View allAll Photos Tagged TRANSCENDENTAL
He sits alone, silent and still. Perhaps he's the hermit of the macaque troop. I wonder if they pray? Can they imagine a transcendental world? One thing I'm sure of is that the light and shade in this photograph captured my eye.
The circle of life and its seasons goes round and round, but in my mind I am still holding on to beauty and warmth of Autumn. I just published a blog post "Transcendental Nature Photography: Creating Inspiring Images with Lasting Impact. If this peaks your interest please give it a read. Here is the link. erwinbuske.photo.blog/2018/11/24/transcendental-nature-ph...
Slot canyons are some of the most amazing places to experience. Surrounded by towering walls, you can feel so small and insignificant. But at the same time, the experience can be transcendental. Indeed, places like this are among some of the most beautiful I've seen anywhere in the world.
Join us for an adventurous slot canyon hiking adventure Oct 11-15! This is the perfect time of year to go with cooler temperatures and low risk of flash floods. Learn more here: actionphototours.com/paria-canyon-adventure/
Also, members of our Loyalty Program will be getting a free video showing some of my post-processing techniques on this image. If you aren't a member, join today so you don't miss out!
fareharbor.com/embeds/book/actionphototours/items/81012/c...
“Silence stands outside the world of profit and utility; it cannot be exploited for profit; you cannot get anything out of it. It is ‘unproductive’ Therefore it is regarded as valueless. Yet there is more help and healing in silence than in all the 'useful things.’ Purposeless, unexplainable silence suddenly appears at the side of the all-too-purposeful, and frightens us by its very purposelessness. It interferes with the regular flow of the purposeful. It strengthens the untouchable, it lessens the damage inflicted by exploitation. It makes things whole again, by taking them back from the world of dissipation into the world of wholeness. It gives something its own holy uselessness, for that is what silence itself is: holy uselessness.” (Max Picard)
See my photography in 2020!!!
Дорогие друзья! Я от всего сердца поздравляю Вас с Новым 2021 Годом! Пусть он подарит нам много счастливых моментов этого удивительного мира! А мы сможем их запечатлеть!
.
Dear friends! I sincerely wish you a Happy New Year 2021! May he give us many happy moments of this wonderful world! And we can capture them!
.
Liebe Freunde! Ich wünsche Ihnen von Herzen ein frohes neues Jahr 2021! Möge er uns viele glückliche Momente dieser wundervollen Welt geben! Und wir können sie einfangen!
.
Cari amici! Ti auguro sinceramente un Felice Anno Nuovo 2021! Possa donarci tanti momenti felici di questo meraviglioso mondo! E possiamo catturarli!
.
Αγαπητοί φίλοι και φίλες! Σας εύχομαι ειλικρινά καλή χρονιά 2021! Είθε να μας δώσει πολλές χαρούμενες στιγμές αυτού του υπέροχου κόσμου! Και μπορούμε να τα συλλάβουμε!
.
Rakkaat ystävät! Toivotan teille vilpittömästi uutta vuotta 2021! Anna hänen antaa meille monia onnellisia hetkiä tästä upeasta maailmasta! Ja voimme kaapata heidät!
.
Chers amis! Je vous souhaite sincèrement une bonne année 2021! Puisse-t-il nous offrir de nombreux moments heureux de ce monde merveilleux! Et nous pouvons les capturer!
.
Qīn'ài de péngyǒumen! Zhù nín 2021 nián xīnnián kuàilè! Yuàn tā gěi wǒmen dài lái zhège měihǎo shìjiè de xǔduō kuàilè shíkè! Wǒmen kěyǐ bǔhuò tāmen!
.
Драги пријатељи! Искрено вам желим срећну нову 2021. годину! Нека нам подари много срећних тренутака овог дивног света! А ми их можемо ухватити!
.
¡Queridos amigos! ¡Les deseo sinceramente un Feliz Año Nuevo 2021! ¡Que nos dé muchos momentos felices de este maravilloso mundo! ¡Y podemos capturarlos!
.
親愛なる友人！ 2021年の明けましておめでとうございます！ 彼がこの素晴らしい世界の多くの幸せな瞬間を私たちに与えてくれますように！ そして、私たちはそれらをキャプチャすることができます！
.
أصدقائي الأعزاء! أتمنى لكم بصدق سنة جديدة سعيدة 2021! أتمنى أن يمنحنا الكثير من اللحظات السعيدة في هذا العالم الرائع! ويمكننا أسرهم!
Classical Khmer kings of medieval Cambodia promoted the notion of Devarāja, a cult of the "god-king” that provided the religious rationale for royal authority. They were depicted as divine universal rulers or deified monarchs with transcendental qualities.
The gigantic smiling faces at Bayon Temple portray the great Mahayana Buddhist king, Jayavarman VII, as a living god on earth - a Bodhisattva Avalokitesvara or enlightened Buddhist saint overseeing a vast and disparate empire with an enigmatic blend of benevolence and absolute authority.
Bayon Temple served as the primary locus of the royal cult and was Jayavarman's personal mausoleum at the height of his rein over the Khmer Empire in the late 12th Century. The temple is positioned at the centre of the ancient Angkor Thom city complex and rural metropolis in northwestern Cambodia. Over 200 serenely smiling visages carved on more than 50 sandstone face-towers remain throughout the temple.
© All rights to these photos and descriptions are reserved.
A few steps further
and soul will soar
into the light...
©Andrea Effulge
All rights reserved.
[DeviantArt]: www.deviantart.com/yesterdawn
[500px]: 500px.com/portalsintodreamscapes
another image that has such a vibe for me...
www.flickr.com/photos/21491133@N02/3486430785/in/set-7215...
maybe something with coastal colors?=)
www.flickr.com/photos/21491133@N02/3883136743/in/set-7215...
or something in blue w/ rays
The bright eyes of a Northern unit pass transcendentally into the Preston fog, soon to lose track of the track that has just been lost.
Liquid Drop Art /// Facebook Page///Water Drop Ebook
I haven't any of these for quite a while. A lot of other things take up my time, but maybe someday I'll do some more.
Stupa and prayer flags. Kathmandu, Nepal
( Stupa é uma construção em forma de torre, circundada por uma abóbada e um ou vários chanttras (toldos de lona). Originalmente era um monumento funerário de pedra, semi-esférico, com cúpula, mirante e balaustrada. Com o advento do Budismo, evoluiu para uma representação arquitectónica do Cosmos. O acesso a stupa é feito por um arco ou porta, normalmente adornado com esculturas. No entanto, as masi comuns são simples. Normalmente contém relíquias ou 'pequenos tesouros' simbólicos de uma determinada crença.
Outros termos para designar a stupa são chaitya, pagode e chorten.
......................................................................
The Tibetan word is Chorten, which means "the basis of offering".
Stupa is a symbol of enlightened mind, (the awakened mind, universal divinity) and the path to its realisation.
If you had to use just two words, the best definition I have seen is "Spiritual Monument"
The stupa represents the Buddha's body, his speech and his mind, but most especially his mind and every part shows the path to Enlightenment
SYMBOLIC MEANING OF STUPAS
1. The basic platform that "Holds the Earth" symbolises the ten virtues of :
Body :
to protect life
to practise generosity
keep pure morality.
Speech :
to tell the truth
to reconcile
to speak In a quiet and gentle way
to have a sensible speech.
Mind :
to be content
to be altruistic
to have faith In the right views (which are the correct foundation for liberation).
2. The three steps above symbolise the three refuges one holds on to:
Buddha
the reaching of Buddha (Dharma)
the Assembly of those who practise these teachings (Sangha).
3. The Lion-throne symboliscs the superiority over the whole universe.
4. The treasures vase symboliscs the eight Noble Riches.
5. The small and the big lotuses symbolises the six transcendental virtues :
generosity
pure morality
patience
energy
meditation
wisdom.
6. The four corners of the basic throne symbolise "the Four Unlimited" or Boundless ones:
unlimited love
unlimited compassion
unlimited joy
unlimited equanimity.
7. The first step symboliscs the fundamental four attentions:
Impermanence of the body
sensations
non-substantiality of thoughts
condition of existence (dharmas).
8. The second step symbolises the four perfect efforts (Sammapadhana):
striving to preserve favourable conditions yet existing
striving to produce such conditions not yet existing
striving to ward off unfavorable existing conditions
striving to make It impossible for such conditions to arise.
9. The third step symbolises the four miraculous feet (Riddhipada)
prayer
thought
perserverance
action.
10. The fourth step symbolises the five spiritual faculties (Indriya)
the faculty of faith
the faculty of Energy
the faculty of Attention
the faculty of Concentration
the faculty of Knowledge.
11. The unchanging base that supports the vase symbolises the five forces (Bala)
The force of faith
The force of Energy
The force of Attention
The force of Concentration
The force of Knowledge.
12. The vase in Its particularities symbolises, the seven branches of awakening (Bodhyanga)
the total memory (of past lives)
the perfect knowledge of all dharmas
the diligence
ecstasy
the perfect mastery of all disciplines
concentration
equanimity.
13. The "Tre" (above the vase) and Its reverse symbolisc the noble eightfold path
perfect view
perfect understanding
perfect speech
perfect action
perfect living
perfect effort
perfect attention
perfect concentration.
14.The tree of life symbolises the ten knowledges of
of phenomena
of mind
of Interdependent links
of illusion
of suffering
of the origin of suffering
of the cessation of suffering
of the path leading to the cessation of suffering
of destruction
of the non-appearance
of the ten transcendental knowledges
15. The thirteen rings symbolise
the ten powers and
the three essential remembrances.
16. The umbrella and Its support symbolise the State of a victorious one
17. The "Zaratsak" symbolises the ornaments of all the Supreme Qualities.
18. The Moon symbolises the elimination of all sufferings.
19. The sun symbolises the radiating thousand lights of compassion
20. The jewel at the top symbolises the fulfilment of all wishes.
The believers prostrate with great devotion and faith before such a wonderful Stupa, the embodiment of all the qualities of the victorious ones; only seeing. It brings liberation to all who respect It.
from the experimenting with a circular dental floss box, a LED torch and a camera in a dark room
see more flic.kr/p/WVVnRT and flic.kr/p/WVVqDr
Perhaps I should explain the lighting of this shot: The vignetting effect was not created by post processing/editing but by the light set up. I put a small yet very bright LED torch right behind the leaf which has evoked a high contrast between the light centre and the dark borders. The bright circular light passing through the leaf made the colours such vibrant which was intensified by the dark parts around in the shades. The green particles thereby look like neon green powder the leaf is dusted with.
Have you ever visited an unfamiliar area and thought you have been there before but you cannot place the when and where?
The trail I am walking on is cool, damp, and a light mist turns to ice crystals on my sweater. All life is close to dormant now, and the sun never quite completely pushes through the fog, mist and clouds.But evidence of the sun can be seen on the horizon to my right, and this light transforms this misty forest scene into a beautiful tapestry of the forest in the mist.
I just recently wrote a blog post about Transcendentalism in Nature Photography-you can check out the post at this link erwinbuske.photo.blog/2018/11/24/transcendental-nature-ph...
Presenting my character Saffronia "Saffron" Scalopina Sparacello!
-------
Character Info:
Safronia “Saffron” Scalopina Sparacello
Classes: D&D 3.5 Duskblade/Swiftblade.
Duskblade info: srd.dndtools.org/srd/classes/basePhb2/duskblade.html
Swiftblade info: dnd.arkalseif.info/classes/swiftblade/index.html
Race: "Dwarfling" Daughter of a Dwarf and a Halfling.
Born in the dwarven city of Hillsafar Hall in the Galena Mountains as a refugee during the siege of the tyrannical Warlock Knights of Vaasa, she however barely remembers her days there.
Fruit of the unusual marriage between Fayuela Escalopina and Giuseppe Sparacello.
Giuseppe was one of the members of the Topolino House of Delthuntle, this one took to the road after a series of unfortunate jobs, abandoning his mob family name and making a name for himself as a merchant. Fayuela was part of the Scalopines Clan of Mithral Hall, a branch of which migrated far to the east with the Machacaogros Clan after the opportunities that arose in Vaasa when the Great Glacier melted due to the Spellplague, establishing their small kingdom in the Galena Mountains focused on the mining of precious gems.
The Clan of the Scalopines, known to be the Mithrall hall clan that has always provided the best chefs, long ago cooking for King Bruenor Battlehammer himself. This branch of the family now serving King Cubik Machacaobros and Prince Rubik.
Fayuela and Giuseppe participated in the conflict to dethrone the Warlock Knights of Vaasa, along with a resistance led by a group of adventurers. When peace returned to Vaasa, the refugees, both from the different dwarven fortresses and The Great Glacier were finally able to return to their settlements. Saffron and her family then returned with the Ogreshmashers, she grew up happily and healthily with her parents. Saffron was interested in her mother's cooking from a very early age, and wanted to learn and absorb all this knowledge. Giuseppe, as any halfling, enjoyed these sessions more than anyone else, and acted as a gourmet for both of them. A healthy rivalry developed between mother and daughter, often having cooking competitions, of which Saffron never won any of them.
At the same time Saffron grew up admiring the stories of her uncle, Trabanco Cabrales, Fayuela's brother, an acclaimed traveling bard who brings festivity and joy wherever he goes, she herself dreamed of going abroad and seeing the world, it was something her parents could see in her eyes.
Saffron's cooking eventually stagnated, having mastered both the gastronomies of The Silvermarches and Aglarond respectively. Fayuela one day took her to task and explained a philosophy that would change her life. The Transcendental Gastronomy. Which consists of finding the dish that in the end, in a similar way as Trabanco did achieved through music, would bring the ultimate happiness to all those who tasted it, as well as cure any evil that squeezed the soul, to achieve such knowledge, she would have to travel the world, hunting, learning, and tasting dishes of all gastronomies, only then Saffron could surpass a legendary chef like her mother, Fayuela.
And so Saffron grabbed her backpack and marched off on an adventure, heading for the Silver Marches back to the place of origin of his people, working in Mirabar at “The Silver Spoon”, there, for a few months, learning from the one who would be one of Fayuela's apprentices long ago, a round and affable human chef named Romero Oleastro, acclaimed in Mirabar for his incredible skills, known for being a skilled Duskblade. Who anyone would say was part dwarf as well, as his proportions seemed to indicate. Oleaster took Saffron under his tutelage for an intense but enjoyable time, developing a great appreciation for both his more southern cuisine and himself, as he learned the useful applications of magic in the kitchen. But all this was jeopardized when agents of Hellgate Keep of House Dlardrageth infiltrated Mirabar, affecting the food stores with their perfidious demonic curses to create servants, Oleaster included, suffering from an illness, which would take Saffron once again on an adventure, in search of the source of the evil that would save both Oleaster and the people of this new city that welcomed her with open arms. Or who knows, maybe she could finally find that dish that could remedy these evils of which The Transcendental Gastronomy spoke?
One moment Lakhta winter story.
Lakhta .This small village on the northern shore of the Gulf of Finland, about 15 km northwest of the city, is home to human settlements on the banks of the Neva. It was on the territory of Lakhta that the remains of a man’s parking site of three thousand years ago were found.
In official documents, a settlement named Lakhta dates back to 1500. The name is derived from the Finnish-speaking word lahti - "bay". This is one of the few settlements that has not changed its name throughout its 500-year history. Also known as Laches, Lahes-by, Lahes and was originally inhabited by Izhora. In the last decades of the 15th century, Lakhta was a village (which indicates a significant population) and was the center of the eponymous grand-parish volost, which was part of the Spassko-Gorodensky graveyard of the Orekhovsky district of the Vodskaya Pyatina. In the village, there were 10 courtyards with 20 people (married men). In Lakhta, on average, there were 2 families per yard, and the total population of the village probably reached 75 people.
From the notes on the margins of the Swedish scribe book of the Spassky graveyard of 1640, it follows that the lands along the lower reaches of the Neva River and parts of the Gulf of Finland, including Lakhta Karelskaya, Perekulya (from the Finnish “back village”, probably because of its position relative to Lakhti) and Konduy Lakhtinsky, were royal by letter of honor on January 15, 1638 transferred to the possession of the Stockholm dignitary, Rickschulz general Bernhard Sten von Stenhausen, a Dutchman by birth. On October 31, 1648, the Swedish government granted these lands to the city of Nyuen (Nyenschanz). With the arrival of the Swedes in Prievye, Lakhta was settled by the Finns, who until the middle of the 20th century made up the vast majority of the villagers.
On December 22, 1766, Catherine 2 granted Lakhta Manor, which was then in the Office of the Chancellery from the buildings of palaces and gardens, "in which and in her villages with courtyards 208 souls," her favorite Count Orlov. Not later than 1768, Count J.A. Bruce took over the estate. In 1788, Lakhta Manor was listed behind him with wooden services on a dry land (high place) and the villages Lakhta, Dubki, Lisiy Nos and Konnaya belonging to it also on dry land, in those villages of male peasants 238 souls. On May 1, 1813, Lakhta passed into the possession of the landowners of the Yakovlevs. On October 5, 1844, Count A.I. Stenbok-Fermor entered into the possession of the Lakhtinsky estate, which then had 255 male souls. This clan was the owner of the estate until 1912, when its last representative got into debt and noble custody was established over the estate. On October 4, 1913, in order to pay off his debts, he was forced to go for corporatization, and the Lakhta estate passed into the ownership of the Joint Stock Company “Lakhta” of Count Stenbock-Fermor and Co.
After the revolution, Lakhta was left on its own for a while, here on the former estate of the counts Stenbock-Fermorov on May 19, 1919, the Lakhta excursion station was opened, which existed there until 1932. In the early 1920s, sand mining began on Lakhta beaches, and the abandoned and dilapidated peat plant of the Lakhta estate in 1922 took over the Oblzemotdel and put it into operation after major repairs. In 1963, the village of Lakhta was included in the Zhdanovsky (Primorsky) district of Leningrad (St. Petersburg).
At the beginning of Lakhtinsky Prospekt, on the banks of the Lakhtinsky spill, there was the village of Rakhilax (Rahilax-hof, Rahila, Rokhnovo). Most likely, under this name only one or several courtyards are designated. There is an assumption that the name of the village was formed from the Finnish raahata - “drag, drag,” because there could be a place for transportation through the isthmus of the Lakhtinsky spill (we should not forget that not only the bridge over the channel connecting the spill with the Gulf of Finland was not yet here, the duct itself was many times wider than the current one). The search book of the Spassko-Gorodensky graveyard of 1573, describing the Lakhta lands, mentions that there were 2 lodges in the “Rovgunov” village, from which we can conclude that we are talking about the village of Rohilaks, which the Russian scribes remade into a more understandable to them Rovgunovo. The village was empty in Swedish time and was counted as a wasteland of the village of Lahta.
On the banks of the Lakhtinsky spill, near the confluence of the Yuntolovka River, from the 17th century there existed the village of Bobylka (Bobylskaya), which merged into the village of Olgino only at the beginning of the 20th century, but was found on maps until the 1930s. It is probably the Search Book that mentions it Spassko-Gorodensky churchyard in 1573 as a village "in Lakhta in Perekui", behind which there was 1 obzh. With the arrival of the Swedes by royal letter on January 15, 1638, the village was transferred to the possession of the Stockholm dignitary, Rickshaw General Bernhard Sten von Stenhausen, a Dutchman by birth. On October 31, 1648, the Swedish government granted Lahti lands to the city of Nyuen (Nyenschanz). On the Swedish map of the 1670s, in the place of the village of Bobylsky, the village of Lahakeülä is marked (küla - the village (Fin.)). The village could subsequently be called Bobyl from the Russian word "bobyl."
The owners of Bobylskaya were both Count Orlov, and Count Y. A. Bruce, and the landowners Yakovlev. In 1844, Count A.I. Stenbok-Fermor entered into the possession of the Lakhtinsky estate (which included the village of Bobyl). This family was the owner of the estate until 1913, when the owners, in order to pay off their debts, had to go for corporatization, and the Lakhta estate was transferred to the ownership of the Lakhta Joint-Stock Company of Count Stenbock-Fermor and Co. By the middle of the 20th century, the village merged with the village of Lakhta.
The name Konnaya Lakhta (Konnaya) has been known since the 16th century, although earlier it sounded like Konduya (Konduya Lakhtinskaya) or just Kondu (from the Finnish kontu - courtyard, manor). Subsequently, this name was replaced by the more familiar Russian ear with the word "Horse". In the Search Book of the Spassko-Gorodensky Pogost in 1573, it is mentioned as the village "on Kovdui", where 1 obzh was listed, which indicates that there most likely was one yard. On January 15, 1638, together with neighboring villages, it was transferred to the possession of the Stockholm dignitary, Rickschulz General Bernhard Steen von Stenhausen, of Dutch origin. On October 31, 1648, the Swedish government granted these lands to the city of Nyuen (Nyenschanz). In a deed of gift, Konduya Lakhtinskaya is called a village, which indicates a noticeable increase in its population. Later, on the Swedish map of the 1670s, on the site of the present Horse Lahti, the village of Konda-bai is marked (by - village (sv)).
The owners of Konnaya Lakhta, as well as the villages of Bobylskaya and Lakhta, were in turn Count Orlov, Count Ya. A. Bruce, and the landowners Yakovlev. In 1844, Count A.I. Stenbok-Fermor entered the possession of the Lakhta estate (which included Konnaya Lakhta. This family was the owner of the estate until 1913, when the owners had to go to corporations to pay off their debts, and the Lakhta estate became the property of Lakhta Joint Stock Company of Count Stenbock-Fermor and Co. In 1963, Horse Lahta was included in the Zhdanov (Primorsky) district of Leningrad (St. Petersburg).
As the dacha village of Olgino appeared at the end of the 19th century and initially consisted of both Olgin itself and the villages of Vladimirovka (now part of Lisiy Nos) and Aleksandrovka. In the first half of the 18th century, this territory was part of the Verpelev palace estate, which in the second half of the 18th century was granted to Count G. G. Orlov, then it was owned by the family of landowners the Yakovlevs, in the middle of the 19th century the estate was transferred to the counts of Stenbock-Fermor. In 1905 A.V. Stenbok-Fermor, the then owner of Lakhta lands, divided the lands around Lakhta into separate plots with the intention of selling them profitably for dachas. So there were the villages of Olgino (named after the wife of Olga Platonovna), Vladimirovka (in honor of the father of the owner; the coastal part of the modern village of Lisy Nos) and Alexandrov or Aleksandrovskaya (in honor of Alexander Vladimirovich himself). It is likely that on the site of the village was the village of Olushino (Olushino odhe) - a search book of the Spassko-Gorodensky churchyard in 1573 mentions that there were 1 obzh in the village of Olushkov’s, which suggests that at least one residential the yard. On behalf of Olushka (Olpherius). Most likely, the village was deserted in Swedish time and then was already listed as a wasteland belonging to the village of Lahta. Thus, the name of the village could be given in harmony with the name of the mistress and the old name of the village.
The villages were planned among a sparse pine forest (the layout was preserved almost unchanged), so there were more amenities for living and spending time there than in Lakhta. A park was set up here, a summer theater, a sports ("gymnastic") playground, a tennis court, and a yacht club were arranged.
In the 1910s about 150 winter cottages were built in Olgino, many of which are striking monuments of "summer cottage" architecture. In 1963, the village of Olgino was included in the Zhdanovsky (Primorsky) district of Leningrad (St. Petersburg).
Near Olgino, in the area of the Dubki park, there was a small village Verpeleva (Verpelevo), which consisted of only a few yards. In the first half of the XVIII century. this territory was part of the palace estate "Verpeleva", which in the second half of the XVIII century. It was granted to Count G. G. Orlov, then passed to the Counts of Stenbock-Fermor. The village has not existed for a long time, but the entire reed-covered peninsula (barely protruding above the water of the Verpier-Luda peninsula (Verper Luda (from the Finnish luoto - “small rocky island”)) still existed, and there was another spelling the name of this island is Var Pala Ludo).
Kamenka. The Novgorod scribal book mentions two villages in the Lakhta region with a similar name, referring to the possessions of Selivan Zakharov, son of Okhten, with his son and 5 other co-owners. On the lands of this small patrimony, which, unlike the estate was inherited, peasants lived in 3 villages, including: the village "Kamenka in Lakhta near the sea" in 5 yards with 5 people and arable land in 1,5 obzhi, the village "on Kamenka "in 2 courtyards with 2 people and arable land in 1 obzhu. For the use of land, the peasants paid the owners of the patrimony 16 money and gave 1/3 of the rye harvest. Thus, in the 16th century on the Kamenka River (another name for the Kiviyoki River, which is the literal translation of kivi - "stone", joki - "river") there was one large village of Kamenka near its confluence with the Lakhtinsky spill and the second, smaller, somewhere upstream. On the drawing of Izhora land in 1705, a village under this name is depicted in the area of the modern village of Kamenka. The village of Kamennaya in the middle reaches of Kamenka and on the map of 1792 is designated. Other name options are Kaumenkka, Kiviaja.
In the second half of the 18th century, Kamenka became a vacation spot for Russian Germans. Here in 1865, German colonists founded their "daughter" colony on leased land. Since then, the village has received the name Kamenka Colony (so called until the 1930s). In 1892, a colony near the village of Volkovo "budded" from it. The inhabitants of both colonies belonged to the Novo-Saratov parish and since 1871 had a prayer house in Kamenka, which was visited by 250 people. He maintained a school for 40 students. The house was closed in 1935 and later demolished.
Currently, Kamenka exists as a holiday village, located along the road to Levashovo. Since 1961 - in the city, part of the planning area in the North-West, from the mid-1990s. built up with multi-storey residential buildings and cottages.
Volkovo. The settlement is about southeast of the village of Kamenka - on the old road to Kamenka, on the bank of a stream that flows into Kamenka between the village of Kamenka and the Shuvalovsky quarry. In 1892, a German colony emerged on the territory of the village, "budding" from a nearby colony in the village of Kamenka. The origin of Volkovo is not clear, the village is found only on maps of 1912, 1930, 1939, 1943. and probably appeared no earlier than the 19th century.
Kolomyagi. Scribe books of the XV — XVI centuries and Swedish plans testify that small settlements already existed on the site of Kolomyag. Most likely, these were first Izhora or Karelian, then Finnish farms, which were empty during the hostilities of the late XVII century.
The name "Kolomyag" connoisseurs decipher in different ways. Some say that it came from the "colo" - in Finnish cave and "pulp" - a hill, a hill. The village is located on the hills, and such an interpretation is quite acceptable. Others look for the root of the name in the Finnish word "koaa" - bark - and believe that trees were processed here after felling. Another version of the origin of the name from the Finnish "kello" is the bell, and it is associated not with the feature of the mountain, but with the "bell on the mountain" - a tower with a signal bell standing on a hill.
The owners of Kolomyazhsky lands were Admiral General A.I. Osterman, Count A.P. Bestuzhev-Ryumin, a family of Volkonsky. In 1789, the Volkonskys sold these lands to retired colonel Sergei Savvich Yakovlev. On his estate S. S. Yakovlev built a manor and lived in it with his wife and seven daughters. The once-Finnish population of Kolomyag was “Russified” by that time - it was made up of descendants of serfs resettled by Osterman and Bestuzhev-Rumin from their villages in Central Russia (natives of the Volga and Galich) and Ukraine. Then the name "Kellomyaki" began to sound in Russian fashion - "Kolomyagi", although later the old name also existed, especially among local Finns. And not without reason the indigenous Kolomozhites associate their origin with the Volga places, and the southern half of the village is now called “Galician”.
Yakovlev died in 1818. Five years after his death, a division of the territory of the manor was made. The village of Kolomyagi was divided in half between two of his daughters. The border was the Bezymyanny stream. The southeastern part of the village of Kolomyagi beyond Bezymyanny creek and a plot on the banks of the Bolshaya Nevka passed to the daughter Ekaterina Sergeevna Avdulina.
Daughter Yakovleva Elena Sergeevna - the wife of General Alexei Petrovich Nikitin, a hero of the Patriotic War of 1812, who was awarded the highest military orders and twice a gold sword with the inscription "For courage", died early, leaving her daughter Elizabeth. The northwestern part of Kolomyag inherited the young Elizabeth, so this part of Kolomyag was practically inherited by the father of Yakovlev’s granddaughter, Count A.P. Nikitin, who in 1832 became the owner of the entire village. It is his name that is stored in the names of the streets - 1st and 2nd Nikitinsky and Novo-Nikitinsky. The new owner built a stone mansion on the estate’s estate - an excellent example of classicism of the first third of the 19th century, which became his country house and has survived to this day and has been occupied until recently by the Nursing Home. It is believed that this mansion was built according to the project of the famous architect A.I. Melnikov. The severity and modesty of the architectural appearance of the facades and residential chambers of the Nikitin mansion was opposed by the splendor of ceremonial interiors, in particular the two-light dance hall with choirs for musicians. Unfortunately, with repeated alterations and repairs, many details of the decor and stucco emblems of the owners disappeared. Only two photographs of the 1920s and preserved fragments of ornamental molding and paintings on the walls and ceiling show the past richness of the decorative decoration of this architectural monument. The mansion was surrounded by a small park. In it stood a stone pagan woman brought from the southern steppes of Russia (transferred to the Hermitage), and a pond with a plakun waterfall was built. Near the pond there was a "walk of love" from the "paradise" apple trees - it was called so because the bride and groom passed through it after the wedding. Here, in the shadow of these apple trees, young lovers made appointments.
Under the Orlov-Denisov opposite the mansion (now Main Street, 29), the structures of an agricultural farm were erected, partially preserved to this day, and the greenhouse. Behind the farm were the master's fields. On them, as the New Time newspaper reported in August 1880, they tested the reaping and shearing machines brought from America.
In the 19th century, the provincial surveyor Zaitsev submitted for approval the highway called the Kolomyagskoye Shosse. The route was supposed to connect the village, gradually gaining fame as a summer residence of the "middle arm", with St. Petersburg. The construction of the road ended in the 1840s, and then horse-drawn and country-house crafts became the most important articles of peasant income. In addition, peasants either built small dachas in their yards, or rented their huts for the summer. Located away from the roads, surrounded by fields, the village was chosen by multi-family citizens.
The income from the summer cottage industry increased from year to year, which was facilitated by the summer movement of omnibuses that opened on the new highway from the City Council building. They walked four times a day, each accommodated 16 people, the fare cost 15 kopecks. Even when the Finnish Railway with the nearest Udelnaya station came into operation in 1870, the highway remained the main access road through which public carriages pulled by a trio of horses ran from the Stroganov (now Ushakovsky) bridge.
ISTANBUL SUNSET
by Simon R. Gladdish
You can see the minarets
Stabbing and probing the heavens
And the sleepy solitary fishing boats
Bobbing gently on the placid waves.
What you see is what you get
Staring out across the Bosphorus;
The celebrated spiky silhouettes
Of Istanbul’s most famous sacred mosques.
The sun begins to set,
Lassoing the city in a loop of light;
Pools of coral-pink and purple-violet
Briefly defy the jet-black curtain of the night.
An everyday scene for an Istanbulite,
But for me a transcendental sight:
The subtly fading contours of the star-strewn skyline
In the dusty pastel colours of Turkish delight.
~ Oneiros Oneiroi II ~
Same scenery as in www.flickr.com/photos/phoenixfeatherlight/21010819953/in/... captured with a different camera.
May I suggest a wonderful piece of music to color the atmosphere?
www.youtube.com/watch?v=jAZK7ObB6_w
©Andrea Effulge
Please do not use without permission.
Thank you very much! :)
funny face :P
for sale
$400 CDN + tax & shipping
16x24 inches
FUJIFLEX Professional Paper
$300 CDN + tax & shipping
8x12
FUJIFLEX Professional Paper
Digital/Lease:
- by usage
.Raw image, no Photoshop. Very clean. Ultra Quality Assured.
*Larger print formats/mediums available, Just ask.
rocketfoto@gmail.com
Red Sky Driving
Punctuated by religious motifs.
And deeply superstitious thoughts.
The importance of place and time.
Curses, desires, potions, and talismans.
Refusing to see the danger at hand.
By attempting to overcome the gods in mind.
Read more: www.jjfbbennett.com/2021/10/simulated-portal-access.html
A young tree full of life's energy reaches for the sky surrounded by the protection and understanding of its mature elders.
I just recently wrote a blog post about Transcendentalism in Nature Photography-you can check out the post at this link erwinbuske.photo.blog/2018/11/24/transcendental-nature-ph...
NOT READY
for sale
$400 CDN + tax & shipping
16x24 inches
FUJIFLEX Professional Paper
$300 CDN + tax & shipping
8x12
FUJIFLEX Professional Paper
Digital/Lease:
- by usage
.Raw image, no Photoshop. Very clean. Ultra Quality Assured.
*Larger print formats/mediums available, Just ask.
rocketfoto@gmail.com
Italian artist Tobia Rava, mystic, numerologist and cabbalist.
His personal creation he performs, respectively - through the possibilities of numerical and alphabetic combinations. Two things concern him at the same time: first - how to put painting on the service for human mind, and not just for the eyes, and the second - how to force the viewer to pass the rite of initiation by art.
Tobia Rava carefully covers all his works by numbers and letters of the Hebrew alphabet. Thus, he calls for a review of the relationship between a person and his environment through a visual conversion of gematria. Otherwise, Jewish numerology. Namely, a method that allows you to find secret matches between words using the numerical value of the letters.
The artists of the Italian Renaissance, who were interested in Kabbalah, still believed that the world was created with the letters of the Hebrew alphabet. Therefore, this world can be read, they argued, moreover - with the help of letters on it can be influenced. He considered Hebrew to be the language of creation, the original language.
Итальянский художник Тобиа Рава, мистик, нумеролог и каббалист. Свое личное творение он совершает соответственно – через бесконечные возможности числовых и буквенных комбинаций. Заботят его при этом две вещи: первая – как поставить живопись на службу разуму, а не просто оку плоти, и вторая – как заставить зрителя пройти обряд инициации искусством.
Тобиа Рава заботливо покрывает все свои работы цифрами и буквами еврейского алфавита. Тем самым он призывает пересмотреть связь между человеком и его окружением через визуальную конверсию гематрии. Иначе – еврейской нумерологии. А именно, метода, который позволяет найти тайные соответствия между словами с помощью численного значения букв, их составляющих. Художники итальянского Возрождения, интересовавшиеся Каббалой, еще во времена оны считали, что мир был создан при помощи букв ивритского алфавита. Следовательно, этот мир может быть прочитан, утверждали они, более того – с помощью букв на него можно повлиять. Сам иврит они считали языком творения.
Neige d'automne,
sur l'épaule de l'arbre
une feuille est tombée.
Haïku Emmanuel Domps
-------------------------------------
Autumn snow,
on the shoulder of the tree
a leaf has fallen.
(Haiku Emmanuel Domps)
ALL RIGHTS RESERVED, IMAGES ARE PROTECTED UNDER INTERNATIONAL COPYRIGHT LAW.
These photographs are presented here for viewing purposes only. They are NOT royalty free images and may NOT be used for commercial or private use. Any such use of these images is strictly prohibited.
Specifically, these images may NOT be copied, manipulated, be reproduced by any other means nor sold without prior written consent by me Emmanuel DOMPS.
Please contact me to use any image.
Toutes mes photos et séries sont protégées par un copyrignt et droits d'auteur.
Si vous souhaitez les utiliser sous quelque forme que ce soit, merci de me contacter préalablement et obligatoirement sous peine de poursuites.
Your Last Day on Earth 2
Ritchie Banipal Art 2021
Sun Kissing Forest Series
for sale
$400 CDN + tax & shipping
16x24 inches
FUJIFLEX Professional Paper
$300 CDN + tax & shipping
8x12
FUJIFLEX Professional Paper
Digital/Lease:
- by usage
.Raw image, no Photoshop. Very clean. Ultra Quality Assured.
*Larger print formats/mediums available, Just ask.
rocketfoto@gmail.com
Excerpt from www.brainproject.ca:
Brain #: 362
The sculpture is intended to express the translation of the creative mind and how a painter experiences and decodes the world. Through the richness of forms, gestural and geometric, the enchanting sounds and smell of colour, the painter is transported into a sublime transcendental space where ideas are expressed. In his studio work as a painter, James Olley explores syntax, translation and the language related to abstraction. For this piece, The Painter’s Brain, he was inspired to represent the idea further, and translate it onto the 3D sculpture made with mixed media and collage.