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Searching for Words
HKD
Instead of Words
www.youtube.com/watch?v=wlDWXv-cIh8
Bei dem Typ A5 steht vor allen Dingen der Kopf und die Vernunft im Vordergrund.
Alle Berufe in denen der theoretische und geistige Asepkt eine große Rolle spielt sind für den A5er attraktiv. Wir finden ihn als Mathematiker, Philosophen, Planer, Strategen oder Vordenker.
What is your color?
Aphrodite – emotional red? B5
Athena – intellectual blue? A2
HKD
Logos und Eros
Im Verlauf des Lebens sind diese beiden Kräfte unterschiedlich gewichtet.
In der Jugend wird Coolness angestrebt. Blau wird verehrt. Später darf sich die Emotionalität wieder entfalten. Rot braucht nicht mehr abgewehrt zu werden.
HKD
Ein bestimmter Typus Mensch (A2) gehört bevorzugt zu den "Weltverbesserern", den Korrekten, den Vorbildern und Refomatoren. Ich nenne ihn den "Lehrer". (Analoge Gottheit: Athene)
Der Typ A2 geht gern ordentlich und planerisch mit dem Leben um. Man sagt ihm einen ernsthaften, tugendhaften und verantwortungsbewussten Lebenswandel nach.
Der andere hier gezeigte Typus ist die B5, der lebenslustige und nicht selten hedonistisch ausgerichtete Typ mit starker erotischer Komponente. Ich nenen diesen Typus "Künstler". (Analoge Gottheit: Dionysos - Aphrodite)
Der Typ B 5 lebt gern locker und spielerisch.
Zum Überblick:
Es gibt die Typen:
A1 Herrscher
A2 Lehrer
A3 Händler
A4 Krieger
A5 Denker
B1 Administrator
B2 Bauer
B3 Seelsorger
B4 Helfer
B5 Künstler
HKD
The esoterist sees things, not as they appear according to a certain perspective, but as they are: he takes account of what is essential and consequently invariable under the veil of different religious formulations, while necessarily taking his own starting point in a given formulation.
This at least is the position in principle and the justification for esoterism; in fact it is far from always being consistent with itself, inasmuch as intermediary solutions are humanly inevitable.
Everything which, in metaphysics or in spirituality, is universally true, becomes "esoteric" in so far as it does not agree, or does not seem to agree, with a given formalistic system or "exoterism"; yet every truth is present by right in every religion, given that every religion is made of truth.
This amounts to saying that esoterism is possible and even necessary; the whole question is to know at what level and in what context it is manifested, for relative and limited truth has its rights, as does the total truth; it has these rights in the context assigned to it by the nature of things, which is that of psychological and moral opportuneness and of traditional equilibrium.
The paradox of esoterism is that on the one hand "men do not light a candle and put it under a bushel", while on the other hand "give not what is sacred to dogs"; between these two expressions lies the "light that shineth in the darkness, but the darkness comprehended it not". There are fluctuations here which no one can prevent and which are the ransom of contingency.
Exoterism is a precarious thing by reason of its limits or its exclusions; there arrives a moment in history when all kinds of experience oblige it to modify its claims to exclusiveness, and it is then driven to a choice: escape from these limitations by the upward path, in esoterism, or by the downward path, in a worldly and suicidal liberalism. As one might have expected, the civilizationist exoterism of the West has chosen the downward path, while combining this incidentally with a few esoteric notions which in such conditions remain inoperative.
Fallen man, and thus the average man, is as it were poisoned by the passional element, either grossly or subtly; from this results an obscuring of the Intellect and the necessity of a Revelation coming from the outside. Remove the passional element from the soul and the intelligence (remove "the rust from the mirror" or "from the heart") and the Intellect will be released; it will reveal from within what religion reveals from without.
[This release is strictly impossible-we must insist upon It-without the cooperation of a religion, an orthodoxy, a traditional esoterism with all that this implies.]
This brings us to an important point: in order to make itself understood by souls impregnated with passion, religion must itself adopt a so to speak passional language, whence dogmatism, which excludes, and moralism, which schematizes; if the average man or collective man were not passional, Revelation would speak the language of the Intellect and there would be no exoterism, nor for that matter esoterism considered as an occult complement.
There are here three possibilities: firstly, men dominate the passional element, everyone lives spiritually by his inward Revelation; this is the golden age, in which everyone is born an initiate.
Second possibility: men are affected by the passional element to the point of forgetting certain aspects of the Truth, whence the necessity (or the opportuneness) of Revelations that while being outward are metaphysical in spirit, such as the Upanishads.
[Such a Revelation has a function that is both conservative and preventive, it expresses the Truth in view of the risk of its being forgotten; It consequently also has the aim of protecting the "pure" from contamination by the "impure", of recalling the Truth to those who run the risk of going astray by carelessness.]
Thirdly: the majority of men are dominated by passions, whence the formalistic, exclusive and combative religions, which communicate to them on the one hand the means of channelling the passional element with a view to salvation, and on the other hand the means of overcoming it in view of the total Truth, and of thereby transcending the religious formalism which veils it while suggesting it in an indirect manner. Religious revelation is both a veil of light and a light veiled.
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Frithjof Schuon: Understanding Esoterism (from Esoterism as Principle and as Way)
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Image:
Beatus de Facundus illuminated manuscript - Illustration for Revelation 1:1-3
1 The revelation from Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, 2 who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ. 3 Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near.
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Montblanc Elizabeth I Patron of Arts 2010 fountain pen.
1/4 You Tube vid: youtu.be/DWN22eyQ64A
Montblanc Elizabeth I writing instrument seriously tempted my pocket book but MAC preferred another holiday trip to a warm climate.
Limited Edition 4810 and Limited Edition 888
Montblanc's Patron of Art Edition has annually honoured a legendary benefactor of the arts and culture since this special writing instrument line was originally conceived in 1992. This year’s edition is dedicated to an all time great cultural force - Elizabeth I. Regarded the most successful monarch to ever ascend an English throne, under Elizabeth's astute and skillful rule, England "came of age" and, witnessing groundbreaking achievements, was transformed from a "remote backwater" to a globally dominant imperial power. Great battles were won. The New World - or the "Americas" - was discovered and the English Renaissance reached its zenith because of Elizabeth's artistic patronage.
Patron of Art Edition Elizabeth I - Limited Edition 888
Patron of Art Edition Elizabeth I - Limited Edition 4810
The "best educated woman of her generation..." Elizabeth was "passionately" interested in the arts and her "luminous" court stimulated some of the greatest artistic achievements of all time. William Shakespeare and Christopher Marlowe flourished during her reign as did the poet Edmund Spenser, the painter Nicholas Hillyard and the English composers William Byrd, John Dowland and Thomas Tallis.
Elizabeth I was also a gifted writer and the 2010 Montblanc Patron of Art Edition is therefore composed of two writing instruments conceived with sumptuously striking and clever adornments celebrating her intellect and inimitable regal flair. Patron of Art Edition Elizabeth I, limited to 4810 pieces and limited to 888 pieces, will debut in April 2010 and May 2010, respectively. And, as their presentation has always been associated with the Montblanc de la Culture Arts Patronage Award - which annually celebrates contemporary arts and cultural patrons - the Patron of Art Edition continues a story linking a historical figure with future talent.
Elizabeth I - A Legend in her Own Lifetime
Centuries after her death, Elizabeth I (1533 - 1603), is still considered as one of England's "most popular and influential rulers". She was born at Greenwich Palace on 7 September 1533 to Anne Boleyn, the second wife of Henry VIII, although her arrival was greeted with "surprise and displeasure", by the Court. The "failure" to produce a son for King Henry jeopardized Queen Anne’s life due to her husband's obsession with conceiving a male heir. Charged with adultery, she was beheaded in May 1536.
A retinue of governesses raised the young princess Elizabeth and though she was shunned by her father, Catherine Parr, the "remarkable" sixth and last wife of Henry VIII, oversaw the education which groomed the future queen for greatness and the Patron of Art Edition Elizabeth I will celebrate their special bond. Under the Cambridge scholar Roger Ascham, Elizabeth studied the classics, read history and theology and became fluent in six languages - Greek, Latin, French, Italian, Spanish and German. Her love of music and, skill as a musician, developed from the 60 instrumentalists who resided at Hatfield House, her childhood residence. From age 11, she composed prayers and poems and, when jailed for suspected treason against Mary I, her cousin in 1554, she etched onto a glass prison window a two-line verse with a diamond.
Upon ascending the throne on 15 January 1559, Elizabeth's writing focussed on government matters. She wrote powerful speeches, such as that which she delivered at Tilbury in Essex where English troops had gathered to prepare for Spanish invasion in 1588. Brandishing a silver breastplate over a flowing white velvet gown she arrived on horseback demonstrating the "courage and leadership the English expected" of a monarch - but had never been displayed by a female - and declared to the troops: “I have the body but of a weak and feeble woman but I have the heart and stomach of a king and of a King of England, too".
Nine days later, the defeat of the Spanish Armada proved England's "finest hour". Elizabeth's popularity reached a level no "English woman had enjoyed as a public figure" and she attained supreme power comparable to a "biblical and mythological figure". Her grand mode of dress overawed her subjects while the flourishing of her Renaissance court stimulated new literary, artistic and musical achievements. "Theatres thrived", and, as Shakespeare elevated the English language to its highest level of development, England’s literacy rate soared. Elizabeth attended the debut of Shakespeare's romantic comedy A Midsummer Night's Dream. Numerous works were dedicated to her including poet Edmund Spenser's masterpiece The Fairie Queen. Composers William Byrd, John Dowland and Thomas Tallis also toiled at her court.
The discoveries of adventurers Sir Francis Drake, who circumnavigated the world in 1580, Walter Raleigh's exploration of eastern Venezuela in 1594 and Humphrey Gilbert’s conquering of Newfoundland for the English throne in 1583, spearheaded a new age expansion by the end of Elizabeth's reign. Upon her passing on 24 March 1604, the pioneering monarch, it is said, "departed this life mildly like a lamb, easily like a ripe apple from the tree".
The Limited Edition Celebrating the Elizabethan Age
Patron of Art Edition Elizabeth I 4810
The design and adornments of the Patron of Art Edition Elizabeth I 4810 reflects the life, reign and heraldic regalia of Elizabeth I. Hand engraved on the 18 K gold nib is a bejewelled gold crown which she brandished ascending the throne in 1559. Lacquer barrel and cap signify the spots which appear on an ermine cape, part of the traditional coronation attire which Elizabeth also flaunted. While an ivory coloured Montblanc emblem tops the cap, the clip descends from gold plated Tudor Rose. This "double rose" motif became England’s floral emblem after Henry VII, Elizabeth's grandfather, commandeered it as the symbol of the Tudor Dynasty upon taking the crown from Richard IIII in 1485. The green cabochon embellishing the gold-plated cross upon the clip also reflects the bejewelled cross upon Elizabeth's crown.
Encircling the gold plate band adorning the cap - as well as the cone - is an elegant interlaced pattern inspired by the pretty needlework sleeve Elizabeth conceived for a prayer book she created especially for her stepmother, Catherine Parr, as a New Year's gift in 1544. Entitled The Mirror of the Sinful Soul, it was Lady Elizabeth's own English translation of the French verse originally composed by Queen Margaret of Navarre. A friend of Anne Boleyn, the French Queen gave the original manuscript to her and the religious poem was also a favourite of Catherine Parr’s. Today, Elizabeth I’s handmade book is owned by the University of Oxford's Bodleian Library. Etched by gold plated cap ring is "Video et Taceo" - or "I see and I keep silent". This maxim of Elizabeth I signified her moderate political views and cautious approach to foreign affairs.
Patron of Art Edition Elizabeth I Limited Edition 888
This 750 solid gold fountain pen features a barrel and cap in precious lacquer. Hand engraved on its 18 K gold nib is a bejewelled gold crown in which Elizabeth I ascended the throne in 1559. Topping the cap is the Montblanc emblem rendered in shimmering mother-of-pearl. The clip descends from a solid gold Tudor Rose while its embellishment - a princess cut green garnet - reflects the bejewelled crown. The intricate interlaced motif, derived from the needlework cover of The Mirror of the Sinful Soul, beautifies the solid gold cap and barrel. Elizabeth I's "Video et Taceo" maxim is embossed upon the cap ring.
Montblanc de la Culture Arts Patronage Award
Celebrating Past and Present
The Montblanc de la Culture Arts Patronage Award is presented in 11 countries and represents an exemplary bond forged between past and present and, since its inception in 1992, this merit has been directly linked with the Patron of the Art Edition. The prize, therefore, combines a tribute to an historic patron of the arts while acknowledging a contemporary one. By recognizing the importance of private patronage, the award conveys to the public its crucial role in fostering the arts and culture.
Each recipient of the Montblanc de la Culture Arts Patronage Award is chosen by an international jury of artists and receives financial support of € 15.000 in each country for a cultural project of their own choice. Montblanc also presents the honoree and the jury members with the precious Patron of Art Edition. Sought after by collectors around the world, Montblanc's Patron of Art Edition are writing instruments that will last a lifetime. And like every Montblanc writing instrument, these exceptionally handcrafted fountain pens have been created with the highest demand of craftsmanship that has made Montblanc the benchmark for writing culture.
Prized by connoisseurs and avid collectors, the Montblanc Patron of the Art Edition is a commemorative keepsake meant to be passed down through generations. Manufacturing tools, specially developed for the making of every Montblanc Limited Edition, are destroyed at the end of each production run. As a consequence, these intricately handcrafted pens are collector’s items. Limited Editions produced between 1992 and 2000, for example, have sold at auction for sums greatly exceeding their original retail price, ranging from (US) $ 2,200 to (US) $35,000. And nine years after its 1992 debut, Montblanc Patron of the Art Lorenzo de Medici sold at Christie’s in New York for more than six times its initial cost of (US) $1,292.00, ultimately fetching (US) $8,225.00.
Mei Boa-Jiu, China:
en.m.wikipedia.org/wiki/Mei_Baojiu
www.flickr.com/photos/gregsu/14914200150/in/photolist-uiq...
Mei Baojiu (Chinese: 梅葆玖; pinyin: Méi Bǎojiǔ) (29 March 1934 – 25 April 2016)[1] was a contemporary Peking opera artist, also a performer of the Dan role type in Peking Opera and Kunqu opera, the leader of Mei Lanfang Peking Opera troupe in Beijing Peking Opera Theatre. Mei's father Mei Lanfang was one of the most famous Peking opera performers. Mei Baojiu was the ninth and youngest child of Mei Lanfang. For this reason, he was called Baojiu, since in Chinese, jiu means nine.[2] Mei Baojiu was the master of the second generation of Méi School descendant, he was also Mei Lanfang's only child who is now a performer of the Dan role of the Peking Opera.[3]
Mei Baojiu: 梅葆玖
Born: 29 March 1934. Shanghai, China
Died: 25 April 2016 (aged 82) Beijing, China
Occupation: Peking opera artist
Parents: Mei Lanfang (father), Fu Zhifang (mother)
From childhood, Mei had learned Peking Opera from many artists. Mei Baojiu's first opera teacher was Wang Youqing (王幼卿), the nephew of Wang Yaoqing (王瑶卿), who had been the teacher of Mei Lanfang. Tao Yuzhi (陶玉芝) was his teacher of martial arts, while Zhu Chuanming (朱传茗), the famous performer of the Dan role type in Kunqu opera, taught him Kunqu. After that Mei learned the Dan role from Zhu Qinxin (朱琴心). Mei's regular performances of traditional opera include The Hegemon-King Bids His Concubine Farewell, Guifei Intoxicated (貴妃醉酒), Lady General Mu Takes Command (穆桂英挂帅), The story of Yang Guifei (太真外传), Luo Shen (洛神), Xi Shi (西施), etc. Mei has made significant contributions to cultural exchanges and promoting Peking Opera culture. Meanwhile, he also trains more than twenty students, such as Li Shengsu (李胜素), Dong Yuanyuan (董圆圆), Zhang Jing (张晶), Zhang Xinyue (张馨月), Hu Wenge (胡文阁) (the only male student),[4] Tian Hui (田慧), Wei Haimin.[5]
Biography:
Mei Baojiu as a child
In the spring of 1934, Mei Baojiu was born at No. 87 Sinan Road, Shanghai.[2] Because of his comely appearance and delicate voice, his father decided to send Baojiu to learn Peking opera and hoped that Baojiu could make contributions to Méi School. Baojiu himself also showed great interest as well as gifts in Peking opera in his early life. In 1942, Mei Lanfang and his wife Fu Zhifang (福芝芳) invited Wang Youqing (王幼卿), the disciple of famous Dan role performer - Wang Yaoqing (王瑶卿), from Beijing to teach Baojiu as his first qingyi teacher while requesting Zhu Chuanming (朱传茗), one of the most prestigious performers of the Dan role type to teach Baojiu Kunqu Opera. When Mei Lanfang was free from work, he also gave directions to his son himself.[6]
When Baojiu was ten years old, he played Xue Yi (薛倚) in San Niang teaches the child (三娘教子) as his first performance in Shanghai. At the age of twelve, together with his sister Mei Baoyue (梅葆玥), Baojiu acted in Yang Silang Visits His Mother (四郎探母). Being a Qingyi (青衣) performer, he started giving performances of the Legend of the White Snake, The Story Of Su San (玉堂春) and some other traditional plays for charity since the age of 13. He also performed in Wu Jiapo Hill (武家坡) with Baoyue (梅葆玥) at the same time. When Baojiu was 16, he took part in the national tour of the Mei Lanfang Troupe, and toured the country with the troupe. Usually, Baojiu performed for the first three days, and Mei Lanfang performed plays in the rest, sometimes they also performed cooperatively, such as in Legend of the White Snake. Baojiu played the part of Xiao Qing the green snake, while his father played Bai Suzhen the white snake.[6]
Mei Lanfang used to make suggestions to Baojiu in order to make the performance of Baojiu perfect when Baojiu was young. Once, after watching the play The Story Of Sue San (玉堂春), in which Baojiu performed, he came to Baojiu and suggested that Baojiu change the way of acting the spoken parts. He mentioned that it was the most exciting time when the heroine, Sue San, got the Senior judge. For this reason, Baojiu should speak infectiously, he should speak faster and faster to create tension.[7]
Baojiu also got a chance to share the stage with some prestigious senior performers, such as Xiao Changhua (萧长华), Jiang Miaoxiang (姜妙香) and Yu Zhenfei (俞振飞).[8]
Due to the guidance of the actors from the earlier generation, Mei Baojiu's acting greatly improved and hemade a great effort to promote Méi School as well.[9]
In 1961, after Mei Lanfang died, Baojiu took over the position of the leader of Mei Lanfang Peking Opera troupe. During this time, he acted in some other well known plays, such as The mulan (木兰从军), Return of the Phoenix (凤还巢) and Lian Jinfeng (廉锦枫). However, after 1964, almost all performance of traditional plays was forbidden, according to central government regulations. For this reason, Baojiu was forced to do recording and stage lighting related work.[10]
Fourteen years later, in 1978, Baojiu returned to the Mei Lanfang Peking Opera troupe and came back to stage. He reformed the troupe and rearranged many traditional plays like Yuzhoufeng the Sword(宇宙锋), The story of Yang Guifei (太真外传), Luo Shen (洛神), Xi Shi (西施) as well as Royal pavilion (御碑亭) at the same time.[11]
From 1981 to 1984, together with his sister Mei Baoyue and descendants of other schools, he participated in the performance of a series memorial activities to commemorate his father. Making the eight-hour long play lasts for only three hours, he also rearranged The story of Yang Guifei in the late 1980s.[12]
In 1993, led by Baojiu, the Mei Lanfang Peking Opera troupe visited Taiwan and gave elaborately prepared performances to the public. He has made significant contributions to cultural exchanges and promoting Peking Opera culture.[13]
Baojiu cultivates more than twenty students, such as Li Shengsu, Dong Yuanyuan (董圆圆), Zhang Jing (张晶), Zhang Xinyue (张馨月), Hu Wenge (the only male student), Tian Hui (田慧), Wei Haimin (魏海敏). In the last twenty years, he mainly focused on training these students.
As a member of the National Committee of the Chinese People's Political Consultative Conference (CPPCC), Mei Baojiu put forward a proposal on introducing Peking Opera into elementary schools in 2009.[14]
In March 2012, at the Chinese People's Political Consultative Conference, Mei put forward a proposal on introducing the form of animation into Peking Opera in order to make more teenagers be interested in Peking Opera.[15]
On 26 March 2012, Mei received his Ph.D. from J. F. Oberlin University in Japan.[16]
On 31 March 2016, Mei was hospitalized because of bronchospasm. He died on 25 April 2016, at the age of 82.[17]
Famous plays:
Like his father, Mei Baojiu acts Dan role in the following classic Peking opera plays. The Hegemon-King Bids His Concubine Farewell tells the sad love story of Xiang Yu and his favourite concubine Consort Yu when he is surrounded by Liu Bang’s forces. Mei plays the role of Consort Yu. Shang Changrong (the 3rd son of Shang Xiaoyun) once played the role of Xiang Yu as Mei's partner.
Guifei Intoxicated, also named Bai Hua Ting (百花亭), is about Yang Guifei. In this play she drinks down her sorrow because she is irritated by Emperor Xuanzong of Tang breaking his promise. Based on Mei Lanfang’s original work, Mei Baojiu adapted this play for The Great Concubine of Tang (大唐贵妃), a contemporary Beijing opera with historical motif in 2002. Mu Guiying Takes Command, a classic Yu opera was adapted by Mei Lanfang in 1959, and he acted the leading role the same year in celebration of the 10th anniversary of PRC.
Cooperating with famous Yu opera master Ma Jinfeng (马金凤), Mei Baojiu performed this play in the Shuang xia guo style (双下锅), which means different forms of opera performed in one play.[3]
Family:
Mei Baojiu's mother, Fu Zhifang (福芝芳), the second wife of Mei Lanfang, bore 9 children, but only 4 of them survived.
Mei Baojiu is the youngest child in his family. His eldest brother, Mei Baochen (梅葆琛) (1925-2008), was a senior engineer in Beijing's Academy of Architecture (北京建筑设计院). His elder brother, Mei Shaowu (梅绍武) (1928-2005), was a researcher of the Chinese academy of social sciences institute of the United States (中国社会科学院美国研究所) and the president of Mei Lanfang Culture-art Seminar (中国梅兰芳文化艺术研究会). His elder sister Mei Baoyue (梅葆玥) (1930-2000) was a performer of the Laosheng role type in Peking Opera, and performed together with Mei Baojiu sometimes. Mei Baojiu is the only heir to the Meipai Qingyi (梅派青衣).[3][18]
Mei Baojiu's wife is named Lin Liyuan (林丽媛), she is the consultant of Mei Lanfang Troupe. They have no children.[19]
References:
^ Mei Shaowu (梅绍武), Mei Weidong (梅卫东), Biography of Mei Lanfang (梅兰芳自述) :Appendix - studies (附录：年谱简表)
^ a b Wu Ying (吴迎), From Mei Lanfang to Mei Baojiu (从梅兰芳到梅葆玖) Page 50
^ a b c "梅氏家族 (May Family)". Archived from the original on 19 January 2012. Retrieved 7 May 2012.
^ "胡文阁被梅葆玖"看"得紧紧的(组图) (Mei Baojiu keeps a close watch on Hu Wenge (photo))". 9 January 2012. Retrieved 7 May 2012.
^ "梅葆玖简介 (About Mei Baojiu)". July 2009. Retrieved 7 May 2012.
^ a b Li Zhongming (李仲明), The Family of Mei Lanfang (梅兰芳家族) Page93
^ Li Zhongming (李仲明), The Family of Mei Lanfang (梅兰芳家族) Page 96
^ "梅兰芳的剧照 Mei Lanfang snapshot". Archived from the original on 17 April 2012. Retrieved 7 May 2012.
^ Li Zhongming (李仲明), The Family of Mei Lanfang (梅兰芳家族) Page92 - 93
^ Li Zhongming (李仲明), The Family of Mei Lanfang (梅兰芳家族) Page110
^ Li Zhongming (李仲明), The Family of Mei Lanfang (梅兰芳家族) Page112-113
^ Xu Beicheng (徐北城), Mei Lanfang and the 20th century (梅兰芳与二十世纪) :chapter 10. the Dance of Mei (第十章：梅之舞)
^ Li Zhongming (李仲明), The Family of Mei Lanfang (梅兰芳家族) Page113-121
^ "Mei Baojiu". 11 March 2009. Retrieved 7 May 2012.
^ "Mei Baojiu". 7 March 2012. Retrieved 29 May 2012.
^ "Mei Baojiu". 29 March 2012. Retrieved 29 May 2012.
^ "京剧大师梅葆玖去世享年82岁 世间从此再无"梅先生"". people.cn. 25 April 2016. Retrieved 31 January 2019.
^ Li Zhongming (李仲明), The Family of Mei Lanfang (梅兰芳家族) Page84 - 90
^ "About Mei Baojiu". 29 March 2012. Archived from the original on 5 December 2012. Retrieved 29 May 2012.
Martine Franck, France:
en.m.wikipedia.org/wiki/Martine_Franck
Martine Franck (2 April 1938 – 16 August 2012) was a British-Belgian documentary and portrait photographer. She was a member of Magnum Photos for over 32 years. Franck was the second wife of Henri Cartier-Bresson and co-founder and president of the Henri Cartier-Bresson Foundation.
Martine Franck
Photo of Martine Franck.jpg
Franck in 1972, by Henri-Cartier Bresson
Born: 2 April 1938 Antwerp, Belgium
Died: 16 August 2012 (aged 74) Paris, France
Occupation
Documentary and portrait photographer
Spouse(s): Henri Cartier-Bresson (m. 1970; died 2004)
Children: 1
Contents:
Early life:
Franck was born in Antwerp[1] to the Belgian banker Louis Franck and his British wife, Evelyn.[2] After her birth the family moved almost immediately to London.[2] A year later, her father joined the British army, and the rest of the family were evacuated to the United States, spending the remainder of the Second World War on Long Island and in Arizona.[3]
Franck's father was an amateur art collector who often took his daughter to galleries and museums. Franck was in boarding school from the age of six onwards, and her mother sent her a postcard every day, frequently of paintings. Ms. Franck, attended Heathfield School, an all-girls boarding school close to Ascot in England, and studied the history of art from the age of 14. "I had a wonderful teacher who really galvanized me," she says. "In those days she took us on outings to London, which was the big excitement of the year for me."[4]
Career:
Franck studied art history at the University of Madrid and at the Ecole du Louvre in Paris. After struggling through her thesis (on French sculptor Henri Gaudier-Brzeska and the influence of cubism on sculpture), she said she realized she had no particular talent for writing, and turned to photography instead.[5]
In 1963, Franck's photography career started following trips to the Far East, having taken pictures with her cousin’s Leica camera. Returning to France in 1964, now possessing a camera of her own, Franck became an assistant to photographers Eliot Elisofon and Gjon Mili at Time-Life. By 1969 she was a busy freelance photographer for magazines such as Vogue, Life and Sports Illustrated, and the official photographer of the Théâtre du Soleil (a position she held for 48 years).[6] From 1970 to 1971 she worked in Paris at the Agence Vu photo agency, and in 1972 she co-founded the Viva agency.[2]
In 1980, Franck joined the Magnum Photos cooperative agency as a "nominee", and in 1983 she became a full member. She was one of a very small number of women to be accepted into the agency.
In 1983, she completed a project for the now-defunct French Ministry of Women's Rights and in 1985 she began collaborating with the non-profit International Federation of Little Brothers of the Poor. In 1993, she first traveled to the Irish island of Tory where she documented the tiny Gaelic community living there. She also traveled to Tibet and Nepal, and with the help of Marilyn Silverstone photographed the education system of the Tibetan Tulkus monks. In 2003 and 2004 she returned to Paris to document the work of theater director Robert Wilson who was staging La Fontaine's fables at the Comédie Française.[7]
Nine books of Franck's photographs have been published, and in 2005 Franck was made a chevalier of the French Légion d'Honneur.[8]
Franck continued working even after she was diagnosed with bone cancer in 2010. Her last exhibition was in October 2011 at the Maison Européenne de la Photographie. The exhibit consisted of 62 portraits of artists "coming from somewhere else” collected from 1965 through 2010. This same year, there were collections of portraits shown at New York's Howard Greenberg Gallery and at the Claude Bernard Gallery, Paris.[9]
Work:
Franck was well known for her documentary-style photographs of important cultural figures such as the painter Marc Chagall, philosopher Michel Foucault and poet Seamus Heaney, and of remote or marginalized communities such as Tibetan Buddhist monks, elderly French people, and isolated Gaelic speakers. Michael Pritchard, the Director-General of the Royal Photographic Society, observed: "Martine was able to work with her subjects and bring out their emotions and record their expressions on film, helping the viewer understand what she had seen in person. Her images were always empathetic with her subject." In 1976, Frank took one of her most iconic photos of bathers beside a pool in Le Brusc, Provence. By her account, she saw them from a distance and rushed to photograph the moment, all the while changing the roll of film in her camera. She quickly closed the lens just at the right moment, when happened to be most intense.[9]
She cited as influences the portraits of British photographer Julia Margaret Cameron, the work of American photojournalist Dorothea Lange and American documentary photographer Margaret Bourke-White.[8] In 2010, she told The New York Times that photography "suits my curiosity about people and human situations." [10]
She worked outside the studio, using a 35 mm Leica camera, and preferring black and white film.[2] The British Royal Photographic Society has described her work as "firmly rooted in the tradition of French humanist documentary photography."[11]
Personal life:
Franck was often described as elegant, dignified and shy.[12][13][14]
In 1966, she met Henri Cartier-Bresson, thirty years her senior, when she was photographing Paris fashion shows for The New York Times. In 2010, she told interviewer Charlie Rose "his opening line was, ‘Martine, I want to come and see your contact sheets.’" They married in 1970, had one child, a daughter named Mélanie, and remained together until his death in 2004.[2]
Throughout her career Franck, who was sometimes described as a feminist, was uncomfortable being in the shadow of her famous husband and wanted to be recognized for her own work. In 1970, the Institute of Contemporary Arts in London planned to stage Franck's first solo exhibition: when she saw that the invitations included her husband's name and said he would be present at the launch, she cancelled the show. Franck once said that she put her husband's career ahead of her own. In 2003 Franck and her daughter launched the Henri Cartier-Bresson Foundation to promote Cartier-Bresson's photojournalism, and in 2004 Franck became its president.[8]
Franck was diagnosed with leukemia in 2010, and died in Paris in 2012 at 74 years old.[2]
Publications:
Martine Franck: Dun jour, l'autre. France: Seuil, 1998. ISBN 978-2-02-034771-6
Tibetan Tulkus, images of continuity. London: Anna Maria Rossi & Fabio Rossi Publications, 2000. ISBN 978-0-9520992-8-4
Tory Island Images. Wolfhound Press, 2000. ISBN 978-0-86327-561-6
Martine Franck Photographe, Musée de la Vie romantique, Paris-Musées/Adam Biro, 2002. ISBN 978-2-87660-346-2
Fables de la Fontaine (production by Robert Wilson), Actes Sud. Paris, 2004
Martine Franck: One Day to the Next. Aperture, 2005. ISBN 978-0-89381-845-6
Martine Franck. Louis Baring. London: Phaidon, 2007. ISBN 978-0-7148-4781-8
Martine Franck: Photo Poche. France: Actes Sud, 2007. ISBN 978-2-7427-6725-0
Women/Femmes, Steidl, 2010. ISBN 978-3-86930-149-5
Venus d'ailleurs, Actes Sud, 2011
ExhibitionsEdit
La vie et la mort, Rencontres d'Arles, Arles, France, 1980[citation needed]
Martine Franck Photographe, Musée de la Vie romantique, Paris, 2004[citation needed]
Les Rencontres, Rencontres d'Arles, Arles, France, 2004[citation needed]
ReferencesEdit
^ Phaidon Editors (2019). Great women artists. Phaidon Press. p. 141. ISBN 0714878774.
^ a b c d e f Leslie Kaufman (22 August 2012). "Martine Franck, Documentary Photographer, Dies at 74". New York Times. Retrieved 25 August 2012.
^ Tori (21 August 2012). "'Magnum has lost a point of reference, a lighthouse, and one of our most influential and beloved members – Martine Franck". Film's Not Dead. Archived from the original on 26 August 2012. Retrieved 25 August 2012.
^ Grey, Tobias (21 October 2011). "Martine Franck's Curious Lens". ProQuest 899273270.
^ Bussell, Mark (8 June 2010). "Martine Franck's Pictures Within Pictures". New York Times. Retrieved 25 August 2012.
^ Wallace, Vaughan (20 August 2012). "Martine Franck: 1938 – 2012". Life magazine. Retrieved 25 August 2012.
^ Magnumphotos
^ a b c Hopkinson, Amanda (19 August 2012). "Martine Franck obituary". Guardian. Retrieved 25 August 2012.
^ a b Childs, Martin (29 August 2012). "The Independent". The Independent. Independent Print Ltd.
^ Bussell, Mark (8 June 2010). "Martine Franck's Pictures Within Pictures". The New York Times. Retrieved 19 September 2016.
^ Laurent, Olivier (17 August 2012). "Magnum Photos member and photographer Martine Franck has died". British Journal of Photography. Archived from the original on 19 August 2012. Retrieved 25 August 2012.
^ Gill, A.A. (2008). Previous convictions: assignments from here and there (1st Simon & Schuster trade pbk. ed.). New York: Simon & Schuster Paperbacks. p. 90. ISBN 978-1416572497.
^ Walker, David (17 August 2012). "Photographer Martine Franck dies". Photo District News. Retrieved 25 August 2012.
^ "Wife of Henri Cartier-Bresson, Martine Franck, dies at 74". Art Media Agency. 20 August 2012. Retrieved 25 August 2012.
External linksEdit
Henri Cartier-Bresson Foundation
New York Times "Martine Franck's Pictures Within Pictures"
Martine Franck 1991 catalogue of Taipei Fine Art Museum, with the pencil painting of Henri Cartier-Bresson.
Dr. rer. pol. Arend Oetker, Germany:
de.m.wikipedia.org/wiki/Arend_Oetker
Arend Oetker was born on March 30, 1939 in Bielefeld, North Rhine-Westphalia, Germany and studied business administration and political science in Hamburg, Berlin and Cologne as well as Marketing at Harvard Business School. He received his doctorate in 1966 from the University of Cologne.
Dr. Arend Oetker, Managing Partner of Dr. Arend Oetker Holding, is Honorary Chairman of the Board and majority shareholder of the food company Hero AG, Deputy Chairman and major shareholder of KWS Saat AG and chairman of the board of Cognos AG.
Furthermore, Dr. Arend Oetker is actively involved as president of the German Council on Foreign Relations (Deutsche Gesellschaft für Auswärtige Politik e. V.), board member of the Confederation of German Employers‘ Associations (Bundesvereinigung der Deutschen Arbeitgeberverbände e. V.) and honorary member of the Federation of German Industries (Bundesverband der Deutschen Industrie e. V.). He has received a number of accolades in the field of visual arts and music.
Dr. Arend Oetker is married and has five children.
Dr. William Mong Man Wai, Hong Kong:
en.m.wikipedia.org/wiki/William_Mong
William Mong Man-wai GBS (Chinese: 蒙民偉, 7 November 1927 – 20 July 2010) was the chairman of the Shun Hing Group, the distributor of Matsushita products (National, Panasonic, Technics) in Hong Kong.
He attended La Salle College in Hong Kong. Mong Man-wai died from cancer on 20 July 2010, aged 82. Many buildings in Hong Kong universities are named after him.[1]
Award received:
Gold Bauhinia Star
honorary doctor of the University of Hong Kong
honorary doctor of the Tsinghua University (2007)
honorary doctor of the Chinese University of Hong Kong.
Giulio Mogol, Italy:
Giulio Rapetti (born 17 August 1936), in art Mogol (Italian pronunciation: [moˈɡɔl]), is an Italian music lyricist. He is best known for his collaborations with Lucio Battisti, Gianni Bella, Adriano Celentano and Mango.
Career:
Mogol was born in Milan. His father, Mariano Rapetti, was an important director of the Ricordi record label, and had been in his own time a successful lyricist of the 1950s. Young Giulio, who was likewise employed by Ricordi as a public relations expert, began his own career as a lyricist against his father's wishes.
His first successes were "Il cielo in una stanza", set to music by Gino Paoli and sung by Mina; "Al di là", a piece that won the 1961 Sanremo Festival, performed by Luciano Tajoli and Betty Curtis; "Una lacrima sul viso", which was a huge hit for Bobby Solo in 1964. Another famous song from 1961 was "Uno dei tanti" (English: "One among many") which was rewritten by Jerry Leiber and Mike Stoller in 1963 for Ben E. King and released under the title "I (Who Have Nothing)".
In addition to writing new lyrics in Italian for a great many singers, Mogol also took it upon himself, in years in which familiarity with the English language in Italy was still sparse, to translate many hits from overseas, especially film soundtracks, but also works of Bob Dylan and David Bowie.
In 1965, he met Lucio Battisti, a young guitarist and composer from the Latium region of central Italy. Mogol's lyrics contributed to Battisti's initial success as an author, in megahits such as "29 settembre", and led him to undertake the role of producer as well, as happened with the song "Sognando la California", which Mogol himself had translated from the signature number of The Mamas & the Papas, "California Dreamin'", and with "Senza luce" ("Without light"), an Italian rendering of "A Whiter Shade of Pale" by Procol Harum.
In 1966, Mogol, overcoming resistance from his record label, convinced Battisti to perform his own songs. The lyricist's intuition would have one of the most rewarding outcomes of the history of Italian music, as Battisti, after a halting start, would explode as a singer, becoming one of the most successful artists in the panorama of Italian music. In the same year, Mogol left the Ricordi label to create his own with Battisti, called Numero Uno, which brought together many celebrated Italian singer-songwriters. The pair wrote songs as well for Bruno Lauzi and Patty Pravo. Their greatest chart success came from the songs written for Mina in 1969–1970.
In 1980, Mogol broke the artistic relationship with Battisti, and successfully continued his independent career as a lyricist with the noted singer-songwriter Riccardo Cocciante, with whom he wrote the texts for some successful albums, first in the series being "Cervo a Primavera".
Mogol (2007)
Lately, he began his collaboration with Mango, co-writing successful songs like "Oro", "Nella mia città", "Come Monna Lisa" and "Mediterraneo".
Mogol has formed a stable partnership with Adriano Celentano; his songs for Celentano are scored by the Sicilian singer-songwriter Gianni Bella. This collaboration has produced the delicate song "L'arcobaleno", included in the CD Io non so parlar d'amore, which is considered dedicated to Battisti, who had recently died. Mogol has also collaborated with singer-songwriter Jack Rubinacci.
Mari Natsuki, Japan:
en.m.wikipedia.org/wiki/Mari_Natsuki
Junko Nakajima (中島 淳子, Nakajima Junko, born 2 May 1952), more commonly known by her stage name Mari Natsuki (夏木 マリ, Natsuki Mari), is a Japanese singer, dancer and actress.[1] Born in Tokyo, she started work as a singer from a young age. In 2007, Natsuki announced her engagement to percussionist Nobu Saitō, with their marriage taking place in Spring 2008.
Mari Natsuki
MJK 08427 Mari Natsuki (Berlinale 2018).jpg
Mari Natsuki (2018)
Born: Mari Natsuki. 夏木 マリ. 2 May 1952 (age 67) Tokyo, Japan
Nationality: Japanese
Other names: Junko Nakajima
Occupation: Singer, dancer, actress
Natsuki has participated in musical theatre, including that of Yukio Ninagawa. She provided the voice of Yubaba in Spirited Away, played the young witch's mother in the Japanese TV remake of Bewitched and has twice been nominated for a Japanese Academy Award. Natsuki played the character Big Mama in the Japanese version of Metal Gear Solid 4: Guns of the Patriots[2] and has also acted in television dramas, such as the 2005 series Nobuta o Produce, playing the Vice Principal, Katharine.
Contents:
Film:
Otoko wa Tsurai yo series:
Tora-san, My Uncle (1989)
Tora-san Takes a Vacation (1990)
Tora-san Confesses (1991)
Tora-San Makes Excuses (1992)
Tora-san to the Rescue (1995)
Tora-san, Wish You Were Here (2019)
Onimasa (1982)
Legend of the Eight Samurai (1983)
Kita no Hotaru (1984)
Jittemai (1986)
Death Powder (1986)
Otoko wa Tsurai yo: Boku no Ojisan (1989)
The Hunted (1995)
Samurai Fiction (1998)
Spirited Away (2001)
Shōjo (2001)
Ping Pong (2002)
Okusama wa Majo (2004)
Sugar and Spice (2006)
Sakuran (2007)
Girl In The Sunny Place (2013)
Isle of Dogs (2018)
Ikiru Machi (2018)
Vision (2018)
Dai Kome Sōdō (2021), Taki
Television: Yoshitsune (2005), Carnation (2011), Montage (2016), Meet Me After School (2018)
Video Games: Metal Gear Solid 4: Guns of the Patriots (Big Mama) (2008), Uncharted 3: Drake's Deception (Katherine Marlowe) (2011)
Japanese dub:
Live-action: Feud (Joan Crawford (Jessica Lange)), The West Wing (C.J. Cregg (Allison Janney))
Animation: Moana (Tala)
References:
^ Mills, Ted. "Apple Music Preview. About Mari Natsuki". music.apple.com. Retrieved 9 November 2019.
^ Metal Gear Solid 4: Guns Of The Patriots: MGS4 Voice Cast Announced Archived 30 September 2007 at the Wayback Machine.
Changjae Shin, South Korea:
en.m.wikipedia.org/wiki/Shin_Chang-jae
Shin Chang-jae (born 1953/54) is a Korean billionaire businessman, Chairman and CEO of Kyobo Life Insurance Company.
Shin Chang-jae
Born: 1953/1954 (age 65–66)[1]
Nationality: Korean
Alma mater: Seoul National University
Occupation: Chairman and CEO, Kyobo Life Insurance Company
Net worth: $2.3 billion (June 2015)[1]
Spouse(s): married
Children: 2 sons
Early life:
He is the son of Shin Yong-ho, who founded Kyobo Life Insurance Company in 1958.[1] he has a doctorate from Seoul National University.[1]
Career: Kyobo Life Insurance Building, Seoul
He trained as an obstetrician and worked as a professor at the Seoul National University medical school.[1]
He has been Chairman and CEO of Kyobo Life Insurance Company since 2000.[1] In June 2015, Forbes estimated his net worth at US$2.3 billion.[1]
Personal life: He is married with two sons and lives in Seoul, South Korea.[1]
References: ^ a b c d e f g h "Shin Chang-Jae". Forbes. Retrieved 9 June 2015.
Patrick Charpenel, Mexico;
Patrick Charpenel will be the new executive director of El Museo del Barrio in New York.
Charpenel is a Mexico City–based curator who has worked extensively in Mexico as well as internationally. He organized a Gabriel Orozco retrospective at the Museo del Palacio de Bellas Artes in Mexico City in 2006 and an exhibition of work by Franz West at the Museo Tamayo Arte Contemporáneo in 2009. He also oversaw the Art Public section for the 2009 and 2010 editions of Art Basel Miami Beach.
Charpenel served as the executive director of Museo Jumex, the private museum in Mexico City of ART news Top 200 collector Eugenio López Alonso. (Charpenel resigned from his post in 2015 amid the controversy over the cancellation of a Hermann Nitsch show.) Charpenel is also a writer and a collector of “a heterogeneous group of works” that focuses on such interests as “the structure of the global economy and the extension of artistic experience into the social sphere.”
Patrick Charpenel is an art historian and collector currently working as an independent curator in Mexico City. He holds a graduate degree in philosophy. Charpenel has curated numerous exhibitions including Franz West, Tamayo Museum, Mexico City, Mexico (2006); Sólo los personajes cambian, Museum of Contemporary Art, Monterrey, Mexico (2004); Inter.play, Moore Space, Miami, Florida (2003); Edén, Jumex Collection, Mexico City, Mexico (2003); and ACNÉ, Museum of Modern Art, Mexico City, Mexico (1995). He has numerous critical texts published in catalogues and magazines.
2018 Bienvenidos a El Museo del Barrio!
We are excited to announce the appointment of our new Executive Director, Patrick Charpenel. El Museo del Barrio is thrilled to have Charpenel join the institution’s leadership and we look forward to seeing what he will bring to the legacy of this museum.
YouTube: youtu.be/l1Amlj49bt8
Laura Garcia-Lorca de los Rios, Spain:
Gloria Giner de los Ríos García (28 March 1886 – 6 February 1970) was a Spanish teacher at the Escuela Normal Superior de Maestras and the Institución Libre de Enseñanza. The author of innovative manuals dedicated to the teaching of history and geography,[1] she, together with Leonor Serrano Pablo [es], developed the educational "recipe" that they called "enthusiastic observation". They also worked to change the androcentric canon of geographical studies to include women.[2]
Gloria Giner de los Ríos García
Born: 28 March 1886 Madrid, Spain
Died: 6 February 1970 (aged 83) Madrid, Spain
Resting place: Civil Cemetery of Madrid [es]
Occupation: Teacher
Spouse(s): Fernando de los Ríos
Children: Laura de los Ríos Giner [es]
Parents: Hermenegildo Giner de los Ríos [es] (father), Laura García Hoppe [es] (mother)
She lived in exile during the Francoist Spain era, forming part of the intellectual elite that carried out educational, philological, literary, legal, and cultural work. Her family had close connections to that of poet Federico García Lorca.
Biography:
Gloria Giner de los Ríos García was born in Madrid on 28 March 1886. The daughter of Laura García Hoppe [es] and Hermenegildo Giner de los Ríos [es], she spent her childhood and adolescence in Madrid, Alicante, and Barcelona, cities where her father held the Chair of Philosophy. After finishing high school in 1906 and teaching in 1908, she completed her training by attending classes at the Institución Libre de Enseñanza and taking courses in art, pedagogy, and philosophy.[3] In 1909, she was promoted to the Escuela de Estudios Superiores de Magisterio [es].[1]
Marriage, family, and social life:
On 1 July 1912, Giner married Fernando de los Ríos, who had obtained the Chair of Law at the University of Granada. It was in this city that the couple took up residence, and in which Gloria was a teacher at the Normal School, by right of consort at first, and later in her own position.[3] A year later, their daughter Laura de los Ríos Giner [es] was born. In Granada, the Ríos Giner family became friends with the García Lorca family, with Manuel de Falla, and with Berta Wilhelmi and her husband Eduardo Domínguez. Wilhelmi had been in contact with the Institución Libre de Enseñanza and had organized some community schools in Almuñécar.[4] With her collaboration, Giner organized the education of her daughter Laura and other children, including Isabel García Lorca [es], in order to separate them from Granada's private education system.[3]
Laura de los Ríos and Isabel García Lorca:
Federico García Lorca was one of the select circle of friends of the Ríos family. He dedicated the poem Romance sonámbulo to Fernando and Gloria,[5] and was the one who introduced their daughters, Laura de los Ríos and Isabel García Lorca. The friendship between the latter was very intense and lasting. They became sisters-in-law when Laura married Federico's younger brother Francisco [es]. In an interview, Isabel Garcia Lorca recalled:
Gloria Giner was an extraordinary being. Well, of character, I think there was a certain similarity in all of them, some high moral tension. People a little demanding with what others did and what they could do. They were like that down deep, including my mother.[6]
Laura, in another interview, told of her mother's life in Granada:
My mother attended her classes every day...in the afternoon she prepared her classes and helped my father. She translated from German, the language my father and a German teacher in Granada had taught her. She also translated from French, which she knew very well, from Greek and Latin...lovingly and intellectually my parents were a very well-matched marriage.[7]
Professional career:
In 1931, the Provisional Government of the Republic appointed her husband Minister of Justice, and in December, Minister of Public Instruction. Giner told her daughter, "I'm not going to give up my career and live as a minister."[8] Nonetheless she performed some ceremonial functions and accompanied her husband on trips through Spain.[3] In 1932 she was on leave as a teacher at the Normal School, but continued teaching at the Institución Libre de Enseñanza. In 1933, after her husband resigned from government office, she rejoined teaching by accepting a position in Zamora. For three courses she lived alone in a hotel room three days a week, returning to Madrid for the rest of the week.[8] In Zamora, as in Granada, society shunned her for being the wife of a socialist and not attending religious services.[7]
Exile:
At the end of September 1936, Fernando de los Ríos was appointed ambassador of Spain to the United States, a position he held until March 1939. Gloria Giner moved to Washington, D.C. with her daughter, her mother, and a nephew of her husband. Fernanda Urruti, Fernando's mother, would later join them. In Washington, Giner was invited to several meetings that Eleanor Roosevelt organized in the White House.[3] During the Civil War, Fernando de los Ríos was separated from his professorship at the University of Madrid. In 1939, the Franco government definitively separated him from his chair and dismissed him.
Fernando de los Ríos taught at The New School for Social Research in New York, an institution founded to welcome European intellectuals who emigrated for political reasons.[5] Giner was a professor at Columbia University.[3][9] The Ríos-Giner family lived in exile in the United States, which did not recognize Spanish Republican exiles and subjected those who wanted to enter to immigration laws. However, university students and artists were exempt from the rigid immigration quota, provided they were endorsed by US citizens or claimed by a university. Gloria was one of the exiled academics who passed through American universities and formed an intellectual elite.[10]
In 1942, her daughter Laura married Francisco García Lorca, younger brother of the poet Federico, in the Mead Chapel of Middlebury College, where both were professors at the Spanish School.[11] The couple had three daughters, and the family lived together in a New York apartment. In addition to preparing classes, writing poems, and working on the publication of her works, Giner took care of her three granddaughters, took them out for walks and, if necessary, took them on the bus and subway in New York.
In 1949, Fernando de los Ríos died. Over 50 personalities of politics and culture attended the funeral. José de los Ríos – the younger brother of Fernando and Francisco García Lorca – presided over the dual family. Fernando's wife, mother, and daughter stayed at the house during the funeral, in accordance with Spanish custom at the time.
Return to Spain:
Gloria Giner returned to Spain with her daughter's family in 1965. She died in Madrid on 6 February 1970.[12] She was buried in the Civil Cemetery of Madrid [es], and her husband's remains were reinterred there alongside hers on 28 June 1980.[13]
Teaching methods:
Gloria Giner and her great friend Leonor Serrano Pablo [es] worked together on the teaching of geography in order to connect with students.[14] Giner defended the formative capacity of the plastic arts "as a real basis for the teaching of history in the first years of the formation of the culture of the child". Her 1935 book Cien lecturas históricas became a prominent text for educational reformers inspired by the work of Rafael Altamira.[1]
With Altamira and Maria Montessori as references, they developed didactic methods that, in Serrano's words, revolved around "enthusiastic observation". This consisted of teaching geography in dialogue with the students, strengthening their physical and emotional relationship with the environment. Another component of enthusiastic observation was emotional. Impositions of rote memorization were eliminated. In Giner's words, "the soul was educated and the spirit strengthened".
Serrano and Giner also advocated for the meaningful inclusion of women in the androcentric canon of studies on geography. The Dictionary of the Royal Spanish Academy had, in 1803, included the meaning of the word hombre (man) to refer to all mankind. Taking the term as inclusive of women, they understood that it forced men to relate to nature as women did. Serrano considered that rendering the androcentric references in geography meaningless would foster a "new creative, loving, anti-destructive, and anti-war humanity".[2] In the opinion of professor Ana I. Simón Alegre, this teaching, in the language of the 21st century, could be called the development of environmental education or the first manifestations of ecofeminism.[15]
Giner's last book, Por tierras de España (1962), also incorporated audio-lingual teaching methods.[9]
Works:
Historia de la pedagogía (1910)
Weimer, Hermann 1872-1942 (translation)
Geografía Primer grado. Aspectos de la naturaleza y vida del hombre en la tierra (1919)
Geografía: Primer grado (1919), with Federico Ribas (1890–1952)
Geografía general. El cielo, la Tierra y el hombre (1935)
Cien lecturas históricas (1935)
Lecturas geográficas. Espectáculos de la naturaleza, paisajes, ciudades y hombres (1936)
Romances de los ríos de España (1943)
Manual de historia de la civilización española (1951)
Cumbres de la civilización española: Interpretación del espíritu español individualizado en diecinueve figuras representativas (1955)
El paisaje de Hispanoamérica a través de su literatura: (antología) (1958)
Introducción a la historia de la civilización española (1959)
Por tierras de España (1962), with Luke Nolfi, ISBN 9780030800238
References:
^ a b c Duarte-Piña, Olga (2015). La enseñanza de la historia en la educación secundaria [Teaching of History in Secondary Education] (Thesis) (in Spanish). University of Seville. pp. 105–108. Retrieved 15 July 2019 – via Dialnet.
^ a b Simón Alegre, Ana I.; Sanz Álvarez, Arancha (January–June 2010). "Prácticas y teorías de descubrir paisajes: Viajeras y cultivadoras del estudio de la geografía en España, desde finales del siglo XIX hasta el primer tercio del XX" [Practices and Theories of Discovering Landscapes: Travelers and Cultivators of the Study of Geography in Spain, from the End of the 19th Century to the First Third of the 20th]. Arenal. Revista de historia de las mujeres (in Spanish). 17 (1): 55–79. ISSN 1134-6396. Retrieved 15 July 2019 – via Dialnet.
^ a b c d e f Ruiz-Manjón, Octavio (2007). "Gloria Giner de los Ríos: noticia biográfica de una madrileña" [Gloria Giner de los Ríos: Biographical Report of a Woman from Madrid]. Cuadernos de historia contemporánea (in Spanish) (Extra 1): 265–272. ISSN 0214-400X. Retrieved 15 July 2019 – via Dialnet.
^ Ruiz-Manjón, Octavio (31 May 2007). "Fernando de los Ríos. Un intelectual en el PSOE". El Cultural (in Spanish). Archived from the original on 10 March 2016. Retrieved 15 July 2019.
^ a b "Ríos Urruti, Fernando de los (1879–1949)" (in Spanish). Charles III University of Madrid. Retrieved 15 July 2019.
^ Méndez, José. "Isabel García Lorca". Revista Residencia (in Spanish). Retrieved 15 July 2019.
^ a b Rodrigo, Antonia (1 May 1982). "Laura de los Ríos". Revista Triunfo (in Spanish). No. 19. p. 64. Retrieved 15 July 2019.
^ a b "La niña que tocaba con Falla" [The Girl Who Played With Falla]. Granada Hoy (in Spanish). 8 March 2009. Retrieved 15 July 2019.
^ a b "Local Pair Co-Author Spanish Text". Democrat and Chronicle. 26 December 1962. p. 15. Retrieved 15 July 2019 – via Newspapers.com.
^ García Cueto, Pedro (30 April 2015). "Dos visiones del exilio cultural español: Vicente Llorens y Jordi Gracia" [Two Visions of Spanish Cultural Exile: Vicente Llorens and Jordi Gracia]. Fronterad (in Spanish). Archived from the original on 25 July 2018. Retrieved 15 July 2019.
^ Seseña, Natacha (26 December 1981). "Laura de los Ríos, un duelo de labores y esperanzas" [Laura de los Ríos, a Duel of Labors and Hopes]. El País (in Spanish). Retrieved 15 July 2019.
^ "Doña Gloria Giner de los Ríos". El Tiempo (in Spanish). 13 February 1970. p. 4. Retrieved 15 July 2019 – via Google News.
^ "Los restos de Fernando de los Ríos recibieron sepultura en el cementerio civil de Madrid" [The Remains of Fernando de los Ríos Buried in the Civil Cemetery of Madrid]. El País (in Spanish). 29 June 1980. Retrieved 15 July 2019.
^ Ortells Roca, Miquel; Artero Broch, Inmaculada (1 December 2013). "¿Para qué sirven las inspectoras? Leonor Serrano: La pedagogía y/contra el poder" [What are Inspectors For? Leonor Serrano: Pedagogy and/Against Power]. Quaderns (in Spanish) (76). Retrieved 15 July 2019.
^ Simón Alegre, Ana I. (1 March 2013). "Los inicios del ecofeminismo en España" [The Beginnings of Ecofeminism in Spain]. El Ecologista (in Spanish) (76). Retrieved 15 July 2019.
Further readingEdit
Fuentes, Víctor (2010). "'Manhattan transfers' personales al trasluz del exilio republicano en Nueva York". In Faber, Sebastiaan (ed.). Contra el olvido: el exilio español en Estados Unidos (in Spanish). Instituto Franklin de Estudios Norteamericanos. pp. 223–241. ISBN 9788481388701.
Zulueta, Carmen (2001). "Los domingos de don Fernando" [Sundays with Don Fernando]. Fundamentos de antropología (in Spanish) (10–11): 130–137.
Candida Gertler & Yana Peel, United Kingdom:
Candida Gertler (born 1966/1967) OBE is a British/German art collector, philanthropist, and former journalist.[2]
Candida Gertler
Born: 1966/1967 (age 52–53)[1]. Frankfurt am Main, Germany
Nationality: British, German
Occupation: Art collector
Net worth: £150 million (2009)
Spouse(s): Zak Gertler
Children: 2
Early life:
She was born in Frankfurt am Main, Germany, to Romanian Jewish immigrant parents.[1] [3] She studied journalism and law.[1]
Career:
In 2003 Gertler and Yana Peel founded the Outset Contemporary Art Fund.[4]
In June 2015, she was given an OBE "for services to Contemporary Visual Arts and Arts Philanthropy".[5]
She is a member of the Tate International Council.[6]
Personal life:
She is married to Zak Gertler.[7] They are Jewish, and have two children.[8]
He has been called "one of London's leading property developers".[7] In 2009, Zak Gertler and family had an estimated net worth of £150 million, down from £250 million in 2008.[9] "The Gertlers developed offices in Germany, moving into the London market in the 1990s."[9]
References:
^ a b c "The Tate's Secret Weapon: Outset". Art Market Monitor. 25 August 2009. Retrieved 12 April 2019.
^ "A missionary for art". Arterritory.com - Baltic, Russian and Scandinaviawn Art Territory. Retrieved 12 April 2019.
^ ""Artfully Dressed: Women in the Art World", Volume IV: Collectors & Patrons". Issuu. Retrieved 12 April 2019.
^ www.arterritory.com/en/art_market/collections/6202-a_miss...
^ "Candida GERTLER". www.thegazette.co.uk. Retrieved 12 April 2019.
^ "Interview with Candida Gertler, OBE". Artkurio Consultancy. Retrieved 12 April 2019.
^ a b "The London Magazine". www.thelondonmagazine.co.uk. Retrieved 12 April 2019.
^ parkeastsynagogue.org/wp-content/uploads/2019/02/Annoucem...
^ a b "Zak Gertler and family". The Sunday Times. 26 April 2009. Retrieved 12 April 2019.
Yana Peel (born June 1974) is a Canadian executive, businesswoman, children's author and philanthropist.[2] She was CEO of the Serpentine Galleries from 2016 to 2019, and was previously a board member.[3][4]
Yana Peel:
Born: Yana Mirkin[1]. June 1974 (age 45). Leningrad, USSR (now Russia)
Nationality: Canadian
Alma mater: McGill University, London School of Economics
Predecessor: Julia Peyton-Jones
Spouse(s): Stephen Peel (m. 1999)
Children: 2
Peel is a co-founder of the Outset Contemporary Art Fund (with Candida Gertler), and Intelligence Squared Asia, and was CEO of Intelligence Squared Group from 2013 to 2016.[5]
Peel has several advisory positions including the Tate International Council, V-A-C Foundation, and the NSPCC therapeutic board.[6][7] She has been an advisor to the British Fashion Council, Asia Art Archive, Lincoln Center, Para Site and the Victoria and Albert Museum, where she founded the design fund.[6][8][9][7]
Early life:
Yana Peel was born in June 1974[10] in Leningrad (now St. Petersburg), Russia. Her family emigrated to Canada via Austria in 1978.[3] She grew up in Toronto, Ontario.[11]
Peel studied Russian studies at McGill University during the 1990s. [12][3][1] In 1996,[13] while being a student she co-organised a fashion show for charity.[1][6][14] After that, Peel undertook a post-graduate degree in economics at the London School of Economics.[3][11] Peel was a member of the 2011 class of the World Economic Forum's Young Global Leaders programme.[15]
Career:
Goldman Sachs:
Peel started her career in the equities division of Goldman Sachs in 1997 in London, and became an executive director before leaving in 2003.[16][6][3][2]
Outset Contemporary Art Fund:
Peel co-founded the charity Outset Contemporary Art Fund in 2003 with Candida Gertler.[17][6][11] Peel and Gertler generated a model whereby artists could be presented to potential donors in order to raise funds to purchase their work, or to fund new commissions with a view to donating them to public institutions.[6] The Fund purchased over 100 pieces for the Tate Modern, and commissioned work by artists including Francis Alys, Yael Bartana, Candice Breitz and Steve McQueen.[6][16]
Intelligence Squared:
In 2009, Peel co-founded Intelligence Squared Asia with Amelie Von Wedel, a not-for-profit platform for hosting live debates in Hong Kong.[18][17][19] In 2012 Peel became CEO of Intelligence Squared Group,[18][20] bringing the live events business out of its financial difficulties.[6] Peel has hosted interviews including: Olafur Eliasson and Shirin Neshat at Davos,[21] Ai Wei Wei at the Cambridge Union.[22]
Serpentine Galleries:
In April 2016, Peel was appointed to the role of CEO of the Serpentine Galleries.[23][3] Peel said it was her "mission to create a safe space for unsafe ideas",[2] and to promote a "socially conscious Serpentine".[11] She indicated that she wanted to give artists a greater say in the development of the Serpentine Galleries, in order to give "artists a voice in the biggest global conversations".[11] Peel worked in tandem with the artistic director, Hans Ulrich Obrist.[6]
Peel furthered the Serpentine Galleries' technological ambitions, introducing digital engagement initiatives including Serpentine Mobile Tours[24] and the translation of the exhibition Zaha Hadid: Early Paintings and Drawings into Virtual Reality.[25][26] Peel stated that she was "committed to maintaining and open-source spirit"[27] at the Serpentine Galleries, and that it was her ambition "to inspire the widest audiences with the urgency of art and architecture".[2] The Financial Times noted that Peel "has been able to lure companies such as Google and Bloomberg as partners to help meet the Serpentine's annual £9.5m target".[24]
Peel and Obrist selected both the first African architect to work on a pavilion,[28] and the youngest architect to do so.[29] In 2018, she broadened the global reach of the Serpentine Pavilion programme by announcing the launch of a pavilion in Beijing designed by Sichuan practice, Jiakun Architects.[30]
Together with Lord Richard Rogers and Sir David Adjaye, Peel and Obrist selected Burkina Faso architect Diébédo Francis Kéré to design the 2017 pavilion.[31] The pavilion was awarded the Civic Trust Award in 2018.[32]
The Serpentine selected Mexican architect Frida Escobedo to design the 2018 pavilion. She will be the youngest architect to have participated in the Pavilion programme since it began in 2000.[29]
She stepped down as CEO in June 2019 as a consequence of the attention paid to her co-ownership of NSO Group, an Israeli cyberweapons company whose software has allegedly been used by authoritarian regimes to spy on dissidents.[4]
Philanthropy:
Peel co-chaired Para Site, a not-for-profit contemporary art space in Hong Kong, from 2010 to 2015.[33] She has been involved with the project since 2009.[17]
Peel founded the Victoria and Albert Museum's design fund in 2011.[9] The fund supported the acquisition of contemporary design objects.[9]
Peel is a member of NSPCC's therapeutic board.[7] Inspired by her children, in 2008 Peel produced a series of toddler-friendly art books published by Templar, including: Art For Baby, Color For Baby and Faces For Baby.[34] These books feature works by artists ranging from Damien Hirst to Keith Haring. Proceeds from the sales of the books go towards the NSPCC.[35]
Personal life:
In 1999, Peel married Stephen Peel,[36] a private equity financier.[37] They have two children and live in Bayswater, London.[37][38]
Awards and honours:
Montblanc Award for Arts Patronage 2011[39]
Debrett's 500 List: Art[40]
Evening Standard Progress 1000 2017[41]
ArtLyst Power 100[42]
Harper's Bazaar Women Of The Year 2017[27]
Harper's Bazaar Working Wardrobe: Best dressed women 2018[43]
Henry Crown Fellow. Appointed by the Aspen Institute in 2018.[44]
References:
^ a b c "McGill Reporter - Volume 28 Number 11". reporter-archive.mcgill.ca. Retrieved 19 February 2018.
^ a b c d Bailey, Sarah. "In Conversation: Art and Fashion Are Both About Desire", Red, London, 1 November 2017. Retrieved on 19 February 2018.
^ a b c d e f McElvoy, Anne. "In The Hot Seat", Porter, London, 1 December 2016.
^ a b Greenfield, Patrick (18 June 2019). "Serpentine Galleries chief resigns in spyware firm row". The Guardian. ISSN 0261-3077. Retrieved 18 June 2019 – via www.theguardian.com.
^ Sloway, Diane. "Meet Yana Peel, the Audacious Canadian Who's Transforming London's Famed Serpentine Galleries", W Magazine, 29 November 2016. Retrieved on 19 February 2018.
^ a b c d e f g h i Bourne, Henry. "L’alchimista", La Repubblica, Rome, 8 May 2017. Retrieved on 19 February 2018.
^ a b c "Serpentine Galleries Announce Appointment of Outset’s Yana Peel As CEO", ArtLys
"A man is the facade of a temple wherein all wisdom and all good abide....the soul, whose organ he is, would he let it appear through his action, would make our knees bend. When it breathes through his intellect, it is genius; when it breathes through his will, it is virtue; when it flows through his affection, it is love."
- Ralph Waldo Emerson
(Second Life snapshot)
This commission was an amazing challenge. Marlene Dietrich is the original blond bombshell who inspired Marilyn, who inspired Madonna, who inspired Lady Gaga... Her open gender fluidity and pansexuality, intellect and powerful presence make her an icon that should never be forgotten.
I hand sculpted the head for this doll, so she is truly one of a kind. Her make up is classic 30's (although Marlene's career in film and stage stretched from 1920's silent film era, through golden age of Hollywood, to Las Vegas marquee until 1970's). Her golden hair is curled alpaca and she wears my favourite doll fashion ever made: the Sybarite Blade's razorblade gown.
*This is a commissioned doll and not for sale. If you want a bespoke OOAK doll of your own please visit www.emiliacouture.com
So long and thanks for all the fish
So sad that it should come to this
We tried to warn you all but oh dear
You may not share our intellect
Which might explain your disrespect
For all the natural wonders that
grow around you
So long, so long and thanks for all the fish
The world's about to be destroyed
There's no point getting all annoyed
Lie back and let the planet dissolve(around you)
Despite those nets of tuna fleets
We thought that most of you were sweet
Especially tiny tots and your pregnant women
So long, so long, so long, so long, so long
So long, so long, so long, so long, so long
So long, so long and thanks
for all the fish
If I had just one last wish
I would like a tasty fish
If we could just change one thing
We would all have learned to sing.
Come one and all
Man and Mammal
Side by Side in life's great gene pool
(oooohhh oooohhh oooaahhhhh- ah ahh)
So long, so long, so long, so long, so long
So long, so long, so long, so long, so long
So long, so long and,
!Thanks! for all the fish!
Photographer: Fred H. Politinsky
Subject: Nature in the abstract
View all of my photographs at www.flicker.com/photos/jackpot999.
Art distills sensations and embodies it with enhanced meaning in memorable form---or else it is not art.
---Jacques Barzun, The House of Intellect (1959), 6
All artists are childish partly because we are basically immature. Partly because only children can retain the kind of optimism that produces art.
---"Herblock: The Black & the White"
“When your intellect will completely pierce the veil of delusion, then you will become indifferent to what has been heard and what is to be heard [from the scriptures].”
(Bhagavad Gita)
This man was taking a break as he kept on emptying plaster bags from a truck which stopped in my street in Varanasi (Benaras).
The amazing light and the dust gave a theatrical touch to what became my subject for a short while.
He was tired and I could se sweat melting with plaster on his skin, his expression could be taken for the state of piercing the veil of delusion...
Join the photographer at www.facebook.com/laurent.goldstein.photography
© All photographs are copyrighted and all rights reserved.
Please do not use any photographs without permission (even for private use).
The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.
[ Best Viewed LARGE or in SLIDESHOW mode ]
Max is less obviously flamboyant than Min, but what he lacks in Rock 'n Roll he makes up for in intellect. Max is definitely the brains in the outfit.
Having observed us humans walking around on our back legs, Max also seems to favour standing on his haunches like this and also likes to sit upright so he can use his rather oversized front paws for other things, like reading the paper or throwing rolled up paper balls for Min to chase.
Well the Olympics are long gone but Tower Bridge is (thankfully) still standing. I took these pics right before the rings came down, was nice to dust off the camera and start snapping again. I've been out of action for a while and I apologize for the photostream being stale for so long.
I also wrote a brief update on Postcard Intellect if you want to learn more about these photos.
Alter Ego: Mr. Magnetism
Name: Dr. Dash Isla
Allegiance: Villain
Powers: None
Weapons:
* A highly developed magnetic suit which allows the wearer manipulation over metal.
* He uses a custom designed styrofoam magnet cut out to give the impression it is that which grants him his powers. So when his enemy destroys it he has the element of surprise that he still has these powers.
*Malleable metal cape that he uses to deflect heavy bullefire.
Key Weakness: Any form of weaponry that isn't a metal material which may be used against him.
Origin:
Dr. Isla was a highly skilled physicist that used his intellect to develop a suit alongside his partner "Stein Isaac" which allowed them to manipulate metal for experimental purposes. But he was shocked to discover that Stein lifted the suit and tried to sell it off to their competitors due to him being in a bad financial state, Isla was furious with his partner for doing this and tracked him down. The two had a heated argument over the situation and Dash pushed Stein in a moment of rage, Isla took a bad fall and died upon impact due to a head injury. Dash had a moment of grief at the actions he had down to revisit in his partners death but he wasn't going to have it be for nothing, he stole the took the suit back and wore it to destroy the competitor company that offered Stein money believing it was their fault. Dash attempted to use the suits magnetic powers to bring down the building but he was intercepted by the hero "Red Star" which intercepted him. The two battled heavily and caused a lot of collateral damage which resulted in Dash's defeat and imprisonment.
For years Dash stewed in his anger at Red Star over how he stopped his revenge and found no retribution when he got news of his death, he was angry at the fact he died by someone else's hands and not his own. So once he was freed he was relived to find out that his children became heroes just like their father and was following in his footsteps. He seen this as a way of killing Red Star and managed to get his hand son his old suit once again, this time he was going to get back at Red Star by killing, The Kingston's.
From time to time, I need a rest from
the exercitation of my intellect
Rest is a state of selfness.
It is the place that few of us allow ourselves
to go for any length of time
because of the many other so-called
important things in our lives
Camera: Canon EOS 400D Digital
Aperture: f/11
Focal Length: 55 mm
ISO Speed: 100
HDR form ( 9 pic )
An organic entity found wounded and close to death, the BR4-1N was grafted into a spaceship to ensure her survival. She now serves as part of the fleet using her superior intellect to strategise attack patterns before relaying them to the other fighters.
This is the 3rd ship in my fleet of Neo Classic Space inspired attack craft.
Street Art
Controversies that surround graffiti continue to create disagreement amongst city officials, law enforcement, and writers who wish to display and appreciate work in public locations. There are many different types and styles of graffiti; it is a rapidly developing art form whose value is highly contested and reviled by many authorities while also subject to protection, sometimes within the same jurisdiction.
Graffiti =
Graded
Raw
Art
For
Future
intellect
To
Inspect
Old Rag, Shenandoah National Park, Virginia
Holga 120N, Ilford Delta 400
"The mystical perception (which is only “mystical” if reality is limited to what can be measured by the intellect and senses) is remarkably consistent in all ages and all places. All phenomena are processes, connections, all is in flux…have the mind screens knocked away to see there is no real edge to anything, that in the endless interpenetration of the universe, a molecular flow, a cosmic energy shimmers in all stone and steel as well as flesh…" ~ Peter Matthiessen, The Snow Leopard
“The Prince” ―Niccolò Machiavelli, 1532
“Because there are three classes of intellects: one which comprehends by itself; another which appreciates what others comprehend; and a third which neither comprehends by itself nor by the showing of others; the first is the most excellent, the second is good, the third is useless.”
The brilliant Thinker
Apollo Space shuttle
HKD
Apollo in seinem Sonnenwagen
Apollo motiviert mich zur Analyse meines Seins. Er verleiht mir Urteilskraft. Mit dieser Ur-Teilung bringt er mir Erkenntnisse über mich selbst, über meine Herkunft, meine Pilgerfahrt zurück zu meinem Ursprung. Ich werde sein, was ich ursprünglich war. Und da ich aus dem Ursprünglichen geworden bin, werde ich aus dem Ursprünglichen wiederkommen. Das ist eine logische Schlussfolgerung, zu der A5 den Einblick gewährt. Intellektuelle Erkenntnis, die erkennt, dass sie das ist, was sie ist: intellektuelle Erkenntnis. Geistige Intelligenz und emotionale Intelligenz sind zwei Aspekte des Einen. Dualität setzt das Eine voraus. Im Einen ist alles. Es ist der Ur-Sprung des Seins. Herrscht das Eine, ist alles verschwunden und ist doch in Latenz vorhanden. Unendliche Manigaltigkeit vor dem Urknall in reiner Energie. Ich werde sein, was ich war. Und daraus werde ich wiederkommen. Logik, A5, verschafft tiefe intellektuelle Einsichten. Der Logos führt zu einem Höhepunkt der Selbsterkenntnis. Immer wieder erkennt sich das Selbst.
Der Blick in die Weite ist typisch für A5. Weitblick. Vorausahnen der Zukunft. Weise Voraussicht. Vorsicht. Ordnung, Struktur, Klarheit und Selbsterkenntnis. Der herrschende Zeitgeist wird stark vom Intellekt und von wissenschaftlichem Denken geprägt. Das ist die Energie von A5.
Menschen, die in extremer Form von A5 motiviert werden, sind brillante Denker, mathematische Genies, klar strukturiert, zielgerichtet und planerisch veranlagt. Je stärker A5 vorherrscht, umso schwächer wird die Energie B5, das heißt die emotionale Antriebskraft. Logik und Disziplin ersetzen weitestgehend die emotionale Motivation, die von der "Natur" ausgeht.
HKD
Saint-Petersburg inhabitants are very different from Lacking sun, they easily get depression and prefer to improve intellect rather than physical body. Some of them suffer from serious medical conditions due to a bad climate (Saint-Petersburg was built on swamp with winds and high humidity levels).
You Have Neither Heard Nor Understood
"Surely you did not hear, Surely you did not know; Surely from long ago your ear was not opened. For I knew that you would deal very treacherously, And were called a transgressor from the womb. [Isaiah 48:8]
It is painful to remember that, in a certain degree, this accusation may be laid at the door of believers, who too often are in a measure spiritually insensible. We may well bewail ourselves that we do not hear the voice of God as we ought, “we did not hear” There are gentle motions of the Holy Spirit in the soul which are unheeded by us: there are whisperings of divine command and of heavenly love which are alike unobserved by our leaden intellects. Alas! we have been carelessly ignorant—“we did not know” There are matters within which we ought to have seen, corruptions which have made headway unnoticed; sweet affections which are being blighted like flowers in the frost, untended by us; glimpses of the divine face which might be perceived if we did not wall up the windows of our soul. But we “have not known.” As we think of it we are humbled in the deepest self-abasement. How must we adore the grace of God as we learn from the context that all this folly and ignorance, on our part, was foreknown by God, and, notwithstanding that foreknowledge, he yet has been pleased to deal with us in a way of mercy! Admire the marvellous sovereign grace which could have chosen us in the sight of all this! Wonder at the price that was paid for us when Christ knew what we should be! He who hung upon the cross foresaw us as unbelieving, backsliding, cold of heart, indifferent, careless, lax in prayer, and yet he said, “For I am the Lord your God, the Holy One of Israel, your Saviour; ... Since you were precious in My sight, you have been honoured, and I have loved you: Therefore I will give men for you, and people for your life!” [Isaiah43:3-4] O redemption, how wondrously resplendent do we shine when we think how black we are! O Holy Spirit, give us henceforth the hearing ear, the understanding heart! Halellujah, God bless
French postcard by Editions P.I., Paris, no. 1076, offered by Les Carbones Kores 'Carboplane'. Photo: Noa.
French actress Bernadette Lafont (1938) appeared in several classics of the Nouvelle Vague. Original and full of contradictions, she is both sexy and rather plain, brassy and quite serious, a mixture of intellect, sensuality and humour.
Bernadette Paule Anne Lafont was born in in Nîmes in the South of France in 1938. She was the daughter of a pharmacist and his wife. As a teenager, she started her career as a dancer. She entered the Opéra de Nîmes where she fell in love with her future husband, the hansome actor Gérard Blain. In Paris she met the young critic and aspiring film director Francois Truffaut, who offered her a role in his second short film, shot in Nîmes. So she made her screen debut in Les Mistons/The Mischief Makers (1957, Francois Truffaut) opposite Gérard Blain. It was a comedy about five kids, who spy on two lovers during a hot summer day. It turned out to be that she was in the right place at the right time to catch the Nouvelle Vague movement, the new wave of filmmakers that would revolutionize the cinema. She starred particularly in films by François Truffaut and Claude Chabrol. Her first feature and still one of her best-known films is Le Beau Serge/Bitter Reunion (1958, Claude Chabrol) with Gérard Blain and Jean-Claude Brialy. She had married Blain the year before but they would divorce a year later. Many Nouvelle Vague films followed. With Claude Chabrol she made À double tour/Leda (1959) starring Madeleine Robinson, Les bonnes femmes/The Good Time Girls (1960) with Stéphane Audran, and Les godelureaux/Wise Guys (1961). She appeared in Truffaut’s comedy Tire-au-flanc 62/The Army Game (1960, Claude de Givray, François Truffaut), and was the heroine of Truffaut’s Une belle fille comme moi/A Gorgeous Bird Like Me (1972, François Truffaut). For Louis Malle she did a supporting part in his comedy Le voleur/The Thief of Paris (1967, Louis Malle) starring Jean-Paul Belmondo, and for Jacques Rivette she joined the cast of Out 1, noli me tangere/Out 1 (1971, Jacques Rivette, Suzanne Schiffman) and Out 1: Spectre (1974, Jacques Rivette). Finally, she played the role of Marie, one third of the trio of lovers in La Maman et la Putain/The Mother and the Whore (1973, Jean Eustache), considered by some critics as the last film of the Nouvelle Vague.
A well-known film with Bernadette Lafont is La Fiancée du Pirate/A Very Curious Girl (1969, Nelly Kaplan). The success of this film about violence against women renewed her career after a difficult period. She was seen in Les stances à Sophie/Sophie’s Ways (1971, Moshé Mizrahi), the crime drama Zig Zig (1975, László Szabó) with Catherine Deneuve, and had a small part as the cellmate of Isaeblle Huppert in Violette Nozière (1978, Claude Chabrol). In Italy she appeared in the comedy Il Ladrone/The Thief (1980, Pasquale Festa Campanile). In a 1997 New York Times article, Katherine Knorr writes: “Lafont has in a tumultuous life done a bit of everything, from television movies to the stage, never quite the megastar but always a strong presence, smart and messed up all at the same time”. In the 1980’s she appeared in Chabrol’s crime films Inspecteur Lavardin/Inspector Lavardin (1986, Claude Chabrol) featuring Jean Poiret, and Masques/Masks (1987, Claude Chabrol) with Philippe Noiret. She also played in Les saisons du plaisir (1988) and other comedies of Jean-Pierre Mocky. She won the César Award for Best Actress in a Supporting Role for L'Effrontée/Charlotte and Lulu (1985, Claude Miller) starring Charlotte Gainsbourg. The energetic Lafont created in 1990 an audio visual workshop to help young actors develop their creativity. She is the co-founder and on the committee that awards the Glace Gervais and an accompanying 100,000 franc prize to works competing in the Cannes Film Festival ‘Un certain Regard’ category. The award was designed to help bolster the budding careers of filmmakers. Her Later films include Généalogies d'un crime/Genealogies of a Crime (1997, Raul Ruiz) with Catherine Deneuve, and the comedy Ripoux 3/Part-Time Cops (2003, Claude Zidi) with Philippe Noiret. In May 2007, she chaired the jury for the fifth edition of the Award for Education presented at the 60th Cannes Film Festival. After her divorce from Gérard Blain in 1959, Bernadette Lafont had married a second time to the Hungarian sculptor Diourka Medveczky. Although the marriage ended in a divorce, there were three children: actress Élisabeth Lafont, David Lafont and the late actress Pauline Lafont, who died in the summer of 1988 under tragic circumstances. She went for a walk near the family property in the Cevennes and never returned. For many weeks, police searched and the popular press went on a feeding frenzy. When Pauline's body was finally found, it became clear she had fallen down in a rough, lonely terrain. Bernadette Lafont published her autobiography in 1997, an event heralded by a grand star-studded gala in Paris. For her long service to the French motion picture industry, she was given an Honorary César Award in 2003. She was made Officier de la Légion d'honneur (Officer of the Legion of Honour) in 2009.
Sources: Katherine Knorr (New York Times), Sandra Brennan (AllMovie), Wikipedia, and IMDb.
📚👑 Grand Library Desk: The Scholar’s Throne 👑📚 Where intellect meets timeless elegance… ️ A majestic arched design inspired by classical architecture📖 Shelves filled with rich, leather-bound volumes️ A refined workspace for thought, study, and creation✨ Intricate woodwork that speaks of heritage and prestige This piece embodies:✨ Knowledge and authority✨ Classic luxury and craftsmanship✨ A […]
Check it out: media-sl.com/%f0%9f%93%9a%f0%9f%91%91-grand-library-desk-...
Published on Media-SL.com
The Greys, or Grays, diminuitive but legendarily emotionless beings of super intellect who are said to have been here, on this world, interacting with classified levels of government and science, are the stuff of fascinated legend and great fear.
They are the 'abductors', the ones who've appeared in countless reports as having spirited away many a human being for gruesome experiments. The Travis Walton case in the 1970's is one of the most famous.
Are they here or is it a hoax? The Walton case is hair-raising and points to the very real possibility that Walton was not lying.
It is said, though, that these beings want something that we have and they do not - emotion. They are trying to acquire it through genetic splicing, so it's said. Whatever the case, it indicates that the intuitive and emotional, that we often place as secondary to reason, is the secret to our advancement as a species as reason, by itself, can become almost monstrous. The Greys may be a perfect metaphor for understanding the dangers of the extremes of rationality.
Or, they're just great fun to scare ourselves with .....
Bend to the left, then right...
There is a road from the eye to heart that does not go through the intellect.
-- Gilbert K. Chesterton
Let nature guide you in your life toward a bright future by reconnecting with the wonder and beauty of nature. Walk, sit, stroll, enjoy, observe, feel, smell all that nature has to offer is the deepest and most precious meditation of any enlightenment. In this stillness, fully detached you will be guided by something far greater than your intellect, emotion or desire can ever imagine.
The Color Purple/Violet Represents:
Inspiration: Original and sound ideas are created with violet - use it when looking for inspiration during brainstorming sessions.
Imagination: Violet inspires creativity with intellect - it is also stimulating to dream activity.
Individuality: Violet is unconventional, individual and original. It hates to copy anyone else and likes to do its own thing.
Spirituality: Violet assists us during prayer and meditation, helping us to get in touch with our deeper subconscious thoughts. Churches often feature violet in their stained glass windows. From a negative perspective it can relate to the cult follower.
"The progress of faith in those who are being created anew is as follows. Initially such people are without any life, as no life exists in evil or falsity, only in goodness and truth. Afterward they receive life from the Lord through faith. The first form of faith to bring life is a memorized thing - a matter of fact. The next is faith in the intellect - faith truly understood. The last is faith in the heart, which is faith born of love, or saving faith."
Secrets of Heaven 30:2
E. Swedenborg
History
The John Rogers who bought Riverhill in 1840 was an only child, with a modest fortune, and a fine intellect. He became a classics scholar, a scientist and a friend of Charles Darwin. He was one of the first members of the Royal Horticultural Society and a patron of the plant collectors of the day.
He chose Riverhill because its sheltered situation offered an ideal lime free hillside where he could hope to establish newly introduced trees and shrubs. From his garden notebook, it can be seen that planting started in 1842. Subsequent generations, continued the planting and in 1910 Colonel John Middleton Rogers created what is now known as ‘The Wood Garden’ a fine collection of Japanese Maples, Rhododendrons and Azaleas. His wife, the infamous Muriel, created many additions including the now hidden Rock Gardens.
Until the beginning of the 2nd World War, eight full time gardeners kept Riverhill looking immaculate. Since the war years, however, a shortage of manpower and a lack of money has meant that the garden was allowed to deteriorate, with many parts of the original planting lost to everyday use and visitors.
Today, four generations of the Rogers family live at Riverhill,
The estate is managed by Edward Rogers (Great-great-great-grandson of the John Rogers who bought Riverhill in 1840) and his wife, Sarah.
Thomas Carlyle quotes.
The colour Yellow is the colour of Sunshine, Hope, and Happiness !! It stands for Freshness, Positivity, Clarity, Energy, Optimism, Enlightenment, Remembrance, Intellect, Spirituality, Honor, Loyalty, and Joy !!! ……What else do you want???
I personally prefer the Golden Yellow , because it makes my heart sing, like the colour White does !! Therefore, I have plenty of both representatives in the garden, which make EXCELLENT associations with all the rest strong bloom colours in the garden, like the reds , Indian pinks, and blues!! Well, I would say a very ….Mediterranean-style-coloured garden…
Photo and arrangement: MushroomBrain ( a long time ago )
Since I was a kid I have always had a strange duality to war and death!
I hate the wars and the pitting of young men against each other, that really should have gone and taken a drink together and danced at a club, rather than sit on either side of a dirty field and trying to end each others lives…
Still Even when I called me a (Neo) hippie I often combined army clothing with camp pink tops and similar stuff…
I am at base level a pacifist, but know in my intellect that some wars have to be though because otherwise the consequences are far to horrible for innocent people…
I sometimes think of the Asian Dub Foundations lyrics im “committed to life”
I wish every child in the world could grow up safe and secure, without war, abuse or pain other than a sore knee after playing with its friends…
Isn’t that why we have “laws in war” it is to spare the civilian population from the worst abuses and also to treat the captured troops from being treated at a whim…
…I cannot understand why we wan’t to create empires, empires with a nation or group that is above the other ethnicities, why fight wars to expand empires so one people can oppress several others???
Why send troops to kill other troops to color a field on a map a specific color???
Well excuse me, just a couple of loose thoughts on a Friday late night!
Peace and Noise!
/ MushroomBrain the hippie dressed in fatigues and camouflage
Control?
You are kidding, don’t you?
HKD
Gegensätze ziehen sich an und stoßen sich gleichzeitig ab.
Diesen Tempelaffen habe ich auf Bali fotografiert.
Den Mönch habe ich mit photoshop auf Tuchfühlung gebracht.
Ich selbst bin respektvoll auf Abstand gegangen.
HKD
Falls Psychologie interessiert:
Auf dem Pfad der Selbsterkenntnis ist die Auseinandersetzung mit der eigenen Triebnatur unausweichlich.
HKD
Anmerkung:
This is digital art work, not reality.
Das Bild ist ein digital hergestelltes Werk.
Jede Ähnlichkeit mit realen Gegebenheiten wäre rein zufällig.
HKD
If you like to see my latest video:
Path of Wisdom
I'm highly intrigued to understand how species (not just plants) evolve.
I'm delighted with the Foxgloves flowering in the garden this year. In white, pink and yellow they add wonderful colour and a certain stature to the cottage garden feel / effect. They are dominant and proud - and rightly so!
What is most remarkable to me, is the funnel and how it has evolved to harness it's prime pollinator the Bee.
The pathway is distinct. At the entrance a small rug of soft upwardly pointing hairs sit atop a deep purple cobblestone effect leading all the way to the stamen, which is positioned uppermost in the funnel to make contact with the back of the insect as it climbs in and then tries to reverse out.
How did this all happen? - in the absence of intelligence, personally I think it is an impossibility. For change to take place, decisions have to be made, responses to the environment have first to be acknowledged.
#Fascinated :-)
Taken on our recent weekend getaway to Copenhagen. For more information on these photos and other interesting cities, please check out Postcard Intellect
Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition.[174] Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
G's breath caught in her throat as the realization dawned on her. She was in the presence of one of the Clockwork Sibyls, a duo revered not only for their groundbreaking contributions to the digital realm, but also for their rare status as celebrated female oracles in a domain predominantly ruled by men.
Lady Beatrice, with her keen intellect and ability to decipher the complex patterns of the cosmos, alongside Lady Abigail, whose engineering prowess brought to life inventions that were the very essence of the steampunk spirit, were figures of legend. The thought that one half of this illustrious pair was missing sent a ripple of concern through G's mind.
"To clarify," G responded, maintaining her professional demeanor while subtly acknowledging the significance of Lady Beatrice's identity, "Lady Abigail, your partner and fellow Clockwork Sibyl, is missing?"
"The last communication I had from her, she said 'BRB, bio break.' And then... silence. I believe she has vanished to a place known as 'RL', and I fear she's being held there against her will."
The term 'RL' lingered in the air, an acronym for the mysterious and unpredictable realm of Real Life. G leaned back in her chair, her mind's gears beginning to turn. This was no ordinary disappearance; this was a journey across dimensions, a voyage from the digital to the organic.
A missing avatar was one thing but vanishing into the vast unknown of Real Life was a complexity of a different caliber.
"So you suspect foul play?" G inquired.
Lady Beatrice, taking a seat with composed grace across from G, spoke with a hint of distress in her voice.
"I find myself at a loss," she admitted. "It's as though Lady Abigail has departed from our realm and is no more. I've searched tirelessly, exploiting all my intellectual resources, networks, and assets, yet she remains lost to me."
"I'll take the case," G stated, her voice soft yet resolute, silently pledging her loyalty to the captivating Lady Beatrice.
With the case now officially open, G. Aeon stood, her figure a beacon of resolve in a sea of uncertainty, thus marking the beginning of a new partnership between her and Lady Beatrice as they set out to unravel the mystery of Lady Abigail's disappearance.
Part 1 flic.kr/p/2pQizbm
Part 2 flic.kr/p/2pQtrtY
Photo taken at New Victoria Township - RP and community opening late Summer.
Story by Grace with some help from ChatGPT
More G. Aeon, Private Detective, at flic.kr/s/aHBqjBgiN8
More Clockwork Sibyls at flic.kr/s/aHBqjBiSG9
The being is a hybrid of Einstein and Cthulhu — an ancient cosmic intellect given form.
Its anatomy merges human cognition with incomprehensible scale. The head and upper structure echo a cybernetic human design: exposed brain matter partially encased in biomechanical architecture. Organic folds, veins, and subtle mechanical interfaces fuse seamlessly, as if evolution and engineering reached the same conclusion from opposite ends.
The brain emits a faint, cold glow — not radiant, but deliberate — suggesting intelligence that does not seek attention, only understanding.
A point that has only been touched on incidentally in earlier chapters must now be elaborated. It is what may be called the tendency to ‘popularization’ (this word being another of those that are particularly significant as pointers to the nature of the modern mentality), in other words, the pretension to put everything ‘within the reach of all’, to which attention has already been drawn as being a consequence of ‘democratic’ conceptions, and that amounts in the end to a desire to bring all knowledge down to the level of the lowest intelligences. It would be only too easy to point out the multiple ineptitudes that result, generally speaking, from the ill-considered diffusion of an instruction that is claimed to be equally distributed to all, in identical form and by identical methods; this can only end, as has already been said, in a sort of leveling down to the lowest— here as elsewhere quality being sacrificed to quantity. It is no less true to say that the profane instruction in question has nothing to do with any kind of knowledge in the true sense of the word, and that it contains nothing that is in the least degree profound; but, apart from its insignificance and its ineffectuality, what makes it really pernicious is above all the fact that it contrives to be taken for what it is not, that it tends to deny everything that surpasses it, and so smothers all possibilities belonging to a higher domain; it even seems probable that it is contrived specially for that purpose, for modern ‘uniformization’ necessarily implies a hatred of all superiority.
There can really be no accommodation between the traditional spirit and the modern spirit, any concession made to the latter being necessarily at the the expense of the former, since the modern spirit consists fundamentally in the direct negation of everything that constitutes the traditional spirit. The truth is that the modern spirit implies in all who are affected by it in any degree a real hatred of what is secret, and of whatever seems to come more or less near to being secret, in any and every domain.
In the end, the real secret, the only secret than can never be betrayed in any way, resides uniquely in the inexpressible, which is by the same token incommunicable, every truth of a transcendent order necessarily partaking of the inexpressible; and it is essentially in this fact that the profound significance of the initiatic secret really lies, for no kind of exterior secret can ever have any value except as an image or symbol of the initiatic secret, though it may occasionally also be not unprofitable as a ‘discipline’. But it must be understood that these are things of which the meaning and the range are completely lost to the modern mentality, and incomprehension of them quite naturally engenders hostility; besides, the ordinary man always has an instinctive fear of what he does not understand, and fear engenders hatred only too easily, even when a mere direct denial of the uncomprehended truth is adopted as a means of escape from fear; indeed, some such denials are more like real screams of rage, for instance those of the self-styled ‘free-thinkers’ with regard to everything connected with religion.
The hatred of secrecy is basically nothing but one of the forms of the hatred for anything that surpasses the level of the ‘average’, as well as for everything that holds aloof from the uniformity which it is sought to impose on everyone. Nevertheless, there is, within the modern world itself, a secret that is better kept than any other: it is that of the formidable enterprise of suggestion that has produced and that maintains the existing mentality, that has constituted it and as it were ‘manufactured’ it in such a way that it can only deny the existence and even the possibility of any such enterprise; and this is doubtless the best conceivable means, and a means of truly ‘diabolical’ cleverness, for ensuring that the secret shall never be discovered.
Rationalism, being the denial of every principle superior to reason, brings with it as a ‘practical’ consequence the exclusive use of reason, but of reason blinded, so to speak, by the very fact that it has been isolated from the pure and transcendent intellect, of which, normally and legitimately, it can only reflect the light in the individual domain. As soon as it has lost all effective communication with the supra-individual intellect, reason cannot but tend more and more toward the lowest level, toward the inferior pole of existence, plunging ever more deeply into ‘materiality’; as this tendency grows, it gradually loses hold of the very idea of truth, and arrives at the point of seeking no goal other than that of making things as easy as possible for its own limited comprehension, and in this it finds an immediate satisfaction in the very fact thafits own downward tendency leads it in the direction of the simplification and uniformization of all things; it submits all the more readily and speedily to this tendency because the results of this submission conform to its desires, and its ever more rapid descent cannot fail to lead at last to what has been called the ‘reign of quantity’.
It is a work that obviously could not be made effective all at once, although perhaps the most astonishing thing of all is the speed with which it has been possible to induce Westerners to forget everything connected with the existence of a traditional civilization in their countries; if one thinks of the total incomprehension of the Middle Ages and everything connected with them which became apparent in the seventeenth and eighteenth centuries, it becomes easy to understand that so complete and abrupt a change cannot have come about in a natural and spontaneous way. However that may be, the first task was as it were to confine men within the limits of their own individuality, and this was the task of rationalism, as previously explained, for rationalism denies to the being the possession or use of any faculty of a transcendent order; it goes without saying moreover that rationalism began its work before ever it was known by that name, and before it took on its more especially philosophical form, as has been shown in connection with Protestantism; and besides, the ‘humanism’ of the Renaissance was no more than the direct precursor of rationalism properly so called, for the very word ‘humanism’ implies a pretension to bring everything down to purely human elements and thus (at least in practice if not yet by virtue of an expressly formulated theory) to exclude everything of a supraindividual order.
Materialism merely survives for its own sake, and no doubt it may well survive a good deal longer, especially in the form of ‘practical materialism’, but in any case, it has ceased henceforth to play the principal part in anti-traditional action.
After having enclosed the corporeal world as completely as possible, it was necessary, while guarding against the re-establishment of any communication with superior domains, to open it up again from below, so as to allow the dissolving and destructive forces of the inferior subtle domain to penetrate into it.
The word ‘satanic’ can indeed be properly applied to all negation and reversal of order, such as is so incontestably in evidence in everything we now see around us: is the modern world really anything whatever but a direct denial of all traditional truth? At the same time, and more or less of necessity, the spirit of negation is the spirit of lying; it wears every disguise, often the most unexpected, in order to avoid being recognized for what it is, and even in order to pass itself off as the very opposite of what it is; this is where counterfeit comes in; and this is the moment to recall that it is said that ‘Satan is the ape of God’, and also that he ‘transfigures himself into an angel of light’. In the end, this amounts to saying that he imitates in his own way, by altering and falsifying it so as always to make it serve his own ends, the very thing he sets out to oppose: thus, he will so manage matters that disorder takes on the appearance of a false order, he will hide the negation of all principle under the affirmation of false principles, and so on. Naturally, nothing of that kind can ever really be more than dissimulation and even caricature, but it is presented cleverly enough to induce an immense majority of men to allow themselves to be deceived by it; and why should we be astonished at this, when it is so easy to observe both the extent to which trickery, even of the crudest sort, succeeds in imposing itself on the crowd, and also the difficulty of subsequently undeceiving them? Vulgus vult decipi (common people love to be deceived) was already a saying of the ancients of the ‘classical period’, and no doubt there have always been people, though never as many as in our days, ready to add: ergo decipiatur (so deceive them)!
Excerpts from:
René Guénon - The Reign of Quantity and the Signs of the Times
Yellow is the perceived color of sunshine. It is associated with joy, happiness, intellect, and energy.
MARCIA MOSES, Understanding Color
The universe is built on a plan the profound symmetry of which is somehow present in the inner structure of our intellect.
(Paul Valery )
taken at Hasenbergl - Subway station in Muenchen.
History
The John Rogers who bought Riverhill in 1840 was an only child, with a modest fortune, and a fine intellect. He became a classics scholar, a scientist and a friend of Charles Darwin. He was one of the first members of the Royal Horticultural Society and a patron of the plant collectors of the day.
He chose Riverhill because its sheltered situation offered an ideal lime free hillside where he could hope to establish newly introduced trees and shrubs. From his garden notebook, it can be seen that planting started in 1842. Subsequent generations, continued the planting and in 1910 Colonel John Middleton Rogers created what is now known as ‘The Wood Garden’ a fine collection of Japanese Maples, Rhododendrons and Azaleas. His wife, the infamous Muriel, created many additions including the now hidden Rock Gardens.
Until the beginning of the 2nd World War, eight full time gardeners kept Riverhill looking immaculate. Since the war years, however, a shortage of manpower and a lack of money has meant that the garden was allowed to deteriorate, with many parts of the original planting lost to everyday use and visitors.
Today, four generations of the Rogers family live at Riverhill,
The estate is managed by Edward Rogers (Great-great-great-grandson of the John Rogers who bought Riverhill in 1840) and his wife, Sarah.
French postcard in the Portrait de Stars by L'Aventure Carto, 2003, no. 12. photo: Marcel Thomas / Collection Gérard Gagnepain.
French actress Bernadette Lafont (1938-2013) appeared in several classics of the Nouvelle Vague. Original and full of contradictions, she was both sexy and rather plain, brassy and quite serious, a mixture of intellect, sensuality and humour.
Bernadette Paule Anne Lafont was born in Nîmes in the South of France in 1938. She was the daughter of a pharmacist and his wife. As a teenager, she started her career as a dancer. She entered the Opéra de Nîmes where she fell in love with her future husband, the handsome actor Gérard Blain. In Paris, she met the young critic and aspiring film director François Truffaut, who offered her a role in his second short film, shot in Nîmes. So she made her screen debut in Les Mistons/The Mischief Makers (Francois Truffaut, 1957) opposite Gérard Blain. It was a comedy about five kids, who spy on two lovers during a hot summer day. It turned out to be that she was in the right place at the right time to catch the Nouvelle Vague movement, the new wave of filmmakers that would revolutionize the cinema. She starred particularly in films by Truffaut and by Claude Chabrol. Her first feature and still one of her best-known films is Le Beau Serge/Bitter Reunion (Claude Chabrol, 1958) with Gérard Blain and Jean-Claude Brialy. (She had married Blain the year before but they would divorce a year later.) Many Nouvelle Vague films followed. With Chabrol she also made À double tour/Leda (Claude Chabrol, 1959) starring Madeleine Robinson, Les bonnes femmes/The Good Time Girls (Claude Chabrol, 1960) with Stéphane Audran, and Les godelureaux/Wise Guys (Claude Chabrol, 1961). She appeared in Truffaut’s comedy Tire-au-flanc 62/The Army Game (Claude de Givray, François Truffaut, 1960), and was the feisty heroine of Truffaut’s Une belle fille comme moi/A Gorgeous Bird Like Me (François Truffaut, 1972). For Louis Malle, she did a supporting part in his comedy Le voleur/The Thief of Paris (Louis Malle, 1967) starring Jean-Paul Belmondo, and for Jacques Rivette, she joined the cast of Out 1, noli me tangere/Out 1 (Jacques Rivette, Suzanne Schiffman, 1971) and Out 1: Spectre (Jacques Rivette, 1974). Finally, she played the role of Marie, one-third of the trio of lovers in La Maman et la Putain/The Mother and the Whore (Jean Eustache, 1973), considered by some critics as the last film of the Nouvelle Vague.
A well-known film with Bernadette Lafont is La Fiancée du Pirate/A Very Curious Girl (Nelly Kaplan, 1969). The success of this film about violence against women renewed her career after a difficult period. She was seen in Les stances à Sophie/Sophie’s Ways (Moshé Mizrahi, 1971), the crime drama Zig Zig (László Szabó, 1975) with Catherine Deneuve, and had a small part as the cellmate of Isabelle Huppert in Violette Nozière (Claude Chabrol, 1978). In Italy, she appeared in the comedy Il Ladrone/The Thief (Pasquale Festa Campanile, 1980). In a 1997 New York Times article, Katherine Knorr writes: “Lafont has in a tumultuous life done a bit of everything, from television movies to the stage, never quite the megastar but always a strong presence, smart and messed up all at the same time”. In the 1980s she appeared in Chabrol’s crime films Inspecteur Lavardin/Inspector Lavardin (Claude Chabrol, 1986) featuring Jean Poiret, and Masques/Masks (Claude Chabrol, 1987) with Philippe Noiret. She also played in Les saisons du plaisir/The Pleasure Seasons (1988) and other comedies by Jean-Pierre Mocky. Lafont won the César Award for Best Actress in a Supporting Role for L'Effrontée/Charlotte and Lulu (Claude Miller, 1985) starring Charlotte Gainsbourg. The energetic Lafont created in 1990 an audio-visual workshop to help young actors develop their creativity. She is the co-founder and on the committee that awards the Glace Gervais and an accompanying 100,000 franc prize to works competing in the Cannes Film Festival ‘Un certain Regard’ category. The award was designed to help bolster the budding careers of filmmakers. Her later films include Généalogies d'un crime/Genealogies of a Crime (Raul Ruiz, 1997) with Catherine Deneuve and the comedy Ripoux 3/Part-Time Cops (Claude Zidi, 2003) with Philippe Noiret. In May 2007, she chaired the jury for the fifth edition of the Award for Education presented at the 60th Cannes Film Festival. After her divorce from Blain in 1959, Bernadette Lafont married the Hungarian sculptor Diourka Medveczky. Although the marriage was difficult and ended in a divorce, there were three children: actress Élisabeth Lafont, David Lafont and the late actress Pauline Lafont, who died in the summer of 1988 under tragic circumstances. She went for a walk near the family property in the Cevennes and never returned. For many weeks, police searched and the popular press went on a feeding frenzy. When Pauline's body was finally found, it became clear she had fallen down in rough, lonely terrain. Lafont published her autobiography in 1997, an event heralded by a grand star-studded gala in Paris. For her long service to the French motion picture industry, she was given an Honorary César Award in 2003. She was made Officier de la Légion d'honneur (Officer of the Legion of Honour) in 2009. In 2013, Bernadette Lafont died in a hospital in her home town of Nimes.
Sources: Katherine Knorr (New York Times), Sandra Brennan (AllMovie), Wikipedia, and IMDb.
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