ginger (e.g. saenggang cha).
ALCOHOLIC BEVERAGES
While soju is the best known liquor, there are well over 100 different alcoholic beverages, such as beers, rice and fruit wines, and liquors produced in South Korea as well as a sweet rice drink. The top-selling domestic beers (the Korean term for beer being maekju) are lagers, which differ from Western beers in that they are brewed from rice, rather than barley. Consequently, Korean beers are lighter, sweeter and have less head than their Western counterparts. The South Korean beer market is dominated by the two major breweries: Hite and OB. Taedonggang is a North Korean beer produced at a brewery based in Pyongyang since 2002. Microbrewery beers and bars are growing in popularity after 2002.
Soju is a clear spirit which was originally made from grain, especially rice, and is now also made from sweet potatoes or barley. Soju made from grain is considered superior (as is also the case with grain vs. potato vodka). Soju is around 22% ABV, and is a favorite beverage of hard-up college students, hard-drinking businessmen, and blue-collar workers.
Yakju is a refined pure liquor fermented from rice, with the best known being cheongju. Takju is a thick unrefined liquor made with grains, with the best known being makgeolli, a white, milky rice wine traditionally drunk by farmers.
In addition to the rice wine, various fruit wines and herbal wines exist in Korean cuisine. Acacia, maesil plum, Chinese quince, cherry, pine fruits, and pomegranate are most popular. Majuang wine (a blended wine of Korean grapes with French or American wines) and ginseng-based wines are also available
SWEETS
Traditional rice cakes, tteok and Korean confectionery hangwa are eaten as treats during holidays and festivals. Tteok refers to all kinds of rice cakes made from either pounded rice (메떡, metteok), pounded glutinous rice (찰떡, chaltteok), or glutinous rice left whole, without pounding. It is served either filled or covered with sweetened mung bean paste, red bean paste, mashed red beans, raisins, a sweetened filling made with sesame seeds, sweet pumpkin, beans, jujubes, pine nuts or honey). Tteok is usually served as dessert or as a snack. Among varieties, songpyeon is a chewy stuffed tteok served at Chuseok. Honey or another soft sweet material such as sweetened sesame or black beans are used as fillings. Pine needles can be used for imparting flavor during the steaming process. Yaksik is a sweet rice cake made with glutinous rice, chestnuts, pine nuts, jujubes, and other ingredients, while chapssaltteok is a tteok filled with sweet bean paste.
On the other hand, hangwa is a general term referring to all types of Korean traditional confectionery. The ingredients of hahngwa mainly consist of grain flour, honey, yeot, and sugar, or of fruit and edible roots. Hangwa is largely divided into yumilgwa (fried confectionery), suksilgwa, jeonggwa, gwapyeon, dasik (tea food) and yeot. Yumilgwa is made by stir frying or frying pieces of dough, such as maejakgwa and yakgwa. Maejakgwa is a ring-shaped confection made of wheat flour, vegetable oil, cinnamon, ginger juice, jocheong, and pine nuts, while yakgwa, literally "medicinal confectionery", is a flower-shaped biscuit made of honey, sesame oil and wheat flour.
Suksilgwa is made by boiling fruits, ginger, or nuts in water, and then forming the mix into the original fruit's shape, or other shapes. Gwapyeon is a jelly-like confection made by boiling sour fruits, starch, and sugar. Dasik, literally "eatery for tea", is made by kneading rice flour, honey, and various types of flour from nuts, herbs, sesame, or jujubes. Jeonggwa, or jeongwa, is made by boiling fruits, plant roots and seeds in honey, mulyeot (물엿, liquid candy) or sugar. It is similar to marmalade or jam/jelly. Yeot is a Korean traditional candy in liquid or solid form made from steamed rice, glutinous rice, glutinous kaoliang, corn, sweet potatoes or mixed grains. The steamed ingredients are lightly fermented and boiled in a large pot called sot (솥) for a long time.
REGIONAL AND VARIANT CUISINES
Korean regional cuisines (Korean: hyangto eumsik, literally "native local foods") are characterized by local specialties and distinctive styles within Korean cuisine. The divisions reflected historical boundaries of the provinces where these food and culinary traditions were preserved until modern times.
Although Korea has been divided into two nation-states since 1948 (North Korea and South Korea), it was once divided into eight provinces (paldo) according to the administrative districts of the Joseon Dynasty. The northern region consisted of Hamgyeong Province, Pyeongan Province and Hwanghae Province. The central region comprised Gyeonggi Province, Chungcheong Province, and Gangwon Province. Gyeongsang Province and Jeolla Province made up the southern region.
Until the late 19th century, transportation networks were not well developed, and each provincial region preserved its own characteristic tastes and cooking methods. Geographic differences are also reflected by the local specialty foodstuffs depending on the climate and types of agriculture, as well as the natural foods available. With the modern development of transportation and the introduction of foreign foods, Korean regional cuisines have tended to overlap and integrate. However, many unique traditional dishes in Korean regional cuisine have been handed down through the generations.
BUDDHIST CUISINE
Korean temple cuisine originated in Buddhist temples of Korea. Since Buddhism was introduced into Korea, Buddhist traditions have strongly influenced Korean cuisine, as well. During the Silla period (57 BCE – 935 CE), chalbap (찰밥, a bowl of cooked glutinous rice) yakgwa (a fried dessert) and yumilgwa (a fried and puffed rice snack) were served for Buddhist altars and have been developed into types of hangwa, Korean traditional confectionery. During the Goryeo Dynasty, sangchu ssam (wraps made with lettuce), yaksik, and yakgwa were developed, and since spread to China and other countries. Since the Joseon Dynasty, Buddhist cuisine has been established in Korea according to regions and temples.
On the other hand, royal court cuisine is closely related to Korean temple cuisine. In the past, when the royal court maids, sanggung, who were assigned to Suragan (hangul: 수라간; hanja: 水剌間; the name of the royal kitchen), where they prepared the king's meals, became old, they had to leave the royal palace. Therefore, many of them entered Buddhist temples to become nuns. As a result, culinary techniques and recipes of the royal cuisine were integrated into Buddhist cuisine.
VEGETARIAN CUISINE
Vegetarian cookery in Korea may be linked to the Buddhist traditions that influenced Korean culture from the Goryeo dynasty onwards. There are hundreds of vegetarian restaurants in Korea, although historically they have been local restaurants that are unknown to tourists. Most have buffets, with cold food, and vegetarian kimchi and tofu being the main features. Bibimbap is a common vegan dish. Menus change with seasons. Wine with the alcohol removed and fine teas are also served. The Korean tea ceremony is suitable for all vegetarians and vegans, and began with Buddhist influences. All food is eaten with a combination of rather slippery stainless steel oval chopsticks and a long-handled shallow spoon called together sujeo.
CEREMONIAL FOOD
Food is an important part of traditions of Korean family ceremonies, which are mainly based on the Confucian culture. Gwan Hon Sang Je (관혼상제; 冠婚喪祭), the four family ceremonies (coming-of-age ceremony, wedding, funeral, and ancestral rite) have been considered especially important and elaborately developed, continuing to influence Korean life to these days. Ceremonial food in Korea has developed with variation across different regions and cultures.
For example, rituals are mainly performed on the anniversary of deceased ancestors, called jesa. Ritual food include rice, liquor, soup, vinegar and soy sauce (1st row); noodles, skewered meat, vegetable and fish dishes, and rice cake (2nd row); three types of hot soup, meat and vegetable dishes (3rd row); dried snacks, kimchi, and sweet rice drink (4th row); and variety of fruit (5th row).
ETIQUETTE
DINING
Dining etiquette in Korea can be traced back to the Confucian philosophies of the Joseon period. Guidebooks, such as Sasojeol (士小節, Elementary Etiquette for Scholar Families), written in 1775 by Yi Deokmu (이덕무; 李德懋), comment on the dining etiquette for the period. Suggestions include items such as "when you see a fat cow, goat, pig, or chicken, do not immediately speak of slaughtering, cooking or eating it", "when you are having a meal with others, do not speak of smelly or dirty things, such as boils or diarrhea," "when eating a meal, neither eat so slowly as to appear to be eating against your will nor so fast as if to be taking someone else's food. Do not throw chopsticks on the table. Spoons should not touch plates, making a clashing sound", amongst many other recommendations which emphasized proper table etiquette.
The eldest male at the table was always served first, commonly served to them in the men's quarters by the women of the house. Women usually dined in a separate portion of the house after the men were served. The eldest men or women always ate before the younger family members. The meal was usually quiet, as conversation was discouraged during meals. In modern times, these rules have become lax, as families usually dine together now and use the time to converse. Of the remaining elements of this decorum, one is that the younger members of the table should not pick up their chopsticks or start eating before the elders of the table or guests and should not finish eating before the elders or guests finish eating.
In Korea, unlike in China, Japan and Vietnam, the rice or soup bowl is not lifted from the table when eating from it. This is due to the fact that each diner is given a metal spoon along with the chopsticks known collectively as sujeo. The use of the spoon for eating rice and soups is expected. There are rules which reflect the decorum of sharing communal side dishes; rules include not picking through the dishes for certain items while leaving others, and the spoon used should be clean, because usually diners put their spoons in the same serving bowl on the table. Diners should also cover their mouths when using a toothpick after the meal.
The table setup is important as well, and individual place settings, moving from the diner's left should be as follows: rice bowl, spoon, then chopsticks. Hot foods are set to the right side of the table, with the cold foods to the left. Soup must remain on the right side of the diner along with stews. Vegetables remain on the left along with the rice, and kimchi is set to the back while sauces remain in the front.
DRINKING
The manner of drinking alcoholic drinks at dining is significant in Korean dining etiquette. Each diner is expected to face away from the eldest male and cover his mouth when drinking alcohol. According to Hyang Eum Ju Rye (향음주례; 鄕飮酒禮), the drinking etiquette established in Choseon Dynasty, it is impolite for a king and his vassal, a father and his son, or a teacher and his student to drink face to face. Also, a guest should not refuse the first drink offered by host, and in the most formal situations, the diner should politely refuse twice a drink offered by the eldest male or a host. When the host offers for the third time, then finally the guest can receive it. If the guest refuses three times, drink is not to be offered any more.
HISTORY
PREHISTORIC
In the Jeulmun pottery period (approximately 8000 to 1500 BCE), hunter-gatherer societies engaged in fishing and hunting, and incipient agriculture in the later stages. Since the beginning of the Mumun pottery period (1500 BCE), agricultural traditions began to develop with new migrant groups from the Liao River basin of Manchuria. During the Mumun period, people grew millet, barley, wheat, legumes and rice, and continued to hunt and fish. Archaeological remains point to development of fermented beans during this period, and cultural contact with nomadic cultures to the north facilitated domestication of animals.
THREE KINGDOMS PERIOD
The Three Kingdoms period (57 BCE – 668 CE) was one of rapid cultural evolution. The kingdom of Goguryeo (37 BCE – 668 CE) was located in the northern part of the peninsula along much of modern-day Manchuria. The second kingdom, Baekje (18 BCE – 660 CE), was in the southwestern portion of the peninsula, and the third, Silla (57 BCE – 935 CE), was located at the southeastern portion of the peninsula. Each region had its own distinct set of cultural practices and foods. For example, Baekje was known for cold foods and fermented foods like kimchi. The spread of Buddhism and Confucianism through cultural exchanges with China during the fourth century CE began to change the distinct cultures of Korea.
GORYEO PERIOD
During the latter Goryeo period, the Mongols invaded Goryeo in the 13th century. Some traditional foods found today in Korea have their origins during this period. The dumpling dish, mandu, grilled meat dishes, noodle dishes, and the use of seasonings such as black pepper, all have their roots in this period.
JOSEON PERIOD
Agricultural innovations were significant and widespread during this period, such as the invention of the rain gauge during the 15th century. During 1429, the government began publishing books on agriculture and farming techniques, which included Nongsa jikseol (literally "Straight Talk on Farming"), an agricultural book compiled under King Sejong.
A series of invasions in the earlier half of the Joseon caused a dynamic shift in the culture during the second half of the period. Groups of silhak ("practical learning") scholars began to emphasize the importance of looking outside the country for innovation and technology to help improve the agricultural systems. Crops from the New World began to appear, acquired through trade with China, Japan, Europe, and the Philippines; these crops included corn, sweet potatoes, chili peppers, tomatoes, peanuts, and squash. Potatoes and sweet potatoes were particularly favored as they grew in soils and on terrains that were previously unused.
Government further developed agriculture through technology and lower taxation. Complex irrigation systems built by government allowed peasant farmers to produce larger crop volumes and produce crops not only for sustenance but also as cash crops. Reduced taxation of the peasantry also furthered the expanded commerce through increasing periodic markets, usually held every five days. One thousand such markets existed in the 19th century, and were communal centers for economic trade and entertainment.
ROYAL COURT CUISINE
Collectively known as gungjung eumsik during the pre-modern era, the foods of the royal palace were reflective of the opulent nature of the past rulers of the Korean peninsula. This nature is evidenced in examples as far back as the Silla kingdom, where a man-made lake (Anapji Lake, located in Gyeongju), was created with multiple pavilions and halls for the sole purpose of opulent banquets, and a spring fed channel, Poseokjeong, was created for the singular purpose of setting wine cups afloat while they wrote poems.
Reflecting the regionalism of the kingdoms and bordering countries of the peninsula, the cuisine borrowed portions from each of these areas to exist as a showcase. The royalty would have the finest regional specialties and delicacies sent to them at the palace. Although there are records of banquets predating the Joseon period, the majority of these records mostly reflect the vast variety of foods, but do not mention the specific foods presented. The meals cooked for the royal family did not reflect the seasons, as the commoner's meals would have. Instead, their meals varied significantly day-to-day. Each of the eight provinces was represented each month in the royal palace by ingredients presented by their governors, which gave the cooks a wide assortment of ingredients to use for royal meals.
Food was considered significant in the Joseon period. Official positions were created within the Six Ministries (Yukjo, 육조) that were charged with all matters related to procurement and consumption of food and drink for the royal court. The Board of Personnel (Ijo, 이조) contained positions specific for attaining rice for the royal family. The Board of Rights (Yejo) were responsible for foods prepared for ancestor rites, attaining wines and other beverages, and medicinal foods. There were also hundreds of slaves and women who worked in the palace that had tasks such as making tofu, liquor, tea, and tteok (rice cakes). The women were the cooks to the royal palace and were of commoner or low-born families. These women would be split into specific skill sets or "bureau" such as the bureau of special foods (Saenggwa-bang, 생과방) or the bureau of cooking foods (Soju-bang, 소주방). These female cooks may have been assisted by male cooks from outside the palace during larger banquets when necessary.
Five meals were generally served in the royal palace each day during the Joseon period, and records suggest this pattern had existed from antiquity. Three of these meals would be full meals, while the afternoon and after dinner meals would be lighter. The first meal, mieumsang (미음상), was served at sunrise and was served only on days when the king and queen were not taking herbal medicines. The meal consisted of rice porridge (juk, 죽) made with ingredients such as abalone (jeonbokjuk), white rice (huinjuk), mushrooms (beoseotjuk), pine nuts (jatjuk), and sesame (kkaejuk).
The sura (수라) were the main meals of the day. Breakfast was served at ten in the morning, and the evening meals were served between six and seven at night. The set of three tables (surasang, 수라상), were usually set with two types of rice, two types of soup, two types of stew (jjigae), one dish of jjim (meat stew), one dish of jeongol (a casserole of meat and vegetables), three types of kimchi, three types of jang (장) and twelve side dishes, called 12 cheop (12첩). The meals were set in the suragan (수라간), a room specifically used for taking meals, with the king seated to the east and the queen to the west. Each had their own set of tables and were attended by three palace servant women known as sura sanggung (수라상궁). These women would remove bowl covers and offer the foods to the king and queen after ensuring the dishes were not poisoned.
Banquets (궁중 연회 음식) were held on special occasions in the Korean Royal Palace. These included birthdays of the royal family members, marriages, and national festivals, including Daeborum, Dano, Chuseok, and Dongji. Banquet food was served on individual tables which varied according to the rank of the person. Usually banquet food consisted of ten different types of dishes. Main dishes were prepared based on the seasonal foods. Main dishes of the banquet included sinseollo, jeon, hwayang jeok, honghapcho, nengmyun and mulgimchi. A typical banquet ingredient was chogyetang (chicken broth with vinegar), which was prepared with five different chickens, five abalones, ten sea cucumbers, twenty eggs, half a bellflower root, mushrooms, two cups of black pepper, two peeled pine nuts, starch, soy sauce and vinegar. Yaksik was a favorite banquet dessert.
WIKIPEDIA
I am calling this photo Self-Image for two reasons: one, this is a photo of me when I was around the age of 12; two, I would like to talk about self-image, and self-esteem.
I’ve been meaning to write about self-image for so long but I didn’t know what photo will relate better to the topic. However, when I saw this photo I knew it was the one…and the only one that will allow my thoughts to flow freely. Actually I kept putting the topic off and even now I had to pray to give justice to the topic in my simple words, and I am actually listening to my favourite classical piece to help me put my thoughts into order. (By the way, the name of the music is: Giuseppe Tornatore Suite: Looking for You (Love Theme) from Cinema Paradiso –music by Ennio Morricone and played by Yo-Yo Ma.)
This photo of me was taken about a year before I had trich, and it is pretty much the only photo of me that I really like. I’ve always thought that I liked it because it was taken before trichotillomania showed its effects on my looks, but recently God is revealing to me that is not entirely true, even though trich pretty much erases a person’s self-esteem.
I had a very dear friend who struggles with self-image and self-acceptance which made me reflect on my own self-image, that reflection brought to my mind little incidents here and there that happened many years ago that I believe made me see myself differently than God sees me.
At the age of 13 I went to communion classes because the church my family belonged too required children take their first communion around that age. This happened of course over 10 years ago and that was back home. The nuns paired every boy with a girl for the communion ceremony. The girl they assigned me was beautiful. However, I am usually very shy and introvert by nature so I don’t ever remembering saying a word to her, but I could tell that she didn’t want to talk to me. Please, don’t get me wrong, I am not talking here about sexual attraction or anything like that. I am talking about when I was 13 years old and have no idea what is going on in the world around me. Anyway, when the final ceremony arrived I was placed to the end with another girl, and she was paired with another boy who was quite popular and whose family members are well pretty much ran the church.
I remembered this incident only last year, even though I doubt it ever left me completely. I believe the feeling of rejecting was so deep instilled in me after that.
And it wasn’t until today that I realized why I like this photo and not the other ones. You see, when my dad took me to get me a passport he left me where we were processing the application and went a few meters away to get something else done. When the lady who was processing my application saw me, or saw my photo, she said something to the like that I am a very handsome boy with a very friendly tone. That was probably the only time I believed someone really meant what they said about me in a positive way.
I am by no means saying that everybody else was lying to me, but deep inside I refused to believe that people loved me or thought I was handsome, smart, or anything to that effect. The reason why is simple: I enjoyed feeling pity for myself. Yes, as hard as it sounds it is true, and I believe anyone who is honest with oneself will have to admit that they somehow choose to feel bad for themselves. God showed me over a period of time that I loved feeling wronged and being the victim. And I realized that He is right--well He is always right--otherwise I wouldn't have entertained the thoughts that kept me down emotionally.
The church in my country is as far away from what a church should be like as I have seen. I actually didn’t accept Jesus until I rejected their Jesus! And I didn’t realize I needed Him until I realized that I am not a Christian and that what they teach is pretty much have nothing to do with truth of the Bible or the work of the Holy Spirit. (You actually listen to sermons in a language you don’t understand, and the Holy Spirit is never mentioned.) One of the things they did not teach directly but pretty much instilled in “Christians” is that to have low self-esteem is to be humble! So when a couple of years ago I read The Screwtape Letters by C.S. Lewis and he said something to the like that Satan…
Makes young boys believe that to have low self-esteem is actually to be humble,
And girls to believe that feeling ugly is actually self humility.
Needless to say when I read this I could not believe it! I mean I knew that my concept of humility is very much distorted but I had never realized how deep within me it was instilled!
I am very introvert by nature. My grandfather was very introvert and I am very much like him. I remember refusing taking photos as young as age 5. I actually have photos of me covering my face as young as that. I don’t know why I always saw myself this way. I mean it is obviously something that started very early on.
One reason could be that the culture I grew up in an eastern culture where everyone is compared to everybody. Of course, now I don’t compare myself to others anymore, but you can’t make people stop comparing you. Especially parents when they compare two siblings to each other. I don’t think parents know the life long damage they do when they say something so un-Christ like. And not only the one who is put down suffers, but the other sibling too. I don’t know of any sibling who truly desires one’s brother and sister be put down by being compared to them!
However, now when I see someone sitting alone, or not talking to anybody I go and talk to them. Even though I am introvert by nature I do realize that others need someone reach out to them like Christ reached out to me. So I always find it more fulfilling to talk with one person who needs someone to talk to him or her, rather than talk to someone who has a ton of friends.
I am also very funny by nature. I believe this helps people want to be around me and enjoy my company. I don’t joke online because you never know how the joke will be taken by being read!
Another experience that affected me a lot is leaving my home country. You see I loved living there and I didn’t want to come to Canada, and my parents never talked to me about how I felt about leaving. And my parents are educated people, but as a friend once told me, “Education does not make a person better, it just give him or her the necessary knowledge to have a career.” Truer words have not been spoken.
I actually can still remember the last few steps I took as we were leaving our home. I remember looking at the fig tree to the left of the outer door and thinking that I will never see it again! It was dear to me because it was the first thing that greeted me when I came home, and so to me seeing it meant I was at home. I had so many friends then and I lost them all in one day. Many I never got the chance to say good-by to. Until today, eight years later, I still haven’t recovered from it. I don’t have any friends today except Jesus. There are people who I meet daily because of circumstance putting us in a common place, but as far as friends go I don’t have any. It is not that bad if you have Jesus in your life, but that should not be an excuse to live a sheltered life. God created us for each other, and to live otherwise is to say, “Thanks for the advice, but I will do it my way.” Believe it or not: I don’t know one single Christian who I can talk to. I am not blaming other Christians; as I noted above the problem is mine not others.
Last year I went through the biggest blow to my self-esteem. So one day when I was on the bus coming home I saw a young couple together. She was holding his hand like he was going to fly away if she eased her grip on him, and I thought to myself, “WOW! She loves him!” Immediately, I sensed God asking me, “Why do you always say that?” And so I thought to myself and reflected back and realized He is right: every time I see a couple I think, “She loves him.” Right there on the bus God showed me how deep inside of me this feeling of being unworthy is. That’s when I had to make a choice: renew my mind according to God’s word, or pretty much live a miserable ordinary life.
Another thing the Holy Spirit brought to my attention, and is working on, was that when someone wronged me and came to say sorry, I always answered with, “It’s ok.” Now, from the person’s perspective it sounded like, “No harm is done”, but that was certainly not the motivation behind me saying that. What “it’s ok” really meant to me deep inside was: I am unworthy of good treatment anyway, so it’s ok if you wrong me or hurt my feelings. This was brought to my attention particularly after a time when a friend apologized for hurting my feelings and I found myself saying, “It’s ok…it’s just me.”
I am going to be very honest here. Sometimes when you go to God because you need a physical healing or need freedom from the power of a certain thing God does it in a supernatural way. However, there are things, like bitterness, unforgiveness, and low self-image you have to walk with him and obey Him daily for you to see a change. I mean, if you go to God and tell Him that you feel so angry and bitter toward a person what will He do? Simply ask you to forgive him or her! I mean God will not erase that person of the face of the earth or make a rock fall from the sky on them! You need to forgive—daily if necessary! Same thing with low self-esteem. You go to God and say God I don’t have any friends! What will He say? Go make friends (godly friends that is)! Or you tell Him that you feel unworthy, He will tell you that you are worthy and He loves you. I mean, He is not going to erase your memory. However, through His Word you can renew your thoughts and pattern of thinking.
The more I got hurt the more I built a shell around me. I mean I am already a very introvert person by nature! So last year I went to pray and told God that I hate the fact that when my uncle and his wife invite us, family and friends, to their Christmas party, Thanks Giving, or Easter, etc., there is something in me that kept saying "don’t go stay home--nobody cares". And those thoughts immediately came to my mind and I believe God put them there:
If you don’t go out, people will try to get you go out to go places with them. But eventually they will give up and say, “That’s the way he is and he likes to be left alone.” The reason they give up is because the more people insist the more you resist—and you do so because when they insist more you feel loved more so you resisted more to keep them insisting more! But eventually they give up and you end up losing. I am the only one who truly know what you are going through and I desires to help you. The solution to your problem is simple: if you go out you will see a difference in the quality of your life and you will have more opportunities to serve me, if you don’t you will end up living a very boring and ordinary life.
I am blessed that I have God in my life who always guides me and tells me where my thoughts or actions are wrong, corrects me and directs me to His wonderful path. But for many of us who simply refuse God to be part of our lives, and shun people away--we are simply cut from the rest of the world both physically and emotionally: I know this because I still remember my days before Christ. And the truth was: nobody cared as much as I thought they did or wanted them to except God. He cares so much that He interfered for my best even when I didn't want Him to, and told Him to leave me alone! That's how you know someone loves you unconditionally: when they do what is best for you even when you don't want them nor want your own best. (But I will talk about love in another photography project!)
The word ‘ordinary’ have always scared me because everywhere I look that’s all I see! And I know if I am following Jesus then I shouldn’t live an ordinary life according to God’s definition that is.
So since that day I decided to change the way I see myself, and believe it or not I am starting to tell others to see themselves differently. No reminding yourself that you are worthy, loved, and accepted day in and day out is not easy, but feeling like a piece of garbage is not fun either.
Here are few tips for you if you want to know what you can do to see yourself God’s way:
1) Read the Bible. If you are not planning to read it then forget about the next steps because your life will not change without God’s Word.
2) Obey the Holy Spirit in where He directs you to go and do.
3) Don’t compare yourself to others.
4) Remind yourself of who you are in Christ as soon as you wake up and through out the day.
5) Don’t act on your feelings of unworthiness—that’s how sin starts!
6) People do not see you like Satan has told you that they do! Remember, he is a liar!
7) People sin and make mistakes--people have called me ugly, short, fat, boring, and even ‘Christian’ as if being a Christian is a bad thing—and there is only one way to fix their mistakes: forgive them.
8) Serve God. The more you serve Him and focus on Him the less time and energy you have to listen to Satan.
9) If someone admires you then don’t dismiss it as a compliment that they didn’t mean, because it is not only insulting to the other person’s intentions, and feelings, but it also hinders the work of God in your life. (Who knows that person could be the one God has meant for you to marry!)
10) Every spiritual battle is won and lost in your mind. The body simply follows where your mind has already been and accepted.
I don’t know if you noticed that “dreamy” look in my photo. You see I am a person who pretty much day dreams most of his days—at least I used to. I inherited this from my mom who as far as I can remember day dreamt through every hour. Now this might seem like a trivial issue, but it is by far not. Can you imagine how hard it is to control your mind not to go into day dreaming when you rarely notice that it is already day dreaming? Thanks to God ever since I became a Christian I replaced a lot of my day dreaming with talking to God. I actually don’t like electronic devices because they interrupt my talking with Him. And if I listen to music then it is either about Him or classical music because it is just music without words to interrupt my thoughts. I am writing about this because of step number 10 above. Believe me so many sins become easy to break free from when you submit your thoughts to Christ. (But that’s the topic of another photography project!)
Of course, other things contribute to our feeling of self-unworthiness such as unbelief, self-pity, abuse, rejection, betrayal, failure etc. But notice none of those were forced on us, we simply accepted them. And that’s not a totally un-understandable thing especially when you accept Satan lies when you were just a child—I mean we didn’t know any better. But now since we are mature in age and spiritual understanding we should not let our lives go by because we won’t be given another chance and we will have to give an account to how we lived it.
Of course I could’ve fixed this photo, you know clean up the dirty spots, and crop it nicely but I simply like it the way it is so I just left it alone. If you ever read to this far I want you to know that God loves you and He desires to change your life but you will have to let Him by obeying Him.
I want to add one more thing. When we read stories in details like this one we think that person is so different than “normal” people are. But if every “normal” person talked honestly about what is going on on the inside then nobody will be considered normal anymore! If you meet me you will probably see that I am not different than anybody else you might meet who is around my age :)
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PS: A Christian gentleman I met on flickr sent me an amazing e-mail message about self-image and how he struggled with it when he was younger, and how God has changed his view about himself and brought him through it. He said something that is so true and deep that I decided to add it here. He said something to this effect:
Low self-image is Satan’s way of keeping our attention off of Him and on ourselves. This way we will always be busy feeling sorry for ourselves and not serve Him by serving others.
WOW! What a powerful message!
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I am going to end this topic with a story taken from the book "Finding Peace" by Dr. Charles Stanley. This story will demonstrate how important it is to deal with our low-self image, low self-esteem, hurts, rejections, bitterness, and unforgiveness, as God shows them to us and leads us to spiritual and emotional healing. It is the story of a man named Brian who lived in Illinois:
As a strapping young man in his early twenties, Brian’s life had dramatically changed when God spoke to him, and he responded in faith and commitment. For several years Brian was a faithful and forceful Christian until a fateful event occurred. He had a confrontation with someone in his local church, and he was offended. He said, “I will never go back to church because of this affront,” and at the same time, he abandoned his walk with God.
For the next forty years he lived with the bitterness and anger of that sad moment until, in his sixties, he was pruning a tree in his yard. He house was only one block from the church he had abandoned years previously.
As he was in the branches, he distinctly heart God’s voice say to him, “Brian, you have ignored My voice to you over these many years. This is the last time I will call on you to forgive those who hurt you and to repent of your bitterness and anger.”
Brian realized that this was his last opportunity to mend fences with his church and with his God. So immediately he went down to the church and publicly repented and asked forgiveness.
For the remaining years of his life, Brian was the pillar of the church—always there, always serving, always caring for others.
He often reminisced on the fact that he had sadly lost forty-odd years of joy because of his foolish mistake.
For the best part of the last year, I have been posting shots of Kent churches on Twitter, to break up the torrent of horrible news relating to COVID, Brexit and our Dear Leader, and in doing so, I have discovered many churches I visited at the start of the project, needed to redone.
Goudhurst, is, apparently, the highest point in Kent, or so Jools tells me. I will just check that with Wikki: Hmm, it seems not. That is Betsom's Hill north of the M25 near to the border with London. Goudhurst is not even in the top ten.
I can confirm we approached the village along a long hill from a river valley, finally climbing up the narrow high street, getting round the parked cars and finding a space nearly big enough for the car near to the church.
On the other side of the road from the church, a series of very Kent houses and buildings, all decorated with pegtiles, in the Kent fashion, and to the south, the imposing structure of The Star and Eagle Hotel.
The church sits in it's large graveyard, pretty as a picture on a sunny summer's afternoon as on my first visit, but on a grey, late autumn afternoon, just as the light fades, it loses some of its charm.
The church itself is resplendent with it's honey-coloured stone, squat tower and spreading aisles on both sides.
There is a welcome notice on the door in the west end of the tower stating that the church is always open and all are indeed, welcome.
Its a fine touch.
Inside, it is light and spacious, so spacious to have to grand leather sofas in the nave, not sure if this is for glamping, or for some other reason, but they're doing no harm.
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Seen from afar Goudhurst is Kent's answer to Rye - a small hilltop village over which broods the lovely church. Its west tower, dating from the seventeenth century, is rather low, but the honey-coloured sandstone is particularly beautiful here. We enter the church through the tower, and are impressed by the way in which the width and height of the nave and its aisles combine to make such a noble structure. There are two remarkably fine wooden effigies dating from the sixteenth century, carved and painted and set into a purpose-built bay window. Nearby, in the south chapel, the walls are crammed with monuments and there are three brasses, one of which is covered by a stone canopy - not particularly grand but unexpected and functional.
www.kentchurches.info/church.asp?p=Goudhurst
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GOUDHURST
LIES the next parish southward from Marden. The northern part of it, as far southward as the stream formerly called Risebridge river, which flows from Bedgebury to Hope mill, and a smaller part likewise on the other side of it, adjoining to the rivulet called the Bewle westward, is in the hundred of Marden, and lower division of the lath of Scray; the rest of the parish southward of the first-mentioned stream, is in the hundred of West, alias Little Barnefield, and lath of Aylesford, comprehending the whole of that hundred. So much of this parish as is within the borough of Faircrouch, is in the hundred of Cranbrook; as much as is in the boroughs of Pattenden, Lilsden, Combwell, and Chingley or Bromley, is in the same hundred of West, alias Little Barnefield; and the residue is in the hundred of Marden. It lies wholly within the district of the Weald, and in the division of West Kent.
The borsholders of the boroughs of Highamden, Pattenden, and Hilsden, in this parish, are chosen at the court-leet holden for the manor of East Farleigh, and the inhabitants owe no service but to that manor; only a constable for the hundred of West Barnefield may be chosen out of such parts of them as lay within it for that hundred. The manor of Maidstone likewise extends into this parish, over lands as far southward as Rise-bridge.
THE PARISH OF GOUDHURST is very pleasantly situated, being interspersed on every side with frequent hill and dale. The trees in it are oak, of a large size, and in great plenty throughout it, as well in the woods, as broad hedge-rows and shaves round the fields. The lands are in general very fertile; the soil, like the adjoining parishes, is mostly a deep stiff clay; being heavy tillage land, but it has the advantage of a great deal of rich marle at different places, and in some few parts sand, with which the roads are in general covered; and in the grounds near Finchcocks, there is a gravel-pit, which is the only one, I believe, in this part of the county. There is much more pasture than arable land in it, the former being mostly fatting lands, bullocks fatted on them weighing in general from 120 to 130 stone. It is well watered with several streams in different parts of it, all which uniting with the Teis, flow in one channel, along the western side of this parish, towards the Medway. The eastern and southern parts of it are much covered with thick coppice wood, mostly of oak. The turnpike road from Maidstone over Cocksheath through Marden, leads through the upper part of this parish southward, dividing into two branches at Winchethill; that to the left goes on to Comborne, and leaving the town of Goudhurst a little to the right, joins the Cranbrooke road a little beyond it. That to the right, having taken into it a branch of the Woodgate road from Tunbridge, near Broadford-bridge, goes on to the town of Goudhurst, and thence eastward to Cranbrooke and Tenterden; and the great high road from Lamberhurst through Stonecrouch to Hawkhurst, and into Sussex, south-east, goes along the southern bounds of this parish.
The parish is about eight miles long and four broad. There are about three hundred houses in it, and somewhat more than five inhabitants to a house. It is very healthy; sixty years of age being esteemed, if not the prime, at least the middle age of life; the inhabitants of these parts being in great measure untainted with the vices and dissipation too frequently practised above the hill.
There are two heaths or commons here; the one called Pyles-health, and the other Killdown, in West Barnefield hundred.
THE TOWN, or village of Goudhurst, stands in the hundred of Marden, about half a mile within the lower or southern bounds of it, on an hill, commanding an extensive view of the country all around it. It is not paved, but is built on the sides of five different roads which unite at a large pond in the middle of it. The houses are mostly large, antient and well-timbered, like the rest of those in this neighbourhood, one of them, called Brickwall, belongs to the Rev. Mr. Thomas Bathurst. Within memory there were many clothiers here, but there are none now. There is some little of the woolstapling business yet carried on.
On the summit of the hill, on which the town stands, is the church, a conspicuous object to the neighbouring country, and near it was the marketplace, which was pulled down about the year 1650, and the present small one built lower down, at the broad place in the town near the pond. The market was held on a Wednesday weekly, for cattle, provisions, &c. till within memory; it is now entirely disused, there is a fair held yearly in the town, upon the day of the assumption of our lady, being August 26, for cattle, hardware, toys, &c. This market and fair were granted in the year of king Richard II. to Joane, widow of Roger de Bedgebury, the possessors of which estate claim at this time the privilege of holding them, by a yearly rent to the manor of Marden.
At the hamlet of Stonecrouch is a post-office of very considerable account, its district extending to Goudhurst, Cranbrooke, Tenterden, Winchelsea, Rye, and Hastings, and all the intermediate and adjoining places, to which letters are directed by this Stonecrouch bag.
ALMOST adjoining to the town eastward, on the road leading to Tenterden, there is A HAMLET, called LITTLE GOUDHURST, in which there is an antient seat, called TAYWELL, which for many generations was possessed by a family of the name of Lake, who bore for their arms, Sable, a bend between six crosscroslets, fitchee, argent. In the north isle of this church, under which is a vault, in which this family lie buried, there is a marble, on which is a descent of them. The last of them, Thomas Lake, esq. barrister-at-law, resided here, but dying without issue male, his daughters and coheirs became possessed of it; one of whom married Maximilian Gott, esq. and the other Thomas Hussey, esq. whose son Edward Hussey, esq. of Scotney, now possesses the entire see of this estate, which is demised for a long term of years to Mr. Olive, who has almost rebuilt it, and resides in it.
AT A SMALL DISTANCE southward from the abovementioned seat, is another, called TRIGGS, which was for several descents the residence of the Stringers, a family of good account in the different parts of this county. John Stringer, esq. son of Edward Stringer, of Biddenden, by Phillis his wife, daughter of George Holland, gent. resided here in king Charles I.'s reign, and married Susanna, daughter of Stephen Streeter, of Goudhurst, by whom he had Stephen, of Goudhurst; John, gent. of Ashford, who left a daughter and heir Mary, married to Anthony Irby, esq. Edward and Thomas, both of Goudhurst; the latter left two sons. Thomas and Edward, and a daughter Catherine, who married William Belcher, M. D. by whom the had Stringer Belcher, and other children. The Stringers bore for their arms, Per chevron, or, and sable, in chief two eagles displayed of the second, in the base a fleur de lis of the first.
Stephen Stringer, the eldest son of John, resided at Triggs in the reign of king Charles II. and was succeeded in it by his second son Stephen Stringer, esq. who kept his shrievalty here in the 6th year of queen Anne. He died without male issue, leaving by Jane his wife, daughter of John Austen, esq. of Broadford, four daughters his coheirs, Jane, married to Thomas Weston, of Cranbrooke; Hannah to William Monk, of Buckingham. in Sussex, whose eldest daughter and coheir married Thomas Knight, esq. of Godmersham; Elizabeth married Edward Bathurst, esq. of Finchcocks, and Anne married John Kirril, esq. of Sevenoke. (fn. 1) This seat was afterwards alienated to Francis Austen, esq. of Sevenoke, whose son Francis Mottley Austen, esq. of Sevenoke, is the present owner of it.
THE MANOR OF MARDEN claims over the greatest part of this parish; part of it, being the dens beforementioned, are within the manor of East Farleigh, and the remaining part, called Wincehurst-den, is within the manor of Gillingham, near Chatham. Although that part of this parish which lies within the hundred of West Barnefield, being the most southern part of it, contains those places which are of, by far, the greatest note in it, yet, for the sake of regularity in my description, I shall begin with those in the hundred of Marden, partly already described, and having finished that, proceed next to the hundred of West Barnefield, and the matters worthy of notice in it.
BOKINFOLD is a manor of large extent, situated in the hundred of Marden, having formerly a large park and demesnes belonging to it, which extended into the parishes of Brenchley, Horsemonden, Yalding, Marden, and Goudhurst, the house of it being situated in that of Yalding, in the description of which parish the reader will find an ample account of the former state and possessors of it. (fn. 2) It will, therefore, be sufficient to mention here, in addition to it, that the whole of this manor coming at length into the possession of Sir Alexander Colepeper. He in the 3d year of queen Elizabeth levied a fine of it, and three years afterwards alienated that part of this manor, and all the demesnes of it which lay in Brenchley, Horsemonden, Yalding, and Marden, to Roger Revell, as has been mentioned under the parish of Yalding, and THE REMAINDER OF IT in this parish, held of the manor of Marden, to Sharpeigh, whose descendant Stephen Sharpeigh passed that part of it away in 1582, to Richard Reynolds, whose son and heir John Reynolds, about the 41st year of queen Elizabeth, conveyed it to Richard Eliot, and he, about the year 1601, alienated it to Thomas Girdler, who the next year sold it to John Reynolds, and he, in the 5th year of king James, transmitted it to John Beale, who, about 1609, passed it away to John Harleston, of Ickham, and he settled it by will on Richard Harleston, who in like manner devised it to his kinsman Richard Bishop, and he, soon after the death of king Charles I. sold it to Mr. Stephen Stringer, of Triggs, in Goudhurst, whose son, of the same name, was sheriff anno 6 queen Anne, and left five daughters his coheirs, of whom Elizabeth, the third, married Edward Bathurst, esq. of Finchcocks, and on the division of their inheritance, he, in her right, became possessed of this manor. He died in 1772, upon which this estate came to his son, the Rev. Thomas Bathurst, rector of Welwyn, in Hertfordshire, the present owner of it. A court baron is regularly held for this manor.
In 1641 the archbishop collated Richard Amhurst, clerk, to the free chapels of Bockinfold and Newsted annexed, in the archdeaconry of Canterbury, then vacant and of his patronage. (fn. 3)
COMBORNE is an estate, situated in the northernmost part of this parish, adjoining to Winchet-hill, in the hundred of Marden likewise; which place of Winchet-hill was antiently the original seat in this county, of the family of Roberts, of Glassenbury.
An ancestor of this family, William Rookherst, a gentleman of Scotland, left his native country, and came into England in the 3d year of king Henry I. and had afterwards the surname of Roberts, having purchased lands at Winchet-hill, on which he built himself a mansion, calling it Rookherst, after himself. This place came afterwards to be called Ladiesden Rokehurst, alias Curtesden, and continued the residence of this family till the reign of king Richard II. when Stephen Roberts, alias Rookherst, marrying Joane, the daughter and heir of William Tilley, of Glassenbury, removed thither, and the remains of their residence here are so totally effaced, as to be known only by the family evidences, and the report of the neighbourhood.
But their estate at Winchet-hill continued several generations afterwards in their descendants, till it was at length alienated to one of the family of Maplesden, of Marden, in whose descendants this estate, together with that of Comborne adjoining, continued down to Edward Maplesden; esq. of the Middle Temple, who died in 1755, s. p. and intestate. Upon which they descended to Alexander Courthope, esq. of Horsemonden, the son of his sister Catherine, and to Charles Booth, esq. the grandson of his sister Anne, as his coheirs in gavelkind, and on a partition of those estates between them, Winchet-hill was allotted to Charles Booth, esq. afterwards Sir Charles Booth, of Harrietsham-place, who died possessed of it, s. p. in 1795, and his devisees, for the purposes of his will, are now in the possession of it; but Comborne was allotted to Alexander Courthope, esq. since deceased, whose nephew John Cole, esq. now possesses it.
FINCHCOCKS is a feat in this parish, situated within the hundred of Marden, in that angle of it which extends south-westward below Hope mill, and is likewise within that manor. It was formerly of note for being the mansion of a family of the same surname, who were possessed of it as early as the 40th year of Henry III. They were succeeded in it by the family of Horden, of Horden, who became proprietors of it by purchase in the beginning of king Henry VI.'s reign, one of whom was Edward Horden, esq. clerk of the green cloth to king Edward VI. queen Mary, and queen Elizabeth, who had, for some considerable service to the crown, the augmentation of a regal diadem, added to his paternal coat by queen Elizabeth. He left two daughters his coheirs, Elizabeth, married to Mr. Paul Bathurst, of Bathurst-street, in Nordiam, and Mary to Mr. Delves, of Fletchings, who had Horden for his share of the inheritance, as the other had this of Finchcocks. He was descended from Laurence Bathurst, of Canterbury, who held lands there and in Cranbrooke, whose son of the same name, left three sons, of whom Edward, the eldest, was of Staplehurst, and was ancestor of the Bathursts, of Franks, in this county, now extinct, (fn. 4) of the earls Bathurst, and those of Clarenden-park, in Wiltshire, and Lydney, in Gloucestershire; Robert Bathurst, the second, was of Horsemonden; and John, the third son, was ancestor of the Bathursts, of Ockham, in Hampshire. Robert Bathurst, of Horsemonden above-mentioned, by his first wife had John, from whom came the Bathursts, of Lechlade, in Gloucestershire, and baronets; and Paul, who was of Nordiam, and afterwards possessor of Finchcocks, from whose great-grandson William, who was a merchant in London, descended the Bathursts, of Edmonton, in Middlesex. By his second wife he had John, who was of Goudhurst, ancestor of the Bathursts, of Richmond, in Yorkshire. In the descendants of Paul Bathurst before-mentioned, this seat continued down to Thomas Bathurst, esq. who by his will devised this seat and estate to his nephew Edward, only son of his younger brother William, of Wilmington, who leaving his residence there on having this seat devised to him, removed hither, and rebuilt this seat, at a great expence, in a most stately manner. He resided here till his death in 1772, having been twice married, and leaving several children by each of his wives. By his first wife Elizabeth, third daughter and coheir of Stephen Stringer, esq. of Triggs, he had three sons, Edward, who left a daughter Dorothy, now unmarried, and John and Thomas, both fellows of All Souls college, in Oxford, the latter of whom is now rector of Welwyn, in Hertfordshire. Before his death he conveyed this seat and estate by sale to his son by his second wife, Mr. Charles Bathurst, who on his decease in 1767, s. p. devised it by will to his brother, the Rev. Mr. Richard Bathurst, now of Rochester, the present possessor of it. This branch of the family of Bathurst. bore for their arms the same coat as those of Franks, in this county, and those of Cirencester, Lydney, and Clarendon, viz. Sable, two bars, ermine, in chief three crosses pattee, or, with a crescent for difference; but with a different crest, viz. Party per fess, and pale, a demi wolf argent, and sable, holding a regal crown, or; which I take to be that borne by Edward Horden, whose heir Paul Bathurst, their ancestor, married, and whose coat of arms they likewise quartered with their own.
¶AT NO GREAT DISTANCE from Finchcocks, in the same hundred, lies a capital messuage, called RISEDEN, alias GATEHOUSE, which formerly belonged to a family named Sabbe, one of whom, Simon Sabbe, sold it, before the middle of the last century, to Mr. Robert Bathurst, from whom it descended down, with an adjoining estate, called TRILLINGHERST, to another Robert Bathurst, who died in 1731, and lies buried in this church, whose daughter Mary sold them both to Sir Horace Mann, bart. the present possessor of them.
The raccoon (/rəˈkuːn/ or US: /ræˈkuːn/ ⓘ, Procyon lotor), also spelled racoon[3] and sometimes called the common raccoon to distinguish it from the other species, is a mammal native to North America. It is the largest of the procyonid family, having a body length of 40 to 70 cm (16 to 28 in), and a body weight of 5 to 26 kg (11 to 57 lb). Its grayish coat mostly consists of dense underfur, which insulates it against cold weather. Three of the raccoon's most distinctive features are its extremely dexterous front paws, its facial mask, and its ringed tail, which are themes in the mythologies of the indigenous peoples of the Americas relating to the animal. The raccoon is noted for its intelligence, as studies show that it is able to remember the solution to tasks for at least three years. It is usually nocturnal and omnivorous, eating about 40% invertebrates, 33% plants, and 27% vertebrates.
The original habitats of the raccoon are deciduous and mixed forests, but due to their adaptability, they have extended their range to mountainous areas, coastal marshes, and urban areas, where some homeowners consider them to be pests. As a result of escapes and deliberate introductions in the mid-20th century, raccoons are now also distributed across central Europe, the Caucasus, and Japan.
In Europe, the raccoon is included since 2016 in the list of Invasive Alien Species of Union concern (the Union list).[4] This implies that this species cannot be imported, bred, transported, commercialized, or intentionally released into the environment in the whole of the European Union.[5]
Though previously thought to be generally solitary, there is now evidence that raccoons engage in sex-specific social behavior. Related females often share a common area, while unrelated males live together in groups of up to four raccoons in order to maintain their positions against foreign males during the mating season and against other potential invaders. Home range sizes vary anywhere from 3 ha (7.4 acres) for females in cities, to 5,000 ha (12,000 acres) for males in prairies. After a gestation period of about 65 days, two to five young known as "kits" are born in spring. The kits are subsequently raised by their mother until dispersal in late fall. Although captive raccoons have been known to live over 20 years, their life expectancy in the wild is only 1.8 to 3.1 years. In many areas, hunting and vehicular injury are the two most common causes of death.
Etymology
The mask of a raccoon is often interrupted by a brown-black streak that extends from forehead to nose.[6]
Names for the species include the common raccoon,[7] North American raccoon,[8] and northern raccoon.[9] In various North American native languages, the reference to the animal's manual dexterity, or use of its hands is the source for the names.[10] The word raccoon was adopted into English from the native Powhatan term meaning 'animal that scratches with its hands', as used in the Colony of Virginia. It was recorded on John Smith's list of Powhatan words as aroughcun, and on that of William Strachey as arathkone.[11] It has also been identified as a reflex of a Proto-Algonquian root *ahrah-koon-em, meaning '[the] one who rubs, scrubs and scratches with its hands'.[12] The word is sometimes spelled as racoon.[13]
In Spanish, the raccoon is called mapache, derived from the Nahuatl mapachtli of the Aztecs, meaning '[the] one who takes everything in its hands'.[14]
Its Latin name literally means 'before-dog washer'.[15] The genus Procyon was named by Gottlieb Conrad Christian Storr.[10] The animal's observed habit of "washing" or "dowsing" (see below) is the source of its name in other languages.[16][17] For example, the French "raton laveur" means "washing rat".
The colloquial abbreviation coon is used in words like coonskin for fur clothing and in phrases like old coon as a self-designation of trappers.[18][19] In the 1830s, the United States Whig Party used the raccoon as an emblem, causing them to be pejoratively known as "coons" by their political opponents, who saw them as too sympathetic to African-Americans. Soon after that the term became an ethnic slur,[20] especially in use between 1880 and 1920 (see coon song), and the term is still considered offensive.[21] Dogs bred to hunt raccoons are called coonhound and coon dog.[22]
Taxonomy
Skins of P. lotor and P. cancrivorus
Skulls of P. lotor and P. cancrivorus
In the first decades after its discovery by the members of the expedition of Christopher Columbus, who were the first Europeans to leave a written record about the species, taxonomists thought the raccoon was related to many different species, including dogs, cats, badgers and particularly bears.[23] Carl Linnaeus, the father of modern taxonomy, placed the raccoon in the genus Ursus, first as Ursus cauda elongata ('long-tailed bear') in the second edition of his Systema Naturae (1740), then as Ursus Lotor ('washer bear') in the tenth edition (1758–59).[24][25] In 1780, Gottlieb Conrad Christian Storr placed the raccoon in its own genus Procyon, which can be translated as either 'before the dog' or 'doglike'.[26][27] It is also possible that Storr had its nocturnal lifestyle in mind and chose the star Procyon as eponym for the species.[28][29]
Evolution
Based on fossil evidence from Russia and Bulgaria, the first known members of the family Procyonidae lived in Europe in the late Oligocene about 25 million years ago.[30] Similar tooth and skull structures suggest procyonids and weasels share a common ancestor, but molecular analysis indicates a closer relationship between raccoons and bears.[31] After the then-existing species crossed the Bering Strait at least six million years later in the early Miocene, the center of its distribution was probably in Central America.[32] Coatis (Nasua and Nasuella) and raccoons (Procyon) have been considered to share common descent from a species in the genus Paranasua present between 5.2 and 6.0 million years ago.[33] This assumption, based on morphological comparisons of fossils, conflicts with a 2006 genetic analysis which indicates raccoons are more closely related to ringtails.[34] Unlike other procyonids, such as the crab-eating raccoon (Procyon cancrivorus), the ancestors of the common raccoon left tropical and subtropical areas and migrated farther north about 2.5 million years ago, in a migration that has been confirmed by the discovery of fossils in the Great Plains dating back to the middle of the Pliocene.[35][33] Its most recent ancestor was likely Procyon rexroadensis, a large Blancan raccoon from the Rexroad Formation characterized by its narrow back teeth and large lower jaw.[36]
Subspecies
A Torch Key raccoon (P. l. incautus) in Cudjoe Key, Florida. Subspecies inhabiting the Florida Keys are characterized by their small size and very pale fur.
Female raccoon of the Vancouver Island subspecies at Sidney, British Columbia, with characteristic dark fur
As of 2005, Mammal Species of the World recognizes 22 subspecies of raccoons.[37] Four of these subspecies living only on small Central American and Caribbean islands were often regarded as distinct species after their discovery. These are the Bahamian raccoon and Guadeloupe raccoon, which are very similar to each other; the Tres Marias raccoon, which is larger than average and has an angular skull; and the extinct Barbados raccoon. Studies of their morphological and genetic traits in 1999, 2003 and 2005 led all these island raccoons to be listed as subspecies of the common raccoon in Mammal Species of the World's third edition. A fifth island raccoon population, the Cozumel raccoon, which weighs only 3 to 4 kg (6.6 to 8.8 lb) and has notably small teeth, is still regarded as a separate species.[38][39][40][41]
The four smallest raccoon subspecies, with a typical weight of 1.8 to 2.7 kg (4.0 to 6.0 lb), live along the southern coast of Florida and on the adjacent islands; an example is the Ten Thousand Islands raccoon (Procyon lotor marinus).[42] Most of the other 15 subspecies differ only slightly from each other in coat color, size and other physical characteristics.[43][44] The two most widespread subspecies are the eastern raccoon (Procyon lotor lotor) and the Upper Mississippi Valley raccoon (Procyon lotor hirtus). Both share a comparatively dark coat with long hairs, but the Upper Mississippi Valley raccoon is larger than the eastern raccoon. The eastern raccoon occurs in all U.S. states and Canadian provinces to the north of South Carolina and Tennessee. The adjacent range of the Upper Mississippi Valley raccoon covers all U.S. states and Canadian provinces to the north of Louisiana, Texas and New Mexico.[45]
The taxonomic identity of feral raccoons inhabiting Central Europe, Causasia and Japan is unknown, as the founding populations consisted of uncategorized specimens from zoos and fur farms.
Description
Physical characteristics
Lower side of front paw with visible vibrissae on the tips of the digits
Skeleton
Skull with dentition: 2/2 molars, 4/4 premolars, 1/1 canines, 3/3 incisors
Baculum or penis bone
Female genitourinary system
Male genitourinary system
Head to hindquarters, raccoons measure between 40 and 70 cm (16 and 28 in), not including the bushy tail which can measure between 20 and 40 cm (7.9 and 15.7 in), but is usually not much longer than 25 cm (9.8 in).[71][72][73] The shoulder height is between 23 and 30 cm (9.1 and 11.8 in).[74] The body weight of an adult raccoon varies considerably with habitat, making the raccoon one of the most variably sized mammals. It can range from 2 to 26 kg (4.4 to 57.3 lb), but is usually between 5 and 12 kg (11 and 26 lb). The smallest specimens live in southern Florida, while those near the northern limits of the raccoon's range tend to be the largest (see Bergmann's rule).[75] Males are usually 15 to 20% heavier than females.[76] At the beginning of winter, a raccoon can weigh twice as much as in spring because of fat storage.[77][78][79] The largest recorded wild raccoon weighed 28.4 kg (63 lb) and measured 140 cm (55 in) in total length, by far the largest size recorded for a procyonid.[80][81]
The most characteristic physical feature of the raccoon is the area of black fur around the eyes, which contrasts sharply with the surrounding white face coloring. This is reminiscent of a "bandit's mask" and has thus enhanced the animal's reputation for mischief.[82][83] The slightly rounded ears are also bordered by white fur. Raccoons are assumed to recognize the facial expression and posture of other members of their species more quickly because of the conspicuous facial coloration and the alternating light and dark rings on the tail.[84][85][86] The dark mask may also reduce glare and thus enhance night vision.[85][86] On other parts of the body, the long and stiff guard hairs, which shed moisture, are usually colored in shades of gray and, to a lesser extent, brown.[87] Raccoons with a very dark coat are more common in the German population because individuals with such coloring were among those initially released to the wild.[88] The dense underfur, which accounts for almost 90% of the coat, insulates against cold weather and is composed of 2 to 3 cm (0.79 to 1.18 in) long hairs.[87]
The raccoon, whose method of locomotion is usually considered to be plantigrade, can stand on its hind legs to examine objects with its front paws.[89][90] As raccoons have short legs compared to their compact torso, they are usually not able either to run quickly or jump great distances.[91][92] Their top speed over short distances is 16 to 24 km/h (9.9 to 14.9 mph).[93][94] Raccoons can swim with an average speed of about 5 km/h (3.1 mph) and can stay in the water for several hours.[95][92] For climbing down a tree headfirst—an unusual ability for a mammal of its size—a raccoon rotates its hind feet so they are pointing backwards.[96][92] Raccoons have a dual cooling system to regulate their temperature; that is, they are able to both sweat and pant for heat dissipation.[97][98]
Raccoon skulls have a short and wide facial region and a voluminous braincase. The facial length of the skull is less than the cranial, and their nasal bones are short and quite broad. The auditory bullae are inflated in form, and the sagittal crest is weakly developed.[99] The dentition—40 teeth with the dental formula:
3.1.4.2
3.1.4.2
—is adapted to their omnivorous diet: the carnassials are not as sharp and pointed as those of a full-time carnivore, but the molars are not as wide as those of a herbivore.[100] The penis bone of males is about 10 cm (3.9 in) long and strongly bent at the front end,[101][102] and its shape can be used to distinguish juvenile males from mature males.[103][104][105] Seven of the thirteen identified vocal calls are used in communication between the mother and her kits, one of these being the birdlike twittering of newborns.[106][107][98]
Senses
The most important sense for the raccoon is its sense of touch.[108][109][110] The "hyper sensitive"[109] front paws are protected by a thin horny layer that becomes pliable when wet.[111][112] The five digits of the paws have no webbing between them, which is unusual for a carnivoran.[113] Almost two-thirds of the area responsible for sensory perception in the raccoon's cerebral cortex is specialized for the interpretation of tactile impulses, more than in any other studied animal.[114] They are able to identify objects before touching them with vibrissae located above their sharp, nonretractable claws.[89][110] The raccoon's paws lack an opposable thumb; thus, it does not have the agility of the hands of primates.[110][112] There is no observed negative effect on tactile perception when a raccoon stands in water below 10 °C (50 °F) for hours.[115]
Raccoons are thought to be color blind or at least poorly able to distinguish color, though their eyes are well-adapted for sensing green light.[116][117][118] Although their accommodation of 11 dioptre is comparable to that of humans and they see well in twilight because of the tapetum lucidum behind the retina, visual perception is of subordinate importance to raccoons because of their poor long-distance vision.[119][120][121] In addition to being useful for orientation in the dark, their sense of smell is important for intraspecific communication. Glandular secretions (usually from their anal glands), urine and feces are used for marking.[122][123][124] With their broad auditory range, they can perceive tones up to 50–85 kHz as well as quiet noises, like those produced by earthworms underground.[125][126]
Intelligence
Zoologist Clinton Hart Merriam described raccoons as "clever beasts", and that "in certain directions their cunning surpasses that of the fox". The animal's intelligence gave rise to the epithet "sly coon".[127] Only a few studies have been undertaken to determine the mental abilities of raccoons, most of them based on the animal's sense of touch. In a study by the ethologist H. B. Davis in 1908, raccoons were able to open 11 of 13 complex locks in fewer than 10 tries and had no problems repeating the action when the locks were rearranged or turned upside down. Davis concluded that they understood the abstract principles of the locking mechanisms and their learning speed was equivalent to that of rhesus macaques.[128]
Studies in 1963, 1973, 1975 and 1992 concentrated on raccoon memory showed that they can remember the solutions to tasks for at least three years.[129] In a study by B. Pohl in 1992, raccoons were able to instantly differentiate between identical and different symbols three years after the short initial learning phase.[129] Stanislas Dehaene reports in his book The Number Sense that raccoons can distinguish boxes containing two or four grapes from those containing three.[130] In research by Suzana Herculano-Houzel and other neuroscientists, raccoons have been found to be comparable to primates in density of neurons in the cerebral cortex, which they have proposed to be a neuroanatomical indicator of intelligence.[131][132]
Behavior
Social behavior
Eastern raccoons (P. l. lotor) in a tree: The raccoon's social structure is grouped into what Ulf Hohmann calls a "three-class society".
California raccoon (P. l. psora) climbing a tree in Lower Klamath National Wildlife Refuge
Baby raccoon chatter
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Studies in the 1990s by the ethologists Stanley D. Gehrt and Ulf Hohmann suggest that raccoons engage in sex-specific social behaviors and are not typically solitary, as was previously thought.[133][134] Related females often live in a so-called "fission-fusion society"; that is, they share a common area and occasionally meet at feeding or resting grounds.[135][136] Unrelated males often form loose male social groups to maintain their position against foreign males during the mating season—or against other potential invaders.[137] Such a group does not usually consist of more than four individuals.[138][139] Since some males show aggressive behavior towards unrelated kits, mothers will isolate themselves from other raccoons until their kits are big enough to defend themselves.[140]
With respect to these three different modes of life prevalent among raccoons, Hohmann called their social structure a "three-class society".[141] Samuel I. Zeveloff, professor of zoology at Weber State University and author of the book Raccoons: A Natural History, is more cautious in his interpretation and concludes at least the females are solitary most of the time and, according to Erik K. Fritzell's study in North Dakota in 1978, males in areas with low population densities are solitary as well.[142]
The shape and size of a raccoon's home range varies depending on age, sex, and habitat, with adults claiming areas more than twice as large as juveniles.[143] While the size of home ranges in the habitat of North Dakota's prairies lie between 7 and 50 km2 (3 and 20 sq mi) for males and between 2 and 16 km2 (1 and 6 sq mi) for females, the average size in a marsh at Lake Erie was 0.5 km2 (0.19 sq mi).[144] Irrespective of whether the home ranges of adjacent groups overlap, they are most likely not actively defended outside the mating season if food supplies are sufficient.[145] Odor marks on prominent spots are assumed to establish home ranges and identify individuals.[124] Urine and feces left at shared raccoon latrines may provide additional information about feeding grounds, since raccoons were observed to meet there later for collective eating, sleeping and playing.[146]
Concerning the general behavior patterns of raccoons, Gehrt points out that "typically you'll find 10 to 15 percent that will do the opposite" of what is expected.[147]
Diet
Though usually nocturnal, the raccoon is sometimes active in daylight to take advantage of available food sources.[148][149] Its diet consists of about 40% invertebrates, 33% plant material and 27% vertebrates.[150] Since its diet consists of such a variety of different foods, Zeveloff argues the raccoon "may well be one of the world's most omnivorous animals".[151] While its diet in spring and early summer consists mostly of insects, worms, and other animals already available early in the year, it prefers fruits and nuts, such as acorns and walnuts, which emerge in late summer and autumn, and represent a rich calorie source for building up fat needed for winter.[152][153]
Contrary to popular belief, raccoons only occasionally eat active or large prey, such as birds and mammals. They prefer prey that is easier to catch, specifically crayfish, insects,[154] fish, amphibians and bird eggs.[155] Raccoons are virulent predators of eggs and hatchlings in both birds and reptile nests, to such a degree that, for threatened prey species, raccoons may need to be removed from the area or nests may need to be relocated to mitigate the effect of their predations (i.e. in the case of some globally threatened turtles).[156][157][158][159][160] When food is plentiful, raccoons can develop strong individual preferences for specific foods.[78] In the northern parts of their range, raccoons go into a winter rest, reducing their activity drastically as long as a permanent snow cover makes searching for food difficult.[161]
Dousing
Captive raccoons often douse their food before eating.
One aspect of raccoon behavior is so well known that it gives the animal part of its scientific name, Procyon lotor; lotor is Latin for 'washer'. In the wild, raccoons often dabble for underwater food near the shore-line. They then often pick up the food item with their front paws to examine it and rub the item, sometimes to remove unwanted parts. This gives the appearance of the raccoon "washing" the food. The tactile sensitivity of raccoons' paws is increased if this rubbing action is performed underwater, since the water softens the hard layer covering the paws.[109][162] However, the behavior observed in captive raccoons in which they carry their food to water to "wash" or douse it before eating has not been observed in the wild.[163][164] Naturalist Georges-Louis Leclerc, Comte de Buffon, believed that raccoons do not have adequate saliva production to moisten food thereby necessitating dousing, but this hypothesis is now considered to be incorrect.[162][163][165][166] Captive raccoons douse their food more frequently when a watering hole with a layout similar to a stream is not farther away than 3 m (10 ft).[166] The widely accepted theory is that dousing in captive raccoons is a fixed action pattern from the dabbling behavior performed when foraging at shores for aquatic foods.[162][166][167][168] This is supported by the observation that aquatic foods are doused more frequently. Cleaning dirty food does not seem to be a reason for "washing".[166]
Reproduction
Raccoons usually mate in a period triggered by increasing daylight between late January and mid-March.[169][170][171] However, there are large regional differences which are not completely explicable by solar conditions. For example, while raccoons in southern states typically mate later than average, the mating season in Manitoba also peaks later than usual in March and extends until June.[171] During the mating season, males restlessly roam their home ranges in search of females in an attempt to court them during the three- to four-day period when conception is possible. These encounters will often occur at central meeting places.[172][173][174] Copulation, including foreplay, can last over an hour and is repeated over several nights.[175] The weaker members of a male social group also are assumed to get the opportunity to mate, since the stronger ones cannot mate with all available females.[176] In a study in southern Texas during the mating seasons from 1990 to 1992, about one third of all females mated with more than one male.[177] If a female does not become pregnant or if she loses her kits early, she will sometimes become fertile again 80 to 140 days later.[178][179][180]
An eastern raccoon (P. l. lotor) kit
After usually 63 to 65 days of gestation (although anywhere from 54 to 70 days is possible), a litter of typically two to five young is born.[181][182] The average litter size varies widely with habitat, ranging from 2.5 in Alabama to 4.8 in North Dakota.[183][184] Larger litters are more common in areas with a high mortality rate, due, for example, to hunting or severe winters.[185][184] While male yearlings usually reach their sexual maturity only after the main mating season, female yearlings can compensate for high mortality rates and may be responsible for about 50% of all young born in a year.[186][187][188] Males have no part in raising young.[138][189][190] The kits (also called "cubs") are blind and deaf at birth, but their mask is already visible against their light fur.[191][192] The birth weight of the about 10 cm (4 in)-long kits is between 60 and 75 g (2.1 and 2.6 oz).[192] Their ear canals open after around 18 to 23 days, a few days before their eyes open for the first time.[193] Once the kits weigh about 1 kg (2 lb), they begin to explore outside the den, consuming solid food for the first time after six to nine weeks.[194][195] After this point, their mother suckles them with decreasing frequency; they are usually weaned by 16 weeks.[196] In the fall, after their mother has shown them dens and feeding grounds, the juvenile group splits up.[197] [198] While many females will stay close to the home range of their mother, males can sometimes move more than 20 km (12 mi) away. This is considered an instinctive behavior, preventing inbreeding. However, mother and offspring may share a den during the first winter in cold areas.
Life expectancy
Captive raccoons have been known to live for more than 20 years. However, the species' life expectancy in the wild is only 1.8 to 3.1 years, depending on the local conditions such as traffic volume, hunting, and weather severity. It is not unusual for only half of the young born in one year to survive a full year. After this point, the annual mortality rate drops to between 10% and 30%. Young raccoons are vulnerable to losing their mother and to starvation, particularly in long and cold winters. The most frequent natural cause of death in the North American raccoon population is distemper, which can reach epidemic proportions and kill most of a local raccoon population. In areas with heavy vehicular traffic and extensive hunting, these factors can account for up to 90% of all deaths of adult raccoons. The most important natural predators of the raccoon are bobcats, coyotes, and great horned owls, the latter mainly preying on young raccoons but capable of killing adults in some cases. In Florida, they have been reported to fall victim to larger carnivores like American black bear and cougars and these species may also be a threat on occasion in other areas. Where still present, gray wolves may still occasionally take raccoons as a supplemental prey item. Also in the southeast, they are among the favored prey for adult American alligators. On occasion, both bald and golden eagles will prey on raccoons. In the tropics, raccoons are known to fall prey to smaller eagles such as ornate hawk-eagles and black hawk-eagles, although it is not clear whether adults or merely juvenile raccoons are taken by these. In rare cases of overlap, they may fall victim from carnivores ranging from species averaging smaller than themselves such as fishers to those as large and formidable as jaguars in Mexico. In their introduced range in the former Soviet Union, their main predators are wolves, lynxes and Eurasian eagle-owls. However, predation is not a significant cause of death, especially because larger predators have been exterminated in many areas inhabited by raccoons.
Range
Although they have thrived in sparsely wooded areas in the last decades, raccoons depend on vertical structures to climb when they feel threatened. Therefore, they avoid open terrain and areas with high concentrations of beech trees, as beech bark is too smooth to climb. Tree hollows in old oaks or other trees and rock crevices are preferred by raccoons as sleeping, winter and litter dens. If such dens are unavailable or accessing them is inconvenient, raccoons use burrows dug by other mammals, dense undergrowth or tree crotches. In a study in the Solling range of hills in Germany, more than 60% of all sleeping places were used only once, but those used at least ten times accounted for about 70% of all uses. Since amphibians, crustaceans, and other animals around the shore of lakes and rivers are an important part of the raccoon's diet, lowland deciduous or mixed forests abundant with water and marshes sustain the highest population densities. While population densities range from 0.5 to 3.2 animals per square kilometer (1.3 to 8.3 animals per square mile) in prairies and do not usually exceed 6 animals per square kilometer (15.5 animals per square mile) in upland hardwood forests, more than 20 raccoons per square kilometer (51.8 animals per square mile) can live in lowland forests and marshes.
Distribution in North America
Raccoons are common throughout North America from Canada to Panama, where the subspecies Procyon lotor pumilus coexists with the crab-eating raccoon (Procyon cancrivorus). The population on Hispaniola was exterminated as early as 1513 by Spanish colonists who hunted them for their meat. Raccoons were also exterminated in Cuba and Jamaica, where the last sightings were reported in 1687. The Barbados raccoon became extinct relatively recently, in 1964. When they were still considered separate species, the Bahamas raccoon, Guadeloupe raccoon and Tres Marias raccoon were classified as endangered by the IUCN in 1996.
A Raccoon sleeping on a tree in High Park, Toronto
There is archeological evidence that in pre-Columbian times raccoons were numerous only along rivers and in the woodlands of the Southeastern United States. As raccoons were not mentioned in earlier reports of pioneers exploring the central and north-central parts of the United States, their initial spread may have begun a few decades before the 20th century. Since the 1950s, raccoons have expanded their range from Vancouver Island—formerly the northernmost limit of their range—far into the northern portions of the four south-central Canadian provinces. New habitats which have recently been occupied by raccoons (aside from urban areas) include mountain ranges, such as the Western Rocky Mountains, prairies and coastal marshes. After a population explosion starting in the 1940s, the estimated number of raccoons in North America in the late 1980s was 15 to 20 times higher than in the 1930s, when raccoons were comparatively rare. Urbanization, the expansion of agriculture, deliberate introductions, and the extermination of natural predators of the raccoon have probably caused this increase in abundance and distribution.
Distribution outside North America
s a result of escapes and deliberate introductions in the mid-20th century, the raccoon is now distributed in several European and Asian countries. Sightings have occurred in all the countries bordering Germany, which hosts the largest population outside of North America. Another stable population exists in northern France, where several pet raccoons were released by members of the U.S. Air Force near the Laon-Couvron Air Base in 1966. Furthermore, raccoons have been known to be in the area around Madrid since the early 1970s. In 2013, the city authorized "the capture and death of any specimen". It is also present in Italy, with one self-sustaining population in Lombardy.
About 1,240 animals were released in nine regions of the former Soviet Union between 1936 and 1958 for the purpose of establishing a population to be hunted for their fur. Two of these introductions were successful – one in the south of Belarus between 1954 and 1958, and another in Azerbaijan between 1941 and 1957. With a seasonal harvest of between 1,000~1,500 animals, in 1974 the estimated size of the population distributed in the Caucasus region was around 20,000 animals and the density was four animals per square kilometer (10 animals per square mile).
Distribution in Japan
In Japan, up to 1,500 raccoons were imported as pets each year after the success of the anime series Rascal the Raccoon (1977). In 2004, the descendants of discarded or escaped animals lived in 42 of 47 prefectures. The range of raccoons in the wild in Japan grew from 17 prefectures in 2000 to all 47 prefectures in 2008. It is estimated that raccoons cause thirty million yen (~$275,000) of agricultural damage on Hokkaido alone.
Distribution in Germany
In Germany – where the raccoon is called the Waschbär (literally, 'wash-bear' or 'washing bear') due to its habit of "dousing" food in water – two pairs of pet raccoons were released into the German countryside at the Edersee reservoir in the north of Hesse in April 1934 by a forester upon request of their owner, a poultry farmer. He released them two weeks before receiving permission from the Prussian hunting office to "enrich the fauna". Several prior attempts to introduce raccoons in Germany had been unsuccessful. A second population was established in eastern Germany in 1945 when 25 raccoons escaped from a fur farm at Wolfshagen (today district of Altlandsberg), east of Berlin, after an air strike. The two populations are parasitologically distinguishable: 70% of the raccoons of the Hessian population are infected with the roundworm Baylisascaris procyonis, but none of the Brandenburgian population is known to have the parasite. In the Hessian region, there were an estimated 285 raccoons in 1956, which increased to over 20,000 in 1970; in 2008 there were between 200,000 and 400,000 raccoons in the whole of Germany. By 2012 it was estimated that Germany now had more than a million raccoons.
The raccoon was once a protected species in Germany, but has been declared a game animal in 14 of the 16 German states since 1954. Hunters and environmentalists argue the raccoon spreads uncontrollably, threatens protected bird species, and supersedes indigenous competitors. This view is opposed by the zoologist Frank-Uwe Michler, who finds no evidence that a high population density of raccoons leads to negative effects on the biodiversity of an area. Hohmann holds that extensive hunting cannot be justified by the absence of natural predators, because predation is not a significant cause of death in the North American raccoon population.
Graphs are unavailable due to technical issues. There is more info on Phabricator and on MediaWiki.org.
The raccoon is extensively hunted in Germany as it is seen as an invasive species and pest. In the 1990s, only about 400 raccoons were hunted yearly. This increased dramatically over the next quarter-century: during the 2015–2016 hunting season, 128,100 raccoons were hunted, 60 percent of them in the state of Hesse.
Distribution in the former Soviet Union
Experiments in acclimatising raccoons into the Soviet Union began in 1936, and were repeated a further 25 times until 1962. Overall, 1,222 individuals were released, 64 of which came from zoos and fur farms (38 of them having been imports from western Europe). The remainder originated from a population previously established in Transcaucasia. The range of Soviet raccoons was never single or continuous, as they were often introduced to different locations far from each other. All introductions into the Russian Far East failed; melanistic raccoons were released on Petrov Island near Vladivostok and some areas of southern Primorsky Krai, but died. In Middle Asia, raccoons were released in Kyrgyzstan's Jalal-Abad Province, though they were later recorded as "practically absent" there in January 1963. A large and stable raccoon population (yielding 1,000~1,500 catches a year) was established in Azerbaijan after an introduction to the area in 1937. Raccoons apparently survived an introduction near Terek, along the Sulak River into the Dagestani lowlands. Attempts to settle raccoons on the Kuban River's left tributary and Kabardino-Balkaria were unsuccessful. A successful acclimatization occurred in Belarus, where three introductions (consisting of 52, 37, and 38 individuals in 1954 and 1958) took place. By January 1963, 700 individuals were recorded in the country.
Urban raccoons
Due to its adaptability, the raccoon has been able to use urban areas as a habitat. The first sightings were recorded in a suburb of Cincinnati in the 1920s. Since the 1950s, raccoons have been present in metropolitan areas like Washington, DC, Chicago, Toronto, and New York City. Since the 1960s, Kassel has hosted Europe's first and densest population in a large urban area, with about 50 to 150 animals per square kilometer (130 to 390 animals per square mile), a figure comparable to those of urban habitats in North America. Home range sizes of urban raccoons are only 3 to 40 hectares (7.5 to 100 acres) for females and 8 to 80 hectares (20 to 200 acres) for males. In small towns and suburbs, many raccoons sleep in a nearby forest after foraging in the settlement area. Fruit and insects in gardens and leftovers in municipal waste are easily available food sources. Furthermore, a large number of additional sleeping areas exist in these areas, such as hollows in old garden trees, cottages, garages, abandoned houses, and attics. The percentage of urban raccoons sleeping in abandoned or occupied houses varies from 15% in Washington, DC (1991) to 43% in Kassel (2003).
Health
Raccoons can carry rabies, a lethal disease caused by the neurotropic rabies virus carried in the saliva and transmitted by bites. Its spread began in Florida and Georgia in the 1950s and was facilitated by the introduction of infected individuals to Virginia and North Dakota in the late 1970s. Of the 6,940 documented rabies cases reported in the United States in 2006, 2,615 (37.7%) were in raccoons. The U.S. Department of Agriculture, as well as local authorities in several U.S. states and Canadian provinces, has developed oral vaccination programs to fight the spread of the disease in endangered populations. Only one human fatality has been reported after transmission of the rabies virus strain commonly known as "raccoon rabies". Among the main symptoms for rabies in raccoons are a generally sickly appearance, impaired mobility, abnormal vocalization, and aggressiveness. There may be no visible signs at all, however, and most individuals do not show the aggressive behavior seen in infected canids; rabid raccoons will often retire to their dens instead. Organizations like the U.S. Forest Service encourage people to stay away from animals with unusual behavior or appearance, and to notify the proper authorities, such as an animal control officer from the local health department. Since healthy animals, especially nursing mothers, will occasionally forage during the day, daylight activity is not a reliable indicator of illness in raccoons.
Unlike rabies and at least a dozen other pathogens carried by raccoons, distemper, an epizootic virus, does not affect humans. This disease is the most frequent natural cause of death in the North American raccoon population and affects individuals of all age groups. For example, 94 of 145 raccoons died during an outbreak in Clifton, Ohio, in 1968. It may occur along with a following inflammation of the brain (encephalitis), causing the animal to display rabies-like symptoms. In Germany, the first eight cases of distemper were reported in 2007.
Some of the most important bacterial diseases which affect raccoons are leptospirosis, listeriosis, tetanus, and tularemia. Although internal parasites weaken their immune systems, well-fed individuals can carry a great many roundworms in their digestive tracts without showing symptoms. The larvae of the roundworm Baylisascaris procyonis, which can be contained in the feces and seldom causes a severe illness in humans, can be ingested when cleaning raccoon latrines without wearing breathing protection.
While not endemic, the worm Trichinella does infect raccoons, and undercooked raccoon meat has caused trichinosis in humans.
Trematode Metorchis conjunctus can also infect raccoons.
Relationship with humans
Raccoons have become notorious in urban areas for consuming food waste. They possess impressive problem-solving abilities and can break into all but the most secure food waste bins, which has earned them the derisive nickname trash panda. The presence of raccoons in close proximity to humans may be undesirable, as raccoon droppings (like most wild animals) contain parasites and other disease vectors. Raccoon roundworm is of particular concern to public health. It can be contracted in humans by accidental ingestion or inhalation of the eggs, which are present in the feces of infected raccoons. While usually harmless to the host, it causes progressive neurological damage in humans, and is eventually fatal if untreated. It is found in about 60% of adult raccoons. The general presence of raccoons in an area is not typically of concern, but nests or droppings found within or near structures should be destroyed. Roundworm eggs are very robust and bleach alone is insufficient; burning or treatment with hot solutions of sodium hydroxide is required. The keeping of raccoons as pets is illegal in some jurisdictions due to these risks.
The increasing number of raccoons in urban areas has resulted in diverse reactions in humans, ranging from outrage at their presence to deliberate feeding. Some wildlife experts and most public authorities caution against feeding wild animals because they might become increasingly obtrusive and dependent on humans as a food source. Other experts challenge such arguments and give advice on feeding raccoons and other wildlife in their books. Raccoons without a fear of humans are a concern to those who attribute this trait to rabies, but scientists point out this behavior is much more likely to be a behavioral adjustment to living in habitats with regular contact to humans for many generations. Raccoons usually do not prey on domestic cats and dogs, but isolated cases of killings have been reported. Attacks on pets may also target their owners.
A Florida raccoon (P. l. elucus) in the Everglades approaches a group of humans, hoping to be fed
While overturned waste containers and raided fruit trees are just a nuisance to homeowners, it can cost several thousand dollars to repair damage caused by the use of attic space as dens. Relocating or killing raccoons without a permit is forbidden in many urban areas on grounds of animal welfare. These methods usually only solve problems with particularly wild or aggressive individuals, since adequate dens are either known to several raccoons or will quickly be rediscovered. Loud noises, flashing lights, and unpleasant odors have proven particularly effective in driving away a mother and her kits before they would normally leave the nesting place (when the kits are about eight weeks old). Typically, though, only precautionary measures to restrict access to food waste and den sites are effective in the long term.
Among all fruits and crops cultivated in agricultural areas, sweet corn in its milk stage is particularly popular among raccoons.[309][310] In a two-year study by Purdue University researchers, published in 2004, raccoons were responsible for 87% of the damage to corn plants. Like other predators, raccoons searching for food can break into poultry houses to feed on chickens, ducks, their eggs, or food.
Mythology, arts, and entertainment
In the mythology of the Indigenous peoples of the Americas, the raccoon is the subject of folk tales. Stories such as "How raccoons catch so many crayfish" from the Tuscarora centered on its skills at foraging. In other tales, the raccoon played the role of the trickster which outsmarts other animals, like coyotes and wolves. Among others, the Dakota believe the raccoon has natural spirit powers, since its mask resembles the facial paintings, two-fingered swashes of black and white, used during rituals to connect to spirit beings. The Aztecs linked supernatural abilities especially to females, whose commitment to their young was associated with the role of wise women in their society.
The raccoon also appears in Native American art across a wide geographic range. Petroglyphs with engraved raccoon tracks were found in Lewis Canyon, Texas; at the Crow Hollow petroglyph site in Grayson County, Kentucky; and in river drainages near Tularosa, the San Francisco River of New Mexico and Arizona. The meaning and significance of the Raccoon Priests Gorget, which features a stylized carving of a raccoon and was found at the Spiro Mounds, Oklahoma, remains unknown.
Hunting and fur trade
The fur of raccoons is used for clothing, especially for coats and coonskin caps. At present, it is the material used for the inaccurately named "sealskin" cap worn by the Royal Fusiliers of Great Britain. Sporrans made of raccoon pelt and hide have sometimes been used as part of traditional Scottish highland men's apparel since the 18th century, especially in North America. Such sporrans may or may not be of the "full-mask" type. Historically, Native American tribes not only used the fur for winter clothing, but also used the tails for ornament. The famous Sioux leader Spotted Tail took his name from a raccoon skin hat with the tail attached he acquired from a fur trader. Since the late 18th century, various types of scent hounds, called coonhounds, which are able to tree animals have been bred in the United States. In the 19th century, when coonskins occasionally even served as means of payment, several thousand raccoons were killed each year in the United States. This number rose quickly when automobile coats became popular after the turn of the 20th century. In the 1920s, wearing a raccoon coat was regarded as status symbol among college students. Attempts to breed raccoons in fur farms in the 1920s and 1930s in North America and Europe turned out not to be profitable, and farming was abandoned after prices for long-haired pelts dropped in the 1940s. Although raccoons had become rare in the 1930s, at least 388,000 were killed during the hunting season of 1934–1935.
After persistent population increases began in the 1940s, the seasonal coon hunting harvest reached about one million animals in 1946–1947 and two million in 1962–1963. The broadcast of three television episodes about the frontiersman Davy Crockett and the film Davy Crockett, King of the Wild Frontier in 1954 and 1955 led to a high demand for coonskin caps in the United States, although it is unlikely either Crockett or the actor who played him, Fess Parker, actually wore a cap made from raccoon fur. The seasonal hunt reached an all-time high with 5.2 million animals in 1976–1977 and ranged between 3.2 and 4.7 million for most of the 1980s. In 1982, the average pelt price was $20. As of 1987, the raccoon was identified as the most important wild furbearer in North America in terms of revenue. In the first half of the 1990s, the seasonal hunt dropped to 0.9 from 1.9 million due to decreasing pelt prices.
Food
While primarily hunted for their fur, raccoons were also a source of food for Native Americans and early American settlers. According to Ernest Thompson Seton, young specimens killed without a fight are palatable, whereas old raccoons caught after a lengthy battle are inedible. Raccoon meat was extensively eaten during the early years of California, where it was sold in the San Francisco market for $1–3 apiece. American slaves occasionally ate raccoon at Christmas, but it was not necessarily a dish of the poor or rural. The first edition of The Joy of Cooking, released in 1931, contained a recipe for preparing raccoon, and US President Calvin Coolidge's pet raccoon Rebecca was originally sent to be served at the White House Thanksgiving Dinner.
Although the idea of eating raccoons may seem repulsive to most mainstream consumers, who see them as endearing, cute, or vermin, several thousand raccoons are still eaten each year in the United States, primarily in the Southern United States. Some people tout the taste of the meat.
Other uses
In addition to the fur and meat, the raccoon baculum (penis bone) have had numerous traditional uses in the Southern United States and beyond. Indigenous people used the bones as a pipe cleaning tool. The bones were used by moonshine distillers to guide the flow of whiskey from the drip tube to the bottle. With their tips filed down, the bones were used as toothpicks under the moniker "coon rods". In hoodoo, the folk magic of the American South, the baculum is sometimes worn as an amulet for love or luck. The bones also have decorative uses (e.g. on the trademark hat of stock car racer Richard Petty or as earrings by actresses Sarah Jessica Parker and Vanessa Williams).
Pet raccoons
Raccoons are sometimes kept as pets, which is discouraged by many experts because the raccoon is not a domesticated species. Raccoons may act unpredictably and aggressively and it is extremely difficult to teach them to obey commands. In places where keeping raccoons as pets is not forbidden, such as in Wisconsin and other U.S. states, an exotic pet permit may be required. One notable pet raccoon was Rebecca, kept by US president Calvin Coolidge.
Their propensity for unruly behavior exceeds that of captive skunks, and they are even less trustworthy when allowed to roam freely. Because of their intelligence and nimble forelimbs, even inexperienced raccoons are easily capable of unscrewing jars, uncorking bottles and opening door latches, with more experienced specimens having been recorded to open door knobs. Sexually mature raccoons often show aggressive natural behaviors such as biting during the mating season. Neutering them at around five or six months of age decreases the chances of aggressive behavior developing. Raccoons can become obese and suffer from other disorders due to poor diet and lack of exercise. When fed with cat food over a long time period, raccoons can develop gout. With respect to the research results regarding their social behavior, it is now required by law in Austria and Germany to keep at least two individuals to prevent loneliness. Raccoons are usually kept in a pen (indoor or outdoor), also a legal requirement in Austria and Germany, rather than in the apartment where their natural curiosity may result in damage to property.
When orphaned, it is possible for kits to be rehabilitated and reintroduced to the wild. However, it is uncertain whether they readapt well to life in the wild. Feeding unweaned kits with cow's milk rather than a kitten replacement milk or a similar product can be dangerous to their health.
Do you know the riddle?
There are several stories relating to Oedipus and the Sphinx. If you want to know more just do a Google.
Here is one - From people.hsc.edu/drjclassics/texts/Oedipus/sphinx.shtm
"The sphinx, too, is such a liminal creature. She has the haunches of a lion, the wings of a great bird, and horribly, the face and breast of a woman. She is treacherous and merciless: those who cannot answer her riddle suffer a fate typical in such mythological stories: they are gobbled up whole and raw, eaten by this ravenous monster. What greater threat is there to a humanity desperate to leave its mark upon history than to be completely consumed and obliterated? Odysseus fights his man-eater (several, actually) and Heracles has his Cacus - mythic heroes often defeat anthropophagy to ensure human and cultural survival (this is typical of mythic heroes in general: many Japanese heroic tales depict heroes defeating man-eating monsters, and even the dragon that St. George kills is so threatening because it is a man-eater). IH students will naturally think of Soumaoro here, too, from the West African epic Sundiata.
This is what Oedipus saves the people of Thebes from when he kills the sphinx, certainly a threat in the mythic sense. Oedipus crows about his ability to save Thebes. He proves Protagoras' maxim that "man is the measure of all things." Indeed, "Man" is the answer to the Sphinx's riddle! But not just any man - Oedipus solves the riddle, Oedipus ends the sphinx's reign of terror over the people of Thebes, Oedipus brings a new era of harmony to the city of Thebes by besting this mythic and metaphorical threat to human culture and society.
But ironically (and necessarily), this man who overcomes the great threat to human culture posed by the sphinx is the same man responsible for causing an even more serious pollution and rending of the social fabric: this same man commits the cardinal sins of patricide/regicide and incest - the one is disallowed by ancient and modern law because of its threat to society (see Aeschylus' Oresteia), the other is a mythic taboo first - mythic heroes are supposed to eradicate such threats, not cause them (I am reminded of Claude Levi-Strauss' conclusion that cannibalism and incest are two sides of the same coin, being the most exaggerated forms of sex and eating).
So the fact that in OT Oedipus begins with a rep for killing a man-eater and ends with the discovery that he has committed incest (mythically equivalent crimes) is the key, I think. Both the response and the responder to the riddle of the Sphinx is Man and Man turns out to be both the preserver and the polluter of the society. Perhaps this is Sophocles' message to his fifth century audience after all - that man has the power to both preserve and destroy. In order to make the right decision, he must go about his business with both eyes open."
Ahhhhh. Those Greeks !!!!! To anyone looking for a modern day equivalent I refer you to the TV program "The Bold and the Beautiful".
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Martha Alicia Benavente, from Tucurú, a small municipality in Guatemala trained for six months to become a solar engineer, and she is bursting with energy. She can’t wait to start building solar lamps so that her community can have sustainable energy at last. One solar lamp could sell for up to 200 Quetzals, a lucrative business opportunity for a woman in a traditionally male-dominated field.
In her words:
"There are more than 90 families in this community, none of the homes have access to energy.
Seven months ago, the Mayor of Tucurú selected me to go to the Barefoot College in India to learn solar engineering. I said, give me thirty minutes to think about it, the Mayor said, you have fifteen.
When I got on the airplane and it took off, I screamed! It was my first time, flying over the Pacific Ocean.
I used to be a domestic worker at a professor’s house in Tucurú before joining this programme. My day started at four in the morning. I would wake up early to go to the mill to get the corn for the tortillas for my children. Then I ran to work by 6:30 am. At my employer’s house, I cooked, swept the house, did dishes, showered the children and took them to school… and then ran to pick them up from school in the afternoon. For all this work, I got 500 Quetzals every month. It wasn’t enough to meet all our needs.
The six months I spent in India at the Barefoot College were also not easy. I got sick, and sometimes wondered if it was better to remain a domestic worker. But little by little, I learned everything. I learned how to make solar lamps.
Look at this solar lamp that I made at Barefoot College. Before I had the lamp, I used to spend 5 – 10 Quetzals every day to light candles. Or we would stay in the dark sometimes, because the store wouldn’t give us credit to buy more candles. I had to finish all my chores at home by 7 p.m.
Now, if I have all the materials, I can build a solar lamp in 20 minutes!
Right now, the biggest challenge is how to put into practice what I learned in India and to train more women. There are many mothers here who want to learn and who can benefit…I just need the materials to build lamps.
My dream is that my community benefits from solar energy. I made a very big effort to go to India, not only for me, but for the whole community. People come up to me and say, we are so happy that you’re back. Now we will have light!”
Martha Alicia Benavente, 45 years old, is a mother of four children whom she raised alone after her husband passed away. She has recently graduated as a solar engineer from the Barefoot College in India, through the UN Joint Programme on Accelerating Progress towards the Economic Empowerment of Rural Women implemented by FAO, WFP, IFAD and UN Women in Guatemala, and funded by the Governments of Norway and Sweden. Her story relates to the Sustainable Development Goal (SDG) 7, on access to affordable, reliable, sustainable and modern energy for all; as well as SDG 5 on gender equality and women’s empowerment and SDG 8, which promotes decent work and sustainable economic empowerment for all.
Photo: UN Women/Ryan Brown
Read more first-person stories of sustainable development challenges and change: www.unwomen.org/en/news/editorial-series/from-where-i-stand
Moorook Hall is dated 1897 – 1933.
The date of 1897 relates to the one-roomed stone school building, complete with chimney as did many schools of that era. The school also served as a public hall and was used for many meetings, church services and social events. In 1901 the Moorook Hall was used for an inquest after a young man was found dead near the Moorook billabong.
After the Moorook Hall of 1933 was built the old hall was referred to as the ‘supper room’.
The following Village Settlements, all on the River Murray, were proclaimed under the Act of 1893 in Executive Council on Wednesday: Holder, Kingston, Lyrup, Moorook, Murtho, Pyap, Ramco and Waikerie. [Ref: Adelaide Observer 6-6-1896]
From Kingston, reached Moorook in about four miles. Here again very much has been done. For the most part the dwellings are comfortable, and their schoolhouse, which is used for all meeting purposes, would not disgrace any town in the colony: it is well built and well finished.
The pumping-plant here seems well kept and well suited for its work, and it is really surprising the growth everything makes with a judicious water supply. As elsewhere, the settlers seem sanguine that there will soon be an entire change of system, and that if so they can support themselves without further Government assistance, and also in time pay off their liabilities to the State. [Ref: South Australian Register 17-4-1897]
MOOROOK, July 23
The settlement is greatly improving. A new fence has been erected to enclose the settlement from the public road. A large place has been reserved for the schoolchildren.
The work of making channels was started today to carry water from the low lift to the respective blocks inhabited by the settlers.
All the settlers have received the permission of Mr R Fleming, the manager, to select pine trees growing about the place, and use them for the building of temporary houses on the blocks. [Ref Register (Adelaide) 1-8-1901]
Moorook May 6th
A farewell social was given to Sapper Harry Krollig of the engineers on Tuesday evening of last week. Sapper Krollig having obtained his final leave came up to say good bye to his people, who are much respected in this district. The notice was short but a goodly number of folks rolled up to do him honour.
It was a coincidence that Pte H Ledgard was also in the neighbourhood. He had resided here previously and came to say goodbye to his sister Mrs B L Drogemuller, and was also welcomed and farewelled as a fellow guest of Sapper Krollig.
The Captain of the Rifle Club, Mr W Munn, presented Sapper Krollig with a periscope on behalf of the club. Mr A H Roberts also spoke and cheers were given for the soldiers.
Thirty three men have enlisted from Moorook: thirteen of these were members of the Rifle Club.
The ladies provided supper, and dancing concluded a pleasant evening. [Ref: Murray Pioneer and Australian River Record (Renmark) 11-5-1916]
MOOROOK
Before breakfast time on Saturday morning the ‘Industry’ and the ‘Alexandra’ left the Cobdogla woolshed landing, and His Excellence the Governor and the viceregal party continued their journey downstream. It was a perfect spring morning, and the fast steam with the current was one of the most delightful of experiences.
The trip seemed all too short, but there was plenty of interest to be seen on landing, for the next stopping place was at Moorook, originally a village settlement, but abandoned as such in 1905. A number of the old irrigable blocks are being worked by settlers with satisfactory results, and now a considerable addition has been made to the population by the establishment of a number of returned soldiers there.
The new orchards have been in for three years now, and it is anticipated that this year some 200 tons of grapes will be got from them. There are 34 returned soldiers established on the area and about 19 civilian orchardists. At the outset an experiment was tried with dairying, and several of the irrigationists grew lucerne and kept dairy cows. It has been found, however, that this is not a success, the cows have been disposed of, and the lucerne patches are to be planted, with vines, which, of all fruit crops tried along the river, are proving to be the most regular and financially successful. A packing shed and winery are now being established, and prosperity appears to lie ahead of all the settlers.
A function took place in the new hall shortly after the arrival of the visitors, who were given a hearty welcome to the district. This hall is one of the best seen all along the river. It was previously the pay office at Mitcham [military camp] and is just the very thing for the district. [This prefabricated building was subsequently named the McIntosh Hall and was intended for use by the RSL and for church services. It later became the Moorook Cooperative and general store] [Ref: Observer (Adelaide) 23-10-1920]
Moorook May l
A handsome Honour Roll was unveiled in the local hall on Anzac Day in the presence of a large audience. The board was constructed by Pengelly & Co, and the lettering by Mr R H Herriott, who was himself one of the original Anzacs. Mr A H Roberts who presided, asked Mr R Fleming to perform the act of unveiling, which he did, delivering a thoughtful address.
Major M I Herbert, one of the original 10th Battalion, gave a graphic account of the historic landing at Gallipoli, and of the conditions prevailing until and at the evacuation.
The Rev Eric Wyllie conducted the service, when special prayers were said and hymns sung, including, Kipling's Recessional and the National Anthem.
Mr R F Mayfield, chairman of the Loxton District Council, motored from Loxton to attend the ceremony, and delivered a short address. The room was tastefully decorated with flags. Altogether the ceremony was of a most impressive nature. [Ref: Murray Pioneer and Australian River Record (Renmark) 6-5-1921]
In 1923 the government erected a new school, still standing today, resulting in the original school house being available solely for hall use.
The following newspaper report describes the manner in which residents secured the old hall for their use.
The annual meeting of Moorook Progress Association was held in the local hall on the 24th inst. The president, Mr A Carne JP, occupied the chair.
Since the establishment of the new school the old "Moorook Hall" had lost its principal source of revenue. The premises, and some half acre of land, were reserved for educational purposes at the time of the founding of the Village Settlement, and the deeds were handed to the Education Department.
Fearing that the premises might now be lost to the public benefit by some means, the committee had for some time been in communication with the department, with the result that it had been offered a lifelong lease of the building and adjoining reserve, at a nominal rental, providing suitable trustees were appointed. To enable negotiations to be finalized, trustees were appointed at this public meeting, the following gentlemen being elected: Messrs J Aird, A G Carne, C F Drogemuller, C R Krollig, A H Roberts, A. L. Shillabeer and T G A Wachtel.
A motion authorising them to take over a lease of the property, so that it might be conserved for the benefit of the residents was carried unanimously.
Several amendments to the rules of the Progress Association were adopted. [Ref: The Murray Pioneer and Australian River Record (Renmark) of 30 March 1923]
Moorook November 2
A community song hour, which is held on alternate Mondays in the local and McIntosh halls, still holds its own in enthusiasm, especially that in the McIntosh hall, where the attendance is particularly good.
Mr H Gray is conductor, Mrs Herriot pianiste. [Ref: Murray Pioneer and Australian River Record (Renmark) 7-11-1924]
IMPROVING MOOROOK HALL
Moorook August 23
The Moorook Hall has recently been painted and generally repaired, and to the great satisfaction of the ladies, the anteroom has been floored with cement, new benches and cupboards have been installed, and doors added leading from the hall. This has been a long felt want and will be greatly appreciated by everyone having occasion to use the building. [Ref: Murray Pioneer and Australian River Record (Renmark) 27-8-1926]
NEW MOOROOK HALL Foundation Stone
Moorook October 7
Before a large assembly, including visitors from Barmera, Renmark, Loxton and surrounding districts, the official ceremony of laying the foundation stone of the new Moorook Hall was performed by Moorook's oldest settler and one of the River's pioneers, Mr J Aird senr, on Saturday. Appropriate speeches were made by Messrs C R Krollig, chairman of hall trustees, S G A Wachtel and F J Petch, chairman Loxton district council. Mr Aird was presented with a suitably engraved silver trowel.
The sum of £8/12/ was laid on the stone.
Following the ceremony a bazaar, opened by Mr F J Petch, was held in the old hall. The ugly man competition was responsible for raising about £15. Various stalls, and a mock court were operating during the afternoon and evening.
In the evening a dance was held, Messrs Flaherty senr, and N Schenscher supplying the music. As a result of the day's effort the building fund of the new hall will benefit to the extent of about £52.
It is anticipated that the building will be competed and ready for opening towards the end of December of this year. [Ref: Murray Pioneer and Australian River Record (Renmark) 12-10-1933]
MOOROOK January 6
The official ceremony of opening the new hall was performed by Mr T C Stott MP, before a large attendance. After a presentation to Mr Stott, by Mr C R Krollig on behalf of the hall trustees, of a gold key suitably inscribed, a banquet followed, at which, an impressive toast list was given.
A social and dance held in the evening was attended by a large crowd. [Ref: Murray Pioneer and Australian River Record (Renmark) 11-1-1934]
HALL IMPROVEMENT COMMITTEE
The Moorook Hall Improvements Committee held a social and dance on Saturday August 12, in the Moorook Hall.
Almond blossom and greenery on the stage comprised the decorative schemen.
Items interspersed with dancing were given by boys of the Yinkanni school, recitation: Misses S Battams and R Loxton songs: Miss F Saxon and B Krollig humorous sketches.
The Moorook Harmony Boys supplied the music for dancing. Mr C Krollig was MC. Supper was served by the committee.
Following the social and dance it is proposed if satisfactory by the Hall Improvement committee to purchase a 500 candle power petrol light for the main hall. Mr Don Loxton offered to demonstrate this lamp.
A King competition for the forthcoming fete was also discussed.
A pet and doll show with decorated perams and cycles and a miniature arts and crafts exhibition are also being considered.
The first of a series of bridge and table tennis evenings, arranged by the stallholder of the fete to be held in November, was held.
Bridge was played in the supper room, a cosy fire adding to the comfort of the players. Table tennis was fought out in the main hall under the direction of Mr A B C Downs. [Ref: Murray Pioneer and Australian River Record (Renmark) 24-8-1939]
Held on Saturday afternoon, November 25 in the hall with a large attendance, the fete of the Moorook institute was opened by Mr T C Stott MP, who made a hurried trip from Melbourne to fulfil his promise to officiate.
Mr Stott in his customary jocular manner complimented those present on the appearance of the hall and urged strong support for the undertaking. The hall was transformed into a garden, complete with trees, flowers, rockeries and garden seats.
Much credit is due to Mrs S Sanders and her band of willing workers for the beautiful setting, a veritable ocean of flowers.
A dance followed at night in the Institute, with Ern Saxon's orchestra in attendance.
The total proceeds amounted to nearly £73 which has been earmarked for the bank overdraft. [Ref: Murray Pioneer and Australian River Record (Renmark) 14-12-1939]
In aid of the DBNS a carnival night held In the Moorook Hall was a great success. Takings amounted to £18.
The stage was decorated with multicoloured streamers and balloons. Palm leaves and blossoms were in evidence in the background.
The large throng of dancers enjoyed the melodies supplied by the Night Owls Orchestra of Cobdogla. Mr W Wetherall was MC.
Strawberry, ice cream and cool drinks stalls were arranged cabaret style in the supper room.
During the evening opportunity was taken to honour Steward C Loxton, by the Win the War Committee and Moorook residents. Mr J Grey introduced Mr G Scott (president of the Moorook RSL Sub-branch) who made the usual presentation. Steward Loxton responded.
Prior to the carnival Mrs A E Loxton was hostess at a small dinner party at which Colin was the guest of honour. [Ref: Murray Pioneer and Australian River Record (Renmark) 19-12-1940]
Three Soldiers Honoured
Three members of the AIF, Privates M Royal, B Bartsch and R Bartsch were honoured by residents of Moorook and district on August 9.
The Moorook Hall was filled with one of the largest gatherings to a function of this nature. Mr J Gray (chairman of the Win the War Fund) presided and welcomed the residents. Presentations were made by Mr W E Harrington, representing the Moorook RSL Sub-branch.
The Bartsch brothers had lived in the district all their lives, while Pte Royal had come to Moorook as a young man and had become well known. He wished them a safe return.
The three men responded, thanking the residents for the interest taken in their welfare.
Mr. Harrington called for a minute's silence in honour of the late Pte T Chisholm.
Mr C Krollig was MC for a programme of dances. Community songs were sung to music played by Mrs R Herriott. Supper was served by members of the local Red Cross Circle.
Among the gathering were Pte T McCullock (Garrison), Steward C Loxton (RAN), Ptes L Aird, F Seiboth and G Bartsch (Militia). [Ref: Murray Pioneer and Australian River Record (Renmark) 14-8-1941]
New Kitchen for Moorook Hall
Following a donation for £20 from the CWA for the erection of a new kitchen, the Moorook Hall Committee met a CWA subcommittee to draw plans for the kitchen. This is now well in hand, but the treasurer stated he would like a little more money in hand for the project. Anyone wishing to give a donation could send it to Mr O W Kloden, by whom it would be officially acknowledged. [Ref: Murray Pioneer (Renmark) 26-10-1950]
Moorook CWA Help for Hall
Christmas Party Moorook December 18
The Moorook Branch of the CWA, at its last meeting for the year, held in the Moorook Hall on December 13, decided to help the Hall committee on a 50/50 basis, to build a new kitchen and if possible to carry on with the proposed children's playground.
The Loxton District Council, it was stated, had offered its equipment to level the ground when it was in the district.
The first function in aid of the fund would be a cherry fete on December 15.
A huge Christmas tree decorated the stage for a Christmas party which the hostesses arranged to follow the meeting. A good programme comprising community singing, competitions and songs by Mesdames Bullock and M E Loxton was much enjoyed.
During the afternoon "Merry Christmas" arrived with a huge stocking on her back containing small parcel for each person present. The president, treasurer and secretary received a well filled Christmas stocking from the members, and much appreciated the thought.
Afternoon tea was served in the supper room, and a Christmas cake made by Mrs Loxton and decorated by Mrs R Smith was cut by the president. [Ref: Murray Pioneer (Renmark) 21-12-1950]
TAKEN BY ooshi
EDITED BY lulyan0
all right reserved
life is cooler with relaxation =)
welcome back ooshi ,, sara
hnoo nwrty =)
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Dumfries Museum and Camera Obscura, located in Dumfries in Dumfries & Galloway, is the largest museum in the region. The museum has extensive collections relating to local and history from the pre-historic era. The museum also has the world's oldest working Camera Obscura. Admission is free, however a small fee applies for the Camera Obscura.
Collections
The museum's collections cover all material relating to the natural history and human pre-history of the region, from geology to dress, folk material, archaeology and early photographs.
Notable artefacts include:
A cast of the skull of Robert the Bruce as well as femur and foot bones.
A Bronze Age cist burial including the remains of a 35-year-old man from the beaker people.
A large collection of Roman and Celtic stone crosses and funerary monuments.
A replica of the first bicycle, as designed by Kirkpatrick Macmillan.
The photographic archive of Dr Werner Kissling.
Personal items belonging to Thomas Carlyle
Fossil reptile tracks from the local Permian sandstone including Corncockle Quarry.
History
Originally built as a four-storey windmill on Corbelly hill, the highest point in Maxwelltown, in 1798, the site was purchased by Dumfries and Maxwellton Astronomical Society in 1834. Over a two-year period the tower was converted into an Observatory, and with advice from polar explorer Sir John Ross, a telescope was purchased from a Mr Morton of Kilmarnock. With its completion in 1836, unfortunately the observatory missed the arrival of Halley's comet; however, it was used in this role until 1872.
The main hall of the museum was built in 1862, and housed the collections of the newly founded Dumfries and Galloway Natural History & Antiquarian Society. In 1981 a major addition of a new gallery, shop, search room and offices for curatorial staff was added. In 2011 the exterior of the windmill tower was refurbished.
Camera Obscura
The camera obscura is currently the oldest working example in the world, and has been in continuous operation since 1836. The instrument, based in the top level of the windmill tower, offers a complete 360° panorama of the surrounding landscape. The image is projected onto a focusing table below, and operated using a simple rope mechanism. In order to protect the instrument it is only operated during the summer months and on days when weather conditions are clear. The museums photographic expert for thirty years was Werner Kissling who donated his photos to the museum when he died.
Dumfries is a market town and former royal burgh in Dumfries and Galloway, Scotland, near the mouth of the River Nith on the Solway Firth, 25 miles (40 km) from the Anglo-Scottish border. Dumfries is the county town of the historic county of Dumfriesshire.
Before becoming King of Scots, Robert the Bruce killed his rival the Red Comyn at Greyfriars Kirk in the town in 1306. The Young Pretender had his headquarters here towards the end of 1745. In the Second World War, the Norwegian Army in exile in Britain largely consisted of a brigade in Dumfries.
Dumfries is nicknamed Queen of the South. This is also the name of the town's football club. People from Dumfries are known colloquially in Scots language as Doonhamers.
History
Early history
No positive information has been obtained of the era and circumstances in which the town of Dumfries was founded.
Some writers hold that Dumfries flourished as a place of distinction during the Roman occupation of North Great Britain. The Selgovae inhabited Nithsdale at the time and may have raised some military works of a defensive nature on or near the site of Dumfries; and it is more than probable that a castle of some kind formed the nucleus of the town. This is inferred from the etymology of the name, which, according to one theory, is resolvable into two Gaelic terms signifying a castle or fort in the copse or brushwood. Dumfries was once within the borders of the Kingdom of Northumbria. The district around Dumfries was for several centuries ruled over and deemed of much importance by the invading Romans. Many traces of Roman presence in Dumfriesshire are still to be found; coins, weapons, sepulchral remains, military earthworks, and roads being among the relics left by their lengthened sojourn in this part of Scotland. The Caledonian tribes in the south of Scotland were invested with the same rights by an edict of Antoninus Pius. The Romanized natives received freedom (the burrows, cairns, and remains of stone temples still to be seen in the district tell of a time when Druidism was the prevailing religion) as well as civilisation from their conquerors. Late in the fourth century, the Romans bade farewell to the country.
According to another theory, the name is a corruption of two words which mean the Friars' Hill; those who favour this idea allege that St. Ninian, by planting a religious house near the head of what is now the Friars' Vennel, at the close of the fourth century, became the virtual founder of the Burgh; however Ninian, so far as is known, did not originate any monastic establishments anywhere and was simply a missionary. In the list of British towns given by the ancient historian Nennius, the name Caer Peris occurs, which some modern antiquarians suppose to have been transmuted, by a change of dialect, into Dumfries.
Twelve of King Arthur's battles were recorded by Nennius in Historia Brittonum. The Battle of Tribruit (the tenth battle), has been suggested as having possibly been near Dumfries or near the mouth of the river Avon near Bo'ness.
After the Roman departure the area around Dumfries had various forms of visit by Picts, Anglo-Saxons, Scots and Norse culminating in a decisive victory for Gregory, King of Scots at what is now Lochmaben over the native Britons in 890.
Medieval period
When, in 1069, Malcolm Canmore and William the Conqueror held a conference regarding the claims of Edgar Ætheling to the English Crown, they met at Abernithi – a term which in the old British tongue means a port at the mouth of the Nith. It has been argued, the town thus characterised must have been Dumfries; and therefore it must have existed as a port in the Kingdom of Strathclyde, if not in the Roman days. However, against this argument is that the town is situated eight to nine miles (14 km) distant from the sea, although the River Nith is tidal and navigable all the way into the town itself.
Although at the time 1 mile (1.6 km) upstream and on the opposite bank of the Nith from Dumfries, Lincluden Abbey was founded circa 1160. The abbey ruins are on the site of the bailey of the very early Lincluden Castle, as are those of the later Lincluden Tower. This religious house was used for various purposes, until its abandonment around 1700. Lincluden Abbey and its grounds are now within the Dumfries urban conurbation boundary. William the Lion granted the charter to raise Dumfries to the rank of a royal burgh in 1186. Dumfries was very much on the frontier during its first 50 years as a burgh and it grew rapidly as a market town and port.
Alexander III visited Dumfries in 1264 to plan an expedition against the Isle of Man, previously Scots but for 180 years subjected by the crown of Norway. Identified with the conquest of Man, Dumfries shared in the well-being of Scotland for the next 22 years until Alexander's accidental death brought an Augustan era in the town's history to an abrupt finish.
A royal castle, which no longer exists, was built in the 13th century on the site of the present Castledykes Park. In the latter part of the century William Wallace chased a fleeing English force southward through the Nith valley. The English fugitives met the gates of Dumfries Castle that remained firmly closed in their presence. With a body of the town's people joining Wallace and his fellow pursuers when they arrived, the fleeing English met their end at Cockpool on the Solway Coast. After resting at Caerlaverock Castle a few miles away from the bloodletting, Wallace again passed through Dumfries the day after as he returned north to Sanquhar Castle.
During the invasion of 1300, Edward I of England lodged for a few days in June with the Minorite Friars of the Vennel, before he laid siege to Caerlaverock Castle at the head of the then greatest invasion force to attack Scotland. After Caerlaverock eventually succumbed, Edward passed through Dumfries again as he crossed the Nith to take his invasion into Galloway. With the Scottish nobility having requested Vatican support for their cause, Edward on his return to Caerlaverock was presented with a missive directed to him by Pope Boniface VIII. Edward held court in Dumfries at which he grudgingly agreed to an armistice. On 30 October, the truce solicited by Pope Boniface was signed by Edward at Dumfries. Letters from Edward, dated at Dumfries, were sent to his subordinates throughout Scotland, ordering them to give effect to the treaty. The peace was to last until Whitsunday in the following year.
Before becoming King of Scots, Robert the Bruce stabbed his rival the Red Comyn at Greyfriars Kirk in the town on 10 February 1306. Bruce's uncertainty about the fatality of the stabbing caused one of his followers, Roger de Kirkpatrick, to utter the famous, "I mak siccar" ("I make sure") and finish the Comyn off. Bruce was subsequently excommunicated as a result, less for the murder than for its location in a church. Regardless, for Bruce the die was cast at the moment in Greyfriars and so began his campaign by force for the independence of Scotland. Swords were drawn by supporters of both sides, the burial ground of the monastery becoming the theatre of battle. Bruce and his party then attacked Dumfries Castle. The English garrison surrendered and for the third time in the day Bruce and his supporters were victorious. He was crowned King of Scots barely seven weeks after. Bruce later triumphed at the Battle of Bannockburn and led Scotland to independence.
Once Edward received word of the revolution that had started in Dumfries, he again raised an army and invaded Scotland. Dumfries was again subjected to the control of Bruce's enemies. Sir Christopher Seton (Bruce's brother in law) had been captured at Loch Doon and was hurried to Dumfries to be tried for treason in general and more specifically for being present at Comyn's killing. Still in 1306 and along with two companions, Seton was condemned and executed by hanging and then beheading at the site of what is now St Mary's Church.
In 1659 ten women were accused of diverse acts of witchcraft by Dumfries Kirk Session although the Kirk Session minutes itself records nine witches. The Justiciary Court found them guilty of the several articles of witchcraft and on 13 April between 2 pm and 4 pm they were taken to the Whitesands, strangled at stakes and their bodies burnt to ashes.
Eighteenth century
The Midsteeple in the centre of the High Street was completed in 1707. Opposite the fountain in the High Street, adjacent to the present Marks & Spencer, was the Commercial and later the County Hotel. Although the latter was demolished in 1984–85, the original facade of the building was retained and incorporated into new retail premises. The building now houses a Waterstones Bookshop. Room No. 6 of the hotel was known as Bonnie Prince Charlie's Room and appropriately carpeted in the Royal Stewart tartan. The timber panelling of "Prince Charlie's room" was largely reinstated and painted complete with the oil painted landscapes by Robert Norie (1720–1766) in the overmantels at either end of the room and can still be seen as the upstairs showroom of the book shop. The Young Pretender had his headquarters here during a 3-day sojourn in Dumfries towards the end of 1745. £2,000 was demanded by the Prince, together with 1,000 pairs of brogues for his kilted Jacobite rebel army, which was camping in a field not one hundred yards distant. A rumour that the Duke of Cumberland was approaching, made Bonnie Prince Charlie decide to leave with his army, with only £1,000 and 255 pairs of shoes having been handed over.
Robert Burns moved to Dumfriesshire in 1788 and Dumfries itself in 1791, living there until his death on 21 July 1796. Today's Greyfriars Church overlooks the location of a statue of Burns, which was designed by Amelia Robertson Hill, sculpted in Carrara, Italy in 1882, and was unveiled by future Prime Minister, Archibald Primrose, 5th Earl of Rosebery on 6 April 1882. Today, it features on the 2007 series of £5 notes issued by the Bank of Scotland, alongside the Brig o' Doon.
After working with Patrick Miller of Dalswinton, inventor William Symington intended to carry out a trial in order to show than an engine would work on a boat without the boat catching fire. The trial finally took place on Dalswinton Loch near Dumfries on 14 October 1788. The experiment demonstrated that a steam engine would work on a boat. Symington went on to become the builder of the first practical steamboat.
20th century and beyond
The first official intimation that RAF Dumfries was to be built was made in late 1938. The site chosen had accommodated light aircraft since about 1914. Work progressed quickly, and on 17 June 1940, the 18 Maintenance Unit was opened at Dumfries. The role of the base during the war also encompassed training. RAF Dumfries had a moment of danger on 25 March 1943, when a German Dornier Do 217 aircraft shot up the airfield beacon, but crashed shortly afterwards. The pilot, Oberleutnant Martin Piscke was later interred in Troqueer Cemetery in Dumfries town, with full military honours. On the night of 3/4 August 1943 a Vickers Wellington bomber with engine problems diverted to but crashed 1+1⁄2 miles (2.4 km) short of the Dumfries runway.
During the Second World War, the bulk of the Norwegian Army during their years in exile in Britain consisted of a brigade in Dumfries. When the army High Command took over, there were 70 officers and about 760 privates in the camp. The camp was established in June 1940 and named Norwegian Reception Camp, consisting of some 500 men and women, mainly foreign-Norwegian who had volunteered for war duty in Norway during the Nazi occupation in early 1940. Through the summer the number was built up to around 1,500 under the command of General Carl Gustav Fleischer. Within a few miles of Dumfries are the villages of Tinwald, Torthorwald and Mouswald all of which were settled by Vikings.
Dumfries has experienced two Boxing Day earthquakes. These were in 1979 (measuring 4.7 ML centred near Longtown) and 2006 (centred in the Dumfries locality measuring 3.6 ML ). There were no serious consequences of either. There was also an earthquake on 16 February 1984 and a further earthquake on 7 June 2010.
Like the rest of Dumfries and Galloway, of Scotland's three major geographical areas Dumfries lies in the Southern Uplands.
The river Nith runs through Dumfries toward the Solway Firth in a southwards direction splitting the town into East and West. At low tide, the sea recedes to such an extent on the shallow sloping sands of the Solway that the length of the Nith is extended by 13 km to 113.8 km (70.7 mi). This makes the Nith Scotland's seventh longest river. There are several bridges across the river within the town. In between the Devorgilla (also known as 'The Old Bridge') and the suspension bridge is a weir colloquially known as 'The Caul'. In wetter months of the year the Nith can flood the surrounding streets. The Whitesands has flooded on average once a year since 1827.
Dumfries has numerous suburbs including Summerhill, Summerville, Troqueer, Georgetown, Cresswell, Larchfield, Calside, Lochside, Lincluden, Newbridge Drive, Sandside, Heathhall, Locharbriggs, Noblehill and Marchmount. Maxwelltown to the west of the river Nith, was formerly a burgh in its own right within Kirkcudbrightshire until its incorporation into Dumfries in 1929; Summerhill, Troqueer, Lochside, Lincluden, Sandside are among other suburbs located on the Maxwelltown side of the river. Palmerston Park, home to the town's senior football team Queen of the South, is on Terregles Street, also on the Maxwelltown side of the river.
Queensberry Square and High Street are the central focal points of the town and this area hosts many of the historical, social and commercial enterprises and events of Dumfries. During the 1990s, these areas enjoyed various aesthetic recognitions from organisations including Britain in Bloom.
Dumfries got its nickname 'Queen of the South' from David Dunbar, a local poet, who in 1857 stood in the general election. In one of his addresses he called Dumfries "Queen of the South" and this became synonymous with the town.
The term doonhamer comes from the way that natives of Dumfries over the years have referred to the area when working away from home. The town is often referred to as doon hame in the Scots language (down home). The term doonhamer followed, to describe those that originate from Dumfries.
The Doonhamers is also the nickname of Queen of the South who represent Dumfries and the surrounding area in the Scottish Football League.
The crest of Dumfries contains the words, "A Lore Burne". In the history of Dumfries close to the town was the marsh through which ran the Loreburn whose name became the rallying cry of the town in times of attack – A Lore Burne (meaning 'to the muddy stream').
In 2017 Dumfries was ranked the happiest place in Scotland by Rightmove.
Located on top of a small hill, Dumfries Museum is centred on the 18th-century windmill which stands above the town. Included are fossil footprints left by prehistoric reptiles, the wildlife of the Solway marshes, tools and weapons of the earliest peoples of the region and stone carvings of Scotland's first Christians. On the top floor of the museum is a camera obscura.
Based in the control tower near Tinwald Downs, the aviation museum has an extensive indoor display of memorabilia, much of which has come via various recovery activities. During the second world war, aerial navigation was taught at Dumfries also at Wigtown and nearby Annan was a fighter training unit. RAF Dumfries doubled as an important maintenance unit and aircraft storage unit. The museum is run by the Dumfries and Galloway Aviation Group and is the only private aviation museum in Scotland. The restored control tower of the former World War II airfield is now a listed building. The museum is run by volunteers and houses a large and ever expanding aircraft collection, aero engines and a display of artefacts and personal histories relating to aviation, past and present. It is also home to the Loch Doon Spitfire. Both civil aviation and military aviation are represented.
The Theatre Royal, Dumfries was built in 1792 and is the oldest working theatre in Scotland.
The theatre is owned by the Guild of Players who bought it in 1959, thereby saving it from demolition, and is run on a voluntary basis by the members of the Guild of Players. It is funded entirely by Guild membership subscriptions, and by box office receipts. It does not currently receive any grant aid towards running costs.
In recent years the theatre has been re-roofed and the outside refurbished. It is the venue for the Guild of Players' own productions and for performances from visiting companies. These include: Scottish Opera, TAG, the Borderline and 7:84.
The Robert Burns Centre is an art house cinema in Dumfries. The Odeon Cinema, which showed more mainstream movies, closed its doors in mid-2018 due to the local council refusing to allow Odeon to relocate, forcing them to close.
The Loreburn Hall (sometimes known colloquially as The Drill Hall) has hosted concerts by performers such as Black Sabbath, Big Country, The Proclaimers and Scottish Opera. The hall has hosted sporting events such as wrestling. The new DG One sport, fitness and entertainment centre became the principal indoor event venue in Dumfries in 2007, but in October 2014, it closed due to major defects being discovered in the building. However, the refurbished building reopened to the public in the summer of 2019. The Theatre Royal has also reopened following renovation work.
With a collection of over 400 Scottish paintings, Gracefield Arts Centre hosts a changing programme of exhibitions featuring regional, national and international artists and craft-makers.
Dumfries Art Trail brings together artists, makers, galleries and craft shops with venues accessible all year round.
There are a number of festivals which take place throughout the year, mostly based on traditional values.
Guid Nychburris (Middle Scots, meaning Good Neighbours) is the main festival of the year, a ceremony which is largely based on the theme of a positive community spirit.
The ceremony on Guid Nychburris Day, follows a route and sequence of events laid down in the mists of time. Formal proceedings start at 7.30 am with the gathering of up to 250 horses waiting for the courier to arrive and announce that the Pursuivant is on his way, and at 8.00 am leave the Midsteeple and ride out to meet the Pursuivant. They then proceed to Ride the Marches and Stob and Nog (mark the boundary with posts and flags) before returning to the Midsteeple at 12.15 pm to meet the Provost and then the Charter is proclaimed to the towns people of Dumfries. This is then followed by the crowning of the Queen of the South.
Since 2013, Dumfries has seen the annual Nithraid, a small boat race up the Nith from Carsethorn, celebrating the town's historical relationship with the river.
The region is also home to a number of thriving music festivals such as the Eden Festival (at St Ann's near Moffat), Youthbeatz (Scotland's largest free youth music festival), the Moniaive Folk Festival, Thornhill Music Festival, Big Burns Supper Festival and previously Electric Fields at Drumlanrig Castle.
Queen of the South represent Dumfries and the surrounding area in the third level of the country's professional football system, the Scottish League One. Palmerston Park on Terregles Street is the home ground of the team. This is on the Maxwelltown side of the River Nith. They reached the 2008 Scottish Cup Final, losing 3–2 to Rangers.
Dumfries City VFC are a virtual football club from the town.
Dumfries Saints Rugby Club is one of Scotland's oldest rugby clubs having been admitted to the Scottish Rugby Union in 1876–77 as "Dumfries Rangers".
Dumfries is also home to a number of golf courses:
The Crichton Golf Club
The Dumfries and County Golf Club
The Dumfries and Galloway Golf Club
Of those listed, only the Dumfries and Galloway Golf Club is on the Maxwelltown side of the River Nith. This course is also bisected into 2 halves of 9 holes each by the town's Castle Douglas Road. The club house and holes 1 to 7 and 17 and 18 are on the side nearest to Summerhill, Dumfries. Holes 8 to 16 are on the side nearest to Janefield.
The opening stage of the 2011 Tour of Britain started in Peebles and finished 105.8 miles (170.3 km) later in Dumfries. The stage was won by sprint specialist and reigning Tour de France green jersey champion, Mark Cavendish, with his teammate lead out man, Mark Renshaw finishing second. Cavendish had been scheduled to be racing in the 2011 Vuelta a España. However Cavendish was one a number of riders to withdraw having suffered in the searing Spanish heat. This allowed Cavendish to be a late addition to the Tour of Britain line up in his preparation for what was to be a successful bid two weeks later in the 2011 UCI Road World Championships – Men's road race. Cavendish in a smiling post race TV interview in Dumfries described the wet and windy race conditions through the Southern Scottish stage as 'horrible'.
DG One complex includes a national event-sized competition swimming pool.
The David Keswick Athletic Centre is the principal facility in Dumfries for athletics.
Dumfries is home to Nithsdale Amateur Rowing Club. The rowers share their clubhouse with Dumfries Sub-Aqua Club.
The town is also home to Solway Sharks ice hockey team. The team are current Northern Premier League winners. The team's home rink is Dumfries Ice Bowl. Dumfries Ice bowl is also recognised as Scotland's only centre of ice hockey excellence, and trials for the Scottish Jr national team are carried out at this venu.
Dumfries Ice Bowl is also home to two synchronised skating teams, Solway Stars and Solway Eclipse. In addition, Dumfries Ice Bowl is also home to several curling teams, competitions and leagues. Junior curling teams from Dumfries, consisting of curlers under the age of 21, regularly compete in the Dutch Junior Open based in Zoetermeer, the Netherlands. In 2007, 2008 and 2009 a Dumfries-based team have been the winners of the competition's Hogline Trophy.
Dumfries hosts three outdoor bowls clubs:
Dumfries Bowling Club
Marchmount Bowling Club
Maxwelltown Bowling Club
Dumfries hosts cycling organisations and cycling holidays
The most significant of the parks in Dumfries are all within walking distance of the town centre:-
Dock Park – located on the East bank of the Nith just to the South of St Michael's Bridge
Castledykes Park – as the name suggests on the site of a former castle
Mill Green (also known as deer park, although the deer formerly accommodated there have since been relocated) – on the West bank of the Nith opposite Whitesands
There are many buildings in Dumfries made from sandstone of the local Locharbriggs quarry.
The quarry is situated off the A701 on the north of Dumfries at Locharbriggs close to the nearby aggregates quarry. This dimension stone quarry is a large quarry. Quarry working at Locharbriggs dates from the 18th century, and the quarry has been worked continuously since 1890.
There are good reserves of stone that can be extracted at several locations. On average the stone is available at depths of 1m on bed although some larger blocks are obtainable. The average length of a block is 1.5m but 2.6m blocks can be obtained.
Locharbriggs is from the New Red Sandstone of the Permian age. It is a medium-grained stone ranging in colour from dull red to pink. It is the sandstone used in the Queen Alexandra Bridge in Sunderland, the Manchester Central Convention Complex and the base of the Statue of Liberty.
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1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
It took me a long time to find any information relating to these three heads located on Lower Abbey Street. A year ago, almost to the day, I discovered that art installation is known as “Talking Heads” and the artist is Carolyn Mulholland. On the wall beside the Talking Heads is a plaque which states that the unveiling of the national flag took place in the music hall at this location on Lower Abbey street on 15th April 1858.
Born in Lurgan, Co. Armagh in 1944, Carolyn studied at the Belfast College of Art. She has completed major sculptural commissions for institutions across Ireland and Northern Ireland, including St. MacNissi's Church, Magherahoney, Co. Antrim (1966); the Arts Council of Northern Ireland (1975); the Church of the Resurrection, Cavehill, Belfast (1982); New Ireland Assurance, Dublin (1986); Dublin Sculpture Symposium (1988); Jefferson Smurfit Group, Dublin (1989); and Irish Life, Dublin (1992). Her 1996 portrait of Sir Alfred Chester Beatty is on display at the Chester Beatty Library, and her portrait of President Mary McAleese for the Office of Public Works was completed in 2003. She has held solo exhibitions at Jorgensen Fine Art, Dublin (1995) and the Irish Department of Foreign Affairs in Brussels (1996). In 2000, she held a shared show with Basil Blackshaw at the Pepper Canister Gallery, Dublin. Works include a lifesize bronze sculpture for the famine memorial graveyard in Clones, Co. Monaghan (1998); Group, a private commission of three eight-foot-tall bronze figures (2002); and Man with Kite, a large bronze panel for the new Customs House in Dublin (2003). She won the Irish-American Cultural Institute's O'Malley Award in 1992.
Antti boosting BS3 at Revelstoke, Canada. Shot for ongoing Relate To It project.
Check it out at www.anttisworld.com/relate-to-it/
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
The posters relate to the Japanese invasion of French Indochina (Vietnam) during World War Two. The young lady has a badge sewn onto the left shoulder of her jacket, which is that of the Free French, or French Resistance.
Unfortunately, the location of the photograph, and the exact date, are unknown.
This image is from a set called "What's That You're Wearing".
The photographs in this set were produced from negatives serendipitously discovered in my other collections. The ordinary to exceptional choices of personal fashion through the eyes of the family camera.
Please go here to see more images from "What's That You're Wearing"
www.flickr.com/photos/69559277@N04/sets/72157640797725143/
Produced from the original negative in my collection.
Here is another scan and retouch that relates a lot of history. It was snapped of Katherine at the Wild Basin cabin at the Copeland Lake area of the south end of Rocky Mtn National Park. Grandmother, Alice, spend every summer at her cabin right near the Wild Basin Lodge. The one-year-old is sitting on the porch steps on the south side of the cabin. Down the hill the North St.Vrain River scrambled down the canyon, filled with all those trout. The cabin was ever a mellow place to stay in 1943.
The water supply for the uninsulated cabin was directly pumped from the river when there was no thought about the quality of the water supply. Everyone never gave a thought about drinking from the stream. The pine is the balsam in the background that Granny watered regularly.
As usual, the negative and contact printing left a lot of flecks, white and black, and garbage across the image. In close, it looks like a shotgun blast. As always, it provides plenty of practice whether needed or not. I used the same two techniques, the Stamp and Brush to work on the image. Unfortunately, the scanner usually features all the defects on old snaps like this. I suppose that it will always be possible that this family will exchange the digital shots and spread them far enough that my labor won't be entirely wasted.
Generally, I gang output these to high resolution PDFs that can be printed at home of taken to Fed-X Kinkos for their color printing. I have enough to output another sheet. Their output never seems to waver from the quality of the PDF.
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Some snippets I managed to find relating to this country hall. I always love to imagine the social occasions that were hosted in these now deserted buildings and the part they played in society at the time.
The Argus
Monday 24 December 1923
“The residents of Wilkur south have decided to proceed with the erection of a public hall. Councillor H. Woods has been appointed president of the executive committee, and Mr. W. R. Walder secretary. The sum of £196 was subscribed in a few minutes at the last meeting.”
The Argus
Saturday 29 December 1923
“Tenders have been called for the erection of a new public hall at Wilkur South; £200 was voluntarily subscribed at a recent meeting.”
The Argus
Tuesday 12 August 1924
“Messrs. H. Woods, W. Walder, A. Lang, sen., A.Sherwell, J. Payne, sen., F. Newell, and W. Pickering have been appointed a committee of management for the new Wilkur South public hall. The hall will be officially opened by a gymkhana, concert, and ball at an early date.”
The Argus
Monday 15 September 1924
“Coincident with the opening of a new public hall at Wilkur South, an ugly man competition for funds to furnish the building was brought to a close. The competition realised £130. The following are the results of a sports meeting in connection with the opening of the hall:
Hack Race
Mr. C. Stephenson's Roughie 1
Mr. T. Gamble's Some Boy, 2
Trot
Mr. J. Burke's Oscar, 1
Mr. E. Bell's White Foot, 2
Sheffield
E. Bell, 1
H. Hodaman, 2
440 yards
R. Fielding, 1
P. Vaughan, 2
High Jump
P. Vaughan, 1
A. Sherger, 2
Sheaf-tossing
J. Boyle, 1
T. Bloomer 2
The Argus
Friday 16 September 1927
“To assist the kitchen fund at Wilkur South hall a concert and dance was held, and realised £15.”
The Argus
Thursday 17 April 1930
“At a social evening in Wilkur South hall Miss Louie Payne was presented with gifts from the residents, the Sunday school, and tennis club on the eve of her marriage.”
The Argus
Friday 4 July 1930
“A very successful dance was held In the Wilkur South Hall in aid of the Warracknabeal women's rest rooms, £0/5/6 being obtained.”
Click here for a photo of the rest rooms.
The Argus
Wednesday 29 November 1933
“Misses E. Sherwell and G. Mereweather, who were secretaries of the bachelor competition in aid of the Wilkur South hall, were entertained and were presented with gifts in honour of the occasion.”
The Argus
Saturday 3 September 1938
“More than 100 guests were entertained in the Wilkur South hall by Mr. and Mrs. A. Lang to celebrate the 21st birthday of their youngest daughter, Dulcie. A number of gifts was presented to Miss Lang.”
The Argus
Wednesday 24 January 1940
“In honour of her approaching marriage, Miss Elsie Sherwell was entertained in the Wilkur South hall and presented with gifts from district residents.”
The Argus
Wednesday 15 April 1942
“Before her marriage to Mr H. K. Heath, of Sheep- hills, Miss Lily Lewis was presented with gifts at a public function. Miss Florrie Walder was entertained at a kitchen tea social in Wilkur South hall on the eve of her marriage and presented with gifts.”
The International Bomber Command Centre (IBCC) a memorial relating the historical impact of and on Bomber Command during the Second World War. Located on Canwick Hill, overlooking the city of Lincoln in Lincolnshire.
The city of Lincoln was selected for the location of the IBCC because 27 RAF Bomber Command stations (over a third of all Bomber Command stations) were based in the county during World War II. The large amount of airfields led to Lincolnshire being nicknamed the "Bomber County".
Located at Canwick Hill, the centre is just under two and half miles from RAF Waddington, which suffered the greatest losses of any Bomber Command station, and close to the former Avro aircraft production facility at Bracebridge Heath. A view of Lincoln Cathedral, a prominent landmark for aircrews, forms an important part of the vista from the centre of the Memorial Spire.
The aim of the IBCC is to tell the personal stories of members of the RAF Bomber Command, ground crew and civilians impacted by the bombing campaigns during the Second World War. The centre will also provide a comprehensive record of the role of Bomber Command's squadrons and to digitally display historical documentation and photographs relating to the activity of Bomber Command.
Within the grounds of the International Bomber Command Centre the Spire Memorial was erected on 10 May 2015. The memorial is a spire, reflecting the connection to Lincoln Cathedral. Created out of Corten A weathering steel, it is based on the dimensions of the wingspan of a Lancaster bomber, being 102ft high and 16ft at the base. The Spire was officially unveiled in October 2015 to an audience of 3,600 guests including 312 Bomber veterans.
The spire is encircled by walls carrying the names of all 57,871 men and women who gave their lives whilst serving in or supporting Bomber Command. This is the only place in the world where all these losses are memorialised.
Information Source:
I have no information relating to the artist.
Today I experimented with a Sigma 180mm lens mounted on a Sony A7RM2 body using a Metabones adaptor.
This combination does not work in Auto-Focus mode so I had to use manual focusing and this was not easy and it certainly would have been impossible without focus peaking [a feature that I have never properly employed before]. In case you are unaware focus peaking is a tool to assist you while manual focusing. It highlights the areas that are in focus so you are able to quickly focus the camera and not miss crucial shots. However, focus peaking is not as easy as it sounds because it shows you what's sharp on the viewfinder screen, not what's sharp in the actual image. Since the screen or viewfinder has a much lower resolution than the actual camera sensor areas that are highlighted as being sharp in the viewfinder can be very much out of focus in the image you actually capture.
Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.
The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.
Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.
ETYMOLOGY & OTHER NAMES
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).
The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.
ASSIMILATION OF TRADITIONS
The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:
Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."
Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.
INDUS VALLEY ORIGINS
Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.
This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.
INDO-EUROPEAN ORIGINS
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.
RUDRA
Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.
AGNI
Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.
INDRA
According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,
Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.
LATER VEDIC LITERATURE
Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.
Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.
PURANIC LITERATURE
The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.
TANTRIC LITERATURE
The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.
POSITION WITHIN HINDUISM
SHAIVISM
Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.
PANCHAYATANA PUJA
Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.
TRIMURTI
The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."
ICONOGRAPHY AND PROPERTIES
ATTRIBUTES
Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.
Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.
Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.
Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.
Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.
Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)
Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.
Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.
Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.
Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.
Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.
Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.
Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.
Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.
Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".
Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.
Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.
LINGAM
Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.
JYOTIRLINGA
The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.
The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.
SHAKTI
Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).
THE FIVE MANTRAS
Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).
Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:
Sadyojāta
Vāmadeva
Aghora
Tatpuruṣha
Īsāna
These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:
Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.
According to the Pañcabrahma Upanishad:
One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)
FORMES AND ROLES
According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.
DESTROYER AND BENEFACTOR
In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.
The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.
In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.
ASCETIC AND HOUSEHOLDER
He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.
As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.
Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.
NATARAJA
he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.
DAKSHINAMURTHY
Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.
ARDANARISHVARA
An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.
TRIRUPANTAKA
Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.
OTHER FORMS, AVATARS IDENTIFICATIONS
Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.
In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).
Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.
FESTIVALS
Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.
BEYOND HINDUISM
BUDDHISM
Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.
SIKHISM
The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."
In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.
OTHERS
The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.
Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.
In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.
WIKIPEDIA
Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Piazza San Marco (Italian pronunciation: [ˈpjattsa sam ˈmarko]; Venetian: Piasa San Marco), often known in English as St Mark's Square, is the principal public square of Venice, Italy, where it is generally known just as la Piazza ("the Square"). All other urban spaces in the city (except the Piazzetta and the Piazzale Roma) are called campi ("fields"). The Piazzetta ("little Piazza/Square") is an extension of the Piazza towards the lagoon in its south east corner. The two spaces together form the social, religious and political centre of Venice and are commonly considered together. This article relates to both of them.
A remark usually attributed (though without proof) to Napoleon calls the Piazza San Marco "the drawing room of Europe".
Piazza San Marco
The Square is dominated at its eastern end by the great church of St Mark. It is described here by a perambulation starting from the west front of the church (facing the length of the Piazza) and proceeding to the right.
The west facade of St Mark's basilica
The church is described in the article St Mark's Basilica, but there are aspects of it which are so much a part of the Piazza that they must be mentioned here, including the whole of the west facade with its great arches and marble decoration, the Romanesque carvings round the central doorway and, above all, the four horses which preside over the whole piazza and are such potent symbols of the pride and power of Venice that the Genoese in 1379 said that there could be no peace between the two cities until these horses had been bridled; four hundred years later, Napoleon, after he had conquered Venice, had them taken down and shipped to Paris.
The Piazzetta dei Leoncini is an open space on the north side of the church named after the two marble lions (presented by Doge Alvise Mocenigo in 1722), but now officially called the Piazzetta San Giovanni XXIII. The neo-classic building on the east side adjoining the Basilica is the Palazzo Patriarcale, the seat of the Patriarch of Venice.
Beyond that is the Clock Tower (Torre dell'Orologio), completed in 1499, above a high archway where the street known as the Merceria (a main thoroughfare of the city) leads through shopping streets to the Rialto, the commercial and financial centre. To the right of the clock-tower is the closed church of San Basso, designed by Baldassarre Longhena (1675), sometimes open for exhibitions.
To the left is the long arcade along the north side of the Piazza, the buildings on this side are known as the Procuratie Vecchie, the old procuracies, formerly the homes and offices of the Procurators of St. Mark, high officers of state in the days of the republic of Venice. They were built in the early 16th century. The arcade is lined with shops and restaurants at ground level, with offices above. The restaurants include the famous Caffè Quadri, which was patronized by the Austrians when Venice was ruled by Austria in the 19th century, while the Venetians preferred Florian's on the other side of the Piazza.
Turning left at the end, the arcade continues along the west end of the Piazza, which was rebuilt by Napoleon about 1810 and is known as the Ala Napoleonica (Napoleonic Wing). It holds, behind the shops, a ceremonial staircase which was to have led to a royal palace but now forms the entrance to the Museo Correr (Correr Museum).
The west face of the Campanile seen from the Piazza (during Carnival in Feb.1998)
Turning left again, the arcade continues down the south side of the Piazza. The buildings on this side are known as the Procuratie Nuove (new procuracies), which were designed by Jacopo Sansovino in the mid-16th century but partly built (1582–86) after his death by Vincenzo Scamozzi apparently with alterations required by the Procurators and finally completed by Baldassarre Longhena about 1640. Again, the ground floor has shops and also the Caffè Florian, a famous cafe opened in 1720 by Floriano Francesconi, which was patronised by the Venetians when the hated Austrians were at Quadri's. The upper floors were intended by Napoleon to be a palace for his stepson Eugène de Beauharnais, his viceroy in Venice, and now houses the Museo Correr. At the far end the Procuratie meet the north end of Sansovino's Libreria (mid-16th century), whose main front faces the Piazzetta and is described there. The arcade continues round the corner into the Piazzetta.
Opposite to this, standing free in the Piazza, is the Campanile of St Mark's church (1156/73 last restored in 1514), rebuilt in 1912 ' com'era, dov'era ' (as it was, where it was) after the collapse of the former campanile on 14 July 1902. Adjacent to the Campanile, facing towards the church, is the elegant small building known as the Loggetta del Sansovino, built by Sansovino in 1537-46, and used as a lobby by patricians waiting to go into a meeting of the Great Council in the Doge's Palace and by guards when the Great Council was sitting.
Across the Piazza in front of the church are three large mast-like flagpoles with bronze bases decorated in high relief by Alessandro Leopardi in 1505. The Venetian flag of St Mark used to fly from them in the time of the republic of Venice and now shares them with the Italian flag.
In the Piazza San Marco
The Piazzetta di San Marco is (strictly speaking) not part of the Piazza but an adjoining open space connecting the south side of the Piazza to the waterway of the lagoon. The Piazzetta lies between the Doge's Palace on the east and Jacopo Sansovino's Biblioteca (Library) which holds the Biblioteca Marciana on the west.
Starting our perambulation at the corner near the campanile, where we left the Piazza, this (west) side is occupied entirely by the Biblioteca (Library) designed by Jacopo Sansovino to hold the Biblioteca Marciana (library of St Mark). Building started in 1537 and it was extended, after the death of Sansovino, by Vincenzo Scamozzi in 1588/91. The building was said by Palladio to be "the most magnificent and ornate structure built since ancient times".[8] The arcade continues to the end of the building with cafés and shops and also the entrances to the Archaeological Museum, the Biblioteca Marciana and the National Library, which occupy the floors above.
The Biblioteca designed by Sansovino and the two columns in the Piazzetta, seen from the lagoon
At the end of this building is the Molo (the quay fronting the lagoon) and the adjoining building to the right is the Zecca (mint) also by Sansovino (completed 1547) and now part of the Biblioteca Marciana. Turning to the left at the end of the Biblioteca one crosses the open end of the Piazzetta marked by two large granite columns carrying symbols of the two patron saints of Venice. The first is Saint Theodore, who was the patron of the city before St Mark, holding a spear and with a crocodile to represent the dragon which he was said to have slain. This is made up of parts of antique statues and is a copy (the original is kept in the Doge's Palace). The second (eastern) column has a creature representing a winged lion — the Lion of Venice — which is the symbol of St Mark. This has a long history, probably starting as a winged lion-griffin on a monument to the god Sandon at Tarsus in Cilicia (Southern Turkey) about 300 BC. The columns are now thought to have been erected about 1268, when the water was closer and they would have been on the edge of the lagoon, framing the entry to the city from the sea. Gambling was permitted in the space between the columns and this right was said to have been granted as a reward to the man who first raised the columns.[11] Public executions also took place between the columns.
The 7th column of the Piazzetta facade of the Doge's Palace marking the division between the 14th- and 15th-century structures
On the far side of the Piazzetta is the side wall of the Doge's Palace with Gothic arcades at ground level and a loggia on the floor above. Up to the seventh pillar from the front this is the building as rebuilt in 1340, while the extension towards the Basilica was added in 1424.The capitals of the columns of the extended part are mostly copies of those in the front of the Palace. The seventh pillar is marked by a tondo (circular sculpture) of Venice as Justice above the first floor loggia. To the left of this, there are two red pillars in front of the first floor loggia, contrasting with the other pillars which are of white Istrian stone. The red pillars are made of red Verona marble. They may have framed the Doge's chair on ceremonial occasions, but it seems that important malefactors found guilty of crimes against the state would sometimes be executed there.
On the rear corner of the Doge's Palace is a sculpture of the Judgment of Solomon with the archangel Gabriel above. The sculptors are not known. Set back from this corner is the Porta della Carta, the ceremonial entrance to the palace, built in fine Gothic style in 1438/43, probably by Giovanni and Bartolomeo Bon. Again, there is at the top a figure of Venice as Justice, the theme of fair judgment and justice being much emphasised on this side of the palace. Below this, the head of Doge Francisco Foscari and the lion before which he is kneeling were replaced in 1885, the originals having been destroyed on French orders in 1797. The statues on either side of the gateway represent the cardinal virtues of Temperance, Fortitude, Prudence and Charity.
Next to this, on an outside corner of the basilica of St Mark, are four antique figures carved in porphyry, a very hard red granite. They are usually known as the Tetrarchs and said to represent the four joint rulers of the Roman Empire appointed by Diocletian and were formerly thought to be Egyptian.[14] It is now thought probable (or, at least very possible) that they represent the sons of the Emperor Constantine, praised for their loving co-operation on his death in 337, especially as the work originally stood in the Philadelphion (Place of Brotherly Love) in Constantinople, where the missing foot of one of the figures has been found.
Beyond this, in front of the South wall of the Basilica are two rectangular pillars always known as the Pillars of Acre. They were thought to be booty taken by the Venetians from Acre after their great victory over the Genoese there in 1258, but this traditional story has also had to be revised. The pillars actually came from the church of St Polyeuktos in Constantinople (524-7), and were probably taken by the Venetians soon after the fourth crusade in 1204. The ruins of this church were discovered in 1960 and it was excavated in the 1990s, when capitals were found, which matched the pillars.
Beyond these pillars, opposite the corner of the Basilica, is a great circular stone of red porphyry known as the Pietra del Bando (Proclamation Stone) from which official proclamations used to be read. It has been suggested that this may have formed part of a column on which the so-called Tetrarchs stood.
Across the water (the Bacino di San Marco) at the end of the Piazzetta can be seen the island of San Giorgio Maggiore and the brilliant white facade of Palladio's church there.
Buildings and monuments in the Piazzetta
The Zecca and the south end of the Biblioteca from the lagoon
St Theodore on the western column
The Lion of Venice on the eastern column seen from the Doge's Palace
Judgment of Solomon on N.W. corner of the Doge's Palace
The Porta della Carta by Giovanni & Bartolomeo Bon
Porta della Carta (central part)
The figures carved in porphyry and known as the Tetrarchs
The Pillars from St Polyeuktos, Constantinople, generally known as the Pillars of Acre
History
The history of the Piazza San Marco can be conveniently covered in four periods, but the only pre-renaissance buildings and monuments still standing there are St Mark's, the Doge's Palace and the two great columns in the Piazzetta.
Beginnings (800–1100)[edit]
The first patron saint of Venice was St Theodore, a Greek warrior saint, and the first chapel of the Doge was dedicated to him. It was probably built about 819 and stood near the site of the present church of St Mark. In 828/9 relics of St Mark were stolen from the city from Alexandria and brought to Venice, and in time the Venetians and the Doge adopted the apostle as their new patron. He was the missionary-apostle who was said to have converted their district; the relics of an apostle would increase the importance of the city and their acquisition was a further step in the gradual process of freeing Venice from the domination of Byzantium. The relics were temporarily placed in the palace (or castle) of the Doge, Justinian Partecipacius, who provided in his will for a new church to be built. This first church of St Mark was begun on the south side of the existing chapel; by 836 construction was sufficiently advanced for the relics to be moved there. The design of the church was based on the Church of the Twelve Apostles in Constantinople and it seems to have covered the same area as the central part of the present church. A campanile was first built in the time of Doge Pietro Tribuno (888–91).
At that time there was probably an empty space covered with grass in front of the new church, but it cannot have extended more than about 60 metres to the west, where there was a stream (the Rio Baratario) bisecting the area now occupied by the Piazza. On the other side of this stream was a small church dedicated to San Geminiano. The Doge's palace, in the same area as its modern successor, was at that time surrounded by water. The lagoon was to the south, the Rio di Palazzo (the canal beneath the Bridge of Sighs) to the east, and another stream to the north between the palace and the church. There was an inlet from the lagoon occupying much of the space now covered by the Piazzetta and this seems to have been used as a dock for the city.
In 976 there was a rebellion against the Doge and the church was set on fire. The wooden parts, including the roof and wooden dome, were probably lost, but the church was not completely destroyed and it seems to have been rebuilt much as before. In 1063 a complete rebuilding commenced. The new church was finished in the time of Doge Vitale Falier (1084–96), and in its main structure this is the present church, though the west front facing the Piazza was then in the Romanesque style with undecorated brickwork (like the exterior of the apse today). It had five domes, but their exterior profile was low, unlike the present high, onion-shaped structures.
The Medieval Piazza (1100–1490)
Great changes to the area came when Sebastiano Ziani was Doge (1172–78). Venice was growing in importance and the Doge was a very wealthy man. He initiated the changes which created the piazza as we know it. The Rio Baratario was filled in and the church of San Geminiano on the far side was demolished and rebuilt much farther back at the western end of what became the Piazza. An orchard which occupied part of the area was acquired from the convent of San Zaccharia and the Doge bought up a number of buildings which obstructed the site. By his will he left these buildings to the state and in due course they were demolished to clear the area. The rebuilding of the 9th-century Doge's palace also commenced in his time as Doge. The precise date of the various new buildings is not known and much must have been done in the time of his son, Pietro Ziani, who was Doge from 1205 to 1229.
The area of the Piazza was now defined by the erection of buildings on the north and south sides. On the north side were the Procuratie, residences and offices for the Procurators of St Mark. The original Procuratie were a range of two-storey buildings with a continuous arcade of stilted (i.e. tall and narrow) Byzantine arches below and a single storey above, with two windows above each arch. The ground floor rooms were let out for shops to provide an income. These buildings remained in place for about 300 years and we can see exactly how they looked in 1496 in Gentile Bellini's painting of a procession in the Piazza. This painting also shows the buildings on the opposite (south) side of the Piazza, of which the most important was the Ospizio Orseolo, an inn or hostel for pilgrims going to the Holy Land. It can be seen that the Piazza was then considerably narrower than it is today, because these buildings abutted directly against the west wall of the campanile.
In 1204 Constantinople was captured in the course of the 4th Crusade and, both at that time and later during the 13th century, much valuable material was taken from the city and shipped back for the adornment of Venice. This included marbles and pillars for the facade of St Mark's, the two square pillars in the Piazzetta known (wrongly) as the Pillars of Acre and probably also the Pietra del Bando (near the south west corner of St Mark's) and the four porphyry figures known as the Tetrarchs, which were eventually installed near the entrance to the Doge's Palace from the Piazzetta.
The two great granite columns in the Piazzetta are usually said to have been erected about 1170, but it is now thought more probable that this was done in the time of Doge Ranieri Zeno (1253–68) about 1268; the bases and capitals are 13th-century. Their origin is unknown, but Chios is suggested as possible.The lion is first mentioned in a decree of the Great Council in 1293, and the wording makes it clear that it was already on the pillar at that date. A statue of St Theodore (but not the present statue) was in place by 1329.
It was also at this time, in the later 13th century, that St Mark's was being given its new west facade embellished with marble and mosaics and trophies from Constantinople, including the four horses.
The original 9th-century Doge's palace was soon found too small for the number of patricians sitting on the Great Council after the right to do so was made hereditary in 1297, and rebuilding started in 1340. Work was held up by the Black Death in 1348 but the first stage was completed by 1365. This comprised the front part of the palace facing the lagoon, but in the Piazzetta the new building only extended to the seventh pillar back from the front corner, now marked by a circular relief of Venice as Justice on the outside of the first-floor arcade. Further back, part of the old palace, known as the Palace of Justice, remained, much as it had stood for about 200 years.
Because of the great expense involved, nothing more was done for many years, but in 1422 the Doge Tomaso Mocenigo insisted that for the honour of the city the remaining part of the old palace should be demolished and the new part extended. It was resolved that the existing facade should be continued in the same style, and work started in 1424 under the new Doge Francesco Foscari. The extended facade had reached the corner by 1438 and the point where the 15th-century part joins the 14th-century part can only be recognised by the circular relief of Justice above the seventh pillar from the front corner and the fact that that pillar is larger than the others, having held up the corner of the building for 80 years. The capitals on this facade are, for the most part, copies of the existing capitals on the front facade. The last pillar, at the north-western corner of the building, is a very large column and, continuing the theme of Justice, bears a large relief carving of the Judgment of Solomon, with the archangel Gabriel above it. The sculptor is not known, although various suggestions have been made including Bartolomeo Buon from Venice and Jacopo della Quercia from Siena and several art historians think that the sculpture of the Judgment of Solomon (which must have been made in the period 1424/38) shows influence from Tuscany. Eduardo Arslan, after reviewing all the theories in 1971, concluded that this sculpture "remains for us a great mystery".
In 1438 a contract was made with Giovanni and Bartolomeo Buon for the construction of a great ceremonial doorway into the palace. This was the Porta della Carta and connected the newly constructed wing of the Palace with the south wall of St Mark's. Giovanni was nearing the end of his life and the gateway is mainly the work of Bartolomeo. It was completed by 1442 and included a sculpture of the Doge Francesco Foscari kneeling before the lion of St Mark. The statues of the cardinal virtues on either side were by another hand. Originally the whole gateway was painted and gilded. This is just visible in the right background of Gentile Bellini's painting of 1496, which shows the Piazza in its state at this time, still narrow and with the old 13th-century buildings on either side.
From the Renaissance to the fall of the Republic (1490–1797)
In 1493 an astronomical clock was commissioned by Venice and it was decided to install it in a new clocktower in the Piazza with a high archway beneath it leading into the street known as the Merceria, which leads to the Rialto. The building, which was probably designed by Codussi, was started in 1496, a section of the original Procuratie being demolished for the purpose. The building was completed with the clock installed by February 1499. It can be seen, flanked by the original Procuratie building, in de Barbari's woodcut of Venice in 1500. The Procuratie then were only two storeys high and the tower stood higher above them than it does today.
The Piazza & Piazzetta in 1500 with the newly completed Clocktower but the original 13th-century Procuratie (from de Barbari's woodcut of Venice)
Buildings on either side to support the tower were added by 1506 and in 1512, when there was a fire in the old Procuratie, it became obvious that the whole range would have to be rebuilt.
Despite the fact that Venice was then at war with much of Europe (War of the League of Cambrai) the whole of the south side of the Piazza was rebuilt, starting in 1517. The new buildings, known today as the Procuratie Vecchie, were three storeys high instead of two. Like the previous Procuratie they had an arcade on the ground level with two windows above each arch, but without the high Byzantine arches and with classical details.
In 1527 Jacopo Sansovino came to Venice, fleeing from the sack of Rome, and by 1529 he had been appointed as Proto (consultant architect and buildings manager) to the Procurators of St. Mark. The Procurators wished to rebuild the old buildings on the south side of the Piazza, but Sansovino persuaded them that the opportunity should be taken to enlarge the Piazza and that these buildings should be demolished and the building line moved back clear of the campanile. He also convinced them that the old hostelries and shops on the west side of the Piazzetta opposite the Doge's Palace should be replaced by a new building worthy of the site. It was decided that the library of books and manuscripts, which had been bequeathed to the city by Cardinal Bessarion but had still not found a permanent home, should be housed there and Sansovino originally intended that the facade of this building (the Libreria) should eventually be continued along the south side of the Piazza and round the south-west corner as far as the church of San Geminiano in the middle of the west side. These changes also made it necessary to rebuild the Loggetta and at the same time the government of Venice had commissioned Sansovino to rebuild the mint (the Zecca) on the west side of the Libreria. All these works were proceeding together for many years after 1537. The new Loggetta was complete by 1545 and the Zecca by 1547 (though a third storey was added by 1566), but work on the Libreria was held up by the difficulty of finding new premises for the businesses which were displaced as well as by shortage of funds and only sixteen bays (out of twenty-one) had been finished before the death of Sansovino in 1570. By that date it had not yet been possible to start on the rebuilding of the south side of the Piazza beyond the Libreria.
The west end of the Piazza with the church of San Geminiano, as it was from 1640 to 1807 (print from Quadri-Moretti 1831)
Sansovino also completed the rebuilding of the old church of San Geminiano at the west end of the Piazza, facing St Mark's. Much of the work had been done before he took it over in 1557, but he was responsible for the facade in white Istrian stone. He also continued the range of Procuratie Vecchie on the north side of the Piazza round the corner as far as this church.
After the death of Sansovino funds were at last made available to start the rebuilding of the south side of the Piazza in its new position well clear of the campanile. His idea of a two-storey building continuing the facade of the Libreria had to be abandoned, as the Procurators required three storeys. However Vincenzo Scamozzi based the design on the facade of the Libreria and completed ten bays between 1582 and 1586, The Procuratie Nuove (New Procuracies), as they are called, were not completed until 1640, when the remaining bays on the south side were completed and continued round the corner to the church of San Geminiano by Baldassarre Longhena.
Napoleon and later (1797 onwards)
Venice surrendered to Napoleon on 12 May 1797. By 4 June a "Tree of Liberty" had been placed in the Piazza. Soon afterwards stonemasons were sent out on the orders of the Municipality to destroy images of the winged lion, which was seen as a symbol of Venetian independence and aristocratic rule. On the Porta della Carta in the Piazzetta the head of Doge Francesco Foscari was removed as well as that of the lion before which he was kneeling. (They were replaced by copies later in the century). The French ordered the four horses of San Marco to be taken down and sent to Paris together with the bronze lion on the column in the Piazzetta. They were removed in December 1797.
In January 1798 under the Treaty of Campoformio the Austrians moved into Venice in place of the French. This first Austrian ascendancy lasted from 1798 to 19 January 1806, when the French moved back after Napoleon's victories at Austerlitz and Jena and his establishment of the kingdom of Italy in 1804. Napoleon appointed his stepson Eugène de Beauharnais as his viceroy and in 1807 it was ordered that the Procuratie Nuove were to become the royal palace for his occupation. Napoleon himself paid a ceremonial visit to Venice later in 1807, landing at the Piazzetta on his way to the new palace.
The west end of the Piazza showing the Ala Napoleonica
It was decided that the new palace should extend across the whole of the west end of the Piazza and this made it necessary to demolish the church of San Geminiano, rebuilt by Sansovino, and also the buildings on either side, Sansovino's extension of the Procuratie Vecchie to the north and part of the Procuratie Nuove to the south. The original architect was Gianni Antolini from Milan, but the new building caused much controversy and in 1810 he was replaced by Giovanni Soli from Modena. The present building, known as the Ala Napoleonica (the Napoleonic Wing) was built between 1810 and 1813. The facade of the two lower storeys is in the manner of the Procuratie Nuove, but the upper storey, containing the ceremonial entrance and the ballroom, has no windows or arches and is decorated with statues and sculpture in low relief. In the centre there was originally to have been a statue of Napoleon as Jupiter with the imperial arms above, but this was abandoned after the fall of Napoleon in 1814 and there is now no focal point on the west side of the Piazza.
After the abdication of Napoleon the Austrians re-occupied Venice (under the Treaty of Fontainebleau) in April 1814. The Austrian chancellor, Prince Metternich, was instrumental in arranging the return to Venice of the four horses of St Mark and the lion from the Piazzetta. The horses were re-installed in front of the Basilica on 13 December 1815, but the bronze lion had been badly broken and had to be repaired. It was placed back on its pillar in April 1816.
Pavement
The Piazza was paved in the late 12th century with bricks laid in a herringbone pattern. Bands of light-colored stone ran parallel to the long axis of the main piazza. These lines were probably used in setting up market stalls and in organizing frequent ceremonial processions. This original pavement design can be seen in paintings of the late Middle Ages and through the Renaissance, such as Gentile Bellini's Procession in Piazza San Marco of 1496.
In 1723 the bricks were replaced with a more complex geometrical pavement design laid out by Venetian architect Andrea Tirali. Little is known about Tirali's reasoning for the particulars of the design. Some have speculated that the pattern was used to regulate market stalls, or to recall their former presence in the square. Others believe the pattern was drawn from oriental rugs, a popular luxury item in this trading centre.
A field of dark-colored igneous trachyte with geometrical designs executed in white Istrian stone, similar to travertine composed the design. Squares of diagonally laid blocks alternated with rectangular and oval designs along broad parallel bands. The squares were pitched to the centre, like a bowl, where a drain conducted surface water into a below-grade drainage system. The pattern connected the central portal of the Basilica with the centre of the western opening into the piazza. This line more closely parallels the façade of the Procuratie Vecchie, leaving a nearly triangular space adjacent to the Procuratie Nuove with its wider end closed off by the Campanile. The pattern continued past the campanile, stopping at a line connecting the three large flagpoles and leaving the space immediately in front of the Basilica undecorated. A smaller version of the same pattern in the Piazzetta paralleled Sansovino's Library, leaving a narrow trapezoid adjacent to the Doge's palace with the wide end closed off by the southwest corner of the Basilica. This smaller pattern had the internal squares inclined to form non-orthogonal quadrilaterals.
The overall alignment of the pavement pattern serves to visually lengthen the long axis and reinforce the position of the Basilica at its head. This arrangement mirrors the interior relationship of nave to altar within the cathedral.
As part of the design, the level of the piazza was raised by approximately one meter to mitigate flooding and allow more room for the internal drains to carry water to the Grand Canal.
In 1890, the pavement was renewed "due to wear and tear". The new work closely follows Tirali's design, but eliminated the oval shapes and cut off the west edge of the pattern to accommodate the Napoleonic wing at that end of the Piazza.
Flooding[edit]
The piazza under water in 2007
The Piazza San Marco is not far above sea level and during the Acqua Alta, the "high water" from storm surges from the Adriatic or heavy rain, it is quick to flood. Water pouring into the drains in the Piazza runs directly into the Grand Canal. This normally works well but, when the sea is high, it has the reverse effect, with water from the lagoon surging up into the Square.
British postcard in the Philco Series by Rotary Photo EC., no. 3154 A. Photo: C. Ireland, Manchester. In 1902 Robey created the character The Prehistoric Man. He dressed as a caveman and spoke of modern political issues, often complaining about the government "slapping another pound of rock on his taxes". The character was received favourably by audiences, who found it easy to relate to his topical observations. That year he released The Prehistoric Man on a shellac disc using the early acoustic recording process.
George Robey (1869-1954) was an English comedian, singer and actor in musical theatre, who became known as one of the greatest music hall performers of the late 19th and early 20th centuries. As a comedian, Robey mixed everyday situations and observations with comic absurdity. Apart from his music hall acts, he was a popular Christmas pantomime performer in the English provinces, where he excelled in the pantomime dame roles. He only had modest success in the cinema.
George Robey was born George Edward Wade in London in 1869. He came from a middle-class family. His father, Charles Wade, was a civil engineer who spent much of his career on tramline design and construction. Robey's mother, Elizabeth Mary Wade née Keene, was a housewife. After schooling in England and Germany and a series of office jobs, he made his debut on the London stage, at the age of 21, as the straight man to a comic hypnotist. He soon developed his act and appeared at the Oxford Music Hall in 1890, where he earned favourable notices singing The Simple Pimple and He'll Get It Where He's Gone to Now. In 1892, Robey appeared in his first pantomime, Whittington Up-to-date in Brighton, which brought him to a wider audience. With Robey's popularity came an eagerness to differentiate himself from his music hall rivals, and so he devised a signature costume when appearing as himself: an oversized black coat fastened from the neck down with large, wooden buttons; black, unkempt, baggy trousers and a partially bald wig with black, whispery strands of unbrushed, dirty-looking hair that poked below a large, dishevelled top-hat. He applied thick white face paint and exaggerated the redness on his cheeks and nose with bright red makeup; his eyeline and eyebrows were also enhanced with thick, black greasepaint. He held a short, misshaped, wooden walking stick, which was curved at the top. Robey later used the costume for his character, The Prime Minister of Mirth. The outfit helped Robey become instantly recognisable on the London music hall circuit. More provincial engagements followed in Manchester, Birmingham and Liverpool, and he soon became a mainstay of the popular Christmas pantomime scene. By the start of the new century, Robey was a big name in pantomime, and he was able to choose his roles. Pantomime enjoyed wide popularity until the 1890s, but by the time Robey had reached his peak, interest in it was on the wane. A type of character he particularly enjoyed taking on was the pantomime dame, which historically was played by comedians from the music hall. Robey was inspired by the older comedians Herbert Campbell and Dan Leno, and, although post-dating them, he rivalled their eccentricity and popularity, earning the festive entertainment a new audience. Robey's music hall act matured in the first decade of the 1900s, and he undertook several foreign tours. He starred in the Royal Command Performance in 1912 and regularly entertained before the aristocracy. Robery had made his film debut in 1900, according to IMDb. The short comedy The Rats (N.N., 1900) offered a brief glimpse of some of the greatest entertainers from the late Victorian and early Edwardian stage, Dan Leno, Herbert Campbell and George Robey. In 1913, Robey appeared in two early sound shorts: And Very Nice Too (Walter R. Boots, 1913) and Good Queen Bess (Walter R. Boots, 1913), made in the Kinoplasticon process, where the film was synchronised with phonograph records. The next year, he tried to emulate his music hall colleagues Billy Merson and Charlie Austin, who had set up Homeland Films and found success with the Squibs series of films starring Betty Balfour. Robey met filmmakers from the Burns Film Company, who engaged him in a silent short entitled George Robey Turns Anarchist, in which he played a character who fails to blow up the Houses of Parliament. George Robey's Day Off (1919) showed the comedian acting out his daily domestic routines to comic effect, but the picture failed at the box office. Producers did not know how best to apply Robey's stage talents to the film. He continued to appear sporadically in film throughout the rest of his career, never achieving more than a modest amount of success. By the First World War, music hall entertainment had fallen out of favour with audiences. Revue appealed to wartime audiences, and Robey decided to capitalise on the medium's popularity. He achieved great success in The Bing Boys Are Here (1916). He was cast as Lucius Bing opposite Violet Loraine, who played his love interest Emma. The couple duetted in the show's signature song If You Were the Only Girl (In the World), which became an international success. Robey raised money for many war charities and was appointed a CBE in 1919. From 1918, he created sketches based on his Prime Minister of Mirth character and used a costume he had designed in the 1890s as a basis for the character's attire.
George Robey starred in the revue Round in Fifty in 1922, which earned him still wider notice. He returned to the cinema a further four times during 1923. The first two films were written to showcase his pantomime talents: One Arabian Night (Sinclair Hall, 1923) was a reworking of Aladdin and co-starred Lionelle Howard and Edward O'Neill. Harlequinade (A.E. Coleby, 1923) visited the roots of pantomime. One of Robey's more notable film roles was Sancho Panza in Don Quixote (Maurice Elvey, 1923), for which he received a fee of £700 a week. The amount of time he spent working away from home led to the breakdown of his marriage, and he separated from Ethel in 1923. Except for his performances in revue and pantomime, he appeared as his Prime Minister of Mirth character in all the other entertainment media including variety, music hall and radio. In the late 1920s Robey wrote and starred in two Phonofilm sound-on-film productions, Safety First (Hugh Croise, 1928) and Mrs. Mephistopheles (Hugh Croise, 1929). In 1932 Robey appeared in his first sound film, The Temperance Fête (Graham Cutts, 1932). It was followed by Marry Me (Wilhelm Thiele, 1932), starring German actress Renate Müller, which was one of the most successful musical films of his career. The film tells the story of a sound recordist in a gramophone company who romances a colleague when she becomes the family housekeeper. Robey continued to perform in variety theatre in the inter-war years and, in 1932, he starred in Helen!, his first straight theatre role. His appearance brought him to the attention of many influential directors, including Sydney Carroll, who signed him to appear on stage as Falstaff in Henry IV, Part 1 in 1935, a role that he later repeated in Laurence Olivier's film, Henry V (1944). Robey starred opposite Fritz Kortner, and Anna May Wong in a film version of the hit musical Chu Chin Chow (Walter Forde, 1934)). The New York Times called him "a lovable and laughable Ali Baba". In the summer of 1938, Robey appeared in the film A Girl Must Live (Carol Reed, 1939) in which he played the role of Horace Blount. A journalist for The Times opined that Robey's performance as an elderly furrier, the love interest of both Margaret Lockwood and Lilli Palmer, was "a perfect study in bewildered embarrassment". During the Second World War, Robey raised money for charities and promoted recruitment into the forces. Robey starred in the film Salute John Citizen (Maurice Elvey, 1942), co-starring Edward Rigby and Stanley Holloway, about the effects that the war had on a normal British family. A further four films followed in 1943, one of which promoted war propaganda while the other two displayed the popular medium of cine-variety. By the 1950s, his health had deteriorated, and he entered into semi-retirement. George Robey was knighted a few months before his death at his home in Saltdean, East Sussex, in 1954. He was 85. Robey was married Twice. In 1898, Robey married his first wife, the Australian-born musical theatre actress Ethel Hayden. Ethel accompanied him on his tours and frequently starred alongside him. They had two children, a son Edward (1900) and a daughter Eileen. After his divorce from Ethel in 1938, he married Blanche Littler, who was more than two decades his junior.
Sources: Wikipedia and IMDb.
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
9/1/2005
This is how I would like to relate to you after yesterday’s presentations.
It’s not by coincidence that my subject of choice is fairy tales, fictions or stories. Like Katerina, in my presentations I often use stories and tales myself, like the Four Mice or the Blind Men and the Elephant.
And by using stories I uncover parts of my personality or reveal the emotional state I am in. As I wouldn’t probably use the same story in the course of time unless it depicted a value, a belief, an emotion unaffected by exogenous factors.
In this way I also have a chance to explore my subpersonality that wants to play and through playing and creativity feels joy.
It occurred to me that I had come across Marialexia’s giant cat.
I was touched by Tonia’s subject, the “I – Thou relationship”. What would it be like if we went by unnoticed?
Both Katerina and Tonia referred to that magic moment when two people are in that relationship. And this is often a turning point, a thrust just as in Stripe’s words: ‘‘How can I step on someone I’ve just talked to?’’ Someone I have just noticed as another existence? How can I ignore another experience that is being revealed? Like Pelly I had in my mind to use Steve Karpman’s Triangle to illustrate some of my points, in fact I was talking about this to Gerry yesterday morning, but I’ve decided not to.
I saw Mary’s choice of subject as a decision to get to know something unfamiliar to her. To learn something new you have to start from A. You cannot go right in the middle without having a glimpse at what it is about.
Finally, once more I noticed how Christos applies the different approaches to his clients and like the two caterpillars I feel this urge to start a new chapter in my life.
This revised description of the log punt that ended up protecting John Sointu’s wharf on Wallis Island in the late 1950s has been prepared by Alan Wright and Chris Borough. Alan is a Director of the Great Lakes Co-operative Historical Society Ltd, is a member of the Wright shipbuilding family of Tuncurry and has a wealth of knowledge about the shipping history of the Great Lakes of NSW.
Other images relating to the log punt Wallis Lake are in the Album Wallis Lake or Queen?
This image was taken is part of the collection in the Great Lakes Museum and depicts the Queen II loading logs on the Wallinghat River that flows into Wallis Lake near Coomba. Queen II was thought to be constructed in 1914 after Queen I sank in Wallis Lake, near Bandicoot Island..
After a lot of thought Alan and Chris have concluded that the hulk protecting the wharf on Wallis island is the Wallis Lake built by Ernest Wright in 1924. Many reports have suggested that it is another of the Wright-built log punts - Queen.
Other images relating to the log punt are in the Album Wallis Lake or Queen?
Information on the log punts that were operated by Wright and McLaren and later John Wright and Co. Ltd. is scant with reports varying. This interpretation should not be relied upon to be completely accurate although the evidence provided is strong. Despite some reservations, the story of the hulk on Wallis Island story reflects a fascinating period in the history of the timber industry of the Great Lakes of NSW.
Early Log Punts
Early sawmillers employed teams to fell trees for logs that were dragged by bullock team from the forest to rivers and lakes. Here they were loaded onto log punts and taken to mills located on the waterfront at Tuncurry and Forster.
The puntmen who delivered logs to the sawmills at Tuncurry had to employ great caution and skill in mooring a fully loaded punt at the mill wharf as the tides moving into and out of Wallis Lake were strong - particularly coming down with the ebbing tide. The procedure was to throw out an anchor on the opposite sand spit, so that the punt swung around and faced upstream.
The first log punt built by John Wright at Tuncurry was the Nil Desperandum - a punt that was handled by man-power alone – typically a puntman using a long pole that he pushed into the mud and walked the length of the punt pushing on the pole.
Steam Punts
A series of four steam powered log punts were then built for the sawmilling operation at Tuncurry operated initially by Wright and McLaren and, after 1913, by John Wright & Co. Ltd.
These were:
- Queen I (circa 1897) - builder John Wright
- Queen II (believed to be built 1914) – builder Ernest Wright
- Wallis Lake (1924) - builder Ernest Wright
- Queen III (1948) - builder William Mann - Nabiac
John Wright constructs the steam punt The Queen I
Around 1897, John Wright constructed a much larger, steam powered, paddle-wheeler log punt that could operate regardless of the tide. She was the Queen of the Hawke (later known simply as the The Queen). The deckhouse was located at the rear – the two paddle wheels were located each side the deckhouse. Records from the Great Lakes Museum indicate that she was some 30 m long and 6 m wide on the deck. For convenience she is referred to as Queen I.
Cape Hawke Regattas
The first reference to the The Queen was in 1898 when she was used to bring people to the Cape Hawke Regatta on 26th January. “To reach the rendezvous, the steam punts belonging to the various sawmills are brought into requisition. The mill-owners always allow the use of their punts to convey passengers, free of charge. These punts are roomy— not too slow— well provided with awnings and seats, and suit admirably. Mr. Wright's 'Queen,' from Tuncurry; Messrs. Miles, Bros.' 'The Brothers' from Forster; Mr. Fenning's 'Wollomba,' from Wallamba River; Mr. J. Breckenridge's 'Wheelbarrow,' from Failford ; and Messrs. Goodlet & Smith's ' Coolongolook,' from the village of the same name, conveyed hundreds of people— all sorts and conditions of men, yes, and women, too— for the ladies of Forster and district take great interest in boating, and lend an additional charm to the great aquatic carnival by their presence in large numbers.”
The Manning River Times and Advocate for the Northern Coast Districts of New South Wales (Taree, NSW : 1898 - 1954) - Sat 5 Feb 1898
She was initially given the name Queen of the Hawke but commonly this was abbreviated to simply the The Queen or Queen. Newspaper reports in 1899 reported the Queen of the Hawke taking people from Tuncurry to the famous Cape Hawke Regatta that was held every year around 26th January – Anniversary Day (now Australia Day
The Wingham Chronicle and Manning River Observer (NSW : 1898 - 1954) - Wed 1 Feb 1899
The Queen - multi-tasked vessel
The The Queen performed many tasks other than the transport of logs and sawn timber and participants to the annual Cape Hawke Regatta. In 1901 four vessels helped raise the sunken log punt Wallamba - these were 'The Dart,' the s.s. 'Marian Mayfield,' the s.s. 'Ariel,' and the p.s. 'Queen.'
In 1904 Queen I travelled to Smiths Lake (presumably as far south in Wallis Lake as possible) as reported in the Manning Times - :
“The fishermen of Cape Hawke are congratulating themselves on having an ice factory in their midst — Mr. Coombes having brought his refrigerating plant and machinery down from Smith's Lake last week in Messrs. Wright and McLaren's steam punt [Queen].”
The Manning River Times and Advocate for the Northern Coast Districts of New South Wales (Taree, NSW : 1898 - 1954) - Sat 7 May 1904
Log punt Queen sinks in 1914
In 1913 the partnership of Wright and McLaren was wound up and a new entity that incorporated various operations, was formed in 1913 – John Wright & Co. Ltd.
In 1914 it appears that Queen I may have sunk, near Bandicoot Island. “A severe south-easterly gale is raging here. Shipping is delayed. Wright and McLaren's steam punt, while crossing Wallace [Wallis] Lake yesterday, was caught by the gale and sunk, the crew escaping in a boat. The Sydney Morning Herald (NSW : 1842 - 1954) - Fri 19 Jun 1914
Graeme Andrews reported this after his journey on Wallis Lake in 1975: "The run from Pacific Palms to Forster is about 17 km and gives some idea of the size of the Wallis Lake. The lake is long enough and wide enough to build up big seas and, as it is never very deep - but enough for any boat likely to use it - the wind can build up steep seas very quickly.
As an example, about 1920, one of the paddle droghers "S.S Queen" was overwhelmed by the seas on the lake. Despite the efforts of her crew, short, small waves breaking over the flat deck gradually filled the craft, she sank and her superstructure stood above the surface for many years. Now the remains are just below the surface and are marked by only a small stick." (Australian Seacraft 1977)
Queen II constructed - 1914
Although there was a report in 1902 that a new log put was to be constructed after the Bellinger was completed, no reports of an actual construction have been located: "Messrs. Wright & McLaren are going to have a large new log punt constructed after their steamer [Bellinger] is completed, and the present punt is to do duty in connection with the Krambach mill. A large new wharf is also to be created at the Tuncurry mill, and also new stores." The Manning River Times and Advocate for the Northern Coast Districts of New South Wales- Sat 25 Jan 1902
Although there are no press reports to confirm or reject our hypothesis, we have assumed that Ernest Wright constructed a new log punt (Queen II) shortly after the 1914 sinking of Queen I.
A new log punt Wallis Lake launched
In September 1924 a new log punt was launched, the Wallis Lake - built by Ernest Wright. "Mr. E. Wright has launched a new log punt which is an improvement on anything we have had here. Mr. Wright is master of this craft himself." The Northern Champion Wed 1 Oct 1924
The Wallis Lake continued operation until at least late 1954.
Queen III launched in 1948
The Queen III, built by William (Billy) Mann in 1948, operated for a relatively short time and was sold to Port Macquarie interests after fire destroyed the John Wright & Co. Ltd. Sawmill at Tuncurry in 1951.
Wallis Lake towed to Wallis Island
It is at this point that the idea that the Queen was put in place to protect a wharf arose.
Enter Ida Niemi
Ida Niemi was a member of a Finnish family headed by her cousin John Sointu. John built a house - Harmony Hill House - on Wallis Island in the late 1940’s and constructed a jetty. “When Ida heard one day, that they were sinking big droghers, she rowed over to Forster, saw the boss who owned the sawmill, and said she wanted a punt sunk near her wharf, to act as a barrier from bad weather. He agreed to do this provided she paid for it, so that he would not be liable for any damage that may be caused. He offered her the other “Queen”, and a price of two shillings was agreed. The drogher was brought around and sunk, and its remains can be seen today.”
Williamson (2002): We built a village – the Heritage of Coomba Park.
Graeme Andrews takes a trip on the launch Lake Wallis
In 1975 Graeme Andrews (well-known author on the vessels of NSW) and his wife Winsome took a trip on the Lake Wallis operated by Stan Croad. Stan had been operating his launch since 1946 when he obtained a contract to take schoolchildren to school. Later he operated a tourist service. Stan’s extensive observations and experience cannot be under-estimated and it was upon his advice that Graeme Andrews based his report.
“On the south-western end of Wallis Island is a grand and remarkable two-storey house. It is obviously old and apparently houses a Finnish family who have crops, cattle and the obligatory sauna. Their ‘wharf’ consists of the remains of the steam paddle lighter, or ‘drogher’ Queen. About 40 m long by 10 or 12 m wide, this craft is a wooden boat enthusiast’s dream. Much of the exposed timber remains showing grown timbers and adzed wood working. Stores and monies change hands and off we go again.” Tea and Scones on Lake Wallis - AFLOAT February 2012.
Given that the size of the Wallis Lake matches the measurements made by Graeme Andrews and the Wallis Lake was the last log punt operating from Tuncurry in the mid 1950s we believe that the wharf on Wallis Island was not made from the Queen II. No doubt, however, the issue of Queen vs Wallis Lake will not completely fade away!
So the Wallis Lake, built by Ernest Wright in 1924, lives on almost 100 years after she was built – a testimony to the work of the Wright family and to the quality of the Australian hardwood timbers used.
Image Source:
Black Diamond Images Collection
Acknowledgements
Approval to publish was granted by the Great Lakes Museum Capel Street, Tuncurry, NSW.
References:
Andrews, Graeme and Winsome - AFLOAT February 2012 Tea and Scones on Lake Wallis - Graeme and Winsome Andrews
Andrews, Graeme. An alternative to trailerboating - FERRY FROM FORSTER AUSTRALIAN SEACRAFT - April 1977.
Williamson, Wendy (2002). We built a Village - the heritage of Coomba Park. A Coomba Park Production.
Acknowledgements: Alan Wright of the Great Lakes Museum for his criticism and presenting a plausible explanation of this conundrum.
All Images in this photostream are Copyright - Great Lakes Manning River Shipping and/or their individual owners as may be stated above and may not be downloaded, reproduced, or used in any way without prior written approval.
GREAT LAKES MANNING RIVER SHIPPING, NSW - Flick Group --> Alphabetical Boat Index --> Boat builders Index --> Tags List
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Karin hat es gemacht
kshotcc
Silage
grass or other green plants that are cut and stored, without being dried first, to feed cattle in winter
#
Welcome to the AGRICULTURE group. This is a Flickr group in appreciation of all aspects of agriculture, farming & pastoral all around the world. Small and big. Near and far. Low and high. Smallholder farms and agribusiness.
group
Seen in
Agriculture
group
Agriculture is the science and art of cultivating plants and livestock.
This group is for anything relating to agricultural endeavours. This includes (but is definitely not limited to):
- Small Scale Aquaculture
- Broad Acre Agriculture
- Viticulture
- Urban Agriculture
- Hobbyfarms
- Agricultural Research
- Aquaponics
- Permaculture
- Pork (swine)
- Cattle
- Poultry
- Tools & machinery in use for agricultural purposes
- People in Agriculture
- Farms currently in use (no ruins or derilict unused barns)
-
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
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1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
The International Bomber Command Centre (IBCC) a memorial relating the historical impact of and on Bomber Command during the Second World War. Located on Canwick Hill, overlooking the city of Lincoln in Lincolnshire.
The city of Lincoln was selected for the location of the IBCC because 27 RAF Bomber Command stations (over a third of all Bomber Command stations) were based in the county during World War II. The large amount of airfields led to Lincolnshire being nicknamed the "Bomber County".
Located at Canwick Hill, the centre is just under two and half miles from RAF Waddington, which suffered the greatest losses of any Bomber Command station, and close to the former Avro aircraft production facility at Bracebridge Heath. A view of Lincoln Cathedral, a prominent landmark for aircrews, forms an important part of the vista from the centre of the Memorial Spire.
The aim of the IBCC is to tell the personal stories of members of the RAF Bomber Command, ground crew and civilians impacted by the bombing campaigns during the Second World War. The centre will also provide a comprehensive record of the role of Bomber Command's squadrons and to digitally display historical documentation and photographs relating to the activity of Bomber Command.
Within the grounds of the International Bomber Command Centre the Spire Memorial was erected on 10 May 2015. The memorial is a spire, reflecting the connection to Lincoln Cathedral. Created out of Corten A weathering steel, it is based on the dimensions of the wingspan of a Lancaster bomber, being 102ft high and 16ft at the base. The Spire was officially unveiled in October 2015 to an audience of 3,600 guests including 312 Bomber veterans.
The spire is encircled by walls carrying the names of all 57,871 men and women who gave their lives whilst serving in or supporting Bomber Command. This is the only place in the world where all these losses are memorialised.
Information Source:
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Les Invalides,
commonly known as Hôtel national des Invalides (The National Residence of the Invalids), or also as Hôtel des Invalides, is a complex of buildings in the 7th arrondissement of Paris, France, containing museums and monuments, all relating to the military history of France, as well as a hospital and a retirement home for war veterans, the building's original purpose. The buildings house the Musée de l'Armée, the military museum of the Army of France, the Musée des Plans-Reliefs, and the Musée d'Histoire Contemporaine, as well as the Dôme des Invalides, a large church with the burial site for some of France's war heroes, most notably Napoleon Bonaparte (lists below).
THE HISTORY
Louis XIV initiated the project by an order dated 24 November 1670, as a home and hospital for aged and unwell soldiers: the name is a shortened form of hôpital des invalides.[1] The architect of Les Invalides was Libéral Bruant. The selected site was in the then suburban plain of Grenelle (plaine de Grenelle). By the time the enlarged project was completed in 1676, the river front measured 196 meters and the complex had fifteen courtyards, the largest being the cour d'honneur ("court of honour") for military parades. It was then felt that the veterans required a chapel. Jules Hardouin Mansart assisted the aged Bruant, and the chapel was finished in 1679 to Bruant's designs after the elder architect's death. This chapel was known as Église Saint-Louis des Invalides, and daily attendance of the veterans in the church services was required.
Shortly after the veterans' chapel was completed, Louis XIV commissioned Mansart to construct a separate private royal chapel . The domed chapel was finished in 1708.
FOR MORE INFORMATIONS:
en.wikipedia.org/wiki/Les_Invalides
FOR THE PLACE:
wikimapia.org/#lang=en&lat=48.856012&lon=2.313405...
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“It is an illusion that photos are made with the camera…
they are made with the eye, heart and head.”
[Henry Cartier Bresson]
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Please don't use any of my images on websites, blogs or other media without my explicit written permission.
© All rights reserved
“Skylab Expedition 3
“The three of us dreamed up the concept, Bill Pogue put together the description, and Barbara Matelski from the Johnson Space Center Graphics Department did the artwork. We gave our concept to several artists, but none of them came up with a design that delivered the message, so we rough sketched our idea, and Barbara put it together.”
— Jerry Carr, from All We Did Was Fly to the Moon
“The symbols in the patch refer to the three major areas of investigation in the mission. The tree represents man’s natural environment and refers to the objective of advancing the study of earth resources. The hydrogen atom, as the basic building block of the universe, represents man’s exploration of the physical world, his application of knowledge, and his development of technology. Since the sun is composed primarily of hydrogen, the hydrogen symbol also refers to the Solar Physics mission objectives.
“The human silhouette represents mankind and the human capacity to direct technology with a wisdom tempered by his regard for his natural environment. It also relates to the Skylab medical studies of man himself.
“The rainbow, adopted from the Biblical story of the Flood, symbolizes the promise that is offered to man. It embraces man and extends to the tree and hydrogen atom, emphasizing man’s pivotal role in the conciliation of technology with nature by a humanistic application of our scientific knowledge.”
— From the Skylab Expedition 3 astronauts’ calling card
The artwork is very nicely put together, and Matelski obviously takes into account the limitations of the silk screen process used to fabricate the beta cloth patches. Matelski also did the artwork for the Apollo 16 patch.
The Lion Brothers version of this patch has a yellow comet in the blue background around the top of the “3,” which represents the observations of Comet Kohoutek.”
Above at/from Gene Dorr’s wonderful space patch website, at:
genedorr.com/patches/Skylab/Sk04.html
The ‘official’ caption:
“This is the emblem for the third manned Skylab mission. It will be a mission of up to 56 days. Skylab is an experimental space station consisting of a 100-ton laboratory complex in which medical, scientific and technological experiments will be performed in Earth orbit. The members of the crew will be astronaut Gerald P. Carr, commander; scientist-astronaut Edward G. Gibson, science pilot; and astronaut William R.
Pogue, pilot. The symbols in the patch refer to the three major areas of investigation proposed in the mission. The tree represents man's natural environment and relates directly to the Skylab mission objectives of advancing the study of Earth resources. The hydrogen atom, as the basic building block of the universe, represents man's exploration of the physical world, his application of knowledge, and his development of technology. Since the sun is composed primarily of hydrogen, it is appropriate that the symbol refers to the solar physics mission objectives. The human silhouette represents mankind and the human capacity to direct technology with a wisdom tempered by regard for his natural environment. It also directly relates to the Skylab medical studies of man himself. The rainbow, adopted from the Biblical story of the flood, symbolizes the promise that is offered man. It embraces man and extends to the tree and the hydrogen atom emphasizing man's pivotal role in the conciliation of technology with nature.”
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
The name ‘Treasurer’s House’ relates to the building that first stood on this site which was built for the medieval Treasurers of York Minster. The first Treasurer was appointed in 1091 AD. The Treasurer controlled the finances of the Minster but also entertained important guests, which is why he was provided with a grand residence. All that remains of the original Treasurer’s House is an external wall from the 12th century.
The Reformation of the English Church in the 1540s brought an end to the job of Treasurer and the house passed into the hands of the Archbishops of York. Thomas Young, Archbishop between 1562 and 1568, and his descendants are responsible for the structure of Treasurer’s House as it is today. The symmetrical front was part of changes made by the Young family in the early 17th century which involved almost entirely rebuilding the house. Treasurer’s House played host to royalty when Sir George Young entertained King James I in 1617.
It's also the site of one of York's most famous ghost sightings; In 1953, the late plumber Harry Martindale was installing central heating in the cellars when he heard the sound of a distant horn, gradually becoming louder, before a carthorse emerged through the brick wall, followed by a legion of Roman soldiers which looked to be walking on their knees. It was later discovered an old Roman road, the Via Decumana, was buried 15 inches below the floor of the house.
Today in Ireland and in the US new regulations relating to drones has been introduced [effective from the 21st of December 2015]. There are many similarities in the regulations but there is one major differences in that here in Ireland they have not mention the penalties for failure to register but in the US the cost of failure to register appears to be rather extreme … “civil penalties up to $27,500, or criminal penalties up to 3 years in prison and $250,000.” According to the minister the aim here in Ireland is to encourage drone users to be responsible citizens.
I have included the press releases from both administrations, have a read and see what you think.
Thursday, 17th December 2015: The Irish Aviation Authority (IAA) today announced a new drone regulation which includes the mandatory registration of all drones weighing 1kg or more from Monday, 21st December 2015.
The use of drones worldwide is expanding rapidly and there are estimated to be between 4,000 – 5,000 drones already in use in Ireland. Ireland has taken a proactive role in this fast emerging area and is currently one of only a handful of EU Member states that has legislation governing the use of drones.
The new legislation is intended to further enhance safety within Ireland and specifically addresses the safety challenges posed by drones.
From 21st December 2015, all drones weighing 1kg or more must be registered with the IAA via www.iaa.ie/drones. Drone registration is a simple two-step process. To register a drone, the registrant must be 16 years of age or older (Drones operated by those under 16 years of age must be registered by a parent or legal guardian). A nominal fee will apply from February 2016 but this has been initially waived by the IAA in order to encourage early registration.
Mr Ralph James, IAA Director of Safety Regulation, said
“Ireland is already recognised worldwide as a centre of excellence for civil aviation and the drone sector presents another major opportunity for Ireland. We’re closely working with industry to facilitate its successful development here. At the same time, safety is our top priority and we must ensure that drones are used in a safe way and that they do not interfere with all other forms of aviation.
Mr James explained that drone registration has been made a mandatory requirement as this will help the IAA to monitor the sector in the years ahead. The IAA encourages all drone operators to take part in training courses which are available through a number of approved drone training organisations.
“We would strongly encourage drone operators to register with us as quickly as possible, to complete a training course and to become aware of their responsibilities. People operating drones must do so in safe and responsible manner and in full compliance with the new regulations”, he said.
Welcoming the introduction of drone regulation, Minister for Transport, Tourism and Sport, Paschal Donohoe TD highlighted the importance of the new legislation and commended the IAA for the efficient manner to have the new registration system in place so quickly.
“The core safety message promoted today advocates the safe use of drones in civilian airspace. The development of drone technology brings opportunities as well as challenges for businesses and services in Ireland. I expect hundreds if not thousands of drones to be bought as presents this Christmas so getting the message to ensure that new owners and operators are aware of their responsibilities and the requirement to register all drones over 1 kg from 21st December 2015 is key. Tremendous potential exists for this sector and Ireland is at the forefront of its development. The speedy response by the IAA to this fast developing aviation area will make sure that drones are properly regulated and registered for use. As a result, Ireland is well placed to exploit the drone sector and to ensure industry growth in this area,” he said.
The new legislation prohibits users from operating their drones in an unsafe manner. This includes never operating a drone:
• if it will be a hazard to another aircraft in flight
• over an assembly of people
• farther than 300m from the operator
• within 120m of any person, vessel or structure not under the operator’s control
• closer than 5km from an aerodrome
• in a negligent or reckless manner so as to endanger life or property of others
• over 400ft (120m) above ground level
• over urban areas
• in civil of military controlled airspace
• in restricted areas (e.g. military installations, prisons, etc.)
• unless the operator has permission from the landowner for takeoff and landing.
For further information please visit www.iaa.ie/drones and see the IAA’s detailed Q&A sheet.
The Federal Aviation Administration has officially launched the drone registration program first reported in October. Drone operators are required to register their UAVs with the Unmanned Aircraft System registry starting December 21. Failure to register could result in criminal and civil penalties.
Under the new system, all aircraft must be registered with the FAA including those 'operated by modelers and hobbyists.' Once registered, drone operators must carry the registration certificate during operation. This new system only applies to drones weighing more than 0.55lbs/250g and less than 55lbs/25kg. The only exception to the registration requirement is indoor drone flights.
Required registration information includes a mailing address and physical address, email address, and full names; however, no information on the drone's make, model, or serial number is required from recreational users. Non-recreational users will need to provide drone information, including serial number, when that particular registration system goes live.
Failure to register could result in civil penalties up to $27,500, or criminal penalties up to 3 years in prison and $250,000. A $5 registration charge is applied, but will be refunded to those who register before January 20. The registration certificate is sent in an email to be printed at home.