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Under sullen skies, 611 races toward Lynchburg, Virginia. Rods down, clear stack and charging hard...this is image is all that it implies.
Twilight is light produced by sunlight scattering in the upper atmosphere, when the Sun is below the horizon, which illuminates the lower atmosphere and the Earth's surface. The word twilight can also refer to the periods of time when this illumination occurs.
The lower the Sun is beneath the horizon, the dimmer the twilight (other factors such as atmospheric conditions being equal). When the Sun reaches 18° below the horizon, the twilight's brightness is nearly zero, and evening twilight becomes nighttime. When the Sun again reaches 18° below the horizon, nighttime becomes morning twilight. Owing to its distinctive quality, primarily the absence of shadows and the appearance of objects silhouetted against the lit sky, twilight has long been popular with photographers and painters, who often refer to it as the blue hour, after the French expression l'heure bleue.
By analogy with evening twilight, the word twilight is also sometimes used metaphorically, to imply that something is losing strength and approaching its end. For example, very old people may be said to be "in the twilight of their lives". The collateral adjective for twilight is crepuscular, which may be used to describe the behavior of animals that are most active during this period.
Twilight is defined according to the solar elevation angle θs, which is the position of the geometric center of the Sun relative to the horizon. There are three established and widely accepted subcategories of twilight: civil twilight (nearest the horizon), nautical twilight, and astronomical twilight (farthest from the horizon).
Civil twilight is the time when the geometric center of the Sun is between the horizon and 6° below the horizon.
Civil twilight is the period when enough natural light remains that artificial light in towns and cities is not needed. In the United States' military, the initialisms BMCT (begin morning civil twilight, i.e., civil dawn) and EECT (end evening civil twilight, i.e., civil dusk) are used to refer to the start of morning civil twilight and the end of evening civil twilight, respectively. Civil dawn is preceded by morning nautical twilight and civil dusk is followed by evening nautical twilight.
Under clear weather conditions, civil twilight approximates the limit at which solar illumination suffices for the human eye to clearly distinguish terrestrial objects. Enough illumination renders artificial sources unnecessary for most outdoor activities. At civil dawn and at civil dusk sunlight clearly defines the horizon while the brightest stars and planets can appear. As observed from the Earth (see apparent magnitude), sky-gazers know Venus, the brightest planet, as the "morning star" or "evening star" because they can see it during civil twilight.
Lawmakers have enshrined the concept of civil twilight. Such statutes typically use a fixed period after sunset or before sunrise (most commonly 20–30 minutes), rather than how many degrees the Sun is below the horizon. Examples include when drivers of automobiles must turn on their headlights (called lighting-up time in the UK), when hunting is restricted, or when the crime of burglary is to be treated as nighttime burglary, which carries stiffer penalties in some jurisdictions.
The period may affect when extra equipment, such as anti-collision lights, is required for aircraft to operate. In the US, civil twilight for aviation is defined in Part 1.1 of the Federal Aviation Regulations (FARs) as the time listed in the American Air Almanac.
Nautical twilight is defined as when the geometric center of the Sun is between 12° and 6° below the horizon.
Before nautical dawn and after nautical dusk, sailors cannot navigate via the horizon at sea as they cannot clearly see the horizon. At nautical dawn and nautical dusk, the human eye finds it difficult, if not impossible, to discern traces of illumination near the sunset or sunrise point of the horizon (first light after nautical dawn but before civil dawn and nightfall after civil dusk but before nautical dusk).
Sailors can take reliable star sightings of well-known stars, during the stage of nautical twilight when they can distinguish a visible horizon for reference (i.e. after astronomic dawn or before astronomic dusk).
Under good atmospheric conditions with the absence of other illumination, during nautical twilight, the human eye may distinguish general outlines of ground objects but cannot participate in detailed outdoor operations.
Nautical twilight has military considerations as well. The initialisms BMNT (begin morning nautical twilight, i.e. nautical dawn) and EENT (end evening nautical twilight, i.e. nautical dusk) are used and considered when planning military operations. A military unit may treat BMNT and EENT with heightened security, e.g. by "standing to", in which everyone assumes a defensive position.
Astronomical twilight is defined as when the geometric center of the Sun is between 18° and 12° below the horizon.[3][4][2] During astronomical twilight, the sky is dark enough to permit astronomical observation of point sources of light such as stars, except in regions with more intense skyglow due to light pollution, moonlight, auroras, and other sources of light. Some critical observations, such as of faint diffuse items such as nebulae and galaxies, may require observation beyond the limit of astronomical twilight. Theoretically, the faintest stars detectable by the naked eye (those of approximately the sixth magnitude) will become visible in the evening at astronomical dusk, and become invisible at astronomical dawn.
Observers within about 48°34' of the Equator can view twilight twice each day on every date of the year between astronomical dawn, nautical dawn, or civil dawn, and sunrise as well as between sunset and civil dusk, nautical dusk, or astronomical dusk. This also occurs for most observers at higher latitudes on many dates throughout the year, except those around the summer solstice. However, at latitudes closer than 8°35' (between 81°25’ and 90°) to either Pole, the Sun cannot rise above the horizon nor sink more than 18° below it on the same day on any date, so this example of twilight cannot occur because the angular difference between solar noon and solar midnight is less than 17°10’.
Observers within 63°47'50" of the Equator can view twilight twice each day on every date between the month of the autumnal equinox and the month of vernal equinox between astronomical dawn, nautical dawn, or civil dawn, and sunrise as well as between sunset and civil dusk, nautical dusk, or astronomical dusk, i.e., from September 1 to March 31 of the following year in the Northern Hemisphere and from March 1 to September 30 in the Southern Hemisphere.
The nighttime/twilight boundary solar midnight's latitude varies depending on the certain month:
In the months of January or July, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 48°54' North or South, because in the months of January or July the Sun's declination is less than 23°06' from the Equator;
In the months of February or August, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 54°02' North or South, because in the months of February or August the Sun's declination is less than 17°58' from the Equator;
In the months of March or September before the equinoxes, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 63°47' North or South, because in the months of March or September before the equinoxes the Sun's declination is less than 8°13' from the Equator;
During the equinoxes, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 72°00' North or South, because during the equinoxes the Sun is crossing the Equator line;
In the months of March or September after the equinoxes, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 67°45' North or South, because in the months of March or September after the equinoxes the Sun's declination is less than 4°15' from the Equator;
In the months of April or October, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 57°09' North or South, because in the months of April or October the Sun's declination is less than 14°51' from the Equator;
In the months of May or November, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 50°03' North or South, because in the months of May or November the Sun's declination is less than 21°57' from the Equator;
In the months of June or December, astronomical dawn to sunrise or sunset to astronomical dusk occurs at latitudes less than 48°34' North or South, because in the month of June the Sun crosses the Tropic of Cancer (about 23°26' North) and in the month of December the Sun crosses the Tropic of Capricorn (about 23°26' South).
At latitudes greater than about 48°34' North or South, on dates near the summer solstice (June 21 in the Northern Hemisphere or December 21 in the Southern Hemisphere), twilight can last from sunset to sunrise, since the Sun does not sink more than 18 degrees below the horizon, so complete darkness does not occur even at solar midnight. These latitudes include many densely populated regions of the Earth, including the entire United Kingdom and other countries in northern Europe and even parts of central Europe. This also occurs in the Southern Hemisphere, but occurs on December 21. This type of twilight also occurs between one day and the next at latitudes within the polar circles shortly before and shortly after the period of midnight sun. The summer solstice in the Northern Hemisphere is on June 21st, while the summer solstice in the Southern Hemisphere is on December 21st.
Civil twilight: between about 60°34' and 65°44' north or south. In the northern hemisphere, this includes the center of Alaska,Iceland, Finland, Sweden, Norway, Faroe Islands and Shetland. In the southern hemisphere this includes parts of the Southern Ocean and the northern tip of the Antarctic Peninsula. When civil twilight lasts all night, this is also referred as a white night.
Nautical twilight: between about 54°34' and 60°34' north or south. In the northern hemisphere this includes the center of Alaska, Russia, Canada, Estonia, Latvia, Scotland, Norway, Sweden,Finland, Lithuania, and Denmark. In the southern hemisphere this includes the southernmost point of South America, and Ushuaia in Argentina. When nautical twilight lasts all night, this is also referred as a white night.
Astronomical twilight: between about 48°34' and 54°34' north or south. In the northern hemisphere, this includes the center of Isle of Man, Aleutian Islands, United Kingdom, Belarus, Ireland, Netherlands, Poland, Germany, Belgium, Czech Republic, Bellingham, Washington, Orcas Island, Washington, Vancouver, British Columbia, Paris, France, Luxembourg, Guernsey, Ukraine, Slovakia and Hungary. In the southern hemisphere this includes the center of South Georgia and the South Sandwich Islands, Bouvet Island, Heard Island, Falkland Islands. It also includes El Calafate and Río Gallegos in Argentina, and Puerto Natales in Chile. When astronomical twilight lasts all night, this does not constitute a white night. This phenomenon is known as the grey nights, nights when it does not get dark enough for astronomers to do their observations of the deep sky.
In Arctic and Antarctic latitudes in wintertime, the polar night only rarely produces complete darkness for 24 hours each day. This can occur only at locations within about 5.5 degrees of latitude of the Pole, and there only on dates close to the winter solstice. At all other latitudes and dates, the polar night includes a daily period of twilight, when the Sun is not far below the horizon. Around winter solstice, when the solar declination changes slowly, complete darkness lasts several weeks at the Pole itself, e.g., from May 11 to July 31 at Amundsen–Scott South Pole Station. North Pole has the experience of this from November 13 to January 29.
Solar noon at civil twilight during a polar night: between about 67°24' and 72°34' north or south.
Solar noon at nautical twilight during a polar night: between about 72°34' and 78°34' north or south.
Solar noon at astronomical twilight during a polar night: between about 78°34' and 84°34' north or south.
Solar noon at night during a polar night: between approximately 84°34' and exactly 90° north or south.
At latitudes greater than 81°25' North or South, as the Sun's angular elevation difference is less than 18 degrees, twilight can last for the entire 24 hours. This occurs for one day at latitudes near 8°35’ from the Pole and extends up to several weeks the further toward the Pole one goes. This happens both near the North Pole and near the South Pole. The only permanent settlement to experience this condition is Alert, Nunavut, Canada, where it occurs from February 22–26, and again from October 15–19.
The duration of twilight depends on the latitude and the time of the year. The apparent travel of the Sun occurs at the rate of 15 degrees per hour (360° per day), but sunrise and sunset happen typically at oblique angles to the horizon and the actual duration of any twilight period will be a function of that angle, being longer for more oblique angles. This angle of the Sun's motion with respect to the horizon changes with latitude as well as the time of year (affecting the angle of the Earth's axis with respect to the Sun).
At Greenwich, England (51.5°N), the duration of civil twilight will vary from 33 minutes to 48 minutes, depending on the time of year. At the equator, civil twilight can last as little as 24 minutes. This is true because at low latitudes the Sun's apparent movement is perpendicular to the observer's horizon. But at the poles, civil twilight can be as long as 2–3 weeks. In the Arctic and Antarctic regions, twilight (if there is any) can last for several hours. There is no astronomical twilight at the poles near the winter solstice (for about 74 days at the North Pole and about 80 days at the South Pole). As one gets closer to the Arctic and Antarctic circles, the Sun's disk moves toward the observer's horizon at a lower angle. The observer's earthly location will pass through the various twilight zones less directly, taking more time.
Within the polar circles, twenty-four-hour daylight is encountered in summer, and in regions very close to the poles, twilight can last for weeks on the winter side of the equinoxes. Outside the polar circles, where the angular distance from the polar circle is less than the angle which defines twilight (see above), twilight can continue through local midnight near the summer solstice. The precise position of the polar circles, and the regions where twilight can continue through local midnight, varies slightly from year to year with Earth's axial tilt. The lowest latitudes at which the various twilights can continue through local midnight are approximately 60.561° (60°33′43″) for civil twilight, 54.561° (54°33′43″) for nautical twilight and 48.561° (48°33′43″) for astronomical twilight.
Winlaton Mill is a village in Tyne and Wear, North East England. It is not to be confused with Winlaton to the northwest which now comprises the southern part of Blaydon. The village is halfway between Gateshead to the northeast and Rowlands Gill to the southwest. Statistically Winlaton Mill is part of the ward of Winlaton and High Spen which contains part of Blaydon, High Spen and other outlying villages. The village is on the A694 which joins the A1 at Swalwell and contains the Red Kite Pub and Restaurant. Winlaton Mill is near the River Derwent which may suggest its name.
Tyne and Wear is a ceremonial county in North East England. It borders Northumberland to the north and County Durham to the south, and the largest settlement is the city of Newcastle upon Tyne.
The county is largely urbanised. It had a population of 1.14 million in 2021. After Newcastle (300,125) the largest settlements are the city of Sunderland (170,134), Gateshead (120,046), and South Shields (75,337). Nearly all of the county's settlements belong to either the Tyneside or Wearside conurbations, the latter of which also extends into County Durham. Tyne and Wear contains five metropolitan boroughs: Gateshead, Newcastle upon Tyne, Sunderland, North Tyneside and South Tyneside, and is covered by two combined authorities, North of Tyne and North East. The county was established in 1974 and was historically part of Northumberland and County Durham, with the River Tyne forming the border between the two.
The most notable geographic features of the county are the River Tyne and River Wear, after which it is named and along which its major settlements developed. The county is also notable for its coastline to the North Sea in the east, which is characterised by tall limestone cliffs and wide beaches.
In the late 600s and into the 700s Saint Bede lived as a monk at the monastery of St. Peter and of St. Paul writing histories of the Early Middle Ages including the Ecclesiastical History of the English People.
Roughly 150 years ago, in the village of Marsden in South Shields, Souter Lighthouse was built, the first electric structure of this type.
The Local Government Act 1888 constituted Newcastle upon Tyne, Gateshead and Sunderland as county boroughs (Newcastle had "county corporate" status as the "County and Town of Newcastle upon Tyne" since 1400). Tynemouth joined them in 1904. Between the county boroughs, various other settlements also formed part of the administrative counties of Durham and of Northumberland.
The need to reform local government on Tyneside was recognised by the government as early as 1935, when a Royal Commission to Investigate the Conditions of Local Government on Tyneside was appointed. The three commissioners were to examine the system of local government in the areas of local government north and south of the river Tyne from the sea to the boundary of the Rural District of Castle Ward and Hexham in the County of Northumberland and to the Western boundary of the County of Durham, to consider what changes, if any, should be made in the existing arrangements with a view to securing greater economy and efficiency, and to make recommendations.
The report of the Royal Commission, published in 1937, recommended the establishment of a Regional Council for Northumberland and Tyneside (to be called the "Northumberland Regional Council") to administer services that needed to be exercised over a wide area, with a second tier of smaller units for other local-government purposes. The second-tier units would form by amalgamating the various existing boroughs and districts. The county boroughs in the area would lose their status. Within this area, a single municipality would be formed covering the four county boroughs of Newcastle, Gateshead, Tynemouth, South Shields and other urban districts and boroughs.
A minority report proposed amalgamation of Newcastle, Gateshead, Wallsend, Jarrow, Felling, Gosforth, Hebburn and Newburn into a single "county borough of Newcastle-on-Tyneside". The 1937 proposals never came into operation: local authorities could not agree on a scheme and the legislation of the time did not allow central government to compel one.
Tyneside (excluding Sunderland) was a Special Review Area under the Local Government Act 1958. The Local Government Commission for England came back with a recommendation to create a new county of Tyneside based on the review area, divided into four separate boroughs. This was not implemented. The Redcliffe-Maud Report proposed a Tyneside unitary authority, again excluding Sunderland, which would have set up a separate East Durham unitary authority.
The White Paper that led to the Local Government Act 1972 proposed as "area 2" a metropolitan county including Newcastle and Sunderland, extending as far south down the coast as Seaham and Easington, and bordering "area 4" (which would become Tees Valley). The Bill as presented in November 1971 pruned back the southern edge of the area, and gave it the name "Tyneside". The name "Tyneside" proved controversial on Wearside, and a government amendment changed the name to "Tyne and Wear" at the request of Sunderland County Borough Council.
Tyne and Wear either has or closely borders two official Met Office stations, neither located in one of the major urban centres. The locations for those are in marine Tynemouth where Tyne meets the North Sea east of Newcastle and inland Durham in County Durham around 20 kilometres (12 mi) south-west of Sunderland. There are some clear differences between the stations temperature and precipitation patterns even though both have a cool-summer and mild-winter oceanic climate.
Tyne and Wear contains green belt interspersed throughout the county, mainly on the fringes of the Tyneside/Wearside conurbation. There is also an inter-urban line of belt helping to keep the districts of South Tyneside, Gateshead, and Sunderland separated. It was first drawn up from the 1950s. All the county's districts contain some portion of belt.
Although Tyne and Wear County Council was abolished in 1986, several joint bodies exist to run certain services on a county-wide basis. Most notable is the Tyne and Wear Passenger Transport Authority, which co-ordinates transport policy. Through its passenger transport executive, known as Nexus, it owns and operates the Tyne and Wear Metro light rail system, and the Shields ferry service and the Tyne Tunnel, linking communities on either side of the River Tyne. Also through Nexus, the authority subsidises socially necessary transport services (including taxis) and operates a concessionary fares scheme for the elderly and disabled. Nexus has been an executive body of the North East Joint Transport Committee since November 2018.
Other joint bodies include the Tyne and Wear Fire and Rescue Service and Tyne & Wear Archives & Museums, which was created from the merger of the Tyne and Wear Archives Service and Tyne and Wear Museums. These joint bodies are administered by representatives of all five of the constituent councils. In addition the Northumbria Police force covers Northumberland and Tyne and Wear.
There have been occasional calls for Tyne and Wear to be abolished and the traditional border between Northumberland and County Durham to be restored.
Tyne and Wear is divided into 12 Parliamentary constituencies. Historically, the area has been a Labour stronghold; South Shields is the only Parliamentary constituency that has never returned a Conservative Member of Parliament (MP) to the House of Commons since the Reform Act of 1832.
Newcastle and Sunderland are known for declaring their election results early on election night. Therefore, they frequently give the first indication of nationwide trends. An example of this was at the 2016 European Union referendum. Newcastle was the first large city to declare, and 50.6% of voters voted to Remain; this proportion was far lower than predicted by experts. Sunderland declared soon after and gave a 62% vote to Leave, much higher than expected. These two results were seen as an early sign that the United Kingdom had voted to Leave.
Offshore Group Newcastle make oil platforms. Sage Group, who produce accounting software, are based at Hazlerigg at the northern end of the Newcastle bypass. Northern Rock, which became a bank in 1997 and was taken over by Virgin Money in November 2011, and the Newcastle Building Society are based in Gosforth. The Gosforth-based bakery Greggs now has over 1,500 shops. The Balliol Business Park in Longbenton contains Procter & Gamble research and global business centres and a tax credits call centre for HMRC, and is the former home of Findus UK. The Government National Insurance Contributions Office in Longbenton, demolished and replaced in 2000, had a 1 mile (1.6 km) long corridor.
Be-Ro and the Go-Ahead Group bus company are in central Newcastle. Nestlé use the former Rowntrees chocolate factory on the east of the A1. BAE Systems Land & Armaments in Scotswood, formerly Vickers-Armstrongs, is the main producer of British Army tanks such as the Challenger 2. A Rolls-Royce apprentice training site is next door.[18] Siemens Energy Service Fossil make steam turbines at the CA Parsons Works in South Heaton. Sir Charles Parsons invented the steam turbine in 1884, and developed an important local company. Domestos, a product whose main ingredient is sodium hypochlorite, was originated in Newcastle in 1929 by William Handley, and was distributed from the area for many years.
Clarke Chapman is next to the A167 in Gateshead. The MetroCentre, the largest shopping centre in Europe, is in Dunston. Scottish & Newcastle was the largest UK-owned brewery until it was bought by Heineken and Carlsberg in April 2008, and produced Newcastle Brown Ale at the Newcastle Federation Brewery in Dunston until production moved to Tadcaster in September 2010. At Team Valley are De La Rue, with their largest banknote printing facility, and Myson Radiators, the second largest in the UK market. Petards make surveillance equipment including ANPR cameras, and its Joyce-Loebl division makes electronic warfare systems and countermeasure dispensing systems such as the AN/ALE-47. Sevcon, an international company formed from a part of Smith Electric, is a world leader in electric vehicle controls. AEI Cables and Komatsu UK construction equipment at Birtley.
J. Barbour & Sons make outdoor clothing in Simonside, Jarrow. SAFT Batteries make primary lithium batteries on the Tyne in South Shields. Bellway plc houses is in Seaton Burn in North Tyneside. Cobalt Business Park, the largest office park in the UK, is at Wallsend, on the former site of Atmel, and is the home of North Tyneside Council. Swan Hunter until 2006 made ships in Wallsend, and still designs ships. Soil Machine Dynamics in Wallsend on the Tyne makes Remotely operated underwater vehicles, and its Ultra Trencher 1 is the world's largest submersible robot.
The car dealership Evans Halshaw is in Sunderland. The car factory owned by Nissan Motor Manufacturing UK between North Hylton and Washington is the largest in the UK. Grundfos, the world's leading pump manufacturer, builds pumps in Sunderland. Calsonic Kansei UK, formerly Magna, make automotive instrument panels and car trim at the Pennywell Industrial Estate. Gestamp UK make automotive components. Smith Electric Vehicles originated in Washington. The LG Electronics microwave oven factory opened in 1989, closed in May 2004, and later became the site of the Tanfield Group. Goodyear Dunlop had their only UK car tyre factory next to the Tanfield site until its 2006 closure. BAE Systems Global Combat Systems moved to a new £75 million factory at the former Goodyear site in 2011, where they make large calibre ammunition for tanks and artillery.
The government's child benefit office is in Washington. Liebherr build cranes next to the Wear at Deptford. The outdoor clothing company Berghaus is in Castletown. Vaux Breweries, who owned Swallow Hotels, closed in 1999. ScS Sofas are on Borough Road. There are many call centres in Sunderland, notably EDF Energy at the Doxford International Business Park, which is also the home of the headquarters of the large international transport company Arriva and Nike UK. Rolls-Royce planned to move their production of fan and turbine discs to BAE Systems' new site in 2016.
5D + 24-70
Strobist - A lighting Collaboration with William Chik
AB1600 + 47 Octo Boomed Top right Camera
AB400 Model lower left for rim
AB400 + Silver Umbrella Camera left for fill
Focus Gray Seamless BG
There was really no sign of a storm, but this pic implies there was. I actually shot 3 exposures in black and white, which I've never done before, and then tonemapped it. I couldn't stand that there was NO color, so I gave the sky a hint of blue.
Photoshop from there. Noise Ninja at the end.
Enjoy!
A single red rose floating upon the edge of waters deep, I hope the implications were not as drastic as they imply.
Jennifer and I got together for a retro 50's Pinup look at a local railroad museum. We ran the full range of pinup with streetcars to artistically implied nude inside and around the streetcars.
©FranksRails Photography, LLC.
Still editing some images from a great shoot last month. Implied nude, boudoir, fashion. Thank you for your appreciation, Gail
Want to see Michelle totally nude? Just posted a ton of nudes, lingerie, and bikini shots with her on my Fansly account! fansly.com/Risque412
Jennifer and I got together for a retro 50's Pinup look at a local railroad museum. We ran the full range of pinup with streetcars to artistically implied nude inside and around the streetcars.
©FranksRails Photography, LLC.
[en] An image made with the composition of other 4 pictures, representing the LUST word, in a implied nudity way.
[eu] LUST ingelesezko berbaren irudikapena, Maite modeloagaz.
i want to write it all out.
but at the same time I don't want to.
because it all makes so much sense to me but...it might seem silly.
and then I'll just second guess myself.
just believe me when I say that it's possible for a person to understand a great deal about life in a few moments.
As the title implies ... this was the final shot I took before getting in the car and going home.
Here you see the 7D @ ISO 3200, ~ 70mm equivalent focal length, 0.4s hand held exposure. I also shot this at F8.0 to get a little bit of a "star effect" on the lights and to create a little sharpness in the foreground (I focused on the lighthouses).
Have a look LARGE and ON BLACK if you want to better appreciate the Image Quality:
bighugelabs.com/onblack.php?id=4181936332&size=large&...
I didn't do any noise reduction, or sharpening here, to give folks an idea of what the camera, mated to the "kit" 18-135mm IS lens can do. I do admit I boosted the color saturation and contrast a bit though (which actually makes the noise appear worse than it was in the original image).
Obviously, draw your own conclusions on IQ folks ... but for a hand held 0.4s exposure at ISO 3200, taken when there's precious little light (this is over 20 minutes AFTER sunset on a very cloudy day in December) ... I'm darn pleased.
Brecon Beacons National Park, officially named Bannau Brycheiniog National Park is a national park in Wales. It is named after the Brecon Beacons (Welsh: Bannau Brycheiniog), the mountain range at its centre. The national park includes the highest mountain in South Wales, Pen y Fan, which has an elevation of 886 metres (2,907 ft).
The national park has a total area of 1,344 square kilometres (519 sq mi). The Brecon Beacons and Fforest Fawr uplands form the central section of the park. To the east are the Black Mountains, which extend beyond the national park boundary into England, and to the west is the similarly named but distinct Black Mountain range. These ranges share much of the same basic geology, the southerly dip of the rock strata leading to north-facing escarpments. The highest peak of the Black Mountains is Waun Fach (811 metres (2,661 ft)), and Fan Brycheiniog (802.5 metres (2,633 ft)) is the highest of the Black Mountain.
The park was founded in 1957 and is the third and most recently designated national park in Wales, after Snowdonia (Eryri) and the Pembrokeshire Coast. It is visited by approximately 4.4 million people each year.
The name Bannau Brycheiniog is first attested in the sixteenth century, and 'Brecon Beacons' first occurs in the eighteenth century as "Brecknock Beacons". Bannau Brycheiniog derives from the Welsh bannau, "peaks", and Brycheiniog, the name of an early medieval kingdom which covered the area. The English name is derived from the Welsh one; in the eleventh century the town of Brecon is recorded as 'Brecheniauc', which became "Brecknock" and "Brecon".
In a paragraph on Brecknockshire, John Leland's 1536–1539 Itinerary notes that:
Blak Montayne is most famose, for he strecchith, as I have lerned, his rootes on one side within a iiii. or v. myles of Monemuth, and on the other side as nere to Cairmerdin (Carmarthen). Though this be al one montayne, yet many partes of him have sundry names.
Leland ascribes the name "Banne Brekeniauc" to the hills surrounding "Artures Hille" (Pen-y-Fan), also calling the range the "Banne Hilles".
The term "Brecknock Beacons" was used in the eighteenth century and referred to the area around Pen y Fan, which was itself was sometimes called 'the (Brecknock) Beacon'. For instance, Emanuel Bowen's A New and accurate map of South Wales (1729) labels the peak as 'The Vann or Brecknock Beacon', John Clark's 1794 General View of the Agriculture of the County of Brecknock refers to 'the Vann, or Brecknock Beacon, the undisputed sovereign of all the mountains in South Wales', and an 1839 tithe map of Cantref parish labels the mountain simply 'Beacon'. A slightly wider definition was used in 1809 by the Breconshire historian Theophilus Jones, who wrote that 'of the lofty summits of the Brecknock Beacons, that most southwards is the lowest, and the other two nearly of a height, they are sometimes called Cader Arthur or Arthur's chair'. This implies that "Brecknock Beacons" referred to only three summits, including Pen y Fan and Corn Du.
To distinguish the Brecons Beacons range from the national park, the range is sometimes called the "Central Beacons". In April 2023, the national park changed its name to Bannau Brycheiniog in English, abandoning the previous English name Brecon Beacons.
The area covered by the national park stretches from Llandeilo in the west to Hay-on-Wye in the northeast and Pontypool in the southeast, covering 519 square miles (1,340 km2). It principally consists of three mountain ranges; the Black Mountains in the east, the Brecon Beacons and Fforest Fawr uplands in the centre, and the Black Mountain in the west. The park is entirely within Wales and therefore excludes the Olchon Valley and Black Hill, which are part of the Black Mountains but in the English county of Herefordshire.
The central Brecon Beacons range comprises six main peaks, which from west to east are: Corn Du, 873 metres (2,864 ft); Pen y Fan, the highest peak, 886 metres (2,907 ft); Cribyn, 795 metres (2,608 ft); Fan y Bîg, 719 metres (2,359 ft); Bwlch y Ddwyallt, 754 metres (2,474 ft); and Waun Rydd, 769 metres (2,523 ft). These summits form a long ridge, and the sections joining the first four form a horseshoe shape around the head of the Taf Fechan, which flows away to the southeast. To the northeast of the ridge, interspersed with long parallel spurs, are four cirques (Welsh: cwm) or four round-headed valleys, which from west to east these are Cwm Sere, Cwm Cynwyn, Cwm Oergwm and Cwm Cwareli.
The Black Mountains in the east are clearly separated from the central Beacons range by the Usk valley between Brecon and Abergavenny. Waun Fach (811 metres (2,661 ft)) is the highest mountain in this range.
The Brecon Beacons range, Fforest Fawr, and Black Mountain form a continuous massif of high ground above 300 metres (1000'). The A470 road forms the approximate boundary between the central Beacons and Fforest Fawr. The highest peak of the Black Mountain is Fan Brycheiniog, at 802.5 metres (2,633 ft). There are notable waterfalls in this area, including the 90-foot (27 m) Henrhyd Falls and the Ystradfellte falls to the south of Fforest Fawr. The Ogof Ffynnon Ddu cave system is on the southwestern edge of Fforest Fawr.
Numerous town and community councils operate within these areas and include the town councils for Brecon and Hay on Wye and the community councils for Cefn-coed-y-cymmer, Llanfihangel Cwmdu with Bwlch and Cathedine, Llangattock, Llangors, Llanthony, Llywel, Pontsticill, Pontsarn and Vaynor, Talybont-on-Usk, Trallong, Trecastle and Ystradfellte.
Main article: Geology of Brecon Beacons National Park
The geology of the national park consists of a thick succession of sedimentary rocks laid down from the late Ordovician through the Silurian and Devonian to the late Carboniferous period. The rock sequence most closely associated with the park is the Old Red Sandstone from which most of its mountains are formed. The older parts of the succession, in the northwest, were folded and faulted during the Caledonian orogeny. Further faulting and folding, particularly in the south of the park is associated with the Variscan orogeny.
The area was inhabited during the Neolithic and the succeeding Bronze Age, the most obvious legacy of the latter being the numerous burial cairns which adorn the hills of the centre and west of the National Park. There are remnants of round barrows on Fan Brycheiniog, Pen y Fan and Corn Du. The former was excavated in 2002–4 and the ashes in the central cist dated to about 2000 BCE using radiocarbon dating. A wreath of meadowsweet was likely placed in the burial.
Over twenty hillforts were established in the area during the Iron Age. The largest, and indeed the largest in South Wales, were the pair of forts atop y Garn Goch near Bethlehem, Carmarthenshire – y Gaer Fawr and y Gaer Fach – literally "the big fort" and "the little fort". The forts are thought to have once been trading and political centres.
When the Romans came to Wales in 43 CE, they stationed more than 600 soldiers in the area. Y Gaer, near the town of Brecon was their main base. During the Norman Conquest many castles were erected throughout the park, including Carreg Cennen Castle. Brecon Castle is of Norman origin.
There are many old tracks which were used over the centuries by drovers to take their cattle and geese to market in England. The drovers brought back gorse seed, which they sowed to provide food for their sheep.
The area played a significant role during the Industrial Revolution as various raw materials including limestone, silica sand and ironstone were quarried for transport southwards to the furnaces of the industrialising South Wales Valleys.
The Brecon Beacons Mountain Centre was opened in 1966 to help visitors understand and enjoy the area. This western half of the national park gained European and global status in 2005 as Fforest Fawr Geopark, which includes the Black Mountain, the historic extent of Fforest Fawr, and much of the Brecon Beacons range and surrounding lowlands. The entire national park achieved the status of being an International Dark Sky Reserve in February 2013.
In 2006 and 2007, controversy surrounded the government decision to build the South Wales Gas Pipeline through the park, the National Park Authority calling the decision a "huge blow".
Most of the national park is bare, grassy moorland grazed by Welsh mountain ponies and Welsh mountain sheep, with scattered forestry plantations, and pasture in the valleys. Common ravens, red kites, peregrine falcons, northern wheatears, ring ouzels, and the rare merlin breeds in the park.
The Brecon Beacons National Park was established in 1957, the third of the three Welsh parks after Snowdonia in 1951 and the Pembrokeshire Coast National Park in 1952. It covers an area of 519 square miles (1,340 km2), which is much larger than the Brecon Beacons range. Over half of the park is in the south of Powys; the remainder of the park is split between northwestern Monmouthshire, eastern Carmarthenshire, northern Rhondda Cynon Taf and Merthyr Tydfil, and very small areas of Blaenau Gwent, and Torfaen.
The park is managed by Bannau Brycheiniog National Park Authority, a special purpose local authority with responsibilities to conserve and enhance the natural beauty of the park, aid visitors' enjoyment of the park, and support the economic and social well-being of local communities. The National Park Authority has 18 members, twelve are appointed by the area's local authorities and six by the Welsh Government. Of the local authority members six are appointed by Powys County Council, and one each by the councils of Blaenau Gwent, Carmarthenshire, Merthyr Tydfil, Monmouthshire, Rhondda Cynon Taf, and Torfaen. There is also a standards committee with three members. Between 1995 and 2020 the park authority had 24 members, sixteen appointed by the local authorities and eight by the government.
Outdoor activities in Brecon Beacons National Park include walking, cycling, mountain biking and horse riding, as well as sailing, windsurfing, canoeing, fishing, rock climbing, hang-gliding, caravanning, camping and caving. A long-distance cycling route, the Taff Trail, passes over the Beacons on its way from Brecon to Cardiff, and in 2005 the first walk to span the entire length of the park was opened. The 99-mile (159 km) route, called the Beacons Way, runs from Abergavenny via The Skirrid (Ysgyryd Fawr) in the east and ends in the village of Llangadog in Carmarthenshire in the west.
A railway with narrow gauge trains is run by the Brecon Mountain Railway. The railway is a 1 ft 11+3⁄4 in (603 mm) narrow gauge tourist railway on the south side of the Brecon Beacons. It climbs northwards from Pant along the full length of the Pontsticill Reservoir (also called 'Taf Fechan' reservoir by Welsh Water) and continues past the adjoining Pentwyn Reservoir to Torpantau railway station. The railway's starting point at Pant is located two miles (3 km) north of Merthyr Tydfil town centre.
Mountain rescue in south Wales is provided by five volunteer groups, with the police having overall command. In serious situations they are aided by Royal Navy or Royal Air Force helicopters from RM Chivenor or RAF Valley. The five groups are:
CBMRT – Central Beacons Mountain Rescue Team
BMRT – Brecon Mountain Rescue Team
LMRT – Longtown Mountain Rescue Team based in the east
WBMSART – Western Beacons Mountain Search and Rescue Team
SARDA South Wales – Search and Rescue Dog Association covering South and Mid Wales
The groups are funded primarily by donations. Their work is not restricted to mountain rescue – they frequently assist the police in their search for missing or vulnerable people in the community.
The Brecon Beacons are used for training members of the UK armed forces and military reservists. The Army’s Infantry Battle School is located at Brecon, and the Special Air Service (SAS) and Special Boat Service use the area to test the fitness of applicants. An exercise unique to the area is the 'Fan dance', which takes place on Pen y Fan. In July 2013 three soldiers died from overheating or heatstroke on an SAS selection exercise. An army captain had been found dead on Corn Du earlier in the year after training in freezing weather for the SAS.
On 17 April 2023 it was announced that the National Park had officially adopted the name Bannau Brycheiniog in both Welsh and English. The new official English name became Bannau Brycheiniog National Park, or "the Bannau" for short. The change took effect on the same day, the 66th anniversary of the park's designation.
The authority stated that the change was to promote the area's culture and heritage, as well as part of a wider overhaul of how the park is managed and to address environmental issues, such as climate change, and removing references to carbon-emitting beacons. The plan for the park to become net zero by 2035 and to address environmental concerns was supported by Welsh actor Michael Sheen. The change was described by a local as "pride" for Welsh-speakers, while others admitted both names would likely continue to be used. As part of the name change, the park also adopted a different logo, replacing its previous logo showing a lit beacon. Plaid Cymru's Welsh language spokesperson supported the move, while the Welsh Liberal Democrats welcomed the decision, with its leader Jane Dodds comparing it to movements in New Zealand. Conservative MP James Evans described the move as "not a priority" for locals and raised concerns over cost, and the local Conservative MP, Fay Jones, argued that the English name could have been kept. Upon the news of the name change the Prime Minister Rishi Sunak stated "I'm going to keep calling it the Brecon Beacons, and I would imagine most people will do that too."
Catherine Mealing-Jones, the park authority's CEO, stated: "the name Brecon Beacons doesn't make any sense – the translation Brecon Beacons doesn't really mean anything in Welsh", adding that "a massive carbon-burning brazier is not a good look for an environmental organisation". Mealing-Jones admitted that people can refer to the park by either name, and that the change "isn't compulsory", but hoped the emphasis on the Welsh name would encourage people to use the term. She stated: "We’d always had the name Bannau Brycheiniog as the Welsh translation and we wanted to be celebrating Welsh people, Welsh culture, Welsh food, Welsh farming".
In May 2023 more than 50 local businesses in the national park campaigned for the "Brecon Beacons" name be restored alongside the Welsh name as a dual name. The campaigners say the decision did not respect Wales as a bilingual nation as it did not treat English and Welsh languages equally, and ambassadors of the park were not consulted on the name change. A digital marketer dismissed the campaigner's argument, stating tourism would be not impacted, and the national park authority stated they are prioritising Welsh names going forward.
Carmarthenshire is a county in the south-west of Wales. The three largest towns are Llanelli, Carmarthen and Ammanford. Carmarthen is the county town and administrative centre. The county is known as the "Garden of Wales" and is also home to the National Botanic Garden of Wales.
Carmarthenshire has been inhabited since prehistoric times. The county town was founded by the Romans, and the region was part of the Kingdom of Deheubarth in the High Middle Ages. After invasion by the Normans in the 12th and 13th centuries it was subjugated, along with other parts of Wales, by Edward I of England. There was further unrest in the early 15th century, when the Welsh rebelled under Owain Glyndŵr, and during the English Civil War.
Carmarthenshire is mainly an agricultural county, apart from the southeastern part which was once heavily industrialised with coal mining, steel-making and tin-plating. In the north of the county, the woollen industry was very important in the 18th century. The economy depends on agriculture, forestry, fishing and tourism. West Wales was identified in 2014 as the worst-performing region in the United Kingdom along with the South Wales Valleys with the decline in its industrial base, and the low profitability of the livestock sector.
Carmarthenshire, as a tourist destination, offers a wide range of outdoor activities. Much of the coast is fairly flat; it includes the Millennium Coastal Park, which extends for ten miles to the west of Llanelli; the National Wetlands Centre; a championship golf course; and the harbours of Burry Port and Pembrey. The sandy beaches at Llansteffan and Pendine are further west. Carmarthenshire has a number of medieval castles, hillforts and standing stones. The Dylan Thomas Boathouse is at Laugharne.
Stone tools found in Coygan Cave, near Laugharne indicate the presence of hominins, probably neanderthals, at least 40,000 years ago, though, as in the rest of the British Isles, continuous habitation by modern humans is not known before the end of the Younger Dryas, around 11,500 years BP. Before the Romans arrived in Britain, the land now forming the county of Carmarthenshire was part of the kingdom of the Demetae who gave their name to the county of Dyfed; it contained one of their chief settlements, Moridunum, now known as Carmarthen. The Romans established two forts in South Wales, one at Caerwent to control the southeast of the country, and one at Carmarthen to control the southwest. The fort at Carmarthen dates from around 75 AD, and there is a Roman amphitheatre nearby, so this probably makes Carmarthen the oldest continually occupied town in Wales.
Carmarthenshire has its early roots in the region formerly known as Ystrad Tywi ("Vale of [the river] Tywi") and part of the Kingdom of Deheubarth during the High Middle Ages, with the court at Dinefwr. After the Normans had subjugated England they tried to subdue Wales. Carmarthenshire was disputed between the Normans and the Welsh lords and many of the castles built around this time, first of wood and then stone, changed hands several times. Following the Conquest of Wales by Edward I, the region was reorganized by the Statute of Rhuddlan in 1284 into Carmarthenshire. Edward I made Carmarthen the capital of this new county, establishing his courts of chancery and his exchequer there, and holding the Court of Great Sessions in Wales in the town.
The Normans transformed Carmarthen into an international trading port, the only staple port in Wales. Merchants imported food and French wines and exported wool, pelts, leather, lead and tin. In the late medieval period the county's fortunes varied, as good and bad harvests occurred, increased taxes were levied by England, there were episodes of plague, and recruitment for wars removed the young men. Carmarthen was particularly susceptible to plague as it was brought in by flea-infested rats on board ships from southern France.
In 1405, Owain Glyndŵr captured Carmarthen Castle and several other strongholds in the neighbourhood. However, when his support dwindled, the principal men of the county returned their allegiance to King Henry V. During the English Civil War, Parliamentary forces under Colonel Roland Laugharne besieged and captured Carmarthen Castle but later abandoned the cause, and joined the Royalists. In 1648, Carmarthen Castle was recaptured by the Parliamentarians, and Oliver Cromwell ordered it to be slighted.
The first industrial canal in Wales was built in 1768 to convey coal from the Gwendraeth Valley to the coast, and the following year, the earliest tramroad bridge was on the tramroad built alongside the canal. During the Napoleonic Wars (1799–1815) there was increased demand for coal, iron and agricultural goods, and the county prospered. The landscape changed as much woodland was cleared to make way for more food production, and mills, power stations, mines and factories sprang up between Llanelli and Pembrey. Carmarthenshire was at the centre of the Rebecca Riots around 1840, when local farmers and agricultural workers dressed as women and rebelled against higher taxes and tolls.
On 1 April 1974, under the Local Government Act 1972, Carmarthenshire joined Cardiganshire and Pembrokeshire in the new county of Dyfed; Carmarthenshire was divided into three districts: Carmarthen, Llanelli and Dinefwr. Twenty-two years later this amalgamation was reversed when, under the Local Government (Wales) Act 1994, the original county boundaries were reinstated.
The county is bounded to the north by Ceredigion, to the east by Powys (historic county Brecknockshire), Neath Port Talbot (historic county Glamorgan) and Swansea (also Glamorgan), to the south by the Bristol Channel and to the west by Pembrokeshire. Much of the county is upland and hilly. The Black Mountain range dominates the east of the county, with the lower foothills of the Cambrian Mountains to the north across the valley of the River Towy. The south coast contains many fishing villages and sandy beaches. The highest point (county top) is the minor summit of Fan Foel, height 781 metres (2,562 ft), which is a subsidiary top of the higher mountain of Fan Brycheiniog, height 802.5 metres (2,633 ft) (the higher summit, as its name suggests, is actually across the border in Brecknockshire/Powys). Carmarthenshire is the largest historic county by area in Wales.
The county is drained by several important rivers which flow southwards into the Bristol Channel, especially the River Towy, and its several tributaries, such as the River Cothi. The Towy is the longest river flowing entirely within Wales. Other rivers include the Loughor (which forms the eastern boundary with Glamorgan), the River Gwendraeth and the River Taf. The River Teifi forms much of the border between Carmarthenshire and Ceredigion, and there are a number of towns in the Teifi Valley which have communities living on either side of the river and hence in different counties. Carmarthenshire has a long coastline which is deeply cut by the estuaries of the Loughor in the east and the Gwendraeth, Tywi and Taf, which enter the sea on the east side of Carmarthen Bay. The coastline includes notable beaches such as Pendine Sands and Cefn Sidan sands, and large areas of foreshore are uncovered at low tide along the Loughor and Towy estuaries.
The principal towns in the county are Ammanford, Burry Port, Carmarthen, Kidwelly, Llanelli, Llandeilo, Newcastle Emlyn, Llandovery, St Clears, and Whitland. The principal industries are agriculture, forestry, fishing and tourism. Although Llanelli is by far the largest town in the county, the county town remains Carmarthen, mainly due to its central location.
Carmarthenshire is predominantly an agricultural county, with only the southeastern area having any significant amount of industry. The best agricultural land is in the broad Tywi Valley, especially its lower reaches. With its fertile land and agricultural produce, Carmarthenshire is known as the "Garden of Wales". The lowest bridge over the river is at Carmarthen, and the Towi Estuary cuts the southwesterly part of the county, including Llansteffan and Laugharne, off from the more urban southeastern region. This area is also bypassed by the main communication routes into Pembrokeshire. A passenger ferry service used to connect Ferryside with Llansteffan until the early part of the twentieth century.
Agriculture and forestry are the main sources of income over most of the county of Carmarthenshire. On improved pastures, dairying is important and in the past, the presence of the railway enabled milk to be transported to the urban areas of England. The creamery at Whitland is now closed but milk processing still takes place at Newcastle Emlyn where mozzarella cheese is made. On upland pastures and marginal land, livestock rearing of cattle and sheep is the main agricultural activity. The estuaries of the Loughor and Towy provide pickings for the cockle industry.
Llanelli, Ammanford and the upper parts of the Gwendraeth Valley are situated on the South Wales Coalfield. The opencast mining activities in this region have now ceased but the old mining settlements with terraced housing remain, often centred on their nonconformist chapels. Kidwelly had a tin-plating industry in the eighteenth century, with Llanelli following not long after, so that by the end of the nineteenth century, Llanelli was the world-centre of the industry. There is little trace of these industrial activities today. Llanelli and Burry Port served at one time for the export of coal, but trade declined, as it did from the ports of Kidwelly and Carmarthen as their estuaries silted up. Country towns in the more agricultural part of the county still hold regular markets where livestock is traded.
In the north of the county, in and around the Teifi Valley, there was a thriving woollen industry in the nineteenth and early twentieth centuries. Here water-power provided the energy to drive the looms and other machinery at the mills. The village of Dre-fach Felindre at one time contained twenty-four mills and was known as the "Huddersfield of Wales". The demand for woollen cloth declined in the twentieth century and so did the industry.
In 2014, West Wales was identified as the worst-performing region in the United Kingdom along with the South Wales Valleys. The gross value added economic indicator showed a figure of £14,763 per head in these regions, as compared with a GVA of £22,986 for Cardiff and the Vale of Glamorgan. The Welsh Assembly Government is aware of this, and helped by government initiatives and local actions, opportunities for farmers to diversify have emerged. These include farm tourism, rural crafts, specialist food shops, farmers' markets and added-value food products.
Carmarthenshire County Council produced a fifteen-year plan that highlighted six projects which it hoped would create five thousand new jobs. The sectors involved would be in the "creative industries, tourism, agri-food, advanced manufacturing, energy and environment, and financial and professional services".
Carmarthenshire became an administrative county with a county council taking over functions from the Quarter Sessions under the Local Government Act 1888. Under the Local Government Act 1972, the administrative county of Carmarthenshire was abolished on 1 April 1974 and the area of Carmarthenshire became three districts within the new county of Dyfed : Carmarthen, Dinefwr and Llanelli. Under the Local Government (Wales) Act 1994, Dyfed was abolished on 1 April 1996 and Carmarthenshire was re-established as a county. The three districts united to form a unitary authority which had the same boundaries as the traditional county of Carmarthenshire. In 2003, the Clynderwen community council area was transferred to the administrative county of Pembrokeshire.
Prior to the Industrial Revolution, Carmarthen and Wrexham were the two most populous towns in Wales. In 1931, the county's population was 171,445 and in 1951, 164,800. At the census in 2011, Carmarthenshire had a population of 183,777. Population levels have thus dipped and then increased again over the course of eighty years. The population density in Carmarthenshire is 0.8 persons per hectare compared to 1.5 per hectare in Wales as a whole.
Carmarthenshire was the most populous of the five historic counties of Wales to remain majority Welsh-speaking throughout the 20th century. According to the 1911 Census, 84.9 per cent of the county's population were Welsh-speaking (compared with 43.5 per cent in all of Wales), with 20.5 per cent of Carmarthenshire's overall population being monolingual Welsh-speakers.
In 1931, 82.3 per cent could speak Welsh and in 1951, 75.2 per cent. By the 2001 census, 50.3 per cent of people living in Carmarthenshire could speak Welsh, with 39 per cent being able to read and write the language as well.
The 2011 census showed a further decline, with 43.9 per cent speaking Welsh, making it a minority language in the county for the first time. However, the 2011 census also showed that 3,000 more people could understand spoken Welsh than in 2001 and that 60% of 5-14-year-olds could speak Welsh (a 5% increase since 2001). A decade later, the 2021 census, showed further decrease, to 39.9% Welsh speakers -- the largest percentage drop in all of Wales.
With its strategic location and history, the county is rich in archaeological remains such as forts, earthworks and standing stones. Carn Goch is one of the most impressive Iron Age forts and stands on a hilltop near Llandeilo. The Bronze Age is represented by chambered cairns and standing stones on Mynydd Llangyndeyrn, near Llangyndeyrn. Castles that can be easily accessed include Carreg Cennen, Dinefwr, Kidwelly, Laugharne, Llansteffan and Newcastle Emlyn Castle. There are the ruinous remains of Talley Abbey, and the coastal village of Laugharne is for ever associated with Dylan Thomas. Stately homes in the county include Aberglasney House and Gardens, Golden Grove and Newton House.
There are plenty of opportunities in the county for hiking, observing wildlife and admiring the scenery. These include Brechfa Forest, the Pembrey Country Park, the Millennium Coastal Park at Llanelli, the WWT Llanelli Wetlands Centre and the Carmel National Nature Reserve. There are large stretches of golden sands and the Wales Coast Path now provides a continuous walking route around the whole of Wales.
The National Botanic Garden of Wales displays plants from Wales and from all around the world, and the Carmarthenshire County Museum, the National Wool Museum, the Parc Howard Museum, the Pendine Museum of Speed and the West Wales Museum of Childhood all provide opportunities to delve into the past. Dylan Thomas Boathouse where the author wrote many of his works can be visited, as can the Roman-worked Dolaucothi Gold Mines.
Activities available in the county include rambling, cycling, fishing, kayaking, canoeing, sailing, horse riding, caving, abseiling and coasteering.[7] Carmarthen Town A.F.C. plays in the Cymru Premier. They won the Welsh Football League Cup in the 1995–96 season, and since then have won the Welsh Cup once and the Welsh League Cup twice. Llanelli Town A.F.C. play in the Welsh Football League Division Two. The club won the Welsh premier league and Loosemores challenge cup in 2008 and won the Welsh Cup in 2011, but after experiencing financial difficulties, were wound up and reformed under the present title in 2013. Scarlets is the regional professional rugby union team that plays in the Pro14, they play their home matches at their ground, Parc y Scarlets. Honours include winning the 2003/04 and 2016/17 Pro12. Llanelli RFC is a semi-professional rugby union team that play in the Welsh Premier Division, also playing home matches at Parc y Scarlets. Among many honours, they have been WRU Challenge Cup winners on fourteen occasions and frequently taken part in the Heineken Cup. West Wales Raiders, based in Llanelli, represent the county in Rugby league.
Some sporting venues utilise disused industrial sites. Ffos Las racecourse was built on the site of an open cast coal mine after mining operations ceased. Opened in 2009, it was the first racecourse built in the United Kingdom for eighty years and has regular race-days. Machynys is a championship golf course opened in 2005 and built as part of the Llanelli Waterside regeneration plan. Pembrey Circuit is a motor racing circuit near Pembrey village, considered the home of Welsh motorsport, providing racing for cars, motorcycles, karts and trucks. It was opened in 1989 on a former airfield, is popular for testing and has hosted many events including the British Touring Car Championship twice. The 2018 Tour of Britain cycling race started at Pembrey on 2 September 2018.
Carmarthenshire is served by the main line railway service operated by Transport for Wales Rail which links London Paddington, Cardiff Central and Swansea to southwest Wales. The main hub is Carmarthen railway station where some services from the east terminate. The line continues westwards with several branches which serve Pembroke Dock, Milford Haven and Fishguard Harbour (for the ferry to Rosslare Europort and connecting trains to Dublin Connolly). The Heart of Wales Line takes a scenic route through mid-Wales and links Llanelli with Craven Arms, from where passengers can travel on the Welsh Marches Line to Shrewsbury.
Two heritage railways, the Gwili Railway and the Teifi Valley Railway, use the track of the Carmarthen and Cardigan Railway that at one time ran from Carmarthen to Newcastle Emlyn, but did not reach Cardigan.
The A40, A48, A484 and A485 converge on Carmarthen. The M4 route that links South Wales with London, terminates at junction 49, the Pont Abraham services, to continue northwest as the dual carriageway A48, and to finish with its junction with the A40 in Carmarthen.
Llanelli is linked to M4 junction 48 by the A4138. The A40 links Carmarthen to Llandeilo, Llandovery and Brecon to the east, and with St Clears, Whitland and Haverfordwest to the west. The A484 links Llanelli with Carmarthen by a coastal route and continues northwards to Cardigan, and via the A486 and A487 to Aberystwyth, and the A485 links Carmarthen to Lampeter.
Bus services run between the main towns within the county and are operated by First Cymru under their "Western Welsh" or "Cymru Clipper" livery. Bus services from Carmarthenshire are also run to Cardiff. A bus service known as "fflecsi Bwcabus" (formerly just "Bwcabus") operates in the north of the county, offering customised transport to rural dwellers.
Carmarthenshire has rich, fertile farmland and a productive coast with estuaries providing a range of foods that motivate many home cooks and chefs.
Photography: David Gilliver
Hair & Makeup: Mish Bratsos
Modelling & Retouching: Kelly Kooper
Like many people, I get reflective at the end of every year. I think about what I loved, what I hated and what I need to focus on for next year.
Study has been an unexpected part of this year that I hadn't planned on until I lost my Dad equally unexpectedly. While I was grieving, I couldn't help but think back to conversations we'd had with one of the main topics being about my lack of confidence stopping me from achieving my dreams. He would often tell me I needed to stop talking about what I wanted to do and just do it. And if I failed (which I was absolutely terrified of doing - I still am!), to learn from whatever I did wrong and try again.
I will forever kick myself that I didn't go back to study when Dad was here. I would have loved to debate some of the Case Studies I've done with him. He got no intellectual conversation from his partner and I know how much he would have enjoyed being able to talk about something other than Home and Away or reality TV.
I've also come to realise that I will never understand how he fell in love with her or how he dealt with the lack of stimulation and brain rot that comes with being around someone who is both toxic and stupid. It's one of life's greatest mysteries, why people fall for their partner while the rest of us struggle to find a single redeeming feature about them.
It's made me reflect on what I don't want just as much as what I do. I don't ever want to be like her. In any way. This is one of many motivations that pushes me to study harder, to focus on my career and continually reassess how I'm treating people to ensure I'm never the same selfish and narcissistic person I know her to be.
And although I've never been a stepmother, she has made me very conscious of who I don't want to be if I ever am.
I will never be jealous and possessive of my partner's relationship with his child/children. I will never insist on being part of every conversation my partner has or attend every single thing my partner does. I will never get involved in my partner's arguments with their child, knowing that it is not my place to parent a child that presumably has two parents already. If the mother is around, I will never badmouth her in front of her child and will encourage my partner to do the same. I will never force a relationship that the child doesn't feel. I won't tell them to call me 'Mum', knowing that they already have a Mum and that that position is not vacant. I will be polite to the child's mother and respect her position in her child's life. I will be kind and supportive to the child/children whilst being aware of unspoken boundaries and not force myself onto them or into their lives.
And most importantly and above all else - I will never, ever, ever be her.
As its name implies, the fishing cat (Prionailurus viverrinus) predominantly preys on fish. Largely active at night, fishing cats are good swimmers and have been observed diving for fish, as well as scooping them out of the water with their paws. These cats will also prey on small mammals, snakes, snails and birds.
This is a heavily built, medium-sized cat with an elongated head, rather short legs and a short tail. Head-body length ranges from 60 to 85 cm, tail length from 20 to 33 cm, height at shoulder about 40 cm. Body weight varies from 5 to 15 kg. Females are smaller than males. Males are about twice the size of a domestic cat.
Their olive-gray fur has black or dark brown stripes and rows of spots in horizontal streaks running along the length of the body.
When swimming, the fishing cat may use its short, flattened tail like a rudder, helping control its direction in the water.
Fishing cats live an average of 12 years, but have been known to live more than 15 years in captivity.
The fishing cat is distributed throughout southern and southeast Asia, found in northeastern India, the foot of the Himalayas in Nepal and India, and a few scattered areas in Bangladesh, Indus Valley Pakistan, Sri Lanka, Vietnam, Thailand, Burma and in the Indonesian Islands of Sumatra and Java. However, these cats are not found all throughout this broad area because of their habitat preferences. They are strongly tied to densely vegetated areas near water, in marshes, mangroves, rivers, and streams.
This picture was taken in Zoo Duisburg, Germany.
Zoals de naam al aangeeft, is vis de belangrijkste prooi voor de vissende kat of viskat (Prionailurus viverrinus). De vissende kat is een wilde middelgrote katachtige uit Zuid- en Zuidoost-Azië.
De vissende kat heeft een korte, lichtbruine tot groenig grijze vacht met donkerbruine tot zwarte vlekken, die op de nek en het voorhoofd overgaan in donkere strepen. De flanken en de buik zijn lichter gekleurd. De poten zijn vrij kort. De klauwen hebben kleine, slecht ontwikkelde zwemvliezen. De vissende kat kan zijn tenen spreiden, waardoor hij zich makkelijker kan voortbewegen over drassige grond. De vissende kat is een stevige katachtige met een lang lichaam en een korte staart. Het dier wordt 60 à 85 centimeter lang en 5 à 15 kg zwaar. De staart is ongeveer 40 cm. Mannetjes worden groter dan vrouwtjes: vrouwtjes worden gemiddeld 5 à 8 kg zwaar, mannetjes 11 à 15 kg.
De vissende kat is afhankelijk van water, en komt voornamelijk voor in waterrijke gebieden met dichtbegroeide oevers, als moerassen, meren, rivieren, traagstromende beken en rivierdelta's grenzend aan bossen, rietvelden en mangrovebossen. De vissende kat is een solitaire jager, die 's avonds en 's nachts op jacht gaat.
Deze kat eet vooral waterdieren als vissen, kikkers, schelpdieren, kreeftachtigen, waterinsecten, watervogels, en op het land, slangen, vogels en kleine zoogdieren.
Overdag verblijft hij in dicht struikgewas of in een holle boomstam.
Deze foto is gemaakt in Zoo Duisburg, Duitsland.
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All rights reserved. Copyright © Martien Uiterweerd. All my images are protected under international authors copyright laws and may not be downloaded, reproduced, copied, transmitted or manipulated without my written explicit permission.
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Dualism in cosmology is the moral, or spiritual belief that two fundamental concepts exist, which often oppose each other. It is an umbrella term that covers a diversity of views from various religions, including both traditional religions and scriptural religions.
Moral dualism is the belief of the great complement of, or conflict between, the benevolent and the malevolent. It simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and independent of how these may be represented. Moral opposites might, for example, exist in a worldview which has one god, more than one god, or none. By contrast, duotheism, bitheism or ditheism implies (at least) two gods. While bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, or light and dark, or summer and winter. For example, a ditheistic system could be one in which one god is a creator, and the other a destroyer. In theology, dualism can also refer to the relationship between the deity and creation or the deity and the universe (see theistic dualism). This form of dualism is a belief shared in certain traditions of Christianity and Hinduism.[1] Alternatively, in ontological dualism, the world is divided into two overarching categories. The opposition and combination of the universe's two basic principles of yin and yang is a large part of Chinese philosophy, and is an important feature of Taoism. It is also discussed in Confucianism.
Many myths and creation motifs with dualistic cosmologies have been described in ethnographic and anthropological literature. These motifs conceive the world as being created, organized, or influenced by two demiurges, culture heroes, or other mythological beings, who either compete with each other or have a complementary function in creating, arranging or influencing the world. There is a huge diversity of such cosmologies. In some cases, such as among the Chukchi, the beings collaborate rather than competing, and contribute to the creation in a coequal way. In many other instances the two beings are not of the same importance or power (sometimes, one of them is even characterized as gullible). Sometimes they can be contrasted as good versus evil.[2] They may be often believed to be twins or at least brothers.[3][4] Dualistic motifs in mythologies can be observed in all inhabited continents. Zolotaryov concludes that they cannot be explained by diffusion or borrowing, but are rather of convergent origin: they are related to a dualistic organization of society (moieties); in some cultures, this social organization may have ceased to exist, but mythology preserves the memory in more and more disguised ways.[5]
Moral dualism[edit]
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Moral dualism is the belief of the great complement or conflict between the benevolent and the malevolent. Like ditheism/bitheism (see below), moral dualism does not imply the absence of monist or monotheistic principles. Moral dualism simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and—unlike ditheism/bitheism—independent of how these may be represented.
For example, Mazdaism (Mazdean Zoroastrianism) is both dualistic and monotheistic (but not monist by definition) since in that philosophy God—the Creator—is purely good, and the antithesis—which is also uncreated–is an absolute one. Zurvanism (Zurvanite Zoroastrianism), Manichaeism, and Mandaeism are representative of dualistic and monist philosophies since each has a supreme and transcendental First Principle from which the two equal-but-opposite entities then emanate. This is also true for the lesser-known Christian gnostic religions, such as Bogomils, Catharism, and so on. More complex forms of monist dualism also exist, for instance in Hermeticism, where Nous "thought"—that is described to have created man—brings forth both good and evil, dependent on interpretation, whether it receives prompting from the God or from the Demon. Duality with pluralism is considered a logical fallacy.
History[edit]
Moral dualism began as a theological belief. Dualism was first seen implicitly in Egyptian religious beliefs by the contrast of the gods Set (disorder, death) and Osiris (order, life).[6] The first explicit conception of dualism came from the Ancient Persian religion of Zoroastrianism around the mid-fifth century BC. Zoroastrianism is a monotheistic religion that believes that Ahura Mazda is the eternal creator of all good things. Any violations of Ahura Mazda's order arise from druj, which is everything uncreated. From this comes a significant choice for humans to make. Either they fully participate in human life for Ahura Mazda or they do not and give druj power. Personal dualism is even more distinct in the beliefs of later religions.
The religious dualism of Christianity between good and evil is not a perfect dualism as God (good) will inevitably destroy Satan (evil). Early Christian dualism is largely based on Platonic Dualism (See: Neoplatonism and Christianity). There is also a personal dualism in Christianity with a soul-body distinction based on the idea of an immaterial Christian soul.[7]
Duotheism, bitheism, ditheism[edit]
When used with regards to multiple gods, dualism may refer to duotheism, bitheism, or ditheism. Although ditheism/bitheism imply moral dualism, they are not equivalent: ditheism/bitheism implies (at least) two gods, while moral dualism does not necessarily imply theism (theos = god) at all.
Both bitheism and ditheism imply a belief in two equally powerful gods with complementary or antonymous properties; however, while bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, bright and dark, or summer and winter. For example, a ditheistic system would be one in which one god is creative, the other is destructive (cf. theodicy). In the original conception of Zoroastrianism, for example, Ahura Mazda was the spirit of ultimate good, while Ahriman (Angra Mainyu) was the spirit of ultimate evil.
In a bitheistic system, by contrast, where the two deities are not in conflict or opposition, one could be male and the other female (cf. duotheism[clarification needed]). One well-known example of a bitheistic or duotheistic theology based on gender polarity is found in the neopagan religion of Wicca. In Wicca, dualism is represented in the belief of a god and a goddess as a dual partnership in ruling the universe. This is centered on the worship of a divine couple, the Moon Goddess and the Horned God, who are regarded as lovers. However, there is also a ditheistic theme within traditional Wicca, as the Horned God has dual aspects of bright and dark - relating to day/night, summer/winter - expressed as the Oak King and the Holly King, who in Wiccan myth and ritual are said to engage in battle twice a year for the hand of the Goddess, resulting in the changing seasons. (Within Wicca, bright and dark do not correspond to notions of "good" and "evil" but are aspects of the natural world, much like yin and yang in Taoism.)
Radical and mitigated dualism[edit]
Radical Dualism – or absolute Dualism which posits two co-equal divine forces.[8] Manichaeism conceives of two previously coexistent realms of light and darkness which become embroiled in conflict, owing to the chaotic actions of the latter. Subsequently, certain elements of the light became entrapped within darkness; the purpose of material creation is to enact the slow process of extraction of these individual elements, at the end of which the kingdom of light will prevail over darkness. Manicheanism likely inherits this dualistic mythology from Zoroastrianism, in which the eternal spirit Ahura Mazda is opposed by his antithesis, Angra Mainyu; the two are engaged in a cosmic struggle, the conclusion of which will likewise see Ahura Mazda triumphant. 'The Hymn of the Pearl' included the belief that the material world corresponds to some sort of malevolent intoxication brought about by the powers of darkness to keep elements of the light trapped inside it in a state of drunken distraction.
Mitigated Dualism – is where one of the two principles is in some way inferior to the other. Such classical Gnostic movements as the Sethians conceived of the material world as being created by a lesser divinity than the true God that was the object of their devotion. The spiritual world is conceived of as being radically different from the material world, co-extensive with the true God, and the true home of certain enlightened members of humanity; thus, these systems were expressive of a feeling of acute alienation within the world, and their resultant aim was to allow the soul to escape the constraints presented by the physical realm.[8]
However, bitheistic and ditheistic principles are not always so easily contrastable, for instance in a system where one god is the representative of summer and drought and the other of winter and rain/fertility (cf. the mythology of Persephone). Marcionism, an early Christian sect, held that the Old and New Testaments were the work of two opposing gods: both were First Principles, but of different religions.[9]
Theistic dualism[edit]
In theology, dualism can refer to the relationship between God and creation or God and the universe. This form of dualism is a belief shared in certain traditions of Christianity and Hinduism.[10][1]
In Christianity[edit]
The Cathars being expelled from Carcassonne in 1209. The Cathars were denounced as heretics by the Roman Catholic Church for their dualist beliefs.
The dualism between God and Creation has existed as a central belief in multiple historical sects and traditions of Christianity, including Marcionism, Catharism, Paulicianism, and other forms of Gnostic Christianity. Christian dualism refers to the belief that God and creation are distinct, but interrelated through an indivisible bond.[1] However, Gnosticism is a diverse, syncretistic religious movement consisting of various belief systems generally united in a belief in a distinction between a supreme, transcendent God and a blind, evil demiurge responsible for creating the material universe, thereby trapping the divine spark within matter.[11]
In sects like the Cathars and the Paulicians, this is a dualism between the material world, created by an evil god, and a moral god. Historians divide Christian dualism into absolute dualism, which held that the good and evil gods were equally powerful, and mitigated dualism, which held that material evil was subordinate to the spiritual good.[12] The belief, by Christian theologians who adhere to a libertarian or compatibilist view of free will, that free will separates humankind from God has also been characterized as a form of dualism.[1] The theologian Leroy Stephens Rouner compares the dualism of Christianity with the dualism that exists in Zoroastrianism and the Samkhya tradition of Hinduism. The theological use of the word dualism dates back to 1700, in a book that describes the dualism between good and evil.[1]
The tolerance of dualism ranges widely among the different Christian traditions. As a monotheistic religion, the conflict between dualism and monism has existed in Christianity since its inception.[13] The 1912 Catholic Encyclopedia describes that, in the Catholic Church, "the dualistic hypothesis of an eternal world existing side by side with God was of course rejected" by the thirteenth century, but mind–body dualism was not.[14] The problem of evil is difficult to reconcile with absolute monism, and has prompted some Christian sects to veer towards dualism. Gnostic forms of Christianity were more dualistic, and some Gnostic traditions posited that the Devil was separate from God as an independent deity.[13] The Christian dualists of the Byzantine Empire, the Paulicians, were seen as Manichean heretics by Byzantine theologians. This tradition of Christian dualism, founded by Constantine-Silvanus, argued that the universe was created through evil and separate from a moral God.[15]
The Cathars, a Christian sect in southern France, believed that there was a dualism between two gods, one representing good and the other representing evil. Whether or not the Cathari possessed direct historical influence from ancient Gnosticism is a matter of dispute, as the basic conceptions of Gnostic cosmology are to be found in Cathar beliefs (most distinctly in their notion of a lesser creator god), though unlike the second century Gnostics, they did not apparently place any special relevance upon knowledge (gnosis) as an effective salvific force. In any case, the Roman Catholic Church denounced the Cathars as heretics, and sought to crush the movement in the 13th century. The Albigensian Crusade was initiated by Pope Innocent III in 1208 to remove the Cathars from Languedoc in France, where they were known as Albigesians. The Inquisition, which began in 1233 under Pope Gregory IX, also targeted the Cathars.[16]
In Hinduism[edit]
The Dvaita Vedanta school of Indian philosophy espouses a dualism between God and the universe by theorizing the existence of two separate realities. The first and the more important reality is that of Shiva or Shakti or Vishnu or Brahman. Shiva or Shakti or Vishnu is the supreme Self, God, the absolute truth of the universe, the independent reality. The second reality is that of dependent but equally real universe that exists with its own separate essence. Everything that is composed of the second reality, such as individual soul (Jiva), matter, etc. exist with their own separate reality. The distinguishing factor of this philosophy as opposed to Advaita Vedanta (monistic conclusion of Vedas) is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe.[17][better source needed] Because the existence of individuals is grounded in the divine, they are depicted as reflections, images or even shadows of the divine, but never in any way identical with the divine. Salvation therefore is described as the realization that all finite reality is essentially dependent on the Supreme.[18]
Ontological dualism[edit]
The yin and yang symbolizes the duality in nature and all things in the Taoist religion.
Alternatively, dualism can mean the tendency of humans to perceive and understand the world as being divided into two overarching categories. In this sense, it is dualistic when one perceives a tree as a thing separate from everything surrounding it. This form of ontological dualism exists in Taoism and Confucianism, beliefs that divide the universe into the complementary oppositions of yin and yang.[19] In traditions such as classical Hinduism (Samkhya, Yoga, Vaisheshika and the later Vedanta schools, which accepted the theory of Gunas), Zen Buddhism or Islamic Sufism, a key to enlightenment is "transcending" this sort of dualistic thinking, without merely substituting dualism with monism or pluralism.
In Chinese philosophy[edit]
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The opposition and combination of the universe's two basic principles of yin and yang is a large part of Chinese philosophy, and is an important feature of Taoism, both as a philosophy and as a religion, although the concept developed much earlier. Some argue that yin and yang were originally an earth and sky god, respectively.[20] As one of the oldest principles in Chinese philosophy, yin and yang are also discussed in Confucianism, but to a lesser extent.
Some of the common associations with yang and yin, respectively, are: male and female, light and dark, active and passive, motion and stillness. Some scholars believe that the two ideas may have originally referred to two opposite sides of a mountain, facing towards and away from the sun.[20] The yin and yang symbol in actuality has very little to do with Western dualism; instead it represents the philosophy of balance, where two opposites co-exist in harmony and are able to transmute into each other. In the yin-yang symbol there is a dot of yin in yang and a dot of yang in yin. In Taoism, this symbolizes the inter-connectedness of the opposite forces as different aspects of Tao, the First Principle. Contrast is needed to create a distinguishable reality, without which we would experience nothingness. Therefore, the independent principles of yin and yang are actually dependent on one another for each other's distinguishable existence.
The complementary dualistic concept seen in yin and yang represent the reciprocal interaction throughout nature, related to a feedback loop, where opposing forces do not exchange in opposition but instead exchange reciprocally to promote stabilization similar to homeostasis. An underlying principle in Taoism states that within every independent entity lies a part of its opposite. Within sickness lies health and vice versa. This is because all opposites are manifestations of the single Tao, and are therefore not independent from one another, but rather a variation of the same unifying force throughout all of nature.
In traditional religions[edit]
Samoyed peoples[edit]
In a Nenets myth, Num and Nga collaborate and compete with each other, creating land,[21] there are also other myths about competing-collaborating demiurges.[22]
Comparative studies of Kets and neighboring peoples[edit]
Among others, also dualistic myths were investigated in researches which tried to compare the mythologies of Siberian peoples and settle the problem of their origins. Vyacheslav Ivanov and Vladimir Toporov compared the mythology of Ket people with those of speakers of Uralic languages, assuming in the studies, that there are modelling semiotic systems in the compared mythologies; and they have also made typological comparisons.[23][24] Among others, from possibly Uralic mythological analogies, those of Ob-Ugric peoples[25] and Samoyedic peoples[26] are mentioned. Some other discussed analogies (similar folklore motifs, and purely typological considerations, certain binary pairs in symbolics) may be related to dualistic organization of society—some of such dualistic features can be found at these compared peoples.[27] It must be admitted that, for Kets, neither dualistic organization of society[28] nor cosmological dualism[29] has been researched thoroughly: if such features existed at all, they have either weakened or remained largely undiscovered;[28] although there are some reports on division into two exogamous patrilinear moieties,[30] folklore on conflicts of mythological figures, and also on cooperation of two beings in creating the land:[29] the diving of the water fowl.[31] If we include dualistic cosmologies meant in broad sense, not restricted to certain concrete motifs, then we find that they are much more widespread, they exist not only among some Siberian peoples, but there are examples in each inhabited continent.[32]
Chukchi[edit]
A Chukchi myth and its variations report the creation of the world; in some variations, it is achieved by the collaboration of several beings (birds, collaborating in a coequal way; or the creator and the raven, collaborating in a coequal way; or the creator alone, using the birds only as assistants).[33][34]
Fuegians[edit]
See also: Fuegians § Spiritual culture
All three Fuegian tribes had dualistic myths about culture heros.[35] The Yámana have dualistic myths about the two [joalox] brothers. They act as culture heroes, and sometimes stand in an antagonistic relation with each other, introducing opposite laws. Their figures can be compared to the Kwanyip-brothers of the Selk'nam.[36] In general, the presence of dualistic myths in two compared cultures does not imply relatedness or diffusion necessarily.[32]
en.wikipedia.org/wiki/Dualistic_cosmology
In spirituality, nondualism, also called non-duality, means "not two" or "one undivided without a second".[1][2] Nondualism primarily refers to a mature state of consciousness, in which the dichotomy of I-other is "transcended", and awareness is described as "centerless" and "without dichotomies". Although this state of consciousness may seem to appear spontaneous,[note 1] it usually follows prolonged preparation through ascetic or meditative/contemplative practice, which may include ethical injunctions. While the term "nondualism" is derived from Advaita Vedanta, descriptions of nondual consciousness can be found within Hinduism (Turiya, sahaja), Buddhism (emptiness, pariniṣpanna, nature of mind, rigpa), Islam (Wahdat al Wujud, Fanaa, and Haqiqah) and western Christian and neo-Platonic traditions (henosis, mystical union).
The Asian ideas of nondualism developed in the Vedic and post-Vedic Upanishadic philosophies around 800 BCE,[3] as well as in the Buddhist traditions.[4] The oldest traces of nondualism in Indian thought are found in the earlier Hindu Upanishads such as Brihadaranyaka Upanishad, as well as other pre-Buddhist Upanishads such as the Chandogya Upanishad, which emphasizes the unity of individual soul called Atman and the Supreme called Brahman. In Hinduism, nondualism has more commonly become associated with the Advaita Vedanta tradition of Adi Shankara.[5]
In the Buddhist tradition non-duality is associated with the teachings of emptiness (śūnyatā) and the two truths doctrine, particularly the Madhyamaka teaching of the non-duality of absolute and relative truth,[6][7] and the Yogachara notion of "mind/thought only" (citta-matra) or "representation-only" (vijñaptimātra).[5] These teachings, coupled with the doctrine of Buddha-nature have been influential concepts in the subsequent development of Mahayana Buddhism, not only in India, but also in East Asian and Tibetan Buddhism, most notably in Chán (Zen) and Vajrayana.
Western Neo-Platonism is an essential element of both Christian contemplation and mysticism, and of Western esotericism and modern spirituality, especially Unitarianism, Transcendentalism, Universalism and Perennialism.Etymology[edit]
When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni).[8]
"Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual, and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. The English word's origin is the Latin duo meaning "two" prefixed with "non-" meaning "not".
"Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka.
One of the earliest uses of the word Advaita is found in verse 4.3.32 of the Brihadaranyaka Upanishad (~800 BCE), and in verses 7 and 12 of the Mandukya Upanishad (variously dated to have been composed between 500 BCE to 200 CE).[9] The term appears in the Brihadaranyaka Upanishad in the section with a discourse of the oneness of Atman (individual soul) and Brahman (universal consciousness), as follows:[10]
An ocean is that one seer, without any duality [Advaita]; this is the Brahma-world, O King. Thus did Yajnavalkya teach him. This is his highest goal, this is his highest success, this is his highest world, this is his highest bliss. All other creatures live on a small portion of that bliss.
— Brihadaranyaka Upanishad 4.3.32, [11][12][13]
The English term "nondual" was also informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879).
Max Müller rendered "advaita" as "Monism", as have many recent scholars.[14][15][16] However, some scholars state that "advaita" is not really monism.[17]
Definitions[edit]
See also: Monism, Mind-body dualism, Dualistic cosmology, and Pluralism (philosophy)
Nondualism is a fuzzy concept, for which many definitions can be found.[note 2]
According to Espín and Nickoloff, "nondualism" is the thought in some Hindu, Buddhist and Taoist schools, which, generally speaking:
... teaches that the multiplicity of the universe is reducible to one essential reality."[18]
However, since there are similar ideas and terms in a wide variety of spiritualities and religions, ancient and modern, no single definition for the English word "nonduality" can suffice, and perhaps it is best to speak of various "nondualities" or theories of nonduality.[19]
David Loy, who sees non-duality between subject and object as a common thread in Taoism, Mahayana Buddhism, and Advaita Vedanta,[20][note 3] distinguishes "Five Flavors Of Nonduality":[web 1]
The negation of dualistic thinking in pairs of opposites. The Yin-Yang symbol of Taoism symbolises the transcendence of this dualistic way of thinking.[web 1]
Monism, the nonplurality of the world. Although the phenomenal world appears as a plurality of "things", in reality they are "of a single cloth".[web 1]
Advaita, the nondifference of subject and object, or nonduality between subject and object.[web 1]
Advaya, the identity of phenomena and the Absolute, the "nonduality of duality and nonduality",[web 1] c.q. the nonduality of relative and ultimate truth as found in Madhyamaka Buddhism and the two truths doctrine.
Mysticism, a mystical unity between God and man.[web 1]
The idea of nondualism is typically contrasted with dualism, with dualism defined as the view that the universe and the nature of existence consists of two realities, such as the God and the world, or as God and Devil, or as mind and matter, and so on.[23][24]
Ideas of nonduality are also taught in some western religions and philosophies, and it has gained attraction and popularity in modern western spirituality and New Age-thinking.[25]
Different theories and concepts which can be linked to nonduality are taught in a wide variety of religious traditions. These include:
Hinduism:
In the Upanishads, which teach a doctrine that has been interpreted in a nondualistic way, mainly tat tvam asi.[26]
The Advaita Vedanta of Shankara[27][26] which teaches that a single pure consciousness is the only reality, and that the world is unreal (Maya).
Non-dual forms of Hindu Tantra[28] including Kashmira Shaivism[29][28] and the goddess centered Shaktism. Their view is similar to Advaita, but they teach that the world is not unreal, but it is the real manifestation of consciousness.[30]
Forms of Hindu Modernism which mainly teach Advaita and modern Indian saints like Ramana Maharshi and Swami Vivekananda.
Buddhism:
"Shūnyavāda (emptiness view) or the Mādhyamaka school",[31][32] which holds that there is a non-dual relationship (that is, there is no true separation) between conventional truth and ultimate truth, as well as between samsara and nirvana.
"Vijnānavāda (consciousness view) or the Yogācāra school",[31][33] which holds that there is no ultimate perceptual and conceptual division between a subject and its objects, or a cognizer and that which is cognized. It also argues against mind-body dualism, holding that there is only consciousness.
Tathagatagarbha-thought,[33] which holds that all beings have the potential to become Buddhas.
Vajrayana-buddhism,[34] including Tibetan Buddhist traditions of Dzogchen[35] and Mahamudra.[36]
East Asian Buddhist traditions like Zen[37] and Huayan, particularly their concept of interpenetration.
Sikhism,[38] which usually teaches a duality between God and humans, but was given a nondual interpretation by Bhai Vir Singh.
Taoism,[39] which teaches the idea of a single subtle universal force or cosmic creative power called Tao (literally "way").
Subud[25]
Abrahamic traditions:
Christian mystics who promote a "nondual experience", such as Meister Eckhart and Julian of Norwich. The focus of this Christian nondualism is on bringing the worshiper closer to God and realizing a "oneness" with the Divine.[40]
Sufism[39]
Jewish Kabbalah
Western traditions:
Neo-platonism [41] which teaches there is a single source of all reality, The One.
Western philosophers like Hegel, Spinoza and Schopenhauer.[41] They defended different forms of philosophical monism or Idealism.
Transcendentalism, which was influenced by German Idealism and Indian religions.
Theosophy
New age
Hinduism[edit]
"Advaita" refers to nondualism, non-distinction between realities, the oneness of Atman (individual self) and Brahman (the single universal existence), as in Vedanta, Shaktism and Shaivism.[42] Although the term is best known from the Advaita Vedanta school of Adi Shankara, "advaita" is used in treatises by numerous medieval era Indian scholars, as well as modern schools and teachers.[note 4]
The Hindu concept of Advaita refers to the idea that all of the universe is one essential reality, and that all facets and aspects of the universe is ultimately an expression or appearance of that one reality.[42] According to Dasgupta and Mohanta, non-dualism developed in various strands of Indian thought, both Vedic and Buddhist, from the Upanishadic period onward.[4] The oldest traces of nondualism in Indian thought may be found in the Chandogya Upanishad, which pre-dates the earliest Buddhism. Pre-sectarian Buddhism may also have been responding to the teachings of the Chandogya Upanishad, rejecting some of its Atman-Brahman related metaphysics.[43][note 5]
Advaita appears in different shades in various schools of Hinduism such as in Advaita Vedanta, Vishishtadvaita Vedanta (Vaishnavism), Suddhadvaita Vedanta (Vaishnavism), non-dual Shaivism and Shaktism.[42][46][47] In the Advaita Vedanta of Adi Shankara, advaita implies that all of reality is one with Brahman,[42] that the Atman (soul, self) and Brahman (ultimate unchanging reality) are one.[48][49] The advaita ideas of some Hindu traditions contrasts with the schools that defend dualism or Dvaita, such as that of Madhvacharya who stated that the experienced reality and God are two (dual) and distinct.[50][51]
Vedanta[edit]
Main article: Vedanta
Several schools of Vedanta teach a form of nondualism. The best-known is Advaita Vedanta, but other nondual Vedanta schools also have a significant influence and following, such as Vishishtadvaita Vedanta and Shuddhadvaita,[42] both of which are bhedabheda.
Advaita Vedanta[edit]
Main article: Advaita Vedanta
Swans are important figures in Advaita
The nonduality of the Advaita Vedanta is of the identity of Brahman and the Atman.[52] Advaita has become a broad current in Indian culture and religions, influencing subsequent traditions like Kashmir Shaivism.
The oldest surviving manuscript on Advaita Vedanta is by Gauḍapāda (6th century CE),[5] who has traditionally been regarded as the teacher of Govinda bhagavatpāda and the grandteacher of Adi Shankara. Advaita is best known from the Advaita Vedanta tradition of Adi Shankara (788-820 CE), who states that Brahman, the single unified eternal truth, is pure Being, Consciousness and Bliss (Sat-cit-ananda).[53]
Advaita, states Murti, is the knowledge of Brahman and self-consciousness (Vijnana) without differences.[54] The goal of Vedanta is to know the "truly real" and thus become one with it.[55] According to Advaita Vedanta, Brahman is the highest Reality,[56][57][58] The universe, according to Advaita philosophy, does not simply come from Brahman, it is Brahman. Brahman is the single binding unity behind the diversity in all that exists in the universe.[57] Brahman is also that which is the cause of all changes.[57][59][60] Brahman is the "creative principle which lies realized in the whole world".[61]
The nondualism of Advaita, relies on the Hindu concept of Ātman which is a Sanskrit word that means "real self" of the individual,[62][63] "essence",[web 3] and soul.[62][64] Ātman is the first principle,[65] the true self of an individual beyond identification with phenomena, the essence of an individual. Atman is the Universal Principle, one eternal undifferentiated self-luminous consciousness, asserts Advaita Vedanta school of Hinduism.[66][67]
Advaita Vedanta philosophy considers Atman as self-existent awareness, limitless, non-dual and same as Brahman.[68] Advaita school asserts that there is "soul, self" within each living entity which is fully identical with Brahman.[69][70] This identity holds that there is One Soul that connects and exists in all living beings, regardless of their shapes or forms, there is no distinction, no superior, no inferior, no separate devotee soul (Atman), no separate God soul (Brahman).[69] The Oneness unifies all beings, there is the divine in every being, and all existence is a single Reality, state the Advaita Vedantins.[71] The nondualism concept of Advaita Vedanta asserts that each soul is non-different from the infinite Brahman.[72]
Advaita Vedanta – Three levels of reality[edit]
Advaita Vedanta adopts sublation as the criterion to postulate three levels of ontological reality:[73][74]
Pāramārthika (paramartha, absolute), the Reality that is metaphysically true and ontologically accurate. It is the state of experiencing that "which is absolutely real and into which both other reality levels can be resolved". This experience can't be sublated (exceeded) by any other experience.[73][74]
Vyāvahārika (vyavahara), or samvriti-saya,[75] consisting of the empirical or pragmatic reality. It is ever-changing over time, thus empirically true at a given time and context but not metaphysically true. It is "our world of experience, the phenomenal world that we handle every day when we are awake". It is the level in which both jiva (living creatures or individual souls) and Iswara are true; here, the material world is also true.[74]
Prāthibhāsika (pratibhasika, apparent reality, unreality), "reality based on imagination alone". It is the level of experience in which the mind constructs its own reality. A well-known example is the perception of a rope in the dark as being a snake.[74]
Similarities and differences with Buddhism[edit]
Scholars state that Advaita Vedanta was influenced by Mahayana Buddhism, given the common terminology and methodology and some common doctrines.[76][77] Eliot Deutsch and Rohit Dalvi state:
In any event a close relationship between the Mahayana schools and Vedanta did exist, with the latter borrowing some of the dialectical techniques, if not the specific doctrines, of the former.[78]
Advaita Vedanta is related to Buddhist philosophy, which promotes ideas like the two truths doctrine and the doctrine that there is only consciousness (vijñapti-mātra). It is possible that the Advaita philosopher Gaudapada was influenced by Buddhist ideas.[5] Shankara harmonised Gaudapada's ideas with the Upanishadic texts, and developed a very influential school of orthodox Hinduism.[79][80]
The Buddhist term vijñapti-mātra is often used interchangeably with the term citta-mātra, but they have different meanings. The standard translation of both terms is "consciousness-only" or "mind-only." Advaita Vedanta has been called "idealistic monism" by scholars, but some disagree with this label.[81][82] Another concept found in both Madhyamaka Buddhism and Advaita Vedanta is Ajativada ("ajāta"), which Gaudapada adopted from Nagarjuna's philosophy.[83][84][note 6] Gaudapada "wove [both doctrines] into a philosophy of the Mandukaya Upanisad, which was further developed by Shankara.[86][note 7]
Michael Comans states there is a fundamental difference between Buddhist thought and that of Gaudapada, in that Buddhism has as its philosophical basis the doctrine of Dependent Origination according to which "everything is without an essential nature (nissvabhava), and everything is empty of essential nature (svabhava-sunya)", while Gaudapada does not rely on this principle at all. Gaudapada's Ajativada is an outcome of reasoning applied to an unchanging nondual reality according to which "there exists a Reality (sat) that is unborn (aja)" that has essential nature (svabhava), and this is the "eternal, fearless, undecaying Self (Atman) and Brahman".[88] Thus, Gaudapada differs from Buddhist scholars such as Nagarjuna, states Comans, by accepting the premises and relying on the fundamental teaching of the Upanishads.[88] Among other things, Vedanta school of Hinduism holds the premise, "Atman exists, as self evident truth", a concept it uses in its theory of nondualism. Buddhism, in contrast, holds the premise, "Atman does not exist (or, An-atman) as self evident".[89][90][91]
Mahadevan suggests that Gaudapada adopted Buddhist terminology and adapted its doctrines to his Vedantic goals, much like early Buddhism adopted Upanishadic terminology and adapted its doctrines to Buddhist goals; both used pre-existing concepts and ideas to convey new meanings.[92] Dasgupta and Mohanta note that Buddhism and Shankara's Advaita Vedanta are not opposing systems, but "different phases of development of the same non-dualistic metaphysics from the Upanishadic period to the time of Sankara."[4]
Vishishtadvaita Vedanta[edit]
Ramanuja, founder of Vishishtadvaita Vedanta, taught 'qualified nondualism' doctrine.
See also: Bhedabheda
Vishishtadvaita Vedanta is another main school of Vedanta and teaches the nonduality of the qualified whole, in which Brahman alone exists, but is characterized by multiplicity. It can be described as "qualified monism," or "qualified non-dualism," or "attributive monism."
According to this school, the world is real, yet underlying all the differences is an all-embracing unity, of which all "things" are an "attribute." Ramanuja, the main proponent of Vishishtadvaita philosophy contends that the Prasthana Traya ("The three courses") – namely the Upanishads, the Bhagavad Gita, and the Brahma Sutras – are to be interpreted in a way that shows this unity in diversity, for any other way would violate their consistency.
Vedanta Desika defines Vishishtadvaita using the statement: Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam – "Brahman, as qualified by the sentient and insentient modes (or attributes), is the only reality."
Neo-Vedanta[edit]
Main articles: Neo-Vedanta, Swami Vivekananda, and Ramakrishna Mission
Neo-Vedanta, also called "neo-Hinduism"[93] is a modern interpretation of Hinduism which developed in response to western colonialism and orientalism, and aims to present Hinduism as a "homogenized ideal of Hinduism"[94] with Advaita Vedanta as its central doctrine.[95]
Neo-Vedanta, as represented by Vivekananda and Radhakrishnan, is indebted to Advaita vedanta, but also reflects Advaya-philosophy. A main influence on neo-Advaita was Ramakrishna, himself a bhakta and tantrika, and the guru of Vivekananda. According to Michael Taft, Ramakrishna reconciled the dualism of formlessness and form.[96] Ramakrishna regarded the Supreme Being to be both Personal and Impersonal, active and inactive:
When I think of the Supreme Being as inactive – neither creating nor preserving nor destroying – I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active – creating, preserving and destroying – I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one.[97]
Radhakrishnan acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman.[web 4][note 8] According to Anil Sooklal, Vivekananda's neo-Advaita "reconciles Dvaita or dualism and Advaita or non-dualism":[99]
The Neo-Vedanta is also Advaitic inasmuch as it holds that Brahman, the Ultimate Reality, is one without a second, ekamevadvitiyam. But as distinguished from the traditional Advaita of Sankara, it is a synthetic Vedanta which reconciles Dvaita or dualism and Advaita or non-dualism and also other theories of reality. In this sense it may also be called concrete monism in so far as it holds that Brahman is both qualified, saguna, and qualityless, nirguna.[99]
Radhakrishnan also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real."[web 4] According to Sarma, standing in the tradition of Nisargadatta Maharaj, Advaitavāda means "spiritual non-dualism or absolutism",[100] in which opposites are manifestations of the Absolute, which itself is immanent and transcendent:[101]
All opposites like being and non-being, life and death, good and evil, light and darkness, gods and men, soul and nature are viewed as manifestations of the Absolute which is immanent in the universe and yet transcends it.[102]
Kashmir Shaivism[edit]
Main articles: Shaivism and Kashmir Shaivism
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Advaita is also a central concept in various schools of Shaivism, such as Kashmir Shaivism[42] and Shiva Advaita.
Kashmir Shaivism is a school of Śaivism, described by Abhinavagupta[note 9] as "paradvaita", meaning "the supreme and absolute non-dualism".[web 5] It is categorized by various scholars as monistic[103] idealism (absolute idealism, theistic monism,[104] realistic idealism,[105] transcendental physicalism or concrete monism[105]).
Kashmir Saivism is based on a strong monistic interpretation of the Bhairava Tantras and its subcategory the Kaula Tantras, which were tantras written by the Kapalikas.[106] There was additionally a revelation of the Siva Sutras to Vasugupta.[106] Kashmir Saivism claimed to supersede the dualistic Shaiva Siddhanta.[107] Somananda, the first theologian of monistic Saivism, was the teacher of Utpaladeva, who was the grand-teacher of Abhinavagupta, who in turn was the teacher of Ksemaraja.[106][108]
The philosophy of Kashmir Shaivism can be seen in contrast to Shankara's Advaita.[109] Advaita Vedanta holds that Brahman is inactive (niṣkriya) and the phenomenal world is an illusion (māyā). In Kashmir Shavisim, all things are a manifestation of the Universal Consciousness, Chit or Brahman.[110][111] Kashmir Shavisim sees the phenomenal world (Śakti) as real: it exists, and has its being in Consciousness (Chit).[112]
Kashmir Shaivism was influenced by, and took over doctrines from, several orthodox and heterodox Indian religious and philosophical traditions.[113] These include Vedanta, Samkhya, Patanjali Yoga and Nyayas, and various Buddhist schools, including Yogacara and Madhyamika,[113] but also Tantra and the Nath-tradition.[114]
Contemporary vernacular Advaita[edit]
Advaita is also part of other Indian traditions, which are less strongly, or not all, organised in monastic and institutional organisations. Although often called "Advaita Vedanta," these traditions have their origins in vernacular movements and "householder" traditions, and have close ties to the Nath, Nayanars and Sant Mat traditions.
Ramana Maharshi[edit]
Ramana Maharshi (1879–1950) explained his insight using Shaiva Siddhanta, Advaita Vedanta and Yoga teachings.
Main article: Ramana Maharshi
Ramana Maharshi (30 December 1879 – 14 April 1950) is widely acknowledged as one of the outstanding Indian gurus of modern times.[115] Ramana's teachings are often interpreted as Advaita Vedanta, though Ramana Maharshi never "received diksha (initiation) from any recognised authority".[web 6] Ramana himself did not call his insights advaita:
D. Does Sri Bhagavan advocate advaita?
M. Dvaita and advaita are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita. "I Am that I Am."[note 10] Simple Being is the Self.[117]
Neo-Advaita[edit]
Main article: Neo-Advaita
Neo-Advaita is a New Religious Movement based on a modern, western interpretation of Advaita Vedanta, especially the teachings of Ramana Maharshi.[118] According to Arthur Versluis, neo-Advaita is part of a larger religious current which he calls immediatism,[119][web 9] "the assertion of immediate spiritual illumination without much if any preparatory practice within a particular religious tradition."[web 9] Neo-Advaita is criticized for this immediatism and its lack of preparatory practices.[120][note 11][122][note 12] Notable neo-advaita teachers are H. W. L. Poonja[123][118] and his students Gangaji,[124] Andrew Cohen,[note 13], and Eckhart Tolle.[118]
According to a modern western spiritual teacher of nonduality, Jeff Foster, nonduality is:
the essential oneness (wholeness, completeness, unity) of life, a wholeness which exists here and now, prior to any apparent separation [...] despite the compelling appearance of separation and diversity there is only one universal essence, one reality. Oneness is all there is – and we are included.[126]
Natha Sampradaya and Inchegeri Sampradaya[edit]
Main articles: Nath, Sahaja, and Inchegeri Sampradaya
The Natha Sampradaya, with Nath yogis such as Gorakhnath, introduced Sahaja, the concept of a spontaneous spirituality. Sahaja means "spontaneous, natural, simple, or easy".[web 13] According to Ken Wilber, this state reflects nonduality.[127]
Buddhism[edit]
There are different Buddhist views which resonate with the concepts and experiences of non-duality or "not two" (advaya). The Buddha does not use the term advaya in the earliest Buddhist texts, but it does appear in some of the Mahayana sutras, such as the Vimalakīrti.[128] While the Buddha taught unified states of mental focus (samadhi) and meditative absorption (dhyana) which were commonly taught in Upanishadic thought, he also rejected the metaphysical doctrines of the Upanishads, particularly ideas which are often associated with Hindu nonduality, such as the doctrine that "this cosmos is the self" and "everything is a Oneness" (cf. SN 12.48 and MN 22).[129][130] Because of this, Buddhist views of nonduality are particularly different than Hindu conceptions, which tend towards idealistic monism.
In Indian Buddhism[edit]
The layman Vimalakīrti Debates Manjusri, Dunhuang Mogao Caves
According to Kameshwar Nath Mishra, one connotation of advaya in Indic Sanskrit Buddhist texts is that it refers to the middle way between two opposite extremes (such as eternalism and annihilationism), and thus it is "not two".[131]
One of these Sanskrit Mahayana sutras, the Vimalakīrti Nirdeśa Sūtra contains a chapter on the "Dharma gate of non-duality" (advaya dharma dvara pravesa) which is said to be entered once one understands how numerous pairs of opposite extremes are to be rejected as forms of grasping. These extremes which must be avoided in order to understand ultimate reality are described by various characters in the text, and include: Birth and extinction, 'I' and 'Mine', Perception and non-perception, defilement and purity, good and not-good, created and uncreated, worldly and unworldly, samsara and nirvana, enlightenment and ignorance, form and emptiness and so on.[132] The final character to attempt to describe ultimate reality is the bodhisattva Manjushri, who states:
It is in all beings wordless, speechless, shows no signs, is not possible of cognizance, and is above all questioning and answering.[133]
Vimalakīrti responds to this statement by maintaining completely silent, therefore expressing that the nature of ultimate reality is ineffable (anabhilāpyatva) and inconceivable (acintyatā), beyond verbal designation (prapañca) or thought constructs (vikalpa).[133] The Laṅkāvatāra Sūtra, a text associated with Yogācāra Buddhism, also uses the term "advaya" extensively.[134]
In the Mahayana Buddhist philosophy of Madhyamaka, the two truths or ways of understanding reality, are said to be advaya (not two). As explained by the Indian philosopher Nagarjuna, there is a non-dual relationship, that is, there is no absolute separation, between conventional and ultimate truth, as well as between samsara and nirvana.[135][136] The concept of nonduality is also important in the other major Indian Mahayana tradition, the Yogacara school, where it is seen as the absence of duality between the perceiving subject (or "grasper") and the object (or "grasped"). It is also seen as an explanation of emptiness and as an explanation of the content of the awakened mind which sees through the illusion of subject-object duality. However, it is important to note that in this conception of non-dualism, there are still a multiplicity of individual mind streams (citta santana) and thus Yogacara does not teach an idealistic monism.[137]
These basic ideas have continued to influence Mahayana Buddhist doctrinal interpretations of Buddhist traditions such as Dzogchen, Mahamudra, Zen, Huayan and Tiantai as well as concepts such as Buddha-nature, luminous mind, Indra's net, rigpa and shentong.
Madhyamaka[edit]
Main articles: Madhyamika, Shunyata, and Two truths doctrine
Nagarjuna (right), Aryadeva (middle) and the Tenth Karmapa (left).
Madhyamaka, also known as Śūnyavāda (the emptiness teaching), refers primarily to a Mahāyāna Buddhist school of philosophy [138] founded by Nāgārjuna. In Madhyamaka, Advaya refers to the fact that the two truths are not separate or different.,[139] as well as the non-dual relationship of saṃsāra (the round of rebirth and suffering) and nirvāṇa (cessation of suffering, liberation).[42] According to Murti, in Madhyamaka, "Advaya" is an epistemological theory, unlike the metaphysical view of Hindu Advaita.[54] Madhyamaka advaya is closely related to the classical Buddhist understanding that all things are impermanent (anicca) and devoid of "self" (anatta) or "essenceless" (niḥsvabhāvavā),[140][141][142] and that this emptiness does not constitute an "absolute" reality in itself.[note 14].
In Madhyamaka, the two "truths" (satya) refer to conventional (saṃvṛti) and ultimate (paramārtha) truth.[143] The ultimate truth is "emptiness", or non-existence of inherently existing "things",[144] and the "emptiness of emptiness": emptiness does not in itself constitute an absolute reality. Conventionally, "things" exist, but ultimately, they are "empty" of any existence on their own, as described in Nagarjuna's magnum opus, the Mūlamadhyamakakārikā (MMK):
The Buddha's teaching of the Dharma is based on two truths: a truth of worldly convention and an ultimate truth. Those who do not understand the distinction drawn between these two truths do not understand the Buddha's profound truth. Without a foundation in the conventional truth the significance of the ultimate cannot be taught. Without understanding the significance of the ultimate, liberation is not achieved.[note 15]
As Jay Garfield notes, for Nagarjuna, to understand the two truths as totally different from each other is to reify and confuse the purpose of this doctrine, since it would either destroy conventional realities such as the Buddha's teachings and the empirical reality of the world (making Madhyamaka a form of nihilism) or deny the dependent origination of phenomena (by positing eternal essences). Thus the non-dual doctrine of the middle way lies beyond these two extremes.[146]
"Emptiness" is a consequence of pratītyasamutpāda (dependent arising),[147] the teaching that no dharma ("thing", "phenomena") has an existence of its own, but always comes into existence in dependence on other dharmas. According to Madhyamaka all phenomena are empty of "substance" or "essence" (Sanskrit: svabhāva) because they are dependently co-arisen. Likewise it is because they are dependently co-arisen that they have no intrinsic, independent reality of their own. Madhyamaka also rejects the existence of absolute realities or beings such as Brahman or Self.[148] In the highest sense, "ultimate reality" is not an ontological Absolute reality that lies beneath an unreal world, nor is it the non-duality of a personal self (atman) and an absolute Self (cf. Purusha). Instead, it is the knowledge which is based on a deconstruction of such reifications and Conceptual proliferations.[149] It also means that there is no "transcendental ground," and that "ultimate reality" has no existence of its own, but is the negation of such a transcendental reality, and the impossibility of any statement on such an ultimately existing transcendental reality: it is no more than a fabrication of the mind.[web 14][note 16] Susan Kahn further explains:
Ultimate truth does not point to a transcendent reality, but to the transcendence of deception. It is critical to emphasize that the ultimate truth of emptiness is a negational truth. In looking for inherently existent phenomena it is revealed that it cannot be found. This absence is not findable because it is not an entity, just as a room without an elephant in it does not contain an elephantless substance. Even conventionally, elephantlessness does not exist. Ultimate truth or emptiness does not point to an essence or nature, however subtle, that everything is made of.[web 15]
However, according to Nagarjuna, even the very schema of ultimate and conventional, samsara and nirvana, is not a final reality, and he thus famously deconstructs even these teachings as being empty and not different from each other in the MMK where he writes:[41]
The limit (koti) of nirvāṇa is that of saṃsāra
The subtlest difference is not found between the two.
According to Nancy McCagney, what this refers to is that the two truths depend on each other; without emptiness, conventional reality cannot work, and vice versa. It does not mean that samsara and nirvana are the same, or that they are one single thing, as in Advaita Vedanta, but rather that they are both empty, open, without limits, and merely exist for the conventional purpose of teaching the Buddha Dharma.[41] Referring to this verse, Jay Garfield writes that:
to distinguish between samsara and nirvana would be to suppose that each had a nature and that they were different natures. But each is empty, and so there can be no inherent difference. Moreover, since nirvana is by definition the cessation of delusion and of grasping and, hence, of the reification of self and other and of confusing imputed phenomena for inherently real phenomena, it is by definition the recognition of the ultimate nature of things. But if, as Nagarjuna argued in Chapter XXIV, this is simply to see conventional things as empty, not to see some separate emptiness behind them, then nirvana must be ontologically grounded in the conventional. To be in samsara is to see things as they appear to deluded consciousness and to interact with them accordingly. To be in nirvana, then, is to see those things as they are - as merely empty, dependent, impermanent, and nonsubstantial, not to be somewhere else, seeing something else.[150]
It is important to note however that the actual Sanskrit term "advaya" does not appear in the MMK, and only appears in one single work by Nagarjuna, the Bodhicittavivarana.[151]
The later Madhyamikas, states Yuichi Kajiyama, developed the Advaya definition as a means to Nirvikalpa-Samadhi by suggesting that "things arise neither from their own selves nor from other things, and that when subject and object are unreal, the mind, being not different, cannot be true either; thereby one must abandon attachment to cognition of nonduality as well, and understand the lack of intrinsic nature of everything". Thus, the Buddhist nondualism or Advaya concept became a means to realizing absolute emptiness.[152]
Yogācāra tradition[edit]
Asaṅga (fl. 4th century C.E.), a Mahayana scholar who wrote numerous works which discuss the Yogacara view and practice.
Main article: Yogacara
In the Mahayana tradition of Yogācāra (Skt; "yoga practice"), adyava (Tibetan: gnyis med) refers to overcoming the conceptual and perceptual dichotomies of cognizer and cognized, or subject and object.[42][153][154][155] The concept of adyava in Yogācāra is an epistemological stance on the nature of experience and knowledge, as well as a phenomenological exposition of yogic cognitive transformation. Early Buddhism schools such as Sarvastivada and Sautrāntika, that thrived through the early centuries of the common era, postulated a dualism (dvaya) between the mental activity of grasping (grāhaka, "cognition", "subjectivity") and that which is grasped (grāhya, "cognitum", intentional object).[156][152][156][157] Yogacara postulates that this dualistic relationship is a false illusion or superimposition (samaropa).[152]
Yogācāra also taught the doctrine which held that only mental cognitions really exist (vijñapti-mātra),[158][note 17] instead of the mind-body dualism of other Indian Buddhist schools.[152][156][158] This is another sense in which reality can be said to be non-dual, because it is "consciousness-only".[159] There are several interpretations of this main theory, which has been widely translated as representation-only, ideation-only, impressions-only and perception-only.[160][158][161][162] Some scholars see it as a kind of subjective or epistemic Idealism (similar to Kant's theory) while others argue that it is closer to a kind of phenomenology or representationalism. According to Mark Siderits the main idea of this doctrine is that we are only ever aware of mental images or impressions which manifest themselves as external objects, but "there is actually no such thing outside the mind."[163] For Alex Wayman, this doctrine means that "the mind has only a report or representation of what the sense organ had sensed."[161] Jay Garfield and Paul Williams both see the doctrine as a kind of Idealism in which only mentality exists.[164][165]
However, it is important to note that even the idealistic interpretation of Yogācāra is not an absolute monistic idealism like Advaita Vedanta or Hegelianism, since in Yogācāra, even consciousness "enjoys no transcendent status" and is just a conventional reality.[166] Indeed, according to Jonathan Gold, for Yogācāra, the ultimate truth is not consciousness, but an ineffable and inconceivable "thusness" or "thatness" (tathatā).[153] Also, Yogācāra affirms the existence of individual mindstreams, and thus Kochumuttom also calls it a realistic pluralism.[82]
The Yogācārins defined three basic modes by which we perceive our world. These are referred to in Yogācāra as the three natures (trisvabhāva) of experience. They are:[167][168]
Parikalpita (literally, "fully conceptualized"): "imaginary nature", wherein things are incorrectly comprehended based on conceptual and linguistic construction, attachment and the subject object duality. It is thus equivalent to samsara.
Paratantra (literally, "other dependent"): "dependent nature", by which the dependently originated nature of things, their causal relatedness or flow of conditionality. It is the basis which gets erroneously conceptualized,
Pariniṣpanna (literally, "fully accomplished"): "absolute nature", through which one comprehends things as they are in themselves, that is, empty of subject-object and thus is a type of non-dual cognition. This experience of "thatness" (tathatā) is uninfluenced by any conceptualization at all.
To move from the duality of the Parikalpita to the non-dual consciousness of the Pariniṣpanna, Yogācāra teaches that there must be a transformation of consciousness, which is called the "revolution of the basis" (āśraya-parāvṛtti). According to Dan Lusthaus, this transformation which characterizes awakening is a "radical psycho-cognitive change" and a removal of false "interpretive projections" on reality (such as ideas of a self, external objects, etc).[169]
The Mahāyānasūtrālamkāra, a Yogācāra text, also associates this transformation with the concept of non-abiding nirvana and the non-duality of samsara and nirvana. Regarding this state of Buddhahood, it states:
Its operation is nondual (advaya vrtti) because of its abiding neither in samsara nor in nirvana (samsaranirvana-apratisthitatvat), through its being both conditioned and unconditioned (samskrta-asamskrtatvena).[170]
This refers to the Yogācāra teaching that even though a Buddha has entered nirvana, they do no "abide" in some quiescent state separate from the world but continue to give rise to extensive activity on behalf of others.[170] This is also called the non-duality between the compounded (samskrta, referring to samsaric existence) and the uncompounded (asamskrta, referring to nirvana). It is also described as a "not turning back" from both samsara and nirvana.[171]
For the later thinker Dignaga, non-dual knowledge or advayajñāna is also a synonym for prajñaparamita (transcendent wisdom) which liberates one from samsara.[172]
Other Indian traditions[edit]
Buddha nature or tathagata-garbha (literally "Buddha womb") is that which allows sentient beings to become Buddhas.[173] Various Mahayana texts such as the Tathāgatagarbha sūtras focus on this idea and over time it became a very influential doctrine in Indian Buddhism, as well in East Asian and Tibetan Buddhism. The Buddha nature teachings may be regarded as a form of nondualism. According to Sally B King, all beings are said to be or possess tathagata-garbha, which is nondual Thusness or Dharmakaya. This reality, states King, transcends the "duality of self and not-self", the "duality of form and emptiness" and the "two poles of being and non being".[174]
There various interpretations and views on Buddha nature and the concept became very influential in India, China and Tibet, where it also became a source of much debate. In later Indian Yogācāra, a new sub-school developed which adopted the doctrine of tathagata-garbha into the Yogācāra system.[166] The influence of this hybrid school can be seen in texts like the Lankavatara Sutra and the Ratnagotravibhaga. This synthesis of Yogācāra tathagata-garbha became very influential in later Buddhist traditions, such as Indian Vajrayana, Chinese Buddhism and Tibetan Buddhism.[175][166] Yet another development in late Indian Buddhism was the synthesis of Madhymaka and Yogacara philosophies into a single system, by figures such as Śāntarakṣita (8th century). Buddhist Tantra, also known as Vajrayana, Mantrayana or Esoteric Buddhism, drew upon all these previous Indian Buddhist ideas and nondual philosophies to develop innovative new traditions of Buddhist practice and new religious texts called the Buddhist tantras (from the 6th century onwards).[176] Tantric Buddhism was influential in China and is the main form of Buddhism in the Himalayan regions, especially Tibetan Buddhism.
With the vast amount of information available, the human mind has developed different strategies to operate more efficiently. Among the various shortcuts, or heuristics, used to make interpersonal judgments is the “what is beautiful is good stereotype”.
This mental shortcut occur automatically and provides important information, as Asch (1946) stated “we look at a person and immediately a certain impression of his character forms itself in us” .
The “what is beautiful is good stereotype”
causes us to believe that physically attractive people are superior to others on many other traits, such as intelligence and overall personality.
(adopted from: www.psychwiki.com/wiki/What_is_Beautiful_is_Good_Stereoty...)