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The question remains unchanged no matter how many conquests are implemented. Even if at some point “man” manages to beat the odds he has put on himself and the existence of finite. “The deadly tedium of immortality” in a constant attempt to achieve the sterile. We pass to the “trans” state and we enjoy, though complaining, the hyper-realistic with the secret desire of eternal youth. We suck the beast which was created by the Divine element as full image and likeness. The thermodynamic cage in an already alleged entropic balance. The planet is ours! That is what the hypocritical honesty of the motivated Ego requires. An endless wind blowing towards a hypothetical “dusk” and opposite the fluttering, towards an unexpected “dawn”. Building consisting of foundational stereoscopic structures adjacent strongly in a shimmering sphere yet seemingly exist in a harmony. It is the view of the transient, the ephemeral, through the eyes of the anhydrous inevitable. I wonder what is the purpose of all this? It makes sense to seek a “reasonable” and an enlarged subjectivity that encapsulate the desired laconic? Is a form of awareness feasible, in which the distant perspective would fit in the “individual” ? Maybe, but remains a challenge set in the background of the need to overcome or at least control the brittleness of this equilibrium, that only the mantle of the present, of the every present, translates into unbreakable pseudo-continuum.
Tacheles - How long is now
Spudnik 7 Saturday, April 03, 2010
'How long is now' runs the giant mural on the side of Tacheles. Whether it’s a question or an existential sigh, it perfectly sums up the uncertain past, present and future of one of Berlin’s most remarkable initiatives.
Possessed by squatters and artists in the aftermath of the tumbling of the Berlin Wall 20 years ago, this iconic shell of a building now houses exhibitions, performances, a cinema, and three bars one of which, Café Zapata, houses a fire-breathing dragon which frightens the shite out of unsuspecting visitors. A few beers, and you won’t notice anymore.
Tacheles means to speak directly and honestly in Yiddish, (as if there was any other way for Germans to speak), and it is so named as the building’s in the former Jewish quarter of Berlin, and in defiance of the East German propensity to repress freedom of expression (and everything else for that matter).
The building opened in 1909 as the Friedrichstraßenpassage, a giant shopping complex, one of the first of its kind, so named because it linked Oranienburgerstraße with Friedrichstraße behind it. It promptly went bankrupt, and was later reopened as department store. That too didn’t last, and it was taken over by the AEG electric company to showcase their new contraptions and fancy technology.
It was under their watch the building became the first to broadcast a live sporting event to the world, with the transmission of the Berlin Olympics in 1936.
The Nazis later took over as they were prone to doing at the time, and the building became the central office of the SS. They horded French prisoners of war in the attic during the war when the building was badly damaged what with bombs falling on it and the like. Most of it was totally destroyed.
What was left didn’t fare much better after the war either I’m afraid. Russian soldiers used statues in the entrance for target practice, and they didn’t exactly wear slippers when they were stomping about.
Those headless statues are still there today and can be seen on the way to the hinterhof behind, where artists and sculptors now proudly display their engaging creations, iron horses, iron eagles, spiky things, high things, mad things.
Inside the walls are smothered from top to bottom in colourful street art which very much reclaims the notion of freedom of expression. Some of the imagery is just mad, better than the shit you’ll find in museums and better than some of the exhibitions which are always on show here. Bring a can of spray paint, have a go yourself – there’s enough space for all and always room for improvement.
Needless to say the building, while structurally sound, is still in pretty bad shape, despite all the licks of paint, but this only adds to its charm. Don’t be put off by the dark corridors or the smell of piss on the stairs and the foyer, or even the rats which scurry around the hinterhof at twilight – it only adds to the authentic experience.
Tacheles’ future is still uncertin, sitting as it does on real estate worth some €250 million beside Berlin’s tourist and financial centres. Legal battles pitting squatters and artists against developers and the city are part and parcel of its existence.
Guests are invited to sign a petition to help preserve its future as a creative space. (Anything to stop it from being turned into yet more apartments.) I guess if enough people get involved, we won't have to wonder "how long is now?" anymore.
on $ale, act now and receive second painting ('optimal existential experience ) for free! Limited time offer.
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"Vision, Artistry, “White Elephants” and Creole Identity: Latino Journeys in the Americas"
By Eliud Martinez
It’s interesting to observe how American culture proudly trumpets its Anglo-European past. Yet, some would argue it actually owes much of its extraordinary global appeal to a distinctive vibrancy and flair derived from Native-American, Afro-American and Latin American influences.
Ironically, despite this rich diversity, America has often relegated its non-Anglo arts and artists to obscurity till they’d been lauded and applauded as” visionary prophets” from abroad. To be sure, there are socio-political and economic factors behind this occurrence, but this phenomenon also speaks to this country’s barely sustainable and misplaced euro-centric cultural/racial sense of itself.
This mindset has prevented Americans from fully “owning” the fullness of their cultural wellspring and from examining the irony of a proverbial “white elephant hidden in its midst.” What’s that, you ask? America is a blended “criollo” (Creole) culture with a significant debt of gratitude to non-Anglo cultural influences.
As we move toward increased globalization and mass migration with exploding birth rates among Latinos, America finds itself undergoing a process of “Latin-ization” previously unknown. Poetically enough, Latino cultures, in the Americas and the US, represent distinct syncretic cultural models that share parallel colonial experiences based on a similar triad of cultural influences.
As a community of neglected prophets and “seers” who understand or intuit this, Latino artists find themselves coming to terms with an extraordinary shift in their sense of place and belonging. It’s no stretch of the imagination to conclude that their existential vision and artistry will presage and shape the future of Latino and mainstream American identity.
Over the last thirty-plus years the New York-based arts organization, En Foco, has given acknowledgment and visibility to a number of Latino artists and artists of color in the field of fine art and documentary photography. Their New Works Photography Awards program, celebrates its tenth anniversary this year, and looks back at the accomplishments made by so many of the 45 photographers it has awarded to date.
The En Foco New Works Photography Awards is a competitive annual program, selecting the most talented photographers of diverse cultures nationwide from an open call for entries . The featured 2006-07 winners in New Works #10 are Meg Escudé, Diya Murthy, and Stephen Marc, alongside Honorable Mention recipients Sonya Lawyer, Emilio Bañuelos, LaToya Frazier, and William Wilson. The exhibit also features a special presentation by artists that have participated over the past ten years, including Ana de Orbegoso, Terry Boddie, Annu Matthew, and Larry McNeil, to name a few.
While some artists seem preoccupied with a homeland recently left behind, Meg Escudé explores her bicultural (US) Latin-American identity by going abroad in search of her family’s cultural homeland. Partly inspired by a desire to seek out her Argentine heritage, and out of a sense of profound disillusionment with American politics and consumerist culture, she goes on a journey of self-discovery. In it she finds camaraderie and friendship in a most unexpected cultural microcosm: a Latin American circus.
Escudé’s images explore the lives within Circus Orlando Orfei, one of the oldest and most traditional of the Circuses still traveling throughout Latin America. Her photos not only reveal the intimate portraits of its nearly 100 workers, it does so in the context of a fascinating pan American landscape.
On the other hand, Ana de Orbegoso’s photo series titled “Invisible Walls,” raises questions of privacy, boundaries and the sense of safety these may provide. Following her exposure as En Foco's New Works Photography Awards winner for 2002 for this work, she became affiliated with the Latin Collector Gallery. Most recently she was awarded the “Primer Premio De Fotografia Peruana” for her new work. A portion of this work will be seen at the NYC exhibit.
According to de Orbegoso, her earlier images (“Invisible Walls”), represents a visual confrontation with the barriers that are inseparable from the essence of human experience. These barriers can be seen to serve many purposes, including resisting the invasive effects of " cultural imperialism" ("Americanization or Europeanization") and the banalities of consumerist culture. Such “containment” offers both a sense of boundary as well as a sense of cultural nexus and contiguity. Although this work was produced in Peru, it may possibly be suggestive of a provocative and controversial socio-political idea Americans “love to hate”. In its own way, it could symbolize limits to the ideas of classic “cultural assimilation” as well as the process of cultural rapprochement known as “Latin-ization.”
Through this and other art projects, America is being offered an unique opportunity to process this puzzle beyond simplistic polarizations and seek answers outside the euro-centric paradigm it has been living in. Countries with mixed language cultures, such as Canada, Spain and Belgium, may yet shed light on this conundrum.
One of this year’s En Foco honorable mentions, is photo documentary artist, Emilio Bañuelos, who captures individuals interacting in public group settings such as parades, nightclubs, parks, church services and rituals. Bañuelos’ images seek to explore the responses of individuals caught somewhere between the pressures of conforming to mixed cultural norms and the inchoate world of private defining moments. In his most recent work (Greyhound America) on exhibit, Bañuelos documents people in transition, compelled by a sense of hope that stems from necessity and survival.
Although the subjects and cultural strains of En Foco’s New Works #10 Awards exhibition are not exclusively Latino, the themes of cultural diversity are all relevant from one community to another.
This year, En Foco’s New Works #10 Awards celebrate a series of pioneering personal visions of how history, an emergent sense of home and a culture can coexist, by involving the 45 artists it has awarded over the past ten years. While the photographic art in this exhibit clearly succeeds on its own artistic merits, the socio-political and existential issues raised here offer revealing insights on evolving US immigrant experiences, cultural identity and what it could mean to be “an American.”
This is of particular relevance as first, second and third generation Latinos are joined by increasing waves of their more assimilated US-born offspring. This exhibit is part of an historical and artistic record produced by a community of cross-cultural “seers”. In the case of Latino artists, establishing a record that bridges future generations to the public and private identities of established Latinos and recent Hispanic immigrants.
As a non-profit organization and publisher, En Foco has been instrumental in supporting artists of color, providing the infrastructure and for promoting culturally diverse fine art and documentary photography exhibitions in the New York area. Further details can be found at www.enfoco.org
The New Works #10: Celebrating the 10th Anniversary of En Foco's New Works Photography Awards exhibition, is an event that asks its public to expand its capacity to relate to other cultures and artistic representations addressing ethnic and national identity.
The Exhibition dates are April 4 – May 19, 2007 and an Opening Reception will be held on Wednesday, April 4, from 5:00–8:00pm. An Artist Talk will occur Thursday, April 5, from 6:00–7:30pm, with Meg Escudé, Ana de Orbegoso and Divya Murthy. The exhibition and events take place the Longwood Arts Gallery @ Hostos 450 Grand Concourse at 149th Street, Bronx, NY 10451. 718.518.6728. All events are free and open to the public.
www.enfoco.org, and www.longwoodcyber.org
En Foco is supported in part by the Bronx Council on the Arts, National Endowment for the Arts, the New York State Council on the Arts, Rockefeller Brothers Fund, the Andy Warhol Foundation for the Arts, the New York City Department of Cultural Affairs, the Carnegie Corporation of NY, public support by Senator Jose M. Serrano, the Association of Hispanic Arts/JP Morgan Chase, Daniele Agostino De Rossi Foundation, Lowepro, Bogen, Fuji Film, WNYC.org, members, subscribers and many dear friends.
IMAGES AVAILABLE UPON REQUEST
COMPLETE LIST OF EXHIBITING ARTISTS:
Divya Murthy - Meg Escudé - Stephen Marc - Sonya Lawyer – LaToya Frazier
Emilio Banuelos – William Wilson - Tony González - Annu Palakunnathu Matthew
Terry Boddie - Tertuliano Delgado – Sheila Pree Bright - Jaishri Abichandani
Larry McNeil - Ana de Orbegoso - Don Gregorio Antón - Bonnie Portelance
Trinidad Mac-Auliffe
Also featuring a digital presentation of works by:
Rita Rivera - Angel Chevrestt - Ivonne Maria Marcial - Rodolfo Ornelas
Daniel Salazar - Pipo Nguyen-duy - Sulaiman Ellison - André Cypriano
Kapulani Landgraff - Darrell Matsumoto - Andrew Ortiz - Edwine Seymour
Lisa Jong-Soon Goodlin - Gaye Chan - Rosey Hong-An Truong - Hyongsun Ha
Ching-Wei Jiang - Felicia Megginson - Colette Fu - Keba Konte - Liliana Rodriguez
Manuel Rivera-Ortiz - Nzingah Muhammad - Michael Gonzales - Javier Carmona
Preston Wadley - Cyndi Prince.
“In my mid 30’s I was feeling existential angst. I had 2 young kids, was happily married with a great career…but there was something missing. I searched for truth and the one constant theme I found was meditation. I came across Vipassana and the practice was so utterly simple, so profound and complete, t
hat I fell in love with it."
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
It's nice to see the pub get a new paint job. It was looking a bit old. Then so was I! They've forgotten about me. I guess they don't make botox for chalkboards.
What are you looking at? I've told you before that it's rude to stare! Be warned... I'm the chalkboard Kung Fu champion and not afraid to use my skills.
Walking on foot brings you down to the very stark, naked core of existence. We travel too much in airplanes and cars. It’s an existential quality that we are losing. It’s almost like a credo of religion that we should walk.
There is, of course, something inherently romantic—if not heroic—about the extreme solitary explorer enveloped by nature. The very image of Herzog on foot recalls the iconic 19th-century paintings of Caspar David Friedrich, especially his Wanderer Above the Sea of Fog, with its lone figure staring out at the wide vista above the clouds.
'Truth itself wanders through the forests,' Herzog writes near the end. Yet here he embroiders his memories for effect: The vast swath of geography between Munich and Paris is littered with industrial towns and cities.
Once he comes out on the other end, traversing the deforested Champs-Élysées (“We were close to what they call the breath of danger”), Herzog emerges victorious.
― Of Walking in Ice: (Munich-Paris, 23 November–14 December 1974)
by Werner Herzog
Autoportrait existentialiste // Expo vendredi 29 avec Thierry Jaspart aka J'existe aka Je suis partout aka Andalltha et Numa Monsi aka Mass.Toc // Rue Dénoyez à Belleville
I cannot begin to tell you the joy of shop names in Korea. I love Korean ESL translations because they are much more subtle than the kind of incomprehensible "Engrish" you find in China or even Japan. Some great examples of boutique names in Busan: "Sexy Cookie," "Normal," "BABARA," "I Am Shop."
Walking on foot brings you down to the very stark, naked core of existence. We travel too much in airplanes and cars. It’s an existential quality that we are losing. It’s almost like a credo of religion that we should walk.
There is, of course, something inherently romantic—if not heroic—about the extreme solitary explorer enveloped by nature. The very image of Herzog on foot recalls the iconic 19th-century paintings of Caspar David Friedrich, especially his Wanderer Above the Sea of Fog, with its lone figure staring out at the wide vista above the clouds.
'Truth itself wanders through the forests,' Herzog writes near the end. Yet here he embroiders his memories for effect: The vast swath of geography between Munich and Paris is littered with industrial towns and cities.
Once he comes out on the other end, traversing the deforested Champs-Élysées (“We were close to what they call the breath of danger”), Herzog emerges victorious.
― Of Walking in Ice: (Munich-Paris, 23 November–14 December 1974)
by Werner Herzog
Sitzendes Paar/Seated Couple, 1915 (Bleistift und Aquarell/Pencil and watercolor), Albertina - Mit freundlicher Unterstützung von Franz-Hesso Leiningen
The conviction that, when all is said and done, human beings are essentially alone in this life - which is the worldview informing Schiele's art - becomes an allegorical encounter between life and death in his works that depict the meeting of man and woman. In Seated Couple, Schiele once again materializes this existential pessimism in a convincing manner. Any biographical interpretations suggested by the use of his own facial features or those of his wife Edith are secondary to the central message of his works: the firm belief that the two sexes are separated by an unbridgeable gulf. Schiele produced several variations on the theme of the ill-fated union between woman and spineless man. Like a lifeless ragdoll, the man sags in the woman's arms as she clings to him from behind. Nothing, no emotional or spiritual communication is between the two.
Die in Schieles Kunst einfließende weltanschauliche Überzeugung, dass der Mensch im Grunde allein ist, wird zur Allergorie der Begegnung. von Mann und Frau als ein Aufeinandertreffen von Tod und Leben. In der Gouache "Sitzendes Paar" gibt Schiele diesem existentiellem Pessimismus einmal mehr überzeugende Gestalt. Für ihn steht der grundsätzliche Zwiespalt zwischen den Geschlechtern im Vordergrund - ungeachtet der biografischen Einfärbung mit seinen eigenen Gesichtszügen bzw. jenen seiner Gattin Edith. Schiele variiert das Scheitern der Verbindung zwischen Frau und rückgratlosem Mann in mehreren Werken. Wie eine kraftlose Gliederpuppe hängt der Mann in den Armen der Frau, die sich von hinten an ihn klammert. Nichts, kein emotionales oder geistiges Band verbindet die beiden.
The Albertina
The architectural history of the Palais
(Pictures you can see by clicking on the link at the end of page!)
Image: The oldest photographic view of the newly designed Palais Archduke Albrecht, 1869
"It is my will that the expansion of the inner city of Vienna with regard to a suitable connection of the same with the suburbs as soon as possible is tackled and at this on Regulirung (regulation) and beautifying of my Residence and Imperial Capital is taken into account. To this end I grant the withdrawal of the ramparts and fortifications of the inner city and the trenches around the same".
This decree of Emperor Franz Joseph I, published on 25 December 1857 in the Wiener Zeitung, formed the basis for the largest the surface concerning and architecturally most significant transformation of the Viennese cityscape. Involving several renowned domestic and foreign architects a "master plan" took form, which included the construction of a boulevard instead of the ramparts between the inner city and its radially upstream suburbs. In the 50-years during implementation phase, an impressive architectural ensemble developed, consisting of imperial and private representational buildings, public administration and cultural buildings, churches and barracks, marking the era under the term "ring-street style". Already in the first year tithe decided a senior member of the Austrian imperial family to decorate the facades of his palace according to the new design principles, and thus certified the aristocratic claim that this also "historicism" said style on the part of the imperial house was attributed.
Image: The Old Albertina after 1920
It was the palace of Archduke Albrecht (1817-1895), the Senior of the Habsburg Family Council, who as Field Marshal held the overall command over the Austro-Hungarian army. The building was incorporated into the imperial residence of the Hofburg complex, forming the south-west corner and extending eleven meters above street level on the so-called Augustinerbastei.
The close proximity of the palace to the imperial residence corresponded not only with Emperor Franz Joseph I and Archduke Albert with a close familial relationship between the owner of the palace and the monarch. Even the former inhabitants were always in close relationship to the imperial family, whether by birth or marriage. An exception here again proves the rule: Don Emanuel Teles da Silva Conde Tarouca (1696-1771), for which Maria Theresa in 1744 the palace had built, was just a close friend and advisor of the monarch. Silva Tarouca underpins the rule with a second exception, because he belonged to the administrative services as Generalhofbaudirektor (general court architect) and President of the Austrian-Dutch administration, while all other him subsequent owners were highest ranking military.
In the annals of Austrian history, especially those of military history, they either went into as commander of the Imperial Army, or the Austrian, later kk Army. In chronological order, this applies to Duke Carl Alexander of Lorraine, the brother-of-law of Maria Theresa, as Imperial Marshal, her son-in-law Duke Albert of Saxe-Teschen, also field marshal, whos adopted son, Archduke Charles of Austria, the last imperial field marshal and only Generalissimo of Austria, his son Archduke Albrecht of Austria as Feldmarschalil and army Supreme commander, and most recently his nephew Archduke Friedrich of Austria, who held as field marshal from 1914 to 1916 the command of the Austro-Hungarian troops. Despite their military profession, all five generals conceived themselves as patrons of the arts and promoted large sums of money to build large collections, the construction of magnificent buildings and cultural life. Charles Alexander of Lorraine promoted as governor of the Austrian Netherlands from 1741 to 1780 the Academy of Fine Arts, the Théâtre de Ja Monnaie and the companies Bourgeois Concert and Concert Noble, he founded the Academie royale et imperial des Sciences et des Lettres, opened the Bibliotheque Royal for the population and supported artistic talents with high scholarships. World fame got his porcelain collection, which however had to be sold by Emperor Joseph II to pay off his debts. Duke Albert began in 1776 according to the concept of conte Durazzo to set up an encyclopedic collection of prints, which forms the core of the world-famous "Albertina" today.
Image : Duke Albert and Archduchess Marie Christine show in family cercle the from Italy brought along art, 1776. Frederick Henry Füger.
1816 declared to Fideikommiss and thus in future indivisible, inalienable and inseparable, the collection 1822 passed into the possession of Archduke Carl, who, like his descendants, it broadened. Under him, the collection was introduced together with the sumptuously equipped palace on the Augustinerbastei in the so-called "Carl Ludwig'schen fideicommissum in 1826, by which the building and the in it kept collection fused into an indissoluble unity. At this time had from the Palais Tarouca by structural expansion or acquisition a veritable Residenz palace evolved. Duke Albert of Saxe-Teschen was first in 1800 the third floor of the adjacent Augustinian convent wing adapted to house his collection and he had after 1802 by his Belgian architect Louis de Montoyer at the suburban side built a magnificent extension, called the wing of staterooms, it was equipped in the style of Louis XVI. Only two decades later, Archduke Carl the entire palace newly set up. According to scetches of the architect Joseph Kornhäusel the 1822-1825 retreaded premises presented themselves in the Empire style. The interior of the palace testified from now in an impressive way the high rank and the prominent position of its owner. Under Archduke Albrecht the outer appearance also should meet the requirements. He had the facade of the palace in the style of historicism orchestrated and added to the Palais front against the suburbs an offshore covered access. Inside, he limited himself, apart from the redesign of the Rococo room in the manner of the second Blondel style, to the retention of the paternal stock. Archduke Friedrich's plans for an expansion of the palace were omitted, however, because of the outbreak of the First World War so that his contribution to the state rooms, especially, consists in the layout of the Spanish apartment, which he in 1895 for his sister, the Queen of Spain Maria Christina, had set up as a permanent residence.
Picture: The "audience room" after the restoration: Picture: The "balcony room" around 1990
The era of stately representation with handing down their cultural values found its most obvious visualization inside the palace through the design and features of the staterooms. On one hand, by the use of the finest materials and the purchase of masterfully manufactured pieces of equipment, such as on the other hand by the permanent reuse of older equipment parts. This period lasted until 1919, when Archduke Friedrich was expropriated by the newly founded Republic of Austria. With the republicanization of the collection and the building first of all finished the tradition that the owner's name was synonymous with the building name:
After Palais Tarouca or tarokkisches house it was called Lorraine House, afterwards Duke Albert Palais and Palais Archduke Carl. Due to the new construction of an adjacently located administration building it received in 1865 the prefix "Upper" and was referred to as Upper Palais Archduke Albrecht and Upper Palais Archduke Frederick. For the state a special reference to the Habsburg past was certainly politically no longer opportune, which is why was decided to name the building according to the in it kept collection "Albertina".
Picture: The "Wedgwood Cabinet" after the restoration: Picture: the "Wedgwood Cabinet" in the Palais Archduke Friedrich, 1905
This name derives from the term "La Collection Albertina" which had been used by the gallery Inspector Maurice von Thausing in 1870 in the Gazette des Beaux-Arts for the former graphics collection of Duke Albert. For this reason, it was the first time since the foundation of the palace that the name of the collection had become synonymous with the room shell. Room shell, hence, because the Republic of Austria Archduke Friedrich had allowed to take along all the movable goods from the palace in his Hungarian exile: crystal chandeliers, curtains and carpets as well as sculptures, vases and clocks. Particularly stressed should be the exquisite furniture, which stems of three facilities phases: the Louis XVI furnitures of Duke Albert, which had been manufactured on the basis of fraternal relations between his wife Archduchess Marie Christine and the French Queen Marie Antoinette after 1780 in the French Hofmanufakturen, also the on behalf of Archduke Charles 1822-1825 in the Vienna Porcelain Manufactory by Joseph Danhauser produced Empire furnitures and thirdly additions of the same style of Archduke Friedrich, which this about 1900 at Portois & Ffix as well as at Friedrich Otto Schmidt had commissioned.
The "swept clean" building got due to the strained financial situation after the First World War initially only a makeshift facility. However, since until 1999 no revision of the emergency equipment took place, but differently designed, primarily the utilitarianism committed office furnitures complementarily had been added, the equipment of the former state rooms presented itself at the end of the 20th century as an inhomogeneous administrative mingle-mangle of insignificant parts, where, however, dwelt a certain quaint charm. From the magnificent state rooms had evolved depots, storage rooms, a library, a study hall and several officed.
Image: The Albertina Graphic Arts Collection and the Philipphof after the American bombing of 12 März 1945.
Image: The palace after the demolition of the entrance facade, 1948-52
Worse it hit the outer appearance of the palace, because in times of continued anti-Habsburg sentiment after the Second World War and inspired by an intolerant destruction will, it came by pickaxe to a ministerial erasure of history. In contrast to the graphic collection possessed the richly decorated facades with the conspicuous insignia of the former owner an object-immanent reference to the Habsburg past and thus exhibited the monarchial traditions and values of the era of Francis Joseph significantly. As part of the remedial measures after a bomb damage, in 1948 the aristocratic, by Archduke Albert initiated, historicist facade structuring along with all decorations was cut off, many facade figures demolished and the Hapsburg crest emblems plunged to the ground. Since in addition the old ramp also had been cancelled and the main entrance of the bastion level had been moved down to the second basement storey at street level, ended the presence of the old Archduke's palace after more than 200 years. At the reopening of the "Albertina Graphic Collection" in 1952, the former Hapsburg Palais of splendour presented itself as one of his identity robbed, formally trivial, soulless room shell, whose successful republicanization an oversized and also unproportional eagle above the new main entrance to the Augustinian road symbolized. The emocratic throw of monuments had wiped out the Hapsburg palace from the urban appeareance, whereby in the perception only existed a nondescript, nameless and ahistorical building that henceforth served the lodging and presentation of world-famous graphic collection of the Albertina. The condition was not changed by the decision to the refurbishment because there were only planned collection specific extensions, but no restoration of the palace.
Image: The palace after the Second World War with simplified facades, the rudiment of the Danubiusbrunnens (well) and the new staircase up to the Augustinerbastei
This paradigm shift corresponded to a blatant reversal of the historical circumstances, as the travel guides and travel books for kk Residence and imperial capital of Vienna dedicated itself primarily with the magnificent, aristocratic palace on the Augustinerbastei with the sumptuously fitted out reception rooms and mentioned the collection kept there - if at all - only in passing. Only with the repositioning of the Albertina in 2000 under the direction of Klaus Albrecht Schröder, the palace was within the meaning and in fulfillment of the Fideikommiss of Archduke Charles in 1826 again met with the high regard, from which could result a further inseparable bond between the magnificent mansions and the world-famous collection. In view of the knowing about politically motivated errors and omissions of the past, the facades should get back their noble, historicist designing, the staterooms regain their glamorous, prestigious appearance and culturally unique equippment be repurchased. From this presumption, eventually grew the full commitment to revise the history of redemption and the return of the stately palace in the public consciousness.
Image: The restored suburb facade of the Palais Albertina suburb
The smoothed palace facades were returned to their original condition and present themselves today - with the exception of the not anymore reconstructed Attica figures - again with the historicist decoration and layout elements that Archduke Albrecht had given after the razing of the Augustinerbastei in 1865 in order. The neoclassical interiors, today called after the former inhabitants "Habsburg Staterooms", receiving a meticulous and detailed restoration taking place at the premises of originality and authenticity, got back their venerable and sumptuous appearance. From the world wide scattered historical pieces of equipment have been bought back 70 properties or could be returned through permanent loan to its original location, by which to the visitors is made experiencable again that atmosphere in 1919 the state rooms of the last Habsburg owner Archduke Frederick had owned. The for the first time in 80 years public accessible "Habsburg State Rooms" at the Palais Albertina enable now again as eloquent testimony to our Habsburg past and as a unique cultural heritage fundamental and essential insights into the Austrian cultural history. With the relocation of the main entrance to the level of the Augustinerbastei the recollection to this so valuable Austrian Cultural Heritage formally and functionally came to completion. The vision of the restoration and recovery of the grand palace was a pillar on which the new Albertina should arise again, the other embody the four large newly built exhibition halls, which allow for the first time in the history of the Albertina, to exhibit the collection throughout its encyclopedic breadh under optimal conservation conditions.
Image: The new entrance area of the Albertina
64 meter long shed roof. Hans Hollein.
The palace presents itself now in its appearance in the historicist style of the Ringstrassenära, almost as if nothing had happened in the meantime. But will the wheel of time should not, cannot and must not be turned back, so that the double standards of the "Albertina Palace" said museum - on the one hand Habsburg grandeur palaces and other modern museum for the arts of graphics - should be symbolized by a modern character: The in 2003 by Hans Hollein designed far into the Albertina square cantilevering, elegant floating flying roof. 64 meters long, it symbolizes in the form of a dynamic wedge the accelerated urban spatial connectivity and public access to the palace. It advertises the major changes in the interior as well as the huge underground extensions of the repositioned "Albertina".
Christian Benedictine
Art historian with research interests History of Architecture, building industry of the Hapsburgs, Hofburg and Zeremonialwissenschaft (ceremonial sciences). Since 1990 he works in the architecture collection of the Albertina. Since 2000 he supervises as director of the newly founded department "Staterooms" the restoration and furnishing of the state rooms and the restoration of the facades and explores the history of the palace and its inhabitants.
The parking space was less than a block from where I wanted to be, but when I stepped onto the sidewalk a vanishing point opened up and with each step my destination remained just as far away. Despite the apparent existential futility I walked on and all of sudden my goal was in sight, and soon I would be there. But when I glanced back the vanishing point had moved and the car had completely disappeared…I'd just have to worry about that later, there was a bridge enshrouded in an existential fog of its own to photograph! Feel the full futility. N57678
Life is a journey through endless polarities. Every choice made is a step in one of two directions. Every step taken leads to a new choice to be made...
THE TRANSMODERN ALCHEMIST hacks the undifferentiated potential, exploring the theoretical usefulness of Dynamics for modeling processes in the alchemical art. Dynamics is an organic model, an alternative to mechanistic or cyber- models of process. It prioritizes life as the root science. Alchemy is a multidisciplinary pursuit focusing on mystic technologies, spagyrics, healing, life sciences, metallurgy, chemistry, dynamics and physics.Transmodern alchemy is a new Renaissance science-art -- a treasury of psychophysical meaning. Alchemists sought the experience of Unus Mundus, the one world united through material, emotional, mental and spiritual aspects. Science illuminates the spiritual quest, and spiritual tech illuminates the deep nature of matter and our nature.Universal Meta-Syn
Alchemy is a metanarrative, a way of framing all our experience. Alchemy begins and ends in the quest for eternal life. It is a spiritual technology of rebirth using natural methods that in their effect transcend nature by amplifying that which is immortal within us. It does not exist in nature but must be prepared by Art. Art is a form of manifesting, making and objectifying the world - spiritual physics.
Artists and mystics are aware of their own internal space and thus able to enter it, playing the mindbody like a musical instrument. Looking inside, they see the true nature of reality and can express that literally and symbolically. We all possess the creative potential. All creative acts are a marriage of spirit and matter, reaching down into the body as the source of our essential being and becoming."There is a generic process in nature and consciousness which dissolves and regenerates all forms. The essence of this transformative, morphological process is chaotic -- purposeful yet inherently unpredictable holistic repatterning. The Great Work of the art of alchemy is the creation of the Philosopher's Stone, a symbol of wholeness and integration. The liquid form of the Stone, called the Universal Solvent, dissolves all old forms like a rushing stream, and is the self-organizing matrix for the rebirth of new forms. It is thus a metaphor or model for the dynamic process of transformation, ego death and re-creation." -- Iona Miller, ‘Chaos As the Universal Solvent’
ABSTRACT: Physicist Wolfgang Pauli and psychologist Carl Jung suggested, “We should now proceed to find a neutral, or unitarian, language in which every concept we use is applicable as well to the unconscious as to matter, in order to overcome this wrong view that the unconscious psyche and matter are two things.”
Jung thought both alchemy and physics mirrored the psyche and were central in the process of transformation, the Great Work. Alchemist Fulcanelli (1937) claimed that Great Work involved “…a way of manipulating matter and energy so as to produce what modern scientists call a 'field of force.' The field acts on the observer and puts him in a privileged position vis-a-vis the Universe. From this position he has access to the realities which are ordinarily hidden from us by time and space, matter and energy.” Today we understand that primal unitive field is holographic in nature and we are embedded within it. Electromagnetic energy and particles arise from the virtual vacuum flux of subspace – the Void, which is the metaphysical root of all form. We are embedded within that field and our existential root is Likewise constantly in local virtual photon fluctuation. The fine vehicle of that interaction has been called the ‘energy body,’ ‘body of light,’ ‘diamond body,’ ‘astral body,’ ‘Merkabah,’ and a variety of cultural variations.
The classical magical operation known as The Middle Pillar provides a way of nourishing the energy body by feeding off that virtual light, connecting with Cosmos, our primordial Source or Groundstate for renewal. Alchemy provides a Unitarian language that reconciles the tension of opposites between magic and physics, between psyche and matter. A transmodern view of virtual vacuum physics allows us to employ the language of alchemy to move medieval natural philosophy into the 21st Century.
Transmodern Alchemy & Chaos
Alchemical philosophy supports the phenomenological notion that the universe exists primarily as we perceive it through what we know. Therefore, by changing perception, we can essentially change the universe and ourselves. Transmodern scientific imagination confirms this transformative postulate as the basis of matter/consciousness in dynamics, holographic and chaos theories. Trans- is the prefix that guides the vision of reality as virtual and fluctuating process. At the subquantal level, virtual photon flux, “cosmic zero,” or zero-point energy is the literal and metaphysical substrate of manifestation. An ocean of energetic flux boils into and out of existence as virtual vacuum fluctuation. The fiction of substantive ‘reality’ is revealed and nature’s transparent veil is ripped away.Alchemy is a science-art and tradition of participatory wisdom. Medieval alchemy was couched in the archaic language of its time, but we are not limited to that, or to theological, Hermetic, Masonic, Theosophical or New Age jargon. Philosophies and sciences evolve in articulation, theory and practice. New discoveries and statements of meaning inform our practice at all levels. In many cases, alchemy anticipated them. Like the cryptic tomes and dense texts of alchemy, unfamiliar scientific or philosophical theories require thoughtful reflection until they take root in our awareness. Models from many disciplines weave together, amplifying the meaning of alchemical process and patterns. Old experiments can be revisioned in a new light while new dynamical phenomena remain to be discovered. We can even revision the alchemical formula for surviving death.
At the zero-point time is no longer a flow, projection or hope. It accelerates at overwhelming speed, turns back on itself and becomes compressed and plays itself out. Instantaneously, everything takes place before us simultaneously, including retrievals of the past and projections of multiple futures. We have a greater understanding of deep time, earthly cycles and cosmic process than ever before. We communicate at light speed. We talk of supraliminality -- faster than light potentials. Light is our essential nature.Learning each technical or symbolic language is like learning a foreign language, but becomes second-nature once we sense the overall gestalt. It takes contemplation and consideration of implications. We unpack them one metaphor at a time as we descend into finer domains of existence, from particles to the subquantal world of the microcosm. Motivation theory suggests if we adopt a mastery orientation to our subjects, we exhibit all the productive learning behaviors we know will work. Even when challenged, we have the natural ability to learn and to keep at it while understanding grows. Simple concepts, not mathematical details, from dynamics and physics are all that is required for illuminating alchemical practice. Field and Flow Our worldview has evolved to include quantum physics and dynamics in our models of reality. As in the alchemical dictum, "As Above, So Below," a satisfactory theory must explain both cosmogenesis and microphysics. In the 20th Century, Carl Jung described alchemy in terms of depth psychology and the physics of his day, shedding new light on an old science. The Modern Alchemist, (1994) describes Jung’s process of individuation -- the transformation of personality and Self. Searching for the hidden structure of matter, the alchemists discovered that of the psyche. Depth psychology continues to redefine itself beyond postmodern notions as new research emerges in nonunitary consciousness, the fractal nature of archetypes and complexes and new models in microphysics mirroring cosmos and co-creator. The alchemical process is its own solution. Jung's notions of a heroic, striving Self have been transcended with imaginal, nonlinear models of consciousness, archetypes as strange attractors and metanarratives as healing fictions. If new theories in astrophysics, quantum physics and depth psychology supersede the old, can we expect any less from 21st century alchemy itself? The esoteric pursuit for the arcane nature of matter continues.Transmodern alchemy describes the secrets of matter in scientific terms with correlates of the alchemical worldview. The dynamic blueprints of nature as we comprehend them today are unfolded by stripping away Nature's etheric veil, revealing naked awareness. As we deconstruct our old notions, new realities emerge. The Philosopher's Stone is awakened consciousness.Hacking the undifferentiated potential, we can explore the theoretical usefulness of Dynamics for modeling processes in the alchemical art. Dynamics is an organic model, an alternative to mechanistic or cyber- models of process. It prioritizes life as the root science. Alchemy is a multidisciplinary pursuit focusing on mystic technologies, spagyrics, healing, life sciences, metallurgy, chemistry, dynamics and physics.
Transmodern alchemy is a new Renaissance science-art -- a treasury of psychophysical meaning. Alchemists sought the experience of Unus Mundus, the one world united through material, emotional, mental and spiritual aspects. Science illuminates the spiritual quest, and spiritual tech illuminates the deep nature of matter and our nature.Universal Meta-SynAlchemy is a metanarrative, a way of framing all our experience. Alchemy begins and ends in the quest for eternal life. It is a spiritual technology of rebirth using natural methods that in their effect transcend nature by amplifying that which is immortal within us. It does not exist in nature but must be prepared by Art. Art is a form of manifesting, making and objectifying the world - spiritual physics.
Artists and mystics are aware of their own internal space and thus able to enter it, playing the mindbody like a musical instrument. Looking inside, they see the true nature of reality and can express that literally and symbolically. We all possess the creative potential. All creative acts are a marriage of spirit and matter, reaching down into the body as the source of our essential being and becoming.Today, we might describe this resonance as accessing biophotonic or free energy that regenerates the mindbody. Healing is an aspect of creativity; nature is within and without us. Resonating with the whole, the Magus does not dominate reality but develops embodied psychophysical equilibrium, clarity, wisdom and compassion. We perform our greatest experiment on ourselves. Creative work originates in the body and is projected out into the world. The projections are then internalized into awareness. The bodymind of the artist is an alchemical vessel containing the creative flux and lux of transformation. We feed on Light.
Awareness and consciousness form a continuous alchemical movement. The creative gold is generated and embodied in the alembic of the mindbody. The mindbody is the same substance as the Cosmos and contains and reveals its mysteries. Alchemy reduces all to the first state, the ground state of being - original experience that is timeless, infinite. The classical Void, the quantum vacuum is a carrier of information. The energy body or the field body -- along with the scalars (virtual photons) of our holographic blueprint -- connect us directly with the negentropic potential of the zero-point field. Radiant light literally emerges from this mystic void. Primordial structuring processes are common to both psyche and matter, working in the gap or empty interval between intention and action. Alchemy refines the way the mindbody generates and processes inherent light as medicine. It refines the aspirant's ability for tapping and amplifying Medicine Light. This primordial state is the luminous ground of our being, hidden deep in the heart of things.All other goals are subordinate to this prime directive which includes meditative techniques for continuing consciousness after death. This Philosopher's Stone is the Universal Medicine, the regenerative Elixir of Life. The greatest mystery is Life After Death: we don't die but continue in transcendent form. This is the secret of man and nature.
Paradoxically, when we look into the depths of matter, we look into the depths of ourselves. Scientists and mystics report similar phenomena in their models and phenomenology. Spiritual technologies, the software of sacred penetration and amplification, virtually predicted the fine nature of matter as nothing but a complex illusion. We now understand energy/matter as a hologram. Mystics have also always emphasized the primal nature of Light, and claimed that we are in fact made of light itself. Science has confirmed this in numerous ways. Ambient Vacuum is a Plenum of Transformation Light is an excitation of empty space. "Aether" means ‘shine’ in Greek. Scalar physics tells us the ambient void is omnipresent, yet inherently nonobservable -- it is an omnipresent field of radiant energy potential emanating from every zero-point in the cosmos. But we can observe and infer results of this virtual vacuum fluctuation. Quantum Mechanics demonstrates no discrete particle or solid chunk of anything exists in metric space -- the whole Physical Universe. Everything is made of Light. Only light matters. Nothing arises but standing waves from the seething zero-point field created by cosmic beings like ourselves. How we do so is a mystery to ourselves. But we are getting closer to non-religious descriptions of reality that curiously have profound mystical overtones. The properties of mass, inertia, charge and gravity -- and those who observe them -- are the result of space resonances produced by zero-point scalar waves. At zero-point, waves pass through waves without interference. We come from, are sustained by, and are returning to the radiant light of our mass. All electromagnetic force is mediated by virtual photons.
The void is not devoid. In the absence of "solid" matter, we can take a revolutionary view of today's alchemy as dynamic process using Chaos Theory, and related sciences to inform our search. We are indivisibly wedded to our earthly and cosmic environment through zero point field phenomena and resonance. Could consciousness order the world?
Alchemy's prima materia and 'sensitive initial conditions' of chaos are the same. Initiation recalibrates our "initial conditions" and sets transformational "butterfly effects" in motion. The potential of enfolded time energy is transduced into dynamic spatial energy as cosmic jitter (ZPE, Isotropic Vector Matrix). Zero represents the Cosmic egg, the primordial Androgyne merging positive and negative charge - the Plenum. Zero point creative process manifests cosmos, nature and consciousness from roiling quantum flux.
Biophysics tells us we are brilliantly disguised photonic humans -- Homo Lumen -- if we but realize that awareness. The quantum vacuum is a radiant sea of light, encrypted information waves, a dynamic matrix of energy exchange. Our bioplasmic energy pulsates along with this matrix. Because it is ubiquitous, inside and outside, we are blind to it. It is the groundstate of our being. Transmodernity is the synthesis of modernity and postmodern philosophy, reflected in alchemical notions of transcendence, transformation and transmutation. It transcends the construction and deconstruction of recent historical eras by re-enchanting the post-Millennial world. So what might a chaos-informed Transmodern Alchemy look like? First and foremost our existential state space is in flux. We arise from an infinite ocean of quantum foam. Phenomena no longer correspond with old-paradigm frameworks. Anomalies, the strangest phenomena have the most to teach us.
Nonlinear Recursive Process Paradoxically, chaos is the essence of order. That order is inherent in and emerges from chaos. Dynamics has successfully explained many natural phenomena and been heralded as a new scientific paradigm. The quintessence is now found in nonlinear dynamics, the holographic field and the virtual vacuum of absolute space. Only when we comprehend the groundstate of being can we fathom reality. It fundamentally changes and deepens our alchemical and scientific notions about transformations in ourselves, matter, systems, patterns and structure.Psychology and neurology now recognize the psyche and brain as a dynamic dissipative system. Therapeutic techniques lead to reorganization of the individual at a higher level of order. Medicine realizes chaos is essential to health. Biophysics recognizes the primacy of light in life processes. The artworld recognizes the aesthetic appeal, rhythm and beauty of fractals. But the poetic science of alchemy made a workable theoretical and experimental system in which chaos was central centuries ago. Each era views nature from the paradigm of its time. Chaos Theory has been associated with every aspect of human behavior. Alchemy is an irreducible fusion of mysticism, science and art that also happens to be therapeutic or growth-promoting and tantalizingly hints at illumination. The process begins in nigredo, with doubts and lack of conviction but time spent on self-knowledge, experiments and spiritual exercises is amply rewarded. Chaos keeps the process fluid. Alchemy calls chaos the "universal solvent." Virtual Physics describes jitterbugging quantum subspace plasma as a superconducting superfluid.
Alchemy is a nonlinear organizational framework, a model to make sense of our experience, and a means of facilitating transformation. The universe without and within is our alchemical laboratory. The fire is kindled and stoked in the ‘magic theatre’ of the mind and the retort vessel of the body. Alchemy plants virtual fractal seeds in the gaps or intervals of consciousness. We are the portal for the fractal seed to unfold its liberating potential. But we must remain open.
Cosmic Zero The universe is the cosmic "parent fractal" of the microcosmic scale. Matter and consciousness share deep unity. The outer world we observe through our senses is nothing more than a consistent series of mental images that exists in our mind. Matter itself is an image in the mind, and mental images are the natural phenomena of consciousness. Mining the soul, we disassemble ourselves to reorganize in more refined form, reintegrating at a holistic level.
Alchemy calls Chaos the prima and ultima materia. The prima materia is ubiquitous, everywhere all the time. As we practice spiritual and practical alchemy, we come to understand the deep nature of chaos as the source of all transformative energy. In this chaosophical philosophy, all systems emerge from and eventually dissolve back into chaos. Solve et Coagula: Chaos is the essence of self-organization. Chaos Theory allows us to follow the Hermetic Spirit deep into the heart of matter and beyond into the subquantal realm in our quest for Nature's secrets. The undecomposable domain of Chaos is not an emptiness, but a rich, generative source -- a bornless nothingness from which all form
emerges.Consciousness, like creativity, is an emergent phenomenon patterned by strange attractors which govern the complexity of information in dynamic flow. Our consciousness appears co-temporaneously with our embodiment, creating the imaginal flux of representational and nonrepresentational perception - the stream of consciousness. The cosmic trinity of chaos, matter, and attraction appears at the heart of modern chaos theory and alchemy.
The Vedas identify all creative intent and substance as a manifestation of primal consciousness -- the basis of all manifestation. In this worldview, there is nothing but primordial consciousness. Complex dynamics is implicated in the energetic translation of "waves of unborn nothingness". Healing is the biological equivalent of creativity. The more complex a system, the more stable and self-correcting it is.
The objective (Sol, Frater) and subjective (Luna, Soror Mystica) are not divorced from one another, anymore than the left and right hemispheres of the brain. They marry in the mystic, in entanglement with Cosmos. Science adapted the artist’s sense that the detail of nature is significant. Like yin and yang, they rely on one another in a dynamic meld that transcends the tension of opposites. Synthesizing and transcending opposites is the theme of alchemy.
Truth of the Matter Alchemy, quantum mysticism and the holographic paradigm reveal the secrets of nature's subquantal realm. Metaphors are instructive. They are a Way of leaping the chasm between old and new knowledge, old and new ways of essential being. We can tap the source of creativity, healing and holistic restructuring through imagination and metaphor, including alchemical operations. They can be deeply transformative -- more than mere language. They are a technology for changing our behaviors, feelings, thoughts, and beliefs -- our spirit and soul.
Alchemy is a science-art, a tool to describe and mold reality using experimental and meditative techniques. As an art medium, alchemy helps us illustrate nature and our own nature in contemporary terms by creating new paradigms and environments. Matter has lost its central role in physics to dynamics. Alchemy can be informed by this new physics. There is aesthetic pleasure in finding likenesses between things once thought unalike. It gives a sense of richness and understanding. The creative mind looks for unexpected likenesses, through engagement of the whole person. Organic metaphors of quantum physics, field theory, and chaos theory illuminate the alchemical art.
The many theories of reality are the post-Millennial version of the alchemical peacock’s tail that heralds the beginnings of integration, the Unus Mundus -- the Grand Unified Theory or Theory of Everything in physics. The search for the Stone is a long rite of initiation, culminating in the cauda pavonis which signals the perfect transmutation. It is a dazzling synthesis of all qualities and elements much like rainbow colors unite as white light. The iridescent tail represents all the colors of light while the "eyes" symbolize all potential universes. The Peacock's Tail is the central part of the alchemical process. The myriad eyes in the tail suggest the highly-chromatic view includes multiple perspectives of imaginal vision. The kaleidoscopic vision is a metaphor for the spiritual rebirth that awakens the Third Eye and consciousness of the deeper subtle and field bodies. The universe informs our awareness and being. Sometimes the universal laws of nature lead us beyond ordinary science. Subjects in isolation don't provide enough to accurately describe our complex world. More disciplines, more tools, better technologies lead to best practice. In theoretics we build up and tear down relentlessly, questioning our own underpinnings, adhering to no stale theory: "Solve et Coagula."Since matter remains a paradox, our Work, comprehending the spirit of matter, means learning more than the Standard Theory of physics. Both orthodox and heterodox theories stimulate our imaginative and spiritual perception. Energy and information fields, not just genetics, drive human psychophysiology. Libido (psychic energy) drives the imagination. When we speak of Mercury, Sulphur and Salt, we mean our spiritual, energetic and physical bodies as well as the elements. Each theory adds another piece to the puzzle of existence and meaning, potentially leading to breakthrough on the bench or in consciousness. Such a brief, conceptual survey of alternate theories in physics cannot do them justice, but it can provide leads for further contemplation and research for the esoteric physics of lab work. We study the nature of being and our own being, the essence of inner reality. Consciousness is a timeless transformative force unfolding in nature. Alchemy, art and physics are complimentary modes of inquiry. Symbolic contemplation and interaction transform the material and immaterial self.
BODY OF LIGHT
The body of light is a spiritual term for the non-physical body associated with enlightenment. It is known by many names in different spiritual traditions, such as "the resurrection body" and "the glorified body" in Christianity, "the most sacred body" (wujud al-aqdas) and "supracelestial body" (jism asli haqiqi) in Sufism, "the diamond body" in Taoism and Vajrayana, "the light body" or "rainbow body" in Tibetan Buddhism, "the body of bliss" in Kriya Yoga, and "the immortal body" (soma athanaton) in Hermeticism.Enlightenment is not purely psychological; it is psychophysical, including the energy or subtle body. In the course of realizing full human potential, physical changes also occur, most dramatically in the later phases of the enlightenment process. In the final phase, according to various sacred traditions, the body is alchemically changed into light. Enlightenment becomes literally so, through the transubstantiation of flesh, blood, and bone into an immortal body of light. Through a combination of personal effort and divine grace, a person attains a deathless condition through the alchemical transmutation of his or her ordinary fleshly body. This transubstantiated body is called various names in the traditions, such as light body, solar body, diamond body, or resurrection body. (John White) www.wie.org/j21/white.asp
The radiant ground is the fundamental source beyond the boundary layer of quantum foam. Our healing task is to somehow realize this radiant image of the body in earth, to ground this body in its essential nature, which is the source of creativity and healing. It is precisely in the world, in life itself, that we experience compassion, wisdom, enlightenment. It is only our persistent rigid delusions to the contrary that prevents us from realizing it every moment.
Meditation masters speak of an inner Light that pervades the physical and energy bodies, and now science investigates it as biophotons, and through quantum physics we can watch that matter/energy/information devolve back into the unstructured void from which potential emanates.
Mystics have often equated this pervasive Light/Sound with primordial Consciousness and the source of life as well as matter. Quantum bioholography shows the DNA literally produces coherent light, which transduces to sound that directs the formative processes of life. Radiant energy is radiant energy. Whether we look outside into our environment or inside into ourselves we find primordial Light.
Biophotons are weak emissions of light radiated from the cells of all living things. The light is too faint to be seen by the naked eye, but biophotons have been detected and verified using photomultiplier tubes. Light is constantly being absorbed and remitted by DNA molecules within each cell's nucleus, creating a dynamic, coherent web of light. This system could be responsible for chemical reactions within the cells, cellular communication throughout the organism, and the overall regulation of the biological system, including embryonic development into a predetermined form.
Photonic Body is a biohologram projected by coherent light and sound. We arise from and are sustained by field phenomena, waves of biophotonic light and sound, which form our essential nature through acoustic holography This coherent light transduces itself into radio waves (holographic biophoton field), which carry sound as information that decodes the 4-D form as a material object. We also suspect chromosomes transform their genetic-sign laser radiations into broadband genetic-sign radio waves. The polarizations of chromosome laser photons are connected nonlocally and coherently to polarizations of radio waves. Thus, we have an explicit physical analogue for the traditional mystical apprehension of inner Light and the Audible Life Stream.
Sacred Light is generated internally by DMT, the spirit molecule. Meditation evokes pineal DMT release through EM vibrations. Visionary experience with symbolic or religious content gives way to dazzling light of illumination, reported in eastern and western religions.
In the Judeo-Christian tradition, it is called "the resurrection body " and "the glorified body." The prophet Isaiah said, "The dead shall live, their bodies shall rise" (Isa. 26:19). St. Paul called it "the celestial body" or "spiritual body " (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called "the most sacred body " (wujud al-aqdas) and "supracelestial body " (jism asli haqiqi). In Taoism, it is called "the diamond body," and those who have attained it are called "the immortals" and "the cloudwalkers." In Tibetan Buddhism it is called "the light body." In Tantrism and some schools of yoga, it is called "the vajra body," "the adamantine body," and "the divine body." In Kriya yoga it is called "the body of bliss." In Vedanta it is called "the superconductive body." In Gnosticism and Neoplatonism, it is called "the radiant body."
In the alchemical tradition, the Emerald Tablet calls it "the Glory of the Whole Universe" and "the golden body." The alchemist Paracelsus called it "the astral body." In the Hermetic Corpus, it is called "the immortal body " (soma athanaton). In some mystery schools, it is called "the solar body." In Rosicrucianism, it is called "the diamond body of the temple of God." In ancient Egypt it was called "the luminous body or being" (ankh).
In Old Persia it was called "the indwelling divine potential" (fravashi or fravarti). In the Mithraic liturgy it was called "the perfect body " (soma teilion). In the philosophy of Sri Aurobindo, it is called "the divine body," composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called "the ultrahuman."
The idea of the “Body of Light” often called the “Rainbow” or “Diamond Body” is the perfection of a vehicle for the exteriorization (projection), and continuation of consciousness beyond material reality. In Qabala, the astral body has access to three levels of consciousness, and then must be shed, or encounter the ‘Second Death” in order to penetrate the Veil, or Paroketh, to the next three levels of the “Thrice Born.”
DIAMOND AWARENESS
In this dynamic model there are no “things”, just energetic events. Light and sound (acoustic cymatics) modulate all matter. This “holoflux” includes the ultimately flowing nature of what is, and all possible forms. All the objects of our world are three-dimensional images formed of standing and moving waves by electromagnetic and nuclear processes. This is the guiding matrix for self-assembly, and manipulating and organizing physical reality. It is how our DNA creates and projects our psychophysical structure.
Our brains mathematically construct ‘concrete’ reality by interpreting frequencies from another dimension. This information realm of meaningful, patterned primary reality transcends time and space. Thus, the brain is an embedded hologram, interpreting a holographic universe. Supernal light emerges from this ground of being, both in the cosmos and our human brains and bodies.
All existence consists of embedded holograms within holograms, fractally embedded waves within waves of clear light. Their interrelatedness somehow gives rise to our existence and sensory images. When we embody this intimate wisdom, our bodies become temples of the living spirit.
Absolute space is the womb of creation and the physics of virtual photon fluctuation reflects not only Nature, but also our nature. Only now are we learning just how literal that experience of Light is, and the interactive mechanisms it engages in our holistic psychophysical Being
FLASH-COMPREHENSION-OF-ETERNITY HAZARD
DISENGAGE IMAGINATION IMMEDIATELY
IF EXISTENTIAL VERTIGO OCCURS.
DO NOT FEED OR EAT LEFTOVER VISION-THINGS. . .
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Photo With Text Uploaded July 25, 2013
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ALIEN ANONYMOUS / LOGLINE:
NOT Your Father's 'First Contact'!
THEY LANDED ON SCREEN...
In Our Consciousness...Through A Cave Mural
AN IMPOSSIBLE SCENE
From Human History
Would Prove Their Means
To A Protean End...
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POV: FIRST CONTACT Bold-Stroked...
SO: you're in a theater, 40 minutes into, say, a 'romantic comedy'...
SUDDENLY: PALEOLITHIC cave painters appear on screen @ work on the most breathtaking mural ever seen...no explanation...an ineffable gravitas, a virtually palpable sense of history alive, including even (widely reported) the scent of smoke and human sweat...
FOR 12 INEXPLICABLE MINUTES...speaking in a language never heard by modern humanity, one artist even apparently making a joke that elicits loud collective laughter echoing through invisible chambers of an unknown cave (the location soon after discovered, further removing the prospect of a grand hoax & emphasizing a non-human intelligence behind it)
...SOME of the (unknowingly global) audience is intrigued and even mesmerized, others, after a minute or two, irritated, descend across time-zones (but mostly PST, West Coast U.S) to multiplex lobbies to complain, demand an explanation, what'-s-this-TRAILER doing interrupting what-I-Paid-To-SEE, etc...
WELL who knew? it's FIRST CONTACT...but nothing follows for weeks...as the world rocks in the vast roll of a wholly unforeseen Sea Change...
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HUMANITY'S FIRST COLLECTIVE OUT-OF-BODY EXPERIENCE?
FOR THE RECORD:
"...THE WORLD WILL BE BESIDE ITSELF--
THERE WILL BE FEAR...SHOCK...MYSTERY...AWE...REVERENCE...HILARITY...
NEW RELIGIOUS DIVIDES, THRILLING SOLIDARITY, ASTONISHING 'FAULT-LINES' THROUGH EVERY ESTABLISHED POWER-BASE,
ROBUST & UNPREDICTABLE SOCIAL UPHEAVAL
ACROSS THE GLOBE.
MEANWHILE, INCREASINGLY 'FORWARD-LEANING' 'COMPETITION' AMONG HOLLYWOOD'S MOST ILLUSTRIOUS "CANDIDATES" FOR "DIRECTOR'S CUT"
WILL REDEFINE OLD FRIENDSHIPS & RIVALRIES...
AND YES, HOW COULD IT BE OTHERWISE?--
THERE WILL BE DINOSAURS..."
--Wyatt Matturs
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FUN FACT: ALIEN ANONYMOUS--PITCH & ROLL--A SEMI-GRAPHIC NOVELLA Produced In A Reality That Includes {WAIT-For-it} ..."ETERNITY!"
--Random-Sequence Episode 'Flashcards' In The Downscroll
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RE: OCCAM'S RAZOR [4-WordSlash/]
BLADE SOULED HERE:
WON WAY.
(DUAL-OUTSOURCE REALITY RADIATION)--MOVIE-IN-SERIES--
A RACE ODYSSEY [Dot] CloseEncountersMeets [Dash] GroundhogDay. . .
"BIG PICTURE" MEANING-MAXOUT--PRE-PILOT, POST-DOC FEATURE!
--Pull-Offable ONLY x PARALLEL UNIVERSAL!
Think About It. But CAREfully
(ThingsARCinFusing tHere)---Proceed With Imaginetic Caution:
Be tHere NAO: bit.ly/17k5Bof
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FACEBOOK PAGED @ PARALLEL UNIVERSAL PRESENTS ALIEN ANONYMOUS Movie.Series.Reality www.facebook.com/pages/Parallel-Universal-Presents-Alien-...
FLICKR POOLED @ PARALLEL UNIVERSAL PRESENTS: ALIEN ANONYMOUS www.flickr.com/groups/2227183@N25
PAUSE-AS-NEEDED, CONTEMPLATE AS SPIRIT MOVES:
ALL-IN FLOW-GO---Full Screen Slide Show: www.flickr.com/groups/2227183@N25/pool/show/
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Walking on foot brings you down to the very stark, naked core of existence. We travel too much in airplanes and cars. It’s an existential quality that we are losing. It’s almost like a credo of religion that we should walk.
There is, of course, something inherently romantic—if not heroic—about the extreme solitary explorer enveloped by nature. The very image of Herzog on foot recalls the iconic 19th-century paintings of Caspar David Friedrich, especially his Wanderer Above the Sea of Fog, with its lone figure staring out at the wide vista above the clouds.
'Truth itself wanders through the forests,' Herzog writes near the end. Yet here he embroiders his memories for effect: The vast swath of geography between Munich and Paris is littered with industrial towns and cities.
Once he comes out on the other end, traversing the deforested Champs-Élysées (“We were close to what they call the breath of danger”), Herzog emerges victorious.
― Of Walking in Ice: (Munich-Paris, 23 November–14 December 1974)
by Werner Herzog
ahh the weather has been so beautiful lately. seriously, 70 degrees and sunny....its perfect. i cant wait for summer.
26 more days of school!
APRIL 13, 2023 WASHINGTON DC. WORLD BANK GROUP/ INTERNATIONAL MONETARY FUND 2023 SPRING MEETINGS.
Accelerating Development in an Age of Global Crisis
The existential threat of climate change, impacts of the COVID-19 pandemic, the Russian invasion of Ukraine, persistent high inflation and increased fragility have injected volatility and uncertainty into the global economy – a reality that may continue for a while. The panel of speakers explore central questions around what it will take to address some of the most critical issues of our time including climate change, food insecurity, pandemics, and increasing fragility and poverty.
Axel van Trotsenburg, Senior Managing Director, Development Policy and Partnerships, World Bank Group; Amina Mohammed, Deputy Secretary-General, United Nations; José Antonio Ocampo, Minister of Finance and Public Credit, Colombia; Leila Benali, Minister of Energy Transition and Sustainable Development, Morocco; Ahmed Ogwell Ouma, Acting Director, Africa Centres for Disease Control and Prevention (CDC); Daniel Zelikow, Chair of the Governing Board, Development Finance Institution, J.P. Morgan. Photo: World Bank / Simone D. McCourtie
"Even crustaceans face existential crises. However, if they don't retreat into "rock" or "seaweed" nature [being-in-itself], they'll come out of it OK. If they lapse into being-in-itself then they'll crash on the dam of bad faith."--from Paul Ewing's forthcoming book, "Existentialism for Invertebrates: How to Have Spine When You Don't Even Own One"