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Trenton park pond must be frozen over.
The film Taxi comes to mind, you lookin' at me. His girlfriend can't be older than 3.
This is a baby camel. I saw him in the middle of the Sahara Desert and only because I was travelling alone with a very thoughtful driver. We stopped at an oasis at the same time a large tourist bus pulled up. By this time in my trip and after stopping numerous times on the road to take other pictures of camels, my driver knew I loved camels.
He pulled me aside and motioned to go across the street away from the tourist traps. There was this special little camel still being fed by the bottle by a little boy about 10 years old.
The story is that the camel was a an orphan until the boy found him and is now being spoiled by the little boy. Of course, I had to donate to the fund for the little camel to have milk, after getting to bottle feed him.
Now at the mainstore,
Classy Dual colors MESH shirts. XS, S, M, L, XL sizes.
You can get separatly or all in one HUD!
or on SL Marketplace
The Chesterfield Watchman 'watching' the visitors. This male and his mate right above him had the biggest yellow eyes I have ever seen. Very beautiful. T8tohs2 spotted them both.
If you love Frederick and want him to be an official LEGO set, go here to support this project. It's easy and free! Frederick needs 10,000 supporters to be reviewed by LEGO. If you would like to help this project more, feel free to spread the word and post this on any online outlet you can think of.
Frederick is a non-IP based original design by my wife and I. Her LEGO Ideas user ID is jiminyc. Frederick didn't start out as a LEGO Ideas project, but he made such a great pet, we had to share him. We were unable to build him in these colors in real life due to LEGO not producing all of these pieces in the colors pictured.
If you are interested in building Frederick, we posted the LEGO Digital Design file on lego.com, here. Just search for "Frederick" (without the quotes) in the creation name search box to download the file.
Let's time him! | Street Moment | KL Street Photowalk.03 - When I see this couple with their daughter, I wonder what's the subject her father whispered to her mother. Is it "Let's time him!"
If you dare to see him in FULL-HD click HERE
An ugly beauty 3 ( I hope you can sleep tonight)
More macro {also in Full-HD!!} click here
Dutch:
Griezelig mooi.
De spin heeft zojuist een nachtvlinder "ingepakt" in spinrag
De Kruisspin (Araneus diadematus) is een middelgrote spin die behoort tot de familie wielwebspinnen (Araneidae).
De kruisspin is in tegenstelling tot veel andere spinnen geen schuwe soort, maar eentje die vaak midden in het web zit en moeilijk over het hoofd is te zien. De spin wordt ook relatief groot tot zo'n 17 millimeter. De naam is te danken aan de op een kruis gelijkend patroon op het achterlijf dat bestaat uit een groepje lichtere tot witte vlekjes die afsteken tegen de donkerbruine tot gele achtergrondkleur. De kruisspin is in Europa een van de meer algemene soorten en de spin komt ook in België en Nederland voor. Omdat de kruisspin in beschaduwde, van de wind afgeschermde hogere planten leeft duikt de spin vaak op in tuinen en hierdoor is het een van de bekendste Europese spinnen.
De kruisspin bouwt het web op enige hoogte en vangt voornamelijk vliegende insecten. De spin wordt zelf gegeten door insecteneters zoals vogels. De levenscyclus is tweejarig; de paring vindt plaats in de herfst en de eitjes overwinteren. In de lente komen ze uit en pas het volgende jaar worden de spinnen volwassen.
De kruisspin is door de Europese Arachnologische Vereniging uitgeroepen tot spin van het jaar 2010.
D200 (kan ik nog steeds niet weg doen)
Sigma macro 180mm macro APO,HSM
Camera .......................Nikon D200
Exposure ....................0.01 sec (1/100)
Aperture .....................f/32.0
Focal Length .............180 mm
ISO Speed ................320
12A_8749XP1N
acrylic on canvas 2009
24"x30"
One of my favorite actors who, despite how I made him look, is quite striking and handsome, not to mention tall.
He has starred in quite a few films and is reported to be still going strong.
I think the skin texture that I use so much has two sources. One is the influence of Ivan Albright, one of the giants of 20th century art, but the stronger influence comes from my grandfather who was burned in a chemical accident when I was little. The shapes and textures that formed over his skin during the healing process were quite stunning and it was amazing to watch them change over time. Plus, he and I were very close so I think this also helps me deal with that early shock to my emotions and the one that came in my late teens/early twenties when he was diagnosed with Parkinson's Disease and I volunteered to take care of him.
Despite how gloomy or sad that may all sound I'm doing just fine and am not weighed down by my past. But it is there inside.
I was in the area, checking up on the Heath Spotted Orchids, and the church was a five minute drive away, in the grounds of a former country house.
I park at the church and find it locked, as expected, but there were directions to a keyholder nearby, walking into the cobbled squares and converted estate buildings now executive housing.
I ring the bell: nothing
I ring again: nothing
I use the knocker: dog barks. Dog attacks the door.
There is angry voices. Or voice. There was the sound of the dog being put into a side room, and the struggle to close the door.
The front door opened: yes?
Can I have the church key, please?
Not sure if I still have it.
Why'd you want it?
To photograph the interior.
Who're with?
I'm with no one, I am photographing all parish churches in the county, and would like to do this one. I showed him my driving licence which should say under job title: obsessive and church crawler.
He seemed satisfied, and let me have the key.
Phew.
Inside two things you notice; one is the box tomb, finely carved and still with traces of the original paint, and secondly, the organ is in pieces, and apparently the most complicated jigsaw you ever did see
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Substantially rebuilt after a fire of 1598. The welcoming interior displays no chancel arch, although the doorways in the arcade show where the medieval rood screen ran the width of the church. The striking east window was designed by Wallace Wood in 1954. There is a good aumbry and piscina nearby. To the north of the chancel stands the excellent tomb chest of Sir John Tufton (d. 1624). The arcade into which it is built was lowered to allow a semi-circular alabaster ceiling to be inserted to set the composition off. Because it is completely free-standing it is one of the easiest tomb chests in Kent to study, with five sons kneeling on the south side and four daughters on the north . In addition there are complicated coats of arms and an inscription which records the rebuilding of the church by Tufton after the fire. On top of the chest lie Sir John and his wife, with their son Nicholas kneeling between their heads. Much of the monument is still covered with its original paint. The organ, which stands in the south aisle, may be the instrument on which Sir Arthur Sullivan composed 'The Lost Chord'. It originally stood in Hothfield Place where Sullivan was a frequent guest.
www.kentchurches.info/church.asp?p=Hothfield
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HOTHFIELD
IS the next parish northward from Great Chart, and is so called from the bothe, or heath within it. The greatest part of this parish lies within the hundred of Chart and Longbridge, and the remainder in that of Calehill. It is in the division of East Kent.
THE PARISH of Hothfield lies a little more than two miles from Ashford north-westward, the high road from which towards Lenham and Maidstone goes through it over Hothfield heath. It contains about 1250 acres, and fifty houses, the rents of it are about 1300l. per annum. It is not a pleasant, nor is it accounted a healthy situation, owing probably to the many low and watry lands in and about it. The river Stour, which rises at Lenham, runs along the southern side of the parish, which is watered likewise by several small streams, which rise about Charing and Westwell, from under the chalk hills, and join the Stour here. The heath, which contains near one half of the parish, consists mostly of a deep sand, and has much peat on it, which is continually dug by the poor for firing. On the east and west sides of the heath, the latter being called West-street, are two hamlets of houses, which form the scattered village of Hothfield. The Place-house stands on a hill, at a small distance from the corner of the heath southward, with some small plantations of trees about it, forming a principal object to the country round it. It is a square mansion, built of Portland stone, by the late earl of Thanet, on the scite of the antient mansion, close to the church; it has a good prospect round it. The adjoining grass grounds are extensive, and well laid out for the view over them; the water, which rises at no great distance from the house, becomes very soon a tolerable sized stream, and running on in sight of it, joins the Stour a little above Worting mill; these grass lands are fertile and good fatting land, like those mentioned before, near Godington, in Great Chart. The parsonage house, which is a neat dwelling of white stucco, stands at the southern corner of the heath, at the foot of the hill, adjoining the Place grounds, near West-street. Between the heath and Potter's corner, towards Ashford, the soil begins to approach much of the quarry stone.
Though the land in the parish is naturally poor, it is rendered productive by the chalk and lime procured from the down hills. The inhabitants have an unlimited right of commoning with those of the adjoining parish of Westwell, to upwards of five hundred acres of common, which affords them the means of keeping a cow and their poultry, which, with the liberty of digging peat, draws a number of certificated poor to reside here. There is not one dissenter in the parish.
Jack Cade, the noted rebel, in Henry the VI.th's reign, though generally supposed to be taken by Alexander Iden, esq. the sheriff, in a field belonging to Ripple manor, in the adjoining parish of Westwell, was discovered, as some say, in a field in this parish, still named from him, Jack Cade's field, now laid open with the rest of the grounds adjoining to Hothfieldplace.
The plant caryophyllata montena, or water avens, which is a very uncommon one, grows in a wood near Barber's hill, in this parish.
THE MANOR OF HOTHFIELD seems, in very early times, to have had the same owners as the barony of Chilham, and to have continued so, for a considerable length of time after the descendants of Fulbert de Dover were become extinct here. Bartholomew de Badlesmere, who in the 5th year of king Edward II. had a grant of this manor as well as of Chilham in see, appears to have held this manor of Hothfield by grand sergeantry of the archbishop, and accordingly, in the 8th year of it, at the enthroning of archbishop Walter Reynolds, he made his claim, and was allowed to perform the office of chamberlain for that day, and to serve up the water, for the archbishop to wash his hands; for which his fees were, the furniture of his bedchamber, and the bason and towel made use of for that purpose; (fn. 1) and in the next year he obtained of the king, a charter of free-warren for his demesne lands within this manor among others. After this the manor of Hothfield continued to be held by the like service, and continued in the same owners as that of Chilham, (fn. 2) down to Thomas lord Roos, who became entitled to the see of it, who for his attachment to the house of Lancaster, was, with others, attainted, in the 1st year of king Edward IV.'s reign, and his lands confiscated to the crown. But Margaret his mother, being possessed of it for her life, afterwards married Roger Wentworth, esq. whom she survived, and died possessed of it in the 18th year of that reign; upon which, by reason of the above attaint, the crown became entitled to it, the inquisition for which was found in the 4th year of that reign; immediately after which, the king granted it to Sir John Fogge, of Repton, who was comptroller of his household and one of his privy council, for his life. On king Richard III.'s accession to the crown, he took shelter in the abbey of Westminster, from whence he was invited by the king, who in the presence of a numerous assembly gave him his hand, and bid him be confident that from thenceforward he was sure to him in affection. This is rather mentioned, as divers chronicles have erroneously mentioned that he was an attorney, whom this prince had pardoned for forgery. He died possessed of it in the 17th year of Henry VII. where it remained till Henry VIII. granted it, at the very latter end of his reign, to John Tufton, esq. of Northiam, in Sussex, whose lands were disgavelled by the acts of 2 and 3 Edward VI. who afterwards resided at Hothfield, where he kept his shrievalty in the 3d year of queen Elizabeth. He was descended from ancestors who were originally written Toketon, and held lands in Rainham, in this county, as early as king John's reign; (fn. 3) one of whom was seated at Northiam, in Sussex, in king Richard the IId.'s reign, at which time they were written as at present, Tufton, and they continued there till John Tufton, esq. of Northiam, before-mentioned, removed hither. He died in 1567, and was buried in this church, leaving one son John Tufton, who resided at Hothfield-place, and in July, in the 16th year of queen Elizabeth, anno 1573, entertained the queen here, in her progress through this county. In the 17th year of that reign he was sheriff, and being a person of eminent repure and abilities, he was knighted by king James, in his 1st year, and created a baronet at the first institution of that order, on June 19, 1611. He married Olimpia, daughter and heir of Christopher Blower, esq. of Sileham, in Rainham, by whom he had three daughters; and secondly Christian, daughter and coheir of Sir Humphry Brown, a justice of the common pleas. He died in 1624, and was buried in this church, having had by her several sons and daughters. Of the former, Nicholas the eldest, succeeded him in title and estates. Sir Humphry was of Bobbing and the Mote, in Maidstone, and Sir William was of Vinters, in Boxley, both baronets, of whom further mention has already been made in the former parts of this history.
Sir Nicholas Tufton, the eldest son, was by letters patent, dated Nov. 1, anno 2 Charles I. created lord Tufton, baron of Tufton, in Sussex; and on August 5, in the 4th year of that reign, earl of the Isle of Thanet, in this county. He had four sons and nine daughters; of the former, John succeeded him in honors, and Cecil, was father of Sir Charles Tufton, of Twickenham, in Middlesex. John, the eldest son, second earl of Thanet, married in 1629 Margaret, eldest daughter and coheir of Richard, earl of Dorset, by his wife the lady Anne Clifford, sole daughter and heir of George, earl of Cumberland, and baroness of Clifford, Westmoreland, and Vescy, by which marriage these tithes descended afterwards to their issue. In the time of the commonwealth, after king Charles the 1st.'s death, he was, in 1654, appointed sheriff, and however inconsistent it might be to his rank, yet he served the office. He left six sons and six daughters, and was succeeded by Nicholas his eldest son, third earl of Thanet, who by the deaths of his mother in 1676, and of his cousin-german Alethea, then wife of Edward Hungerford, esq. who died s. p. in 1678, he became heir to her, and sole heir to his grandmother Anne, lady Clifford, and consequently to the baronies of Clifford, Westmoreland, and Vescy; dying s. p. he was succeeded as earl of Thanet and lord Clifford, &c. by his next brother John, who, on his mother's death, succeeded likewise by her will to her large estates in Yorkshire and Westmoreland, and to the hereditary in sheriffdoms of the latter and of Cumberland likewise, for it frequently happened in these hereditary sheriffdoms that female heirs became possessed of them, and consequently were sheriffs of those districts; but this was not at all an unusual thing, there being many frequent instances of women bearing that office, as may be seen in most of the books in which any mention is made of it, some instances of which the reader may see in the differtation on the office of sheriff, in vol. i. of this history. That part of their office which was incompatible for a woman to exercise, was always executed by a deputy, or shyre-clerk, in their name. But among the Harleian MSS. is a very remarkable note taken from Mr. Attorney-general Noys reading in Lincoln's inn, in 1632, in which, upon a point, whether the office of a justice of a forest might be executed by a woman; it was said, that Margaret, countess of Richmond, mother to king Henry VII. was a justice of peace; that the lady Bartlet, perhaps meant for Berkley, was also made a justice of the peace by queen Mary, in Gloucestershire; and that in Suffolk one ..... Rowse, a woman, did usually fit upon the bench at assizes and sessions among other justices, gladio cincta. John, earl of Thanet, died unmarried, as did his next brother earl Richard, so that the titles devolved to Thomas Tufton, who became the sixth earl of Thanet, and lord Clifford, which latter title was decreed to him by the house of peers in 1691. He left surviving issue five daughters and coheirs, the eldest of whom, Catherine, married Ed. Watson, viscount Sondes, son and heir of Lewis, earl of Rockingham; and the four others married likewise into noble families. He died at Hothfield in 1729, having by his will bequeathed several legacies to charitable purposes, especially towards the augmentation of small vicarages and curacies. He died without male issue, so that the titles of earl of Thanet and baron Tufton, and of baronet, descended to his nephew Sackville Tufton, eldest surviving son of his brother Sackville Tufton, fifth son of John, second earl of Thanet. But the title of baroness Clifford, which included those of Westmoreland and Vescy, upon the death of Thomas, earl of Thanet, without male issue, became in abeyance between his daughters and coheirs above-mentioned, and in 1734, king George II. confirmed that barony to Margaret, his third surviving daughter and coheir, married to Thomas Coke, lord Lovel, afterwards created earl of Leicester, which title is now again in abeyance by his death s. p. Which Sackville Tufton died in 1721, leaving Sackville the seventh earl of Thanet, whose eldest son of the same name succeeded him as eighth earl of Thanet, and rebuilt the present mansion of Hothfield-place, in which he afterwards resided, but being obliged to travel to Italy for his health, he died there at Nice in 1786, and was brought to England, and buried in the family vault at Rainham, in this county, where his several ancestors, earls of Thanet, with their countesses, and other branches of the family, lie deposited, from the time of their first accession to that title. He married Mary, daughter of lord John Philip Sackville, sister of the present duke of Dorset, by whom he had five sons and two daughters, Elizabeth; and Caroline married to Joseph Foster Barham, esq. Of the former, Sackville, born in 1769, succeeded him in honors; Charles died unmarried; John is M. P. for Appleby; Henry is M. P. for Rochester, and William. He was succeeded by his eldest son, the present right hon. Sackville Tufton, earl of Thanet, baron Tufton, lord of the honor of Skipton, in Craven, and baronet, and hereditary sheriff of the counties of Westmoreland and Cumberland, who is the present possessor of this manor and seat, and resides here, and is at present unmarried. (fn. 4)
The antient arms of Tufton were, Argent, on a pale, sable, an eagle displayed of the field; which coat they continued to bear till Nicholas Tufton, the first earl of Thanet, on his obtaining that earldom, altered it to that of Sable, an eagle displayed, ermine, within a bordure, argent; which coat was confirmed by Sir William Segar, garter, in 1628, and has been borne by his descendants to the present time. The present earl of Thanet bears for his coat of arms that last-mentioned; for his crest, On a wreath, a sea lion, seiant, proper; and for his supporters, Two eagles, their wings expanded, ermine.
SWINFORT, or Swinford, which is its more proper name, is a manor in this parish, lying in the southern part of it, near the river Stour, and probably took its name from some ford in former times over it here. However that be, it had formerly proprietors, who took their name from it; but they were never of any eminence, nor can I discover when they became extinct here; only that in king Henry V.'s reign it was in the possession of Bridges, descended from John atte Bregg, one of those eminent persons, whose effigies, kneeling and habited in armour, was painted in the window often mentioned before, in Great Chart church; and in this family the manor of Swinford continued till the latter end of king James I.'s reign, when it passed by sale from one of them to Sir Nicholas Tufton, afterwards created earl of Thanet, whose son John, earl of Thanet, before the 20th year of that reign, exchanged it for other lands, which lay more convenient to him, with his near neighbour Nicholas Toke, esq. of Godinton, in which family and name it has continued down, in like manner as that feat, to Nicholas Roundell Toke, esq. now of Godinton, the present possessor of it. A court baron is held for this manor.
FAUSLEY, or FOUSLEY, as it is now usually called, is the last manor to be described in this parish; its more antient name was Foughleslee, or, as it was usually pronounced, Faulesley; which name it gave to owners who in early times possessed and resided at it. John de Foughleslee, of Hothfield, was owner of it in the second year of king Richard II. and in his descendants this manor seems to have continued till about the beginning of queen Elizabeth's reign, when it passed by sale to Drury; from which name, at the latter end of it, this manor was conveyed to Paris, who immediately afterwards alienated it to Bull, who soon afterwards reconveyed it back again to the same family, whence, in the next reign of king James I. it was sold to Sir Nicholas Tufton, afterwards created earl of Thanet, in whose successors, earls of Thanet, it has continued down to the right hon. Sackville, earl of Thanet, the present owner of it.
Charities.
RICHARD PARIS, by deed in 1577, gave for the use of the poor, a rent charge of 16s. per annum, out of land called Hanvilles, in this parish; the trustees of which have been long ago deceased, and no new ones appointed since.
THOMAS KIPPS, gent. of Canterbury, by will in 1680, gave for the use of the same, an annual rent charge of 1l. out of lards in Great Chart.
RICHARD MADOCKE, clothier, of this parish, by will in 1596, ordered that the 11l. which he had lent to the parishioners of Hothfield, towards the rebuilding of their church, should, when repaid, be as a stock to the poor of this parish for ever.
SIR JOHN TUFTON, knight and baronet, and Nicholas his son, first earl of Thanet, by their wills in 1620 and in 1630, gave certain sums of money, with which were purchased eight acres of land in the parish of Kingsnoth, of the annual produce of 10l.
DR. JOHN GRANDORGE, by deed in 1713, gave a house and land in Newington, near Hythe, of the annual produce of 7l. which premises are vested in the earl of Thanet.
THOMAS, EARL OF THANET, and SACKVILLE TUFTON. Esq. grandfather of the present earl, by their deeds in 1720 and 1726, gave for a school mistress to teach 24 poor children, a rent charge and a house and two gardens, in Hothfield, the produce in money 20l. The premises were vested in Sir Penyston Lambe and Dr. John Grandorge, long since deceased; since which the trust has not been renewed; and the original writings are in the earl of Thanet's possession.
Such of the above benefactions as have been contributed by the Tufton family, have been ordered by their descendants to be distributed annually by the steward of Hothfield-place for the time being, without the interference of the parish officers, to such as received no relief from this parish; the family looking upon these rather as a private munisicence intended to continue under their direction.
The poor annually relieved are about twenty-five, casually as many.
HOTHFIELD is situated within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Charing.
¶The church, which is small, is dedicated to St. Mary, and consists of three isles and a chancel, having a low spire steeple, covered with shingles at the west end, in which are five bells, and though it stands on a hill, is yet very damp. There is not any painted glass in the windows of it. On the north side in it, is a monument of curious workmanship, having the figures of a man and woman, in full proportion, lying at length on it; at three corners of it are those of two sons and one daughter, kneeling, weeping, all in white marble; round the edges is an inscription, for Sir John Tufton, knight and baronet, and Olympia his wife, daughter and heir of Christopher Blower, esq. On the monument are the arms of Tufton, with quarterings and impalements; on the sides are two inscriptions, one, that he re-edified this church after it was burnt, at his own charge, and under it made a vault for himself and his posterity, and after that he had lived eighty years, departed this life; the other enumerating his good qualities, and saying that by his will he gave perpetual legacies to this parish and that of Rainham. This monument is parted off from the north isle by a strong partition of wooden balustrades, seven feet high. The vault underneath is at most times several feet deep with water, and the few coffins which were remaining in it were some years since removed to the vaults at Rainham, where this family have been deposited ever since. On the north side of the chancel is a smaller one, formerly called St. Margaret's chapel, now shut up, and made no use of. In the south isle is a memorial for Rebecca, wife of William Henman, esq. obt. 1739, and Anna-Rebecca, their daughter, obt. 1752; arms, A lion, between three mascles, impaling a bend, cotized, engrailed. This church, which is a rectory, was always esteemed an appendage to the manor, and has passed accordingly, in like manner with it, down to the right hon. Sackville, earl of Thanet, lord of the manor of Hothfield, the present patron of it.
This rectory is valued in the king's books at 17l. 5s. and the yearly tenths at 1l. 14s. 6d.
There was a pension of ten shillings paid from it to the college of Wye. In 1588 here were communicants one hundred and ninety-three, and it was valued at eighty pounds. In 1640, communicants one hundred and ninety, and valued at only sixty pounds per annum. There is a modus of two pence an acre of the pasture lands in the parish. There are twelve acres of glebe. It is now worth about one hundred and twenty pounds per annum.
Richard Hall, of this parish, by will in 1524, ordered that his feoffees should enfeoffe certain honest persons in his house and garden here, set beside the pelery, to the intent that the yearly serme of them should go to the maintenance of the rode-light within the church.
This church was burnt down in the reign of king James I. and was rebuilt at the sole expence of Sir John Tufton, knight and baronet, who died in 1624. His descendant Thomas, earl of Thanet, who died in 1729, gave the present altar-piece, some of the pewing, and the pulpit.
take a minute to learn 15 things you may or may not know about old Mr R
1. Even Koko the Gorilla loved him
Most people have heard of Koko, the Stanford-educated gorilla who could speak about 1000 words in American Sign Language, and understand about 2000 in English. What most people don’t know, however, is that Koko was an avid Mister Rogers’ Neighborhood fan. As Esquire reported, when Fred Rogers took a trip out to meet Koko for his show, not only did she immediately wrap her arms around him and embrace him, she did what she’d always seen him do onscreen: she proceeded to take his shoes off!
2. He Made Thieves Think Twice
According to a TV Guide piece on him, Fred Rogers drove a plain old Impala for years. One day, however, the car was stolen from the street near the TV station. When Rogers filed a police report, the story was picked up by every newspaper, radio and media outlet around town. Amazingly, within 48 hours the car was left in the exact spot where it was taken from, with an apology on the dashboard. It read, “If we’d known it was yours, we never would have taken it.”
3. He Watched His Figure to the Pound!
In covering Rogers’ daily routine (waking up at 5; praying for a few hours for all of his friends and family; studying; writing, making calls and reaching out to every fan who took the time to write him; going for a morning swim; getting on a scale; then really starting his day), writer Tom Junod explained that Mr. Rogers weighed in at exactly 143 pounds every day for the last 30 years of his life. He didn’t smoke, didn’t drink, didn’t eat the flesh of any animals, and was extremely disciplined in his daily routine. And while I’m not sure if any of that was because he’d mostly grown up a chubby, single child, Junod points out that Rogers found beauty in the number 143. According to the piece, Rogers came “to see that number as a gift… because, as he says, “the number 143 means ‘I love you.’ It takes one letter to say ‘I’ and four letters to say ‘love’ and three letters to say ‘you.’ One hundred and forty-three.”
4. He Saved Both Public Television and the VCR
Strange but true. When the government wanted to cut Public Television funds in 1969, the relatively unknown Mister Rogers went to Washington. Almost straight out of a Capra film, his 5-6 minute testimony on how TV had the potential to give kids hope and create more productive citizens was so simple but passionate that even the most gruff politicians were charmed. While the budget should have been cut, the funding instead jumped from $9 to $22 million. Rogers also spoke to Congress, and swayed senators into voting to allow VCR’s to record television shows from the home. It was a cantankerous debate at the time, but his argument was that recording a program like his allowed working parents to sit down with their children and watch shows as a family.
5. He Might Have Been the Most Tolerant American Ever
Mister Rogers seems to have been almost exactly the same off-screen as he was onscreen. As an ordained Presbyterian minister, and a man of tremendous faith, Mister Rogers preached tolerance first. Whenever he was asked to castigate non-Christians or gays for their differing beliefs, he would instead face them and say, with sincerity, “God loves you just the way you are.” Often this provoked ire from fundamentalists.
6. He Was Genuinely Curious about Others
Mister Rogers was known as one of the toughest interviews because he’d often befriend reporters, asking them tons of questions, taking pictures of them, compiling an album for them at the end of their time together, and calling them after to check in on them and hear about their families. He wasn’t concerned with himself, and genuinely loved hearing the life stories of others. Amazingly, it wasn’t just with reporters. Once, on a fancy trip up to a PBS exec’s house, he heard the limo driver was going to wait outside for 2 hours, so he insisted the driver come in and join them (which flustered the host). On the way back, Rogers sat up front, and when he learned that they were passing the driver’s home on the way, he asked if they could stop in to meet his family. According to the driver, it was one of the best nights of his life—the house supposedly lit up when Rogers arrived, and he played jazz piano and bantered with them late into the night. Further, like with the reporters, Rogers sent him notes and kept in touch with the driver for the rest of his life.
7. He was Color-blind
Literally. He couldn’t see the color blue. Of course, he was also figuratively color-blind, as you probably guessed. As were his parents who took in a black foster child when Rogers was growing up.
8. He Could Make a Subway Car full of Strangers Sing
Once while rushing to a New York meeting, there were no cabs available, so Rogers and one of his colleagues hopped on the subway. Esquire reported that the car was filled with people, and they assumed they wouldn’t be noticed. But when the crowd spotted Rogers, they all simultaneously burst into song, chanting “It’s a wonderful day in the neighborhood.” The result made Rogers smile wide.
A few other things:
9. He got into TV because he hated TV. The first time he turned one on, he saw people angrily throwing pies in each other’s faces. He immediately vowed to use the medium for better than that. Over the years he covered topics as varied as why kids shouldn’t be scared of a haircut, or the bathroom drain (because you won’t fit!), to divorce and war.
10. He was an Ivy League Dropout. Rogers moved from Dartmouth to Rollins College to pursue his studies in music.
11. He composed all the songs on the show, and over 200 tunes.
12. He was a perfectionist, and disliked ad libbing. He felt he owed it to children to make sure every word on his show was thought out.
13. Michael Keaton got his start on the show as an assistant– helping puppeteer and operate the trolley.
14. Several characters on the show are named for his family. Queen Sara is named after Rogers’ wife, and the postman Mr. McFeely is named for his maternal grandfather who always talked to him like an adult, and reminded young Fred that he made every day special just by being himself. Sound familiar? It was the same way Mister Rogers closed every show.
15. The sweaters. Every one of the cardigans he wore on the show had been hand-knit by his mother.
-copied from www.mentalfloss.com/blogs/archives/5943
I finally found him! I went to Paphos to pick up my son and I found him at the port. He seems to be deaf this year and the cat has eaten all that was in his bag...
VAR_6187T
Bench Monday - The 'new ways to embarrass the family while hanging Buffalo-style' edition.
I do what I can to keep them moving quickly - even if it occasionally happens to be as far away from me as they can get.
HBM
John and Mable Ringling Museum of Art
Sarasota, Florida
David
Artist: Michelangelo Buonarroti (Italian, 1475 - 1564)
Maker: Fonderia Chiurazzi (Italian, founded 1870)
Date: early 20th century
Fully nude and standing over seventeen feet tall, Michelangelo’s David was a revelation in Renaissance sculpture and remains today the most recognizable statue in the world. The figure’s dimensions, piercing gaze, and tensed musculature were a subject of discussion in the 16th century just as they are now, drawing admirers and detractors alike, all of whom played a part in determining the artistic and psychological significance of such a masterwork. In Florence, the statue became an image of republican fortitude, and in Sarasota, centuries later, it has become a symbol of the city’s identity as an arts capital.
Assuming a familiar contrapposto stance and poised with his humble armaments – a stone and a sling – David was as much a summation of antique and Renaissance sculpture as it was a break with tradition. The pose and treatment of the body are decidedly ancient, filtered through Renaissance sensibilities. But not since the Romans had anyone erected a nude male figure of such colossal proportions, nor with as much attention to human anatomy and interest in accentuated bodily forms. The choice of subject, the biblical David, was not novel either. Sculptors Donatello (ca. 1386-1466) and Verrocchio (ca. 1435-1488) had in the previous century shown the young hero standing victoriously over Goliath’s severed head. Michelangelo however cast David not as a haughty, ephebic prince but as a powerful, muscled young man, choosing to show him in the moments just before the battle. Its artistic qualities and symbolic potential were immediately recognized, and the statue, originally intended for the buttresses high up on the Florence Duomo, was placed instead at the entrance to the political center of the short-lived Florentine Republic (1494-1512), the Palazzo della Signoria. The statue stood there until the late 19th century, when it was removed to its present location in the Galleria dell’Accademia.
By virtue of the prime real estate it occupied and its subsequent glorification by art history (Vasari said it “eclipsed all other statues”), the David was copied extensively. The Ringling David, made in bronze from a cast of the marble original, has been the centerpiece of John Ringling’s Renaissance-inspired art museum since its founding in the late 1920s.
Joseph Kony is a man who makes young children, Become soldiers, kill there parents, Makes them mutilate peoples faces, Turns young girls into Sex slaves. THIS MAN MUST BE STOPPED SPREAD THE WORD ABOUT HIM . MAKE HIM FAMOUS FOR WHAT HE DOES.
The Links below are the Video and the website to Kony 2012, Get Involved . SHARE IT WITH THE WORLD .
I was able to enjoy him for almost 4 years, but yesterday I had to put him to sleep.
Since November '24 he was palliative with severe lung problems, pulmonary fibrosis and shrivelled bronchial tubes. This meant he could not breathe properly and often felt short of breath.
For his comfort he was given the maximum dose of medication but despite that his lungs filled with water this weekend, he had to cough a lot and was very short of breath. So sad to see him fighting for a little air. There was nothing more they could do for him except more and other pills and injections (just to prolong his life, but what a life !), so I decided to let him go.
I am very sad and what an emptiness such a small dog leaves behind !
Bijna 4 jaar mocht ik van 'm genieten maar gisteren moest ik hem laten inslapen.
Sinds november '24 was hij palliatief: zware longproblemen, longfibrose en verschrompelde luchtpijptakken. Daardoor kon hij niet goed ademen en had hij het dikwijls benauwd.
Voor z'n comfort kreeg hij de maximale dosis medicatie maar ondanks dat schoten zijn longen dit weekend vol water, hij moest veel hoesten en had het benauwd. Zo zielig om hem te zien vechten voor een beetje lucht. Ze konden niets meer voor hem doen alleen nog meer en andere pillen en spuitjes (alleen om z'n leven te verlengen, maar wat voor een leven), dus besliste ik om hem te laten gaan.
Ik ben heel erg verdrietig en wat een leegte laat zo'n klein hondje achter !
The kid and I repaired and tuned up this bike. Now he'll try to sell it to save money for college. Technically he took this pic too, but I helped him do it, so I'm claiming it for my 365. Haha.
A noise with dirt on him
E X P L O R E - #195
August 20, 2009
Sorry for the lack of photos as promised, but I just got a new computer, and our wireless internet was down, and blah, blah, blah ... but anyways, this is another photo of that cute little guy from a birthday party. This is one of my favorite photos I took that day, cuz the clouds are perfect, and I love the little grass things everywhere. All the kids of the birthday party were running up this hill and then running (or falling) down it again, so that's why he looks so high up. Anyways, I know the quote doesn't exactly fit the photo, but I thought it was funny, so whatever.
Gateway Camp Verse
(Pin1) Ging1 Mahn4
Isaiah 62:10
What Dale instructed about going out of our way to treat the Mainland Chinese well resonated within me. To be sure, just as the Koreans have gone out of their way to bless me so I must step out to bless and to love my Mainland brethren.
After the first meeting, Ed and I wandered off campus and found inside a shopping mall a cha chaan teng where we had a late-night snack. And hardly had we tucked into our meals when in walked several dozen volunteers, all locals, who were overcome, it seemed, by the same munchies that infected Ed and me. It’s surprising how such a primal urge, at such a time, drives everyone to no less than the same, impossibly far location.
I thus far have met so many people that, had I not brought along my iPod, I would have already lost track of the multitudinous names flying around like fireflies at night, sparkling luminously one moment and then disappearing the next. And this is only the beginning: more and more people will arrive both today and tomorrow so I had better stay awake, alert, and writing.
I am working with a partner who really challenges me, and indeed that is why I chose to work with him. From the first words that came streaming out of his mouth, I knew he would be a special one, and as if to conifrm my conjecture, indeed, the more he spoke, the more confused I became. The challenge, I have realized after much ruminating, isn’t so much the pace of his speech as his choice of words, which fall outside a normal lexical range; that is, at least with me, when he talks, he doesn’t use familiar collocations to communicate; besides, he has an uncanny Tin Shui Wai accent; those, along with his amazing resistance to Chinglish, which impresses me, by the way, have made our communication tedious, since I am bombarded by peculiar lexical constructions that I generally never encounter in Cantonese conversation and must therefore stop our flow to clarify his speech. It’s too bad that he doesn’t speak English as I would love to hear how he structures ideas in my native language to determine whether or not this strange lexis has spilled over into his other modes of communication.
Regardless, in being with him, I have learned to be patient, and if I am truly to walk away from resentment, I must continue rather to engage him than to keep him at arm’s length. It helps us, then, that he is a congenial fellow, prone more to expressing love, much in the same way that I do by warmly grabbing a forearm or a shoulder, than to venting his frustration, which with me could certainly be great. He is verily a good guy, and so long as the Lord keeps him — I am sure Daddy will — Tin Shui Wai, that small patch of concrete moon colony, is in capable, faithful human hands.
Sau2 muhn6 je2
Mihng6 dihng6
Kyuhn4 lihk6
Lihk6 leuhng6
Chong3 yi3 adjective
Chong3 jouh6 verb
Romans 5:3-5
Not only so, but we rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom He has given us.
I cried this morning when I read these words, because they are true, and comfort my soul as water to a dry, parched land. However many times I’ve lamented this place and its people, I am still inextricably tied to this rock, per God’s will for my life; and God really is faithful in providing a way out not from this place but from these spiritual hindrances. These past few days, what with communication failures and fatigue setting in, I could have more easily give into my rationality, in defense of my weaknesses, than resisted this bait of satan. Thank God, hence, for the words which are like fuel for the refiner’s fire that burns up all my expectations, my pride and my flesh. I can survive, nay, rejoice, indeed, because of God, who, in me, day by day teaches me to suffer long with a smile.
This is what the gateway is all about, I believe: jumping head-first out of my comfort zone to confront the nations, for my brothers and sisters and I must face each other if we are to raise the banners together. Battling through enemy strongholds of mistrust ad resentment, we demolish carnal thoughts and dig deep in the Spirit for the unity that shall overcome as much language as culture; God, after all, is bigger, even, than the battlefield. In these ways can my brethren and I love each other as ourselves, as we shall be one in the Father, with audacious power and boldness laying hands on His kingdom which advances, in this kairos moment, over all of China, including, no doubt, Hong Kong. No longer will there be curses thrown upon the nations; but rather the river of life will flow through the city, and the leaves of the tree on each side of the river will be for the healing of the nations.
1) Welcoming the Father
2) Unifying the body
3) Partnering with the Chinese
4) Serving the city
5) Supporting the Chinese
Isaac and I have worked quite hard this morning, putting up signs all over campus, and as if to reward me for my assiduity, he offered to buy me a drink, an offer which I took up. Indeed, this man’s care and concern for others, genuine, doubtlessly, fills me with joy, for, to be sure, the joy of the lord is his strength. My friend is indefatigable, always encouraging and never slighting, no matter the circumstances, rain (that has happened a lot today) or shine. Praise God!
Much like my relationship with Isaac, my relationships with my other team members have improved considerably since, even, this morning’s briefing during which, the code-switching, happening too fast and too furiously for my comfort, vexed me so terribly that if Isaac had not put a generous arm around my shoulder immediately afterwards, I surely would have blown my top in frustration at the perplexing language option. Thankfully, my team and I settled our language arrangements: Isaac, Dorcas and I will intractably speak Cantonese to each other whereas my other group mates and I will use English with as little code-switching as possible; and I, along with Ed, no doubt, am satisfied. It’s best to avoid misunderstandings.
Lihng4 Mahn4 (soul)
Sihng4 jeung2
Muhng6 Seung2 (dreams)
The Lord’s mercies are new everyday. Just now, during the morning rally, by His Spirit, hundreds of brothers and sisters received a new anointing, to be spiritual mothers and fathers of a new generation so as to minister to the next. This outpouring of the Spirit was sudden, and so captivated me that when the call came to reap, I rushed to the front to ask my father for this anointing, and naturally, my life was transformed. In the same way, the pastor called up a new generation of spiritual children to receive the love, care and support of these new parents; and likewise, so many young men and women heeded this call that verily, the pit in front of the stage was soon awash in hugs and tears between generations that, once lost, were now found. Indeed, no sooner did these people embrace their father than Dad immediately swept them up in his strong arms and showered them with audacious encouragement and support. Praise God!
An Outburst
I was angry this morning during our team time. I temporarily lost my ability to be merciful and to live in God’s grace. When my team leader began to address me in English, yet again, I couldn’t help but berate him for doing so when Cantonese, I argued, would be a more economical medium of delivery. And then I compounded this already incendiary situation by ranting about the hypocrisy of Hong Kong being a gateway to China but not a gateway into its own neighborhoods teeming with Chinese people, 97% of whom, according to one of the pastors at this camp, do not know the Lord Jesus. Cantonese will matter, I posit, if anyone dares to take on the onerous mission in this vexing place.
To be sure, even my brother announced that language was a prohibitive barrier to closer relationships with these local people, and therefore, since he neither speaks Cantonese nor is going to give learning the language a go, he is relegated to the outer walls of the gates into Hong Kong.
In hindsight, I thought I cared enough about God’s purposes for me in Hong Kong, but I realize now that I still care a lot about myself, and resentment. Though I have prayed and declared boldly that God is bigger than language and culture, I know I don’t believe it; and that’s upsetting. For the time being, I don’t verily believe in my heart that I can have deeper, closer relationships with Chinese people without the benefit of language and culture, patterns of action.
OK. This is actually an opportune start for my spiritual parentship, for now I have an opportunity to put aside my very compelling arguments for the necessity of language and culture in deep and close relationships, these conclusions born out of my reason, and to step out in faith, to trust in the Lord who, I pray, will show me deep and close relationships sans language and culture, and with whom my deep and close relationship shall obviously be the key to this victory.
I’m thinking about events at this camp that heretofore demonstrated loving relationships without language and culture, and I recalled two acts: the first happened yesterday when I spontaneously joined a line of ushers to high-five and to cheer the audience as they flooded out of the auditorium, the morning rally having scarcely finished; and the second, this was my meeting Yao, a man from the Ivory Coast, whom I befriended in those first, fleeting, if not frantic moments before the opening rally on Friday evening. That encounter was immediate and sudden, neither words nor habits needed; Yao and I simply high-fived, hugged and sat beside each other; and wow, that was terrific companionship — praise God!
Finally, however hard my diatribe may have struck my team members’ hearts, my merciful group mates still forgave me, not only on an personal level, but also, as I had sought forgiveness on behalf of all foreigners who have ever cursed locals or stood passively outside the gateway, on a corporate level, thereby releasing countless non-Chinese people into the freedom of these Hong Kong people’s forgiveness; just as brothers and sisters had so recently been reconciled to each other in my church, so local and non-local people have received the others’ freedom of forgiveness; more than a homecoming, that, indeed, is a breakthrough.
In listening to this morning’s sermon, I hear such verses as I know God is speaking to me through His word. 2Corinthians 4:16-18, this scripture in particular carries a buoyant, hopeful currency in my heart. My spirit soaks in this divine revelation as a sponge soaks in water and thus becomes malleable, able to be formed and shaped according to its holder’s will: Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal.
Disagreeable
I don’t know why my brother and I undermine each others’ comments; why we no more know consensus than the deaf music. Our interactions have been especially abrasive recently since we have spent so much time together without the benefit of our other brother to act as a natural, vociferous buffer; and as a result we argue like pieces of sand paper being rubbed against flesh, which inevitably leads to significant soreness. I feel sore now.
I think back to my outburst this morning and can appreciate my role in this evening’s embarrassing outcome; I am certainly not without fault, for I choose these days not only to venture my opinions but to do so passionately, if not emotionally. People consequently who otherwise are phlegmatic at best are put in a discomfiting position by my impassioned pleas. Besides, I recall Interrupting my brother prolifically, which understandably would not make him a happy camper; just as a hyperactive child doesn’t know when to stop pestering his sibling, so I don’t know nowadays when to hold my tongue. Indeed, I would rather not respond at all to my brother, even after he has fired off his rejoinder, than to strike him down in mid-speech.
In view of this latest incident, I have resolved to take the former course of action. To be sure, I simply stopped our petty dispute about a stupid basketball game by, awkward as it was, taking out my book and perusing it as fixedly as my tattered mind would allow. I will try my best to stay away from my brother for a spell, to create physical and spiritual space between us, so hopefully, in this way at least one of us will be able to come to his senses about this matter; better yet, now would be an opportune time for our father in his mercy to reveal to us the fault lines in our flesh so that we could surrender these tremulous spots in our soul, crucifying them to the father for our healing and the redemption of our relationship. I will pray about this.
…Praise God. If I had not separated myself from my brother’s presence, I wouldn’t have been sitting at that bench at the exact moment when Isaac came over to me in a plaintive mood. Obviously upset, he had been so recently wronged, he lamented on the verge of tears. And at that, mercy swept over my countenance, for my brother felt as aggrieved as I did earlier; and this appointment, per God’s unfailing, obstinate love, had at last come for me, convicting me to be very, very agreeable, sympathetic and kind to my fellow long-suffering brother. In this instance, thank God, language did not matter so much as empathy, carrying each others’ burdens and thus fulfilling the rule of Christ. We prayed and blessed each other in Jesus’ name, and then boldly went forward into the rally.
I suspect the enemy has infiltrated our team what with my outbursts and Isaac’s failing out as evidence. My group mates and I must be more vigilant in prayer and in digging deep into the Father’s word if we are to overcome the spies in our camp that have planted incendiary devices in our mouths and in our hearts. We certainly need such encouragement as the Lord provides for the edification and encouragement of each other, even more so, in fact, in the face of adversity, despite our fatigue and other physical ills that befall us like a hail of arrows. In faith, I’m sure, faith will see us through; and per what the pastors exhorted at the rally, we will become as if the smooth stone in David’s sling, ready to fly into the air to crush the Goliath in this world.
Sihng4 jauh6 achievement
Ngwuih misunderstanding
Nggaai2 to misunderstand
Yuhn4 leuhng6 forgive
Gaan2syun2 chosen
The Security Guard
At the morning rally, a security guard left an indelible impression on my heart what with her showing of unconditional support and her proffering of words of encouragement, which like a waterfall fell in force and power over my friends and me. To my amazement, I first saw her out of the corner of my eye stepping out of her role as a security guard to pray as a spiritual parent to two spiritual children during the morning rally’s prayer time; there she was, clad in her blue uniform, laying hands on those weeping kids; finally, I had witnessed someone courageous enough to step out of that rule of law, her boundary in Hong Kong, to be bound to that which is ethereal, the rule of Christ to carry each others’ burdens. Later, as the audience passed through the exit, I had time to confirm her love for the Lord and at that, we broke into a torrent of encouragement and followed this with a flurry of picture-taking. Indeed, never have I stumbled upon such good will from a dragon security guard in HK so I am hopeful, therefore, that this is but the the start of a greater movement within that particular demon-worshipping core, that at this time, God is opening up the heavenly armory and placing his prayer warriors inside that particular stronghold in Hong Kong to demolish every pretension that sets itself up against the knowledge of God and placing in its stead a profusion of love, gentleness and kindness. I look forward to the day when wisdom, and not languid stares, shall emanate from all the people who man the facilities in these universities.
Reconciliation
This is special. No sooner had Isaac and I stepped into the auditorium than we heard the plaintive cry of the mainland Chinese on the stage forgiving the Hong Kong people for their trespasses against their brethren from the north. A flurry of hugs, replete with a few tears, ensued. That was, as Dale announced from the stage, a delicious moment. Jesus must have been breaking out the good champagne in heaven for a rousing celebration in view of this victory.
Sex Talk – Part One
The kids finally received the sex talk this morning; a fiery pastor delivered the message which was as much shocking as informative; and gasps and wincing abounded in the audience.
While I have recently heard the sex talk at the men’s retreat, and have furthermore by God’s grace been inoculated against this particular area of struggle, it was nonetheless refreshing to hear the news, as shocking and as sensational as it was. I am willing, in addition, to believe that some of the atrocious acts that the pastor referenced, such as gruesome abortions and bizarre sexual acts, are more prevalent than my reason will believe, because my scope is limited by experience, but as the Father witnesses everything, if the Spirit has convicted this man and has told him that the world is heading closer and closer into the mouth of Jezebel in this way, I accept this. In fact, believing this is important if I am to be a good spiritual parent who will not only protect but educate the new generation from the prowling enemy that lurks these days, even, in our computers.
Prayer
The Holy Spirit fell over me this morning during my group’s team time. He convicted me to pray in Cantonese for the first time, and so I did without fear, those Chinese words pouring out of me as if perfume from an alabaster jar. Praise God: he is good; and this was the moment I have been waiting for.
I think about what happened, and am amazed at the Father’s favor; despite my critiques against this culture, and in spite of my recent lamentations, the Lord, ever faithfully, provided a way out under which I could stand and by which I could be protected from the bait of Satan. Little did I know that the escape route would, in fact, ironically, direct me to the very thing that heretofore has stood as an obstruction, a spiritual roadblock, in my mind.
A missionary on the stage just spoke into my life when she said about her experience learning Putonghua in China: the difficult part was not learning the language but learning to love those people as Jesus loves them. This will always be my mission, no matter where I am.
Keuhng4 jong3
Lai1 hei2 (pull up)
In the afternoon, my team had a reconciliation meeting during which, in small groups, each team member at last was given an opportunity to share alternately their joys and struggles. At that time, though having staved off an open rebuke for several days, I could no longer hold back this challenge to my small group: to step out in faith to be a gateway to the nations; and second, per the morning’s message, to on their guard against the sexually explicit, insidious media. I laid out my argument with much cogency, and such a response as I saw fit knocked my group mates into a stupor, because they certainly didn’t have much to say afterwards.
Oscillate between…and…
Vacillate…
Equivocated
Prevaricate
Sex Talk – Part Two
1) Jesus came to show us the Father; John1:18
2) Grace First, Truth Second; John 1:24:25; 16-18
Pahn4 mohng6 (hope)
Do you believe that Jesus can heal you? Then lay hands.
Dale and I are men who have shared similar struggles. His testimony is riveting.
Suddenly, I realized that this rally is, in fact, a continuation of yesterday morning’s sex talk, because we ended the previous rally praying more against the shame of abortion than against personal sexual immorality. Notionally, what is being discussed will enable people to really experience the love of the Father such that to change permanently our behavior. So when we are tempted:
1) Call for help; Romans 10:13
2) Escape Plan; 1Corinthians 10:13
Remember not to stand and rebuke the enemy with your own strength; move physically from the situation.
3) Run Away; 2Timothy 2:22
4) Into the Father’s Arms; Hebrews 4:14
I like this talk. This might be the first time that these young people get straight sex talk from their leaders; and there is no better time than now for these young people to break through in this particular area of struggle, just as the young men of SP broke through these obstinate barriers during our men’s retreat.
5) Confess and be Healed; James 5:16
I hope these young people find faithful accountability brothers and sisters in this service.
6) Walk in Transparent Accountable Relationships; 1John 1:7
7) Resist the Enemy; James 4:7
[14:49] Amara turned the corner, walking into the restaurant and passing Leigh and Ayr as she moved to the counter. "Afternoon you two. Nick, I'd like a medium pie with broccoli, ham, olives, and extra cheese. To go."
[14:50] Leigh Parx (Kayleigh Jigsaw) just cracked up laughing. "That ain't a man. An' if you're bein' nice 'nuff ta listen, don't see why I can't do somethin' nice in return. Do you?" Leigh wasn't counting on Ayr fixing her problems, but she did know he usually managed to at least make things seem better. "Aight." Her attention shifted to the NPC waiter for a moment. "One pie with whatever meats ya'll got and a water. Plus whatever he wants despite what he says." She'd jerk her head slightly in Ayr's direction at the words. Amara got a nod. "Hey, boss. Lost your tail?"
[14:52] Ayr Bosatsu looks over to Amara when she walks in, chewing on the thoughts Leigh had given him. "I wanted to pick a Better time to do this, and it seems a bit abrupt to do it here and now. But," he'd clear his throat, "Amara I'd like you to Be Beta for a while. Since gage has surrendered her position we've been in need of a new one and few have stepped forward to offer their names. More than a few people have mentioned -your- name though. I'd like you to give it a try for a month and a bit, see how you feel with it." Looking down at his boots he'd huff slightly, "I'm getting too old for these lil heart-string moments."
[14:58] Amara was caught between blushing and crying at the announcement. She really had her heart set on just being the lead medic, but she felt rather humbled that others though her a capable Beta. "I'd be honored, Ayr, and I'll do my best. Count on it." She leaned against the counter for support as she smiled at Leigh. "My tails are fine thanks. Are you alright though after what happened yesterday?"
[15:07] Leigh Parx (Kayleigh Jigsaw) nodded. "Whatcha mean what happened? Only thing that rankled me any was when it seemed like you were undermining my doing my job." She'd shrug a bit. "Might wanna buy that lady a strap-on and some therapy though? She was compensatin' pretty hard for somethin'. You're welcome to join us." She'd think for a moment before pulling a business card from her pocket and holding it out to Amara.
[15:09] Ayr Bosatsu looks at Amara a long moment, even as Leigh speaks to her. His head nodded somewhat, mind scratching back like a broken record to his younger years. Lolling his head forward he'd plant his chin on the desk, stifling proud tears as his heart strings got plucked and played - so much so he could only manage a nod in return to her comment. Quickly standing up to try and shake himself out of it he'd make for the counter and order himself a drink with a lump in his throat, "Cola."
[15:14] Amara took the business card and read it over, taking a seat at the table while she waited for her pie to be made. "I do apologize for Lana; Ashagi's been going through some difficult times. Several employees have been attacked or mauled, and we have no idea who's behind them." She sighed, putting the card away knowing it would be useful later. "Her lover was attacked. Arwen was shot...and Adagio..." Amara bit her lip, stopping the sentence short. "She just didn't want someone else to be hurt on her watch. Nothing more."
[15:17] Mitka Dover walks in quietly stopping at the table nodding to the pack and leigh"you all been served?"
[15:21] Leigh Parx (Kayleigh Jigsaw) shrugged as the NPC put her water on the table. She'd keep her attention mostly focused on those she was with, for now. "Still, yer my boss. I'd rather see ya have someone competent if ya need someone. The way she was actin' ain't gonna do nothin' but end up gettin the people she's tryin' ta protect hurt." Her attention would then shift back to Ayr as she watched him. "So first thing I wanna ask ya is this. Am I a lady?" Yup, true Leigh fashion had the question seeming like it came out of nowhere.
[15:24] Ayr Bosatsu nods when Mitka comes in, pulling out his phone quietly. "Well," he scratched behind his ear. "Sometimes I wonder. You seem to be pretty much immune to any guy coming onto you," his eyes drifted to the left and the child outside. The one who gave him birthday cake, "...!" Scrabbling up quickly he'd look at Mitka then point at the child, screaming at the top of his lungs - "Get that child -whatever- she wants to eat, 'cause I'm frontin' the bill!" As his finger pointed at her it wiggled, so much tension and sincerity in his tone that it could not be misunderstood for a sudden paroxysm of drug-fuelled insanity. "...Yes, though, I think you fall under the class of things known as 'woman'." Sinking back down to the table he'd look about bashfully. "..She bought me cake...and i blew her off, sorta..So i feel hella bad."
[15:27] Amara nods. "Just waiting on my pizza to be made, Mitka. I'd like a glass of water though." She folded her arms just above her stomach and sighed. "I will look into a personal bodyguard, don't worry. Can't exactly afford injuries right now, but I need to stay close to the city more often than at ho-" She jumped back when Ayr suddenly proclaimed free food for a random child outside, eyes widened in surprise. "Woah...Ayr, don't scare me like that...please."
[15:29] Sally-Jean almost jumped when she heard someone yell at the top of their lungs.. OOhhh it was Mister Ayr! She'd look around to see if there was any other child he could be talking about.. didn't look like it so she'd sheepishly walk into the resturant, giving the adults a shy smile and a wave before going to the counter, smiling at Nick. " can I try some spaghetti and meatballs?" she'd ask quietly before glancing at the adults once more and taking her seat in one of the booths.
[15:29] Leigh Parx (Kayleigh Jigsaw) tilted her head curiously considering the words. "So you'd say I'm a woman, but not a lady? Explain, please." She glanced over her shoulder to see the child he'd indicated.
[15:31] Ayr Bosatsu nods profusely when the child wanders in, "AHHH! You can have it all! Will make sure I pay you back for the cake i didn't give you on your birthday!" Standing up again he'd knock over his chair, pointing at the NPC dude to chop chop to it. "...Food..Whatever she wants, all of it paid by me." Thumbing his chest he'd nod sharply and pick up his chair, "I mean. Women generally tend to respond to sexual advances. You don't from what I've seen. You got boobs and probably a ...you know," he made finger gestures akin to scissors, "..but uhm...You don' got the personality of a lady. You're a tom-boy, unashamedly so." Torn between Leigh, Amara and the kid he'd nod and point a techno viking-esque finger at Nick.
[15:33] Mitka Dover reaches into her top to grab her vibrating phone o ut , reads the message, and sets the phone down.She would grab a peice of paper and chucks it at Ayr's head mumbling
[15:35] Mitka Dover would also grab Amara the glass of water and walsk over setting it downi nfront of her.She sees the pizza done and brings it too over at the same time"there ya go, eat up Mara...your eating for two."
[15:37] Amara didn't know which to laugh at first - Ayr's eccentric manner as far as feeding a child, his definition of what it means to be a lady, or his inability to proper refer to female genitalia. "A lot of things define a lady, Ayr, not just her physical attributes or her response to sexual advances. It's how she carries herself." She smiled at the food and drink being delivered and handed Mitka payment. "Oh don't remind me - I don't even like olives, but that's all I've been craving for three days straight."
[15:39] Mitka Dover swats Ayr upside the head mumnbling something under her breath"told you i'd swat you for that ayr..."she closes her phone after sending a text back.She loosk at amara"it's been red meat for me.....and skittles"
[15:39] Sally-Jean blinked widely at the highly animated Ayr. She'd tilt her head even, blinking a few more times before speaking up. " Are.. are you okay Mister Ayr?" she'd tap her fingers against her bottom lip. " Maybe there was too much sugar in the cake.." She'd say softly before covering her mouth in a giggle when paper is thrown at him. She'd then widen her eyes as he dashed off like the flash.. she'd look to the adults and shrug her shoulders. " Maybe he needs a nap.. they used to make the younger kids take naps when they got all sugar crazy." she'd nod her head once before staring at her table.
[15:40] Leigh Parx (Kayleigh Jigsaw) just blinked. "So that makes me not a lady?" She'd consider this for a few moments before leaning back in her chair and putting her boots up on the edge of the table in Ayr's direction. If he looked, he'd get a nice view of the silky black panties barely covering her. "Alright, so where would you say I rank in the food chain? And feel free to contribute any of your thoughts to this, Amara. It would be welcomed." Her ankles crossed after a moment as an NPC brought out the pie she'd ordered right behind Mitka bringing Amara's. She fished her credits from her pocket and passed them to the guy delivering her meal.
[15:45] Amara shook her head at the young girl. "No dear, in all honestly, he's like that naturally sometimes. No sugar required." She nibbled on a slice of the cheesy pizza before gesturing for Leigh to help herself if she wanted a bite. "I think you're one of the more honest with yourself females on this island. It doesn't seem like you care what others think of you as long as you're at peace with yourself. You aren't walking around in heels or anything, but I'm not sure tomboy is the right term."
[15:45] Nikolay Fedoseev had turned around deciding he needed a slice and a moments break before heading back out on patrol.. he was in a significantly better mood since fighting with eli last night.. Heading in he just hears leighs comments glancing in her direction to see her sitting with ehr legs up and not crossed in a skirt half her ass hanging out... though he missed the panty shot... Trying to keep his face straight he cant help a small smirk... thank god she's not his daughter.
[15:47] Sally-Jean nodded slowly. " Ohhhh.." She'd say before smiling. She'd sit quietly as she waiting for Sam to cook up her spaghetti and meat balls. kind of listening to the grown ups, but at the same time trying to hide it.. as to not get into trouble for eavesdropping.
[15:52] Leigh Parx (Kayleigh Jigsaw) dropped her right hand to her lap lightly playing with the edge of her skirt as she continued to leave her feet on the table. "But lady isn't either?" Her left hand snagged a slice of pizza and she took a bite. She'd chew before studying Amara curiously. "But lady isn't the right term, either?" Her tongue ran over her teeth in thought before she took a second bite curiously waiting to see what the response would be.
[15:59] Amara nodded to Nik as he strolled in, giving him an acknowledging nod while she ate. "How's the leg fairing, Mr Fedoseev?" Moving on to her second slice, she thought about how to answer. "There are too many definitions for lady, Leigh. It could be a female of high society. To some it's just a proper woman. To others it's any female that looks like she bathes and uses makeup. Feminine is not a term I'd use in your case, but I see you are a lady purely due to your confidence. You don't help to get your shit done." She took one more bite of the pizza. "Not sure a 'lady' would flash her knickers though..." she winked.
[16:03] Ayr Bosatsu Clatters back into the restauraunt with a crash. "I needed my hat," he muttered and looked to LEigh and Amara, leaving them to talk as he sunk down into the booth next to lil Sally. "You eating properly?"
[16:05] Nikolay Fedoseev turned away form nick after ordering a coffee to glance at amara and then to ayr wondering what the man will do after the shit al stired up last night.. Watching him walk back in tosit with another girl he looks to amara.. "its doing good... this is the second one i've had put on... " he'd glance to leigh arching a brow as he is now in the right position to see her flicking her skirt up with ehr fingers.. giving a half amused snort he shakes his head.. "I'm not even going to touch that one... "
[16:06] Sally-Jean looked up. she was about to tell him she was still waiting for her food when Nick brought a medium sized plate of spaghetti and meatballs. Her eyes would widen and she'd smile " I'm about to!" she'd smile at N ick and give him thanks before leaning towards Ayr. " never had Meatballs and Spaghetti before.. so Imma try it." she'd stab a meatball with her fork, about to take a bite before asking. " Did you like your cake? I didn't know what kind you liked.. so I got cheesecake.. because everyone likes cheesecake.. I think.. and the toy fox and toy leopard where new, all clean and stuff."
[16:11] Leigh Parx (Kayleigh Jigsaw) just flashed the Judge a sweet smile. "Touch what?" She'd tilt her head back and look at Ayr upside down. "You gonna help me eat this pizza and finish our talk?" Her head was righted as she finished the slice in her hand. "So where would you say I rank on the food chain, all things considered?" Leigh wasn't sure who would know how much about her, even her boss. Well, she knew Ayr would know, but he seemed occupied with the other kid. A smirk crossed her features as she considered Amara's comment on the panty flashing. "I'm wearing knickers?"
[16:19] Ayr Bosatsu ((posts since it's been 8 mins and he fig's P.O don't matter here. )) leans over when she does to listen attentively. "Mm..I like meatballs and spaghetti, though I don't make a very good one." His head tilted towards Leigh, realizing he'd almost seen her underwear before scrabbling off. "..Battle Axe is calling," he muttered to Sally and pressed his hands onto the table. "Sáte do.." Dusting off his hands he'd bow to the child, "I really appreciate the Cake. Thank you for thinking of me and giving me it. I'll set up a tab here for you so you can get free nomz whenever you need it. Feel I owe you that much, 'N here's my number if you get a phone and you need some help cha," and thus he did meander back to his chair with a thunk, leaving behind his calling card. A piece of paper with a goofy looking Fox and his number.
[16:20] Amara giggled at Ayr. "All that commotion for a hat?" She knew she probably should not sound so surprised; it's Ayr after all. "It's your second leg? Maybe you should see Imrie or the folks at Straylight for a stronger limb, Nik." She glanced back to Leigh, leaned over to check, then asked, "Black...silk or satin I think. Are my eyes mistaken then?" Amara had seen Leigh in less so this hardly bugged her. "You're closer to the tomboy side of the scale than the overly girl side, Leigh. Still wearing skirts and other feminine attire, so calling you a tomboy outright isn't correct, but you aren't walking about half nude."
Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, was an 8th century Indian Buddhist master. Although there was a historical Padmasambhava, nothing is known of him apart from helping the construction of the first Buddhist monastery in Tibet at Samye, at the behest of Trisong Detsen, and shortly thereafter leaving Tibet due to court intrigues.
A number of legends have grown around Padmasambhava's life and deeds, and he is widely venerated as a 'second Buddha' across Tibet, Nepal, Bhutan, and the Himalayan states of India.
In Tibetan Buddhism, he is a character of a genera of literature called terma, an emanation of Amitābha that is said to appear to tertöns in visionary encounters and a focus of guru yoga practice, particularly in the Rimé schools. The Nyingma school considers Padmasambhava to be a founder of their tradition.
MYTHOS
SOURCES
Nyangrel Nyima Özer (1136-1204) was the principal architect of the Padmasambhava mythos according to Janet Gyatso. Guru Chöwang (1212–1270) was the next major contributor to the mythos. Padmasambhava's Namtar (biography) is Zanglingma (Jeweled Rosary) revealed by Nyang Ral Nyima Özer and is in the Rinchen Terdzö terma collection.
In the eleventh and twelfth centuries there were several competing terma traditions surrounding Padmasambhava, but also for example Vimalamitra, Songtsän Gampo, and Vairotsana. At the end of the 12th century, there was the "victory of the Padmasambhava cult," in which a much greater role is assigned to the role of Padmasambhava in the introduction of Buddhism to Tibet.
EARLY YEARS
BIRTH
According to tradition, Padmasambhava was incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oḍḍiyāna in Ancient India and in modern times identified with the Swat Valley of South Asia present-day Pakistan. His special nature was recognized by the childless local king of Oḍḍiyāna and was chosen to take over the kingdom, but he left Oḍḍiyāna for northern parts of India.
TANTRA
In Rewalsar, known as Tso Pema in Tibetan, he secretly taught tantric teachings to princess Mandarava, the local king's daughter. The king found out and tried to burn him, but it is believed that when the smoke cleared he just sat there, still alive and in meditation. Greatly astonished by this miracle, the king offered Padmasambhava both his kingdom and Mandarava.
Padmasambhava left with Mandarava, and took to Maratika Cave in Nepal to practice secret tantric consort rituals. They had a vision of buddha Amitāyus and achieved what is called the "phowa rainbow body," a very rare type of spiritual realization. Both Padmasambhava and one of his consorts, Mandarava, are still believed to be alive and active in this rainbow body form by their followers. She and Padmasambhava's other main consort, Yeshe Tsogyal, who reputedly hid his numerous termas in Tibet for later discovery, reached Buddhahood. Many thangkas and paintings show Padmasambhava in between them.
TIBET
SUBJECTION OF LOCAL RELIGIONS
According to Sam van Schaik, from the 12th century on a greater role was assigned to Padmasambhava in the introduction of tantric Buddhism into Tibet:According to earlier histories, Padmasambhava had given some tantric teachings to Tibetans before being forced to leave due to the suspicions of the Tibetan court. But from the twelfth century an alternative story, itself a terma discovery, gave Padmasambhava a much greater role in the introduction of Buddhism to Tibet, and in particular credited him with travelling all over the country to convert the local spirits to Buddhism.According to this enlarged story, King Trisong Detsen, the 38th king of the Yarlung dynasty and the first Emperor of Tibet (742–797), invited the Nalanda University abbot Śāntarakṣita (Tibetan Shiwatso) to Tibet. Śāntarakṣita started the building of Samye. Demonical forces hindered the introduction of the Buddhist dharma, and Padmasambhava was invited to Tibet to subdue the demonic forces. The demons were not annihilated, but were obliged to submit to the dharma. This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening. According to tradition, Padmasambhava received the Emperor's wife, identified with the dakini Yeshe Tsogyal, as a consort.
TRANSLATIONS
King Trisong Detsen ordered the translation of all Buddhist Dharma Texts into Tibetan. Padmasambhava, Shantarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet. Padmasambhava supervised mainly the translation of Tantra; Shantarakshita concentrated on the Sutra-teachings.
NYINGMA
Padmasambhava introduced the people of Tibet to the practice of Tantric Buddhism.
He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism. The Nyingma tradition actually comprises several distinct lineages that all trace their origins to Padmasambhava.
"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" " or the "early translation school" because it is founded on the first translations of Buddhist scriptures from Sanskrit into Tibetan, in the eighth century.
Nyingma maintains the earliest tantric teachings. The Nyingmapa incorporates mysticism and local deities shared by the pre-Buddhist Bon religion, which has shamanic elements. The group particularly believes in hidden terma treasures. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations, though Padmasambhava is regarded as the founder of Samye Gompa, the first monastery in the country. In modern times the Nyingma lineage has been centered in Kham in eastern Tibet.
BHUTAN
In Bhutan he is associated with the famous Paro Taktsang or "Tiger's Nest" monastery built on a sheer cliff wall about 500m above the floor of Paro valley. It was built around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where he is said to have meditated in the 8th Century. He flew there from Tibet on the back of Yeshe Tsogyal, whom he transformed into a flying tigress for the purpose of the trip. Later he travelled to Bumthang district to subdue a powerful deity offended by a local king. Padmasambhava's body imprint can be found in the wall of a cave at nearby Kurje Lhakhang temple.
ICONOGRAPHY, MANIFESTATIONS AND ATTRIBUTES
ICONOGRAPHY
GENERAL
- He has one face and two hands.
- He is wrathful and smiling.
- He blazes magnificently with the splendour of the major and minor marks.
HEAD
- On his head he wears a five-petalled lotus hat, which has
- Three points symbolizing the three kayas,
- Five colours symbolizing the five kayas,
- A sun and moon symbolizing skilful means and wisdom,
- A vajra top to symbolize unshakable samadhi,
- A vulture's feather to represent the realization of the highest view.
- His two eyes are wide open in a piercing gaze.
- He has the youthful appearance of an eight-year old child.
SKIN
- His complexion is white with a tinge of red.
DRESS
- On his body he wears a white vajra undergarment. On top of this, in layers, a red robe, a dark blue mantrayana tunic, a red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk brocade.
- On his body he wears a silk cloak, Dharma robes and gown.
- He is wearing the dark blue gown of a mantra practitioner, the red and yellow shawl of a monk, the maroon cloak of a king, and the red robe and secret white garments of a bodhisattva.
HANDS
- In his right hand, he holds a five-pronged vajra at his heart.
- His left hand rests in the gesture of equanimity,
- In his left hand he holds a skull-cup brimming with nectar, containing the vase of longevity that is also filled with the nectar of deathless wisdom and ornamented on top by a wish-fulfilling tree.
KHATVANGA
The khaṭvāńga is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation. It is a danda with three severed heads denoting the three kayas (the three bodies of a Buddha, the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a trishula, and dressed with a sash of the Himalayan Rainbow or Five Pure Lights of the Mahabhuta. The iconography is utilized in various Tantric cycles by yogis as symbols to hidden meanings in transmitted practices.
- Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing the Princess consort (Mandarava). who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident.
- Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).
- Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the dharmakaya, sambhogakaya and nirmanakaya.
- Nine iron rings adorning the prongs represent the nine yanas.
- Five-coloured strips of silk symbolize the five wisdoms
- The khatvanga is also adorned with locks of hair from dead and living mamos and dakinis, as a sign that the Master subjugated them all when he practised austerities in the Eight Great Charnel Grounds.
SEAT
- He is seated with his two feet in the royal posture.
SURROUNDING
- All around him, within a lattice of five-coloured light, appear the eight vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors
There are further iconographies and meanings in more advanced and secret stages.
EIGHT MANIFESTATIONS
Padmasambhava is said to have taken eight forms or manifestations (Tib. Guru Tsen Gye) representing different aspects of his being, such as wrath or pacification for example. According to Rigpa Shedra the eight principal forms were assumed by Guru Rinpoche at different points in his life. The Eight Manifestations of Padmasambhava belong to the tradition of the Revealed Treasures (Tib.: ter ma).
- Guru Orgyen Dorje Chang (Wylie: gu ru U-rgyan rDo-rje ‘chang, Sanskrit: Guru Uddiyana Vajradhara) The vajra-holder (Skt. Vajradhara), shown dark blue in color in the attire of the Sambhogakaya. Depicted in union with consort.
- Guru Shakya Senge (Wylie: shAkya seng-ge, Skrt: Guru Śākyasimha) of Bodh Gaya, Lion of the Sakyas, who learns the Tantric practices of the eight Vidyadharas. He is shown as a fully ordained Buddhist monk.
- Guru Pema Gyalpo (Wylie: gu ru pad ma rgyal-po, Skrt: Guru Padmarāja) of Uddiyana, the Lotus Prince, king of the Tripitaka (the Three Collections of Scripture). He is shown looking like a young crowned prince or king.
- Guru Pema Jungne (Wylie: pad ma ‘byung-gnas, Skrt: Guru Padmakara) Lotus-arisen, the Saviour who teaches the Dharma to the people. He is shown sitting on a lotus, dressed in the three robes of a monk, under which he wears a blue shirt, pants and heavy Tibetan boots, as protection against the cold. He holds the diamond-scepter of compassionate love in his right hand and the yogi's skull-bowl of clear wisdom in his left. He has a special trident called khatvanga of a wandering Yogi, and wears on his head a Nepalese cloth crown, stylistically designed to remind one of the shape of a lotus flower. Thus he is represented as he must have appeared in Tibet.
- Guru Loden Chokse (Wylie: gu ru blo ldan mchog sred; Skrt: Guru Mativat Vararuci) of Kashmir, the Intelligent Youth, the one who gathers the knowledge of all worlds. He is shown in princely clothes, beating a hand-drum and holding a skull-bowl.
- Guru Nyima Ozer (Wylie: gu ru nyi-ma ‘od-zer, Skrt: Guru Suryabhasa or Sūryaraśmi), the Sunray Yogi, who illuminates the darkness of the mind through the insight of Dzogchen. He is shown as a naked yogi dressed only in a loin-cloth and holding a Khatvanga which points towards the sun.
- Guru Dorje Drolo, (Wylie: gu ru rDo-rje gro-lod, Skrt: Guru Vajra ?) the fierce manifestation of Vajrakilaya (wrathful Vajrasattva) known as "Diamond Guts", the comforter of all, imprinting the elements with Wisdom-Treasure.
- Guru Senge Dradog (Wylie: gu ru seng-ge sgra-sgrogs, Skrt: Guru Simhanāda) of Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the six realms of sentient beings. He is shown in a very fierce form, dark blue and imitative of the powerful Bodhisattva Vajrapani, holding a thunderbolt scepter in one hand and a scorpion in the other.
Padmasambhava's various Sanskrit names are preserved in mantras such as those found in the Yang gsang rig 'dzin youngs rdzogs kyi blama guru mtshan brgyad bye brag du sgrub pa ye shes bdud rtsi'i sbrang char zhe bya ba
ATTRIBUTES
PURE-LAND PARADISE
His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).
SAMANTABHADRA AND SAMANTABHADRI
Padmasambhava said:
My father is the intrinsic awareness, Samantabhadra (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, Samantabhadri (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. I act in the way of the Buddhas of the three times.
FIVE WISDOM DAKINS
Padmasambhava had five major female tantric companions, the so-called 'Five Wisdom Dakinis' (Wylie: Ye-shes mKha-'gro lnga) or 'Five Consorts.' In Padmasambhava's biography, they are described as the five women "who had access to the master's heart", and practiced tantric rites which are considered to have exorcised the previous demons of Tibet and converted them into protectors of the country.' They were:
- Mandarava of Zahor, the emanation of Vajravarahi's Body;
- Belwong Kalasiddhi of (north-west) India, the emanation of Vajravarahi's Quality, Belmo Sakya Devi of Nepal;
- the emanation of Vajravarahi's Mind, Yeshe Tsogyal of Tibet;
- the emanation of Vajravarahi's Speech
- and Mangala or Tashi Kyedren of "the Himalayas", the emanation of Vajravarahi's Activity.
PRINCESS SAKYA DEVI FROM NEPAL
On Padmasambhava's consort practice with Princess Sakya Devi from Nepal it is said:
- In a state of intense bliss, Padmasambhava and Sakyadevi realized the infinite reality of the Primordial Buddha Mind, the All-Beneficent Lord (Samantabhadra), whose absolute love is the unimpeded dynamo of existence. Experiencing the succession of the four stages of ecstasy, their mutual state of consciousness increased from height to height. And thus, meditating on Supreme Vajrasattva Heruka as the translucent image of compassionate wrathful (energized) activity, they together acquired the mahamudra of Divinity and attained complete Great Enlightenment.
TEACHINGS AND PRACTICES ASCRIBED TO PADMASAMBHAVA
THE VAJRA GURU MANTRA
The Vajra Guru (Padmasambhava) mantra Om Ah Hum Vajra Guru Padma Siddhi Hum is favoured and held in esteem by sadhakas. Like most Sanskritic mantras in Tibet, the Tibetan pronunciation demonstrates dialectic variation and is generally Om Ah Hung Benza Guru Pema Siddhi Hung. In the Vajrayana traditions, particularly of the Nyingmapa, it is held to be a powerful mantra engendering communion with the Three Vajras of Padmasambhava's mindstream and by his grace, all enlightened beings. In response to Yeshe Tsogyal's request, the Great Master himself explained the meaning of the mantra although there are larger secret meanings too. The 14th century tertön Karma Lingpa has a famous commentary on the mantra.
THE SEVEN LINE PRAYER TO PADMASAMBHAVA
The Seven Line Prayer to Padmasambhava (Guru Rinpoche) is a famous prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen.
Jamgon Ju Mipham Gyatso composed a famous commentary to the Seven Line Prayer called White Lotus. It explains the meanings, which are embedded in many levels and intended to catalyze a process of realization. These hidden teachings are described as ripening and deepening, in time, with study and with contemplation. Tulku Thondup says:
- Enshrining the most sacred prayer to Guru Padmasambhava, White Lotus elucidates its five layers of meaning as revealed by the eminent scholar Ju Mipham. This commentary now makes this treasure, which has been kept secret among the great masters of Tibet for generations, available as a source of blessings and learning for all.
There is also a shorter commentary, freely available, by Tulku Thondup himself. There are many other teachings and Termas and widely practiced tantric cycles incorporating the text as well as brief ones such as Terma Revelation of Guru Chöwang.
TERMAS
Padmasambhava also hid a number of religious treasures (termas) in lakes, caves, fields and forests of the Himalayan region to be found and interpreted by future tertöns or spiritual treasure-finders. According to Tibetan tradition, the Bardo Thodol (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan terton, Karma Lingpa.
TANTRIC CYCLES
Tantric cycles related to Padmasambhava are not just practiced by the Nyingma, they even gave rise to a new offshoot of Bon which emerged in the 14th century called the New Bön. Prominent figures of the Sarma (new translation) schools such as the Karmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest tertons revealing teachings related to Padmasambhava have been from the Kagyu or Sakya lineages. The hidden lake temple of the Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings and has murals depicting the eight manifestations of Padmasambhava. Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.
TWENTY-FIVE MAIN DISCIPLES
Twenty-five Main Disciples of Padmasambhava (Tibetan: རྗེ་འབངས་ཉེར་ལྔ, Wylie: rje 'bangs nyer lnga) -also called the disciples of Chimphu - in various lists these include:
- King Trisong Detsen (Tibetan: ཁྲི་སྲོང་ལྡེའུ་བཏཟན, Wylie: khri srong lde'u btzan)
- Denma Tsémang (Tibetan: ལྡན་མ་རྩེ་མང, Wylie: ldan ma rtse mang)
- Dorje Dudjom of Nanam (Tibetan: རྡོ་རྗེ་བདུད་འཇོམ, Wylie: rdo rje bdud 'joms)
- Khyechung Lotsawa (Tibetan: ཁྱེའུ་ཆུང་ལོ་ཙཱ་བ, Wylie: khye'u chung lo tsā ba)
- Gyalwa Changchub of Lasum (Tibetan: ལ་སུམ་རྒྱལ་བ་བྱང་ཆུབ, Wylie: la sum rgyal ba byang chub)
- Gyalwa Choyang (Tibetan: རྒྱལ་བ་མཆོག་དབྱངས, Wylie: rgyal ba mchog dbyangs)
- Gyalwe Lodro of Dré (Tibetan: རྒྱལ་བའི་བློ་གྲོས, Wylie: rgyal ba'i blo gros)
- Jnanakumara of Nyak (Tibetan: གཉགས་ཛཉའ་ན་ཀུ་མ་ར, Wylie: gnyags dzny' na ku ma ra)
- Kawa Paltsek (Tibetan: སྐ་བ་དཔལ་བརྩེགས, Wylie: ska ba dpal brtsegs)
- Khandro Yeshe Tsogyal, the princess of Karchen (Tibetan: མཁར་ཆེན་བཟའ་མཚོ་རྒྱལ, Wylie: mkhar chen bza' mtsho rgyal)
- Konchog Jungné of Langdro (Tibetan: ལང་གྲོ་དཀོན་མཆོག་འབྱུང་གནས, Wylie: lang gro dkon mchog 'byung gnas)
- Lhapal the Sokpo (Tibetan: སོག་པོ་ལྷ་དཔལ, Wylie: sog po lha dpal)
- Namkhai Nyingpo (Tibetan: ནམ་མཁའི་སྙིང་པོ, Wylie: nam mkha'i snying po)
- Zhang Yeshe De (Tibetan: ཞང་ཡེ་ཤེས་སྡེ, Wylie: zhang ye shes sde)
- Lhalung Pelgyi Dorje (Tibetan: ལྷ་ལུང་དཔལ་གྱི་རྡོ་རྗེ, Wylie: lha lung dpal gyi rdo rje)
- Palgyi Senge (Tibetan: དཔལ་གྱི་སེང་གེ, Wylie: dpal gyi seng ge)
- Palgyi Wangchuk (Tibetan: དཔལ་གྱི་དབང་ཕྱུག, Wylie: dpal gyi dbang phyug)
- Palgyi Wangchuk of Odren (Tibetan: འོ་དྲན་དཔལ་གྱི་དབང་ཕྱུག, Wylie: 'o dran dpal gyi dbang phyug)
- Palgyi Yeshe (Tibetan: དཔལ་གྱི་ཡེ་ཤེས, Wylie: dpal gyi ye shes)
- Rinchen Chok of Ma (Tibetan: རྨ་རིན་ཆེན་མཆོག, Wylie: rma rin chen mchog)
- Sangye Yeshe (Tibetan: སངས་རྒྱས་ཡེ་ཤེས, Wylie: sangs rgyas ye shes)
- Shubu Palgyi Senge (Tibetan: ཤུད་བུ་དཔལ་གྱི་སེང་གེ, Wylie: shud bu dpal gyi seng ge)
- Vairotsana, the great translator (Tibetan: བཻ་རོ་ཙ་ན, Wylie: bai ro tsa na)
- Yeshe Yang (Tibetan: ཡེ་ཤེས་དབྱངས, Wylie: ye shes dbyangs)
- Yudra Nyingpo of Gyalmo (Tibetan: ག་ཡུ་སྒྲ་སྙིང་པོ, Wylie: g.yu sgra snying po)
Also:
- Vimalamitra (Tibetan: དྲུ་མེད་བཤེས་གཉེན, Wylie: dru med bshes gnyen)
- Tingdzin Zangpo (Tibetan: ཏིང་འཛིན་བཟང་པོ, Wylie: ting 'dzin bzang po)
WIKIPEDIA
Yuri Alekseyevich Gagarin [nb 1] (9 March 1934 – 27 March 1968) was a Soviet Air Forces pilot and cosmonaut who became the first human to journey into outer space, achieving a major milestone in the Space Race; his capsule Vostok 1 completed one orbit of Earth on 12 April 1961. Gagarin became an international celebrity and was awarded many medals and titles, including Hero of the Soviet Union, his nation's highest honour.
Vostok 1 was Gagarin's only spaceflight but he served as the backup crew to the Soyuz 1 mission, which ended in a fatal crash, killing his friend and fellow cosmonaut Vladimir Komarov. Gagarin later served as the deputy training director of the Cosmonaut Training Centre, which was subsequently named after him. He was elected as a deputy to the Soviet of the Union in 1962 and then to the Soviet of Nationalities, respectively the lower and upper chambers of the Supreme Soviet of the Soviet Union. Gagarin died in 1968 when the MiG-15 training jet he was piloting with his flight instructor Vladimir Seryogin crashed near the town of Kirzhach.
Contents
1 Early life and education
2 Soviet Air Force service
3 Soviet space program
3.1 Selection and training
3.2 Vostok 1
4 After the Vostok 1 flight
5 Personal life
6 Death
7 Awards and honours
7.1 Medals and orders of merit
7.2 Tributes
7.3 Statues and monuments
7.4 50th anniversary
8 See also
9 Notes
10 References
10.1 Sources
11 Further reading
12 External links
Early life and education
Yuri Gagarin was born 9 March 1934 in the village of Klushino,[1] near Gzhatsk (renamed Gagarin in 1968 after his death).[2] His parents worked on a collective farm:[3] Alexey Ivanovich Gagarin as a carpenter and Anna Timofeyevna Gagarina as a dairy farmer.[nb 2][4] Yuri was the third of four children: his siblings were brothers Valentin (1924) and Boris (1936), and sister Zoya (1927).[5][6]
Like millions of Soviet Union citizens, the Gagarin family suffered during the Nazi occupation of Russia during World War II. Klushino was occupied in November 1941 during the German advance on Moscow and a German officer took over the Gagarin residence. The family were allowed to build a mud hut approximately 3 by 3 metres (10 by 10 ft) inside on the land behind their house, where they spent twenty-one months until the end of the occupation.[7] His two older siblings were deported by the Germans to Poland for slave labour in 1943 and did not return until after the war in 1945.[5][8] In 1946, the family moved to Gzhatsk, where Gagarin continued his secondary education.[7]
In 1950, aged 16, Gagarin began an apprenticeship as a foundryman at the Lyubertsy steel plant near Moscow,[5][8] and enrolled at a local "young workers" school for seventh-grade evening classes.[9] After graduating in 1951 from both the seventh grade and the vocational school with honours in mouldmaking and foundry work,[9] he was selected for further training at the Saratov Industrial Technical School, where he studied tractors.[5][8][10] While in Saratov, Gagarin volunteered at a local flying club for weekend training as a Soviet air cadet, where he trained to fly a biplane, and later a Yak-18.[8][10] He earned extra money as a part-time dock labourer on the Volga River.[7]
Soviet Air Force service
In 1955, Gagarin was accepted to the 1st Chkalovsky Higher Air Force Pilots School, a flight school in Orenburg.[11][12] He initially began training on the Yak-18 already familiar to him and later graduated to training on the MiG-15 in February 1956.[11] Gagarin twice struggled to land the two-seater trainer aircraft, and risked dismissal from pilot training. However, the commander of the regiment decided to give him another chance at landing. Gagarin's flight instructor gave him a cushion to sit on, which improved his view from the cockpit, and he landed successfully. Having completed his evaluation in a trainer aircraft,[13] Gagarin began flying solo in 1957.[5]
On 5 November 1957, Gagarin was commissioned a lieutenant in the Soviet Air Forces having accumulated 166 hours and 47 minutes of flight time. He graduated from flight school the next day and was posted to the Luostari airbase close to the Norwegian border in Murmansk Oblast for a two-year assignment with the Northern Fleet.[14] On 7 July 1959, he was rated Military Pilot 3rd Class.[15] After expressing interest in space exploration following the launch of Luna 3 on 6 October 1959, his recommendation to the Soviet space program was endorsed and forward by Lieutenant Colonel Babushkin.[14][16] By this point, he had accumulated 265 hours of flight time.[14] Gagarin was promoted to the rank of senior lieutenant on 6 November 1959,[15] three weeks after he was interviewed by a medical commission for qualification to the space program.[14]
Soviet space program
Selection and training
See also: Vostok programme
Vostok I capsule on display at the RKK Energiya museum
Gagarin's selection for the Vostok programme was overseen by the Central Flight Medical Commission led by Major General Konstantin Fyodorovich Borodin of the Soviet Army Medical Service. He underwent physical and psychological testing conducted at Central Aviation Scientific-Research Hospital, in Moscow, commanded by Colonel A.S. Usanov, a member of the commission. The commission also included Colonel Yevgeniy Anatoliyevich Karpov, who later commanded the training centre, Colonel Vladimir Ivanovich Yazdovskiy, the head physician for Gagarin's flight, and Major-General Aleksandr Nikolayevich Babiychuk, a physician flag officer on the Soviet Air Force General Staff to the Commander in Chief of the Air Force.[17]
From a pool of 154 qualified pilots short-listed by their Air Force units, the military physicians chose 29 cosmonaut candidates, of which 20 were approved by the Credential Committee of the Soviet Government. The first twelve including Gagarin were approved on 7 March 1960 and eight more were added in a series of subsequent orders issued until June.[18] Gagarin began training at the Khodynka Airfield in downtown Moscow on 15 March 1960. The training regiment involved vigorous and repetitive physical exercises which Alexei Leonov, a member of the initial group of twelve, described as akin to training for the Olympics Games.[19] In April 1960, they began parachute training in Saratov Oblast and each completed about 40 to 50 jumps from both low and high altitude, and over land and water.[20]
Gagarin was a candidate favoured by his peers. When they were asked to vote anonymously for a candidate besides themselves they would like to be the first to fly, all but three chose Gagarin.[21] One of these candidates, Yevgeny Khrunov, believed that Gagarin was very focused and was demanding of himself and others when necessary.[22] On 30 May 1960, Gagarin was further selected for an accelerated training group, known as the Vanguard Six or Sochi Six,[23][nb 3] from which the first cosmonauts of the Vostok programme would be chosen. The other members of the group were Anatoliy Kartashov, Andriyan Nikolayev, Pavel Popovich, German Titov, and Valentin Varlamov. However, Kartashov and Varlamov were injured and replaced by Khrunov and Grigoriy Nelyubov.[25]
As several of the candidates selected for the program including Gagarin did not have higher education degrees, they were enrolled into a correspondence course program at Zhukovsky Air Force Engineering Academy. Gagarin enrolled in the program in September 1960 and did not earn his specialist diploma until early 1968.[26][27] Gagarin was also subjected to experiments that were designed to test physical and psychological endurance including oxygen starvation tests in which the cosmonauts were locked in an isolation chamber and the air slowly pumped out. He also trained for the upcoming flight by experiencing g-forces in a centrifuge.[28][25] Psychological tests included placing the candidates in an anechoic chamber in complete isolation; Gagarin was in the chamber on July 26 – August 5.[29][20] In August 1960, a Soviet Air Force doctor evaluated his personality as follows:
Modest; embarrasses when his humor gets a little too racy; high degree of intellectual development evident in Yuriy; fantastic memory; distinguishes himself from his colleagues by his sharp and far-ranging sense of attention to his surroundings; a well-developed imagination; quick reactions; persevering, prepares himself painstakingly for his activities and training exercises, handles celestial mechanics and mathematical formulae with ease as well as excels in higher mathematics; does not feel constrained when he has to defend his point of view if he considers himself right; appears that he understands life better than a lot of his friends.[21]
The Vanguard Six were given the title of pilot-cosmonaut in January 1961[25] and entered a two-day examination conducted by a special interdepartmental commission led Lieutenant-General Nikolai Kamanin, tasked with ranking of the candidates based on their mission readiness for the first human Vostok mission. On 17 January 1961, they were tested in a simulator at the M. M. Gromov Flight-Research Institute on a full-size mockup of the Vostok capsule. Gagarin, Nikolayev, Popovich, and Titov all received excellent marks on the first day of testing in which they were required to describe the various phases of the mission followed by questions from commission.[22] On the second day, they were given a written examination following which the special commission ranked Gagarin as the best candidate the first mission. He and the next two highest-ranked cosmonauts, Titov and Nelyubov, were sent to Tyuratam for final preparations.[22] Gagarin and Titov were selected to train in the flight-ready spacecraft on 7 April 1961. Historian Asif Siddiqi writes of the final selection:[30]
In the end, at the State Commission meeting on April 8, Kamanin stood up and formally nominated Gagarin as the primary pilot and Titov as his backup. Without much discussion, the commission approved the proposal and moved on to other last-minute logistical issues. It was assumed that in the event Gagarin developed health problems prior to liftoff, Titov would take his place, with Nelyubov acting as his backup.
Vostok 1
Main article: Vostok 1
Poyekhali!
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Gagarin's voice
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On 12 April 1961, 6:07 am UTC, the Vostok 3KA-3 (Vostok 1) spacecraft was launched from Baikonur Cosmodrome. Aboard was Gagarin, the first human to travel into space, using the call sign Kedr (Russian: Кедр, Siberian pine or Cedar).[31] The radio communication between the launch control room and Gagarin included the following dialogue at the moment of rocket launch:
Korolev: Preliminary stage ... intermediate... main... LIFT-OFF! We wish you a good flight. Everything's all right.
Gagarin: Off we go! Goodbye, until [we meet] soon, dear friends.[32][33]
Gagarin's farewell to Korolev using the informal phrase Poyekhali! (Russian: Поехали!)[nb 4] later became a popular expression in the Eastern Bloc that was used to refer to the beginning of the Space Age.[35][36] The five first-stage engines fired until the first separation event, when the four side-boosters fell away, leaving the core engine. The core stage then separated while the rocket was in a suborbital trajectory, and the upper stage carried it to orbit. Once the upper stage finished firing, it separated from the spacecraft, which orbited for 108 minutes before returning to Earth in Kazakhstan.[37] Gagarin became the first to orbit the Earth.[31]
File:1961-04-19 First Pictures-Yuri Gagarin-selection.ogvPlay media
An April 1961 newsreel of Gagarin arriving in Moscow to be greeted by First Secretary Nikita Khrushchev.
"The feeling of weightlessness was somewhat unfamiliar compared with Earth conditions. Here, you feel as if you were hanging in a horizontal position in straps. You feel as if you are suspended", Gagarin wrote in his post-flight report.[38] He also wrote in his autobiography released the same year that he sang the tune "The Motherland Hears, The Motherland Knows" (Russian: "Родина слышит, Родина знает") during re-entry.[39] Gagarin was qualified a Military Pilot 1st Class and promoted to the rank of major in a special order given during his flight.[15][39]
At about 23,000 feet (7,000 m), Gagarin ejected from the descending capsule as planned and landed using a parachute. There were concerns Gagarin's spaceflight record would not be certified by the Fédération Aéronautique Internationale (FAI), the world governing body for setting standards and keeping records in the field, which at the time required that the pilot land with the craft.[40] Gagarin and Soviet officials initially refused to admit that he had not landed with his spacecraft,[41] an omission which became apparent after Titov's subsequent flight on Vostok 2 four months later. Gagarin's spaceflight records were nonetheless certified and again reaffirmed by the FAI, which revised it rules, and acknowledge that the crucial steps of the safe launch, orbit, and return of the pilot had been accomplished. Gagarin continues to be internationally recognised as the first human in space and first to orbit the Earth.[42]
After the Vostok 1 flight
Gagarin in Warsaw, 1961
Gagarin's flight was a triumph for the Soviet space program and he became a national hero of the Soviet Union and Eastern Bloc, as well as a worldwide celebrity. Newspapers around the globe published his biography and details of his flight. He was escorted in a long motorcade of high-ranking officials through the streets of Moscow to the Kremlin where, in a lavish ceremony, Nikita Khrushchev awarded him the title Hero of the Soviet Union. Other cities in the Soviet Union also held mass demonstrations, the scale of which were second only to World War II Victory Parades.[43]
Gagarin and Valentina Tereshkova (seated to his right) sign autographs in 1964
Gagarin gained a reputation as an adept public figure and was noted for his charismatic smile.[44][45][46] On 15 April 1961, accompanied by official from the Soviet Academy of Sciences, he answered questions at a press conference in Moscow reportedly attended by 1,000 reporters.[47] Gagarin visited the United Kingdom three months after the Vostok 1 mission, going to London and Manchester.[48][44] While in Manchester, despite heavy rain, he refused an umbrella, insisted that the roof of the convertible car he was riding in remain open, and stood so the cheering crowds could see him.[44][49] Gagarin toured widely abroad, accepting the invitation of about 30 countries.[50] In just the first four months, he also went to Brazil, Bulgaria, Canada, Cuba, Czechoslovakia, Finland, Hungary, and Iceland.[51]
In 1962, Gagarin began serving as a deputy to the Soviet of the Union,[52] and was elected to the Central Committee of the Young Communist League. He later returned to Star City, the cosmonaut facility, where he spent several years working on designs for a reusable spacecraft. He became a lieutenant colonel of the Soviet Air Forces on 12 June 1962, and received the rank of colonel on 6 November 1963.[15] On 20 December 1963, Gagarin became Deputy Training Director of the Star City cosmonaut training base.[53] Soviet officials, including cosmonaut overseerer Nikolai Kamanin, tried to keep Gagarin away from any flights, being worried about losing their hero in an accident noting that he was "too dear to mankind to risk his life for the sake of an ordinary space flight".[54] Kamanin was also concerned by Gagarin's drinking and believed the sudden rise to fame had taken its toll on the cosmonaut. While acquaintances say Gagarin had been a "sensible drinker", his touring schedule placed him in social situations in which he was increasingly expected to drink alcohol.[5][10]
Gagarin with U.S. Vice President Hubert Humphrey, French Prime Minister Georges Pompidou and the Gemini 4 astronauts at the 1965 Paris Air Show
Two years later, he was re-elected as a deputy of the Soviet Union but this time to the Soviet of Nationalities, the upper chamber of legislature.[52] The following year, he began to re-qualify as a fighter pilot[55] and was backup pilot for his friend Vladimir Komarov on the Soyuz 1 flight after five years without piloting duty. Kamanin had opposed Gagarin's reassignment to cosmonaut training; he had gained weight and his flying skills had deteriorated. Despite this, he remained a strong contender for Soyuz 1 until he was replaced by Komarov in April 1966 and reassigned to Soyuz 3.[56]
The Soyuz 1 launch was rushed due to implicit political pressures[57] and despite Gagarin's protests that additional safety precautions were necessary.[58] Gagarin accompanied Komarov to the rocket before launch and relayed instructions to Komarov from ground control following multiple system failures aboard the spacecraft.[59] Despite their best efforts, Soyuz 1 crash landed after its parachutes failed to open, killing Komarov instantly.[60] After the Soyuz 1 crash, Gagarin was permanently banned from training for and participating in further spaceflights.[61] He was also grounded from flying aircraft solo, a demotion he worked hard to lift. He was temporarily relieved of duties to focus on academics with the promise that he would be able to resume flight training.[62] On 17 February 1968, Gagarin successfully defended his aerospace engineering thesis on the subject of spaceplane aerodynamic configuration and graduated cum laude from Zhukovsky Air Force Engineering Academy.[27][63][62]
Personal life
Gagarin and his wife Valentina clapping at a concert in Moscow in 1964.
Gagarin and his wife Valentina at a concert in Moscow in 1964.
Gagarin was a keen sportsman and fond of ice hockey as a goal keeper.[64] He was also a basketball fan and coached the Saratov Industrial Technical School team, as well as being a referee.[65]
In 1957, while a cadet in flight school, Gagarin met Valentina Goryacheva at the May Day celebrations at the Red Square in Moscow.[66] She was a medical technician who graduated from Orenburg Medical School.[8][10] They were married on 7 November 1957,[8] the same day Gagarin graduated from Orenburg, and they had two daughters.[67][68] Yelena Yurievna Gagarina, born 1959,[68] is an art historian who has worked as the director-general of the Moscow Kremlin Museums since 2001;[69][70] and Galina Yurievna Gagarina, born 1961,[68] is a professor of economics and the department chair at Plekhanov Russian University of Economics in Moscow.[69][71] Following his rise to fame, at a Black Sea resort in September 1961, he was reportedly caught by his wife during a liaison with a nurse who had aided him after a boating incident. He attempted to escape through a window and jumped off a second floor balcony. The resulting injury left a permanent scar above his left eyebrow.[5][10]
Death
Plaque on a brick wall with inscription: Юрий Алексеевич Гагарин, 1934-03-09–1968-03-27
Plaque indicating Gagarin's interment in the Kremlin Wall
On 27 March 1968, while on a routine training flight from Chkalovsky Air Base, Gagarin and flight instructor Vladimir Seryogin died when their MiG-15UTI crashed near the town of Kirzhach. The bodies of Gagarin and Seryogin were cremated and their ashes were buried in the walls of the Kremlin.[72] Wrapped in secrecy, the cause of the crash that killed Gagarin is uncertain and became the subject of several theories.[73][74] At least three investigations into the crash were conducted separately by the Air Force, official government commissions, and the KGB.[75][76] According to a biography of Gagarin by Jamie Doran and Piers Bizony, Starman: The Truth Behind the Legend of Yuri Gagarin, the KGB worked "not just alongside the Air Force and the official commission members but against them."[75]
The KGB's report declassified in March 2003 dismissed various conspiracy theories and instead indicated the actions of airbase personnel contributed to the crash. The report states that an air-traffic controller provided Gagarin with outdated weather information and that by the time of his flight, conditions had deteriorated significantly. Ground crew also left external fuel tanks attached to the aircraft. Gagarin's planned flight activities needed clear weather and no outboard tanks. The investigation concluded Gagarin's aircraft entered a spin, either due to a bird strike or because of a sudden move to avoid another aircraft. Because of the out-of-date weather report, the crew believed their altitude was higher than it was and could not react properly to bring the MiG-15 out of its spin.[76] Another theory, advanced in 2005 by the original crash investigator, hypothesizes that a cabin air vent was accidentally left open by the crew or the previous pilot, leading to oxygen deprivation and leaving the crew incapable of controlling the aircraft.[73] A similar theory, published in Air & Space magazine, is that the crew detected the open vent and followed procedure by executing a rapid dive to a lower altitude. This dive caused them to lose consciousness and crash.[74]
On 12 April 2007, the Kremlin vetoed a new investigation into the death of Gagarin. Government officials said they saw no reason to begin a new investigation.[77] In April 2011, documents from a 1968 commission set up by the Central Committee of the Communist Party to investigate the accident were declassified. The documents revealed that the commission's original conclusion was that Gagarin or Seryogin had manoeuvered sharply, either to avoid a weather balloon or to avoid "entry into the upper limit of the first layer of cloud cover", leading the jet into a "super-critical flight regime and to its stalling in complex meteorological conditions".[78]
A Russian MiG-15UTI, the same type as Gagarin was flying
Cosmonaut Alexei Leonov, a member of a state commission established to investigate Gagarin's death, was conducting parachute training sessions that day and heard "two loud booms in the distance". He believes that a Sukhoi Su-15 was flying below its minimum altitude and, "without realizing it because of the terrible weather conditions, he passed within 10 or 20 meters of Yuri and Seregin's plane while breaking the sound barrier". The resulting turbulence would have sent the MiG-15UTI into an uncontrolled spin. Leonov said the first boom he heard was that of the jet breaking the sound barrier and the second was Gagarin's plane crashing.[79] In a June 2013 interview with Russian television network RT, Leonov said a report on the incident confirmed the presence of a second, "unauthorized" Su-15 flying in the area. However, as a condition of being allowed to discuss the declassified report, Leonov was barred from disclosing the name of the Su-15 pilot who was 80 years old and in poor health as of 2013.[80]
Awards and honours
Medals and orders of merit
Jânio Quadros, President of Brazil, decorated Gagarin in 1961.
On 14 April 1961, Gagarin was honoured with a 12-mile (19 km) parade attended by millions of people that concluded at the Red Square. After a short speech, he was bestowed the Hero of the Soviet Union,[81][82] Order of Lenin,[81] Merited Master of Sports of the Soviet Union[83] and the first Pilot-Cosmonaut of the USSR.[82] On 15 April, the Soviet Academy of Sciences awarded him with the Konstantin Tsiolkovsky Gold Medal, named after the Russian pioneer of space aeronautics.[84] Gagarin had also been awarded four Soviet commemorative medals over the course of his career.[15]
He was honoured as a Hero of Socialist Labor (Czechoslovakia) on 29 April 1961,[85][86] and Hero of Socialist Labor (Bulgaria, including the Order of Georgi Dimitrov) on 24 May.[15][chronology citation needed] On the eighth anniversary of the beginning of Cuban Revolution (26 July), President Osvaldo Dorticos of Cuba presented him with the first Commander of the Order of Playa Girón, a newly created medal.[87]
Gagarin was also awarded the 1960 Gold Air Medal and the 1961 De la Vaulx Medal from the Fédération Aéronautique Internationale in Switzerland.[88] He received numerous awards from other nations that year, including the Star of the Republic of Indonesia (2nd Class), the Order of the Cross of Grunwald (1st Degree) in Poland, the Order of the Flag of the Republic of Hungary, the Hero of Labor award from Democratic Republic of Vietnam,[15] the Italian Columbus Day Medal,[89] and a Gold Medal from the British Interplanetary Society.[90][91] President Jânio Quadros of Brazil decorated Gagarin on 2 August 1961 with the Order of Aeronautical Merit, Commander grade.[92] During a tour of Egypt in late January 1962, Gagarin received the Order of the Nile[93] and the golden keys to the gates of Cairo.[50] On 22 October 1963, Gagarin and Valentina Tereshkova were honoured with the Order of Karl Marx from the German Democratic Republic.[94]
Tributes
The date of Gagarin's space flight, 12 April, has been commemorated. Since 1962, it has been celebrated in the USSR and most of its former territories as Cosmonautics Day.[95] Since 2000, Yuri's Night, an international celebration, is held annually to commemorate milestones in space exploration.[96] In 2011, it was declared the International Day of Human Space Flight by the United Nations.[97]
Yuri Gagarin statue at the Royal Greenwich Observatory in London
A number of buildings and locations have been named for Gagarin. The Yuri Gagarin Cosmonaut Training Center in Star City, Russia, was named on 30 April 1968.[98] The launch pad at Baikonur Cosmodrome from which Sputnik 1 and Vostok 1 were launched is now known as Gagarin's Start. Gagarin Raion in Sevastopol, Ukraine, was named after him during the period of the Soviet Union. The Russian Air Force Academy was renamed Gagarin Air Force Academy in 1968.[99] A street in Warsaw, Poland, is called Yuri Gagarin Street.[100] The town of Gagarin, Armenia was renamed in his honour in 1961.[101]
Gagarin has been honoured on the Moon by astronauts and astronomers. During the American space program's Apollo 11 mission in 1969, astronauts Neil Armstrong and Buzz Aldrin left a memorial satchel containing medals commemorating Gagarin and fellow cosmonaut Vladimir Komarov on the Moon's surface.[102][103] In 1971, Apollo 15 astronauts David Scott and James Irwin left the small Fallen Astronaut sculpture at their landing site as a memorial to the American astronauts and Soviet cosmonauts who died in the Space Race; the names on its plaque included Yuri Gagarin and 14 others.[104][105] In 1970, a 262 km (163 mi)-wide crater on the far side after him.[106] Gagarin was inducted as a member of the 1976 inaugural class of the International Space Hall of Fame in New Mexico.[107]
Gagarin is memorialised in music; a cycle of Soviet patriotic songs titled The Constellation Gagarin (Russian: Созвездье Гагарина, tr. Sozvezdie Gagarina) was written by Aleksandra Pakhmutova and Nikolai Dobronravov in 1970–1971.[108] The most famous of these songs refers to Gagarin's poyekhali!: in the lyrics, "He said 'let's go!' He waved his hand".[35][108] He was the inspiration for the pieces "Hey Gagarin" by Jean-Michel Jarre on Métamorphoses, "Gagarin" by Public Service Broadcasting, and "Gagarin, I loved you" by Undervud.[109]
Russian ten-ruble commemorating Gagarin in 2001
Vessels have been named for Gagarin; Soviet tracking ship Kosmonavt Yuri Gagarin was built in 1971[110] and the Armenian airline Armavia named their first Sukhoi Superjet 100 in his honour in 2011.[111]
Two commemorative coins were issued in the Soviet Union to honour the 20th and 30th anniversaries of his flight: a one-ruble coin in copper-nickel (1981) and a three-ruble coin in silver (1991). In 2001, to commemorate the 40th anniversary of Gagarin's flight, a series of four coins bearing his likeness was issued in Russia; it consisted of a two-ruble coin in copper-nickel, a three-ruble coin in silver, a ten-ruble coin in brass-copper and nickel, and a 100-ruble coin in silver.[112] In 2011, Russia issued a 1,000-ruble coin in gold and a three-ruble coin in silver to mark the 50th anniversary of his flight.[113]
In 2008, the Kontinental Hockey League named their championship trophy the Gagarin Cup.[114] In a 2010 Space Foundation survey, Gagarin was ranked as the sixth-most-popular space hero, tied with Star Trek's fictional James T. Kirk.[115] A Russian docudrama titled Gagarin: First in Space was released in 2013. Previous attempts at portraying Gagarin were disallowed; his family took legal action over his portrayal in a fictional drama and vetoed a musical.[116]
Statues and monuments
There are statues of Gagarin and monuments to him located in Gagarin (Smolensk Oblast), Orenburg, Cheboksary, Irkutsk, Izhevsk, Komsomolsk-on-Amur, and Yoshkar-Ola in Russia, as well as in Nicosia, Cyprus, Druzhkivka, Ukraine, Karaganda, Kazakhstan, and Tiraspol, Moldova. On 4 June 1980, Monument to Yuri Gagarin in Gagarin Square, Leninsky Avenue, Moscow, was opened.[117] The monument is mounted to a 38 m (125 ft) tall pedestal and is constructed of titanium. Beside the column is a replica of the descent module used during his spaceflight.[118]
Bust of Gagarin at Birla Planetarium in Kolkata, India
In 2011, a statue of Gagarin was unveiled at Admiralty Arch in The Mall in London, opposite the permanent sculpture of James Cook. It is a copy of the statue outside Gagarin's former school in Lyubertsy.[119] In 2013, the statue was moved to a permanent location outside the Royal Observatory, Greenwich.[120]
In 2012, a statue was unveiled at the site of NASA's original spaceflight headquarters on South Wayside Drive in Houston. The sculpture was completed in 2011 by artist and cosmonaut Alexei Leonov and was a gift to Houston by various Russian organisations. Houston Mayor Annise Parker, NASA Administrator Charles Bolden, and Russian Ambassador Sergey Kislyak were present for the dedication.[121][122] The Russian Federation presented a bust of Gagarin to several cities in India including one that was unveiled at the Birla Planetarium in Kolkata in February 2012.[123]
In April 2018, a bust of Gagarin erected on the street in Belgrade, Serbia, that bears his name was removed, after less than week. A new work was commissioned following the outcry over the disproportionately small size of its head which locals said was an "insult" to Gagarin.[124][125] Belgrade City Manager Goran Vesic stated that neither the city, the Serbian Ministry of Culture, nor the foundation that financed it had prior knowledge of the design.[126]
50th anniversary
50th anniversary stamp of Ukraine
The 50th anniversary of Gagarin's journey into space was marked in 2011 by tributes around the world. A film titled First Orbit was shot from the International Space Station, combining sound recordings from the original flight with footage of the route taken by Gagarin.[127] The Russian, American, and Italian crew of Expedition 27 aboard the ISS sent a special video message to wish the people of the world a "Happy Yuri's Night", wearing shirts with an image of Gagarin.[128]
The Central Bank of the Russian Federation released gold and silver coins to commemorate the anniversary.[129] The Soyuz TMA-21 spacecraft was named Gagarin with the launch in April 2011 to coincide with the 50th anniversary of the first manned space mission.
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.
Lieutenant James Grant aboard the Lady Nelson sighted and named Mt Gambier in 1800 after a Lord of the Admiralty. The first white man to traverse the area was Stephen Henty of Portland in 1839 when he sighted the Blue Lake. He returned with cattle and stockmen in 1841. He later claimed that had he known the lake and volcano he had discovered in 1839 was in SA he would have immediately applied for an 1839 Special Survey. But Henty thought he was squatting on land in NSW and he was not an official SA settler so the government ordered him off the land in 1844. Thus the first official white settler of the South East and the Mt Gambier district became Evelyn Sturt, brother to Captain Charles Sturt, who took up an occupational license in March 1844 and a property he named Compton just north of the present city. In April 1844 Governor Grey and a party of assistants including the Assistant Surveyor General Thomas Burr and artist George French Angas explored the South East naming Robe and doing the first surveys. Evelyn Sturt became the first to have an occupational license to squat and the first purchase freehold land near Mt Gambier which he did in 1847- a section of 77 acres when 80 acres was the norm. He left the district in 1854 selling his freehold land to Hastings Cunningham who in 1855 subdivided some of this land thus creating the town of Gambierton. The town lands were adjacent to the site of the first police station selected near what is now Cave Gardens by the government in 1845. A small bush inn also operated at this spot. The first streets were named after early locals such as Evelyn, Compton, Ferrers and Crouch (built the first general store before the town was created) streets etc. The town grew quickly because of the mild climate, fertile soils, plentiful water and the influx of settlers from across the border in what was to become the colony of Victoria. Cunningham himself was a great benefactor and donated land for the first school in 1856. In 1861 the town name was changed by act of parliament to Mt Gambier.
Unlike other areas of SA the South East was seen as paradise for pastoralists and the optimistic pastoralists flocked to the area with their flocks in 1845. The large runs locked up the land and prevented farmers from settling in the region except for the fertile lands around Mount Gambier. Here small scale farmers had small properties and grew potatoes, hops, and later had dairy cows as well as growing wheat and oats. Land acts in the early 1870s designed to break up the big runs only partially succeeded in the South East where most station owners bought up their lands freehold. It was after 1905 before the big pastoral estates were really broken up for farmers and closer settlement, except for near Mt Gambier. Apart from Evelyn Sturt the other early white settlers of the South East in 1845 were Alexander Cameron at Penola, John Robertson at Struan, William Macintosh and George Ormerod at Naracoorte, the Austin brothers at Yallum Park (later John Riddoch), the Arthur brothers (nephews of Governor Arthur of Van Diemen’s Land) at Mt Schanck( now Mt Schank) and the Leake brothers at Glencoe. In fact in 1845 nineteen leasehold runs were taken up in the South East with a further thirty runs in 1846 and most had several 80 acres sections of freehold land near the main homestead. Most had got to the South East from Casterton and Portland in Victoria as the swamps near the coast were too difficult to traverse except for the country near Robe. Many of the estates were huge. Evelyn Sturt on the Compton/Mt Gambier run had 85 square miles as well as his freehold land; Robertson had 135 square miles at Struan; George Glen (and William Vansittart) of Mayurra had 110 square miles; the SA Company had 159 square miles on the Benara run; the Leake brothers had 194 square miles on Glencoe; Hunter had 56 square miles on Kalangadoo; Neil Black of Noorat Victoria had 45 square miles on Kongorong run and 101 square miles at Port MacDonnell and the Arthur brothers had a huge run at Mt Schanck. By 1851 almost 5,000 square miles of the South East was occupied by Occupational License and most licenses were converted to 14 year leases in that year. A third of all leasehold land in SA was taken up in the South East because of its higher rainfall and suitability for pastoralism and a third of all sheep in the colony were in the South East. When Hundreds were declared in the South East in the late 1850s and early 1860s pastoralists bought up the land. In one case John Riddoch of Yallum Park owned the entire Hundred of Monbulla. Another pastoralist W. Clarke who had purchased Mt Schancke station from the Arthur brothers in 1861 owned SA land valued at £1.25 million when he died in 1874 and he had 120,000 acres freehold in Victoria, 75,000 acres freehold in SA( Mt Schank) and 50,000 acres freehold in each of NSW and Tasmania! Mt Schanck was changed in Schank in 1917 when German place names in SA were changed as Schank without the second “c” is an old English name!
In the 1850s Mt Gambier was a shanty village as the South East was a region of large pastoral estates and little agricultural farming and very low population numbers. It was far from Adelaide and remote and it was only after the Princeland episode in 1862 with the threat of possible secession to a new state that the Adelaide government began to invest in the South East and encourage settlement there. The Border Watch newspaper was established in 1861, the Mt Gambier Hotel opened in 1862 and the Mt Gambier Council was formed in 1863.By the early 1860s Mt Gambier had almost 1,000 residents making it one of the largest towns in SA after the copper mining centres of Burra, Kadina and Moonta. By the 1881 SA census Mt Gambier had 2,500 residents making it the biggest town outside of Adelaide. In 1865 four iconic historic buildings were erected-the Courthouse, the Gaol, Christ Church Anglican and the Post Office and Telegraph Station. The flourmill which later became the Oat Mill opened in 1867 as wheat farmers had now taken up lands around the Mount. Mt Gambier was growing into a fine prosperous looking town with churches, stores, banks, hotels and fine residences. In the 1870s the rural population increased dramatically with tenant potato farmers on Browne’s Moorak estate and intensive hop growing in several localities such as Yahl and OB Flat and Glenburnie etc. Also in 1876 the first commercial forestry was started at the behest of George Goyder. A tree nursery was established on the edge of Leg of Mutton Lake in 1876 on a site selected by George Goyder himself. A stone cottage for the first nurseryman Charles Beale was constructed and it survived until demolished in 1969 but the nursery closed in 1929. The nursery propagated eucalypts, Oak, Elm, Ash, Sycamore, and North American pines. Pinus radiata was first grown at Leg of Mutton Lake and was being dispersed to other areas by 1878. Pinus canariensis was also grown in the 1880s. Pinus radiata is now the most commonly grown commercial forest tree in SA and Australia. Also in the 1870s the first hospital was erected and Dr Wehl, the town’s doctor for many years was in residence.
In the mid 1880s the first rail line was laid as the railway lines pushed out from Mt Gambier to Naracoorte. The service to Naracoorte began in 1887 and connected on with the line to Bordertown and Adelaide. By 1897 a railway connected Mt Gambier to Millicent and the port at Beachport. The railway line across the border to Heywood and Melbourne was not completed until 1917 as the SA government resisted a line that would take goods and passengers from Mt Gambier to Port Melbourne rather than to Port Adelaide. Mt Gambier railway station used to be a hive of activity with daily trains to Adelaide and an overnight sleeper services several times a week. Passenger trains to Mt Gambier from Adelaide stopped in 1990 after Australian National took over the SA railway network. Freight services stopped in 1995 and the railway line and station was formally closed. The railyards and other buildings were cleared in 2013.
Hanuman is a Hindu god and an ardent devotee of Rama. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara, Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Kesari, and is also described as the son of Vayu, who according to several stories, played a role in his birth. Several sects including Arya Samaj believe that Hanuman was a human and not vanara.
ETYMOLOGY & OTHER NAMES
The Sanskrit texts mention several legends about how Sri Hanuman got his name. One legend is that Indra, the king of the deities, struck Sri Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw". Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed". Some Jain texts mention that Sri Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.
According to one theory, the name "Hanuman" derives from the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to "Hanuman" (see historical development below). Linguistic variations of "Hanuman" include Hanumat, Anuman (Tamil), Anoman (Indonesian), Andoman (Malay) and Hunlaman (Lao).
Hanuman came to be regarded as an avatar (incarnation) of Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE). Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like Mahabhagvata Purana, Skanda Purana, Brhaddharma Purana and Mahanataka among others. This development might have been a result of the Shavite attempts to insert their ishta devata (cherished deity) in the Vaishnavite texts, which were gaining popularity. The 17th century Oriya work Rasavinoda by Divakrsnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined take to the form of Hanuman.
Hanuman became more important in the medieval period, and came to be portrayed as the ideal devotee (bhakta) of Rama. His characterization as a lifelong brahmachari (celibate) was another important development during this period. The belief that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India. The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana.
BIRTH & CHILDHOOD
Hanuman was born to the vanaras. His mother Anjana was an apsara who was born on earth due to a curse. She was redeemed from this curse on her giving birth to a son. The Valmiki Ramayana states that his father Kesari was the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana. Anjana and Kesari performed intense prayers to Shiva to get a child. Pleased with their devotion, Shiva granted them the boon they sought. Hanuman, in another interpretation, is the incarnation or reflection of Shiva himself.
Hanuman is often called the son of the deity Vayu; several different traditions account for the Vayu's role in Hanuman's birth. One story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states that when Anjana was worshiping Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakama yagna in order to have children. As a result, he received some sacred pudding (payasam) to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result. Another tradition says that Anjana and her husband Kesari prayed Shiva for a child. By Shiva's direction, Vayu transferred his male energy to Anjana's womb. Accordingly, Hanuman is identified as the son of the Vayu.
Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his lord Vishnu, to make him look like Vishnu, so that the princess would garland him at swayamvara (husband-choosing ceremony). He asked for hari mukh (Hari is another name of Vishnu, and mukh means face). Vishnu instead bestowed him with the face of a vanara. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his ape-like face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana.
BIRTH PLACE
Multiple places in India are claimed as the birthplace of Hanuman.
According to one theory, Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka. This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot. Kishkinda itself is identified with the modern Anegundi taluk (near Hampi) in Bellary district of Karnataka.
Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birthplace of Hanuman. The name of the village is derived from the name of the goddess Anjani, the mother of Hanuman. Aanjani Gufa (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum.
The Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nasik district, is also claimed as the birthplace of Hanuman.
According to Anjan Dham, Hanuman was born on Lakshka Hill near Sujangarh in Churu district, Rajasthan.
CHILDHOOD
As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. Hanuman thrashed Rahu and went to take sun in his mouth.[18] Rahu approached Indra, king of devas, and complained that a monkey child stopped him from taking on Sun, preventing the scheduled eclipse. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name. Upset over the attack, Hanuman's father figure Vayu deva (the deity of air) went into seclusion, withdrawing air along with him. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt. The devas then revived Hanuman and blessed him with multiple boons to appease Vayu.
Brahma gave Hanuman a boon that would protect him from the irrevocable Brahma's curse. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Indra blessed him that the Vajra weapon will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him with immunity to burning by fire. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form. Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons. Vayu also blessed him with more speed than he himself had. Kamadeva also blessed him that the sex will not be effective on him.So his name is also Bala Bramhachari.
On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.
Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and he was relieved from the curse by the end of Kishkindha Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita and in Sundara Kanda he used his supernatural powers at his best.
ADVANTURES IN RAMAYANA
The Sundara Kanda, the fifth book in the Ramayana, focuses on the adventures of Hanuman.
MEETING WITH RAMA
Hanuman meets Rama during the Rama's 14-year exile. With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.
Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.
When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Raavana and reunite with Sita.
In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain, touches it briefly, and presses on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasi, he reaches Lanka.
FINDING SITA
Hanuman reaches Lanka through flight and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. In order to give Sita faith, Hanuman gives her a ring that Rama wanted Hanuman to give her. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.
Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.
SHAPESHIFTING
In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.
Also he enlarges & immediately afterwards contracts his body to out-wit Surasa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.
He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.
MOUNTAIN LIFTING
When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman. Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.
Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.
Hanuman was also called "langra veer"; langra in Hindi means limping and veer means "brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.
PATALA INCIDENT
In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana and Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri) - the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.
The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings. Hanuman enters Patala.
Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.
To date Chandraloak Devpuri mandir is located at Dugana a small village 17 km from Laharpur,Sitapur district,Uttar Pradesh. A divine place where Chakleswar Mahadev situated.
HONOURS
Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.
When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.
HANUMAN RAMAYANA
After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord Rama. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.
When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.
Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.
AFTER RAMAYANA WAR
After the war, and after reigning for several years, the time arrived for Rama to depart to his supreme abode Vaikuntha. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested from Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals (Chiranjivi) of Hinduism.
MAHABHARATA
Hanuman is also considered to be the brother of Bhima, on the basis of their having the same father, Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey to Bhima in order to subdue his arrogance. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to move it out of the way. Hanuman, incognito, refuses. Bhima then tries to move the tail himself but he is unable, despite his great strength. Realising he is no ordinary monkey, he inquires as to Hanuman's identity, which is then revealed. At Bhima's request, Hanuman is also said to have enlarged himself to demonstrate the proportions he had assumed in his crossing of the sea as he journeyed to Lanka and also said that when the war came, he would be there to protect the Pandavas. This place is located at Sariska National Park in the Alwar District of the State of Rajasthan and named as Pandupole (Temple of Hanuman ji).Pandupole is very famous tourist spot of Alwar.
During the great battle of Kurukshetra, Arjuna entered the battlefield with a flag displaying Hanuman on his chariot. The incident that led to this was an earlier encounter between Hanuman and Arjuna, wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering aloud at Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman challenged him to build a bridge capable of bearing him alone; Arjuna, unaware of the vanara's true identity, accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna, who decided to take his own life. Krishna smiled and placed his divine discus beneath the bridge,and this time hanuman could no longer break it.Vishnu then appeared before them both after originally coming in the form of a tortoise, chiding Arjuna for his vanity and Hanuman for making Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilizing and strengthening his chariot during the imminent great battle. After, the battle of Kurukshetra was over, Krishna asked Arjuna, that today you step down the chariot before me. After Arjuna got down, Krishna followed him and thanked Hanuman for staying with them during the whole fight in the form of a flag on the chariot. Hanuman came in his original form, bowed to Krishna and left the flag, flying away into the sky. As soon as he left the flag, the chariot began to burn and turned into ashes. Arjuna was shocked to see this, then Krishna told Arjuna, that the only reason his chariot was still standing was because of the presence of Himself and Hanuman, otherwise, it would have burnt many days ago due to effects of celestial weapons thrown at it in the war.
According to legend, Hanuman is one of the four people to have heard the Bhagwad Gita from Krishna and seen his Vishvarupa (universal) form, the other three being Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.
OTHER TEXTS
Apart from Ramayana and Mahabharata, Hanuman is mentioned in several other texts. Some of these stories add to his adventures mentioned in the earlier epics, while others tell alternative stories of his life.
Paumacariya (also known as Pauma Chariu or Padmacharit), the Jain version of Ramayana written by Vimalasuri, mentions Hanuman as a Vidyadhara (a supernatural being), who is the son of Pavangati and Anjana Sundari. Anjana gives birth to Hanuman in a forest cave, after being banished by her in-laws. Her maternal uncle rescues her from the forest; while boarding his vimana, Anjana accidentally drops her baby on a rock. However, the baby remains uninjured while the rock is shattered. The baby is raised in Hanuruha, his great uncle's island kingdom, from which Hanuman gets his name. In this version, Hanuman is not celibate. He marries princess Anangakusuma, the daughter of Kharadushana and Ravana's sister Chandranakha. Ravana also presents Hanuman one of his nieces as a second wife. After becoming an ally of Sugriva, Hanuman acquires a hundred more wives. Hanuman is originally enraged at Rama for murdering his father-in-law Kharadushana. However, he becomes a supporter of Rama after meeting him and learning about Sita's kidnapping by Ravana. He goes to Lanka on Rama's behalf, but is unable to convince Ravana to surrender. Ultimately, he joins Rama in the war against Ravana and performs several heroic deeds. After the victory and subsequent celebrations, both Rama and Hanuman take Jaineshwari Diksha and become Jain Munis and achieve salvation. Later Jain texts such as Uttarapurana (9th century CE) by Gunabhadra and Anjana-Pavananjaya (12th century CE) tells the same story.
The Brahma Purana mentions that the vanaras built several Shiva lingams in Kishkindha. After his return to Ayodhya, Rama asks Hanuman to destroy these lingams, as they are no longer required. However, when Hanuman is unable to uproot these lingams, Rama orders them to worshipped permanently. The Skanda Purana mentions a variant of this story, which happens in Rameswaram. The Narada Purana describes Hanuman as a master of vocal music, and as an embodiment of the combined power of Shiva and Vishnu.
Apart from the Puranas, the Agama Saunaka Samhitha, and Agastya Sara Samhitha explains certain stories which are not mentioned in other Hindu texts along with the worship rituals of Hanuman. Recently a simple English Translation of some of stories are released as a book named Tales Of Hanuman: Tales from the eternal life of Hanuman
The 16th-century Indian poet Tulsidas wrote Hanuman Chalisa, a devotional song dedicated to Hanuman. He claimed to have visions where he met face to face with Hanuman. Based on these meetings, he wrote Ramcharitmanas, an Awadhi language version of Ramayana. The Sankat Mochan Hanuman Temple (Varanasi) is said to be located on the spot where Tulsidas had these visions. The works of Tulsidas played an important role in increasing the popularity of Hanuman worship in North India.
Durga Chalisa mentions that Hanuman leads and welcomes the procession of the ferocious lion-riding Bhavani.
The non-Indian versions of Ramayana, such as the Thai Ramakien, mention that Hanuman had relationships with multiple women, including Svayamprabha, Benjakaya (Vibhisana's daughter), Suvannamaccha and even Ravana's wife Mandodari. According to these versions of the Ramayana, Macchanu is son of Hanuman borne by Suvannamaccha, daughter of Ravana. The Jain text Paumacariya also mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha. Another legend says that a demigod named Matsyaraja (also known as Makardhwaja or Matsyagarbha) claimed to be his son. Matsyaraja's birth is explained as follows: a fish (matsya) was impregnated by the drops of Hanuman's sweat, while he was bathing in the ocean.
PROPHECY & LEGACY
A number of religious leaders have claimed to have seen Hanuman over the course of the centuries, notably Madhvacharya (13th century CE), Tulsidas (16th century), Samarth Ramdas (17th century), Raghavendra Swami (17th century) and Swami Ramdas (20th century).
Swaminarayan, founder of the Hindu Swaminarayan sects, holds that other than worship of God through the Narayana Kavacha, Hanuman is the only deity who may be worshiped in the event of trouble by evil spirits.
Others have also asserted his presence wherever the Ramayana is read.
“Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.”
This can be found in other texts such as the Vinaya Patrika by Tulsidas and the Mahabharta, and in other texts with only slight variation in language. During the readings of the Ramayana (Ramayanpath), a special puja and space (asan) are reserved for Hanuman.
TEMPLES
Hanuman is worshipped by villagers as a boundary guardian, by Shaiva ascetics as a Yogi, and by wrestlers for his strength. There are numerous temples for Hanuman, and his images are usually installed at all temples where images of avatars of Vishnu are installed. Hanuman temples are believed to keep the area and surroundings free of rakshasas (demons) and other evil beings. Hanuman idols are found on mountain roads because it is believed that he protects people from accidents.
Jakhu temple is a famous temple at Shimla, the capital of Himachal Pradesh. The word "Jakhu" is derived from "Yaku"/"Yaksha". The hill is the legendary abode of Yaksha, Kinners Nagas and Asuras. The temple was founded on a plain where, according to legend, Hanuman's sudden landing flattened a hill. A 33-metre statue of Hanuman has been erected at the top of the 2,591-metre tall Jakhu Hill, the highest point in Shimla.
According to the Ramayana, during the battle between Lord Rama and Ravana at Lanka, Lakshmana, brother of Lord Rama, was mortally wounded by an arrow. To save his life, Hanuman journeyed to the Himalayas to retrieve the Sanjeevani herb. En route, he encountered a meditating sage on Jakhu mountain; as he paused to inquire about the herb, Hanuman's landing on the mountain compressed the earth, changing the shape of the mountain to its present state. In his haste to depart, Hanuman is said to have left his friends behind, and they are said to continue to roam the area even today. A temple honoring Lord Hanuman was constructed by the Jakhu sage.
The oldest known independent Hanuman statue is the one at Khajuraho, which has an inscription dated Sam. 940 (AD 883) mentioning that it was erected by Gahil's son Gollak.
Sankat Mochan Shri Hanuman Mandir, located in the Punjab town of Phillaur is one of the popular temples of Hanuman. Sankat Mochan Hanuman Temple, Varanasi, believed to be built by Tulsidas, is second most popular temple in the city.
Namakkal Anjaneyar temple is located in the town of Namakkal, Tamil Nadu. There is an 18-feet idol of Sri Hanuman in the temple facing east, worshipping Sri Lakshmi Narasimha Swami (one of the avatar of god Vishnu) in this temple. Anjenayar idol is Swayambu, believed to be growing in height; thus, temple has no roof enclosing.
Sholinghur Sri Yoga Narasimha swami temple and Sri Yoga Anjaneyar temple, located in Sholinghur, a town which is about 30 km from Arakkonam of Vellore District.Sri yoga Anjaneyar temple located over small hill containing 480 steps from ground. Lord Anjaneyar with Sathurpujam (sathur=four, pujam=arms) Sri Sangu and Sri Chakaram 2 hands and Jabba Malai and Jaba Shankaram in other two respectively facing Sri yoga Narasimha swami and Yoga Amurthavalli Thayar present over hill (periya malai= big hill) with 1305 steps from ground. Sholinghur shetram one among 108 divya desams also one of most famous temple of our Lord Anjaneya.
Ragigudda Anjaneya temple is a Hanuman temple located in JP Nagar Bangalore. The temple is located on a hillock.
The Hanuman temple at Nerul, Navi Mumbai, Maharashtra, India is situated inside SIES complex. The Hanuman idol is 10 m tall and is installed on a pedestal of height 4 m, bringing the total height to 14 m. In the picture shown, Hanuman has silver coverings (Silver Kavasam). The 33 feet Hanuman idol is carved out of single granite stone. This is the tallest single granite stone Hanuman idol in India as per the temple.
Similarly, a 10 m idol of Sri Anjaneyar was entrenched in 1989 at Nanganallur in Chennai, India. The distinguishing factor of the idol is that it was molded out of a single rock.
An 26-m Karya Siddhi Hanuman statue was installed at Carapichaima in Trinidad and Tobago, by Avadhoota Dattapeetham's Pontiff Ganapathy Sachchidananda. It is the tallest in the Western hemisphere and second tallest in the world. One has also built a Karya Siddhi Hanuman Temple in Frisco, Texas in the U.S.
The tallest Hanuman statue is the Veera Abhaya Anjaneya Hanuman Swami, standing 135 feet tall at Yerravaram, 46 km from Rajahmundry in Andhra Pradesh, installed in 2003.
The image of Hanuman is said to have come alive and moved when installed at the Shri Hanuman Mandir, Sarangpur. The temple is noted for getting rid of evil spirits.
Suchindram temple is a pious place lying about 14 km from Kanyakumari, Tamil Nadu. The temple is famous for it 18 feet tall Hanuman idol. This idol is decorated fully with butter (Vennai kappu in Tamil) and Sandalwood paste (Chandana kappu in Tamil).
In Rajasthan,Hanuman Temples at Mehendipur Balaji in Dausa district (80 km from Jaipur) and Salasar dhaam in Churu district (160 km from Jaipur) attract a large number of devotees from all over India. [{Chandraloak Devpuri Balaji}] is located in Dugana 17 km from Laharpur district-sitapur,UttarPradesh
Bhaktha Anjaneyar is Temple is located in Vedasandur, Dindigul, Tamil Nadu.
Kaviyoor is a small village about 5–6 km from the town of Thiruvalla, Kerala The Kaviyoor Mahadevar Temple here is about 100 years old and the Hanuman temple inside the Shiva temple is considered as very auspicious by devotees. Hanuman idol consecrated here is made of Panchaloha and is depicting him telling the story of Ramayana to Sita in the Asoka Vana.
Yalagur, a small village about 30–35 km from the town of Bagalkot in Karnataka, also has a temple dedicated to Hanuman.
Sri Baktha Hanuman Temple, Ramboda.Sri Lanka. Ramboda is a place where Hanuman was searching for Sita Devi.
WORSHIP
Some of the prayers, songs, mantras, shlokas, devoted to Hanuman include Hanuman Chalisa, Bajranga Baan, Maruti Strotam, Anjaneya Dandakam, Vadvanal Strotam, Hanuman Sathhika, Hanuman Bahuk, Hanuman Dwadesha, Bhimrupi Strotam, Sundara Kanda, Maruti Gayatri Mantra, Hanumansahasranam stotra (Stotra of thousand names of Hanuman), Ek-mukhi Hanuman Raksha Kavacham, Pancha-mukhi Hanuman Raksha Kavacham and Sapta-mukhi Hanuman Raksha Kavacham.
"Ram Raksha Strotam", the Sanskrit Strota, a Shield of Rama has lines devoted to Hanuman, saying, whoever, reads this, will be protected by Hanuman.
PANCHAMUKHA SRI HANUMAN
Sri Hanuman assumed Panchamukha or five-faced form to kill Ahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Ahiravana, brother of Ravana, had taken Lord Rama and Lakshmana to netherworld as captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Sri Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana.
This form of Sri Hanuman is very popular, and is also known as Panchamukha Anjaneya and Panchamukhi Anjaneya. (Anjaneya, which means "son of Anjana", is another name of Sri Hanuman). These faces show there is nothing in the world which does not come under any the influence of any of the five faces, symbolic of his all around security to all devotees. This also signifies vigilance and control over the five directions - north, south, east, west and the upward direction/zenith.
There are five ways of prayer, Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Sri Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Rama. He also begged (yachanam) Sri Rama to bless him the undivided love.
The weapons are a parashu, a Khanda, a chakra, a dhaalam, a gada, a trishula, a kumbha, a Katar, a plate filled with blood and again a big Gada.
Chitrakoot in Central India is claimed to be the resting place of Sri Hanuman. The Hanuman Dhara Temple is situated on the peak of mountain where there is natural rock formation image of Shri Hanuman inside the cave and a natural stream of water falling on the tail. It is believed that after the coronation of Lord Rama, Sri Hanuman requested for a permanent place to settle in the Kingdom of Lord Rama, where his Injury of burns on his tails will be cured. Lord Rama, then with his arrow, spurred a stream of water on the tip of mountain and asked Sri Hanuman to rest there with water of the stream falling on his tail to cool down burning sensation in his tail. The access to the cave temple is through stairs starting from bottom of the mountain to its top. It takes roughly 30 to 40 minutes to reach the temple. Over time the temple has gained a new name, namely Hanuman Dhara.
Sri Panchamukha Anjaneya Swami was the main deity of Sri Raghavendra Swami. The place where he meditated on this five-faced form of Sri Hanuman is now known as Panchamukhi, wherein a temple for him has been built. There is also a shrine for Panchamukha Anjaneya Swami at Kumbakonam in Tamil Nadu, India. A 12 m tall monolithic green granite murti of Sri Panchamukha Hanuman has been installed in Thiruvallur, also in Tamil Nadu. This place was known as Rudravanam in olden times when many saints and seers had blessed this place with their presence. The Panchamukha Hanuman Ashram itself was established by a saint called Venkatesa Battar. A four foot image of Panchmukha Hanuman has been consecrated West of Lusaka, Zambia in Oye Kapi farm.
RELATION WITH SHANI
In Hinduism, Hanuman is one of the few deities not afflicted by Shani. Hanuman is the one of the deities in Hindu religion, over whom Shani could not cast his spell. Shani could not overcome Hanuman and as such people worship Hanuman to get rid of malefic effects of Shani.
In the Ramayana, Hanuman is said to have rescued Shani, from the clutches of Ravana.
In gratitude, Shani promised Hanuman that those who prayed him (Hanuman) would be rescued from the painful effects of Saturn, which in Hindu astrology, is said to produce malefic effects on one's life when one is afflicted "negatively" with Saturn.
Another version of the encounter between Lord Hanuman and Shani Bhagavan is that the latter once climbed on to Lord Hanuman's shoulder, implying that he (Hanuman) was coming under the effects of the influence of Shani. At this, Hanuman assumed a large size, and Shani was caught painfully between Hanuman's shoulders and the ceiling of the room they were in. As the pain was unbearable, Shani requested Hanuman to release him, promising that he (Shani) would moderate the malefic effects of his influence on a person praying to Hanuman. Hanuman released Shani thereafter.
In the verse with a thousand Names of Hanuman the Hanumansahasranam stotra, Shani is one of the Names of Hanuman. In some regions of India, Hanuman is also seen sporting an iron whip akin to Shani.
WIKIPEDIA
Hanuman is a Hindu god and an ardent devotee of Rama. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara, Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Kesari, and is also described as the son of Vayu, who according to several stories, played a role in his birth. Several sects including Arya Samaj believe that Hanuman was a human and not vanara.
ETYMOLOGY & OTHER NAMES
The Sanskrit texts mention several legends about how Sri Hanuman got his name. One legend is that Indra, the king of the deities, struck Sri Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw". Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed". Some Jain texts mention that Sri Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.
According to one theory, the name "Hanuman" derives from the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to "Hanuman" (see historical development below). Linguistic variations of "Hanuman" include Hanumat, Anuman (Tamil), Anoman (Indonesian), Andoman (Malay) and Hunlaman (Lao).
Hanuman came to be regarded as an avatar (incarnation) of Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE). Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like Mahabhagvata Purana, Skanda Purana, Brhaddharma Purana and Mahanataka among others. This development might have been a result of the Shavite attempts to insert their ishta devata (cherished deity) in the Vaishnavite texts, which were gaining popularity. The 17th century Oriya work Rasavinoda by Divakrsnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined take to the form of Hanuman.
Hanuman became more important in the medieval period, and came to be portrayed as the ideal devotee (bhakta) of Rama. His characterization as a lifelong brahmachari (celibate) was another important development during this period. The belief that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India. The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana.
BIRTH & CHILDHOOD
Hanuman was born to the vanaras. His mother Anjana was an apsara who was born on earth due to a curse. She was redeemed from this curse on her giving birth to a son. The Valmiki Ramayana states that his father Kesari was the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana. Anjana and Kesari performed intense prayers to Shiva to get a child. Pleased with their devotion, Shiva granted them the boon they sought. Hanuman, in another interpretation, is the incarnation or reflection of Shiva himself.
Hanuman is often called the son of the deity Vayu; several different traditions account for the Vayu's role in Hanuman's birth. One story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states that when Anjana was worshiping Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakama yagna in order to have children. As a result, he received some sacred pudding (payasam) to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result. Another tradition says that Anjana and her husband Kesari prayed Shiva for a child. By Shiva's direction, Vayu transferred his male energy to Anjana's womb. Accordingly, Hanuman is identified as the son of the Vayu.
Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his lord Vishnu, to make him look like Vishnu, so that the princess would garland him at swayamvara (husband-choosing ceremony). He asked for hari mukh (Hari is another name of Vishnu, and mukh means face). Vishnu instead bestowed him with the face of a vanara. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his ape-like face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana.
BIRTH PLACE
Multiple places in India are claimed as the birthplace of Hanuman.
According to one theory, Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka. This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot. Kishkinda itself is identified with the modern Anegundi taluk (near Hampi) in Bellary district of Karnataka.
Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birthplace of Hanuman. The name of the village is derived from the name of the goddess Anjani, the mother of Hanuman. Aanjani Gufa (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum.
The Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nasik district, is also claimed as the birthplace of Hanuman.
According to Anjan Dham, Hanuman was born on Lakshka Hill near Sujangarh in Churu district, Rajasthan.
CHILDHOOD
As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. Hanuman thrashed Rahu and went to take sun in his mouth.[18] Rahu approached Indra, king of devas, and complained that a monkey child stopped him from taking on Sun, preventing the scheduled eclipse. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name. Upset over the attack, Hanuman's father figure Vayu deva (the deity of air) went into seclusion, withdrawing air along with him. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt. The devas then revived Hanuman and blessed him with multiple boons to appease Vayu.
Brahma gave Hanuman a boon that would protect him from the irrevocable Brahma's curse. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Indra blessed him that the Vajra weapon will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him with immunity to burning by fire. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form. Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons. Vayu also blessed him with more speed than he himself had. Kamadeva also blessed him that the sex will not be effective on him.So his name is also Bala Bramhachari.
On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.
Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and he was relieved from the curse by the end of Kishkindha Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita and in Sundara Kanda he used his supernatural powers at his best.
ADVANTURES IN RAMAYANA
The Sundara Kanda, the fifth book in the Ramayana, focuses on the adventures of Hanuman.
MEETING WITH RAMA
Hanuman meets Rama during the Rama's 14-year exile. With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.
Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.
When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Raavana and reunite with Sita.
In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain, touches it briefly, and presses on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasi, he reaches Lanka.
FINDING SITA
Hanuman reaches Lanka through flight and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. In order to give Sita faith, Hanuman gives her a ring that Rama wanted Hanuman to give her. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.
Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.
SHAPESHIFTING
In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.
Also he enlarges & immediately afterwards contracts his body to out-wit Surasa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.
He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.
MOUNTAIN LIFTING
When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman. Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.
Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.
Hanuman was also called "langra veer"; langra in Hindi means limping and veer means "brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.
PATALA INCIDENT
In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana and Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri) - the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.
The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings. Hanuman enters Patala.
Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.
To date Chandraloak Devpuri mandir is located at Dugana a small village 17 km from Laharpur,Sitapur district,Uttar Pradesh. A divine place where Chakleswar Mahadev situated.
HONOURS
Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.
When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.
HANUMAN RAMAYANA
After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord Rama. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.
When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.
Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.
AFTER RAMAYANA WAR
After the war, and after reigning for several years, the time arrived for Rama to depart to his supreme abode Vaikuntha. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested from Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals (Chiranjivi) of Hinduism.
MAHABHARATA
Hanuman is also considered to be the brother of Bhima, on the basis of their having the same father, Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey to Bhima in order to subdue his arrogance. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to move it out of the way. Hanuman, incognito, refuses. Bhima then tries to move the tail himself but he is unable, despite his great strength. Realising he is no ordinary monkey, he inquires as to Hanuman's identity, which is then revealed. At Bhima's request, Hanuman is also said to have enlarged himself to demonstrate the proportions he had assumed in his crossing of the sea as he journeyed to Lanka and also said that when the war came, he would be there to protect the Pandavas. This place is located at Sariska National Park in the Alwar District of the State of Rajasthan and named as Pandupole (Temple of Hanuman ji).Pandupole is very famous tourist spot of Alwar.
During the great battle of Kurukshetra, Arjuna entered the battlefield with a flag displaying Hanuman on his chariot. The incident that led to this was an earlier encounter between Hanuman and Arjuna, wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering aloud at Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman challenged him to build a bridge capable of bearing him alone; Arjuna, unaware of the vanara's true identity, accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna, who decided to take his own life. Krishna smiled and placed his divine discus beneath the bridge,and this time hanuman could no longer break it.Vishnu then appeared before them both after originally coming in the form of a tortoise, chiding Arjuna for his vanity and Hanuman for making Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilizing and strengthening his chariot during the imminent great battle. After, the battle of Kurukshetra was over, Krishna asked Arjuna, that today you step down the chariot before me. After Arjuna got down, Krishna followed him and thanked Hanuman for staying with them during the whole fight in the form of a flag on the chariot. Hanuman came in his original form, bowed to Krishna and left the flag, flying away into the sky. As soon as he left the flag, the chariot began to burn and turned into ashes. Arjuna was shocked to see this, then Krishna told Arjuna, that the only reason his chariot was still standing was because of the presence of Himself and Hanuman, otherwise, it would have burnt many days ago due to effects of celestial weapons thrown at it in the war.
According to legend, Hanuman is one of the four people to have heard the Bhagwad Gita from Krishna and seen his Vishvarupa (universal) form, the other three being Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.
OTHER TEXTS
Apart from Ramayana and Mahabharata, Hanuman is mentioned in several other texts. Some of these stories add to his adventures mentioned in the earlier epics, while others tell alternative stories of his life.
Paumacariya (also known as Pauma Chariu or Padmacharit), the Jain version of Ramayana written by Vimalasuri, mentions Hanuman as a Vidyadhara (a supernatural being), who is the son of Pavangati and Anjana Sundari. Anjana gives birth to Hanuman in a forest cave, after being banished by her in-laws. Her maternal uncle rescues her from the forest; while boarding his vimana, Anjana accidentally drops her baby on a rock. However, the baby remains uninjured while the rock is shattered. The baby is raised in Hanuruha, his great uncle's island kingdom, from which Hanuman gets his name. In this version, Hanuman is not celibate. He marries princess Anangakusuma, the daughter of Kharadushana and Ravana's sister Chandranakha. Ravana also presents Hanuman one of his nieces as a second wife. After becoming an ally of Sugriva, Hanuman acquires a hundred more wives. Hanuman is originally enraged at Rama for murdering his father-in-law Kharadushana. However, he becomes a supporter of Rama after meeting him and learning about Sita's kidnapping by Ravana. He goes to Lanka on Rama's behalf, but is unable to convince Ravana to surrender. Ultimately, he joins Rama in the war against Ravana and performs several heroic deeds. After the victory and subsequent celebrations, both Rama and Hanuman take Jaineshwari Diksha and become Jain Munis and achieve salvation. Later Jain texts such as Uttarapurana (9th century CE) by Gunabhadra and Anjana-Pavananjaya (12th century CE) tells the same story.
The Brahma Purana mentions that the vanaras built several Shiva lingams in Kishkindha. After his return to Ayodhya, Rama asks Hanuman to destroy these lingams, as they are no longer required. However, when Hanuman is unable to uproot these lingams, Rama orders them to worshipped permanently. The Skanda Purana mentions a variant of this story, which happens in Rameswaram. The Narada Purana describes Hanuman as a master of vocal music, and as an embodiment of the combined power of Shiva and Vishnu.
Apart from the Puranas, the Agama Saunaka Samhitha, and Agastya Sara Samhitha explains certain stories which are not mentioned in other Hindu texts along with the worship rituals of Hanuman. Recently a simple English Translation of some of stories are released as a book named Tales Of Hanuman: Tales from the eternal life of Hanuman
The 16th-century Indian poet Tulsidas wrote Hanuman Chalisa, a devotional song dedicated to Hanuman. He claimed to have visions where he met face to face with Hanuman. Based on these meetings, he wrote Ramcharitmanas, an Awadhi language version of Ramayana. The Sankat Mochan Hanuman Temple (Varanasi) is said to be located on the spot where Tulsidas had these visions. The works of Tulsidas played an important role in increasing the popularity of Hanuman worship in North India.
Durga Chalisa mentions that Hanuman leads and welcomes the procession of the ferocious lion-riding Bhavani.
The non-Indian versions of Ramayana, such as the Thai Ramakien, mention that Hanuman had relationships with multiple women, including Svayamprabha, Benjakaya (Vibhisana's daughter), Suvannamaccha and even Ravana's wife Mandodari. According to these versions of the Ramayana, Macchanu is son of Hanuman borne by Suvannamaccha, daughter of Ravana. The Jain text Paumacariya also mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha. Another legend says that a demigod named Matsyaraja (also known as Makardhwaja or Matsyagarbha) claimed to be his son. Matsyaraja's birth is explained as follows: a fish (matsya) was impregnated by the drops of Hanuman's sweat, while he was bathing in the ocean.
PROPHECY & LEGACY
A number of religious leaders have claimed to have seen Hanuman over the course of the centuries, notably Madhvacharya (13th century CE), Tulsidas (16th century), Samarth Ramdas (17th century), Raghavendra Swami (17th century) and Swami Ramdas (20th century).
Swaminarayan, founder of the Hindu Swaminarayan sects, holds that other than worship of God through the Narayana Kavacha, Hanuman is the only deity who may be worshiped in the event of trouble by evil spirits.
Others have also asserted his presence wherever the Ramayana is read.
“Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.”
This can be found in other texts such as the Vinaya Patrika by Tulsidas and the Mahabharta, and in other texts with only slight variation in language. During the readings of the Ramayana (Ramayanpath), a special puja and space (asan) are reserved for Hanuman.
TEMPLES
Hanuman is worshipped by villagers as a boundary guardian, by Shaiva ascetics as a Yogi, and by wrestlers for his strength. There are numerous temples for Hanuman, and his images are usually installed at all temples where images of avatars of Vishnu are installed. Hanuman temples are believed to keep the area and surroundings free of rakshasas (demons) and other evil beings. Hanuman idols are found on mountain roads because it is believed that he protects people from accidents.
Jakhu temple is a famous temple at Shimla, the capital of Himachal Pradesh. The word "Jakhu" is derived from "Yaku"/"Yaksha". The hill is the legendary abode of Yaksha, Kinners Nagas and Asuras. The temple was founded on a plain where, according to legend, Hanuman's sudden landing flattened a hill. A 33-metre statue of Hanuman has been erected at the top of the 2,591-metre tall Jakhu Hill, the highest point in Shimla.
According to the Ramayana, during the battle between Lord Rama and Ravana at Lanka, Lakshmana, brother of Lord Rama, was mortally wounded by an arrow. To save his life, Hanuman journeyed to the Himalayas to retrieve the Sanjeevani herb. En route, he encountered a meditating sage on Jakhu mountain; as he paused to inquire about the herb, Hanuman's landing on the mountain compressed the earth, changing the shape of the mountain to its present state. In his haste to depart, Hanuman is said to have left his friends behind, and they are said to continue to roam the area even today. A temple honoring Lord Hanuman was constructed by the Jakhu sage.
The oldest known independent Hanuman statue is the one at Khajuraho, which has an inscription dated Sam. 940 (AD 883) mentioning that it was erected by Gahil's son Gollak.
Sankat Mochan Shri Hanuman Mandir, located in the Punjab town of Phillaur is one of the popular temples of Hanuman. Sankat Mochan Hanuman Temple, Varanasi, believed to be built by Tulsidas, is second most popular temple in the city.
Namakkal Anjaneyar temple is located in the town of Namakkal, Tamil Nadu. There is an 18-feet idol of Sri Hanuman in the temple facing east, worshipping Sri Lakshmi Narasimha Swami (one of the avatar of god Vishnu) in this temple. Anjenayar idol is Swayambu, believed to be growing in height; thus, temple has no roof enclosing.
Sholinghur Sri Yoga Narasimha swami temple and Sri Yoga Anjaneyar temple, located in Sholinghur, a town which is about 30 km from Arakkonam of Vellore District.Sri yoga Anjaneyar temple located over small hill containing 480 steps from ground. Lord Anjaneyar with Sathurpujam (sathur=four, pujam=arms) Sri Sangu and Sri Chakaram 2 hands and Jabba Malai and Jaba Shankaram in other two respectively facing Sri yoga Narasimha swami and Yoga Amurthavalli Thayar present over hill (periya malai= big hill) with 1305 steps from ground. Sholinghur shetram one among 108 divya desams also one of most famous temple of our Lord Anjaneya.
Ragigudda Anjaneya temple is a Hanuman temple located in JP Nagar Bangalore. The temple is located on a hillock.
The Hanuman temple at Nerul, Navi Mumbai, Maharashtra, India is situated inside SIES complex. The Hanuman idol is 10 m tall and is installed on a pedestal of height 4 m, bringing the total height to 14 m. In the picture shown, Hanuman has silver coverings (Silver Kavasam). The 33 feet Hanuman idol is carved out of single granite stone. This is the tallest single granite stone Hanuman idol in India as per the temple.
Similarly, a 10 m idol of Sri Anjaneyar was entrenched in 1989 at Nanganallur in Chennai, India. The distinguishing factor of the idol is that it was molded out of a single rock.
An 26-m Karya Siddhi Hanuman statue was installed at Carapichaima in Trinidad and Tobago, by Avadhoota Dattapeetham's Pontiff Ganapathy Sachchidananda. It is the tallest in the Western hemisphere and second tallest in the world. One has also built a Karya Siddhi Hanuman Temple in Frisco, Texas in the U.S.
The tallest Hanuman statue is the Veera Abhaya Anjaneya Hanuman Swami, standing 135 feet tall at Yerravaram, 46 km from Rajahmundry in Andhra Pradesh, installed in 2003.
The image of Hanuman is said to have come alive and moved when installed at the Shri Hanuman Mandir, Sarangpur. The temple is noted for getting rid of evil spirits.
Suchindram temple is a pious place lying about 14 km from Kanyakumari, Tamil Nadu. The temple is famous for it 18 feet tall Hanuman idol. This idol is decorated fully with butter (Vennai kappu in Tamil) and Sandalwood paste (Chandana kappu in Tamil).
In Rajasthan,Hanuman Temples at Mehendipur Balaji in Dausa district (80 km from Jaipur) and Salasar dhaam in Churu district (160 km from Jaipur) attract a large number of devotees from all over India. [{Chandraloak Devpuri Balaji}] is located in Dugana 17 km from Laharpur district-sitapur,UttarPradesh
Bhaktha Anjaneyar is Temple is located in Vedasandur, Dindigul, Tamil Nadu.
Kaviyoor is a small village about 5–6 km from the town of Thiruvalla, Kerala The Kaviyoor Mahadevar Temple here is about 100 years old and the Hanuman temple inside the Shiva temple is considered as very auspicious by devotees. Hanuman idol consecrated here is made of Panchaloha and is depicting him telling the story of Ramayana to Sita in the Asoka Vana.
Yalagur, a small village about 30–35 km from the town of Bagalkot in Karnataka, also has a temple dedicated to Hanuman.
Sri Baktha Hanuman Temple, Ramboda.Sri Lanka. Ramboda is a place where Hanuman was searching for Sita Devi.
WORSHIP
Some of the prayers, songs, mantras, shlokas, devoted to Hanuman include Hanuman Chalisa, Bajranga Baan, Maruti Strotam, Anjaneya Dandakam, Vadvanal Strotam, Hanuman Sathhika, Hanuman Bahuk, Hanuman Dwadesha, Bhimrupi Strotam, Sundara Kanda, Maruti Gayatri Mantra, Hanumansahasranam stotra (Stotra of thousand names of Hanuman), Ek-mukhi Hanuman Raksha Kavacham, Pancha-mukhi Hanuman Raksha Kavacham and Sapta-mukhi Hanuman Raksha Kavacham.
"Ram Raksha Strotam", the Sanskrit Strota, a Shield of Rama has lines devoted to Hanuman, saying, whoever, reads this, will be protected by Hanuman.
PANCHAMUKHA SRI HANUMAN
Sri Hanuman assumed Panchamukha or five-faced form to kill Ahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Ahiravana, brother of Ravana, had taken Lord Rama and Lakshmana to netherworld as captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Sri Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana.
This form of Sri Hanuman is very popular, and is also known as Panchamukha Anjaneya and Panchamukhi Anjaneya. (Anjaneya, which means "son of Anjana", is another name of Sri Hanuman). These faces show there is nothing in the world which does not come under any the influence of any of the five faces, symbolic of his all around security to all devotees. This also signifies vigilance and control over the five directions - north, south, east, west and the upward direction/zenith.
There are five ways of prayer, Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Sri Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Rama. He also begged (yachanam) Sri Rama to bless him the undivided love.
The weapons are a parashu, a Khanda, a chakra, a dhaalam, a gada, a trishula, a kumbha, a Katar, a plate filled with blood and again a big Gada.
Chitrakoot in Central India is claimed to be the resting place of Sri Hanuman. The Hanuman Dhara Temple is situated on the peak of mountain where there is natural rock formation image of Shri Hanuman inside the cave and a natural stream of water falling on the tail. It is believed that after the coronation of Lord Rama, Sri Hanuman requested for a permanent place to settle in the Kingdom of Lord Rama, where his Injury of burns on his tails will be cured. Lord Rama, then with his arrow, spurred a stream of water on the tip of mountain and asked Sri Hanuman to rest there with water of the stream falling on his tail to cool down burning sensation in his tail. The access to the cave temple is through stairs starting from bottom of the mountain to its top. It takes roughly 30 to 40 minutes to reach the temple. Over time the temple has gained a new name, namely Hanuman Dhara.
Sri Panchamukha Anjaneya Swami was the main deity of Sri Raghavendra Swami. The place where he meditated on this five-faced form of Sri Hanuman is now known as Panchamukhi, wherein a temple for him has been built. There is also a shrine for Panchamukha Anjaneya Swami at Kumbakonam in Tamil Nadu, India. A 12 m tall monolithic green granite murti of Sri Panchamukha Hanuman has been installed in Thiruvallur, also in Tamil Nadu. This place was known as Rudravanam in olden times when many saints and seers had blessed this place with their presence. The Panchamukha Hanuman Ashram itself was established by a saint called Venkatesa Battar. A four foot image of Panchmukha Hanuman has been consecrated West of Lusaka, Zambia in Oye Kapi farm.
RELATION WITH SHANI
In Hinduism, Hanuman is one of the few deities not afflicted by Shani. Hanuman is the one of the deities in Hindu religion, over whom Shani could not cast his spell. Shani could not overcome Hanuman and as such people worship Hanuman to get rid of malefic effects of Shani.
In the Ramayana, Hanuman is said to have rescued Shani, from the clutches of Ravana.
In gratitude, Shani promised Hanuman that those who prayed him (Hanuman) would be rescued from the painful effects of Saturn, which in Hindu astrology, is said to produce malefic effects on one's life when one is afflicted "negatively" with Saturn.
Another version of the encounter between Lord Hanuman and Shani Bhagavan is that the latter once climbed on to Lord Hanuman's shoulder, implying that he (Hanuman) was coming under the effects of the influence of Shani. At this, Hanuman assumed a large size, and Shani was caught painfully between Hanuman's shoulders and the ceiling of the room they were in. As the pain was unbearable, Shani requested Hanuman to release him, promising that he (Shani) would moderate the malefic effects of his influence on a person praying to Hanuman. Hanuman released Shani thereafter.
In the verse with a thousand Names of Hanuman the Hanumansahasranam stotra, Shani is one of the Names of Hanuman. In some regions of India, Hanuman is also seen sporting an iron whip akin to Shani.
WIKIPEDIA
I caught him having a quiet moment, in our bedroom, this afternoon reading another Roald Dahl book ~ better than playing on his iPad!
No. 6 365 ~ 2018 .... Quiet Moment ....
Thanks to everyone who views this photo, adds a note, leaves a comment and of course BIG thanks to anyone who chooses to favourite my photo .... Thanks to you all.
Ryan Nyenhuis - photograph by: Ian Levack
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.
Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
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Heaven or intended fanciful dream of heaven down to earth step by step really better start struggling to create the world from hell.
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Boundless universe is always a hotbed of small Earth human life.
Sociologists man as a social structure of humanity, human biologists placed under Senior mammals primates, philosophers put him on the broader living environment and the identification and interpretation of social reality.
World colorful flowers Tuyan, but that does not mean all the world to disorganized, chaotic disorder. The world and the universe is not chaos to Jiuxing flying, yin and yang imbalance; the world and the universe through its self-regulation, self-compliance with its reasoning, chaos and gradually establish a new domain.
Simply conquer and dominate the world, purely natural animal beast game; build the world heaven, can be completely freed from the beast game.
Natural human animal is not terrible, terrible is its endless sprawl and the expansion will allow the creation into destruction, so that a rational degenerated into evil, let wisdom to destroy dull. (Fangruida famous classic)
History of the world can not with petals woven together beautiful wreath, the whole history of the world of human history actually use the compilation of flesh and blood and sweat out of scroll painting depicting famous classic .----- Fangruida
Great nature, great universe, it really is the mother of all human beings and of life.
Numerous sequences of human history, always natural and ruthlessly presented or presented. Transposition offside and only basic sort of positive sequence appears, rebellious or dislocation will be replaced with this kind of evolved into the history of bumps and setbacks. in other words, the natural history of mankind is only positive, it will not reverse or reverse. the difference with this is the natural evolution of the universe sequence, forward and inverse often exchange.
Anatomy of the whole human society, that is, the anatomical structure of the human body and the whole of nature is closely related to him in this world and the interdependence of social groups and individual configuration structure.
If we say that the universe will collapse crashes, that is to say, in this first human society and the collapse of self-extinction. The real danger is not that the hazards and predators, but in human societies and their own shortcomings and major mistakes and I do not know and ways to overcome , which will lead itself completely destroyed.
Wonderful and fanciful fantasy world is illusory phantom or a mirage, and the difficult reality to create a human society is the most real world is not bad and can permanently exist. (Fangruida famous classic).
The world is not "Superman", the world's only permanent hard work in the vast field of labor farming husband kept it .---- (Fangruida famous classic)
The sun rises in the east every day, day after day, life swing. Nature has actually shifted, and the human world are moving displacement movement. Earth life can be resurrected in other planets, it is a gift from God and good luck.
Animal world can not rudderless, lions, tigers, wolves, sheep and horses, geese, monkeys ..... human society is the family of the group, could not disorderly, "the leader, the leading pack . "otherwise, everything will do everything to destroy or subvert the demise of the basic laws of nature, is very scary silly deteriorate even in the solar system, the sun is the king of Jiuxing; no sun, the earth, the moon will return to zero.
Day after day, year after year, the Earth, the moon, the sun is constantly rotated; life, the human heart is with the rotation of day and night constantly pulsates ...... Seen in this light, Once stagnation, rotating and pulsating, nature and life will be how the outcome, beat rotating planets and life, it does not mean all the success Shengongguifu nature of human society, for him, the rotation will always be unalterable..; the first thing you want to beat is the survival of human life, the human world and the natural world if radical departure, beating of human life and the entire human society will tend to collapse and die.
There are a variety of life perception and interpretation, some clear, some obscure, some bright, some dark. In fact, both positive and anti, right and wrong, and the world is left to posterity a valuable voice.
The struggle of life, wealth, power, fame, status, love, family, career, trying to brilliant pinnacle, everything can not be overstated. In fact, both reach the top or hillside, or in the foothills, is a kind of happiness and enjoyment the natural world is always bland, calm as the sea, although the human world a little more luster and warmth, but also in flat calm situation, although sometimes reveal a storm, Wu Tu from high impact or change their life trajectory.
Creating the world's history, rather, to create insight into the world's first deep gaze of individuals and groups. Such absence or lack of vision and the starting line, attributed to arrogance and inevitable defeat.
Thousands of the world, thousands of images. Thousands of pairs of eyes, thousands of hands. This masterpiece of thousands, thousands of souls. In that thousands upon thousands among the only altars and shrines in addition to the idol, and a sense of the soul money makes the sedative comfort. as everyone knows, regardless of the fate of Jian wrong, the world is still good for the good to suffer for the music, to generate Bo death, repeatedly, during the era of generations, the most common interpretation of the most extensive human history.
World often emerged outstanding figures of the gods can be an epoch-making, can be interpreted badly from myths and legends; but from nature and reality is often a grotesque or absurd theory only to give up.
People from out of nature, and not simply out of human society sector. In contrast, only out of the nature from nature, but does not come out from the world of human life. (Fangruida famous classic)
Look sideways world, rainbow Jinxia sky; bristling world view, if the haze over the Thunder inverted observation scene versa, haze Thunder sky, rainbow Jinxia everywhere (Jinxia ---- beautiful pink clouds)..
Raving nonsense and idiot, proverbs and reason is the only path to truth.
The unexamined not create the world, wasted years of mediocrity; only diligent, Tao chest military strategy in order to lead the world, the world of innovation.
Eternal life is worth, rather than length.
The world is mortal beings, not a genius and a saint can be replaced in no geniuses and saints, beings naturally generated, no beings, geniuses and saints will be gone.
No one can accurately predict the future and the natural world, but the super senior human wisdom but they can draw no less natural place universe and human society generally rough picture of the future. You can even far beyond the vision of God.
Human nature is present in higher animals on the natural world, although it has a strong force transformation wisdom and creativity, but not completely out of nature, after all, fundamentally fantasy or fiction instinct of human nature and the animal has been completely isolated gene molecules bodiless not fanaticism is ignorance, because he was not placed in front of infantilism is the first force manic hysteria syndrome. (Fangruida famous classic)
The world's greatest bible, every day open a new chapter, the key is how do you continue to write my handwriting left by their predecessors various chapters .------ (Fangruida classic saying.)
Wine is mellow, as long as there is revelry, pure spring water will be circulated outstanding flavor.
History of the universe, pure natural history of human social history, the history of humanity itself both tracks, but also inevitable historical process is full of natural and insurmountable escape various blind spots and bane. Neglect or ignore these, will make the history of human society more bizarre .------- (fangruida famous classic)
Regardez l'histoire des individus humains, mais quelques décennies des centaines d'années, mais plutôt regarder l'histoire de l'ensemble de la population humaine est à quelques centaines de milliers d'années, et l'ont mis constamment Expansion du monde naturel d'apprécier et de goût.
La société humaine est pas un corps abstrait, mais un véritable kaléidoscope.
L'humanité le lieu le plus grand et le plus puissant est pas qu'il est difficile et de mana, la première que l'abnégation constante.
Tant que la société humaine, tout est en avant la série, quel que soit le résultat final de cette évolution de la façon dont fort ou comment impitoyable .----- (Fangruida célèbre classique).
Lorsque la fin de la vie, la première chose que vous dire au revoir non seulement la vie du monde, mais la nature et l'univers adieu temporaire.
Comme la palette colorée du monde, émettent toujours une variété de transformation, de beaux, de la brume, certains merveilleux, un peu de gris.
Le monde est pas la réglementation de jour éternel et de l'ordre, mais le monde ne sera pas un désordre permanent ou le chaos rempli toute la planète. Toujours dans l'ordre et le désordre gardé greffage balançoire. Sinon, l'ensemble de la nature et de la volonté de la société humaine tend à détruire ou complète effondrement effondrement .---- Fangruida dicton classique.
Lorsque cela est la réalité de l'existence, la réalité de tout cela est qu'il n'y a pas d'existence réelle et la réalité n'existent pas, aussi absurde .------- (Fangruida célèbre classique)
Dieu a créé le monde, Dieu a créé le monde aussi.
Seuls les êtres humains entrent vraiment dans le royaume des cieux, afin de comprendre véritablement la beauté du paradis.
Désirs et la cupidité, la société humaine est de traverser un fossé naturel à partir du règne animal; la sagesse et le travail - la richesse, un énorme pont artificiel de traverser de la société humaine rationnelle animal.
La raison et la vérité est éternelle connexion, au contraire, la frénésie connecté et le mensonge, pas d'attente pour l'égarer final est un échec.
Monde Vientiane, tout le monde est pressé d'aller et venir, mais certains décès, mais vous pouvez toujours comprendre détour de retour; certaines personnes ne partent pas, l'âme a déjà morts ..... tout le monde peut flirt, l'histoire fournira merveilleuse variété de scène de rodéo.
Fleurs Rose Garden que le monde est trop lumineux, il était un naïf et enfantin ;. Que le monde est sombre Heilongtan, il est triste et l'incompétence du monde est une réalité, mais .--- aussi un peu romantique et sentimentale - dicton classique Parti investisseurs.
pessimisme immature et ne peut pas créer le monde, seul le courage et la force dans le monde de l'innovation.
Polar est plus rares endroits de trace de la planète où il y a de très belles vues situées; raison extrême et extrême humaine et impulsions humaines et les zones les plus dangereuses, où le besoin de la raison humaine et la sagesse afin de supprimer ou de retenue.
Les ennemis naturels de la raison humaine est l'ignorance, la sagesse de l'ennemi naturel du monde est extrême vers la destruction.
Il n'y a pas de concurrence dans le monde et ce sera comme les combats, comme le coeur humain cesse de battre le pouls; un monde sans compromis et partagent le même foie, le cœur sera comme cinq corps séparés ruine et la destruction progressive.
La lutte est un échiquier et tuant compétences pour battre son adversaire d'abord besoin de surmonter leur manque de vision et de la frénésie.
Wit est la clé de la force de courage rationnelle.
Le royaume des cieux est la nature humaine dans le ciel.
L'histoire naturelle est toute la nature, l'ensemble de l'histoire humaine est la nature humaine et la nature de sa nature et de l'instinct complètement changer et de transformation.
La richesse et la sagesse certainement pas doubler frère jumeau.
La société humaine et le monde naturel ne sera jamais le même que le cristal pur, plus ou moins toutes sortes d'impuretés et la saleté à nettoyer l'humain a besoin, étape par étape et enlevé.
Les êtres humains ne doivent pas paniquer fin sans fondement du monde, comment besoin très clair de comprendre une justice cognitive la plus fondamentale: venez tôt si apocalyptique, mais seulement que la lumière de la sagesse de vie trop faible.
Ciel ou rêve chimérique destinée des cieux jusqu'à l'étape de la terre à pas vraiment mieux de commencer à lutter pour créer le monde de l'enfer.
univers infini est toujours un foyer de petite terre la vie humaine.
Les sociologues l'homme comme une structure sociale de l'humanité, les biologistes humains placés sous mammifères supérieurs primates, les philosophes l'a mis sur le cadre de vie plus large et l'identification et l'interprétation de la réalité sociale.
Monde des fleurs colorées Tuyan, mais cela ne signifie pas que le monde entier, le désordre chaotique désorganisé. Le monde et l'univers est pas le chaos à Jiuxing vol, le yin et le yang déséquilibre; le monde et l'univers grâce à son auto-régulation, auto-respect de son raisonnement, le chaos et progressivement établir un nouveau domaine.
Il suffit de conquérir et de dominer le monde, purement animale naturelle jeu bête; construire le ciel du monde, peut être complètement libéré de la partie de la bête.
animal humain naturel est pas terrible, terrible est son étalement sans fin et l'expansion permettra la création à la destruction, de sorte qu'un rationnelle dégénéré en mal, laissez la sagesse de détruire terne. (Fangruida célèbre classique)
Histoire du monde ne peut pas avec des pétales tissés ensemble belle couronne, toute l'histoire du monde de l'histoire humaine en fait utiliser la compilation de chair et de sang et de sueur sur la peinture de défilement représentant célèbre classique .----- Fangruida
Grande nature, grand univers, il est vraiment la mère de tous les êtres humains et de la vie.
De nombreuses séquences de l'histoire humaine, toujours naturelle et impitoyablement présentés ou présentés. Transposition de hors-jeu et ne sorte de base de séquence positive apparaît, rebelle ou la dislocation sera remplacé par ce genre de évolué dans l'histoire de bosses et de revers. en d'autres termes, l'histoire naturelle de l'humanité est seul point positif, il ne sera pas inverse ou vice versa. la différence avec ceci est l'évolution naturelle de la séquence de l'univers, directe et inverse souvent l'échange.
Anatomie de l'ensemble de la société humaine, qui est, la structure anatomique du corps humain et la nature entière est étroitement liée à lui dans ce monde et l'interdépendance des groupes sociaux et de la structure de configuration individuelle.
Si nous disons que l'univers va effondrer accidents, à savoir, dans cette première société humaine et de l'effondrement de l'auto-extinction. Le vrai danger est pas que les dangers et les prédateurs, mais dans les sociétés humaines et leurs propres insuffisances et des erreurs majeures et je ne sais pas et les moyens de surmonter, qui sera lui-même conduire complètement détruit.
monde imaginaire merveilleux et de fantaisie est fantôme illusoire ou un mirage, et la réalité difficile de créer une société humaine est le monde le plus réel est pas mal et ne peut exister de façon permanente. (Fangruida célèbre classique).
Le monde est pas "Superman", seulement travailler dur permanente au monde dans le vaste domaine de l'agriculture du travail mari gardé .---- (Fangruida célèbre classique)
Le soleil se lève à l'est tous les jours, jour après jour, swing de vie. La nature a fait déplacé, et le monde humain se déplacent mouvement de déplacement. la vie de la Terre peut être ressuscité dans d'autres planètes, il est un don de Dieu et bonne chance.
Le monde animal ne peut pas à la dérive, les lions, les tigres, les loups, les moutons et les chevaux, oies, singes ..... société humaine est la famille du groupe, ne pouvait pas désordonnée, "le leader, le peloton de tête." Sinon, tout va tout faire pour détruire ou corrompre la disparition des lois fondamentales de la nature, est très effrayant idiot détériorer encore dans le système solaire, le soleil est le roi de Jiuxing; pas de soleil, la terre, la lune sera de retour à zéro.
Jour après jour, année après année, la Terre, la lune, le soleil est constamment en rotation; la vie, le cœur humain est avec la rotation de la journée et de la nuit en permanence bat ...... Vu sous cet angle, Une fois que la stagnation, la rotation et de pulsation, la nature et la vie sera de savoir comment le résultat, battre planètes et de la vie en rotation, il ne ne signifie pas que tout le succès Shengongguifu nature de la société humaine, pour lui, la rotation sera toujours inaltérable ..; la première chose que vous voulez à battre est de la survie de la vie humaine, le monde des humains et le monde naturel si radical, battement de la vie humaine et la société humaine entière aura tendance à réduire et mourir.
Il existe une variété de la perception de la vie et de l'interprétation, certains clair, certains obscurs, certains lumineuses, certaines sombre. En fait, est laissé à la fois positive et anti, bien et le mal, et le monde à la postérité une voix précieuse.
Le combat de la vie, la richesse, le pouvoir, la gloire, le statut, l'amour, la famille, la carrière, en essayant de Pinnacle brillante, tout ne peut pas être surestimée. En fait, à la fois atteindre le sommet ou en pente, ou dans les contreforts, est une sorte de bonheur et de plaisir le monde naturel est toujours fade, calme comme la mer, bien que le monde humain un peu plus d'éclat et de la chaleur, mais aussi dans le calme plat situation, bien que parfois révéler une tempête, Wu Tu, de fort impact ou de modifier leur trajectoire de vie.
Création de l'histoire du monde, plutôt, pour créer un aperçu de premier regard profond du monde des individus et des groupes. Cette absence ou le manque de vision et de la ligne de départ, attribué à l'arrogance et de la défaite inévitable.
Des milliers de monde, des milliers d'images. Des milliers de paires d'yeux, des milliers de mains. Ce chef-d'œuvre de milliers, des milliers d'âmes. En ce que des milliers et des milliers parmi les seuls autels et des sanctuaires, en plus de l'idole, et un sens de l'argent de l'âme qui fait le confort sédatif. comme chacun le sait, quel que soit le sort de Jian mal, le monde est encore bon pour le bien de souffrir pour la musique, pour générer Bo mort, à plusieurs reprises, à l'époque des générations, l'interprétation la plus courante de la plus vaste de l'histoire humaine.
Monde émergé souvent magnifiques figures des dieux peut être une époque de décision, peut être interprété mal de mythes et de légendes; mais de la nature et la réalité est souvent une théorie grotesque ou absurde que d'abandonner.
Les gens de l'extérieur de la nature, et non pas simplement sur le secteur de la société humaine. En revanche, seulement sur la nature de la nature, mais ne sort pas du monde de la vie humaine. (Fangruida célèbre classique)
Regardez monde côté, ciel arc Jinxia; hérissé vision du monde, si la brume sur le Thunder inversé scène d'observation versa, la brume de Thunder ciel, arc en ciel Jinxia partout (Jinxia ---- beaux nuages roses) ..
Raving absurde et idiot proverbes et la raison est la seule voie vers la vérité.
Le non examinée pas créer le monde, années perdues de la médiocrité; seulement diligent, Tao poitrine stratégie militaire afin de mener le monde, le monde de l'innovation.
La vie éternelle est une valeur, plutôt que la longueur.
Le monde est êtres mortels, pas un génie et un saint peut être remplacé en aucun génies et les saints, les êtres générés naturellement, pas les êtres, les génies et les saints seront partis.
Personne ne peut prédire exactement l'avenir et le monde naturel, mais la sagesse humaine super senior, mais ils peuvent en tirer aucune place univers moins naturel et la société humaine en général image approximative de l'avenir. Vous pouvez même bien au-delà de la vision de Dieu.
La nature humaine est présente chez les animaux supérieurs sur le monde naturel, mais il a une forte sagesse de transformation de la force et de la créativité, mais pas complètement hors de la nature, après tout, fondamentalement imaginaire ou fiction instinct de la nature humaine et l'animal a été molécules de gènes complètement isolées bodiless pas le fanatisme est l'ignorance, parce qu'il n'a pas été placé en face de l'infantilisme est la première force syndrome de l'hystérie maniaque. (Fangruida célèbre classique)
plus grande bible du monde, tous les jours ouvrir un nouveau chapitre, la clé est de savoir comment vous continuez à écrire mon écriture laissé par leurs prédécesseurs chapitres différents .------ (dicton classique Fangruida.)
Le vin est moelleux, tant qu'il y est réjouissances, l'eau de source pure sera distribué saveur exceptionnelle.
Histoire de l'univers, l'histoire naturelle pure de l'histoire sociale de l'homme, l'histoire de l'humanité elle-même les deux pistes, mais aussi processus historique inévitable est plein d'évacuation naturelle et insurmontable différents angles morts et Bane. Négligence ou les ignorer, fera l'histoire de la société humaine plus bizarre .------- (fangruida célèbre classique)
ヒト個体の歴史を見て、しかし、数十年の何百年ものではなく、全体人口の歴史を見ては、千数百年であり、常に理解する自然界の拡大と味を彼を置きます。
人間社会は、抽象体ではなく、本物の万華鏡。
人類最大かつ最も強力な場所は一定の自己否定、第一、彼はタフでマナだということではありません。
限り人間社会など、すべてが関係なく、どのように大声またはどのように冷酷な-----（Fangruida有名なクラシック）のこの進化の最終的な結果の、フォワードシリーズです。
人生の終わりには、まず最初に、あなただけでなく、世界の生活が、自然や宇宙の一時的な別れさよならを言うとき。
世界カラフルなパレットのように、常に変換の様々な、いくつかの美しい、いくつかのヘイズ、いくつかの素晴らしい、いくつかのグレーを発します。
世界は永遠の日の規制や順序ではありませんが、世界は永久的な障害ではないだろうか、混乱が地球全体を満たしました。常に秩序と無秩序にシーソーをグラフト続けました。そうでなければ、自然と人間社会の意志の全体が破壊または完全な崩壊の崩壊.---- Fangruida古典的な格言する傾向があります。
それは存在の現実である場合、すべての現実は.-------、本当の存在と現実が存在しない存在しないこととして本末転倒である（Fangruida有名なクラシック）
神が世界を作成し、神はまた、世界を作成しました。
唯一の人間は、本当に、本当に楽園の美しさを理解するために、天の御国に入ります。
欲望や欲、人間社会は、動物界からの自然な分裂を横断することです。知恵と労働 - 富、動物合理的な人間社会から横断する巨大な人工の橋。
その理由と真実は逆に永遠の接続、接続狂乱と偽り、最終迷うのを待っていることは失敗ではありません。
世界ビエンチャンは、誰が来て、どこへ行く急いでいるが、一部は過ぎ去り、あなたはまだ戻って迂回把握することができます。一部の人々は魂はすでに死んで持って、残していない.....誰もが歴史はロデオアリーナの素晴らしい多様性を提供する、浮気することができます。
花ローズガーデン世界が明るすぎること、それはナイーブと幼稚だった;.パーティー投資家古典的な格言 - 世界はHeilongtan暗いと.---、それは悲しいです、世界の無能が現実ですが、また少しロマンチックなと感傷的。
未熟と悲観論は、技術革新の世界への唯一の勇気と強さを世界を作成することはできません。
ポーラーは、位置、非常に美しい景色がある惑星の最も希少なトレースの場所です。極端な、極端な人間の理性と人間の衝動と最も危険な地域、人間の理性と知恵の必要性を抑制するため、または拘束インチ
人間の理性の天敵は、世界の天敵の知恵が破壊に向かって極端で、無知です。
世の中には競争はありません、それは人間の心は、パルスを破って停止するように、戦うようになります。妥協のない世界と同じ肝臓を共有し、心は徐々に破滅と破壊区切られた5つの体のようになります。
レスリングは、チェス盤と最初には、近視眼的と狂気を克服する必要がある相手を倒すためのスキルを殺すです。
ウィットは、合理的な勇気の強さの鍵です。
天国は天国に人間の本性です。
自然史全体性質である、人間の歴史の全体が人間の本性とその性質の性質と完全に変更し、変換本能です。
富と知恵は間違い双子の弟を倍増ありません。
人間社会と自然界は、多かれ少なかれ、不純物や汚れのすべての種類は、ヒトをクリーンアップするために、純粋な結晶と同じになることはありませんステップと削除されたことにより、ステップを必要とします。
人間は世界の根拠のない終わりがパニックする必要はありません、どのように非常に明確で、最も基本的なものの認知正義を理解する必要性：終末論的な場合にのみ、人生の知恵の光が暗すぎていることを、早期に来ます。
天国やステップバイアースステップに天の意図空想的な夢は本当に優れて地獄から世界を作るのに苦労し始めます。
無限の宇宙は常に小さな地球人間生活の温床です。
人類の社会構造などの社会学者の男は、シニア哺乳類霊長類下に置かれた人間の生物学者は、哲学者は、より広範な生活環境と社会的現実の識別および解釈に彼を置きます。
世界色とりどりの花Tuyan、それは無秩序、混沌とした障害にすべての世界を意味するものではありません。世界と宇宙は音楽学院飛んで、陰と陽の不均衡に混乱はありません。世界と徐々にその推論、混沌との自己規制、自己コンプライアンスを通じて宇宙とは、新しいドメインを確立します。
単に世界、純粋な自然動物獣ゲームを征服し、支配します。世界の天国を構築し、完全に獣のゲームから解放することができます。
天然ヒト動物はひどいではない、ひどいは、その無限のスプロール現象であると合理的に鈍い破壊するために知恵をさせ、悪に縮退するように拡張は、破壊に作成できるようになります。 （Fangruida有名なクラシック）
世界の歴史美しい花輪一緒に織られた花びらで、人間の歴史の世界の全体の歴史は実際に有名な古典を描いスクロール絵画のうち、肉と血と汗のコンパイルを使用することはできません.----- Fangruida
大自然、素晴らしい宇宙、それは本当にすべての人間の生活の母です。
人類の歴史の多数のシーケンスは、情け容赦なく、常に自然と提示または提示します。正のシーケンスの転位オフサイドと基本的なソートが反抗や転位がバンプと挫折の歴史に進化のこの種に置き換えられます、表示されます。言い換えれば、人類の自然史は、それが逆転または逆にしないだろう、正のみです。これとの違いは、宇宙シーケンスの自然な進化、順方向と逆方向しばしば交換です。
全体の人間社会の解剖学、それは、人体の解剖学的構造であり、自然の全体がこの世界で彼に密接に関係していると社会集団と個々の構成構造の相互依存。
私たちは宇宙がクラッシュを崩壊すると言うなら、それはこの最初の人間社会と自己絶滅の崩壊で、と言うことです。本当の危険は危険と捕食者でなく、人間社会と自分の欠点や主要な間違いではないと私は知っていて、完全に破壊された自分自身を導くであろう、克服する方法はありません。
素晴らしいと架空のファンタジー世界が幻想ファントムや蜃気楼であり、人間社会を作成するのが難しい現実が最も現実の世界は悪いことではありませんし、永続的に存在することが可能です。 （Fangruida有名なクラシック）。
世界は「スーパーマン」ではない、労働農業夫の広大な分野における世界で唯一の永久的なハードワークは、それを保っ----（Fangruida有名なクラシック）
太陽は東に日、生活スイングした後、毎日、一日を上昇します。自然が実際にシフトしており、人間の世界では、変位の動きを移動しています。地球の生命は他の惑星に復活することができ、それは神と幸運からの贈り物です。
動物の世界では、かじ、ライオン、トラ、オオカミ、羊や馬することはできませんガチョウ、サル.....人間社会がグループの家族ではなく、無秩序でし、「リーダー、先頭のパック。」そうでなければ、すべては意志自然の基本法則の終焉を破壊もしくは破壊するためにすべての操作を行い、愚かであっても太陽系に悪化非常に怖いです、太陽は音楽学院の王です。何の日、地球は、月がゼロに戻りません。
翌日は、年々、地球、月が、太陽が常に回転しています。人生は、人間の心は常に......この光の中で見られる脈動昼と夜の回転にあり、停滞、回転脈動、自然と生活したら結果は、回転惑星や生命を打つ、それがないどのようになります人間社会のすべての成功Shengongguifu性を意味するものではありませ、彼のために、回転は常に不変になります..;ラジカル出発、人間の生命の鼓動と全体の人間社会が崩壊し、死亡する傾向がある場合は、ビートする最初の事は人間の生命、人間界と自然界の生存です。
生活の知覚と解釈、いくつかの明確な、いくつかのあいまいな、いくつかの明るい、いくつかの暗いの様々なものがあります。実際には、正と反、善悪、世界の両方の貴重な声を後世に放置されています。
生活、富、力、名声、地位、愛、家族、キャリア、輝かしい頂点にしようとの闘争は、すべてが誇張することはできません。実際には、両方のは、上部または丘の中腹に到達、または丘陵地帯に、人間の世界もう少し光沢と暖かさが、だけでなく、フラット穏やかで、自然界では常に、当たり障りのない海のように穏やかで幸せと楽しさの一種であります状況、時には高い衝撃から嵐、呉火を明らかにするか、自分の人生の軌道を変更しているが。
個人やグループの世界初の深い視線への洞察を作成するには、むしろ、世界の歴史を作成します。ビジョンとスタートラインのような非存在または欠如は、傲慢と必然的な敗北に起因します。
世界の何千、数千ものイメージ。目のペア、手の数千、数千。何千人も、魂の何千ものこの傑作。その中でアイドルに加えて、唯一の祭壇や神社の中で何千もの時に何千人も、そして魂のお金の感覚は鎮静快適になります。誰もが知っているように、関係なく、建間違ったの運命の、世界は良いが、世代の時代に、繰り返し、ボー死を生成するために、音楽のための最も広範な人類の歴史の中で最も一般的な解釈に苦しむためにまだ良いです。
世界には多くの場合、神話や伝説からひどく解釈することができる画期的なものとすることができる神の傑出した数字を浮上しました。しかし、自然や現実からだけあきらめることがしばしばグロテスクや不条理理論です。
自然のうちからの人々ではなく、単に人間社会セクターのうち。これとは対照的に、唯一の自然から自然のうち、人間の生命の世界から出てきません。 （Fangruida有名なクラシック）
横向きに世界を見て、虹Jinxiaの空。サンダーオーバーヘイズが観測シーンその逆、ヘイズサンダーの空、どこでも虹Jinxia（Jinxia ----美しいピンクの雲）を反転した場合、世界観を林立..
ナンセンスと馬鹿を狂乱、ことわざとその理由は、真実へのパスのみです。
世界、平凡の無駄な年を作成していない未調査。世界をリードするために勤勉、タオ胸軍事戦略、技術革新の世界だけ。
永遠の命は、むしろ長さよりも、価値があります。
世界は死すべき人間ではなく、天才と聖人はありません天才で交換することができ、聖人、自然に生成された人間、ない人間、天才と聖人が消えてしまいます。
誰も正確に未来と自然界が、スーパー・シニア人間の知恵を予測することはできませんが、彼らは少ない自然な場所の宇宙と人間社会の将来の一般ラフ絵を描くことはできません。あなたもはるかに神のビジョンを超えたことができます。
それは強い力変換知恵と創造性を持っていますが、完全ではない、自然のうち、すべての後、基本的にファンタジーや小説人間性の本能と動物が完全に単離された遺伝子の分子となっているが、人間の本質は、自然界での高等動物に存在しています彼は幼稚の前に置かれていなかったため、実体のないない狂信は、無知である第1の力躁ヒステリー症候群です。 （Fangruida有名なクラシック）
世界最大の聖書は、毎日新しい章を開いて、キーはあなたが彼らの前任各章.------によって残された私の手書きの書き込みを続行ん方法です（Fangruida古典的な格言を。）
ワインは限りお祭り騒ぎがあるとして、純粋な湧水が優れた風味を循環され、まろやかです。
宇宙の歴史、人間の社会史の純粋な自然歴史は、人類の歴史自体は両方のトラックだけでなく、必然的な歴史的プロセスは、自然と乗り越えられないエスケープ様々な盲点と破滅に満ちています。ネグレクトや、これらを無視.-------人間社会の歴史はもっと奇妙な（fangruida有名な古典的な）を行います
Schauen Sie sich die Geschichte der menschlichen Individuen, sondern ein paar Jahrzehnten Hunderte von Jahren, sondern Blick auf die Geschichte des gesamten menschlichen Bevölkerung ist ein paar hunderttausend Jahre, und ihn ständig Erweiterung der Natur zu schätzen und Geschmack.
Die menschliche Gesellschaft ist keine abstrakte Körper, sondern eine echte Kaleidoskop.
Die Menschheit die größte und leistungsstärkste Ort ist nicht, dass er hart und Mana, das erste, das ständige Selbstverleugnung.
Solange die menschliche Gesellschaft, ist alles nach vorne Serie, unabhängig vom endgültigen Ergebnis dieser Entwicklung, wie laut oder wie rücksichtslos .----- (Fangruida berühmt classic).
Wenn das Ende des Lebens, das erste, was Sie sagen, auf Wiedersehen nicht nur das Leben der Welt, aber die Natur und das Universum vorübergehende Abschied.
Wie die Welt Bunte Palette strahlen immer eine Vielzahl von Transformation, eine schöne, etwas Dunst, einige wundervolle, etwas grau.
Die Welt ist nicht ewig Tage-Regelung und Ordnung, aber die Welt wird nicht eine dauerhafte Störung oder Chaos den ganzen Planeten gefüllt sein. Immer in Ordnung und Unordnung gehalten Wippe Pfropfen. Ansonsten neigt die gesamte Natur und die menschliche Gesellschaft Willen zu zerstören oder vollständigen Zusammenbruch Zusammenbruch .---- Fangruida klassischen Sprichwort.
Ist dies der Realität der Existenz, der es der Realität Ganzen ist, dass es keine wirkliche Existenz und Wirklichkeit nicht existieren, wie absurd .------- (Fangruida berühmt classic)
Gott schuf die Welt, Gott auch die Welt erschaffen.
Nur der Mensch wirklich in das Himmelreich kommen, um wirklich die Schönheit des Paradieses begreifen.
Wünsche und Gier, die menschliche Gesellschaft ist ein natürliches Gefälle aus dem Tierreich zu überqueren; Weisheit und Arbeit - Wohlstand, eine riesige Menschen verursachten Brücke aus Tier rationalen menschlichen Gesellschaft zu durchqueren.
Vernunft und Wahrheit ist das ewige Verbindung, im Gegenteil, verbunden Raserei und Falschheit, nicht für das Finale verloren Warten ist ein Fehlschlag.
Welt Vientiane, jeder ist in Eile zu kommen und gehen, aber einige Vergehen, aber man kann immer noch Umweg Figur zurück; einige Leute nicht verlassen, hat sich die Seele schon tot ..... jeder Liebesspiel kann, wird die Geschichte bieten wunderbare Vielfalt der Rodeo-Arena.
Blumen Rosengarten, dass die Welt zu hell ist, war es ein naiv und kindisch ;. Dass die Welt Heilongtan dunkel ist, ist es eine traurige und Inkompetenz der Welt ist eine Realität, aber auch ein bisschen romantisch und sentimental .--- - Party Investor klassischen Sprichwort.
Unreife und Pessimismus kann die Welt nicht schaffen, nur den Mut und die Kraft in der Welt der Innovation.
Polar ist die seltenste Spuren Orte des Planeten, wo gibt es einen sehr schönen Ausblick gelegen; extrem und extreme menschliche Vernunft und menschlichen Triebe und gefährlichsten Bereiche, in denen die Notwendigkeit für die menschliche Vernunft und Weisheit, um zu unterdrücken oder Zurückhaltung.
Natürliche Feinde der menschlichen Vernunft Unwissenheit ist, die Weisheit der natürliche Feind der Welt ist extrem in Richtung Zerstörung.
Es gibt keine Konkurrenz in der Welt und es wird wie Bekämpfung sein, wie das menschliche Herz Puls aufhört zu schlagen; eine Welt ohne Kompromisse und die gleiche Leber teilen, wird das Herz wie fünf Leichen allmählich ruinieren und Zerstörung getrennt sein.
Wrestling ist ein Schachbrett und Tötung Fähigkeiten seiner Gegner zu schlagen zuerst müssen ihre kurzsichtig und Raserei zu überwinden.
Wit ist der Schlüssel zur rationalen Mut Stärke.
Das Himmelreich ist die menschliche Natur in den Himmel.
Naturgeschichte ist die ganze Natur, die ganze Geschichte der Menschheit ist die menschliche Natur und die Natur von ihrer Natur und Instinkt völlig ändern und Transformation.
Reichtum und Weisheit definitiv nicht doppelt Zwillingsbruder.
Die menschliche Gesellschaft und die natürliche Welt wird nie mehr dieselbe wie reiner Kristall sein, mehr oder weniger alle Arten von Verunreinigungen und Schmutz zu säubern der Mensch Schritt für Schritt benötigt und entfernt.
Der Mensch braucht nicht unbegründet Ende der Welt in Panik zu geraten, wie sehr klare Notwendigkeit, die grundlegendste kognitive Gerechtigkeit zu begreifen: früh kommen, wenn apokalyptisch, nur, dass das Licht des Lebens Weisheit zu dunkel.
Himmel oder beabsichtigt phantasievollen Traum vom Himmel auf die Erde Schritt für Schritt beginnen wirklich besser kämpfen, um die Welt aus der Hölle zu schaffen.
Grenzenloses Universum ist immer eine Brutstätte der kleinen Erde menschlichen Lebens.
Soziologen Menschen als soziale Struktur der Menschheit gestellt Humanbiologen unter Profi Säugetiere Primaten, setzte ihn Philosophen auf den breiteren Lebensumfeld und die Identifizierung und Interpretation der gesellschaftlichen Wirklichkeit.
Welt bunten Blumen Tuyan, aber das bedeutet nicht, die ganze Welt zu ungeordnet, chaotisch Störung. Die Welt und das Universum ist nicht Chaos Jiuxing Fliegen, Yin und Yang Ungleichgewicht; die Welt und das Universum durch seine Selbstkontrolle, Selbst Einhaltung seiner Argumentation, Chaos und allmählich eine neue Domain einzurichten.
Einfach erobern und die Welt, rein natürliche tier Spiel dominieren; der Welt, den Himmel zu bauen, können vollständig aus dem Tier Spiel befreit werden.
Natürliche menschliche Tier nicht schrecklich, schrecklich, seinen endlosen Wildwuchs und die Erweiterung wird die Schaffung ins Verderben zu ermöglichen, so dass eine rationale ins Böse degeneriert, lassen Weisheit stumpf zu zerstören. (Fangruida berühmt classic)
Geschichte der Welt kann nicht mit Blütenblättern miteinander verwoben schönen Kranz, die ganze Geschichte der Welt der menschlichen Geschichte tatsächlich nutzen die Zusammenstellung aus Fleisch und Blut und Schweiß von Rollbild zeigt berühmte klassische .----- Fangruida
Große Natur, große Universum, es ist wirklich die Mutter aller Menschen und des Lebens.
Zahlreiche Sequenzen der menschlichen Geschichte, immer natürlich und rücksichtslos präsentiert oder präsentiert. Umsetzung Abseits und nur grundlegende Art positive Folge erscheint, rebellisch oder Dislokation wird mit dieser Art von entwickelte sich in der Geschichte der Stöße und Rückschläge ersetzt werden. mit anderen Worten, ist die natürliche Geschichte der Menschheit nur positiv, es wird umgekehrt oder umgekehrt nicht. der Unterschied dabei ist, die natürliche Evolution des Universums Sequenz, vorwärts und inverse oft Austausch.
in dieser Welt und die wechselseitige Abhängigkeit von sozialen Gruppen und individuelle Konfiguration Struktur Anatomie des ganzen menschlichen Gesellschaft, die die anatomische Struktur des menschlichen Körpers und die ganze Natur mit ihm verwandt ist eng ist.
Wenn wir sagen, dass das Universum stürzt zusammenbrechen wird, das heißt, in dieser ersten menschlichen Gesellschaft und dem Zusammenbruch der Selbstauslöschung. Die wirkliche Gefahr ist nicht, dass die Gefahren und Raubtiere, aber in menschlichen Gesellschaften und ihre eigenen Unzulänglichkeiten und große Fehler, und ich weiß und Wege nicht zu überwinden, die sich vollständig zerstört führen wird.
Wunderbare und phantasievolle Fantasy-Welt ist eine Illusion Phantom oder ein Trugbild, und die schwierige Realität eine menschliche Gesellschaft ist die reale Welt ist nicht schlecht und kann dauerhaft bestehen zu erstellen. (Fangruida berühmt classic).
Die Welt ist nicht "Superman", die einzige dauerhafte harte Arbeit auf dem weiten Feld der Arbeitshaltung Mann der Welt gehalten es .---- (Fangruida berühmt classic)
Die Sonne geht im Osten auf jeden Tag, Tag für Tag, das Leben Gange. Die Natur hat tatsächlich verschoben, und die menschliche Welt bewegen Verschiebebewegung. Erde kann das Leben in anderen Planeten wiederbelebt werden, es ist ein Geschenk Gottes und viel Glück.
Tierwelt kann nicht ohne Ruder, Löwen, Tiger, Wölfe, Schafe und Pferde, Gänse, Affen ..... menschlichen Gesellschaft ist die Familie der Gruppe, konnte unordentlich nicht, "der Führer, der führende Packung." Sonst wird alles alles tun, um zu zerstören oder den Untergang der grundlegenden Gesetze der Natur zu untergraben, ist albern verschlechtern auch im Sonnensystem, die Sonne ist der König von Jiuxing sehr beängstigend; keine Sonne, die Erde, der Mond auf Null zurück.
Tag für Tag, Jahr für Jahr, an dem die Erde, den Mond, die Sonne ständig gedreht wird; Leben, das menschliche Herz mit der Drehung der Tag und Nacht ständig ...... So gesehen pulsiert, Einmal Stagnation, rotierenden und pulsierenden, Natur und Leben wird sein, wie das Ergebnis, schlagen sich drehenden Planeten und Leben, es tut bedeuten all den Erfolg Shengongguifu Natur der menschlichen Gesellschaft nicht, für ihn, die Rotation wird immer unveränderlich sein ..; das erste, was Sie ist das Überleben des menschlichen Lebens schlagen wollen, die Welt der Menschen und der Natur, wenn radikale Abkehr, Schlagen des menschlichen Lebens und der gesamten menschlichen Gesellschaft wird zusammenbrechen und sterben neigen.
Es gibt eine Vielzahl von Leben Wahrnehmung und Interpretation, einige klare, einem obskuren, einige hell, einige dunkel. In der Tat, sowohl positive als auch anti, richtig und falsch, und die Welt bleibt ein wertvoller Stimme der Nachwelt.
Der Kampf des Lebens, Reichtum, Macht, Ruhm, Status, Liebe, Familie, Karriere, versucht zu brillanten Höhepunkt, alles kann nicht überbewertet werden. In der Tat, erreichen sowohl die obere oder Hügel oder in den Ausläufern, ist eine Art von Glück und Freude die Natur immer mild, beruhigend wie das Meer ist, obwohl die menschliche Welt ein wenig mehr Glanz und Wärme, sondern auch in der Wohnung ruhig Situation, wenn auch manchmal einen Sturm zeigen, Wu Tu aus hochfestem oder ihr Leben Flugbahn ändern.
Erstellen der Weltgeschichte, und nicht zu schaffen, Einblick in die ersten tiefen Blick von Einzelpersonen und Gruppen weltweit. Solche Fehlen oder Mangel an Vision und die Startlinie zu Arroganz und unvermeidliche Niederlage zugeschrieben.
Tausende von weltweit Tausende von Bildern. Tausende von Augenpaaren, Tausende von Händen. Dieses Meisterwerk der Tausende, Tausende von Seelen. Dadurch, dass Tausende und Abertausende unter den nur Altäre und Schreine neben dem Idol, und ein Gefühl der Seele Geld macht die sedierende Komfort. wie jeder weiß, unabhängig von dem Schicksal von Jian falsch, ist die Welt noch gut für die gut für die Musik zu leiden, Bo Tod zu erzeugen, während der Ära von Generationen wiederholt, ist die häufigste Interpretation der umfangreichsten der Geschichte der Menschheit.
Welt entstanden oft herausragenden Figuren der Götter kann ein epochemachend sein kann schlecht von Mythen und Legenden interpretiert werden; aber von der Natur und Realität ist oft eine grotesk oder absurd Theorie nur aufgeben.
Menschen aus aus der Natur, und nicht einfach aus der menschlichen Gesellschaft Sektor. Im Gegensatz dazu, die Natur nur aus der Natur aus, aber nicht aus der Welt des menschlichen Lebens aus. (Fangruida berühmt classic)
Schauen seitwärts Welt, Regenbogen Jinxia Himmel; Weltbild gespickt, wenn der Dunst über dem Donner invertiert Beobachtungsszene kehrt, Dunst Donner Himmel, Regenbogen Jinxia überall (Jinxia ---- schöne rosa Wolken) ..
Raving Unsinn und Idiot, Sprichwörter und Grund ist der einzige Weg zur Wahrheit.
Die ungeprüfte nicht, um die Welt, verlorenen Jahre der Mittelmäßigkeit; nur fleißig, Tao Brust Militärstrategie, um die Welt, die Welt der Innovation zu führen.
Das ewige Leben ist wert, anstatt Länge.
Die Welt ist sterblichen Wesen, nicht ein Genie und ein Heiliger kann in keinem Genies und Heiligen ersetzt werden, Wesen natürlich erzeugt, keine Wesen, Geister und Heiligen wird verschwunden sein.
Niemand kann die Zukunft und die natürliche Welt genau vorherzusagen, aber die Super-Senior-menschliche Weisheit, aber sie können nicht weniger natürliche Ort Universum und die menschliche Gesellschaft im Allgemeinen grobes Bild der Zukunft ziehen. Sie können sogar weit über die Vision von Gott.
Die menschliche Natur ist in höheren Tieren auf die natürliche Welt, obwohl es eine starke Kraft Transformation Weisheit und Kreativität hat, aber nicht vollständig aus der Natur, immerhin grundsätzlich Phantasie oder Fiktion Instinkt der menschlichen Natur und das Tier vollständig isolierte Gen Moleküle gewesen körperlos nicht Fanatismus ist Unwissenheit, weil er nicht vor Infantilismus ist die erste Kraft manisch Hysterie Syndrom getätigt. (Fangruida berühmt classic)
Die größte Bibel der Welt, jeden Tag ein neues Kapitel zu öffnen, ist der Schlüssel, wie wollen Sie weiterhin meine Handschrift von ihren Vorgängern verschiedenen Kapiteln links zu schreiben .------ (Fangruida klassischen Sprichwort.)
Der Wein ist weich, solange es Gelage ist, reines Quellwasser wird hervorragende Geschmack weiterverbreitet werden.
Geschichte des Universums, rein natürliche Geschichte der menschlichen Sozialgeschichte, die Geschichte der Menschheit selbst beiden Spuren, sondern auch unvermeidlich historische Prozess ist voll von natürlichen und unüberwindbare Flucht verschiedene blinde Flecken und Fluch. Vernachlässigung oder ignorieren diese, wird die Geschichte der menschlichen Gesellschaft mehr bizarre .------- (fangruida berühmten klassischen) machen.
Посмотрите на историю человеческих индивидуумов, но в течение нескольких десятилетий сотни годы, но предпочтение рассмотрению истории всей человеческой популяции несколько сотен тысячи лет, и посадили его постоянно расширение естественного мира, чтобы оценить и вкус.
Человек общество не является абстрактным тела, а настоящий калейдоскоп.
Человечество самым большим и самым мощным место не что он жесткий и маны, первое, что постоянная самоотречение.
Пока человеческого общества, все вперед серии, независимо от конечного результата этого эволюции, как громко или как безжалостным .----- (Fangruida известного классика).
Когда в конце жизни, первое, что вы попрощаться не только жизнь мира, но природа и Вселенная временное прощание.
Как мировой красочная палитра, всегда излучают различные трансформации, некоторые красивые, небольшое помутнение, некоторые замечательные, некоторые серый.
Мир не вечен регулирование день и порядок, но мир не будет постоянным расстройство или хаос заполнили всю планету. Всегда в порядка и беспорядка хранится прививки качели. В противном случае, вся природа и воли человеческого общества имеет тенденцию к разрушению или полный крах коллапс .---- Fangruida классический высказывание.
Где это реальность существования, реальность всего этого является то, что нет никакой реальной существование и реальность не существует, так как нелепо .------- (Fangruida известный классический)
Бог создал мир, Бог создал мир также.
Только люди действительно войти в Царствие Небесное, чтобы по-настоящему понять красоту рая.
Желания и жадность, человеческое общество, чтобы пересечь естественную разрыва от животного; мудрость и труд - богатство, огромный искусственный мост, чтобы пересечь из животного рационального человеческого общества.
Причина и истина вечна соединение, напротив, связан безумие и ложь, не дожидаясь окончательного Astray сбой.
Всемирный Вьентьян, все в спешке приходить и уходить, но некоторые кончиной, но вы по-прежнему можете выяснить объезд обратно; некоторые люди не уходят, душа уже мертвого ..... каждый может флирта, история даст замечательное разнообразие родео арене.
Цветы Rose Garden, что мир слишком яркий, он был наивным и детским ;. То, что мир Heilongtan темно, это грустно и некомпетентность мире является реальностью, но и немного романтичным и сентиментальным .--- - партия Инвестор классический высказывание.
Незрелые и пессимизм не можете создать мир, только мужество и силу в мир инноваций.
Полярный наиболее редкие микроэлементы места планеты, где есть очень красивые виды, расположенные; экстремальный и экстремальный человеческий разум и человеческие порывы и наиболее опасные районы, где потребность в человеческий разум и мудрость для того, чтобы подавить или ограничением.
Естественные враги человеческого разума является невежество, мудрость естественным врагом мировым крайняя к разрушению.
Там нет конкуренции в мире, и это будет как боевых, как человеческое сердце перестает биться пульс; мир без компромисса и одни и те же печень, сердце будет как пять тел, разделенных постепенно разрушить и разрушение.
Борьба это шахматная доска и убивая навыки бить своего противника в первую очередь необходимо преодолеть близоруким и безумие.
Вит является ключом к рациональному силы мужества.
Царство Небесное человеческая природа на небо.
Естественная история является вся природа, вся человеческая история человеческая природа и характер своей природе и инстинкт полностью изменить и трансформация.
Богатство и мудрость, безусловно, не в два раза брат-близнец.
Человек общество и мир природы никогда не будет таким же, как чистый кристалл, более или менее всех видов примесей и грязи, чтобы убирать человек нуждается шаг за шагом и удалены.
Люди не нужно паниковать необоснованное конец света, как очень явная потребность осмыслить самую основную один когнитивный справедливость: пришел рано, если апокалиптический, только что свет жизненной мудрости слишком тусклым.
Рай или предназначены причудливые мечта небес на этапе земной за шагом действительно лучше начать борьбу, чтобы создать мир из ада.
Бесконечной вселенной всегда очагом небольшой человеческой жизни Земли.
Социологи человек как социальной структуры человечества, человека биологи, помещенные под Старший млекопитающих приматов, философы поставить его на более широком среды обитания и идентификации и интерпретации социальной реальности.
Мировые красочные цветы Tuyan, но это не значит, весь мир, чтобы неорганизованной, хаотическом беспорядке. Мир и Вселенная не хаосу Jiuxing полета, инь и ян дисбаланс; мир и Вселенная через саморегулирования, самоуправления соответствии с его мотивировочной, хаоса и постепенно создать новый домен.
Просто победить и доминировать в мире, чисто зверь игру естественного животного; построить мировую небо, может быть полностью освобождена от зверя игре.
Природный человек животное не ужасно, ужасно является его бесконечные разрастание и расширение позволит создать в погибель, так что рациональный выродилась зла, пусть мудрость, чтобы уничтожить скучно. (Fangruida известный классический)
История мира не может с лепестками сплетены красивый венок, вся история мира человеческой истории на самом деле использовать компиляцию из плоти и крови и пота из прокрутки живописи, изображающие известных классических .----- Fangruida
Большой природа, большой вселенной, на самом деле это мать всех человеческих существ и жизни.
Многочисленные последовательности человеческой истории, всегда естественным и безжалостно представлены или представлены. Перенос офсайда и только Основной род положительной последовательности появляется, мятежный или вывих будет заменен с такой превратилась в истории ударов и неудач. Другими словами, естественная история человечества только положительный, то не будет уменьшаться или наоборот. разница с этим является естественным развитием последовательности вселенной, прямого и обратного часто обмен.
Анатомия всего человеческого общества, то есть анатомическое строение человеческого тела и всей природы тесно связано с ним в этом мире и взаимозависимости социальных групп и индивидуальной структуры конфигурации.
Если мы говорим, что Вселенная рухнет аварий, то есть, в этом первом человеческом обществе и распада самоуничтожения. Реальная опасность не в том, что опасностей и хищников, но в человеческих обществах и их собственные недостатки и крупных ошибок, и я не
Unfortunately, I forgot who this actor is supposed to be, even though I saw him in various spots around the faire. Here he is supposed to be someone of importance to the Queen's court, and I believe he was briefing her on the arrival of the Spanish ambassador, which would happen within a few minutes of this part of the play. Or, perhaps it was to greet Francis Drake, who had just returned after having defeated the Spanish armada, and who would be knighted in this play.
I cropped the photo a little, but I deliberately left the older lady to the right in. I liked her expression and pose. Also, even if I had cropped the photo enough to reduce the room on the right it wouldn't have looked right without the woman. So the photo is left in this way.
This was shot on May 14, 2017, using Fuji Professional HD Film, ASA 400. I shot it with a Pentax K1000, using a Pentax 80-200mm zoom lens. I don't recall the exact focal length I had here.
As an extra added treat, I am posting the link to my YouTube video of the Queen addressing the audience about matters that pertain as much today as it did over 400 years ago: