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Shown here is an image of Case 1 of the "'The Inevitable Present': Integration at William & Mary" Exhibit located in the Marshall Gallery (1st Floor Rotunda) and the Read & Relax area of Swem Library at the College of William & Mary, on display from February 4th 2013 to August 13th 2013
The following is a transcription of the labels in this case:
In late 1950, the Dean of the Department of Jurisprudence, Dudley W. Woodbridge reinforced the statements of the Board of Visitors and the Alumni Gazette when he told a meeting of the Norfolk and Portsmouth Bar Association that William & Mary would accept African American applicants.
Edward Augustus Travis was the first African American law student at William & Mary entering in the 1951 fall semester and graduating in August 1954 with a BCL degree, making him the first African American alumnus of William & Mary. Travis, born in Reed’s Ferry, Virginia, had attended Hampton Institute and graduated from Florida A&M before applying to William & Mary. Travis passed away in Newport News in November 1960.
While William & Mary had cracked open a door to integration, other battles continued throughout the nation, including in Washington, D.C. The Coordinating Committee for the Enforcement of the D.C. Anti-Discrimination Laws sent this flyer to William & Mary president Alvin Duke Chandler asking him to share the group’s boycott of department store Hecht’s with students. There is no indication in the records of the Office of the President if Chandler shared this information with students or others.
Hulon Willis was the first African American student admitted to William & Mary. He began in the summer 1951 term, pursuing his masters of education. At the time of his admision, Willis was already a graduate of Virginia State College (now Virginia State University) and a teacher in the Norfolk school system. He earned his degree from William & Mary in August 1956. The William & Mary Alumni Association’s Hulon Willis Association, a constituent group founded in 1992 by and for African American alumni, was named in honor of Willis, preserving his name and place in the university’s history for the future.
As a graduate student, Willis naturally had a different experience on campus than today’s undergraduate students. During the summers when he was attending classes, Willis lived on Braxton Court in a boarding house operated by Miss Gwen Skinner. When they attended football games at William & Mary, Hulon & Alyce Willis sat in the student section, not in the end zone where other African Americans were seated in the segregated stadium. When Willis was inducted into Kappa Delta Pi, an education honor society, according to Mrs. Willis another member told the group that he would be not be a part of an organization that admitted an African American. The group told this member he could leave and Willis was inducted in August 1956. As an alumnus, Willis joined the Order of the White Jacket, an Alumni Association constituent group for those who worked in campus dining halls, Colonial Williamsburg restaurants, and other dining establishments. After earning his graduate degree, Willis became an assistant professor at Virginia State University and then the director of campus police.
Like all students applying to William & Mary at the time, Willis was required to include a photograph of himself with his application. In a 2005 oral history interview with Jenay Jackson ’05, Hulon Willis’ wife Alyce, who had encouraged her husband to apply to William & Mary, recounted that upon receiving his acceptance letter in March 1951, she wondered if the photograph had fallen off his application. But a few weeks later, William & Mary released a public statement, announcing that Willis was the first African American student admitted to the institution. Willis was accepted not because the institution was opening its doors to all potential African American students, but because of the case brought by Gregory Swanson against the University of Virginia in 1950 after he was denied admission to the university’s School of Law. The U.S. Circuit Court of Appeals ruled that Swanson could not be barred from admission because of his race. Willis was pursuing his master’s degree specializing in physical education and since that program of study was not offered by a state-supported institution accepting African American applicants, William & Mary could not decline to admit Willis based solely on his race. The college established a procedure to confer with Attorney General J. Lindsay Almond, Jr. in Richmond on the admission of African American applicants beginning in the 1950s. William & Mary specifically wished to avoid a court case, while some, like A. W. Bohannan, who wrote to President Pomfret in May 1951 after Hulon Willis’ admission, saw forcing applicants to take the institution to court as the next step in preventing integration.
New Journal and Guide, 28 August 1954
This article is available through the ProQuest Historical Newspapers database at
proxy.wm.edu/login?url=http://search.proquest.com/docview...
William & Mary’s first non-white undergraduate student was Art Matsu, ’28. Born to a Scottish mother and Japanese father, Matsu was an exceptional athlete who was successfully recruited from Cleveland by William & Mary to play quarterback and became captain of the football team. He also played basketball, baseball, ran track, became a member of the 13 Club and the Varsity Club, and took part in other student activities. But Matsu's attendance did not open the door widely to Asian American students. William & Mary’s student body would include only a handful of Asian and Asian American students throughout the 1930s-1950s.
The Colonial Echo, William & Mary’s yearbook, has been digitized by Swem Library and all volumes from 1899-1995 are available from the W&M Digital Archive at digitalarchive.wm.edu/colonialecho/.
Searching for a specific yearbook?
Contact Swem Library’s Special Collections Research Center at spcoll@wm.edu or 757-221-3090 to inquire if copies from your William & Mary years are available.
William & Mary admitted its first African American students under President John E. Pomfret. Pomfret would depart William & Mary soon after Willis and Travis were admitted due to the unrelated football scandal of 1951. He was replaced by former admiral Alvin Duke Chandler who was new to academia.
Correspondence, internal memos, and other materials relating to integration were filed by the Office of the President in the 1950s-1960s under the heading “Negro Education.” After being transferred to the University Archives, these folder titles were maintained to document the organization and practices of the office and the era.
You can both listen to and read Alyce Willis’ 2005 oral history interview at hdl.handle.net/10288/600.
The Swem Library and William & Mary’s Lemon Project conduct oral history interviews to document the stories and lives of college alumni, faculty, and staff. To volunteer, contact Swem Library’s Special Collections Research Center at spcoll@wm.edu or 757-221-3090.
Center for Student Diversity Records, UA 260,
Series 1: Office of Minority Student Affairs
Read more of The Black Presence at William and Mary at hdl.handle.net/10288/16118
The Flat Hat, 1 May 1951.
The Flat Hat student newspaper, first published in 1911, was digitized by Swem Library and is available from the W&M Digital Archive at digitalarchive.wm.edu/handle/10288/20
Jacqueline Filzen’s 2012 Charles Center Summer Research paper “African Americans at the College of William and Mary from 1950-1970” offers further information on this subject and provided much useful material for this exhibit. The paper can be read at hdl.handle.net/10288/17049
From the Special Collections Research Center, Earl Gregg Swem Library at the College of William and Mary. See swem.wm.edu/research/special-collections for further information and assistance.
I love those eyes. I love the way his hand is resting across his face. I love those irresistably squeezable cheeks. I love the sunlight on his hair. I love the slight hint of a smirk on those lips and how he couldn't hold back a smile right after this was taken. I love that I know he is wearing his favorite Batman shirt (even though you can't see it) and his workboots that are "just like Daddy's". I love him.
Photograph by: Ryan Nyenhuis
Sunday June 15th 2008, Fathers Day. Ryan and I woke with a plan. The plan being to sneak into the abandon R.L. Hearn Thermal Generation Power Plant which is located in the south east area of downtown Toronto. We wanted to photograph the beauty of decay.
We had made a trip over to the power plant a week prior to scout out the area, to see where guards were located and to find easy access inside.
Sneaking past the guard house located at the front of the property and making our way along the north west section of property towards the back of the plant where the barbed wire fence was weakest.
We then smoked three quarters of a joint together before working up the nerve to hop the fence. Ryan went first, watching him hop the fence and dart out into the yard and hiding behind scrap metal for cover then finally making it to the back of the building. Then it was my turn. What excitement that was, knowing your breaking the law to do something adventurous.
After getting onto the property we were standing at the back of the Hearn and looking for our way inside. To do so we had to hop up onto a metal fence post and from there had to reach up and grab a hold of plywood that covered up the tall entrance area. A good 15 foot climb up, over and in.
Once inside the first photo that was taken was the one of Ryan and I standing together, titled "final hours".
This place was like no other we had ever explored together. The shear size of it all was breathtaking and mind blowing at the same time. The beauty of destruction.
After the first photo was taken we started exploring the plant. Taking the necessary precautions we had come prepared with asbestos masks and flashlights.
We had made our way around on the ground floor, through locker rooms, showers, storage rooms. Then we started making our way up stairs to the 2nd and 3rd level offices, had the remainder of our joint together.
From the office levels we went back onto the factory area and started climbing the metal stairs up further still. Some photos show how high up we were in that building.
We then made ourselves up onto the roof. What a view from there looking out over the city core. Looking out over Lake Ontario we saw really dark storm clouds. Ryan pulled out a cigarette and had a smoke.
We were up on the roof for about a half hour before Ryan asked me "what do you want to do now man?". "Do you want to go home now or stay a bit longer and explore?". My camera battery had died at this point and being there any longer served no purpose for me. I was hesitant on a response because at the same time I wanted to keep exploring because the plan was to keep coming back weekend after weekend to explore and document the old structure.
I then agreed to keep exploring. We came in off the roof, coming down a level, walked through a doorway into a long looking dark room. All across the top level of The Hearn runs conveyor belts that run coal from one end to the other. Walking together along the metal grating flooring. Ryan was 2 feet in front of me.
I then ended up tripping over a small extruded piece of metal on the floor, and from that second on I pointed my flashlight directly onto the floor to see where I was walking.
Very shortly after this happens, in mid sentence Ryan just falls into blackness. All I see is from his waist up as he plunges into complete blackness and followed by about 4-5 seconds before hearing a sick crash far below.
I then look 2 feet in front of me and see there is no more floor. My imediant thought is that he is dead. Then my brain clicks "I have to get my best friend out of here".
I then tried my best to back track to get out of the building, taking a route that he and I had not taken to get to this point. All I knew is I had to get out of The Hearn and find someone that could help.
I don't even know how I got out of that place. When I did I came out on the back side of the building, ran around to the guard house screaming for help.
I screamed to the guard that my best friend just fell in there and is hurt really bad, he asked what we were doing in there and I told him we were just taking photos.
The guard then called like every paramedic, fire and police officer in the city. About 10 minutes after the call was made all I could hear were the sirens. Scared and relived at the same time I was.
Once they all showed up I told them Ryan was in there, that we were up high in the building and he fell. All the cops were telling me to retrace my steps, they wanted to see where we came in from. I screamed at them "we don't have time for that right now, my best friend is dying in there". I then started leading them to the front of the Hearn because I knew it was the closet way inside. We get to the front and all entrances were boarded up. One cops said to me "Ian there is no way in through this way, you have to show us where you came in from". I then demanded to the fire fighters that they bust this plywood down to get inside.
Once inside the cops started fucking with my mind, me being in total shock at the time they started asking me where we had explored, they wanted me to take them on what would have been a few hours of exploration, which we didn't have time for.
Then an officer finds his asbestos mask and glasses. My first thought is he was okay, that he somehow managed to crawl out under his own power. I was wrong. His mask and glasses had bounced off of objects on the fall and Ryan was nowhere to be found.
The police tried getting a hold of Rogers Communication to see if they could pin point his location with the cell phone he had on him. They ended up using thermal vision to locate him. He was trapped in a coal hopper located high up in the building.
I was escorted out at this point in time because I was too "hysterical" for the cops liking.
Two and a half hours went by, a fierce thunderstorm was passing through.
While they were working on getting Ryan out I was giving my statement to the police. Never gave one of those in my life. I told them everything that I am writing here right now, everything, even the joint smoking. I had Nothing to hide.
We went in undetected but I didn't care if the whole world was watching at this point, I was doing what any best friend would do. I was trying to save him. City Pulse News was there and I was trying to hide from them. I was scared that this is how his family would find out and how my family would find out, being Fathers days and all.
After two and a half hours of hell they finally got Ryan out. I watched them carry him out on a backboard and I yelled to him that I loved him.
Ryan was rushed to St. Micheal's Hospital, the best in all the city for trauma.
I followed about an hour after him, being escorted in a police car. On the drive one officer said to me "this is going to cost you and your buddy about a hundred thousand dollars for all that had to be done here today". What a jackass thing to say. I responded by saying "I don't give a fuck about money, take all I have from me I don't care, I'm loosing the most important person in my life right now".
We get to the hospital, I enter the trauma wing of St. Micheal's. They told me that I was going to be the one to call the home of the Nyenhuis'. I thought that was insane, and told them I could not make that call, that they would have to.
I then went into the waiting room, sat down. I remember the NBA finals were on the televisions in there and I ended up falling asleep somehow.
Waking to Stevie and Tammy's faces hours later (Stevie being Ryan's room mate and Tammy being Ryan's girlfriend).
Stevie told me that John and Cheryl were on their way and that we could go up stairs to the trauma ward to see Ryan.
The trauma centre, located on the 9th floor of St. Micheal's Hospital.
Hours passed by, as the night went on the news kept getting worse and worse about his condition.
I ended up leaving to come back to my apartment at 6am the following morning, I had to talk to my parents and try and shovel some food into my system. Still being in shock and never got treatment for shock when it happened.
I returned to the hospital at 3pm that day. Only to find nothing had changed with his condition.
Then came the worst words I ever had to hear, Ryan's father coming in the room and telling me it was time to say goodbye to Ryan.
We made our way into where he was being cared for. To see my best friend in the state he was in broke my heart. Blood coming out the back of his head, body black and blue bruised from head to toe, internal damage that could not be repaired, feeling his forehead and it being ice cold. He was laying there in front of us, dead. Machines were the only thing keeping him "alive".
I said my goodbyes to him, telling him that he can't leave me here, he can't leave the creation of Studies In Comfort behind, something that is so brilliant, that we were supposed to take over the world together and do all that was planned. I told him to haunt me.
I then looked at his eyes and saw tears. He may have been brain dead but I know he heard every word I said. Doctors did not give an explanation to what was coming out of his eyes.
If only I had said to Ryan "hey man watch your step" he might still be alive today. I have been told over and over again that I can not blame myself for what happened that day. I sometimes still do.
Ryan and I once had a conversation that if something ever happened to one of us that Studies In Comfort would stop, without a core creator there is no sense to continue it. Well I am going against those wishes. I can't lose what he and I created even before it took off the ground.
I now know my purpose in life. To carry on Studies In Comfort. I must continue on for him, finish off the 3 studio albums we had in the works and continue on with this art form.
Ryan died at the wheel and I have moved his lifeless body to the passengers seat and now a fucking insane madman is driving.
Ryan Nyenhuis, whos favourite artist was Nine Inch Nails, who lived on floor number 9, who wore a roman numeral 9 on his right arm, who died on the 9th floor at St. Micheal's Hospital, Toronto.
Thank you to 55 Division and all the paramedics and fire fighters who helped get Ryan out of that terrible dark place.
Ryan Nyenhuis is survived by his father, John, mother Cheryl, sisters, Jennifer and Leah, their beautiful children, myself and Studies In Comfort.
Ryan John Nyenhuis
July 28th 1981 - June 15th 2008
We love and miss you.
___________________________
All photographs were taken by Ryan Nyenhuis & Ian Levack with a Casio EX-Z1050 camera.
I am so mad this shot came out blurry. I fixed it up the best I could. I still love it though either way.
Sometimes the only way to high art is through deep pockets.
Perhaps this occurred to Andy Warhol when BMW asked him to paint its M1 Group 4 race car in 1977. Warhol, already a superstar, was constantly fascinated with the melding of the commercial and the artistic. BMW was happily molding America as its largest export market.
In the past 40 years, there have been just 17 BMW Art Cars, on average one every three years. Out of all of its Art Cars, this M1 -- already nearly priceless as an automobile, let alone one breathed upon by the most recognizable name in modern art -- is BMW's most expensive and valuable. Recently, it was shown for just two days at Paris Photo LA at Paramount Studios, the prestigious art festival's first foray outside France.
It was there that we spoke with Thomas Girst, whose official title is "Head of Cultural Engagement" for BMW Group. He earned a PhD in Art History from Hamburg University and studied at NYU, where he focused on the conceptual artist Marcel Duchamp. At BMW, he acts as the curator of its collection of Art Cars. Girst readily admitted that the reason BMW's cultural department exists -- the reason he is able to stay employed -- is purely to further the aims of BMW: "It would be negligent to say that we're doing this for philanthropic or altruistic reasons, it's really about the image, the reputation, the visibility of the brand, as well as, really, being a good corporate citizen.
"Because the way companies are being looked at from the outside now doesn't really have to do with the core business, but what do they give back to society? So, culture is one of these things."
There's an air of validity in such honesty. Girst never was a car guy, but he slowly became one: After watching the engineers and designers in Munich collaborate on BMWs, he came to understand why artists in the early 1900s fell in love with the automobile. A great, tremendous statue, "our sculpture of the 20th century," according to the Futurist Manifesto of 1909, a statement extolling a new artistic philosophy. It was the world's splendor "enriched by a new beauty: the beauty of speed --" one of the first public love letters to the automobile. Certainly the famed BMW designer Chris Bangle thought so, drawing his inspiration from the Manifesto and citing automobiles as "mobile works of art." One can only help but wonder the discussions Bangle and Girst might have had in the BMW staff-room cafeteria.
Warhol also dabbled in automotive experimentation. His fascination with Pop Art and seemingly innocuous objects expressed itself in Campbell's Soup and Elvis Presley, but he also touched upon cars; much like his work Eight Elvises, he created images of Pontiacs, Cadillacs, Buicks. All of these were created in the early 1960s, just when he was starting to lay the groundwork of his legendary Factory. "The reason I'm painting this way," he said in 1963, "is that I want to be a machine, and I feel that whatever I do and do machine-like is what I want to do … everybody should be a machine."
It's ironic that Warhol himself laid paint on the M1, explained Girst, as his Factory was partially about detaching the artist from the work. The traditional artist was dead, he theorized; painting by hand was a relic, and art could be made on an assembly line.
But then this was a car, a product reproduced perfectly on an actual assembly line. Warhol, painting it by hand and by himself, stood in stark contrast to his work at the Factory. Nick Perry writes in Hyperreality and Global Culture, "confronted with so consummate a work of mechanical reproduction, both Warhol's artistic practice and his verbal response were tantamount to confirming the irrelevance of the traditionally modern conception of the artist … Warhol observed that 'I adore the car, it's much better than a work of art.' "
Prior artists had painted a scale model of the car, then had their artwork laboriously transferred to the full-size model. But Warhol insisted on painting the car himself, dipping his fingers into the paint, daubing it on with a foam brush, smelling its intoxicating fumes, feeling the bodywork with his own hands. His signature is on the car, signed with his finger right by the exhaust.
Warhol needed just 24 minutes to paint the car, in a shop outside of Munich. By the time the television crews had rolled in, he was finished. "Should I paint another car?" he asked, pointing at a brand-new BMW, one that was belonged to the man who owned the paint shop.
"Over my dead body," the owner replied.
"He hates me when I tell that story," said Girst, "because he's still very embarrassed about that -- that he didn't let Andy Warhol paint his car, and turn it into an artwork."
Warhol's paint gleams in the spotlights, its hues contrasting sharply like a cartographer's first draft; streaks of different hues the width of a finger scatter across the solid patches like creased and crumpled paper. "I tried to portray a sense of speed," said Warhol. "When a car is going really fast all the lines and colors become a blur."
Warhol painted some additional body panels in those 24 minutes -- spare bumpers and side moldings, not as souvenirs but for a very specific purpose. Two years later, in 1979, the car entered the 24 Hours of Le Mans with Manfred Winkelhock, Marcel Mignot and Hervé Poulain driving.
We have Hervé Poulain to thank for this intersection of avant-garde -- sometimes as bizarre as encasing the corporate product in a trellis of ice -- and corporate governance. Poulain loved contemporary art as much as he loved racing; he was already a successful art collector an auctioneer. In 1975, he had approached BMW motorsports manager and father of the M1 Jochen Neerpasch with an unusual proposition: What if they raced a BMW that was painted by a great artist? Neerpasch, it turned out, was just as crazy on the idea as Poulain. In 1975, the sculptor Alexander Calder painted the first BMW Art Car -- the 3.0 CSL, known affectionately as the "Batmobile." Calder was already a sculptor, the man who invented the mobile, in fact -- and what was the BMW if not a kinetic sculpture of another kind?
Poulain personally drove Calder's Batmobile in Le Mans that year, along with Jean Guichet and Sam Posey, the latter a legend in himself. The car suffered driveshaft issues and was retired early, and was never raced again. Calder died a year later, in 1976; the BMW was his last work.
Warhol's M1 was more successful. With Poulain, Winkelhock and Mignot behind the wheel, the car successfully completed 288 laps at Sarthe -- coming in 6th overall, and 2nd in its class. During the course of the race it made contact numerous times, which is when Warhol's spare bumpers came in handy. (Primered bodywork on the M1 itself would be as a mole on the Mona Lisa.) Next to Roy Lichenstein's Group 5 320i. It finished first in its class, also driven by Poulain -- this was the most successful Art Car to date.
There was something special about the first four Art Cars: They were based exclusively on race cars raced at the grueling endurance level, and always after they were painted. Priceless works on parade in the quickest way possible, they captured the public's imagination before the public would bicker loudly about what truly constituted art. They fueled a discussion kicked off by Girst's beloved Duchamp.
Poulain continued to be a successful art auctioneer and race-car driver, penning five books on the intersection of the two. Neerpasch went on to manage Sauber-Mercedes during its Le Mans conquests, where he discovered a young, obscure upstart by the name of Michael Schumacher.
That brings us neatly to today. When the Warhol M1 was brought to Hockenheim in 2009 to celebrate Thirty Years of the BMW M1, artist and Art Car alumnus Frank Stella drove the M1 in an homage race. Girst was aghast. "I said, 'look, we shouldn't drive that car because it's worth so much and it's such a great artwork. I'm going to tie myself to the car like how Greenpeace ties itself to trees.' "
But the cars belong on a racetrack, after all, something that Girst eventually acknowledged. Still, what's the value of Warhol's M1? We asked Girst. "Well," he laughed, "we would ask you to estimate that."
The car still runs, its mighty 470-hp M88 inline-six intact, but there are ignition problems and the car hasn't been fired up since that 2009 outing. Not to say that it's not busy: Inquiries for Art Cars come worldwide. It is shipped from museum to museum depending on which curator organizes an artist's retrospective -- no dealership displays here, Girst stressed.
Maybe that ignition remains broken for a reason. "Can you imagine someone driving off with it?" Girst smiled. "It would be the greatest art heist of the century."
[Text from Autoweek]
autoweek.com/article/car-life/close-andy-warhols-bmw-m1-a...
This Lego miniland-scale BMW M1 Procar Racer - Art Car #4 (1979 - And Warhol), has been created for Flickr LUGNuts' 90th Build Challenge, - "Fools Rush In!", -
to the subtheme - "Art Car 2015!". The 90th build challenge presenting 13 different subthemes to choose to build to.
Image Available for purchase from www.ballaratheritage.com.au
Statement of Significance
What is significant?
The Cussen Memorial is a mausoleum located within the Roman Catholic section of the Boroondara General Cemetery, Kew (VHR0049). The sandstone memorial is built in the Gothic Revival style in the form of a small chapel with carvings, diamond shaped roof tiles and decorated ridge capping embellishing the exterior. The memorial occupies a landmark position within the Cemetery. The Cussen Memorial was constructed in 1912-13 by Leo Cussen in memory of his son Hubert. Leo Cussen (later Sir Leo) was appointed to the bench of the Supreme Court of Victoria in 1906, where he displayed the qualities which were to mark him, in the words of Sir Owen Dixon, as the 'greatest of all judges', combining legal expertise with great humanity and practicality. Sir Leo was considered by Sir Robert Menzies as 'one of the great judges of the English speaking world'. In addition to his duties as a judge, Leo Cussen accepted responsibility for the consolidations of the Victorian Acts of Parliament, which took place in 1915, and again in 1929. In 1922, after four years of labour over centuries of English legislation, he presented to the Victorian Parliament the Bill for the Imperial Acts Application Act, which was passed without amendment.
The architect for the Memorial was WP Conolly of the firm Kempson and Conolly. Conolly was one of the most prominent architects designing Catholic churches in Melbourne in the late nineteenth and early twentieth centuries. Cussen's choice of architect for the memorial reflects his Catholic connections in Melbourne. In 1930, Conolly was asked by Lady Cussen to make alterations to the Cussen Memorial to allow for additional tombs. In spite of being built initially for Hubert Cussen, the Memorial has been strongly associated with Sir Leo Cussen since his burial there in 1933 and is often referred to as the Leo Cussen Memorial.
How is it significant?
The Cussen Memorial is of architectural and historical significance to the State of Victoria
Why is it significant?
The Cussen Memorial is of architectural significance as a fine example of an early twentieth century mausoleum in the Gothic style, designed by WP Conolly, one of the most prominent architects designing Catholic churches in Melbourne in the late nineteenth and early twentieth centuries.
The Cussen Memorial is of historical significance for its association with Sir Leo Cussen, justice of the Supreme Court of Victoria from 1906 to 1933, a highly popular and respected judge, legal educator and scholar, who was responsible for the consolidation of Victoria's statutes in 1915 and 1929 and the consolidation of over 7000 English Acts applicable in Victoria in the Imperial Acts Application Act of 1922.
VHR Statement of Significance
What is significant?
Boroondara Cemetery, established in 1858, is within an unusual triangular reserve bounded by High Street, Park Hill Road and Victoria Park, Kew. The caretaker's lodge and administrative office (1860 designed by Charles Vickers, additions, 1866-1899 by Albert Purchas) form a picturesque two-storey brick structure with a slate roof and clock tower. A rotunda or shelter (1890, Albert Purchas) is located in the centre of the cemetery: this has an octagonal hipped roof with fish scale slates and a decorative brick base with a tessellated floor and timber seating. The cemetery is surrounded by a 2.7 metre high ornamental red brick wall (1895-96, Albert Purchas) with some sections of vertical iron palisades between brick pillars. Albert Purchas was a prominent Melbourne architect who was the Secretary of the Melbourne General Cemetery from 1852 to 1907 and Chairman of the Boroondara Cemetery Board of Trustees from 1867 to 1909. He made a significant contribution to the design of the Boroondara Cemetery
Boroondara Cemetery is an outstanding example of the Victorian Garden Cemetery movement in Victoria, retaining key elements of the style, despite overdevelopment which has obscured some of the paths and driveways. Elements of the style represented at Boroondara include an ornamental boundary fence, a system of curving paths which are kerbed and follow the site's natural contours, defined views, recreational facilities such as the rotunda, a landscaped park like setting, sectarian divisions for burials, impressive monuments, wrought and cast iron grave surrounds and exotic symbolic plantings. In the 1850s cemeteries were located on the periphery of populated areas because of concerns about diseases like cholera. They were designed to be attractive places for mourners and visitors to walk and contemplate. Typically cemeteries were arranged to keep religions separated and this tended to maintain links to places of origin, reflecting a migrant society.
Other developments included cast iron entrance gates, built in 1889 to a design by Albert Purchas; a cemetery shelter or rotunda, built in 1890, which is a replica of one constructed in the Melbourne General Cemetery in the same year; an ornamental brick fence erected in 1896-99(?); the construction and operation of a terminus for a horse tram at the cemetery gates during 1887-1915; and the Springthorpe Memorial built between 1897 and 1907. A brick cremation wall and a memorial rose garden were constructed near the entrance in the mid- twentieth century(c.1955-57) and a mausoleum completed in 2001.The maintenance shed/depot close to High Strett was constructed in 1987. The original entrance was altered in 2000 and the original cast iron gates moved to the eastern entrance of the Mausoleum.
The Springthorpe Memorial (VHR 522) set at the entrance to the burial ground commemorates Annie Springthorpe, and was erected between 1897 and 1907 by her husband Dr John Springthorpe. It was the work of the sculptor Bertram Mackennal, architect Harold Desbrowe Annear, landscape designer and Director of the Melbourne Bortanic Gardens, W.R. Guilfoyle, with considerable input from Dr Springthorpe The memorial is in the form of a small temple in a primitive Doric style. It was designed by Harold Desbrowe Annear and includes Bertram Mackennal sculptures in Carrara marble. Twelve columns of deep green granite from Scotland support a Harcourt granite superstructure. The roof by Brooks Robinson is a coloured glass dome, which sits within the rectangular form and behind the pediments. The sculptural group raised on a dais, consists of the deceased woman lying on a sarcophagus with an attending angel and mourner. The figure of Grief crouches at the foot of the bier and an angel places a wreath over Annie's head, symbolising the triumph of immortal life over death. The body of the deceased was placed in a vault below. The bronze work is by Marriots of Melbourne. Professor Tucker of the University of Melbourne composed appropriate inscriptions in English and archaic Greek lettering.. The floor is a geometric mosaic and the glass dome roof is of Tiffany style lead lighting in hues of reds and pinks in a radiating pattern. The memorial originally stood in a landscape triangular garden of about one acre near the entrance to the cemetery. However, after Dr Springthorpe's death in 1933 it was found that transactions for the land had not been fully completed so most of it was regained by the cemetery. A sundial and seat remain. The building is almost completely intact. The only alteration has been the removal of a glass canopy over the statuary and missing chains between posts. The Argus (26 March 1933) considered the memorial to be the most beautiful work of its kind in Australia. No comparable buildings are known.
The Syme Memorial (1908) is a memorial to David Syme, political economist and publisher of the Melbourne Age newspaper. The Egyptian memorial designed by architect Arthur Peck is one of the most finely designed and executed pieces of monumental design in Melbourne. It has a temple like form with each column having a different capital detail. These support a cornice that curves both inwards and outwards. The tomb also has balustradings set between granite piers which create porch spaces leading to the entrance ways. Two variegated Port Jackson Figs are planted at either end.
The Cussen Memorial (VHR 2036) was constructed in 1912-13 by Sir Leo Cussen in memory of his young son Hubert. Sir Leo Finn Bernard Cussen (1859-1933), judge and member of the Victorian Supreme Court in 1906. was buried here. The family memorial is one of the larger and more impressive memorials in the cemetery and is an interesting example of the 1930s Gothic Revival style architecture. It takes the form of a small chapel with carvings, diamond shaped roof tiles and decorated ridge embellishing the exterior.
By the 1890s, the Boroondara Cemetery was a popular destination for visitors and locals admiring the beauty of the grounds and the splendid monuments. The edge of suburban settlement had reached the cemetery in the previous decade. Its Victorian garden design with sweeping curved drives, hill top views and high maintenance made it attractive. In its Victorian Garden Cemetery design, Boroondara was following an international trend. The picturesque Romanticism of the Pere la Chaise garden cemetery established in Paris in 1804 provided a prototype for great metropolitan cemeteries such as Kensal Green (1883) and Highgate (1839) in London and the Glasgow Necropolis (1831). Boroondara Cemetery was important in establishing this trend in Australia.
The cemetery's beauty peaked with the progressive completion of the spectacular Springthorpe Memorial between 1899 and 1907. From about the turn of the century, the trustees encroached on the original design, having repeatedly failed in attempts to gain more land. The wide plantations around road boundaries, grassy verges around clusters of graves in each denomination, and most of the landscaped surround to the Springthorpe memorial are now gone. Some of the original road and path space were resumed for burial purposes. The post war period saw an increased use of the Cemetery by newer migrant groups. The mid- to late- twentieth century monuments were often placed on the grassed edges of the various sections and encroached on the roadways as the cemetery had reached the potential foreseen by its design. These were well tended in comparison with Victorian monuments which have generally been left to fall into a state of neglect.
The Boroondara Cemetery features many plants, mostly conifers and shrubs of funerary symbolism, which line the boundaries, road and pathways, and frame the cemetery monuments or are planted on graves. The major plantings include an impressive row of Bhutan Cypress (Cupressus torulosa), interplanted with Sweet Pittosporum (Pittosporum undulatum), and a few Pittosporum crassifolium, along the High Street and Parkhill Street, where the planting is dominated by Sweet Pittosporum.
Planting within the cemetery includes rows and specimen trees of Bhutan Cypress and Italian Cypress (Cupressus sempervirens), including a row with alternate plantings of both species. The planting includes an unusual "squat" form of an Italian Cypress. More of these trees probably lined the cemetery roads and paths. Also dominating the cemetery landscape near the Rotunda is a stand of 3 Canary Island Pines (Pinus canariensis), a Bunya Bunya Pine (Araucaria bidwillii) and a Weeping Elm (Ulmus glabra 'Camperdownii')
Amongst the planting are the following notable conifers: a towering Bunya Bunya Pine (Araucaria bidwillii), a Coast Redwood (Sequoia sempervirens), a rare Golden Funeral Cypress (Chamaecyparis funebris 'Aurea'), two large Funeral Cypress (Chamaecyparis funebris), and the only known Queensland Kauri (Agathis robusta) in a cemetery in Victoria.
The Cemetery records, including historical plans of the cemetery from 1859, are held by the administration and their retention enhances the historical significance of the Cemetery.
How is it significant?
Boroondara Cemetery is of aesthetic, architectural, scientific (botanical) and historical significance to the State of Victoria.
Why is it significant?
The Boroondara Cemetery is of historical and aesthetic significance as an outstanding example of a Victorian garden cemetery.
The Boroondara Cemetery is of historical significance as a record of Victorian life from the 1850s, and the early settlement of Kew. It is also significant for its ability to demonstrate, through the design and location of the cemetery, attitudes towards burial, health concerns and the importance placed on religion, at the time of its establishment.
The Boroondara Cemetery is of architectural significance for the design of the gatehouse or sexton's lodge and cemetery office (built in stages from 1860 to 1899), the ornamental brick perimeter fence and elegant cemetery shelter to the design of prominent Melbourne architects, Charles Vickers (for the original 1860 cottage) and Albert Purchas, cemetery architect and secretary from 1864 to his death in 1907.
The Boroondara Cemetery has considerable aesthetic significance which is principally derived from its tranquil, picturesque setting; its impressive memorials and monuments; its landmark features such as the prominent clocktower of the sexton's lodge and office, the mature exotic plantings, the decorative brick fence and the entrance gates; its defined views; and its curving paths. The Springthorpe Memorial (VHR 522), the Syme Memorial and the Cussen Memorial (VHR 2036), all contained within the Boroondara Cemetery, are of aesthetic and architectural significance for their creative and artistic achievement.
The Boroondara Cemetery is of scientific (botanical) significance for its collection of rare mature exotic plantings. The Golden Funeral Cypress, (chamaecyparis funebris 'aurea') is the only known example in Victoria.
The Boroondara Cemetery is of historical significance for the graves, monuments and epitaphs of a number of individuals whose activities have played a major part in Australia's history. They include the Henty family, artists Louis Buvelot and Charles Nuttall, businessmen John Halfey and publisher David Syme, artist and diarist Georgiana McCrae, actress Nellie Stewart and architect and designer of the Boroondara and Melbourne General Cemeteries, Albert Purchas.
Heart! We will forget him!
You and I - tonight!
You may forget the warmth he gave -
I will forget the light!
When you have done, pray tell me
That I may straight begin!
Haste! lest while you're lagging
I remember him!
(E.D., 1858)
The mills are an important feature of Maynard's development. The earliest saw and grist mills were built in the early 18th century. Two of the earliest mills were the Puffer Mill and the Asa Smith's Mill, which were located on Taylor Brook and Mill Street, respectively. These were the first mills to use the Assabet River for power; therefore, they were very slow and sluggish. The grist and saw mill were then followed by paper mills, which were built starting in 1820.
The Mill is easily Maynard's most prominent feature. The complex takes up 11 acres in the middleof what we call downtown. The Mill complex began in 1847 as set of wooden buildings used to manufacture carpets and carpet yarn. Amory Maynard helped construct this mill. His partner, William H. Knight, helped him build a dam across the Assabet and dug a canal channeling a portion of the river into what is called Mill Pond. The Mill changed hands a few times but it would eventually become the largest woolen factory in the world till the 1930s.
The 1950's ushered in a change from textiles to businesses like computer manufacturing. With the start of the final decade of the century the Mill is on the cusp of being transformed again.
It is said that "as the Mill goes, so goes Maynard". While the town isn't as dependent on the Mill as it was in 19th century it continues to play an important role in shaping the character of the town.
We hope you enjoy this historical perspective of the Mill. It has been pieced together from a variety of sources and continues to be enriched as we discover new materials to include, increase the number of hyperlinks and add pictures, diagrams, and sound..
The Mill from 1847 to 1977
The site of the mill was once part of the town of Sudbury, while the opposite bank of the Assabet River belonged to Stow. The present town, formed in 1871, was named for the man most responsible for its development, Amory Maynard.
Born in 1804, Maynard was running his own sawmill business at the age of sixteen. In the 1840's, he went into partnership with a carpet manufacturer for whom he'd done contracting. They dammed up the Assabet and diverted water into a millpond to provide power for a new mill, which opened in 1847, producing carpet yarn and carpets. Only one of the original mill buildings survives: it was moved across Main Street and now is an apartment house.
Amory Maynard's carpet firm failed in the business panic of 1857. But the Civil War allowed the Assabet Manufacturing Company, organized in 1862 with Maynard as the managing "agent", to prosper by producing woolens, flannels and blankets for the army. This work was carried on in new brick mill buildings.
Expansion of the mill over many years is evidenced by the variations in the architecture of the structures still standing.
The oldest portion of Building 3 dates from 1859, making it the oldest part of the mill in existence today, but several additions were made afterwards. Buildings constructed in the late 1800's frequently featured brick arches over the windows, and at times new additions were made to match neighboring structures.
The best-known feature is the clock donated in memory of Amory Maynard by his son Lorenzo in 1892. Its four faces, each nine feet in diameter, are mechanically controlled by a small timer inside the tower. Neither the timer nor the bell mechanism has ever been electrified; custodians still climb 120 steps to wind the clock every week- 90 turns for the timer and 330 turns for the striker.
Amory Maynard died in 1890, but his son and grandson still held high positions in the mill's management. The family's local popularity plummeted, however, when the Assabet Manufacturing Company failed late in 1898. Workers lost nearly half of their savings which they had deposited with the company, since there were no banks in town. Their disillusionment nearly resulted in changing the town's name from Maynard to Assabet.
Prosperity returned in 1899 when the American Woolen Company, an industrial giant, bought the Assabet Mills and began to expand them, adding most of the structures now standing. The biggest new unit was Building 5, 610 feet long which contained more looms than any other woolen mill in the world. Building 1, completed in 1918, is the newest; the mill pond had been drained to permit construction of its foundation. These buildings have little decoration, but their massiveness is emphasized by the buttress-like brick columns between their windows.
The turn of the century saw a changeover from gas to electric lights at the mill. Until the 1930's the mill generated not only its own power but also electricity for Maynard and several other towns. For years the mill used 40-cycle current. Into the late 1960's power produced by a water wheel was used for outdoor lighting, including the Christmas tree near Main Street. The complex system of shafts and belts once used to distribute power from a central source was rendered obsolete by more efficient small electric motors, just as inexpensive minicomputers have often replaced terminals tied to one large processor.
As the mill grew, so did the town. Even in 1871, the nearly 2,000 people who became Maynard's first citizens outnumbered the people left in either Sudbury or Stow. Maynard's first population almost doubled in the decade between 1895 and 1905, when reached nearly 7,000 people. Most of the workers lived in houses owned by the company, many of which have been refurbished and are used today. The trains that served th town and the mill, however, are long gone - the depot site is now occupied by a gas station.
Most of the original mill workers had been local Yankees and Irish immigrants. But by the early 1900's, the Assabet Mills were employing large numbers of newcomers from Finland, Poland, Russia and Italy. The latest arrivals were often escorted to their relatives or friends by obliging post office workers. The immigrants made Maynard a bustling, multi-ethnic community while Stow, Sudbury and Acton remained small, rural villages. Farmers and their families rode the trolley to Maynard to shop and to visit urban attractions then unknown in their own towns, including barrooms and movie houses.
Wages were low and the hours were long. Early payrolls show wages of four cents an hour for a sixty hour week. Ralph Sheridan of the Maynard Historical Society confirmed that in 1889 his eldest brother was making 5 1/2 cents an hour in the mill's rag shop at the age of fourteen, while their father was earning 16 1/2 cents per hour in the boiler room. (As of 1891 one-eighth of the workers were less than 16 years old, and one-quarter were women.)
Sheridan's own first job at the mill, in the summer of 1915, paid $6.35 for a work week limited to 48 hours by child labor laws. The indestructible "bullseye" safe still remains in the old Office Building.
Sheridan remembers the bell that was perched on top of Building 3:
"...the whistle on the engine room gave one blast at quarter of the hour, and then at about five minutes of the hour the gave one blast again. And everyone was supposed to be inside the gate when that second whistle blew. And then at one minute of the hour this bell rang just once, a quick ring- and we referred to it as "The Tick" because of that..... everybody was supposed to start work at that time, at that moment."
A worker was sent home if he'd forgotten to wear his employee's button, marked "A.W.Co.,Assabet".
The millhands really had to work, too. Sheridan recalls one winter evening when there was such a rush to get out an order of cloth for Henry Ford that the men were ordered to invoice it from the warehouse, now Building 21, instead of from the usual shipping room:
"There was no heat in the building, never had been. And it was so cold that I remember that I had to cut the forefinger and the thumb from the glove that I was wearing in order to handle the pencil to do the invoicing....the yard superintendant at the time brought in some kerosene lanterns and put 'em under our chairs to keep our feet warm."
Building 21, built out over the pond, remained unheated until DIGITAL took it over.
As in most Northern mill towns, labor relations were often troubled. In 1911 the company used Poles to break the strike of Finnish workers. When no longer able to play off one nationality against another, management for years took advantage of rivalries between different unions. The Great Depression hit the company hard, however. In 1934 it sold all the houses it owned, mostly to the employees who lived in them; and New Deal labor laws encouraged the workers to form a single industrial union, which joined the C.I.O.
World War II brought a final few years of good times to the woolens industry. The mill in Maynard operated around the clock with over two thousand employees producing such items as blankets and cloth for overcoats for the armed forces. But when peace returned, the long-term trends resumed their downward drift, and in 1950 the American Woolen Company shut down its Assabet Mills entirely. Like many New England mills, Maynard's had succumbed to a combination of Southern and foreign competition, relatively high costs and low productivity, and the growing use of synthetic fibers.
'Til then a one-industry town, Maynard was in trouble. In 1953, however, ten Worcester businessmen bought the mill and began leasing space to tenants, some of which were established firms, while others were just getting started. One of the new companies which found the low cost of Maynard Industries' space appealing was Digital Equipment Corporation, which started operations in 8,680 square feet in the mill in 1957.
A Mill Chronology
1846 Amory Maynard and William Knight form Assabet Mills.
1847 Maynard and Knight install a water wheel and build a new factory on the banks of the Assabet River.
1848 The Assabet Mills business is valued at $150,000.
The Lowell and Framingham Railroad carries passengers over branch road.
1855 The Mill now has three buildings on the site. Massachusetts is producing one-third of the textiles in the United States.
1857 Assabet Mills collapses after a business panic. The Mill complex is sold at an auction.
1862 The Mills are reorganized as Assabet Manufacturing Company. This involve replacing wooden buildings with brick, and the installation of new machinery. To fulfill contracts to the government during the Civil War production is switched from carpets to woolen cloth, blankets, and flannel.
The first tenement for employees are also constructed.
1869 Millhands peition President Ulysses S. Grant for a shorter work week ... 55 hours.
1871 The Town of Maynard incorporates. The population stands at 2,000
1888 A reservoir is installed for $70,000 to supply a growing population.
1890 The Assabet Manufacturing Company is valued at $1,500,000.
1892 Lorenzo Maynard donates clock in his father's name.
The Mill Complex contains seven buildings.
1898 Assabet Manufacturing Company declares bankruptcy. Many people in town lose much of their savings as banks have not yet been established.
1899 American Woolen Company purchases the Mill complex for $400,000. This company would eventually control 20% of the woolen textile market in the U.S. Wool was shipped all over the country to keep up with demand.
1901 160 additional tenements are constructed with their own sewage system. The streets are named after U.S. presidents.
The first electric trolley in Maynard begins service.
Building Number 5, the Mill complex's largest, is built in nine months. Electric power is introduced with the addition of dynamos on site.
1906 The Mill complex now has 13 buildings.
1910 The Mill complex grows to 25 buildings. Floor space is at 421,711 square feet. The property takes up 75 acres.
1918 With the addition of three new buildings the American Wollen Company and the Mill are in their heyday. The fortunes of the industry begin to decline over the next 30 years.
1947 After a brief spell of prosperity during World War II, the Mill phases out production as demand for woolen goods declines.
1950 Mill closes. 1,200 employees lose their jobs.
1953 Maynard Industries, Inc. purchases the Mill for $200,000. Space is rented to business and industrial tenants.
1957 Three engineers set up shop on the second floor of Building 12. With $70,000 and 8,600 square feet of rented space Digital Equipment Corporation is formed.
1960 Over thirty firms are located within the Mill complex.
1974 Digital Equipment Corporation purchases the entire Mill complex for $2.2 million. The Mill has over 1 million square feet in 19 buildings residing on 11 acres.
1992 The 100th anniversary of the Mill Clock is celebrated.
1993 Digital Equipment Corporation announces that it plans to leave the Mill complex. A search for a new tenant is started.
1995 Franklin Life Care purchases the Mill. Digital continues to rent space in Building 5.
1998 Mill purchased by Clock Tower Place.
Sources
* "Digital's Mill 1847-1977", a brochure published by Digital Equipment Corporation in 1977.
* "A Walk Through the Mill...", published by Digital Equipment Corporation for the Mill Clock Centennial.
A CBP Officer checks a vehicle with a device that allows him to see the contents of a vehicle gas tank to insure that the owner is not bringing contraband material into the U.S. Photo by James Tourtellotte
I met this guy in Richmond, CA on Cutting BLVD in front of Subway Sandwich. When I asked him what his name was he said, "My name is Cowboy." I started laughing because he had the hat to go with the name, he then asked me, "Why you laughing? You think my name is funny? It's my real name." I told him it was because I have never met a cowboy in Richmond before and he insisted that he was the first. He then asked me why I wanted his portrait and also asked if I worked for the FBI. I told him I just loved to photograph people in their environment he replied, "You sure I'm not going to be in tomorrow's newspaper?" I laughed and told him no. He wanted to see his picture so I showed it to him and he liked the fact that his eyes where underexposed he said, " Now you can't really tell it's me." He then asked for his $2 so I handed it to him, he then asked me for $0.50 tip. I laughed and told him I didn't have it. We shook hands and went our ways.
We've known each other for seventeen years. I've photographed him almost every year since we met. Somehow, it has turned into a long-term project.
We shared a rented house in London while I was studying there. There were six of us living under one roof, all renting the same place. It was an incredibly creative place.
These days we usually meet in Warsaw. I go there to visit him. Friendships need to be nurtured.
We can't spend too much time together. He drives me crazy, and I get on his nerves. He often tells me I'm not creative enough. He's a natural bully—the kind of person who loves teasing people. A bit toxic, to be honest.
And yet, for some reason, we're very close. Sometimes I feel like we must have known each other in a previous life... if there is such a thing.
He's incredibly talented. He makes the most fascinating sculptural jewelry—or maybe jewelry isn't even the right word for what he creates.
Deep down, he's a sweetheart. Very gentle, and deeply insecure. That's why he studies every photograph of himself so carefully. In fact, we've never published any of the portraits I've taken of him.
Every single time we shoot, he comes back with detailed instructions about what should be retouched because he believes he always has to look beautiful. That drives me crazy. I don't like retouching. I never understand when people say, "Oh God, I look fat," or "I look old," or "My face is sagging."
And yet we keep talking, we keep meeting, and somehow we still love each other.
Hopefully we'll see each other again at the end of August. Assuming, of course, that neither a Ukrainian nor a Russian missile falls on me here in Moscow before then—or that nothing else happens. The world feels anything but stable these days.
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
...with slight levitation!
Challenge #137- Every Picture Tells a Story
This is Bailey. His passion in life is retrieving a tennis ball thrown into a lake. If you wish to interact with him, be prepared to continue for a minimum of one hour. Difficult to distract, his upmost enjoyment is achieved when he follows this precise set of repetitive actions: He sits. He waits. He watches. You throw ball. He leaps into lake. He swims to ball. He grabs ball in mouth. He swims back. He drops ball at your feet. He shakes the water off his coat. You get wet. He sits. He waits. He watches. You throw the ball. He leaps into lake. He swims to ball. He grabs ball in mouth. He swims back. He drops ball at your feet. He shakes the water off his coat. You get wet. He sits. He waits...
Robben Island is famous because Nelson Mandela was imprisoned there for more than 18 years and with him a lot of african freedom fighters. However the history of Robben Islands starts about 400 years ago. Back then the Portuguese started to use the island as a refreshment point where they stocked up their supplies on the long way from Europe to India. In the early days this little peace of land was full of seals. That’s why the Dutch named the island Robben Island (Robbe = Seal).The island got soon used as a prison. The location was ideal for that. The closest distance from Robben Island to the mainland is about 7km. Due to the fact that the water is cold and full of currents as well as sharks it seems to be quite plausible that only two men were able the escape by swimming.
The island was also used as a lepra colony, military base and a whaling station. Today it’s a museum and a South African National Heritage Site. There are still a very few people living on the island. But there is only one traffic connection to the mainland: The ferry. When the weather is bad they interrupted their service and the island is literally closed.
For me it was a very moving experience visiting Robben Island. This is one of the places where the history of the modern South Africa began… I’m going to share some of my experiences with you in the next couple of days. Stay tuned!
If you want to see the other images of my trip through southern Afrika please see my Flickr album: "Southern Africa 2014".
Ppppllllllllleeeeeeeeeeaaaaaaaaaaaaasssssssssssseeeeeeeeeeeeeeeee...
Alien design by 4estFeller. www.flickr.com/photos/65992320@N05/ 181
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
“Tragic death of young lawyer”
Promising young lawyer Glenallan McLean had plenty going for him.
His sharp intellect got him admitted to the bar in 1905 when he was 23 and his physical prowess made him a well-known figure in athletics and rowing circles.
Glenallan left his Mt Albert home and shifted to Wellington in 1908 to take up a position in a Wellington-based legal partnership.
But everything came to a near halt in 1910 when a serious illness forced him into a lengthy convalescence.
Glenallan did as his doctors told him and returned to Auckland for a short period to stay with family while he recovered.
He was feeling much better when he decided to travel to Otira, a remote township near Arthur's Pass in the South Island, where his father Murdoch was overseeing construction of a railway tunnel.
It seemed an ideal place to get a final burst of rest before resuming life in his busy law practice.
Glenallan arrived in November with plans to return to Wellington in December.
But tragedy struck on the morning of the 10th after he got out of bed early and climbed a hill behind the little settlement where his father and other rail workers were camped.
Jane Harley was in her kitchen lighting a fire when she heard the rumbling of falling rocks nearby.
She was already accustomed to the noise and didn't think too much of it until opening her back door a little while later to the sound of someone groaning nearby.
Jane found Glenallan lying unconscious at the foot of a cliff face and called for help.
Workers shifted the badly injured young man to a hut and summoned a doctor who quickly diagnosed a fractured skull.
A special train was commissioned and the patient, accompanied by his anxious father, was rushed off to the Greymouth Hospital where surgeons attempted to remove splinters of broken bone from inside his head.
Glenallan died a few hours later.
An examination of the accident scene showed the 27-year old had, for reasons unknown, slipped and fallen around 20 metres after scaling the rocky slope in bare feet while wearing his pyjamas.
The body was transported back to Auckland for burial at Waikumete Cemetery alongside a sister who'd died as an infant eight years prior.
Glenallan was one of 10 children born to Murdoch and his wife Isabella.
His premature death was the first in a series of tragic events to rock the family in the years that followed.
Two more sons were killed during WorldWar I and Murdoch, a one-time mayor of Mt Albert, died during an operation in 1917.
Isabella died in 1943, aged 85.
One of the surviving McLean sons, Andrew, made his debut as an All Black against South Africa in 1921
www.stuff.co.nz/auckland/local-news/local-blogs/tales-fro...
KILLED IN ACTiON WITH AUSTRALIAN FORCES.
MR. MURDOCH McLEAN'S SON.
News was received on Saturday afternoon that Private John Raymond McLean, second son of Mr. Murdoch McLean, Mayor of Mt. Albert, had been killed in action at the Dardanelles. The information was conveyed to the parents in the following telegram from the Prime Minister: "On behalf of Mrs. Massey and myself. I wish to convey to you and Mrs. McLean and family our heartfelt sympathy for the loss of your brave and gallant son, of which I have just heard with the deepest regret. There is some consolation in the knowledge that he gave his life for his country."
Mr. Murdoch McLean also received the following telegram:—"l regret to advise you that I have received a cablegram from Melbourne reporting that Private J. R. McLean was killed in action on the 25th May. The commandant expresses deepest sympathy. (Signed) Adjutant-General."
The late Private McLean was 29 years of age, and had lived most of his life in Auckland. He was one of the first pupils at Kings College, and received his complete education there. He was, therefore, one of the oldest members of the King's College Old Boys' Association, and was also a well-known member of the College Rifles. For some years he was engaged with his father on the big contract at the Otira tunnel, and three years ago he proceeded to Australia, and engaged in mining. He enlisted in the 44th Battalion of the First Australian Expeditionary Force, and his last letter to his parents was dated from Egypt on the 11th April, just prior to the departure of the Australian and New Zealand troops for the Dardanelles. The letter shows that the members of tlie expedition fully realised the dangerous character of the military operations in which they were to be engaged, but showed that the force was inspired by courage and enthusiasm. Great sympathy will be felt for the parents in the loss which they have sustained. Another son, Neil, aged 19, left Auckland for Trentham on Friday last, and a third son, who holds a commission in the Territorial Force, is only awaiting appointment to a company before proceeding to the front.
paperspast.natlib.govt.nz/newspapers/AS19150531.2.40
View and/or contribute to John’s profile on the Auckland War Memorial Museum Cenotaph data base:
www.aucklandmuseum.com/war-memorial/online-cenotaph/recor...
SECOND LIEUTENANT RONALD McLEAN.
Lieutenant Ronald . Douglas McLean, son of Mr. Murdoch McLean, the Mayor of Mt. Albert, is amongst the number reported from France as missing. Lieut. McLean, who is 23 years of age, was educated at King's College. He enlisted with the first Waikato Regiment, and was granted the commission of second lieutenant with that unit. Up to the time that he was reported missing, Lieutenant McLean had been with the New Zealanders in the trenches in France since May last. When in Auckland, Lieutenant McLean was employed by Messrs. Kelly Bros, as a surveyor. Private Raymond McLean, another son of Mr. McLean, was killed at the landing on Gallipoli.
paperspast.natlib.govt.nz/newspapers/AS19160923.2.57
LIEUTENANT R. D. McLEAN
News has been received that Second-Lieutenant Ronald Douglas McLean, son of Mr. Murdoch McLean, Mayor of Mount Albert, who was reported missing some days ago, is now definitely known to have been killed in action. Lieutenant McLean was 22 years of age. He was educated at King's College, and was a surveyor by profession.
paperspast.natlib.govt.nz/newspapers/NZH19161002.2.12
View Ronald’s military personnel file on line:
ndhadeliver.natlib.govt.nz/delivery/DeliveryManagerServle...
View and/or contribute to Ronald’s profile on the Auckland War Memorial Museum Cenotaph data base:
www.aucklandmuseum.com/war-memorial/online-cenotaph/recor...
OBITUARY.
MR. MURDOCH McLEAN.
WELL-KNOWN CONTRACTOR.
a Widespread regret was evidenced in the city yesterday when it became known that Mr. Murdoch McLean, ex-Mayor of Mount Albert, had passed away while under-going an operation for an internal trouble, Mr. McLean, who was 62 years of age, was one of the best-known men in New Zealand, the ramifications of his business as a contractor having until late years extended throughout the North Island and a considerable part of the South Island. Mr. McLean was the eldest son of the late Mr. John McLean, founder of the well-known firm of John McLean and Sons, railway contractors and wharf and bridge builders. A native of Nova Scotia, he arrived in Auckland with his parents in 1860. On reaching manhood, he and his brother Neil joined their father in his business, of which they eventually became the active directors. It was the McLean firm that drove the Makarau tunnel in the Helensville-Northward railway, constructed the Mamaku-Tarukenga section of the Rotorua line, the Taupo-Totara Timber Company's railway from Putaruru to Mokai, and the permanent way for the first portion of the Auckland Electric Tramways. They also undertook the huge contract for the driving of the Otira tunnel in Canterbury, but handed over the work to the Government some years ago.
In public life Mr. McLean has been active in local politics at Mount Albert for nearly thirty years, first as member, and then as chairman of the Road Board, and then as Mayor of the borough, which office he relinquished only last year. Twice he sought to enter Parliament, contesting the Parnell and Grey Lynn seats. In Freemasonry Mr. McLean held high rank, having been Deputy-Grand Master under the Grand Lodge of New Zealand, and also for some time Provincial Grand Master of the Auckland district. He was one of the first members of the Auckland, St. Andrew's Society, and was its president for a long period, including its first two years of existence. The latter years of Mr. McLean's life were overshadowed by family affliction, two of his sons having lost their Iives in the present war, and a third by an accident at the Otira tunnel. Another son, Lieutenant Neil McLean, is now on the French frontier. Mrs. McLean survives him, and his two younger sons and three daughters. The funeral will take place to-morrow at the Waikumete cemetery Mr. O. Nicholson, as Grand Master New Zealand, will conduct the Mason service at the graveside.
paperspast.natlib.govt.nz/newspapers/NZH19171213.2.50
The esteem in which the late Mr Murdoch McLean was held received ample demonstration by the large gathering of friends at the interment at Waikumete yesterday afternoon. The members of Mount Albert Borough Council attended out of respect to the former Mayor. Representatives of many other institutions with which Mr McLean was connected were also present. A short service was held at the house, and the one at the grave was conducted by Mr Oliver Nicholson, Grand Master of the N.Z. Constitution. Bro. A. S. Bankart and the Grand Lodge officers E.C., and Bro. F. J. Whittaker with Grand Lodge Officer I.C., were amongst those present. As the body was borne from the hearse to the grave a piper of St. Andrew Society played "The Piper's Lament."
paperspast.natlib.govt.nz/newspapers/AS19171215.2.13
Plot 24: Isabel Lindsay McLean (10 months) 1892 – Teething
Murdoch McLean – Contractor, former Mayor – Heart failure during operation
Isabella Welsh McLean (85) 1943 (ashes)
Plot 26: Glenallan McLean (24) 1910 – Solicitor
In Loving Memory
of
ISABEL LINDSAY
beloved daughter of,
Murdoch & Isabella McLEAN
born 26 May 1891;
died 7 April 1892.
In Loving Memory
of
GLENALLAN
eldest beloved son of
Murdoch and Isabella
McLEAN
died 10th Nov. 1910
aged 23 years.
In Loving Memory
of
ISABELLA
beloved wife of
Murdoch McLEAN
died 7 March 1943
aged 84 years
In Loving Memory
of
MURDOCH McLEAN
beloved husband of
Isabella McLean.
died 12th Dec. 1917
aged 62 years.
Also their sons
Pte. JOHN RAYMOND
killed in action with the Australians at Gallipoli
27th April 1915 aged 29 years.
Lieut. RONALD DOUGLAS
9th Reinforcements Auck. Inf.
Killed first battle of the Somme France
15th Sept. 1916 aged 23 years.
DEATHS
McLEAN.—On April 7, at Shelly Beach Road, Isabel Lindsay, the beloved youngest daughter of Murdoch and Isabella McLean. Interment private.
paperspast.natlib.govt.nz/newspapers/NZH18920409.2.3
McLEAN.—On the 12th inst., Murdock, the beloved husband of Isabella McLean, of Mt. Albert; aged 62 years.
paperspast.natlib.govt.nz/newspapers/AS19171212.2.78
McLEAN —On March 7, 1943, at Auckland, Isabella Welsh, beloved wife of the late Murdoch McLean, of "Ainslie," Allendale Road, Mount Albert. Private cremation.
The Orchha Fort complex, which houses a large number of ancient monuments consisting of the fort, palaces, temple and other edifices, is located in the Orchha town in the Indian state of Madhya Pradesh. The fort and other structures within it were built by the Bundela Rajputs starting from early 16th century by King Rudra Pratap Singh of the Orchha State and others who followed him.
The fort complex, which is accessed from an arched causeway, leads to a large gateway. This is followed by a large quadrangular open yard surrounded by palaces. These are Raja Mahal or Raja Mandir, Sheesh Mahal, Jahangir Mahal, a temple, gardens and pavilions. The battlements of the fort have ornamentation. Notable architectural features in the fort complex are projected balconies, open flat areas and decorated latticed windows.
LOCATION
The fort complex is located in the Tikamgarh district of Madhya Pradesh in the erstwhile state of Orchha. The fort complex is within an island formed by the confluence of the Betwa River and Jamni River in Orchha town. Approach to the complex from the eastern part of the market in the town is through a multiple arched bridge with 14 arches built in granite stones.
Orchha town is approximately 80 kilometres away from Tikamgarh town, which is the district headquarters of the district of the same name. Jhansi town is 15 kilometres away. Orchha is a railway station of the Central Railway on the Jhansi-Manikpur section.
HISTORY
The fort was built following the founding of the Orchha State in 1501 AD by Rudra Pratap Singh (r. 1501–1531), a Bundela rajput. The palaces and temples within the fort complex were built over a period of time by successive Maharajas of the Orchha State. Of these, the Raja Mandir or Raja Mahal was built by Madhukar Shah who ruled from 1554 to 1591. Jahangir Mahal and Sawan Bhadon Mahal were built during the reign of Vir Singh Deo (r. 1605–1627). The features of "pepper pots and domes" seen in the fort complex are believed to have inspired Lutyens in the architecture of the structures which he built in New Delhi.
MONUMENTS
The fort complex, accessed from an arched causeway, leads to a large gateway followed by a large quadrangular open space which is surrounded by palaces such as Raja Mahal or Raja Mandir, Sheesh Mahal, Jahangir Mahal, a temple, gardens and pavilions. The fort walls have battlements, which have ornamentation. Notable architectural features seen in the fort complex consist of projected balconies, open flat areas and decorated latticed windows.
RAJA MAHAL
The Raja Mahal (King’s Palace), where the kings and the queens had resided till it was abandoned in 1783, was built in the early part of 16th century. Its exterior is simple without any embellishments but the interior chambers of the palace are elaborately royal in its architectural design, decorated with murals of social and religious themes of gods, mythical animals and people. In the upper floor of the palace there are traces of mirrors in the ceilings and walls. Its windows, arcaded passages and layout plan are designed in such a way that the "sunlight and shadow create areas of different moods and temperatures throughout the day". The interior walls of the Mahal have murals of Lord Vishnu. The Mahal has several secret passages.
A part of this Mahal was converted into a temple and named Rama Raja Temple in honour of the god Rama. There is legend associated with naming it as a temple. According to a local legend, the temple was built following Rani Ganeshkuwari, the queen getting a "dream visitation" by Lord Rama directing her to build a temple for Him; while Madhukar Shah was a devotee of Krishna, his wife's dedication was to Rama. Following this a new temple known as the Chaturbuj Temple was approved to be built, and the queen went to Ayodhya to obtain an image of Lord Rama that was to be enshrined in her new temple. When she came back from Ayodhya with the image of Rama, initially she kept the idol in her palace as the Chaturbuj Temple was still under construction. She was, however, unaware of an injunction that the image to be deified in a temple could not be kept in a palace. Once the temple construction was completed and the idol of the lord had to be moved for installation at the Chatrubhuj Temple, it refused to be shifted from the palace. Hence, instead of the Chaturbhuj Temple, the Rama's idol remained in the palace where as the Chaturbhuj Temple remained without an idol in its sanctum. As Rama was worshipped in the palace, part of the palace was converted into the Rama Raja Temple; it is the only shrine in the country where Rama is worshipped as a King. The temple is guarded by a police force and the deity, Lord Rama, is considered as the king and is given a gun salute of honour every day.
SHEESH MAHAL
Sheesh Mahal is flanked on either side by the Raja Mahal and the Jahangir Mahal. This has royal accommodation, which was built for king Udait Singh. It has now been converted into a hotel. The interior of this edifice consists of a huge impressive hall with high ceiling, which is the dining hall. Its recent colour scheme renovations are an eyesore. But staying in two of its royal suites on the upper floor, which provide scenic views of the town, gives the guest a feeling of royalty.
JAHANGIR MAHAL
Jahangir Mahal is a palace that was exclusively built by Bir Singh Deo in 1605 to humor the Mughal emperor Jahangir who was a guest of the Maharaja for one night only. The palace is built in four levels with elegant architectural features of both Muslim and Rajput architecture. Its layout is a symmetrical square built in the inner courtyard of the fort and has eight large domes. It has a plethora of rooms with arcaded openings, projecting platforms and windows with lattice design work. The roof above top floor of this Mahal is accessed through a steep stairway. It provides picture perfect views of the temples and the Betwa River outside the fort complex. The palace also houses a small archaeological museum.
The entrance gate from this palace, which was earlier the main gate and which has carved ornamentation, leads to the royal baths and then to an elegant small dwelling unit built within a garden in typical Mughal architectural style; this had been built exclusively for Rai Parveen, the female escort of the Raja Indramani (1672 – 76); her large-size portrait in a revealing and seductive attire adorns hall in this Mahal. She was a poet and musician. The building is a double storied structure built with bricks, rising to the height of the trees in the well tended garden called Anand Mahal. The garden is laid out with octagonal flower beds and has good network of water supply. There are niches in the Mahal which permit natural light to the main hall and smaller rooms.
It is said that Emperor Akbar (r. 1556 – 1605) who was enamored by Parveen's beauty had taken her to his palace in Agra to be his courtesan. But Parveen, who wanted to get out of the situation, composed a gazal or a couplet which stated her status as an already used woman not fit for an emperor, which enabled her to get release from Akbar's court and return to Orchha.
PHOOL BAGH
Phool Bagh is an elegantly laid out garden in the fort complex which has a line of water fountains that terminates in a "palace-pavilion" which has eight pillars. Below this garden is an underground structure which was used by the royalty as a cool summer retreat. This cooling system consists of water ventilation system that is linked to an underground palace with "Chandan Katora", which is in the shape of a bowl from where fountains of droplets trickle through the roof creating rainfall.
WIKIPEDIA
Today I looked at a beautiful apartment and told him that I wanted it. I am so excited, it looks perfect for me and already feels like a REAL home! OMFG! Same price but twice the size, amazing lighting too, perfect for photoshoots. Living room, hallway, bedroom, huge kitchen, storage space, bathroom, and a back porch. Hotdamn!
Much thanks to my mom for lending me the christmas lights! <3 I'm starting to feel more bold with my pictures, not caring too much if there's nudity or not. Bodies are beautiful and should be viewed as art.
The Great Morgani, the Accordion guy, in his orange manifestation for Fall. He was some kind of weird rooster thing. I was afraid to ask, heh.
He was playing his accordian on the Mall as usual, when I heard a shopping cart lady screaming at him. She was cursing him out in the most foul language, while he bravely played on. After she walked away, still cursing him out, she kept turning around and stopping to add even more invectives. I mean, I may not find the accordian to be my most favorite instrument, but come on, give the guy a break. He actually can play, unlike most of the buskers I see on the Pacific Garden Mall!
Anyway, after she left, I asked him if he gets this kind of criticism often. He semed quite upset, and told me that this never happens. We talked for a while, and after he calmed down he agreed to my taking a few shots. So here it is! Enjoy!
See his Winter Incarnation.