What is the physiological impact on a space flight? A lot can be deduced from the test on this dog for the life and health of future astronauts...

(Chocolate Jacques instructive chromos, picture-album "Race to the Stars", 1960's)

IONIA, Ephesos. Phanes. Circa 625-600 BC. EL Sixth Stater Hekte (2.36 gm). Forepart of stag right, head reverted; pentagram to right / Incuse square punch with raised lines within. Cf. Weidauer 35 = Robinson, Electrum, pl. XXIX, 3B = Traité pl. II, 18 = BMC Ionia pg. 47, 4 (type left with three pellets before); Boston MFA -; SNG von Aulock -. Good VF. Extremely rare, one of only eight known hektes of Phanes, unique with the pentagram.

The Coinage of Phanes

The celebrated coins of Phanes are known to be amongst the earliest of Greek coins, for a hemihekte of the issue was found in the famous foundation deposit of the temple of Artemis at Ephesos. It is this find spot, along with the design of the grazing stag (an animal associated with Artemis), that has suggested Ephesos as the mint.

The Phanes coinage, as presently known, consists of seven denominations, from stater down to 1/96 stater, with some denominations occurring in different varieties (the stag facing in different directions and sometimes associated with the symbol of a pentagram or a triad of pellets). Only the two largest denominations bear the name of Phanes. The three known staters carry the legend FANEOS EMI SHMA (or similar) (“I am the badge of Phanes”), and the four known trites (third staters) bear just the name FANEOS (“Of Phanes”). The use of a personal name at this early point in the development of coinage is instructive. We know from these coins that the responsibility for the issue was personal whether the issuer was an official or a private individual rather than collective (the citizenry as a whole).

Despite the absence of a legend on the smaller denominations, the whole series is linked beyond doubt by the consistent type of the stag, by the common weight standard, and by the occasional use of the same reverse punch on different denominations within the series.

Apart from the more frequently encountered 1/24 stater, all the denominations are very rare, each known by only a handful of examples. The last stater to be sold brought CHF 480,000 in the 2000 Tkalec auction, and the last trite brought $56,000 in CNG auction 66. This is the first occasion that four different denominations have appeared together in one sale.

CNGTritonVIII, 399

Of course, Masonic ballot boxes come in pairs but I found this single, old one in an antique store selling for a song. The Square and Compasses were a gift from Cardenas Lodge, Cuba, my second lodge. Together, they make a decorative piece at my home.

Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest.”

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

Although low quality

Photo is instructive as follows below

Lesser Yellowlegs LEYE (Tringa flavipes)

West Reservoir

Pendray Farm (Private Property)

North Saanich

(Saanich Peninsula)

Capital Regional District

Vancouver Island

British Columbia

DSCN8089 - Cropped

Field Mark Cues ^i^

Bulk of Body is daintier than GRYE ( a tough one to gage at distance)(Killdeer sized ish body )

Although this bill is on the large hefty end of the scale of variation for a LEYE, and could cause confusion with ID between this & the more prevalent GRYE (in our area generally) .. it is straight & noticeably tapers to a point

This time of year can be tough with juvenile GRYE (shorter bills ,smaller body size than full adults) in the mix with straighter bills but body size and bill heft should facilitate differentiation

It also must be said that it is ok to leave a bird as Yellowlegs Species as far as ID goes

There have been a few over the years that have gone into and stayed in that column - especially when i am on the prairies or NE BC.

I even wonder about possibility of hybrids but likely that one would be impossible to ascertain without DNA proof

42 Abel Smith St., Wellington

Here's the puffery straight off the Resene Paints website:

"Tattoo Apartment Building is in a very eclectic area of the city.

The new complex fits into its surroundings, yet stands out

from the crowd. It is intense but at the same time fun and inviting. The colours in the mural depict this, which was left to the artist to bring together.

The result is ‘city art’ for everyone and anyone to stand, gaze and deliberate.

Whether you love it or hate it; it prompts conversation between those nearby, a permanent canvas for future change.

The inspiration for the mural is fairly contrived; it was the act of entering and exiting a building. The welcomes you receive and the goodbyes you receive.

The artist looked briefly at the use of gargoyles and their ‘instructive use’ vs ‘purely aesthetic visual use’. Welcoming creatures instructively beckoning you into the south main entrance and on the north these creatures are leaving, in a hurry, for the enjoyment of purely comedic visual aesthetic.

The colours were a response to combining simplicity and visual impact. The use of simple variants of primary colours

allowed the exploration of a large space with elementary restrictions, while working with the infinite possibilities, with mixing each. This mural is a good example of continuity despite scale, as well as maximum impact, despite restrictions in the colour palette."

=====

Say WHAT???!!!

The site even tells me the Resene (of course!) colours used were Blue Lagoon, Prussian Blue, Red Berry and Witch Haze...

...yet NOWHERE does this paint supplier ever name the artist who actually did the work!

Let's also not even mention the sentence construction errors in this blurb!

As for "gargoyles"? I thought they were KOALA BEARS!!!

I have been taking photographs a lot lately. I've tried many different styles of photography with my

point-and-shoot. From still lifes to composition experiments, nature and human-beings. I've also tried to create abstract pictures or to implement symbols in my stills. It still is an interesting and exciting journey.

Have I become wiser through my journey? Did it bring me to a higher level? Well, the only thing I can answer to those questions is YES.

My eyes have become more sensitive to perspective, colour, hues, shadow, you name it. I've become aware of the fact that everything can be photographed and be edited into a nice picture.

I don't have to ask myself the question anymore if someone else is going to like the photo. It's me who shall be the one that thinks the pic is beautiful, interesting or useful for instructive use and in the meantime I know that in any case someone else on this globe is sharing the same opinion about the photo I just made.

But the most important thing that befell me the last months, is the fact that I've become free.

Free to make any picture I want; making something out of nothing. Whether it are trees in front of my appartment, drinking cups or eating plates I use every day or just vegetable scraps I put on a plate while cleaning radishes.

I've learned to listen to my inner voice, instead of the opinions of other individuals or (amateur) photographers who try to tell me what a picture should look like.

I feel free and can choose from a thousand paths I can tread on as a photographer.

I think this is one of the most beautiful rocket-shaped germanium radios: body in three colors, a yellow tip which serves as an indication of tuning and bras knob. Also it is equipped with nice red/black piezoelectric ear plug and alligator clip for connect to external antenna.

It comes with cardboard box in good condition and instructive.

Font : www.hitfix.com/blogs/motion-captured/posts/20-years-later...

Credit: The Henson Company

Isso aí estou mega feliz porque meu Grupo de Teatro de formas animadas, LABORATÓRIO ANIMADO volta as atividades este ano com o espetáculo O Duende e o Natal.

Depois de um longo período hibernando o grupo volta à todo vapor se apresentando para crianças do ensino especial. E no ano que vem, se Deus quizer, estaremos atuando o ano todo com peças relâmpago de caráter instrutivo. Amo muito tudo isso !!!

That's right !! I'm so happy because my group of Puppet theater LABORATÓRIO ANIMADO (Animated Laboratory) come back with the activities this year with the show The Elf and Christmas.

After a long hibernation period the group back to full blast performing for children in special education. And next year, God willing, we will be working all year with parts Lightning instructive. Really love it all!

The events of the Civil War were still on the tongues of old soldiers, as they were called, when we were boys. Some would talk and relate much, while others were reticent to talk of those times unless persuasion was used by one who was well acquainted with them. As a further example of the soldiers who talked but little: some of us were in Ed Rhodes restaurant under the Bank one night when one got to talking to the colored manager about some thing in the Rebellion. There was a mistake in the argument and the facts were not there. The night watchman, Albert S. Henderson, was in there, and from his own experience in that war gave way to his usual quiet, and very interestingly related the facts. Very interesting and instructive were the experiences of the old soldiers to us youngsters. We were always ready to sit and listen.

Probably the majority of the soldiers we learn of around here were enlisted men or were volunteers as they were called. It was common practice though at the time of draft for a man to pay several hundred dollars for a substitute to go for him. While some made no secrecy of it, others have tried to have it forgotten. No mention is here made or recalled.

When Abraham Lincoln called for more volunteers, and Illinois, far exceeding the quota, responded in the slogan "we are coming Uncle Samuel three hundred thousand more," many of our young men said "let's join up for three months; it'll all be settled in that time." They were in for four years. Local groups and organizations did what they could by making and sending provisions for camp or hospitals. Communities were all interested in each others loved ones away in the dangers of battle, in privation or in rebel prisons. Bob Purcell was in three of the rebel prisons and had enlisted as a volunteer for what was thought would be but a short time. John C. Myers came home with a bullet hole all the way through his head and carried a bad scar below his eye till he died. Many never came home, having died in action, prison or hospitals.

-Arnett C. Lines

I met Robert when we were both on Jury Duty in Toronto.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

Square and Compasses

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

I invite you to discover in some images the last tea tasting realized with Lydia Gautier, author of international fame and tea expert.

We tasted about twenty teas (white, green and oolong tea) by using a comparative technique. We also tested ancient oolong… A very instructive moment!

www.nikosan.com/2011/02/14/degustation-de-the-avec-lydia-...

Instructive and fun evening spent at the monthly Creative Exposure Baltimore group.

MW receptor with 3 NEC transistors radio in the arms: one for RF in rigth arm and two for AF in left arm. Also, on the left side there is ON/OFF knob, small herarphone and pull out battery holder, the tuning knob it´s on rigth side. A piece of wire crossing the hinge connect RF/AF circuits and the power from battery (1.3V button type).

It comes with golden gift box, instructive and shipping carton box.

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Rockingham Speedway - Olympus Experience Day.

A day spent at the races - a club event - trying out lenses in the company of a major sports photographer and fellow photog's. A hugely enjoyable and instructive day.

Rockingham Speedway, Corby, Leicestershire

April 2017

A graduate of Irvington High School in NY, Lilianna Rembar

is a Dartmouth junior, double majoring in government and art

history. She participated in the art history FSP in Rome last

spring, and has had her research presented at the Hood

Museum of Art. Lilianna also received a Sophomore Science

Scholarship to be a research assistant in the Ahmed

genetics lab. An ESL tutor in local public schools, she has

also taken leadership roles in several organizations

including Amnesty International, Dartmouth for UNICEF, and

Alpha Phi sorority, and has been elected to student

government for her senior year. T his winter she was an

intern at Amnesty International USA and this summer she’ll

be working in Senator Gillibrand’s D.C. office, both of which

will be instructive for her government honors thesis. Postgraduation,

Lilianna plans to address health and human

rights issues, either in law, government, or at an NGO.

This is the area where taxis and buses pick up passengers.

This ancient center of Segovia is not near the train station, so unfortunately you do need a bus or taxi to get there.

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Devils Hole, Ash Meadows Complex, Nye County, NV

Devils Hole is a fascinating place although the height of the viewing platform doesn't allow for an up-close and personal experience. It has been a part of, and managed by, Death Valley National Park since 1952 although its located within the refuge boundaries. This water filled cavern is home to the smallest and rarest pupfish in the world, the Devils Hole pupfish.

The water maintains a temperature of 93° (F) all year-round. Professional scuba divers from Death Valley National Park have mapped the depth to 500 feet but the bottom has never been found. Three scuba divers broke through the fence in 1965 and two went missing. There were 44 rescue divers that spent 3 days searching for them but no trace was ever found. The most fascinating fact about Devils Hole is that within minutes of an earthquake somewhere in the world waves as high as 6 feet tall have occurred in Devils Hole.

www.nps.gov/deva/learn/nature/devils-hole.htm

Devils Hole--a detached unit of Death Valley National Park--is habitat for the only naturally occurring population of the endangered Devils Hole Pupfish (Cyprinodon diabolis). The 40 acre (16 ha) unit is a part of the Ash Meadows complex, an area of desert uplands and springfed oases designated a national wildlife refuge in 1984.

Ash Meadows is the discharge point for a groundwater system extending over a hundred miles to the northeast. Thirty seeps and springs bring to the surface "fossil" water which entered the groundwater system thousands of years ago. Ash Meadows is home to 26 species of endemic plants and animals, including three other endangered fish (two of them pupfish) and seven threatened plants.

Tsunami in the Desert

Devils Hole is a window into this vast aquifer and an unusual indicator of seismic activity around the world. Large earthquakes as far away as Japan, Indonesia and Chile have caused the water to 'slosh' in Devils Hole like water in a bathtub. Waves may spash as high as two meters up the walls, sweeping clean the shallow shelf so important to the pupfish.

YouTube video of a 'tsunami' in Devils Hole caused by a 7.4 magnitude earthquake in Oaxaca, Mexico on March 20, 2012.

youtu.be/a6h82PIi_-0

Devils Hole Pupfish

Earlier pluvial (wet) periods allowed colonization of present sites; subsequent xeric (dry) conditions served to isolate the aquatic habitats, with the result that the inhabiting organisms have differentiated and evolved into the relict species found today. The Devils Hole pupfish have been isolated 10,000 to 20,000 years, longer than any other in the Death Valley system. Devils Hole itself is a water-filled cavern cut into the side of a hill. The cavern is over 500 feet (152 m) deep and the bottom has never been mapped. Devils Hole provides its resident pupfish with conditions of constant temperature (92°F, 33°C) and salinity, unlike the fluctuating environments of many other pupfish. Although pupfish have been found as deep as 66 feet (20 m), the fish forage and spawn exclusively on a shallow rock shelf near the surface, feeding on the algae and diatoms found there. The Devils Hole pupfish is considered an annual species, with the historic population fluctuating between 100 - 200 in winter and 300-500 in late summer. Research indicates that pupfish population numbers respond primarily to the amount of algae present on the shelf. The algal growth depends, in turn, on the amount of solar radiation the shelf receives and the concentration of nutrients in the water. Finally, recent evidence suggests that nutrient availability is highest when the cave is used by barn owls (Tyto alba) as a roosting/nesting site. The owls increase the pool nutrient levels by casting nutrient-rich pellets into the water.

Conservation Efforts

The history of conservation efforts for the Devils Hole pupfish is instructive. The Devils Hole unit was added to Death Valley National Monument by presidential proclamation in 1952. Ten years later the NPS installed a hydrograph in the Hole to monitor water levels. Subsequently, the Hole was fenced after two divers drowned in its water. In 1967 the Devils Hole pupfish was officially listed as an endangered species.

New Threats

That same year saw a farming corporation amass 12,000 acres (4,900 ha) in the Ash Meadows area; by 1968 the hydrograph had begun to register a decline as large capacity wells were drilled and pumped in Ash Meadows. The alarming water drop threatened to expose the critical spawning/feeding shelf and precipitated the formation of two groups to work for protection of Devils Hole: the Desert Fishes Council in the West, and the Desert Pupfish Task Force in Washington D.C. By 1970, drastic conservation efforts had been undertaken: refugia populations were established, and a floating artificial shelf, artificially lighted, was suspended in Devils Hole to substitute for the partially exposed natural rock shelf. The fish never used the artificial shelf. In August of 1971 a federal court issued an injunction to halt further pumping, that threatened to completely expose the natural shelf. Further litigation finally resulted in the landmark Supreme Court decision of 1976 (Cappaert vs. U.S.). It recognized the prior water right of Devils Hole vis-a-vis its designation as part of a national monument. The permanent injunction did not halt pumping, but limited it to a level which guaranteed sufficient water to inundate the natural rock shelf.

Recovery

In their Devils Hole pupfish recovery plan of 1980 the U.S. Fish and Wildlife Service designated as essential habitat about 21,000 acres where the groundwater most influenced the water level in the Hole. One of the identified goals of the recovery plan was to maintain the aquifer at such levels that the population fluctuates from 300 in winter to 700-900 in late summer. The water source for the Devils Hole pupfish was now adequately secured, but the remainder of Ash Meadows was as yet unprotected. A land development company bought the Ash Meadows land from the farm corporation in 1977, planning to subdivide the area into 30,000 residential lots. This new threat to the Ash Meadows region prompted California Senator Alan Cranston to introduce legislation in 1981 which would establish a Desert Pupfish National Wildlife Refuge. Furthermore, in 1982 the U.S. Fish and Wildlife Service emergency-listed as endangered two more of the fish species in Ash Meadows, thereby conferring protection to all three levels of pools in the area. Finally, in 1984 Ash Meadows National Wildlife Refuge was established by Congress. The Nature Conservancy bought the bulk of the land from the development company and resold it to the USFWS. By 1986 the USFWS had drafted a recovery plan for the entire Ash Meadows area, including Devils Hole.

A Mysterious Decline

Starting in the mid-1990s, the Devils Hole pupfish population began what was to become a severe decline. Studies have been undertaken to better understand energy flow in the system, water chemistry, pupfish genetics, organisms living the the water, and other factors. Although the decline’s cause has not yet been determined, knowledge of the Devils Hole ecosystem has been greatly extended. Efforts continue to save this species that has existed for ten thousand years.

South door.

. Unbuttressed, late w tower with pyramid roof. But the nave is Norman and has in its s doorway and chancel arch two of the very best and most characteristic pieces of the Herefordshire school of carvers. Both pieces are clearly the work of one man. His obsession was birds, especially cocks. Cocks are e.g. on the capitals of the one order of shafts of the S doorway. The abacus has intertwined trails. In the arch a thick roll moulding and a band of rosettes. But the tympanum is what really matters, a tympanum that helps much to reconstruct the all but lost one of Shobdon, of which Rowlstone is to all intents and purposes a copy. It represents Christ in Glory. The legs are placed in the typically Romanesque way, with knees wide apart and feet together. The folds have the tense, stringy parallel curves of the Herefordshire school. The figure is in a halo, not almond-shaped as usual, but with top and bottom rounded. Four angels hold the halo, and all four are represented flying head downwards. This allows the carver again to display his curved parallels. The composition is highly accomplished. What is against nature is in accordance with stylistic principles. In the capitals of the chancel arch there are again birds. The capitals it are of one piece with the outer adjoining panel of two small figures on each side. On the 1. (N) they are an angel and a bishop, on the r. it is not so easy to recognize them, as they stand upside down. That does not seem quite so accomplished, and the most baffling fact is that the whole stone was not rejected. Such indulgence is attractive; it is instructive too. Many birds once more in the abaci. In the doorway arch a thick roll and an outer band of saltire crosses. Norman windows in nave and chancel.

(Pevsner: The Buildings of England, Herefordshire)

John Webber, 1751- 1793 was the official painter on Cook's third and last voyage of 1776-1780.

Dr Daniel Solander, the Swedish naturalist who had sailed on the first voyage with Cook and Banks saw and admired Webber's works exhibited at the Royal Academy in 1776 and, knowing that no artist had been appointed for the next voyage of the Resolution, he recommended the twenty-four year old Webber. Webber received his appointment from the Admiralty at 100 guineas a year on 24th June 1776, joined Resolution at Plymouth on July 5th, sailing one week later.

The terms of his commission were almost identical to those for William Hodges four years earlier on Cook’s second voyage:

“Whereas we have engaged Mr John Webber Draughtsman and Landskip Painter to proceed in His majesty’s Sloop under your command on her present intended voyage, in order to make Drawings and Paintings of such places in the Countries you may touch at in the course of the said Voyage as may be proper to give a more perfect idea thereof than can be formed by written descriptions only; You are hereby required and directed to receive the said Mr John Webber on board giving him all proper assistance, Victualling him as the Sloop’s company, and taking care that he does diligently employ himself in making Drawings or Paintings of such places as you may touch at, that may be worthy of notice, in the course of your voyage, as also such other objects and things as may fall within the compass of his abilities”

Cook wrote in his Journal: “And, that we might go out with every help that could serve to make the results of our voyage entertaining to the generality of readers, as well as instructive to the sailor and scholar, Mr Webber was pitched upon, and engaged to embark with me, for the express purpose of supplying the unavoidable imperfections of written accounts, by enabling us to preserve, and to bring home, such drawings of the most memorable scenes of our transactions, as could be expected by a professed and skilled artist”.

Webber's appointment was a success. He was popular with his shipmates, and his work was appreciated too. He was obviously an assiduous and enthusiastic worker. He penned, crayoned, and water-coloured his way around the world, producing a large volume of material - from lightning quick field sketches, to worked-up drawings, to complete compositions. He amply fulfilled his task of making an accurate record of landscape and 'memorable scenes', as well as doing competent portraits.

He returned in October 1780, following Cook's death, with over 200 drawings and some twenty portraits in oils and was reappointed by the Admiralty at £250 a year to make oil paintings based on his drawings. These were the illustrations for the official account of the voyage. He then supervised the engravings made of the pictures to enable them to be printed and published.

All the misfortune of my life—I don't wish to complain, but to make a generally instructive remark—derives, one could say, from letters or from the possibility of writing letters. People have hardly ever deceived me, but letters always—and as a matter of fact not only those of other people, but my own. In my case this is a special misfortune of which I won't say more, but at the same time also a general one. The easy possibility of letter writing must—seen merely theoretically—have brought into the world a terrible disintegration of souls. It is, in fact, an intercourse with ghosts, and not only with the ghost of the recipient but also with one's own ghost, which develops between the lines of the letter one is writing and even more so in a series of letters where one letter corroborates the other and can refer to it as a witness. How on earth did anyone get the idea that people can communicate with one another by letter! Of a distant person one can think, and of a person who is near one can catch hold—all else goes beyond human strength.

Franz Kafka, Letter to Milena Jesenská

While taking some old and rotten sheetrock off the interior of my garage yesterday, I ran across 8 exquisitely preserved invoices from 1928, hanging on a nail behind the sheetrock. That sheetrock had obviously been hanging there since then!. The papers are original invoices for some of the material used to build the garage, and they're beautiful as well as instructive. One of the mysteries they resolve is exactly when the garage was constructed. It was built 18 years after the house! We had wondered why it wasn't a carriage house, like some of the other garages in the area. By the time it was built, automobiles had become relatively commonplace, and the household doubtless had one by that point.

Other interesting points are the phone number (3500) of the lumber yard, and that I can see no trace of a price on any of them. Jesse Hoffman is the man that built our house. He was a well-to-do probate judge in McLean County.

This sheet is the best preserved of them, due entirely to the fact that it was folded before it was pushed onto the nail, thus sheltering the ink from some of the fading that the rest had suffered. I can read most of the other ones, but there are a few words I can't make out.

It's wonderful to have these documents. They'll be archived along with the original blueprints for the house, which I also have. I've neutralized the yellowing on the paper, and enhanced the contrast to bring out the writing.

Adolphia californica—California prickbush. Included in the CNPS Inventory of Rare and Endangered Plants on list 2.1 (rare, threatened, or endangered in CA; common elsewhere). Distribution limited to San Diego county and northern Baja California. "In contrast to its cousin Ceanothus, A. californica produces flowers that are simple and also very instructive. In this family the flower typically has a disk- or cup-like extension around the ovary, called an hypanthium, and thereon sepals and petals are attached. Sepals are triangular. Petals are clawed (each petal has a stalk)... . These important and diagnosed features are very easily observed and understood in the flowers of Adolphia, which has white sepals and white petals. The ovary has three styles and stigmas and later may form a spherical capsular fruit. At MEMBG, I have not observed mature fruits, although various insects visit the flowers to drink the nectar, which collects on the hypanthium."—ARTHUR C. GIBSON, UCLA Mildred E. Mathias Botanical Garden (MEMBG) Director. The plant photographed is at Regional Parks Botanic Garden located in Tilden Regional Park near Berkeley, CA.

A Canadian Masonic baseball cap with a red maple leaf and a blue Square and Compasses on a black cap. The design was good but I prefer the more durable double thick curved visors.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

All my yellows and yellowest greens in one place. This was my first time trying a black strip down a swatch to check for transparency. Instructive! Not many yellows are transparent at full strength. (Tops here: Sennelier Aureolin, Daniel Smith Indian Yellow, Daniel Smith Serpentine Genuine (and that's a single pigment green with not much yellow to it). Winsor Newton Quinacridone Gold too -- but it's too red for the Goldenrod project I'm working on (at least until I start on the photo with a Polistes(?) wasp, which has a reddish head and legs). Nothing's exactly right for my goldenrod reference photos. Luscious colors though; I wanted to taste them! I stopped and just stared for 10 minutes last night.

For one reference, DS Rich Green Gold would be a godsend right now. As it is, I'll have to mix almost everything. Or just decide that my photos aren't a true match and go with colors I have on hand.

Shafer Trail, a rough dirt road in in Canyonlands National Park, has a reputation as a scenic-but-difficult route for vehicles. It is steep in places, has sandy sections and some tight switchbacks, is narrow, and has no safety infrastructure (guardrails, etc.) whatsoever. Set in magnificent Shafer Canyon with afterlife-enabling drop-offs, it is a road on which drivers must not look at the scenery at all, lest they become part of it. Pictured here is the lower, easy portion of Shafer Trail. "Shafer Trail" is an unofficial name for part of San Juan County Route 142.

I was curious to see Shafer Trail in a way that was completely unthreatening: by walking. My hike from the top to the bottom and back was fun and instructive. The Green Weenie (my Toyota Sienna) could probably make the ascent in good weather with no ruts or large rocks in the road.

While hiking down Shafer Trail, I decided to attempt to reach a Higher Plane of Existence by becoming One With The Rock. (That is what I am doing in this scene.) This notion of uniting with Nature is in accordance with the somewhat incoherent teachings of my spiritual guru, the Bhagwan Hotair Windbag of Antelope.

The Bhagwan's best-known publication---"The Sacred Paths to Oneness"---describes the many ways to reach a Higher Plane of Existence, a state not well understood by the masses. Being one who is easily tempted by simple processes, I often use the Moabian Sandstone Method, which involves lying prone for a long period on the wondrous sandstone found near Moab, Utah. By remaining motionless for at least 7.1 hours (the Divine Duration) it is possible, with the proper attitude, to understand things that are known to very few. This is what is meant by "Enlightenment."

Having thoroughly studied "The Sacred Paths to Oneness," I felt prepared to spend the required 7.1 hours in this endeavor. My attitude, posture, and resolve were in fine form, but in spite of my being motionless for 7.1 hours, I was unable to reach the Level of Awareness that I longed for. All I learned from my valiant effort was that chads on paper voting ballots were not named after Chad Stuart of Chad and Jeremy.

The rest of my hike was completed in a daze of disappointment. Later I reviewed page 1348 of "The Sacred Paths to Oneness" and discovered the reason for my failure: as mentioned (with italics, no less!) in footnote 71, true Enlightenment cannot be achieved, even when using Moabian sandstone, when one is within 7.1 meters of an unpaved road. I was closer than that to the road, thus my attempt was doomed from the start. In the spirit of humility, I learned my lesson. The Bhagwan would say that I treated the experience as "an opportunity for personal growth."

The relationship between "San Juan County Route 142" (the official name for the road documented here) and "Shafer Trail" (a casual name for the same road and the name used for one of my albums) is described in the text at the album level.

.

["I hope this life don’t get you down,

this dirty old time in this dirty old town

and if you’re feeling instructive,

there’s something to do

Sometimes we get confused".]

* I'm confused // Handsome Furs

St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Masonic rings.

Dunlop Street Barrie Ontario Street Market, Food, Fun & Patios

The best of local everything

Come down and experience Downtown Barrie in a traffic-free pedestrian-only environment. Locally owned shops, restaurants and patios work together to create a street market atmosphere that’s fun, exciting, engaging and full of energy.

Vendor Hours

Saturday & Sunday 10:00 a.m. - 7:00 p.m.

Monday 10:00 a.m. - 6:00 p.m.

(Some vendors may be open later.)

Masonic Square and Compasses:

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest.”

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

This small oyster business (formerly Johnson's Oyster Farm) is as much a part of the Point Reyes National Seashore as, well, any other human activity. A national park with limited farming seems more instructive about the human relationship to the environment. Cities need parks, and maybe parks can withstand a little industry. I hope the farm (now known as Drake's Bay Family Farm) is allowed to stay open.

Mewlon 180 f/10 + QSI583wsg. Ha=6x1200s (1x1) from backyard at fwhm = 2.8". LRGB from Ca' del Monte (670 m asl). L=8x600s (1x1), R,G,B=5x300s (2x2), seeing = 2.3" fwhm. This result is much better than the previous attempt of one year ago. It is also instructive to see the definite advantage of full-resolution imaging even with 5.4 um pixels at 1800 mm focal!

My college English instructor told the story of a student who had difficulty writing. She was given an assignment – to write an essay describing a particular building. She went to it, sat down in front of it, stared at it… but could not come up with anything to write. The harder she tried, the emptier her head was, and finally she got some useful advice.

Someone said: Never mind the building. Pick out a single brick or stone and start with just that. Describe it as fully as you can and, when you’re done, move out to the larger structure… sort of like a camera zooming out to give the bigger picture.

Well… she tried it, and… it worked. In fact, it worked so well that she wrote far more than her assigned word count, and not on the building, just on one single brick. Once she started looking closely, she found so many intricate details of colour, line and texture… of sloppy mortar…. cracks and fissures… stains… chips… angles… depths… They were so intriguing that she never got beyond them, and found she didn’t want to.

It opened up a whole new way of seeing for her. Or so our instructor said. I’m not sure the student ever really existed but… who cares. It’s a great instructive story.

I recall it often, and often metaphorically. Because the totality of things is often overwhelming. Sometimes it helps to remember that… when faced with something massive… we don’t have to tackle it at once. We can start with a small piece… something simple; something easy to digest and understand… and move on from there.

Or not.

Because, sometimes that little piece is all we need. Or… more to the point… that little peace we make for ourselves, in our own private corner of the world, is all we need. To live without fear. To sleep soundly. To be protected from hunger, thirst and the random wanton ravages of weather. To have more love than pain. And to have some hope, some motive, some desire for another day, and one more after that. Beyond that, everything is pretty much gravy.

Berj Gejekoushian - Armenian Souvenir Shop gifted antefixus with a Masonic Square and Compasses tile which he in turn gifted to W.Bro. Ernie Derry of Scarboro Masonic Lodge No. 653.

Our experience was so pleasant that we highly recommend visiting that shop should you visit Jerusalem.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

The Masonic Square and Compasses.

This is the address provided: Hardefuststrasse 54, Köln (Innenstadt) but the actual street address was nearby and identified by the large Square and Compasses.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

Rockingham Speedway - Olympus Experience Day. A car corners on two wheels.

A day spent at the races - a club event - trying out lenses in the company of a major sports photographer and fellow photog's. A hugely enjoyable and instructive day.

Rockingham Speedway, Corby, Leicestershire

April 2017

Hi Friends, this is the results of me doing the Close Up Project 1 from Digital Photo Magazine Issue 117 June 2009 p.36-37.

I had a hard time getting enough light to bring out the detail in the brown ridges, while keeping the stem from over exposing. In the end though, the whole thing got fried...in butter and garlic!

All instructive comments welcome. I'm still learning :-)

Twanger de luxe Aaron Lee Tasjan and New York Doll axe ace Steve Conte get cosy in fashionable New Jersey after the 10th Annual Brookdale Guitar Show, at which Steve gave a most instructive and entertaining guitar clinic. Sunday Feb 18 2007.

Added March 2010: Aaron Lee Tasjan playing with BP Fallon and his band alongside the classic Blondie rhythm section of Nigel Harrison bass and Clem Burke drums.

© BP Fallon 2007

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Round Ceramic Masonic tiles from Jerusalem. I've passed along most of them to Masons who would hopefully appreciate them.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

Nice color combinations in this cabinet. The detector circuit has a metal variable capacitor, uncommon in such germanium radios, antenna coil with ferrite core, germanium diode, beautiful red crystal receiver earpiece and ground wire/alligator clip. It comes with box, vinyl case and instructive.

found this suite of photographs at The Brass Armadillo Antique Mall, which sits beside I-70 east of the sports complex. it's always been a happy hunting ground for me. it was there that i saw the two best photographs i ever saw and didn't buy.

these photographs aren't great, but they are instructive of a particular way of life at a particular moment in our history. there is much to admire in good old American know-how and ambition. my only quibble is that i don't believe that is all there is.

The ear design is a metaphor for the voice as a wave, Tesla and Einstein were two opposites, but both agreed on the idea that everything is a wave in the universe. The creator of Suerwoman was inspired by Mary for his character, he may also have had a secret order because the Marian cult is a diversion from the patriarchal side of God. We clearly feel that the image of God is that of a guy, there was also surely marketing and the Superman too closely resembled Nietzsche's Ubermensch, it was necessary to create a female character. The blue dress and the stars described in the Revelation of the Apostle John evoked images of ancient astronauts. Samael Aun Weor, a great specialist in gnosis, describes this cloak as a cloak of invisibility, a sort of envelope allowing travel in the astral. The Gnostic conception of the universe had already integrated the multiverses of quantum physicists. Blue is just a symbol to blend in with the azure sky. The designers of Superwoman were only inspired by this symbolism and the artist Soasig Chamaillard took up this theme in pop mode.

Hughes S

WHY IS MARY PICTURED WITH A BLUE MANTLE?

In the Old Testament, the Ark of the Covenant was covered in blue (or “violet”) fabric for traveling (Numbers 4:5-6). God’s Presence would “rest” on the Ark as a king sits on his throne (Exodus 25:22). When Mary agreed to be the Mother of Jesus (i.e. God), she became is living “resting place.” In art, Mary’s blue mantle signals she is the new Ark of the Covenant. Blue also indicates Mary’s royal status. Jesus is the King of Heaven making Mary the Queen Mother. In Biblical times, the mother (not the wife) of the king was the queen. She wasn’t as powerful as the king, but her intercession with him had significant influence.

Mary is not God, but her intercessory prayers for us are powerful because she is Jesus’ mother. When we consider that Mary is also our mother by grace, her blue mantle invites us to entrust our concerns to her.

stfrancisgreenlawn.org/ministries/why-is-mary-pictured-wi...

The blue color that we see in the faraway mountains is the ether of Eden. In future times.

Rather than an obstacle to Jesus, Mary leads us directly to him by a sure, safe path. “Then said Mary unto the angel, how shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” - Luke 1: 34, 35 “And Mary arose in those days, and went into the hill country with haste, into a city of Judah; and entered into the house of Zechariah, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spoke out with a loud voice, and said: Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

And blessed is she that believed: for there shall be a performance of those things which were told her from

the Lord. And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Savior. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is

on them that fear him from generation to generation. He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty

away. He hath holpen his servant Israel, in remembrance of his mercy; as he spoke to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.” – Luke 1: 39-56. After the annunciation, the high priest ordered all 33 priests of the temple to place their rods behind the altar. They were told that the one whose branch blossomed was destined to be the husband of

Mary. Thus, all the priests, one by one, in successive order, placed their rods behind the altar. The last one commanded to place his rod was the priest Joseph, who resisted the command of the high priest, alleging his old age. However, he had to obey the command, and placed his rod behind the altar.

Early in the morning the next day, all the priests went to the altar to collect their rods, and to their great surprise they found the rod of Joseph completely blossomed. Thus, this is how Joseph was appointed to be the husband of Mary.

Thereafter, the virgin of Carmel was taken out of the temple and into the house of an honorable citizen of Jerusalem to await for the hour of conception. The Angel Gabriel chose the day and hour so that the spouses could perform the sexual act as a

sacrifice on the altar of marriage, to give a body to the divine redeemer of the world. Mary was a virgin before childbirth, during childbirth, and after childbirth, because she was virginal

in her soul, and because her conception was verified by the will and grace of the Holy Spirit. When an angel commands the sexual act, it engenders children by the will and grace of the Holy Spirit. The sexual act is pure for those who are pure, and impure for those who are impure. When we look with angel eyes at the sexual act, it is angelic. However, when we look at it with

malignant eyes, it is demonic.

The Greater Mysteries

SAMAEL AUN WEOR .r

“Conception through the ear” (§ 8) Let us first place the motif of conception by ear in a broader perspective. Is it necessary to recall – see the legends of Fanuel and Anne in the first chapter – that we find here a motif regularly present in the legendary biographies of great characters? These, to highlight the very particular status of their heroes, have the habit of not having them born, "like everyone else", that is to say from the "normal" sexual union » of a man and a woman. Hence, in folklore and literature around the world, a host of stories as curious as they are varied on the conceptions and/or marvelous births of gods and heroes, of founders of empires, of cities, of religions, but also great benefactors, wise men or great ancestors. On this question, consulting without prejudice an encyclopedia of religions proves very instructive. Thus, for example, the index of the Enciclopedia delle Religioni (Florence, 1970-76 in six volumes) refers, to the words concepimento (miracoloso), "conceptio per aurem, per os", ingravidamento straordinario, nascite miracolose e verginali, to a series of summary articles, well written, erudite and clear. They are very useful in helping the reader to put into perspective the claims of certain religions which “hold their founding myths and related miracles as realities in the strict sense rather than situating them in the symbolic space of the imagination” (D. Donnet, in FEC, t. 12, 2006).

These marvelous conceptions/births can take very diverse forms and surprising modalities, which we do not encounter – need it be said? – as in myths, legends and tales. We saw in the first chapter the miraculous birth of Saint Fanuel (his mother had inhaled a particular flower) and that of Saint Anne (born from her father's thigh). These are just two examples among a host of others. A book would be needed to present and comment on all the cases recorded. Let us limit ourselves to highlighting a few relatively well-known ones. Rome and its empire owe their existence to twins, Romulus and Remus, born from the meeting of the god Mars with the vestal Rhea Silvia. Alexander the Great, another great founder of an empire, was also conceived in a miraculous way: "Before the night when the couple were locked in the room, the bride had the impression that, through a clap of thunder, lightning fell on his stomach. King Philip, father of Alexander, even saw Zeus lying next to his wife in the form of a serpent (Plutarch, Life of Alexander, 2-3). Much later, when the great conqueror passed through Egypt, the priests of the temple of Ammon confirmed to him that he was indeed the son of Zeus.

We could multiply the examples. We will only cite one, borrowed from the world of religious beliefs. It concerns the birth of the future Buddha. He “chose his parents himself, even though he was a god in the heavens of the Tusitas. The conception would have been immaculate, with the boddhisattva entering his mother's right side in the form of an elephant or a six-month-old child. (Ancient versions speak only of his mother's dream: an elephant entering her body [and making the mother pregnant].) The gestation is also immaculate, because the boddhisattva is in a precious stone shrine and not in the womb. His birth takes place in a garden; the mother clings to a tree, and the child comes out through her right side. » (M. Eliade, History of religious beliefs and ideas. II, Paris, 1983, p. 75).The history of religions also knows miraculous conceptions which can be made through the mouth (per os) or through the ear (per aurem). There is also a “sexual symbolism of the ear”, as noted in African ethnography by J. Chevalier and A. Gheerbrant (Dictionary of symbols, Paris, 1982, p. 709). Among the Dogons and Bambaras of Mali, they note (p. 709), “the ear is a double sexual symbol”, both masculine and feminine. And according to a Fon myth, from Dahomey this time, “the creative divinity Mawu, after having created woman, first of all placed her sexual organs in the place of the ears” (ibidem). However, let us not get lost. Jean d'Outremeuse (or his source) did not leaf through an encyclopedia of religions or a dictionary of symbols before writing his Myreur. It is based on the work of Christian authors who, very early on, reflected a lot on the virginity of Mary, supposed to have existed "before, during and after childbirth", like Jean d'Outremeuse, in the story of the Annunciation (§ 5), has the angel Gabriel say it. Medieval texts on the subject are extremely numerous, because the problem of Mary's virginity has always greatly preoccupied people's minds. In fact, official Catholic doctrine on Mary and her status took centuries to become clearer, and debates between Christian churches did not end with the Middle Ages. Thus the Immaculate Conception (Pius IX in 1854) and the Assumption (Pius XII in 1950) are dogmas only for Catholics; the Orthodox and Protestants do not accept them as such. But let's stay in the Middle Ages to present some aspects of the evolution of the motif of conception by ear.

In a long chapter of a work entitled Le Latin Mystique (3rd ed., Paris, 1930, p. 319-341), Remy de Gourmont brought together a series of medieval poetic texts which exalt a Mother of God (inviolata integra et casta ) whose virginity each poet seeks to celebrate in terms many of which appear ridiculous to a modern reader. On this occasion, de Gourmont recalled that a great theological dispute had once arisen “on the point of knowing, through where, through which channel, this breath or this essential sperm [= that of God] had penetrated into the sacred viscera of the Virgin” (p. 337). And this leads us directly to what keeps us here, conception by ear. On the conception of Jesus through the ear, reading a relatively recent (1947) and in-depth (some 60 pages) article by François Remigereau allows us to follow in detail the development of this motif in the East and the West. Although there is no question of presenting here in detail, or even summarizing, Fr. Remigereau's demonstration, we will nevertheless highlight a few salient points. The scholar begins by analyzing the positions of the Fathers of the Church, Greek and Latin. If they are, in line with the Gospel text, "unanimous in recognizing the role of the ear, combined with that of the voice of the angel", they are not necessarily so "as to the nature of this role » (p. 123). If there was indeed a “divine spiritual seed” (expression of John Damascene, Patrologia Graeca, t. 196, col. 66), ecclesiastical thinkers are generally very cautious, especially on the Latin side, when it comes to to answer precisely the very concrete question: “by what process does this seed first enter the Virgin and then fertilize her” (p. 123). Some, however, dare to specify. Thus, for Saint Proclus of Constantinople (5th century), “the holy Virgin lent her womb, the Word burst in through her ear” (P.G., t. 65, col. 708). Saint John Damascene (8th century) calls out to the ears of the Virgin: “Ears, […] through which the Word entered to become flesh” (P.G., t. 96, col. 676). Proclus believed not only in an auricular conception but also in an auricular birth: “He left the womb as he entered, through the ear” (P.G., t. 65, col. 692), while John Damascene thinks that the birth took place through the normal route: “Conception took place through the ear, but the birth took place through the usual exit route among parturients”; he also condemns certain of his contemporaries who “fabulously claimed that he [Christ] had come into the world through the side of the Mother of God” (P.G., t. 94, col. 1161 for both quotes). “We like,” notes Fr. Remigereau (p. 128), “among the Greek Fathers, this clarity of thought and this frankness of expression, which we will no longer find among the Latin Fathers.” And he demonstrates this, with erudition, on p. 129-135, dedicated to Saint Augustine, Saint Ambrose, Saint Bernard and Guerric, disciple of the latter. We will not take up any of the quotes collected by the modern scholar, limiting ourselves to noting the expression by which he characterizes their reasoning: a “clatter of texts and words”. This philosophical-theological rigmarole must have left the common faithful of the Middle Ages in the West indifferent. Belief in the virgin birth comes from the Gospels of Matthew and Luke. Their birth stories are different, but both present Mary as a virgin when she became pregnant with Jesus. Mary and Joseph begin their sexual relationship following Jesus’ birth, and so Jesus has brothers and sisters. Catholic piety goes beyond this, with Mary depicted as a virgin not only before but also during and after Jesus’ birth, her hymen miraculously restored. The brothers and sisters of Jesus are seen as either cousins or children of Joseph by an earlier marriage. In Catholicism, Mary remains a virgin throughout her married life. This view arises not from the New Testament but from an apocryphal Gospel in the second century, the “Protoevangelium of James”, which affirms Mary’s perpetual virginity. From the second century onwards, Christians saw virginity as an ideal, an alternative to marriage and children. Mary was seen to exemplify this choice, along with Jesus and the apostle Paul. It accorded with the surrounding culture where Greek philosophers, male and female, tried to live a simple life without attachment to family or possessions. This extolling of virginity, however unlikely when applied to Mary, did have some advantages. The option of becoming a celibate nun in community with other women gave young women in the early church an attractive alternative to marriage, in a culture where marriages were generally arranged and death in childbirth was common. Yet belief in the eternal virginity of Mary has also inflicted damage over the centuries, particularly on women. It has distorted the character of Mary, turning her into a submissive, dependent creature, without threat to patriarchal structures.

She is divorced from the lives of real women who can never attain her sexless motherhood or her unsullied “purity”.

A strong minded leader. Yet in the Gospels, Mary is a vibrant figure: strong-minded and courageous, a leader in the community of faith. As the first Christian, Mary proclaims a radical message of social justice, where the poor are exalted and the powerful overthrown. She initiates Jesus’ ministry at the wedding of Cana and follows him to the cross, despite the dangers. She is a vital presence at the birth of the church at Pentecost, sharing the divine vision of a world transformed. In line with the New Testament, the early church also gave Mary the title of “God-bearer” (Theotokos), which became part of Christian orthodoxy, not tied to her perpetual virginity. Material art portrayed her in some contexts as a priestly figure (as in an 11th century mosaic from Ravenna), with her own autonomy and authority, where she embodies the symbolic vocation of all Christians to “give birth” to the transforming presence of Christ.

Diminishing female sexuality

In contrast to these powerful images, the alternative picture of Mary, the perpetual-married-virgin, deprives women of a model not only of leadership and courage, but also of sexual desire and passion. Mary has been put on a pedestal, symbolically and literally. Wikimedia Common Simone de Beauvoir, the influential, early French feminist, observed that the cult of the Virgin Mary represented the “supreme victory of masculinity”, implying that it served the interests of men rather than women. The ever-Virgin diminishes women’s sexuality and makes the female body and female sexuality seem unwholesome, impure. She is a safe and nonthreatening figure for celibate men who place her on a pedestal, both literally and metaphorically.. The contradiction:

It is true that Catholic women across the world have found great solace in the compassionate figure of Mary, especially against images of a very masculine, judgmental God, and the brutality of political and religious hierarchy. But for this women have paid a price, in their exclusion from leadership. Mary’s voice has been permitted, in filtered tones, to ring out across the church, but real women’s voices are silent. In today’s context, the cult of the Virgin becomes emblematic of the way the church silences women and marginalises their experience.

bcs.fltr.ucl.ac.be/FE/28/NAISS/03_Annon.htm

Marian piety in its traditional form has a deep contradiction at its heart. In a speech in 2014, Pope Francis said, “The model of maternity for the Church is the Virgin Mary” who “in the fullness of time conceived through the Holy Spirit and gave birth to the Son of God.”

If that were true, women could be ordained, since their connection to Mary would allow them, like her, to represent the church. If the world received the body of Christ from this woman, Mary, then women today should not be excluded from giving the body of Christ, as priests, to the faithful at Mass.The Virgin cult cuts women off from the full, human reality of Mary, and so from

full participation in the life of the church. It is no coincidence that in the early 20th century, the Vatican forbade Mary to be depicted in priestly vestments. She could only ever be presented as the unattainable virgin-mother: never as leader, and never as a fully embodied woman in her own right. The irony of this should not be lost. A fully human Gospel symbol of female authority, autonomy, and the capacity to envision a transformed world becomes a tool of patriarchy. By contrast, the Mary of the Gospels, the God-bearer and priestly figure - a normal wife and mother of children - confirms women in their embodied humanity and supports their efforts to challenge unjust structures, both within and outside the church.

theconversation.com/how-the-cult-of-virgin-mary-turned-a-...

Chamaillard creates repurposed statuettes of the Virgin, turning Our Lady into pop culture stars like My Little Pony and Hello Kitty. She uses damaged or found miniatures of the Holy Virgin of Lourdes or Our Lady of the Miraculous Medal, blending iconography from the realms of religious tradition and contemporary kitsch into results that can hardly be described without using the words "cute" and "adorable" at least twice. She told The Huffington Post in an e-mail she began her religious kitsch art after noticing that a statue of the Virgin she received from her father had been badly damaged. She then decided to restore it, with the idea of creating a more modern version of the Madonna as we would perceive her today.

www.huffpost.com/entry/artist-soasig-chamaillard_n_1890648

Our Lady is a Real Wonder Woman. FR. EDWARD LOONEY.

If you follow Catholic social media, you probably already saw the recent meme replacing Gal Gadot (Wonder Woman) with an image of the Blessed Virgin on the movie poster for Wonder Woman. A quick Google search will lead you to discover a few essays pertaining to the topic of Mary and Wonder Woman. The connection was not one I made personally, having been an outsider to Wonder Woman and all things DC Comics. A few months ago, I was asked to give a talk on Our Lady of Fatima by an outside group that already had titled my talk, “Celebrating Our Lady, A Wonder Woman for our Times.” I didn’t put two and two together until I was at the Post Office and saw a recent stamp release featuring Wonder Woman. It all began to make sense. The Virgin Mary I have studied and come to know can truly be called a “Wonder Woman.” After all, there are few individuals who can say they were visited by an angel, conceived a child miraculously by the Holy Spirit, and gave birth to the son of God. The emergence of the superheroine Wonder Woman came at a time of feminist empowerment. In Catholicism, feminists renounced the example of Mary as an ideal for women. Paul VI hinted at such in his 1974 apostolic exhortation Marialis Cultus (paragraphs 34-39). In more recent years, John Paul II reflected On the Dignity of Women (Mulieris Dignitatem), specifically highlighting a recovery of Mary in the new feminine genius movement. Inspired by what I had seen about Wonder Woman, I chose to go and see the film. In speaking to one of my friends before going, I asked, “Do you think I will be able to write a piece on Mary and Wonder Woman?” He told me, “Without a doubt.” From the opening to the film to its end, I found Marian imagery throughout. While the film at hand dealt with stories of Greek Mythology, when viewed through the lens of Catholicism, one could truly discover a Marian connection. If you read on, please be aware of potential spoilers. Tota Pulchra Es. This Latin phrase, meaning “You Are All Beautiful,” captures the character of Wonder Woman. The beauty of the character herself was referenced by many characters in the movie, and at one point, one even stated she was the most beautiful woman. The Blessed Virgin Mary was the most beautiful of God’s creation, because she was born without original sin. Throughout her life, that beauty remained, as Christian writers have always spoken of Mary as being without spot, wrinkle, or blemish. Oftentimes we refer only to physical beauty, but there is also an inner beauty, and Wonder Woman surely possessed that quality. I do not know how anyone could not have been touched by the concern of Wonder Woman for those who were sick and wounded. In such scenes, her inner beauty exuded forth. Queen of Peace. Diana, the alias of Wonder Woman, would more rightly be called a princess, nonetheless, in her character her desire for peace is paramount. After a chance encounter with Chris Pine, a pilot who crashes into the clandestine Amazon island, Wonder Woman is made aware of the lack of peace in the world. Determined to take on the god of war, Ares, Wonder Woman journeys with Chris into the world on a quest to slay evil and facilitate peace in the world. She strongly believed that peace could not happen without her cooperation. The Virgin Mary has been hailed as Queen of Peace, a title inserted into the Litany of Loreto by Pope Benedict XV. Mary made her desire for peace known through various apparitions, most notably in Fatima, where she encouraged the three Fatima children to pray the rosary every day to obtain peace for the world. In another series of apparitions in Kibeho, Rwanda, the Virgin Mary forewarned about conflict and war if people did not convert. Just as Wonder Woman believed she could be an instrument of peace, Mary has revealed herself as a messenger of peace. New Eve. One of the earliest reflections on Mary by the early Church pertained to Marian typology, seeing Mary as the New Eve. Three early thinkers reflected on the topic: Justin Martyr, Tertullian, and Irenaeus of Lyons. If Jesus was the New Adam, it naturally followed that there must be a New Eve, who was determined to be Mary. It would be a stretch to associate Eve with Wonder Woman. Advertisement - Continue Reading Below. Wonder Woman’s mother recounted how Diana came to be: sculpted from clay. For me, this calls my attention to the creation story of Adam who was formed from the dust of the earth. The creation of Wonder Woman differs slightly from the biblical account since Eve was formed from Adam’s rib, nevertheless, it hearkens us back to the origins of mankind. At the end of the film, Wonder Woman’s temptation arises when Ares tries to persuade her to kill Dr. Maru. Unlike Eve, who fell prey to the tempter, Wonder Woman stands strong in her conviction. The final minutes of the film, Chris Pine, shows himself to be like the New Adam in the film, becoming a Christ-like figure as he takes command of the plane containing the deadly gases and sacrifices his own life, so that others might live. Similar to the crucifixion, when Mary stands as witness to the sacrificial action of Christ, Wonder Woman witnesses Chris’s death and like Mary, is left in the world for many years thereafter. A Battle Between Good and Evil. One of the major themes of Wonder Woman is the battle, which becomes a battle between Good and Evil, between peace and destruction. Wonder Woman believed that if she found Ares and slayed him, peace would be an immediate result. In the film’s penultimate battle between Ludendorff and Wonder Woman, we are led to believe he is Ares. As the battle neared its end, the Marian image evoked in my mind was Mary’s foot crushing the head of Satan. With that battle ended, Wonder Woman quickly realizes that Ares was still out there, but as Satan always does, Ares reared his ugly face, and the battle between the two ensued. There is a battle going on right now in the world, a battle between the forces of good and evil. Satan wants to snatch us from God. But we have a powerful mother in Heaven who intercedes, and who also is participating in the battle for our soul. When temptation comes our way, call on Mary, and ask her to crush the head of evil one. The movie portrayed the forces of evil as liars. The same is true in our spiritual battle. The devil is the Father of Lies, and as soon as we know that, we will be better equipped for spiritual warfare. Wonder Woman was told that the battle was futile, that she could not win. That’s a lie the devil wants us to think. That he cannot be vanquished. Don’t lose hope. Keep fighting. And you will ultimately win the battle.

Love is my Mission Now. As a way of ending the film in the same way it started, we meet again Diana Prince holding the picture of her and Chris. In a sense, we could say the entire film was Diana, treasuring the past in her heart, re-living it, as we watched the story of her life unfold. In the final sentences of the film, Diana reflects that she has come to realize that only love can save the world and that is her mission now. And isn’t that the mission of the Blessed Virgin Mary? Isn’t that why she has appeared to so many people throughout the centuries? To remind us to that love of God and neighbor must be our mission? Mary’s mission of love continues from her throne in Heaven, as she intercedes and prays for us before the True God, her son, Jesus Christ.

catholicexchange.com/lady-real-wonder-woman/

In sociology, a superwoman (also sometimes called supermom) is a woman who works hard to manage multiple roles of a worker, a homemaker, a volunteer, a student, or other such time-intensive occupations.The notion of "superwoman" differs from that of "career woman" in that the latter one commonly includes sacrifice of the family life in favor of career, while a superwoman strives to excel in both. A number of other terms are derived from "superwoman", such as superwoman syndrome,[3] superwoman squeeze (a pressure on a superwoman to perform well in her multiple roles),[4] and superwoman complex (an expectation of a superwoman that she can and should do everything). Marjorie Hansen Shaevitz entitled her book The Superwoman Syndrome in 1984. The notion was first recognized in the post second-wave feminism American society of 1970s–1980s, with the shift of the woman's traditional role of a housewife towards a more career-oriented way of life. This life involved the pursuit of both traditional female roles in the home and with children, as well as the pursuit of traditionally masculine goals in the form of jobs and public social status..

en.wikipedia.org/wiki/Superwoman_(sociology)

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com