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A tourist couple...taking picture of St. Paul's Cathedral
Joint photography by this couple shows their love, understanding, sharing....
I feel lucky to frame that candid moment
A comfortable study bedroom in the Ruth Deech building, in a modern block at St Anne's College, completed in 2005, while I am teaching on the Understanding Historic Buildings course organised by Historic England. Lit by by a very narrow window on the left, now equipped with a roller blind which prevents it being opened , and a door onto a balcony barely large enough to stand on.
VW Kombi, split-windshield, lime green
NYC Volkswagen "Traffic Jam", 24 August 2014
Colonels Row, Governor's Island, New York Harbor
Flickr Friday - Thin - 22 Sep 2023.
Thin aerofoil (American equivalent airfoil) theory is the basis for understanding the airflow across an aerofoil and relates to the coefficient of lift with the angle of attack.
Which intern helps us understand how objects, such as the Cessna 195 beautifully built in 1952, moves through the air.
An Overview of Thin Aerofoil (Airfoil) Theory:
resources.system-analysis.cadence.com/blog/2023-an-overvi...
Date: 12/20/2020-4th Sunday of Advent
Subject: We Carry the Name of God
Recently, I have been reviewing the Ten Commandments. In doing so, I have gained a beautiful insight into the second commandment “thou shall not take the Lords name in vain.” My new understanding helped me to appreciate this commandment in the context of Mary and annunciation. I had always thought, from my LDS background, that it meant, we should never say the name of God in a blasphemous way. In my expanded understanding, I have learned that we should not “carry” or live out our faith in God in a disrespectful way and Mary, the mother of God was and is our best example on how to do this. We learn from Mary, how to “carry” Jesus not only in our hearts but in who we are and how we live.
In our Gospel reading the angel Gabriel says to Mary “Hail Mary full of Grace! The Lord is with you.” He continues to tell her “not to be afraid for she has found favor with God.” We know at this point in the story that Mary is something incredibly special to God-HIS grace surrounds her! The angel than tells Mary “Behold, you will conceive in your womb and bear a son, you shall name him Jesus. He will be great and will be called the Son of the Most High.” Mary is being asked to “literally” carry this Son of God within her! Up to this point, she has carried in her young life a belief in God-in word and deed-as represented by her life as a faithful Jew. Mary’s simple reply “How can this be?” is soon followed by “Behold, I am the handmaid of Lord. May it be done to me according to your word.”
With Mary’s yes, she carries Jesus the word in her womb, and when He is born Mary and Joseph will raise him through his adolescence. She will be there to support him through his ministry and passion. We read in scripture that she is with him when he suffers and dies upon the cross. Imagine the fear, and despair…only to witness the hope and joy of His resurrection on Easter morning. Mary’s life changed when she said Yes to God.
Advent is a season, with a purpose. It is the school we enter to increase our awareness of the grace that surrounds us and holds us in existence, as it did Mary when she said yes to God. We are also invited to recommit to “carrying God’s Name” in our hearts, in our minds and in the way we live our lives. In fact, Advent for us Catholics is a wake-up call, an external sign, for us to remember the most important event in world history that of the incarnation-where God emptied himself, taking on our humanity, to walk amongst us, to save us. Like Mary our “YES” to God does not come without fear of what might be required from us. To carry God in our lives is not a one time event, but a renewing of our commitment daily. We do this in our prayer life and most visibly in our communal worship, and in the way we treat our neighbors. It is so natural to be afraid in these uncertain times, but our hope will never come from a political party or an inoculation from COVID.
In these chaotic times of political turmoil, death and sickness what can possibly bring us “peace beyond understanding?” My hope is that you have found HIS presence that you carry within you. Our firm hope only comes from anticipating an uncertain future in which the Kingdom of God unfolds within us as “we” say YES to God. The season of Advent surrounds us with signs and symbols, for schooling and forming us to raise our awareness and anticipation of God in our lives and points to the promise that “He will be with us to the end of time.” Our hope does not end here! We also look forward to when Jesus Christ will come again!
Considering Mary’s beautiful and faithful life in God, we too are called to follow her example! The season of Advent calls upon us to do so. Every time we eat the “Body of Christ” we carry HIM literally within us. Where do we take him? How does He change us? Are we aware of the presence that we carry in our hearts?
I end with the words from the hymn from the fifteenth century:
Lift up your heads, ye mighty gates;
Behold, the King of glory waits;
The King of kings is drawing near;
The Savior of the world is here!
Fling wide the portals of your heart;
Make it a temple, set apart
From earthly use for heaven’s employ,
Adorned with prayer and love and joy.
Redeemer, come, with us abide;
Our hearts to thee we open wide;
Let us thy inner presence feel;
Thy grace and love in us reveal.
Thy Holy Spirit lead us on
Until our glorious goal is won;
Eternal praise, eternal fame
Be offered, Savior, to thy name!
Music: Psalmodia Evangelica
Text: Georg Weissel, 1590-1635
Thunderpussy - Welcome To The Disco
Right-click link. Select "Open in New Window"
www.youtube.com/watch?v=vXYqnf9kGCM
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Boy Harsher - Pain - live @ Blah Blah Blah Blah, Torino, 04/12/2017
www.youtube.com/watch?v=7CAKTE-V8wA
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Boy Harsher // Route du Rock 2019 // Careful // Fate + LA
This harried hummer was hurrying to the nectar dispenser at the industrial feed lot that my sister runs for indigent hummingbirds, thanks to a grant from the You Really Need To Eat More Sugar Foundation. Their premise is that hummingbirds eat a lot of sugar, and they're still skinny, so you can too.
Strobist Info: I used an exposure (1/80, f16 and iso 200) that allowed for the ambient light on the sunlit trees to register, and then employed enough strobes to get some good light on the birds. To the left of the bird there was a light stand with a bare YN560-II and a bare YN560, and to the right of the bird there was a bare Strobie 130 on a light stand. All strobes in manual mode were triggered by a Yongnuo RF-603N.
Other hummingbird pictures I've taken are in my Hummingbirds set. www.flickr.com/photos/9422878@N08/sets/72157627149575339/
All of my pictures of all kinds of birds can be seen in my Birds set. www.flickr.com/photos/9422878@N08/sets/72157628206812625/
This picture was in Explore, and the algorithm that they use is way beyond my understanding. Other images of mine that have somehow made it into explore can be seen in my Explored set. www.flickr.com/photos/9422878@N08/sets/72157618630302105/
Understanding Witches Now
@
Washington High School
SE 13th/SE Stark
September 7-16: Open Daily, 12-6:30pm
September 20-29: Thu–Fri, 12-6:30pm; Sat 12-4pm
image taken and processed by the subconscious mind.
no cloning, every head is real and broken! not including mine.
This year Goku got sick, he had something in his eyes...
He was getting all my attentions, and Toji and Chihiro were also treating him the best they could.
Lua, however, got jealous with all attention he was receiving, and decided to ignore him.
But Lua'is Goku's love, his sister, from whom he was never apart. He was very upset about being rejected by her.
So I took her for a conversation, told her that she could not do that to him, that she needed to be supportive, he was in pain, and that's why everybody was treating him like this.
To my surprise, after meditating a little (she always takes her time when we talk) she got close to him and started to clean his eyes... I couldn't just believe in what was happening, and here is the picture of this story for you!
One of the greats of British gardening, Beth Chatto OBE has entered the realm of national treasuredom. Plants-woman, designer, author, 10-time gold-medal winner at Chelsea, holder of the Royal Horticultural Society’s Victoria Medal of Honour and, of course, the owner of the celebrated Beth Chatto Gardens at Elmstead Market, near Colchester, in Essex - her horticultural skills seem boundless. With the concept of “right plant, right place” – in other words, put a plant in conditions close to its natural habitat and it will thrive without help – running as a thread throughout her career, she has inspired a generation of gardeners to take their lead from nature.
The garden has been the inspiration for many of her influential books, including The Dry Garden (1978), The Damp Garden (1992) and Beth Chatto’s Gravel Garden (2000). It was created on land that was previously part of a fruit farm, owned by her late husband, Andrew, 14 years her senior, whom she married in 1943. “We met during the war,” she says. “I was a schoolgirl of about 17, considering going to college.”
A scholarly man, who died in 1999 after suffering from emphysema for 25 years, Andrew devoted much of his life to research into plant habitats. Chatto says it was he who inspired her interest in gardening and refers to him frequently, modestly deferring to his superior knowledge. “He’s such an important influence in my life,” she says. “My parents were keen, but they had a conventional garden, using mostly cultivars.”
The couple lived initially in his parents’ in Colchester, but in the late 1950s moved to a modernist house they’d built on the edge of the farm – where Chatto still lives today. Even inside, the garden is a constant presence. Large windows frame views and vignettes of the planting on every side and invite a tapestry of textures, colours and shapes into the house.
Chatto credits her husband almost entirely for her success. “My two daughters were teenagers before I began to think about making a business,” she says. “Andrew had looked after us and given me the security and freedom to experiment.” Her husband’s failing health and the trials of running a fruit farm concentrated her mind on developing the garden commercially, though what we see today took time to emerge.
“For the first seven or eight years, much of the land was a wilderness,” she recalls. Yet there were assets, too, not least a rare natural water source in the drought-prone east of Essex, where rainfall can be as little as 20in a year. “There were a few fine 300-year-old oaks and a spring-fed ditch ran through the hollow.” Today, the ornamental gardens cover about five acres; a further 10 are occupied by the nursery, which opened in 1967, and working areas.
Finding water was not the only challenge. “There was land that was so dry, the native weeds curled up and died. That eventually became my gravel garden,” she says. This she created in 1991, on the site of a car park. Apart from watering in the young, drought-tolerant plants during the first year, she has never artificially irrigated it.
Chatto has a knack for turning problem areas into an asset, and there are several distinct areas in the garden, each requiring a different approach. The large water gardens are dominated by a series of ponds surrounded by bog plants and swathes of lush grass. A long, shady walk runs parallel to one of the boundaries. Here, shade-tolerant planting – including ferns, tiarella and pulmonaria – carpet the ground beneath oaks and other specimen trees added by Chatto. By contrast, the gravel area is a mass of sun-loving perennials, with asters, rudbeckias and sedums glowing through hazy grasses.
The garden may have started out to give pleasure to a family, but it has developed into a self-contained horticultural powerhouse, attracting visitors from all over the world – about 40,000 a year. “It’s like sowing an acorn, which is my symbol,” says Chatto. “I have an acorn and an oak tree on a weather vane, which was a wonderful present from my staff.” Incredibly, it is tended by only one full-time and four part-time gardeners and volunteers – many of whom are foreign students. Chatto remains resolutely hands-on and is keen to pass on the knowledge she has gained through experience.
Chatto uses grasses brilliantly, and was doing so long before it became fashionable. She creates seemingly effortless but thoroughly satisfying combinations. Therein lies her genius – there may be others out there with an equal understanding of plants, but nobody else has her eye. Shape, scale, proportion, texture, colour – all are balanced with the skill of a plate-spinner.
She also factors in horticultural considerations – how big a plant will get, how fast or slowly it will grow, what conditions it needs to thrive and how it is maintained. The result is a garden that works on every level – practical, horticultural and aesthetic – with layer upon layer of carefully placed plants, as enticing asmillefeuillepastry. It all seems entirely uncontrived, but, on closer inspection, one notices geometric lines and angles. The big picture is built up gradually, with small groupings of three or more plants forming a satisfying melange of verticals and horizontals, and fluffy and solid plants. “I need the trees and shrubs to form a background, to paint the sky and lead the eye upwards towards the clouds,” Chatto explains. “Then one adds the embroidery, which I enjoy so much.” Nothing is allowed to get out of hand, but stagnation is not an option, either. “A garden is not a picture hanging on a wall,” she says. “It changes not only from hour to hour, week to week or month to month, but from year to year.”
Chatto has certainly noticed the effects of climate change. Drought is nothing new in her part of the world, where (the past two years aside) there is sometimes no rain for up to 10 weeks in the summer. “The most interesting change is the lack of cold weather,” she says. “Only 10 years ago, we had icicles hanging down, and when the children were little, they used to skate. Now we hardly have enough ice to bear a duck.” From an article by Rachel de Thame
Please visit www.bethchatto.co.uk/ for further information about this inspirational gardener and garden.
www.nationaltrust.org.uk/main/w-formby-2.htm
Formby
North west coast, between Liverpool and Southport
Stunning coastline with large areas of beaches, sand dunes and pine woods
Don't miss
Stunning stretch of unspoilt coastline
Long, sandy beaches and attractive pine woods
Search for 5,000-year-old red deer footprints on the beach
You may catch a glimpse of a rare red squirrel
Making the most of your day
Environmental artwork on the theme of 'changing coastlines'.
Pine Woods
Enjoy a stroll around the peaceful pine woodlands and look out for the endangered red squirrel. The woods here are one of seventeen red squirrel reserves in northern England; the reds are attracted by the large numbers of conifers, as they feed on the ripe pine cones.
Beach
Wide open skies and an expanse of space make the beach at Formby a fantastic get-away from hectic urban life. Erosion of the sand has revealed footprints from animals and humans dating back to the late Neolithic/early Bronze Age, about 3500 to 7000 years ago.
Asparagus fields
The asparagus grown among the sand dunes at Formby is world-famous. In the 1930s it was so popular that it was served to passengers on the luxury liners leaving from Liverpool. Work is currently underway to develop an 'asparagus trail', which will lead visitors through the heart of this historic landscape
Dunes (through coastal path route)
These beautiful dunes form a part of one of the largest areas of dune habitat within the UK and provide an excellent home for many rare and endangered species such as the Natterjack Toad and the Northern Dune Tiger Beetle. They are under constant threat from erosion, however, and the dunes move inland at a rate of approximately four metres a year.
Get in touch
Victoria Road
Freshfield
Formby
Liverpool L37 1LJ
01704 878591 (General enquiries)
01704 874949 (Learning and educational enquiries)
Email: formby@nationaltrust.org.uk
Facilities
Important Note
WCs close at 5.30pm in summer, 4pm in winter. Coach parking is restricted and must be booked
WCs
At the roadside near to Victoria Road entrance. Open 9am to 5.30pm in summer, closes 4pm in winter. Closed Christmas day
Families & children
Baby-changing facilities in the women's and men's WCs
Dogs
Dogs welcome, but please keep pets under close control at all times and on a lead in the vicinity of the squirrel walk. Please clear up after your pet and take any mess home with you.
Picnic areas
There are three picnic areas close to Victoria Road. The picnic area to the south of Victoria Road is a dog-free area.
Eating and shopping
Ice cream van in car park in suitable weather. Local shops in Formby village centre.
Public houses
Several pubs in local area.
Information for visitors
Welcome leaflet and various Sefton Natural Coast walking, cycling and event guides are all available from the car park entrance kiosk.
Audio guide
Audio guide available from the car park entrance kiosk, please contact us for more information.
Learning
Formby is a unique site for environmental education with a superb range of study options for woodland, beach and dune habitats.
We have a variety of guided and self-guided tours and learning activities on offer, all of which are designed to meet National Curriculum requirements.
Booking is essential and all groups must book at least two weeks in advance. Bookings and enquiries can be made by telephoning 01704 874949.
Getting there
Car-free travel highlight
Easily accessible by public transport, Freshfield train station is ½ mile easy walk from the entrance to Formby along pavements.
For the more energetic, Sefton Coastal Path runs through Formby
By foot
Sefton Coastal Path runs from Crosby in the south to Crossens (north of Southport) in the north and cuts right through the property. There are rail stations along the route with various points of entry.
By bike
National Cycle Route 62 runs within 3 miles of the property at Ainsdale, from here you can follow on-road routes to Formby. Please note, these roads can be busy at times and access to the property is via a busy dual carriageway.
For more information visit Sustrans.
By bus
Arriva 48A, Southport to Formby, frequent service. Alight at Cross Green, then 5 minute walk to Formby.
Cumfy Coaches 160/1/4, Formby station to Freshfield station. Alight end of Harrington Road/Victoria Road, then 10 minute walk to Formby.
For more information visit traveline.
By train
Frequent services from Liverpool and Southport stations to Freshfield station, then ½ mile walk, along pavements, to the entrance of Formby, or 1 mile to Formby beach.
For more information visit Transport Direct .
By road
M62 then M57, or M6 then M58. Follow signs for Southport and central attractions (A565), heading north on the dual carriageway. Continue straight over the 1st roundabout (ignoring the sign for Formby). At the traffic lights, which are at a crossroads, take a left into Formby and follow the National Trust brown signs.
From Southport follow the A565, head south on the dual carriageway, turn right at the BP roundabout and then pick up National Trust signs.
Ordnance Survey maps
Landranger Liverpool 108
Explorer Southport and Chorley 285
Access
Mobility information
Parking
Designated accessible parking spaces on the roadside at Victoria Road. Parking is within 75 metres of WCs.
WC
One accessible WC with RADAR lock. Key is available from the entrance kiosk during normal opening times.
Pathways and open space
Access to the beach is over dunes, which are soft under foot and liable to change in certain weather conditions. Some short sections of paths with a gradient of 1:8. For more information please visit the Sefton Coastal Path website.
All-ability trails
There is an all-ability trail suitable for wheelchairs and pushchairs, which runs through the woodland and asparagus fields.
Seating, rest points and shelter
Benches positioned along Sefton Coastal Path, south of Victoria Road. Resting points on Squirrel Walk and Cornerstone Walk.
Visual information
Braille guide available at entrance kiosk.
Sensory highlights
Listsen out for the wind in pine trees, the cry of sea birds and the roar of the tide. Soak in the remote atmosphere and enjoy the sense of being in a wide, open space.
Red squirrel population
Formby red squirrels comeback continues!
Formby is well known as a special place to see red squirrels though numbers fell drastically during 2008 due to an outbreak of squirrel pox virus. Two years on and recovery seems to be well on the way. Signs of red squirrels feeding are widespread in the pine woods, reports of sightings in local gardens are coming in daily and visitors are excited by the increasing frequency of sightings during their woodland walks. Indeed we anticipate the results of Autumn monitoring will show that red squirrel population has recovered to over 50% of the pre squirrel pox level.
The National Trust Formby is at the heart of the Sefton Coast woodlands where a co-ordinated forest plan has been implemented since 2003 to improve the red squirrels habitat. The coastal woodlands provide an ample source of pine cones and seeds which are readily exploited by the red squirrels. But grey squirrels appear in the neighbouring residential areas each year and the National Trust is keen not to attract greys into the red squirrels woodland stronghold. For this reason, feeding of nuts and other food supplements to the red squirrels was abandoned. National Trust wardens want to prevent contact between red and grey squirrels to prevent risk of disease transmission.
If you’re planning a visit to National Trust Formby now, you have a much better chance of seeing a red squirrel than 12 months ago; but expect a different experience – bring your binoculars and follow our woodland trails to track down squirrels feeding in the tree tops. The reds spend much time daily, feeding on natural foods like pine cones which are much better for them than peanuts on the ground!
Formby Red Squirrel Survivors Project
The success of National Trust on-line gift sales in the 2007 Christmas catalogue – which were specifically for red squirrel conservation at Formby – is helping to support vital research along with funding from the Natural Environment Research Council.
In October 2009 pioneering new research into the squirrel pox virus started at Formby. The study, led by researchers at the University of Liverpool, is looking at exactly how the reds become infected by the virus, and whether any of them have survived exposure to squirrel pox virus. The project hopes to provide a better understanding of how an outbreak of squirrelpox develops and what can be done to break the links that allow it to spread.
Professor Mike Begon from the University of Liverpool, said:
'We are working to understand the dynamics of the squirrelpox virus and what might halt its spread. We are starting to see evidence of recovery in the red squirrel population but it is still important that we prevent contact between red squirrels and the greys that carry the virus. We are hopeful that our research will provide us with the knowledge we need to ensure the long term survival of red squirrels across the UK.'
For further information please call the National Trust Formby office on 01704 878591 or e-mail formby@nationaltrust.org.uk
El lémur grande del bambú (Hapalemur simus) es una especie de primate estrepsirrino de la familia Lemuridae, la más grande de las tres especies de lémur de bambú. Es un gran lémur grisáceo pardo con orejas blancas. Come exclusivamente bambú, prefiriendo los brotes, pero luego continúa con talluelos y hojas. Se desconoce cómo su metabolismo degrada el cianuro de los brotes. Su único predador es el fosa (Cryptoprocta ferox).
Esta especie cuenta con una increíble visión binocular y una nariz bastante sensible, capaz de percibir los olores de marcación de territorio. La mayoría tienen unas colas muy largas, que permitan que el animal pueda mantener el equilibrio.
Se conoce como uno de los primates más pequeños del mundo, y como primates que son, sus manos están formadas por cinco dedos y uñas y no por garras, lo que les facilita agarrar y manipular objetos.
El lémur grande del bambú se encuentra en peligro crítico de extinción, y fue incluido en la publicación bienal Los 25 primates en mayor peligro del mundo, en los años 2002, 2006, 2008 y 2010. Se dice que tiene una población de entre 100 y 160 individuos.
La destrucción de su hábitat es una gran amenaza para su supervivencia, incluyendo la destrucción de las selvas debido a la agricultura y la intensiva tala y quema del bambú, además de esto, a este tipo de primates también se le caza en algunas áreas.
Las poblaciones están protegidas principalmente en los parques nacionales de Ranomafana y Andringitra.
Son unos animales bastante sociales y la mayoría del tiempo la pasan subidos a árboles o arbustos. Se comunican mediante sonidos y marcas de olor.
El tiempo de apareamiento dura en torno a tres semanas por año y el periodo de gestación puede durar de dos a seis meses.
El número de crías varían según el tamaño, los de mayor tamaño solo tienen una cría y los de menor tamaño, normalmente, tienen más de una.
Las crías al nacer son amamantadas, hasta la aparición de sus primeros dientes y para moverse de un lugar a otro lo hacen agarrándose de la piel de su madre, o cuando son demasiado pequeños y no pueden agarrarse ellos solos, la madre les sostiene con sus labios.
Su esperanza de vida es bastante alta en relación con los que viven en su entorno natural, pudiendo llegar a alcanzar los 30 años sin mostrar signos de envejecimiento debido principalmente a su alimentación.
es.m.wikipedia.org/wiki/Prolemur_simus
The greater bamboo lemur (Hapalemur simus), also known as the broad-nosed bamboo lemur and the broad-nosed gentle lemur, is a species of lemur endemic to the island of Madagascar.
Originally described as Hapalemur (Prolemur) simus by John Edward Gray in 1870, it was regarded simply as Hapalemur simus as early as 1880. With the understanding that this species is more closely related to the ring-tailed lemur (Lemur catta) than to the other Hapalemur species, Colin Groves resurrected
Prolemur as a full genus in 2001, with this species as its only member. More recent research by Herrera and Dávalos (2016) indicates that the species is sister to all of Hapalemur, and that Lemur is sister to Hapalemur + simus, and that it should remain in Hapalemur.
The greater bamboo lemur is the largest bamboo lemur, at over 2.3 kg. It has greyish brown fur and white ear tufts, and has a head-body length of around 46 cm. They have relatively long tails and long back legs for leaping vertically amongst the trees of their forest habitat.
Its only confirmed predators are the fossa and the bush pigs, but raptors are also suspected. Protection from predators, avoiding parasite vectors, and enhanced thermoregulation are three theories that are not mutually exclusive to explain the selection of sleeping location. The fossa hunts the Great bamboo lemurs in large numbers. As a result, the lemurs must maintain a secure sleeping environment, such as tree holes and constructed nests.
Its current range is restricted to southeastern Madagascar, although fossils indicate its former range extended across bigger areas of the island, including as far north as Ankarana. Some notable parts of the current range are the Ranomafana and Andringitra National Parks.
Greater bamboo lemurs live in groups of up to 28. Individuals are extremely gregarious. Because of their social nature, greater bamboo lemurs have at least seven different calls. Males have been observed taking bamboo pith away from females that had put significant effort into opening the bamboo stems. In captivity, greater bamboo lemurs have lived over the age of 17.
It feeds almost exclusively on the bamboo species of Cathariostachys madagascariensis, preferring the shoots but also eating the pith and leaves. It is unknown how their metabolism deals with the cyanide found in the shoots. The typical daily dose would be enough to kill humans. Greater bamboo lemurs occasionally consume fungi, flowers, and fruit. Its main food source is bamboo and it is the main reason why it has become critically endangered. Areas with high density of bamboo have major human disturbances, where humans cut or illegally cut down bamboo.
The greater bamboo lemur (Hapalemur simus), is one of the world's most critically endangered primates, according to the IUCN Red List. Scientists believed that it was extinct, but a remnant population was discovered in 1986. Since then, surveys of south- and central-eastern Madagascar have found about 500 individuals in 11 subpopulations. The home range of the species is likewise drastically reduced. The current range is less than 4 percent of its historic distribution. The reason for the endangerment is climate change and human activities which depleted the primary food source. Greater bamboo lemur is a part of prosimian species, which appeared even before monkeys. This species of lemur is not capable of adapting to the rapidly changing habitat. Human activities and climate change have resulted in the depletion of populations and resulted in a few remaining patches of forest capable of supporting this species. The species is endangered by the following: slash and burn farming, mining, bamboo, and other logging, and slingshot hunting. It was formerly one of "The World's 25 Most Endangered Primates."
As I walk on through this wicked world,
Searching for light in the darkness of insanity,
I ask myself, Is all hope lost?
Is there only pain, and hatred, and misery?
And each time I feel like this inside,
There's one thing I wanna know,
What's so funny 'bout peace, love, and understanding?
www.youtube.com/watch?v=Ssd3U_zicAI
The Jewish Museum Berlin, which opened to the public in 2001, exhibits the social, political and cultural history of the Jews in Germany from the fourth century to the present, explicitly presenting and integrating, for the first time in postwar Germany, the repercussions of the Holocaust. The new building is housed next to the site of the original Prussian Court of Justice building which was completed in 1735 now serves as the entrance to the new building.
Daniel Libeskind’s design, which was created a year before the Berlin Wall came down, was based on three insights: it is impossible to understand the history of Berlin without understanding the enormous contributions made by its Jewish citizens; the meaning of the Holocaust must be integrated into the consciousness and memory of the city of Berlin; and, finally, for its future, the City of Berlin and the country of Germany must acknowledge the erasure of Jewish life in its history.
This era has quietly taught me that silence often wins more battles than logic ever could.
I've realised that so many people no longer listen to understand — they listen to reply, to defend, to prove a point that already lives comfortably in their own heads.
Arguing feels pointless when understanding is no longer the goal.
So now, I just say "okay." Not because they're right, but because peace has become more valuable to me than validation.
I've outgrown the need to make myself heard by minds that are already closed — sometimes, silence speaks louder than any explanation ever will.
— Balt Rodriguez
Chavonda Jacobs-Young, undersecretary of Agriculture for research, education and economics, gives remarks at an event where NASA Administrator Bill Nelson and U.S. Secretary of Agriculture Thomas Vilsack signed a memorandum of understanding between the two agencies, Wednesday, June 21, 2023, at the USDA’s Jamie L. Whitten Building in Washington. The agreement strengthens the collaboration between the two agencies, including efforts to improve agricultural and Earth science research, technology, and agricultural management, as well as the application of science data and models to agricultural decision making. Photo Credit: (NASA/Bill Ingalls)
Day 104/365
"Understanding Photography"
you can't understand photography without spending your time to learn it...
Strobist Info: 580EX II 1/1 power in 28" softbox next to the camera, another 580EX II 1/1 power with blue gel, behind me pointed to the wall.
Triggered via PocketWizard Mini TT1 and Flex TT5.
Leipziger Buchmesse 2015
2015-03-13 (Friday)
2015_013
2015#140
MissVanilla (___) 155767 as Mew Zakuro Fujiwara from Tokyo Mew Mew
Thank you for any group invites which I'd be glad to accept. However, if I can't check the content of such groups ("This group is not available to you") I'd rather not add any of my photos. Thanks for your understanding.
The best of fotovilag.hu
Thank you for visiting. The images in this photostream are the work of a group of different photographers not a single person. They have no admin access to the site therefore they are unable to respond to comments or requests. Thank you for your understanding.
How much mass do flocculent spirals hide? The featured true color image of flocculent spiral galaxy NGC 4414 was taken with the Hubble Space Telescope to help answer this question. The featured image was augmented with data from the Sloan Digital Sky Survey (SDSS). Flocculent spirals -- galaxies without well-defined spiral arms -- are a quite common form of galaxy, and NGC 4414 is one of the closest. Stars and gas near the visible edge of spiral galaxies orbit the center so fast that the gravity from a large amount of unseen dark matter must be present to hold them together. Understanding the matter and dark matter distribution of NGC 4414 helps humanity calibrate the rest of the galaxy and, by deduction, flocculent spirals in general. Further, calibrating the distance to NGC 4414 helps humanity calibrate the cosmological distance scale of the entire visible universe. via NASA ift.tt/2gsbMns
Reflecting in those puddle after the rain we should examined in the light of the Ageless Wisdom teachings, we are reminded of the great occult maxim "As Above So Below" The mural shows the right eye, the left eye and the middle eye. This tower is the symbol for not only all three schools, but also the meaning and purpose of life itself. Vertical rods/constructs are considered archetypal symbols of the phallus. As the dual serpents address the concept of gender, the staff serves as an emissary of transference between body and mind, physically and spiritually. The rod could also be viewed as a conduit between the mundane and ethereal.. The puddle is male, the tower is female and the horizontal line is the child, the source of both the other building, for we all begin life as a child. The upper side, the feminine pathway, explores the human nature of emotions and feeling, both positive and negative, sexual energy and birthing, death, certain psychic energy, and everything that is not logical.As guided from within, outwards. “As above, so below” and vice versa, Solar Systems are born, die and come to birth anew in cycles of activity and rest, as does wo-man. There is a constant flaming out and dying down of activity in every department of nature, corresponding to the alternations of ebb and flow, day and night, summer and winter, life and death. In the beginning of a Day of Manifestation it is taught that a certain Great Being (designated in the Western World by the name of God, but by other names in other parts of the earth) limits Himself to a certain portion of space, in which He elects to create a Solar System for the evolution of added self-consciousness. He includes in His own Being hosts of glorious Hierarchies of, to us, immeasurable spiritual power and splendor. They are the fruitage of past manifestations of this same Being and also other Intelligences, in descending degrees of development down to such as have not reached a stage of consciousness as high as our present humanity, and therefore these latter will not be able to finish their evolution in this System. In God — this great collective Being — there are contained lesser beings of every grade of intelligence and stage of consciousness, from omniscience to an unconsciousness deeper than that of the deepest trance condition. During the period of manifestation with which we are concerned, these various grades of beings are working to acquire more experience than they possessed at the beginning of this period of existence. Those who, in previous manifestations, have attained to the highest degree of development, work on those who have not yet evolved any consciousness. They induce in them a stage of self-consciousness from which they can take up further work themselves. Those who had started their evolution in a former Day of Manifestation, but had not progressed far at the close, now take up their task again, just as we take up our daily work in the morning where we left off the previous night. All the different Beings, however, do not take up their evolution at the early stages of a new manifestation. Some must wait until those who precede them have made the conditions which are necessary for their further development. There are no instantaneous processes in nature. All is an exceedingly slow unfolding, a development which, though so exceedingly slow, is yet absolutely certain to attain ultimate perfection. Just as there are progressive stages in the human life — childhood, youth, manhood or womanhood, and old age — so in the macrocosm there are different stages corresponding to these various periods of the microcosmic life. A child cannot take up the duties of fatherhood or motherhood. Its undeveloped mental and physical condition render it incapable of doing such work. The same is true of the less evolved beings in the beginning of manifestation. They must wait until the higher evolved have made the proper conditions for them. The lower the grade of the intelligence of the evolving being, the more it is dependent upon outside help. At the Beginning, then, the highest Beings — those who are the farthest evolved — work upon those who have the greatest degree of unconsciousness. Later, they turn them over to some of the less evolved entities, who are then able to carry the work a little further. At last self-consciousness is awakened. The evolving life has become Woman-Man. The right eye is controlled by the left brain; it’s male knowledge. Although the right eye “sees” directly to the right brain, this is not what the Egyptians were communicating. It is not the “seeing” but rather the interrupting of the “seeing” information that was important here. It is the left brain that makes this interruption of what is seen; it controls the right side of the body, and vice versa. In the same manner, the Left Eye of Horus, controlled by the right brain, is female knowledge.What happens on one level of reality also happens on every other level; the microcosm and macrocosm behave alike. A revolution occurred during the 20th century in our understanding of the nature of the physical universe. This change is extremely important to religion, for it eliminates a basic conflict between science and religious belief. Prior to this change, our scientific beliefs were based on an approach that was initiated in the 17th century: "We live in a mechanical universe, and we are simply complex machines." This scientific notion that man was purely a mechanical system contradicts what is probably the core of religious belief, namely the idea that mind-like or spirit-like factors can make a difference in human behavior. The religious outlook assumes that a human being, acting on basis of conscious choices, is NOT equivalent to a mechanical system, whose every action is completely determined by direct interaction between tiny neighboring bits of matter. 20th century science, however, has shown that the earlier mechanical concept of reality to be incompatible with empirical facts. To cope with this failure of earlier ideas, physicist made a breakthrough change. Physical theory was converted from a theory about the physical world itself into a theory of WHAT ONE COULD KNOW about the physical world. Human experience was introduced into the theory and made fundamental. This was to be later known as the Copenhagen interpretation. It had drawbacks.For example, while it brought human knowledge into physical theory, it also renounced the possibility of understanding the underlying physical reality. It set our limits of understanding. It was the eminent mathematician John von Neumann and Nobel laureate Eugene Wigner to reincorporate physical reality. They did this by casting the new physics into a theory of the interaction between our conscious thoughts and our physical brains. This was known as von Neumann-Wigner formation of quantum theory, and rationally incorporated conscious thoughts into the basic dynamics. Physics was not yet ready to tackle the problem of interaction between our thoughts and our brain. It was some time before this was scientifically feasible for this kind of proof. Now however, there is a huge and rapidly growing field of experimental data on this question of the connection between minds and brains.
This shift in science is important significance to religion. It removes the basic contradiction between the older scientific claim that human beings are essentially mechanical robots, while religion maintains than man is not ruled by matter alone. The new physics now dynamically entangles our conscious thoughts with the quantum representation of the physical world. There is a plethora of competing theories arising from many disciplines to account for the psychophysical expressions of consciousness in function and structure. The only comprehensive theory must be one that is based in nondualism, and accounts for such self-organizing mindbody manifestations as spontaneous healing or self-recovery, or even the placebo effect. The mind-matter connection is intimately linked to any speculations we can make about alleged mind-over-matter phenomena. In fact all psi phenomena, including such nonlocality demonstrations as the “simple connections” of telepathy, ESP, or synchronicity in general are related to this problem of an underlying or connecting field through which information exchange is instantaneous and unimpeded.The leading contender for such a field, vacuum fluctuation or quantum foam, was proposed by David Bohm. Turbulent motion in this highly excited, subquantal field leads to the emergence from virtuality into actuality of quantum entities which just as quickly dissolve back into the subquantal sea. This same ocean of virtual or metaphysical “stuff” has the property of containing, storing, and transmitting information about the nature of matter and even thought. The observables of nonlocality and psi cry out for some form of interconnection between phenomenon separated in space and/or time. The concept most generally used in physics to account for spatial and temporal interconnection is that of a field. Fields themselves cannot be observed, and so can be considered meta- or beyond physical. Yet the influences propagating through them are observable, eventually. Mind, memory, and consciousness may be such phenomena. Is there one massive holographic field that actually exists in nature in the sense of Bohm’s holomovement? And if so, how does this relate to our consciousness and our relationship to the cosmos. And what is the mechanism by which this universal force interfaces within our organism? When we recognize that we really are that, that nature lies within our deepest structure and function, we come to understand that we are not separate from the whole of creation. We recognize that “I AM THAT I AM.” Everything including ourselves, is deeply connected in one holy movement. The quantum vacuum, the energy-field that characterizes the ground state of the universe, possibly furnishes the indicated ‘fifth field,’ the hidden variables of chaotic yet deterministic micromotion that bootstraps all energy/matter into existence. This plenum could transmit as-yet-unknown effects. This quantum foam, which Wheeler called superspace, consists of a pure massless charge-flux.
We argue, along with Laszlo that, “The conclusion to be derived from the considerations presented here is that the four-demnsional manifold Einstein described as spacetime is likely to be more than a geometrical abstraction. As the energetically superdense quantum vacuum, it may be a physically real field, limiting the velocity of light and other matter-particles and transmittingg a variety of effects, including, but not limited to, gravitation and electromangetism. We may well ask, then, whether the field would also transmit the kind of effects associated with psi.”
Waves of this purely informational (scalar) force could create a potential gradient where quantal motion triggers scalar waves in the vacuum, and these propagate by alternately compressing and rarefying its virtual-particle gas. Scalars are neither ‘light’ nor ‘matter’, but longitudinally propoagating fluctuations below the energy-threshold of particle pair-creation.This produces a self-generating cosmological feedback cycle which translates into interference patterns created by the motion of charged particles modifying the local topology of the vacuum. The modified vacuum field modifies in turn the motion of the particles, (Laszlo, 1993, 1994).Fourier show that any three-dimensional pattern can be analyzed into a set of regular, periodic oscillations that differ only in frequency, amplitude, and phase. Specific waveforms can be exact representations of spatiotemporal objects--thus we have a “Holographic Universe.” Analysis shows that the signals transmitted through the vacuum field are precisely of the psi variety, because information in that field is holographic, and because the propagation of the holographic interference patterns is quasi-instantaneous. Therefore, this virttual field might provide a metaphysical foundation for a broad range of psi phenomena and psychophysical interaction, including self-organization and healing. The quantum vaccum is a highly anomlous universal energy realm of pure potential. It is both the source and destination of all matter in the universe, and thus of any form of consciousness which may emerge through its autopoeitic process. The human brain, with its pronounced and constant state of chaos, could receive and amplify such signals, expressed both consciously and unconsciously in our biophsyical self and our ephemeral thoughts and intuitions.The von-Neumann-Wigner formulation provides the basic logical principles that govern the interaction between thoughts and the brain. It provides prima facie evidence that human thoughts are linked to nature by nonlocal connections. What a person chooses to do in one region seems immediately to effect what is true elsewhere in the universe. This nonlocal aspect can be understood by conceiving the universe to be not a collection of tiny bits of matter, but rather a growing compendium of "bits of information." This profound shift about the nature of reality has not yet sunk in culturally. It will happen by the promotion of understanding of the radical shifts wrought by quantum theory. Most quantum physicists are interested more in applications of quantum theory than in its deep implications. Most now agree that a conception of physical reality is informational in character, not material. Our conscious thoughts ought eventually to be understood within science and that when properly understood, our thoughts will be seen to DO something; they will be efficacious. From what most quantum physicists now understand, certain ontological claims can now be made. 1. The "physical world," as understood in quantum theory, is a store of information, and this information is NOT imbedded in hordes of tiny particles (as they were in classical theory). The information is stored in a mathematically described structure that specifies propensities for certain events to occur. This events (paradigms) include the acquision of information by human agents.2. Conscious events should eventually be understood in science, and these events should be efficacious. They should have a real effect on our actions. The von Neumann-Wigner formulation of quantum theory achieves these ends. It has never been seriously broached in science, not because it was considered unimportant, but because it was deemed too difficult. Pertinent data seemed insufficient and restrictive. This has changed because science has changed.The six sided star in the structural support of the tower incorporates the Duality, Male and Female (Unity), the Blade (upward pointing triangle) and Chalice. The blade represents the Physical, and the Chalice represents the Spiritual realm. It is sometimes referenced as the fire and water triangle as well. Moloch, Chiun and Remphan are all names for the star god, Saturn, whose symbol is a six pointed star formed by two triangles. Saturn was the supreme god of the Chaldeans. The hexagram is referred to the talisman of Saturn. The hexagram was brought to the Jewish people by Solomon when he turned to witchcraft and idolatry after his marriage to Pharaoh’s daughter. It became known as the Seal of Solomon in Egyptian magic and witchcraft. The six pointed star was adopted as the family crest or shield by the Rothschild family during the 19th century,he helped to finance Eiffel. Heavily associated with alchemy, Leo, the Lion, the Double Lion, Routi, refers directly to the Sun as being a source of knowledge. Leo, is one of the constellations of the Zodiac. The Zodiac, is a direct reference to the Sun. The Sun’s position at midday during the time of the Egyptians coincided with the midsummer solstice. Leo was a constellation of the summer.
The theme of Illumination, Knowledge, or Secrets being kept “under the Lion’s Paw” is a recurring motif.There are lions on the first floor belly. The spiral effect the descending forces of the tower, that indicates an expansion of knowledge, and the undulating dance of cosmic forces. Such dualities include:
Asleep/Awake Illness/Health Separation/Unity Male/Female
Left/Right Binding/Loosing Wax/Wane Water/Fire Sun/Moon
Yin/Yang Light/Dark Good/Evil Upper/Lower. If you take it a step further, you notice the dual intertwined snakes form a double helix DNA strand; Serpent DNA specifically. If the serpent is a biological anthropomorphism of DNA, then we can attribute the Ouroboros to cycles of DNA change.Let us examine this slide which I feel holds many secrets. First you have the sun and moon in opposite positions which proves the world has been put on a purposeful pole shift done at the hands of man.
In the East where the sun is supposed to rise you now have the moon or crescent where there is a Brother with a sword with an eagle or falcon upon it where he is shielding his eyes from the light because it is either too bright or he cannot see because he is blinded by the darkness.
In the West where the sun is supposed to set, you now have the sun with a brother who can see clearly what is going on as he holds the staff and serpent.
In the middle is the LORD OR LORDS and KING OF KINGS who represent the union of both and has risen above the Abyss on the wings of destiny. The Phoenix or Rex Mundi who represents not only the union of East and West, but also AS ABOVE SO BELOW.
So what does it mean?
The microcosm is oneself, and the macrocosm is the universe. The macrocosm is as the microcosm, and vice versa; within each lies the other, and through understanding one you can understand the other. The primary idea behind this is that the “above” refers to what is visible in the sky. The below, refers to Earth. This creates an equality as it explains how the Earth is a microcosm of the configuration of the planets in the solar system. It draws the connection that the Earth is affected by planetary orbits. This concept also affects various levels of reality: physical, emotional, and mental What happens on any level happens on every other.
The concept has not only been a practice, but an attempt to replicate and do a better job then YHWH himself. This is why alchemy and astrology play such an important role in the Illuminati.
In Alchemy, there is a process which Mercury and Lead can supposedly turned to Gold. The Gold isn’t the main goal. It’s to understand the process of how mercury or lead changes into gold. Man wants to replicate and modify what is on the Earth into their standards.
The same goes for Astrology. The elite not only observe all of the astrological signs, but use them to construct the architecture of this tower.
There will come a time when it will have been in vain that Egyptians have honored the Godhead with heartfelt piety and service; and all our holy worship will be fruitless and ineffectual. The Elohim will return from earth to heaven; Egypt will be forsaken, and the land which was once the home of religion will be left desolate, bereft of the presence of its deities.
They will no longer love this world around us, this incomparable work of YHWH, this glorious structure which HE has built, this sum of good made up of many diverse forms, this instrument whereby the will of YHWH operates in that which he has made, ungrudgingly favoring man’s welfare.
Darkness will be preferred to light, and death will be thought more profitable than life; no one will raise his eyes to heaven; the pious will be deemed insane, the impious wise; the madman will be thought a brave man, and the wicked will be esteemed as good.
As for the soul, and the belief that it is immortal by nature, or may hope to attain to immortality, as I have taught you; all this they will mock, and even persuade themselves that it is false. No word of reverence or piety, no utterance worthy of heaven, will be heard or believed.
And so the Elohiym will depart from mankind – a grievous thing and only evil angels will remain, who will mingle with men, and drive the poor wretches into all manner of reckless crime, into wars, and robberies, and frauds, and all things hostile to the nature of the soul.
Then will the earth tremble, and the sea bear no ships; heaven will not support the stars in their orbits, all voices of the Elohiym will be forced into silence; the fruits of the Earth will rot; the soil will turn barren, and the very air will sicken with sullen stagnation; all things will be disordered and awry, all good will disappear.
But when all this has befallen, then YHWH the Creator of all things will look on that which has come to pass, and will stop the disorder by the counterforce of his will, which is the good. HE will call back to the right path those who have gone astray; he will cleanse the world of evil, washing it away with floods, burning it out with the fiercest fire, and expelling it with war and pestilence.The double tetrahedron visible in the structural's forms of the tower can be referred to as the interdimensional vehicle for travel, the Merkaba. It also incorporates the Duality, Male and Female, the Blade (upward pointing triangle) and Chalice. The blade represents the Physical, and the Chalice represents the Spiritual realm. The Star of Solomon can also represent Jerusalem.The Square and Compass is the Blade and Chalice, God and Goddess in the act of Creation, and within the Star we find the Heavenly Luminaries or the Eyes or Spirits of God (the Planets). The symbols on the star represent the astrological portion of the symbol, Jupiter, Venus, the Moon, Mercury, Mars and Saturn, with the Sun being at the center. Zoroaster’ teachings mentioned earlier in the thread as Thoth or Hermes, would be responsible for the seven petal flower depicted at the center.
Today I am going away for the weekend to photograph some more churches in Auvergne. I will resume uploading photographs of Normandy on Sunday evening, or possibly only on Monday morning. Thank you for your understanding.
For someone like me, who has set himself the task to visit and document photographically as many as possible of those wonderful Romanesque churches and monasteries, a trip to Normandy is both cause for despair and for enchanted amazement. Despair, because the Norman architect, at the time of the Romanesque which coincided with the conquest of Britain by Duke William in 1066 and the tremendous influx of power and riches that ensued, that architect is above all focused on efficiency and the projection of power and majesty. For that architect, the absolute must, the beginning and the end of church building, is the wall. Sculpture doesn’t matter. When it exists at all, it is often relegated to simple modillions under the cornice that supports the roof. The bare wall, perfectly aligned and appareled, reigns as the undisputed king of Norman Romanesque. He who likes to smile and wonder at the ingenuity and inventiveness of Mediæval sculptors, is most of the time sorely disappointed by the utter lack of adornment of those great and tall Norman churches, next to which the barest Cistercian sanctuaries look positively alive and overflowing under the comparatively unbridled abundance of rinceaux, human figures and assorted creatures.
No sculpture to speak of, then, is the norm in Normandy. But on the other hand, the masterfulness of the architects and masons turns the job of putting one stone on top of another into a veritable art: it is here, in Normandy, that was first experimented the very innovation that would bring about the end of the Romanesque: the voûte d’ogives, the rib vaulting from which the whole world of Gothic derives. It is in Normandy that it was first imagined and implemented, even as the 11th century hadn’t yet come to a close. We will see where, and how.
Founded around 1060 by Duke William, Conqueror to be, and dedicated to saint Étienne (Saint Stephen), the first martyr, the Abbaye aux Hommes (“Men’s Abbey”) was for the Duke, just like the Abbaye aux Dames (“Ladies’ Abbey”) was for his wife Mathilda of Flanders, a gesture of atonement for the sin of having married at a level of kinship prohibited by canon law —unless a special dispensation had been requested in advance from the Pope, which hadn’t been the case. The wedding took place in 1047 and the ducal couple was interdicted by Pope Leon IX in 1049. It is dubious that such interdiction had any substantial consequences in practice, as it is only in 1059 that Lanfranc of Pavia, then the most prominent intellectual figure of Normandy, was sent to Rome to obtain the required dispensation from Pope Nicholas II. William and Mathilda were subsequently “officially” married in 1063, and part of the deal was that each would found an abbey.
It is to be noted that, out of the 18 abbeys founded in Normandy under Duke William, only those two were directly founded by the ducal couple. William was buried in the Abbaye aux Hommes, just like Mathilda was in the Abbaye aux Dames, which we will soon visit.
Lanfranc was appointed first abbot of Saint Stephen’s Abbey in 1066 and archbishop of Canterbury in 1070. The founding charter of the abbey, granted in 1066 by William, freshly ascended to King of England, still exists and is kept in the municipal archives of the city of Caen, one of the two major cities of Normandy with Rouen.
The abbey, and in particular the church, was built between 1065 and 1083. The influx of riches from the Conquest, as well as the existence of stone quarries nearby, providing ample quantities of the famous pierre de Caen, explain the swiftness. Generously endowed by the Duke with revenues from land, villages and towns all over Normandy, but also in England, the abbey was to become, for many centuries, one of the richest and most powerful in all of what is today’s France.
Architecturally, the abbey church is of Lombard inspiration, as Lanfranc was himself from Lombardy. It inherited architectural features from the abbey church of Jumièges, completed a few decades earlier, such as the western massif with two towers, but more importantly brought about a decisive innovation: the façade harmonique (“harmonious façade”), which can be briefly described as unadorned but of such perfect proportions and apparel that it radiates majesty, power and visual harmony. This type of façade will be found in many Norman churches.
The abbey church was listed as a Historic Landmark on the very first list of 1840. The conventual buildings were rebuilt in the 18th century and are occupied today by the city hall.
Even though no one disputes that Norman architects and masons were true innovators in their own right, they also integrated influences from Cluniac architects: to wit, the use of broken or “pointy” arches which, no more than rib vaulting, were inventions of the Gothic Age but indeed of the Romanesque one...
This is a view of the southern aisle, looking through the transept arm and into the ambulatory at the back of the church, with its radiating chapels.
West Palm Beach / Jul 11, 2022
25-story building set to bring a new class of luxury to office sector in 2024.
Related Companies today announced six top-ranking firms to expand their footprint into West Palm Beach’s forthcoming Class-A office One Flagler. Situated at the gateway to Palm Beach Island and connecting West Palm Beach's past and future, the building continues to attract a selection of the nation’s most influential financial and professional services firms.
Built on Related’s legacy of elegance, style and service, the building is expected to open at the beginning of 2024 with the most prestigious WiredScore Platinum rating, the world’s only internationally recognized digital connectivity rating platform.
Today, the building is nearly 60 percent pre-leased including:
GTCR, a leading private equity firm founded in 1980, will expand its existing presence in the market by opening a new West Palm Beach office. Their new office is expected to open in mid-2024. GTCR is headquartered in Chicago and has an office in New York. Colliers, Ryan Barr, Alain LeCoque and Bob Schneiderman, represented GTCR.
Diameter Capital Partners, a global credit-focused asset manager headquartered in New York, will move its West Palm Beach office to the building. The move is expected to be completed in mid-2024.
Four additional confidential firms spread across the financial services and pharmaceutical industries.
These companies join First Republic Bank and private equity firm Siris Capital and represent 50,000+ square feet of new leases.
“The expansion of our presence in West Palm Beach into this new space reflects our growth as a firm and our continued confidence in the region as a business and investing center,” said Collin Roche, co-CEO and managing director of GTCR. “The West Palm Beach market offers a unique and differentiated option for talent and diversity and building our footprint further in the city will allow us to compete for the best people. The space at Related’s One Flagler will create a dynamic environment for further collaboration within our teams and with members of the growing investment community in the area.”
“We are pleased to welcome a high caliber list of significant tenants from leading U.S. markets who believe in the power of West Palm Beach and have witnessed the evolution of the destination as a booming financial district,” said Gopal Rajegowda, partner, Related Southeast.
Designed by world-renowned architect David Childs, One Flagler is a 25-story Class-A office building that will anchor West Palm Beach’s Okeechobee Business District and the Flagler Financial District. It will include 270,000 square feet of flexible office space, 4,100 square feet of retail space, over 10,000 of indoor and outdoor upscale dining led by Estiatorio Milos by Costas Spiliadis and a reading room open to both the public and members of the adjacent First Church of Christ, Scientist. The church, designed by architect Julian Abele in 1928, is considered one of the most architecturally significant buildings in all of Palm Beach County and would be preserved in perpetuity by One Flagler. The project will also feature a living green wall adorning its parking garage and include 1.25 acres of green space extending the waterfront greenbelt.
Related Companies is the visionary firm behind some of the world’s most impactful mixed-use urban neighborhood developments and, in the past few years alone, has created more than eight million square feet of office space for dozens of diverse business leaders across all industries, including WarnerMedia, SAP, Sidewalk Labs, Wells Fargo, KKR, Google, Facebook, Converse and Tapestry. In West Palm Beach, Related has demonstrated a deep understanding of workplace needs with its widely acclaimed CityPlace Tower and a legacy in neighborhood placemaking with the conception of the original CityPlace, now called The Square.
Jon Blunk, president of TCRE, is the exclusive leasing agent for One Flagler and represented Related in the transactions.
About Related Southeast:
Headquartered in the heart of rapidly expanding Downtown West Palm, Related Southeast is Related Companies’ locally based, global real estate and lifestyle company that has redeveloped Downtown West Palm into one of the nation’s fastest growing commercial, retail, culinary, art and tourism destinations. Related Southeast leads the market in Class A office with 360 Rosemary, CityPlace Tower, Esperanté, Philips Point and the forthcoming 1 Flagler, as well as the celebrated destinations of Rosemary Square, Hilton West Palm Beach, RH West Palm and the historic Harriett Himmel Theater. The dynamic neighborhood built for all to enjoy has recently undergone a $700 million transformation designed to foster culture and enrich the community with lush green spaces; a diverse mix of experiential retail and culinary offerings; the largest concentration of public art installed by a private company in Palm Beach County, featuring renowned artists such as Yinka Shonibare, CBE and Jeppe Hein; rich cultural and educational programming and modern luxury residences. For more information about Related Southeast, please visit www.relatedsoutheast.com.
Credit for the data above is given to the following websites:
www.relatedsoutheast.com/press-releases/2022-07-11/relate...
issuu.com/pbmg/docs/pbi_0223/106
www.skyscrapercenter.com/building/one-flagler/32010#:~:te...
en.wikipedia.org/wiki/David_Childs
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The remains of the Maples Motel in Muncie, Indiana. From my understanding, the motel was abandoned sometime around the reroute of an Indiana highway around the city of Muncie. I would have liked some interior shots, but an uncomfortable feeling told me not to go in there. According to my later research, one known murder took place here in the 90s, as well as some other suspicious activity.
Ежегодно 21 марта во всем мире отмечается Всемирный день людей с синдромом Дауна. В 2018 году празднование этого дня пройдет в 13-ый раз начиная с 2006 года. Каждый год празднование проходит под лозунгом, который отражает важные аспекты жизни людей с синдромом Дауна.
Лозунг 2018 года — WhatI Bring To My Community (Чем я могу помочь своему сообществу). Основная цель организаторов — предоставить людям с синдромом Дауна возможность быть вовлеченными в общественно-политическую и культурную жизнь общества, влиять на ситуацию в школе, на работе, в спорте и СМИ.
В декабре 2011 года Генеральная Ассамблея объявила 21 марта Всемирным днем людей с синдромом Дауна (A/RES/66/149). Генеральная Ассамблея постановила что зтот День будет отмечаться 21 марта каждый год начиная с 2012 года и предложила всем государствам-членам, соответствующим организациям системы Организации Объединенных Наций и другим международным организациям, а также гражданскому обществу, включая неправительственные организации и частный сектор, надлежащим образом отмечать Всемирный день людей с синдромом Дауна, с тем чтобы повышать уровень информированности общественности о синдроме Дауна.
Синдром Дауна является одной из форм естественно развивающейся врожденной геномной патологии, распространенной во всех регионах мира и часто ведущей к изменениям моторики, физических характеристик и здоровья.
Жизненно важное значение для роста и развития больных имеет адекватный доступ к медицинскому обслуживанию, программам раннего вмешательства и инклюзивного образования, а также проведение соответствующих исследований.
U.S. Secretary of Agriculture Thomas Vilsack, left, and NASA Administrator Bill Nelson, pose for a photograph after having signed a memorandum of understanding, Wednesday, June 21, 2023, at the USDA’s Jamie L. Whitten Building in Washington. The agreement strengthens the collaboration between the two agencies, including efforts to improve agricultural and Earth science research, technology, and agricultural management, as well as the application of science data and models to agricultural decision making. Photo Credit: (NASA/Bill Ingalls)
Gnosticism (from Ancient Greek: γνωστικός gnostikos, "having knowledge", from γνῶσις gnōsis, knowledge) is a modern name for a variety of ancient religious ideas and systems, originating in Jewish Christian milieux in the first and second century AD. These systems believed that the material world is created by an emanation or 'works' of a lower god (demiurge), trapping the divine spark within the human body. This divine spark could be liberated by gnosis, spiritual knowledge acquired through direct experience. Some of the core teachings include the following:
All matter is evil, and the non-material, spirit-realm is good.
There is an unknowable God, who gave rise to many lesser spirit beings called Aeons.
The creator of the (material) universe is not the supreme god, but an inferior spirit (the Demiurge).
Gnosticism does not deal with "sin," only ignorance.
To achieve salvation, one needs gnosis (knowledge).
The Gnostic ideas and systems flourished in the Mediterranean world in the second century AD, in conjunction with and influenced by the early Christian movements and Middle Platonism. After the second century, a decline set in. In the Persian Empire, Gnosticism in the form of Manicheism spread as far as China, while Mandaeism is still alive in Iraq.
A major question in scholarly research is the qualification of Gnosticism, based on the study of its texts, as either an interreligious phenomenon or as an independent religion.
Gnosis refers to knowledge based on personal experience or perception. In a religious context, gnosis is mystical or esoteric knowledge based on direct participation with the divine. In most Gnostic systems, the sufficient cause of salvation is this "knowledge of" ("acquaintance with") the divine. It is an inward "knowing", comparable to that encouraged by Plotinus (neoplatonism), and differs from proto-orthodox Christian views.[1] Gnostics are "those who are oriented toward knowledge and understanding – or perception and learning – as a particular modality for living".
The usual meaning of gnostikos in Classical Greek texts is "learned" or "intellectual", such as used by Plato in the comparison of "practical" (praktikos) and "intellectual" (gnostikos). Plato's use of "learned" is fairly typical of Classical texts.
By the Hellenistic period, it began to also be associated with Greco-Roman mysteries, becoming synonymous with the Greek term musterion. The adjective is not used in the New Testament, but Clement of Alexandria[note 3] speaks of the "learned" (gnostikos) Christian in complimentary terms. The use of gnostikos in relation to heresy originates with interpreters of Irenaeus. Some scholars[note consider that Irenaeus sometimes uses gnostikos to simply mean "intellectual",[note 5] whereas his mention of "the intellectual sect" is a specific designation.
The term "Gnosticism" does not appear in ancient sources,[note 10] and was first coined in the 17th century by Henry More in a commentary on the seven letters of the Book of Revelation, where More used the term "Gnosticisme" to describe the heresy in Thyatira. The term Gnosticism was derived from the use of the Greek adjective gnostikos (Greek γνωστικός, "learned", "intellectual") by St. Irenaeus (c. 185 AD) to describe the school of Valentinus as he legomene gnostike haeresis "the heresy called Learned (gnostic)."
Origins
The earliest origins of Gnosticism are obscure and still disputed. The proto-orthodox Christian groups called Gnostics a heresy of Christianity,] but according to the modern scholars the theology's origin is closely related to Jewish sectarian milieus and early Christian sects. Scholars debate Gnosticism's origins as having roots in Neoplatonism and Buddhism, due to similarities in beliefs, but ultimately, its origins are currently unknown. As Christianity developed and became more popular, so did Gnosticism, with both proto-orthodox Christian and Gnostic Christian groups often existing in the same places. The Gnostic belief was widespread within Christianity until the proto-orthodox Christian communities expelled the group in the second and third centuries (C.E.). Gnosticism became the first group to be declared heretical.
Some scholars prefer to speak of "gnosis" when referring to first-century ideas that later developed into gnosticism, and to reserve the term "gnosticism" for the synthesis of these ideas into a coherent movement in the second century.No gnostic texts have been discovered that pre-date Christianity,and "pre-Christian Gnosticism as such is hardly attested in a way to settle the debate once and for all."
Jewish Christian origins
Contemporary scholarship largely agrees that Gnosticism has Jewish Christian origins, originating in the late first century AD in non rabbinical Jewish sects and early Christian sects.
Many heads of gnostic schools were identified as Jewish Christians by Church Fathers, and Hebrew words and names of God were applied in some gnostic systems. The cosmogonic speculations among Christian Gnostics had partial origins in Maaseh Bereshit and Maaseh Merkabah. This thesis is most notably put forward by Gershom Scholem (1897–1982) and Gilles Quispel (1916–2006). Scholem detected Jewish gnosis in the imagery of the merkavah, which can also be found in "Christian" Gnostic documents, for example the being "caught away" to the third heaven mentioned by Paul the Apostle. Quispel sees Gnosticism as an independent Jewish development, tracing its origins to Alexandrian Jews, to which group Valentinus was also connected.
Many of the Nag Hammadi texts make reference to Judaism, in some cases with a violent rejection of the Jewish God. Gershom Scholem once described Gnosticism as "the Greatest case of metaphysical anti-Semitism". Professor Steven Bayme said gnosticism would be better characterized as anti-Judaism. Recent research into the origins of Gnosticism shows a strong Jewish influence, particularly from Hekhalot literature.
Within early Christianity, the teachings of Paul and John may have been a starting point for Gnostic ideas, with a growing emphasis on the opposition between flesh and spirit, the value of charisma, and the disqualification of the Jewish law. The mortal body belonged to the world of inferior, worldly powers (the archons), and only the spirit or soul could be saved. The term gnostikos may have acquired a deeper significance here.
Alexandria was of central importance for the birth of Gnosticism. The Christian ecclesia (i. e. congregation, church) was of Jewish–Christian origin, but also attracted Greek members, and various strand of thought were available, such as "Judaic apocalypticism, speculation on divine wisdom, Greek philosophy, and Hellenistic mystery religions."
Regarding the angel Christology of some early Christians, Darrell Hannah notes:
[Some] early Christians understood the pre-incarnate Christ, ontologically, as an angel. This "true" angel Christology took many forms and may have appeared as early as the late First Century, if indeed this is the view opposed in the early chapters of the Epistle to the Hebrews. The Elchasaites, or at least Christians influenced by them, paired the male Christ with the female Holy Spirit, envisioning both as two gigantic angels. Some Valentinian Gnostics supposed that Christ took on an angelic nature and that he might be the Saviour of angels. The author of the Testament of Solomon held Christ to be a particularly effective "thwarting" angel in the exorcism of demons. The author of De Centesima and Epiphanius’ "Ebionites" held Christ to have been the highest and most important of the first created archangels, a view similar in many respects to Hermas’ equation of Christ with Michael. Finally, a possible exegetical tradition behind the Ascension of Isaiah and attested by Origen's Hebrew master, may witness to yet another angel Christology, as well as an angel Pneumatology.
The pseudepigraphical Christian text Ascension of Isaiah identifies Jesus with angel Christology:
[The Lord Christ is commissioned by the Father] And I heard the voice of the Most High, the father of my LORD as he said to my LORD Christ who will be called Jesus, ‘Go out and descend through all the heavens...
The Shepherd of Hermas is a Christian literary work considered as canonical scripture by some of the early Church fathers such as Irenaeus. Jesus is identified with angel Christology in parable 5, when the author mentions a Son of God, as a virtuous man filled with a Holy "pre-existent spirit".
Neoplatonic influences
See also: Platonic Academy, Neoplatonism and Gnosticism, and Neoplatonism and Christianity
In the 1880s Gnostic connections with neo-Platonism were proposed.Ugo Bianchi, who organised the Congress of Messina of 1966 on the origins of Gnosticism, also argued for Orphic and Platonic origins.Gnostics borrowed significant ideas and terms from Platonism, using Greek philosophical concepts throughout their text, including such concepts as hypostasis (reality, existence), ousia (essence, substance, being), and demiurge (creator God). Both Sethian Gnostics and Valentinian Gnostics seem to have been influenced by Plato, Middle Platonism, and Neo-Pythagoreanism academies or schools of thought. Both schools attempted "an effort towards conciliation, even affiliation" with late antique philosophy, and were rebuffed by some Neoplatonists, including Plotinus.
Persian origins or influences
Early research into the origins of Gnosticism proposed Persian origins or influences, spreading to Europe and incorporating Jewish elements. According to Wilhelm Bousset (1865–1920), Gnosticism was a form of Iranian and Mesopotamian syncretism,[29] and Richard August Reitzenstein (1861–1931) most famously situated the origins of Gnosticism in Persia.
Carsten Colpe (b. 1929) has analyzed and criticised the Iranian hypothesis of Reitzenstein, showing that many of his hypotheses are untenable. Nevertheless, Geo Widengren (1907–1996) argued for the origin of (Mandaean) Gnosticism in Mazdean (Zoroastrianism) Zurvanism, in conjunction with ideas from the Aramaic Mesopotamian world.
Buddhist parallels
In 1966, at the Congress of Median, Buddhologist Edward Conze noted phenomenological commonalities between Mahayana Buddhism and Gnosticism, in his paper Buddhism and Gnosis, following an early suggestion put forward by Isaac Jacob Schmidt. The influence of Buddhism in any sense on either the gnostikos Valentinus (c. 170) or the Nag Hammadi texts (3rd century) is not supported by modern scholarship, although Elaine Pagels (1979) called it a "possibility".
Characteristics
Cosmology
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The Syrian–Egyptian traditions postulate a remote, supreme Godhead, the Monad. From this highest divinity emanate lower divine beings, known as Aeons. The Demiurge, one of those Aeons, creates the physical world. Divine elements "fall" into the material realm, and are locked within human beings. This divine element returns to the divine realm when Gnosis, esoteric or intuitive knowledge of the divine element within, is obtained.
Dualism and monism
Gnostic systems postulate a dualism between God and the world, varying from the "radical dualist" systems of Manichaeism to the "mitigated dualism" of classic gnostic movements. Radical dualism, or absolute dualism, posits two co-equal divine forces, while in mitigated dualism one of the two principles is in some way inferior to the other. In qualified monism the second entity may be divine or semi-divine. Valentinian Gnosticism is a form of monism, expressed in terms previously used in a dualistic manner.
Moral and ritual practice
Gnostics tended toward asceticism, especially in their sexual and dietary practice. In other areas of morality, Gnostics were less rigorously ascetic, and took a more moderate approach to correct behaviour. In normative early Christianity the Church administered and prescribed the correct behaviour for Christians, while in Gnosticism it was the internalised motivation that was important. Ritualistic behaviour was not important unless it was based on a personal, internal motivation. Ptolemy's Epistle to Flora describes a general asceticism, based on the moral inclination of the individual.
Concepts
Monad
In many Gnostic systems, God is known as the Monad, the One. God is the high source of the pleroma, the region of light. The various emanations of God are called æons. According to Hippolytus, this view was inspired by the Pythagoreans, who called the first thing that came into existence the Monad, which begat the dyad, which begat the numbers, which begat the point, begetting lines, etc.
The Sethian cosmogony as most famously contained in the Apocryphon ("Secret book") of John describes an unknown God, very similar to the orthodox apophatic theology, but different from the orthodox teachings that this God is the creator of heaven and earth. Orthodox theologians often attempt to define God through a series of explicit positive statements: he is omniscient, omnipotent, and truly benevolent. The Sethian hidden transcendent God is, by contrast, defined through negative theology: he is immovable, invisible, intangible, ineffable; commonly, "he" is seen as being hermaphroditic, a potent symbol for being, as it were, "all-containing". In the Apocryphon of John, this god is good in that it bestows goodness. After the apophatic statements, the process of the Divine in action is used to describe the effect of such a god.
Pleroma
Pleroma (Greek πλήρωμα, "fullness") refers to the totality of God's powers. The heavenly pleroma is the center of divine life, a region of light "above" (the term is not to be understood spatially) our world, occupied by spiritual beings such as aeons (eternal beings) and sometimes archons. Jesus is interpreted as an intermediary aeon who was sent from the pleroma, with whose aid humanity can recover the lost knowledge of the divine origins of humanity. The term is thus a central element of Gnostic cosmology.
Pleroma is also used in the general Greek language, and is used by the Greek Orthodox church in this general form, since the word appears in the Epistle to the Colossians. Proponents of the view that Paul was actually a gnostic, such as Elaine Pagels, view the reference in Colossians as a term that has to be interpreted in a gnostic sense.
Emanation
The Supreme Light or Consciousness descends through a series of stages, gradations, worlds, or hypostases, becoming progressively more material and embodied. In time it will turn around to return to the One (epistrophe), retracing its steps through spiritual knowledge and contemplation.
Aeon
In many Gnostic systems, the aeons are the various emanations of the superior God or Monad. From this first being, also an æon, a series of different emanations occur, beginning in certain Gnostic texts with the hermaphroditic Barbelo, from which successive pairs of aeons emanate, often in male–female pairings called syzygies. The numbers of these pairings varied from text to text, though some identify their number as being thirty. The aeons as a totality constitute the pleroma, the "region of light". The lowest regions of the pleroma are closest to the darkness; that is, the physical world.
Two of the most commonly paired æons were Christ and Sophia (Greek: "Wisdom"); the latter refers to Christ as her "consort" in A Valentinian Exposition.
Sophia
In Gnostic tradition, the term Sophia (Σoφíα, Greek for "wisdom") refers to the final and lowest emanation of God. In most if not all versions of the gnostic myth, Sophia births the demiurge, who in turn brings about the creation of materiality. The positive or negative depiction of materiality thus resides a great deal on mythic depictions of Sophia's actions. She is occasionally referred to by the Hebrew equivalent of Achamoth (this is a feature of Ptolemy's version of the Valentinian gnostic myth). Jewish Gnosticism with a focus on Sophia was active by 90 AD.[citation needed]
Sophia, emanating without her partner, resulted in the production of the Demiurge (Greek: lit. "public builder"),[50] who is also referred to as Yaldabaoth and variations thereof in some Gnostic texts.[43] This creature is concealed outside the pleroma;[43] in isolation, and thinking itself alone, it creates materiality and a host of co-actors, referred to as archons. The demiurge is responsible for the creation of mankind; trapping elements of the pleroma stolen from Sophia inside human bodies.[43][51] In response, the Godhead emanates two savior aeons, Christ and the Holy Spirit; Christ then embodies itself in the form of Jesus, in order to be able to teach man how to achieve gnosis, by which they may return to the pleroma.[52]
Demiurge[edit]
A lion-faced deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures may be a depiction of Yaldabaoth, the Demiurge; however, cf. Mithraic Zervan Akarana[53]
Main article: Demiurge
The term demiurge derives from the Latinized form of the Greek term dēmiourgos, δημιουργός, literally "public or skilled worker".[note 20] This figure is also called "Yaldabaoth",[43] Samael (Aramaic: sæmʻa-ʼel, "blind god"), or "Saklas" (Syriac: sækla, "the foolish one"), who is sometimes ignorant of the superior god, and sometimes opposed to it; thus in the latter case he is correspondingly malevolent. Other names or identifications are Ahriman, El, Satan, and Yahweh.
The demiurge creates the physical universe and the physical aspect of humanity.[55] The demiurge typically creates a group of co-actors named archons who preside over the material realm and, in some cases, present obstacles to the soul seeking ascent from it.[43] The inferiority of the demiurge's creation may be compared to the technical inferiority of a work of art, painting, sculpture, etc. to the thing the art represents. In other cases it takes on a more ascetic tendency to view material existence negatively, which then becomes more extreme when materiality, including the human body, is perceived as evil and constrictive, a deliberate prison for its inhabitants.
Moral judgements of the demiurge vary from group to group within the broad category of Gnosticism, viewing materiality as being inherently evil, or as merely flawed and as good as its passive constituent matter allows.[56]
Archon[edit]
Main article: Archon (Gnosticism)
In late antiquity some variants of Gnosticism used the term archon to refer to several servants of the demiurge.[51] In this context they may be seen as having the roles of the angels and demons of the Old Testament.[citation needed]
According to Origen's Contra Celsum, a sect called the Ophites posited the existence of seven archons, beginning with Iadabaoth or Ialdabaoth, who created the six that follow: Iao, Sabaoth, Adonaios, Elaios, Astaphanos, and Horaios.[57] Similarly to the Mithraic Kronos and Vedic Narasimha, a form of Vishnu, Ialdabaoth had a head of a lion.[43][58][59]
Other concepts[edit]
Other Gnostic concepts are:[60]
sarkic – earthly, hidebound, ignorant, uninitiated. The lowest level of human thought; the fleshly, instinctive level of thinking.
hylic – lowest order of the three types of human. Unable to be saved since their thinking is entirely material, incapable of understanding the gnosis.
psychic – "soulful", partially initiated. Matter-dwelling spirits
pneumatic – "spiritual", fully initiated, immaterial souls escaping the doom of the material world via gnosis.
kenoma – the visible or manifest cosmos, "lower" than the pleroma
charisma – gift, or energy, bestowed by pneumatics through oral teaching and personal encounters
logos – the divine ordering principle of the cosmos; personified as Christ. See also Odic force.
hypostasis – literally "that which stands beneath" the inner reality, emanation (appearance) of God, known to psychics
ousia – essence of God, known to pneumatics. Specific individual things or being.
Jesus as Gnostic saviour[edit]
Jesus is identified by some Gnostics as an embodiment of the supreme being who became incarnate to bring gnōsis to the earth,[61][52] while others adamantly denied that the supreme being came in the flesh, claiming Jesus to be merely a human who attained divinity through gnosis and taught his disciples to do the same.[citation needed] Among the Mandaeans, Jesus was considered a mšiha kdaba or "false messiah" who perverted the teachings entrusted to him by John the Baptist.[62] Still other traditions identify Mani and Seth – third son of Adam and Eve – as salvific figures.
Development[edit]
Three periods can be discerned in the development of Gnosticism:[63]
Late first century and early second century: development of Gnostic ideas, contemporaneous with the writing of the New Testament;
mid-second century to early third century: high point of the classical Gnostic teachers and their systems, "who claimed that their systems represented the inner truth revealed by Jesus";[63]
end of second century to fourth century: reaction by the proto-orthodox church and condemnation as heresy, and subsequent decline.
During the first period, three types of tradition developed:[63]
Genesis was reinterpreted in Jewish milieus, viewing Jahweh as a jealous God who enslaved people; freedom was to be obtained from this jealous God;
A wisdom tradition developed, in which Jesus' sayings were interpreted as pointers to an esoteric wisdom, in which the soul could be divinized through identification with wisdom.[63][note 21] Some of Jesus' sayings may have been incorporated into the gospels to put a limit on this development. The conflicts described in 1 Corinthians may have been inspired by a clash between this wisdom tradition and Paul's gospel of crucifixion and arising;[63]
A mythical story developed about the descent of a heavenly creature to reveal the Divine world as the true home of human beings.[63] Jewish Christianity saw the Messiah, or Christ, as "an eternal aspect of God's hidden nature, his "spirit" and "truth", who revealed himself throughout sacred history".[25]
The movement spread in areas controlled by the Roman Empire and Arian Goths,[65] and the Persian Empire. It continued to develop in the Mediterranean and Middle East before and during the 2nd and 3rd centuries, but decline also set in during the third century, due to a growing aversion from the Catholic Church, and the economic and cultural deterioration of the Roman Empire.[66] Conversion to Islam, and the Albigensian Crusade (1209–1229), greatly reduced the remaining number of Gnostics throughout the Middle Ages, though a few Mandaean communities still exist. Gnostic and pseudo-gnostic ideas became influential in some of the philosophies of various esoteric mystical movements of the 19th and 20th centuries in Europe and North America, including some that explicitly identify themselves as revivals or even continuations of earlier gnostic groups.
Relation with early Christianity[edit]
Dillon notes that Gnosticism raises questions about the development of early Christianity.[67]
Orthodoxy and heresy[edit]
See also: Diversity in early Christian theology
The Christian heresiologists, most notably Irenaeus, regarded Gnosticism as a Christian heresy. Modern scholarship notes that early Christianity was very diverse, and Christian orthodoxy only settled in the 4th century, when the Roman Empire declined and Gnosticism lost its influence.[68][66][69][67] Gnostics and proto-orthodox Christians shared some terminology. Initially, they were hard to distinguish from each other.[70]
According to Walter Bauer, "heresies" may well have been the original form of Christianity in many regions.[71] This theme was further developed by Elaine Pagels,[72] who argues that "the proto-orthodox church found itself in debates with gnostic Christians that helped them to stabilize their own beliefs."[67] According to Gilles Quispel, Catholicism arose in response to Gnosticism, establishing safeguards in the form of the monarchic episcopate, the creed, and the canon of holy books.[73]
Historical Jesus[edit]
See also: Jesus in comparative mythology and Christ myth theory
The Gnostic movements may contain information about the historical Jesus, since some texts preserve sayings which show similarities with canonical sayings.[74] Especially the Gospel of Thomas has a significant amount of parallel sayings.[74] Yet, a striking difference is that the canonical sayings center on the coming endtime, while the Thomas-sayings center on a kingdom of heaven that is already here, and not a future event.[75] According to Helmut Koester, this is because the Thomas-sayings are older, implying that in the earliest forms of Christianity Jesus was regarded as a wisdom-teacher.[75] An alternative hypothesis states that the Thomas authors wrote in the second century, changing existing sayings and eliminating the apocalyptic concerns.[75] According to April DeConick, such a change occurred when the endtime did not come, and the Thomasine tradition turned toward a "new theology of mysticism" and a "theological commitment to a fully-present kingdom of heaven here and now, where their church had attained Adam and Eve's divine status before the Fall."[75]
Johannine literature[edit]
The prologue of the Gospel of John describes the incarnated Logos, the light that came to earth, in the person of Jesus.[76] The Apocryphon of John contains a scheme of three descendants from the heavenly realm, the third one being Jesus, just as in the Gospel of John. The similarities probably point to a relationship between gnostic ideas and the Johannine community.[76] According to Raymond Brown, the Gospel of John shows "the development of certain gnostic ideas, especially Christ as heavenly revealer, the emphasis on light versus darkness, and anti-Jewish animus."[76] The Johannine material reveals debates about the redeemer myth.[63] The Johannine letters show that there were different interpretations of the gospel story, and the Johannine images may have contributed to second-century Gnostic ideas about Jesus as a redeemer who descended from heaven.[63] According to DeConick, the Gospel of John shows a "transitional system from early Christianity to gnostic beliefs in a God who transcends our world."[76] According to DeConick, John may show a bifurcation of the idea of the Jewish God into Jesus' Father in Heaven and the Jews' father, "the Father of the Devil" (most translations say "of [your] father the Devil"), which may have developed into the gnostic idea of the Monad and the Demiurge.[76]
Paul and Gnosticism[edit]
Tertullian calls Paul "the apostle of the heretics",[77] because Paul's writings were attractive to gnostics, and interpreted in a gnostic way, while Jewish Christians found him to stray from the Jewish roots of Christianity.[78] In I Corinthians Paul refers to some church members as "having knowledge" (Greek: τὸν ἔχοντα γνῶσιν, ton echonta gnosin).[79] James Dunn claims that in some cases, Paul affirmed views that were closer to gnosticism than to proto-orthodox Christianity.[80]
According to Clement of Alexandria, the disciples of Valentinus said that Valentinus was a student of a certain Theudas, who was a student of Paul,[80] and Elaine Pagels notes that Paul's epistles were interpreted by Valentinus in a gnostic way, and Paul could be considered a proto-gnostic as well as a proto-Catholic.[60] Many Nag Hammadi texts, including, for example, the Prayer of Paul and the Coptic Apocalypse of Paul, consider Paul to be "the great apostle".[80] The fact that he claimed to have received his gospel directly by revelation from God appealed to the gnostics, who claimed gnosis from the risen Christ.[81] The Naassenes, Cainites, and Valentinians referred to Paul's epistles.[82] Timothy Freke and Peter Gandy have expanded upon this idea of Paul as a gnostic teacher;[83] although their premise that Jesus was invented by early Christians based on an alleged Greco-Roman mystery cult has been dismissed by scholars.[84][note 22] However, his revelation was different from the gnostic revelations.[85]
Major movements[edit]
Syrian-Egyptian Gnosticism[edit]
Syrian-Egyptian Gnosticism includes Sethianism, Valentinianism, Basilideans, Thomasine traditions, and Serpent Gnostics, as well as a number of other minor groups and writers.[86] Hermeticism is also a western Gnostic tradition,[66] though it differs in some respects from these other groups.[87] The Syrian–Egyptian school derives much of its outlook from Platonist influences. It depicts creation in a series of emanations from a primal monadic source, finally resulting in the creation of the material universe. These schools tend to view evil in terms of matter that is markedly inferior to goodness and lacking spiritual insight and goodness rather than as an equal force.
Many of these movements used texts related to Christianity, with some identifying themselves as specifically Christian, though quite different from the Orthodox or Roman Catholic forms. Jesus and several of his apostles, such as Thomas the Apostle, claimed as the founder of the Thomasine form of Gnosticism, figure in many Gnostic texts. Mary Magdalene is respected as a Gnostic leader, and is considered superior to the twelve apostles by some gnostic texts, such as the Gospel of Mary. John the Evangelist is claimed as a Gnostic by some Gnostic interpreters,[88] as is even St. Paul.[60] Most of the literature from this category is known to us through the Nag Hammadi Library.
Sethite-Barbeloite[edit]
Main article: Sethianism
Sethianism was one of the main currents of Gnosticism during the 2nd to 3rd centuries, and the prototype of Gnosticism as condemned by Irenaeus.[89] Sethianism attributed its gnosis to Seth, third son of Adam and Eve and Norea, wife of Noah, who also plays a role in Mandeanism and Manicheanism. Their main text is the Apocryphon of John, which does not contain Christian elements,[89] and is an amalgam of two earlier myths.[90] Earlier texts such as Apocalypse of Adam show signs of being pre-Christian and focus on the Seth, third son of Adam and Eve.[91] Later Sethian texts continue to interact with Platonism. Sethian texts such as Zostrianos and Allogenes draw on the imagery of older Sethian texts, but utilize "a large fund of philosophical conceptuality derived from contemporary Platonism, (that is, late middle Platonism) with no traces of Christian content."[31][note 23]
According to John D. Turner, German and American scholarship views Sethianism as "a distinctly inner-Jewish, albeit syncretistic and heterodox, phenomenon", while British and French scholarship tends to see Sethianism as "a form of heterodox Christian speculation".[92] Roelof van den Broek notes that "Sethianism" may never have been a separate religious movement, and that the term refers rather to a set of mythological themes which occur in various texts.[93]
According to Smith, Sethianism may have begun as a pre-Christian tradition, possibly a syncretic cult that incorporated elements of Christianity and Platonism as it grew.[94] According to Temporini, Vogt, and Haase, early Sethians may be identical to or related to the Nazarenes (sect), the Ophites, or the sectarian group called heretics by Philo.[91]
According to Turner, Sethianism was influenced by Christianity and Middle Platonism, and originated in the second century as a fusion of a Jewish baptizing group of possibly priestly lineage, the so-called Barbeloites,[95] named after Barbelo, the first emanation of the Highest God, and a group of Biblical exegetes, the Sethites, the "seed of Seth".[96] At the end of the second century, Sethianism grew apart from the developing Christian orthodoxy, which rejected the docetian view of the Sethians on Christ.[97] In the early third century, Sethianism was fully rejected by Christian heresiologists, as Sethianism shifted toward the contemplative practices of Platonism while losing interest in their own origins.[98] In the late third century, Sethianism was attacked by neo-Platonists like Plotinus, and Sethianism became alienated from Platonism. In the early- to mid-fourth century, Sethianism fragmented into various sectarian Gnostic groups such as the Archontics, Audians, Borborites, and Phibionites, and perhaps Stratiotici, and Secundians.[99][31] Some of these groups existed into the Middle Ages.[99]
Samaritan Baptist sects[edit]
According to Magris, Samaritan Baptist sects were an offshoot of John the Baptist.[100] One offshoot was in turn headed by Dositheus, Simon Magus, and Menander. It was in this milieu that the idea emerged that the world was created by ignorant angels. Their baptismal ritual removed the consequences of sin, and led to a regeneration by which natural death, which was caused by these angels, was overcome.[100] The Samaritan leaders were viewed as "the embodiment of God's power, spirit, or wisdom, and as the redeemer and revealer of 'true knowledge'".[100]
The Simonians were centered on Simon Magus, the magician baptised by Philip and rebuked by Peter in Acts 8, who became in early Christianity the archetypal false teacher. The ascription by Justin Martyr, Irenaeus, and others of a connection between schools in their time and the individual in Acts 8 may be as legendary as the stories attached to him in various apocryphal books. Justin Martyr identifies Menander of Antioch as Simon Magus' pupil. According to Hippolytus, Simonianism is an earlier form of the Valentinian doctrine.[101]
The Basilidians or Basilideans were founded by Basilides of Alexandria in the second century. Basilides claimed to have been taught his doctrines by Glaucus, a disciple of St. Peter, but could also have been a pupil of Menander.[102] Basilidianism survived until the end of the 4th century as Epiphanius knew of Basilidians living in the Nile Delta. It was, however, almost exclusively limited to Egypt, though according to Sulpicius Severus it seems to have found an entrance into Spain through a certain Mark from Memphis. St. Jerome states that the Priscillianists were infected with it.
Valentinianism[edit]
Main article: Valentinianism
Valentinianism was named after its founder Valentinus (c. 100 – 180), who was a candidate for bishop of Rome but started his own group when another was chosen.[103] Valentinianism flourished after the middle of the 2nd century. The school was popular, spreading to Northwest Africa and Egypt, and through to Asia Minor and Syria in the east,[104] and Valentinus is specifically named as gnostikos by Irenaeus. It was an intellectually vibrant tradition,[105] with an elaborate and philosophically "dense" form of Gnosticism. Valentinus' students elaborated on his teachings and materials, and several varieties of their central myth are known.
Valentinian Gnosticism may have been monistic rather than dualistic.[note 24] In the Valentinian myths, the creation of a flawed materiality is not due to any moral failing on the part of the Demiurge, but due to the fact that he is less perfect than the superior entities from which he emanated.[108] Valentinians treat physical reality with less contempt than other Gnostic groups, and conceive of materiality not as a separate substance from the divine, but as attributable to an error of perception which becomes symbolized mythopoetically as the act of material creation.[108]
The followers of Valentinius attempted to systematically decode the Epistles, claiming that most Christians made the mistake of reading the Epistles literally rather than allegorically. Valentinians understood the conflict between Jews and Gentiles in Romans to be a coded reference to the differences between Psychics (people who are partly spiritual but have not yet achieved separation from carnality) and Pneumatics (totally spiritual people). The Valentinians argued that such codes were intrinsic in gnosticism, secrecy being important to ensuring proper progression to true inner understanding.[note 25]
According to Bentley Layton "Classical Gnosticism" and "The School of Thomas" antedated and influenced the development of Valentinus, whom Layton called "the great [Gnostic] reformer" and "the focal point" of Gnostic development. While in Alexandria, where he was born, Valentinus probably would have had contact with the Gnostic teacher Basilides, and may have been influenced by him.[109] Simone Petrement, while arguing for a Christian origin of Gnosticism, places Valentinus after Basilides, but before the Sethians. According to Petrement, Valentinus represented a moderation of the anti-Judaism of the earlier Hellenized teachers; the demiurge, widely regarded as a mythological depiction of the Old Testament God of the Hebrews, is depicted as more ignorant than evil.[110]
Thomasine traditions[edit]
The Thomasine Traditions refers to a group of texts which are attributed to the apostle Thomas.[111][note 26] Karen L. King notes that "Thomasine Gnosticism" as a separate category is being criticised, and may "not stand the test of scholarly scrutiny".[112]
Marcion[edit]
Marcion was a Church leader from Sinope (present-day Turkey), who preached in Rome around 150 CE,[113] but was expelled and started his own congregation, which spread throughout the Mediterranean. He rejected the Old Testament, and followed a limited Christian canon, which included only a redacted version of Luke, and ten edited letters of Paul.[114] Some scholars do not consider him to be a gnostic,[115][note 27] but his teachings clearly resemble some Gnostic teachings.[113] He preached a radical difference between the God of the Old Testament, the Demiurge, the "evil creator of the material universe", and the highest God, the "loving, spiritual God who is the father of Jesus", who had sent Jesus to the earth to free mankind from the tyranny of the Jewish Law.[113][2] Like the Gnostics, Marcion argued that Jesus was essentially a divine spirit appearing to men in the shape of a human form, and not someone in a true physical body.[116] Marcion held that the heavenly Father (the father of Jesus Christ) was an utterly alien god; he had no part in making the world, nor any connection with it.[116]
Hermeticism[edit]
Hermeticism is closely related to Gnosticism, but its orientation is more positive.[66][87]
Other Gnostic groups[edit]
Serpent Gnostics. The Naassenes, Ophites and the Serpentarians gave prominence to snake symbolism, and snake handling played a role in their ceremonies.[113]
Cerinthus (c. 100), the founder of a heretical school with gnostic elements. Like a Gnostic, Cerinthus depicted Christ as a heavenly spirit separate from the man Jesus, and he cited the demiurge as creating the material world. Unlike the Gnostics, Cerinthus taught Christians to observe the Jewish law; his demiurge was holy, not lowly; and he taught the Second Coming. His gnosis was a secret teaching attributed to an apostle. Some scholars believe that the First Epistle of John was written as a response to Cerinthus.[117]
The Cainites are so-named since Hippolytus of Rome claims that they worshiped Cain, as well as Esau, Korah, and the Sodomites. There is little evidence concerning the nature of this group. Hippolytus claims that they believed that indulgence in sin was the key to salvation because since the body is evil, one must defile it through immoral activity (see libertinism). The name Cainite is used as the name of a religious movement, and not in the usual Biblical sense of people descended from Cain.
The Carpocratians, a libertine sect following only the Gospel according to the Hebrews
The school of Justin, which combined gnostic elements with the ancient Greek religion.
The Borborites, a libertine Gnostic sect, said to be descended from the Nicolaitans[118]
Persian Gnosticism[edit]
The Persian Schools, which appeared in the western Persian province of Babylonia (in particular, within the Sassanid province of Asuristan), and whose writings were originally produced in the Aramaic dialects spoken in Babylonia at the time, are representative of what is believed to be among the oldest of the Gnostic thought forms. These movements are considered by most to be religions in their own right, and are not emanations from Christianity or Judaism.
Manichaeism[edit]
Manicheanism priests writing at their desks, with panel inscription in Sogdian. Manuscript from Khocho, Tarim Basin.
Main article: Manichaeism
Manichaeism was founded by the Prophet Mani (216–276). Mani's father was a member of the Jewish-Christian sect of the Elcesaites, a subgroup of the Gnostic Ebionites. At ages 12 and 24, Mani had visionary experiences of a "heavenly twin" of his, calling him to leave his father's sect and preach the true message of Christ. In 240–41, Mani travelled to the Indo-Greek Kingdom of the Sakhas in modern-day Afghanistan, where he studied Hinduism and its various extant philosophies. Returning in 242, he joined the court of Shapur I, to whom he dedicated his only work written in Persian, known as the Shabuhragan. The original writings were written in Syriac Aramaic, in a unique Manichaean script.
Manichaeism conceives of two coexistent realms of light and darkness that become embroiled in conflict. Certain elements of the light became entrapped within darkness, and the purpose of material creation is to engage in the slow process of extraction of these individual elements. In the end the kingdom of light will prevail over darkness. Manicheanism inherits this dualistic mythology from Zurvanist Zoroastrianism,[119] in which the eternal spirit Ahura Mazda is opposed by his antithesis, Angra Mainyu. This dualistic teaching embodied an elaborate cosmological myth that included the defeat of a primal man by the powers of darkness that devoured and imprisoned the particles of light.[120]
According to Kurt Rudolph, the decline of Manichaeism that occurred in Persia in the 5th century was too late to prevent the spread of the movement into the east and the west.[121] In the west, the teachings of the school moved into Syria, Northern Arabia, Egypt and North Africa.[note 28] There is evidence for Manicheans in Rome and Dalmatia in the 4th century, and also in Gaul and Spain. From Syria it progressed still farther, into Palestine, Asia Minor and Armenia. The influence of Manicheanism was attacked by imperial elects and polemical writings, but the religion remained prevalent until the 6th century, and still exerted influence in the emergence of the Paulicians, Bogomils and Cathari in the Middle Ages, until it was ultimately stamped out by the Catholic Church.[121]
In the east, Rudolph relates, Manicheanism was able to bloom, because the religious monopoly position previously held by Christianity and Zoroastrianism had been broken by nascent Islam. In the early years of the Arab conquest, Manicheanism again found followers in Persia (mostly amongst educated circles), but flourished most in Central Asia, to which it had spread through Iran. Here, in 762, Manicheanism became the state religion of the Uyghur Empire.[121]
Mandaeanism[edit]
Main article: Mandaeanism
Mandaean house of worship in Nasiriya, Iraq
The Mandaeans are Semites and speak a dialect of Eastern Aramaic known as Mandaic. Their religion has been practised primarily around the lower Karun, Euphrates and Tigris and the rivers that surround the Shatt-al-Arab waterway, part of southern Iraq and Khuzestan Province in Iran. Mandaeanism is still practiced in small numbers, in parts of southern Iraq and the Iranian province of Khuzestan, and there are thought to be between 60,000 and 70,000 Mandaeans worldwide.[124]
The name of the group derives from the term Mandā d-Heyyi, which roughly means "Knowledge of Life". Although the exact chronological origins of this movement are not known, John the Baptist eventually came to be a key figure in the religion, as an emphasis on baptism is part of their core beliefs. As with Manichaeism, despite certain ties with Christianity,[125] Mandaeans do not believe in Moses, Jesus, or Mohammed. Their beliefs and practices likewise have little overlap with the religions that manifested from those religious figures and the two should not be confused. Significant amounts of original Mandaean Scripture, written in Mandaean Aramaic, survive in the modern era. The primary source text is known as the Genzā Rabbā and has portions identified by some scholars as being copied as early as the 3rd century. There is also the Qolastā, or Canonical Book of Prayer and The Book of John the Baptist (sidra ḏ-iahia).
Middle Ages[edit]
After its demise in the Mediterranean world, Gnosticism lived on in the periphery of the Byzantine Empire, and resurfaced in the western world. The Paulicians, an Adoptionist group which flourished between 650 and 872 in Armenia and the Eastern Themes of the Byzantine Empire, were accused by orthodox medieval sources of being Gnostic and quasi Manichaean Christian. The Bogomils, emerged in Bulgaria between 927 and 970 and spread throughout Europe. It was as synthesis of Armenian Paulicianism and the Bulgarian Orthodox Church reform movement.
The Cathars (Cathari, Albigenses or Albigensians) were also accused by their enemies of the traits of Gnosticism; though whether or not the Cathari possessed direct historical influence from ancient Gnosticism is disputed. If their critics are reliable the basic conceptions of Gnostic cosmology are to be found in Cathar beliefs (most distinctly in their notion of a lesser, Satanic, creator god), though they did not apparently place any special relevance upon knowledge (gnosis) as an effective salvific force.[verification needed]
Islam[edit]
The message of the Islamic prophet Muhammad shows close similarities to many Gnostic ideas. The Quran, like Gnostic cosmology, makes a sharp distinction between this world and the afterlife. The notion of four rivers in heaven, as mentioned in the Quran, separating this world from the other , also appears frequently in Mandaean literature. God is commonly thought of as being beyond human comprehension. In some Islamic schools of thought, somehow identifiable with the Gnostic Monad.[126][127] However, according to Islam and unlike most Gnostic sects, not rejection of this world, but performing good deeds leads to the heaven. And according to the Islamic belief in strict Oneness of God, there was no room for a lower deity; such as the demiurge.[128] According to Islam, both good and evil come from one God, a position especially opposed by the Manichaeans. Ibn al-Muqaffa depicted the Islamic deity as a demonic entity who "fights with humans and boasts about His victories" and "sitting on a throne, from which He can descend". It would be impossible that both light and darkness were created from one source, since they were regarded as two different eternal principles.[129] Muslim theologists countered this accusation by the example of a repeating sinner, who says: "I laid, and I repent";[130] this would prove that good can also result out of evil.
Islam also integrated traces of an entity given authority over the lower world in some early writings: Iblis is regarded by some Sufis as the owner of this world, and humans must avoid the treasures of this world, since they would belong to him.[131] In the Isma'ili Shia work Umm al Kitab, Azazil's role resembles whose of the Gnostic demiurge.[132] Like the demiurge, he is endowed with the ability to create his own world and seeks to imprison humans in the material world, but here, his power is limited and depends on the higher God.[133] Such Gnostic anthropogenic can be found frequently among Isma'ili traditions.[134] However, Ismailism were often criticised as non-Islamic. Ghazali characterized them as a group who are outwardly Shias but were actually adherence of a dualistic and philosophical religion. Further traces of Gnostic ideas can be found in Sufi anthropogenic.[135] Like the gnostic conception of human beings imprisoned in matter, Sufi-traditions acknowledges the human soul is an accomplice of the material world and subject to bodily desires similar to the way archontic spheres envelop the pneuma.[136] The Ruh must therefore gain victory over the lower and material-bound psyche, to overcome his animal nature. A human being captured by his animal desires, mistakenly claims autonomy and independence from the "higher God", thus resembling the lower deity in classical gnostic traditions. However, since the goal is not to abandon the created world, but just to free oneself from ones own lower desires, it can be disputed whether this can still be Gnostic, but rather a completion of the message of Muhammad.[129] It seems that Gnostic ideas were an influential part of early Islamic development but later lost its influence. However the Gnostic light metaphorics and the idea of unity of existence still prevailed in later Islamic thought.[127]
Kabbalah[edit]
Gnostic ideas found a Jewish variation in the mystical study of Kabbalah. Many core Gnostic ideas reappear in Kabbalah, where they are used for dramatically reinterpreting earlier Jewish sources according to this new system.[137] The Kabbalists originated in 13th-century Provence,[note 29] which was at that time also the center of the Gnostic Cathars. While some scholars in the middle of the 20th century tried to assume an influence between the Cathar "gnostics" and the origins of the Kabbalah, this assumption has proved to be an incorrect generalization not substantiated by any original texts.[139] On the other hand, other scholars, such as Scholem, have postulated that there was originally a "Jewish gnosticism", which influenced the early origins of gnosticism.[140]
Kabbalah does not employ the terminology or labels of non-Jewish Gnosticism, but grounds the same or similar concepts in the language of the Torah (the first five books of the Hebrew Bible).[141] The 13th-century Zohar ("Splendor"), a foundational text in Kabbalah, is written in the style of a Jewish Aramaic Midrash, clarifying the five books of the Torah with a new Kabbalistic system that uses completely Jewish terms.[142]
Modern times[edit]
Main article: Gnosticism in modern times
The Mandaeans are an ancient Gnostic sect that have survived to this day and are found today in Iraq.[143] Their namesake owes to their following John the Baptist and in that country, they have about five thousand followers.[143] A number of ecclesiastical bodies that think of themselves as Gnostic have set up or re-founded since World War II, including the Ecclesia Gnostica, Apostolic Johannite Church, Ecclesia Gnostica Catholica, the Gnostic Church of France, the Thomasine Church, the Alexandrian Gnostic Church, the North American College of Gnostic Bishops,[144] and the Universal Gnosticism of Samael Aun Weor.[145]
A number of 19th-century thinkers such as Arthur Schopenhauer,[146] Albert Pike and Madame Blavatsky studied Gnostic thought extensively and were influenced by it, and even figures like Herman Melville and W. B. Yeats were more tangentially influenced.[147] Jules Doinel "re-established" a Gnostic church in France in 1890, which altered its form as it passed through various direct successors (Fabre des Essarts as Tau Synésius and Joanny Bricaud as Tau Jean II most notably), and, though small, is still active today.[148]
Early 20th-century thinkers who heavily studied and were influenced by Gnosticism include Carl Jung (who supported Gnosticism), Eric Voegelin (who opposed it), Jorge Luis Borges (who included it in many of his short stories), and Aleister Crowley, with figures such as Hermann Hesse being more moderately influenced. René Guénon founded the gnostic review, La Gnose in 1909, before moving to a more Perennialist position, and founding his Traditionalist School. Gnostic Thelemite organizations, such as Ecclesia Gnostica Catholica and Ordo Templi Orientis, trace themselves to Crowley's thought.
The discovery and translation of the Nag Hammadi library after 1945 has had a huge effect on Gnosticism since World War II. Intellectuals who were heavily influenced by Gnosticism in this period include Lawrence Durrell, Hans Jonas, Philip K. Dick and Harold Bloom, with Albert Camus and Allen Ginsberg being more moderately influenced.[147] Celia Green has written on Gnostic Christianity in relation to her own philosophy.[149]
Alfred North Whitehead was aware of the existence of the newly discovered Gnostic scrolls. Accordingly, Michel Weber has proposed a Gnostic interpretation of his late metaphysics.[150]
Sources[edit]
Heresiologists[edit]
Prior to the discovery of the Nag Hammadi library in 1945 Gnosticism was known primarily through the works of heresiologists, Church Fathers who opposed those movements. These writings had an antagonistic bias towards gnostic teachings, and were incomplete. Several heresiological writers, such as Hippolytus, made little effort to exactly record the nature of the sects they reported on, or transcribe their sacred texts. Reconstructions of incomplete Gnostic texts were attempted in modern times, but research on Gnosticism was coloured by the orthodox views of those heresiologists.
Justin Martyr (c. 100/114 – c. 162/168) wrote the First Apology, addressed to Roman Emperor Antoninus Pius, which criticising Simon Magus, Menander and Marcion. Since this time, both Simon and Menander have been considered as 'proto-Gnostic'.[151] Irenaeus (died c. 202) wrote Against Heresies (c. 180–185), which identifies Simon Magus from Flavia Neapolis in Samaria as the inceptor of Gnosticism. From Samaria he charted an apparent spread of the teachings of Simon through the ancient "knowers" into the teachings of Valentinus and other, contemporary Gnostic sects.[note 30] Hippolytus (170–235) wrote the ten-volume Refutation Against all Heresies, of which eight have been unearthed. It also focuses on the connection between pre-Socratic (and therefore Pre-Incantation of Christ) ideas and the false beliefs of early gnostic heretical leaders. Thirty-three of the groups he reported on are considered Gnostic by modern scholars, including 'the foreigners' and 'the Seth people'. Hippolytus further presents individual teachers such as Simon, Valentinus, Secundus, Ptolemy, Heracleon, Marcus and Colorbasus. Tertullian (c. 155–230) from Carthage wrote Adversus Valentinianos ('Against the Valentinians'), c. 206, as well as five books around 207–208 chronicling and refuting the teachings of Marcion.
Gnostic texts[edit]
See also: Gnostic texts and Nag Hammadi library
Prior to the discovery at Nag Hammadi, a limited number of texts were available to students of Gnosticism. Reconstructions were attempted from the records of the heresiologists, but these were necessarily coloured by the motivation behind the source accounts.
The Nag Hammadi library [note 31] is a collection of Gnostic texts discovered in 1945 near Nag Hammadi, Upper Egypt. Twelve leather-bound papyrus codices buried in a sealed jar were found by a local farmer named Muhammed al-Samman.[152] The writings in these codices comprised fifty-two mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. These codices may have belonged to a nearby Pachomian monastery, and buried after Bishop Athanasius condemned the use of non-canonical books in his Festal Letter of 367.[153] Though the original language of composition was probably Greek, the various codices contained in the collection were written in Coptic. A 1st- or 2nd-century date of composition for the lost Greek originals has been proposed, though this is disputed; the manuscripts themselves date from the 3rd and 4th centuries. The Nag Hammadi texts demonstrated the fluidity of early Christian scripture and early Christianity itself.[note 32]
Academic studies[edit]
Development[edit]
Prior to the discovery of Nag Hammadi, the Gnostic movements were largely perceived through the lens of the early church heresiologists. Johann Lorenz von Mosheim (1694–1755) proposed that Gnosticism developed on its own in Greece and Mesopotamia, spreading to the west and incorporating Jewish elements. According to Mosheim, Jewish thought took Gnostic elements and used them against Greek philosophy.[33] J. Horn and Ernest Anton Lewald proposed Persian and Zoroastrian origins, while Jacques Matter described Gnosticism as an intrusion of eastern cosmological and theosophical speculation into Christianity.[33]
In the 1880s Gnosticism was placed within Greek philosophy, especially neo-Platonism.[29] Adolf von Harnack (1851–1930), who belonged to the School of the History of Dogma and proposed a Kirchengeschichtliches Ursprungsmodell, saw gnosticism as an internal development within the church under the influence of Greek philosophy.[29][155] According to Harnack, Gnosticism was the "acute Hellenization of Christianity."[29]
The Religionsgeschichtliche Schule ("history of religions school", 19th century) had a profound influence on the study of Gnosticism.[29] The Religionsgeschichtliche Schule saw Gnosticism as a pre-Christian phenomenon, and Christian gnosis as only one, and even marginal instance of this phenomenon.[29] According to Wilhelm Bousset (1865–1920), Gnosticism was a form of Iranian and Mesopotamian syncretism,[29] and Eduard Norden (1868–1941) also proposed pre-Christian origins,[29] while Richard August Reitzenstein (1861–1931), and Rudolf Bultmann (1884–1976) also situated the origins of Gnosticism in Persia.[29] Hans Heinrich Schaeder (1896–1957) and Hans Leisegang saw Gnosticism as an amalgam of eastern thought in a Greek form.[29]
Hans Jonas (1903–1993) took an intermediate approach, using both the comparative approach of the Religionsgeschichtliche Schule and the existentialist hermeneutics of Bultmann. Jonas emphasized the duality between God and the world, and concluded that Gnosticism cannot be derived from Platonism.[19]
Contemporary scholarship largely agrees that Gnosticism has Jewish or Judeo-Christian origins;[19] this theses is most notably put forward by Gershom G. Scholem (1897–1982) and Gilles Quispel (1916–2006).[156]
The study of Gnosticism and of early Alexandrian Christianity received a strong impetus from the discovery of the Coptic Nag Hammadi Library in 1945.[157][158] A great number of translations have been published, and the works of Elaine Pagels, Professor of Religion at Princeton University, especially The Gnostic Gospels, which detailed the suppression of some of the writings found at Nag Hammadi by early bishops of the Christian church, has popularized Gnosticism in mainstream culture,[web 3][web 4] but also incited strong responses and condemnations from clergical writers.[159]
Definitions of Gnosticism[edit]
According to Matthew J. Dillon, six trends can be discerned in the definitions of Gnosticism:[160]
Typologies, "a catalogue of shared characteristics that are used to classify a group of objects together."[160]
Traditional approaches, viewing Gnosticism as a Christian heresy[161]
Phenomenological approaches, most notably Hans Jonas[162]
Restricting Gnosticism, "identifying which groups were explicitly called gnostics",[163] or which groups were clearly sectarian[163]
Deconstructing Gnosticism, abandoning the category of "Gnosticism"[164]
Psychology and cognitive science of religion, approaching Gnosticism as a psychological phenomena[165]
Typologies[edit]
The 1966 Messina conference on the origins of gnosis and Gnosticism proposed to designate
... a particular group of systems of the second century after Christ" as gnosticism, and to use gnosis to define a conception of knowledge that transcends the times, which was described as "knowledge of divine mysteries for an élite.[166]
This definition has now been abandoned.[160] It created a religion, "Gnosticism", from the "gnosis" which was a widespread element of ancient religions,[note 33] suggesting a homogeneous conception of gnosis by these Gnostic religions, which did not exist at the time.[167]
According to Dillon, the texts from Nag Hammadi made clear that this definition was limited, and that they are "better classified by movements (such as Valentinian), mythological similarity (Sethian), or similar tropes (presence of a Demiurge)."[160] Dillon further notes that the Messian-definition "also excluded pre-Christian Gnosticism and later developments, such as the Mandaeans and the Manichaeans."[160]
Hans Jonas discerned two main currents of Gnosticism, namely Syrian-Egyptian, and Persian, which includes Manicheanism and Mandaeanism.[19] Among the Syrian-Egyptian schools and the movements they spawned are a typically more Monist view. Persian Gnosticism possesses more dualist tendencies, reflecting a strong influence from the beliefs of the Persian Zurvanist Zoroastrians. Those of the medieval Cathars, Bogomils, and Carpocratians seem to include elements of both categories.
Gilles Quispel divided Syrian-Egyptian Gnosticism further into Jewish Gnosticism (the Apocryphon of John)[89] and Christian Gnosis (Marcion, Basilides, Valentinus). This "Christian Gnosticism" was Christocentric, and influenced by Christian writings such as the Gospel of John and the Pauline epistles.[168] Other authors speak rather of "Gnostic Christians", noting that Gnostics were a prominent substream in the early church.[169]
Traditional approaches – Gnosticism as Christian heresy[edit]
The best known example of this approach is Adolf von Harnack (1851–1930), who stated that "Gnosticism is the acute Hellenization of Christianity."[161] According to Dillon, "many scholars today continue in the vein of Harnack in reading gnosticism as a late and contaminated version of Christianity", notably Darrell Block, who criticises Elaine Pagels for her view that early Christianity was wildly diverse.[162]
Phenomenological approaches[edit]
Hans Jonas (1903–1993) t
Does watching fast flowing water take you any closer to understanding the way you perceive the passing of time ?. I guess not, as much as watching fast flying clouds wouldn’t do the trick too.
Well, back to Earth, I think the New Year guy may give us a hand with a proper time perception, as we just found ourselves being asked to move over to 2022, or if you prefer day 738155 since 0 AD.
Hm, I can see what you may think. Making the round mln would be nice, but let's agree that, that would be a one hard trick to pull.
HAPPY NEW YEAR !!!
"Bokeh (derived from Japanese, a noun boke 暈け, meaning "blurred or fuzzy") is a photographic term referring to the appearance of out-of-focus areas in an image produced by a camera lens using a shallow depth of field." [Wikipedia]
Out-of-focus Christmas tree lights in an otherwise dark room + Canon EF 50mm lens at f/1.8
(With a little help from the instructions in Bryan Peterson's "Understanding Exposure")
Kuala Lumpur, Malaysia
On our trip to Southeast Asia, we spent a few days in Kuala Lumpur. On our second day we explored some of the older parts of the city. To learn more about our day and see more photos, check out my blog post Kuala Lumpur: Gaining Understanding of its History and Culture on my blog Batteredsuitcase.net
The Jaguar programme began in the early 1960s, in response to a British requirement (Air Staff Target 362) for an advanced supersonic jet trainer to replace the Folland Gnat T1 and Hawker Hunter T7, and a French requirement (ECAT or École de Combat et d'Appui Tactique, "Tactical Combat Support Trainer") for a cheap, subsonic dual role trainer and light attack aircraft to replace the Fouga Magister, Lockheed T-33 and Dassault Mystère IV. In both countries several companies tendered designs: BAC, Hunting, Hawker Siddeley and Folland in Britain; Breguet, Potez, Sud-Aviation, Nord, and Dassault from France. A Memorandum of Understanding was signed in May 1965 for the two countries to develop two aircraft, a trainer based on the ECAT, and the larger AFVG (Anglo-French Variable Geometry)
Cross-channel negotiations led to the formation of SEPECAT (Société Européenne de Production de l'Avion d'École de Combat et d'Appui Tactique – the "European company for the production of a combat trainer and tactical support aircraft") in 1966 as a joint venture between Breguet and the British Aircraft Corporation to produce the airframe. Though based in part on the Breguet Br.121, using the same basic configuration and an innovative French-designed landing gear, the Jaguar was built incorporating major elements of design from BAC – notably the wing and high lift devices.
Production of components would be split between Breguet and BAC, and the aircraft themselves would be assembled on two production lines; one in the UK and one in France, To avoid any duplication of work, each aircraft component had only one source. The British light strike/tactical support versions were the most demanding design, requiring supersonic performance, superior avionics, a cutting edge nav/attack system of more accuracy and complexity than the French version, moving map display, laser range-finder and marked-target seeker (LRMTS). As a result, the initial Br.121 design needed a thinner wing, redesigned fuselage, a higher rear cockpit, and after-burning engines. While putting on smiling faces for the public, maintaining the illusion of a shared design, the British design defacto departed from the French sub-sonic Breguet 121 to such a degree that it was for all intents and purposes a new design.
A separate partnership was formed between Rolls-Royce and Turbomeca to develop the Adour afterburning turbofan engine. The Br.121 was proposed with Turbomeca's Tourmalet engine for ECAT but Breguet preferred the RR RB.172 and their joint venture would use elements of both. The new engine, which would be used for the AFVG as well, would be built in Derby and Tarnos.
Previous collaborative efforts between Britain and France had been complicated – the AFVG programme ended in cancellation, and controversy surrounded the development of the supersonic airliner Concorde. Whilst the technical collaboration between BAC and Breguet went well, when Dassault took over Breguet in 1971 it encouraged acceptance of its own designs, such as the Super Étendard naval attack aircraft and the Mirage F1, for which it would receive more profit, over the Anglo-French Jaguar.
The initial plan was for Britain to buy 150 Jaguar "B" trainers, with its strike requirements being met by the advanced BAC-Dassault AFVG aircraft, with France to buy 75 "E" trainers (école) and 75 "A" single-seat strike attack aircraft (appui). Dassault favoured its own Mirage G aircraft above the collaborative AFVG, and in June 1967, France cancelled the AFVG on cost grounds. This left a gap in the RAF's planned strike capabilities for the 1970s at the same time as France's cancellation of the AFVG, Germany was expressing a serious interest in the Jaguar, and thus the design became more oriented towards the low-level strike role.
The RAF had initially planned on a buy of 150 trainers; however, with both TSR2 and P.1154 gone, the RAF were looking increasingly hard at their future light strike needs and realizing that they now needed more than just advanced trainers with some secondary counter insurgency capability. The RAF's strike line-up was at this point intended to consist of American F-111s plus the AFVG for lighter strike purposes. There was concern that both F-111 and AFVG were high risk projects and with the French already planning on a strike role for the Jaguar, there was an opportunity to introduce a serious backup plan for the RAF's future strike needs - the Jaguar.
While the RAF had initially planned to buy 150 trainers, the TSR2 and p.1154 were gone, and believing that both the US F-111 and AFVG were high-risk programs, and with the French already planning a strike role for their Jaguar, the MOD suddenly realized they were in bad need of a new light strike aircraft capable of delivering tactical nuclear weapons. As a result, by October 1970, the RAF's requirements had changed to 165 single-seat strike aircraft and 35 trainers.
The Jaguar was to replace the McDonnell Douglas Phantom FGR2 in the close air support, tactical reconnaissance and tactical strike roles, freeing the Phantom to be used for air defence. Both the French and British trainer requirements had developed significantly, and were eventually fulfilled instead by the Alpha Jet and Hawker Siddeley Hawk respectively. The French, meanwhile, had chosen the Jaguar to replace the Aeronavale's Dassault Étendard IV, and increased their order to include an initial 40 of a carrier-capable maritime version of the Jaguar, the Jaguar M, for the Aeronavale. From these apparently disparate aims would come a single and entirely different aircraft: relatively high-tech, supersonic, and optimised for ground-attack in a high-threat environment.