Knowledge

The Dhammakaya is the body of enlightenment of the Lord Buddha and “vijja” is the true knowledge; together, “vijja Dhammakaya” means the true and supreme knowledge illuminated by the Dhammakaya vision. This knowledge is the core principle of Buddhism that will lead to extinguishing of suffering and attainment of the state of supreme bliss known is Nibbana. for Ceremony, at Wat Phra Dhammakaya, Pathum Thani, read more at www.dhammakaya.net/blog/2013/09/18/96-Years-of-Dhammakaya...

North Platte Community College hosted its annual Inter-High Scholastic Competition and TECH-Knowledge & Skills Discovery Day on Wednesday at the North and South Campuses of the college.

The theme for Inter-High Day this year is “Spotlight on Success.” Students from 28 area schools took nearly 900 tests in the Inter-High Scholastic competition. In the TECH-Knowledge and Skills competition, more than 120 students represented 21 high schools.

Awards were presented to the top three individual finishers in all categories. They also received a certificate for up to three credit hours of free tuition to be used at MPCC this summer. First place winners were awarded with $500 Mid-Plains Community College Area scholarships. The schools also competed in divisions.

Results of NPCC’s Inter-High Day are:

Accounting:

First - Megan Stokey, North Platte High School

Second - Megan Trierweiler, St. Patrick’s

Third - Carissa Rayburn, Brady

Art:

First - Alissa Rosentrater, Wallace

Second - Amber Nelson, Elwood

Third - Brooklyn Nordhausen, Wauneta-Palisade

Athletic Training:

First - Maegan Hiatt, Hershey

Second - Sage Schmidt, Medicine Valley

Third - Brittany Lawrence, St. Patrick’s

Biological Science:

First - Jordon Laubry, Eustis Farnam

Second - Jocy Nelson, Sutherland

Third - Calyn Werkmeister, Maywood

Business Communications:

First - Libby Jensen, Dundy County Stratton

Second - Abby Daffer, Southwest

Third - Sam Staggs, Sutherland

Chemistry:

First - Megan Kelley, Southwest

Second - Alec Fox, Paxton

Third - David Trierweiler, St. Patrick’s

Dramatic Arts:

First - Alex Roc, McCook

Second - David McCown, Maxwell

Third - Karni Doyle, Callaway

Fire Science/EMS:

First - Kris Kopetzky, South Platte

Second - Chris Werth, Eustis Farnam

Third - Tristan Johnson, Arnold

Grammar & Composition:

First - Grace Magill, Arnold

Second - Christi Christner, Wauneta-Palisade

Third - Bailee Clark, St. Patrick’s

Health Occupations:

First - Sabine Vanhaaren, Cody-Kilgore

Second - Jamie Smith, St. Patrick’s

Third - Taylor Ellison, Callaway

History:

First - David Trierweiler, St. Patrick’s

Second - John Klintworth, Medicine Valley

Third - Joey Anderjaska, Hayes Center

Information Technology:

First - Jared Brosius, St. Patrick’s

Second - Hayden Pollmann, Wauneta-Palisade

Third - Nathaniel Maxcy, Sutherland

Introduction to Business:

First - Cody Ballew, Elwood

Second - Dawson Brunswick, McCook

Third - Chance Kennicutt, Wallace

Literary Analysis:

First - Justin Hardwick, Paxton

Second - Rebekka Ralston, Sutherland

Third - Izzy Fox, Dundy County Stratton

Mathematics:

First - Megan Siebrandt, McCook

Second - Hayden Pollmann, Wauneta-Palisade

Third - Isaac Langan, McCook

Music Performance (Instrumental)

First – Sohyeon Yi, Cody-Kilgore

Second - Matti Mickelsen, Medicine Valley

Third - Brandon Montgomery, Brady

Music Performance (Vocal):

First - Nathan Rick, Hitchcock County

Second - Rachel Gordine, McCook

Third - Alisha Heelan, Garden County

Music Theory:

First – Josie Burke, Sutherland

Second – Matti Mickelsen, Medicine Valley

Third – Mason Harouff, Hayes Center

NPCC Facts:

First - Cheyanne Loeffler, Paxton

Second - Valerie Most, Brady

Third - Alexis Franzen, Brady

Personal Finance:

First - Cassandra Medina, Sutherland

Second - Marley Sandberg, Sutherland

Third - Ian Bridge, North Platte High School

Physics/Engineering (session one):

First - Cody Trump, Cody-Kilgore

Second - Kyle Halsted, North Platte High School

Third - Chet Krajewski, Garden County

Physics/Engineering (session two):

First - Lane Vasa, Arthur County

Second - David McCown, Maxwell

Third - Dakota Seng, Callaway

Word Processing:

First - Brooke Scott, Hitchcock County

Second - Tristan Johnson, Arnold

Third - Rebecca Lorens, Dundy County Stratton

Results by Division are:

Division 1 –

First – St. Patrick’s

Second – Sutherland

Third – McCook

Division 2 –

First – Cody-Kilgore

Second – Medicine Valley

Third – Hitchcock County

Division 3 –

First – Wauneta-Palisade

Second – Arnold

Third – Elwood

Results of NPCC’s TECH-Knowledge & Skills competition are:

Autobody:

First – Aaron Stegman, Garden County High School

Second – Joel Anderson, Garden County High School

Third – Jon Jackson, Franklin High School

Automotive/Diesel:

First – Philip Hammer, North Platte High School

Second – Logan Mull, North Platte High School

Third – Wesley Hoatson, North Platte High School

Building Construction (teams):

First – Walker Wolff, Ivan Rosfeld, Austin Wobig and Wyatt Galloway of Cody-Kilgore High School

Second – Lucas French, Jayson Rezek, Nick Hahn and Calvin Carsten of Sutherland High School

Third – Brock Alexander, Caleb Kleewein, Justin Cosler and Clancey Barnum of Stapleton High School

Electrical:

First – Tyler Daniels, Franklin High School

Second – Walker Wolff, Cody-Kilgore High School

Third – Ivan Dobesh, North Platte High School

Heating, Ventilation and Air Conditioning:

First – Wesley Hoatson, North Platte High School

Second – Logan Mull, North Platte High School

Third – Blaker Morrissey, Maxwell High School

Welding:

First – Dillon Schultz, North Platte High School

Second – Colton Thompson, North Platte High School

Third – Trevor Hanna, Stapleton High School

Master of Shadow & Light / Smoke n’ Mirrors

May not look like much now, but this photo was cutting edge back in the day. The Photographer? Clarence Arlington Pearce. He was the sign painter that Tom Roberts Senior came to, when he wanted an artist to render his now famous, “DeKalb Ag, Winged Ear.” His initials, first CAP, then AP, appeared on the winged ears for many years. Arlie was not only a classically trained artist (Chicago Academy of Arts), but he was also a: commercial photographer; vice president of J.V. Patten Co., of Sycamore; a special effects genius; inventor; tinkerer; and classical guitarist (playing with a Big Band out of Joliet Illinois in the early 20th century); Civic leader, heading the Christmas program for the Sycamore Chamber of Commerce from the late 1930’s, up into the mid-1950’s; Interior designer (designed the wagon wheel interior for Kendall’s Ranch, in Richardson, now Sorrento’s); Corporal in the U.S. Army Air Corps during WWI, making training films and propaganda posters for the war effort.

What Arlie was best known for, was his Christmas murals at the Dekalb County Courthouse, in Sycamore, Illinois. In 1937, America was coming out of the, “Great Depression.” In that year Arlie erected his first Christmas mural at the courthouse. Now, Christmas murals have been around for a long while, but outdoor Christmas lighting didn’t take off until the 1950’s. In 1937 America was still coming out of the, “Great Depression.” What was so unique and special, was the use of industrial, Hollywood style lighting to illuminate his outdoor display. People flocked to Sycamore to view this spectacular art piece, and it was a boom to the downtown merchants, just coming out of the, “Great Depression.”

From the Sycamore “True Republican,” Dec. 22, 1937:

“Biblical Scene Leads

The decoration that is attracting the most widespread favorable comment is the three dimension painting that is placed over the front door of the courthouse. The work was done by Arlie Pearce and shows the three wise men, on camels, making their way to a spot pointed out by the Star of Bethlehem. Attention to this painting has been called to the northern Illinois region by WROK Broadcasting Station at Rockford . WROK is authority for the statement that this is the finest Christmas decorations in Northern Illinois. Passersby on bus and in auto have been struck by the beauty of the scene depicted, especially when it is illuminated by the inverted lighting. The colors of the picture are softened by the lights, which blend advantageously with the lights and shadows.”

This “lights and shadows,” didn’t happen by accident. They were the work of an artistic genius. No one had seen such a thing. In 1938, none other than, General Electric, took note of this young genius, writing about his mural in their magazine, “Magazine of Light.”

Arlie told me of this photo for Bob-Jo Speedway, of Richardson (4 miles east of Sycamore). I don’t remember now if he had the camera on a track, or the cars on a track to pan them. We take these special effects for granted now days, and can perform them with a few key strokes of the Mac. Back then it took hours of hands-on work at the camera, and in the dark room, swishing the film around in big trays, taking them out at just the right moment, and slipping them into a stop bath. Not only that, but the images also had to be color separated for the 4 color, lithography process (yellow, magenta, cyan, and black). All this using up mountains of silver gelatin film, and many man hours; and we do it in minutes now , with a touch of our finger to the key pad, and think nothing of it.

Arlie designed and built his own production camera from WWII surplus scrap that he purchased at Mabel’s junkyard in Sycamore. He designed a filter carousel, to switch the colored lens filters out, for his color separation work, from the guts of a candy machine from the junkyard. Show me a Chicago Academy of Arts graduate that can design and build his own camera, today.

When we say, “The Greatest Generation,” this is what we are talking about. Renaissance men, forged in the “Great Depression,” able to take on any task at hand. They were “free thinkers.” They thought outside the box, because the “Great Depression” had taught them they had to make their own boxes.

Arlie asked me once, “Sam, do you know what an expert is?” Of course I knew what an expert is, “A person who has great knowledge of a subject,” I said. “No, Sam, he said, “An expert is a person that has done everything the wrong way, at one time , or the other, and can recognize what’s wrong when he sees it.” Arlie brought this pragmatic, practical “failure is a learning experience,” to everything he did.

Arlie was a genius, and a prince among men. Arlie & Leona Pearce, you are loved, and deeply missed.

Samuel L. Sells

04/02/2014

Sycamore, Illinois

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See Arlie's Christmas Mural here:

(www.midweeknews.com/articles/2010/12/22/72934656/index.xml)

===================================

See Arlie's Pics & Pre-WWII Roliflex here:

www.flickr.com/photos/shongo4u/sets/72157641657523044/

Look-up more about Arlie at the Joiner History Room:

www.joinerhistoryroom.org/

&:

The Illinois Digital Newspaper Collection:

www.library.illinois.edu/dnc/Default/Skins/UIUC/Client.as...

================================

Sorrento's in Richardson, for the best prime rib, 3" high Lasagna to die for, drinks stiff enough to make your Sunday-go-to-meeting collar stand up straight:

www.sorrentosranch.com/

Bob-Jo's Speedway, whether you like great stock car racing, or just prime people watching, there has to be a great photo opportunity here:

sycamorespeedway.com/

Participant (don't know his name right now) speaking into camera.

Agricultural activities have long been recognised as being a shaper of the rural landscape and environment which exist in Ireland today. Historically, farmers have engaged in protection of the land out of necessity to maintain their production capacity through generations. Our knowledge and appreciation of soils is continually growing however. The role of soils and the key functions they provide is increasingly being recognised and there is a new impetus from all soil users for enchanced protection of a key natural resource.

Critical to the successful management of our soil resource is knowledge on the location of our soils, and their associated properties. The Irish Soil Information System project has gathered together existing information and data from previous soil survey work in Ireland and augmented it with a new field campaign, leading to the production of a new national soil map at a scale of 1:250,000, as well as a collection of tools to access and interact with the data.

An extensive range of soil types (or series) have been identified in Ireland, each of them different in properties, with different environmental and agronomic responses. For each, the properties have been recorded in a database that can now be used to satisfy the information required both for soils management and effective policy implementation. Importantly the database can also be used to provide the public with the means to enquire and learn about the precious soil resources of Ireland. The following website provides a series of tools and descriptive information seeking to help all users engage with the soils information resource now available to us. (Provided by the Irish Soil Information System.)

For more information about the Soils of Ireland, visit;

gis.teagasc.ie/soils/index.php

and the sponsors...

www.teagasc.ie/

www.landis.org.uk/

The Dhammakaya is the body of enlightenment of the Lord Buddha and “vijja” is the true knowledge; together, “vijja Dhammakaya” means the true and supreme knowledge illuminated by the Dhammakaya vision. This knowledge is the core principle of Buddhism that will lead to extinguishing of suffering and attainment of the state of supreme bliss known is Nibbana. for Ceremony, at Wat Phra Dhammakaya, Pathum Thani, read more at www.dhammakaya.net/blog/2013/09/18/96-Years-of-Dhammakaya...

Natural history in Shakespeare's time

London :E. Stock,1896.

biodiversitylibrary.org/page/19132027

by Tech. Sgt. Benjamin Rojek

Defense Media Activity

5/4/2012 - FORT GEORGE G. MEADE, Md. -- Walking almost 90 miles, 36 Airmen completed the Air Advisor Memorial Ruck March from New York City to Joint Base McGuire-Dix-Lakehurst, N.J., April 26-27.

The march, which started at One World Trade Center and ended at the Air Advisor Academy, was in remembrance of the deaths of nine U.S. air advisors in Afghanistan.

On the morning of April 27, 2011, an Afghan Air Force lieutenant colonel walked into the Afghan Air Command and Control Center at the Kabul Air Command Headquarters and, without warning or provocation, opened fire, killing eight active-duty U.S. Airmen and a retired U.S. Army lieutenant colonel. Those nine service members came from various bases and specialties, but were working together for a common mission: advising the Afghan military.

"It was a unique situation," said Lt. Col. J.D. Scott II, the march coordinator and chief of core knowledge at the Air Advisor Academy. "It didn't happen for a particular base. It didn't happen for a particular squadron or base or even for a particular (Air Force Specialty Code).

"Because of that, remembering their sacrifice may not have been captured as a whole," Scott continued. "The individual would have been honored at their base, but the mission of the entire of the team would not have been recognized."

Since all of the nine went through the Air Advisor Academy, Col. John Holm, the academy's commandant, decided that would be the place to honor their sacrifice as a team, Scott said. Holm made plans to create a physical memorial, but a plethora of obstacles made it impossible to complete the memorial by the one year anniversary of the tragic event. One of the obstacles was funding.

Holm and his team came up with idea of a ruck march to both honor the fallen air advisors and act as a fundraiser to help build the physical memorial. Scott was put in charge of organizing the march and, in just two weeks, succeeded in gathering people from Dover AFB, Del., to Eielson AFB, Alaska, for the march. Each marcher knew at least one of the nine fallen air advisors in some way.

"Master Sgt. Tara Brown and Maj. Phil Ambard both lived three and four doors down from me in the dorms," said Tech. Sgt. Brian Christiansen, a photographer with the 145th Airlift Wing in Charlotte, N.C., who was deployed to Kabul, Afghanistan at the same time as the air advisors. "Both were incredibly friendly people. And I met several of them (the morning of the shooting) as I walked into my building and opened the door and they walked out."

Those personal connections to the fallen service members and their families drew the 36 marchers together, Scott said.

"They were coming in from all over," he said. "That's kind of representative of the nine that we lost. They came from all over the Air Force to serve a single mission as an air advisor. So the marchers that were honoring them came from all over the Air Force to remember them."

Each paid their own way to New York City to honor their fallen friends and show their families that they haven't forgotten their loved one's sacrifice. The event also drew in another 14 volunteers to help with everything from transportation to food to health and care coverage.

The marchers were broken up into four teams, each set to march three legs of 7.3 miles. During their leg, each marcher carried a ruck sack with a paver stone inside, each stone engraved with the name of a fallen air advisor and to be laid at the memorial on JB MDL.

Holm and his nine-person team kicked off the march at 9:11 a.m. April 26. However, rather than just start off near ground zero, the colonel wanted to do something more for his fallen comrades.

"We wanted to honor them by doing something significant, and to me starting at the top of the World Trade Center was it," Holm said. "We had those ruck sacks on the entire tour. It was all symbolic and important to us in our own personal, different ways. For me, it was probably the biggest single gesture we could do short of opening up (the academy's) memorial ourselves."

The significance of the march touched a lot of people along the way, starting with the One World Trade Center steel workers, who gave the Airmen a standing ovation as they marched through the structure. Other people along their route also showed their appreciation by stopping to give hugs, encouragement, thanks and even money toward the memorial.

As they traveled by foot from New York to New Jersey, state and local police departments provided escort, each district calling the next to inform them of what the Airmen were doing, Holm said. The marchers were even given a chance to rest and eat at the fire departments in both Elizabeth, N.J., and Jersey City, N.J. It was a sign of support of both the Airmen marching and the fallen air advisors, he said.

When the fourth team finished their last leg, the marchers were 1.1 miles from the construction site of the Air Advisor Memorial on JB MDL. All 36 marchers gathered together in formation and made their way through the base gate. What met them there was surprise to all.

"Security forces closed down the road and gave us police escort in," Scott said. "There were numerous amounts of people from the front gate to the memorial lining the street on both sides, just cheering us on in.

"The fact that the base community just embraces us and cheered us in on those final steps, it's very inspiring," he added.

It was an emotional moment for Christiansen as well. He was present at the base when the air advisors were killed and attended their dignified transfer ceremony. However, each person was laid to rest in different locations around the U.S., so he never got to have closure.

Christiansen said the real impact came when he saw the road signs leading to the installation. "That's when it really started to hit in not that we're all going to do this, but this is for real. We've done this for the families, we've done this for our fallen brothers and sister. It was pretty easy to get caught up in the emotion there.

"The ceremony of laying the bricks down was really powerful," he added. "It brought some serious closure."

For Chaplain Maj. Eric Boyer, who said the opening prayer for the stone laying ceremony, it was a bittersweet chance to pay tribute to two of the officers that he had a connection to.

"It makes me proud to know that their sacrifice will be honored and will be remembered," he said. "Every Air Advisor who comes through the academy here is going to recognize the price that has been paid by their predecessors."

Prior to entering military service, Boyer knew Lt. Col. Frank Bryant from their hometown of Knoxville, Tenn., where he served as Bryant's wrestling coach.

Boyer also served as squadron chaplain for Maj. Jeffery Ausborn while at Joint Base San Antonio in 2011, but had already changed duty station's to JB MDL when he got the word about Ausborn's death. His biggest regret was not being able to preside over his funeral service.

"It meant a lot to me to be able to say something to honor his memory here, since I wasn't able to speak at his memorial ceremony back at his home station," he said.

While the ruck march and stone-laying ceremony brought some closure for Christiansen and others, the construction of the memorial itself is still ongoing. However, between the pledges for the marchers, donations received during the march as well as T-shirt and brick sales, Holm estimated that the team has raised almost $10,000 toward the memorial just through this one event.

"We have that feeling that we did the right thing just by honoring our comrades, regardless of what money we raised," Holm said. "That was a tremendous feeling."

The Air Advisor Memorial is scheduled to be unveiled July 27. For more information on the memorial, visit www.airadvisormemorial.org

Full of my own curiosity, I have eaten of the tree of Knowledge and torn myself away from myself and God. -Thomas Merton

China and India

Website:

www.museudooriente.pt/

www.museudooriente.pt/?lang=en

english

“On the gods, I can affirm neither that they do exist nor that they do not exist: much prevents the acquisition of such knowledge beginning with the obscurity addressed by the question and followed by the brevity of human life.”

Protagoras (5th century BC)

“Gods of Asia” (in contrast to “The Gods of Asia” that would be of ridiculously pretentious scope) is a title that runs of risk of getting mired in equivocation. We are victims of the inappropriateness of a word’s meaning in one language when applied to another and particularly when dealing with the word god. The terms monotheist and polytheist are Western notions that prove rather lacking when considering Hinduism or Taoism. The first Western missionaries reaching Asia referred constantly to idolatry whenever encountering statues in places of worship that seemed strange to them. However, having hardly begun explaining the great Asian religions, we are immediately struck by the sheer similarities that they share with the great Western religions that shock anybody attempting to move on from the prevailing prejudices. The idea of a single God, considered by some to be the great Judaic religious contribution, was already in practice in Asia. The Brahman in Hinduism, the Tao of the Chinese are single, the origin of everything and everything exists in them. It would bizarre for the Hindus and Taoists to depict the almighty as a grizzled old man with a white beard not so much due to the fact that this would be sacrilege, as Islamic believers would hold, but rather because both fall outside the scope of any human understanding and are beyond any means of representation. The concept that “God made man in His image” swiftly becomes “man made God in his image”.

Furthermore, when dealing with Asian religions, there are references to gods when other terms would be used by Western religions. The Hindu gods are, in fact, the diverse manifestations of Brahman acting in the world and only as such susceptible to depiction. The Chinese gods bear a closer relationship with the saints of Christianity. Each serves its own particular function, such as Eloy as patron saint of goldsmiths or Saint Genevieve as the patron saint of Paris, which in the latter case would be known as the goddess of the Parisian earth within a Chinese pantheon.

Some of the similarities existing among all the religions are indeed surprising. The idea of the trinity is central to Hinduism. Given that everything born has to one day die, Brahman becomes creator, conservator and destroyer as reflected in the three manifestations: Brahma, Vishnu and Shiva. Vishnu is incarnate as God was incarnated in Jesus Christ. The Chinese are somewhat more abstract in this area given that their belief system holds that from the Three are born all beings.

Each founder of a religion is inseparable from the surrounding environment in which emerging. Just as the New Testament is not understandable unless its message is situated within the context of the Old Testament, the message of Buddha Shakyamuni was announced within a Hindu society and does not call into question beliefs such as reincarnation or karma. The Taoist religion becomes incomprehensible if stripped of either the Taoist philosophy that preceded it or the beliefs of ancient China.

Another common point is that the original message has been subject to whatever first the disciples or later the faithful decided to do with it given that the founders never actually set it down in writing. Neither Jesus Christ nor Shakyamuni not to mention Zhang Daoling left any written legacy. It was only through witnesses that we gain our awareness of their thinkings and teachings: rather disturbing when considering the general accuracy of such accounts. Just as Jesus Christ would not agree with what Churches have done with his message and in his name down through the centuries, Shakyamuni would not recognise his own thinking in the elaborations of those wishing to spread his message. Many founders of religions sought only to provide an answer to a precise question. Just as Jesus Christ wanted to introduce charity, Shakyamuni wanted to find a means to escape the suffering of existence. Just as Jesus Christ did not call into question the God of the Bible, Shakyamuni made no pronouncement on either Brahman or nirvana to such an extent of stating that Buddhism was a religion without a god.

Despite all that has been written, Judaism, Christianity and Islam are not the only book based religions. Buddhism, Jainism and Taoism are based on texts even if quite different to the Bible or the Koran. As regards the mirabilia spreading all the beliefs on either side of the Urals, it should be remembered that Asian thinkers knew how to distinguish between directly reading texts in order to gain the admiration of crowds and their interpretation at the philosophical or theological level and demonstrating a thorough understanding in the meantime.

We may inquire as to the origins of all these similarities between the world’s great religions. Are they due to the very nature of the human spirit? From a shared human story dating back to the beginnings of history? Factual influences for this, however, appear to be extremely limited even if we may recall that the halos of Western saints derive from the aura of light that is depicted around Buddhas in Asia and the concept of Hell complete with boiling cauldrons and devouring fires also originates in the East (with the difference that in the Orient, Hell is not eternal).

May it be said, as an Indian thinker once wrote, that all men worship the same god under different names? No. While the concept of a single god exists in the Asian religions and accepting that all world religions have undergone sometimes less than inspired revisions running counter to their original content, and that there are particularities common to all, it would certainly be fallacious not to see the differences inherent to each. Taoism provides an explanation of the world but each is free to accept it or otherwise and engages in no form of proselytism. Buddhism seeks to end with suffering in the hope that all men may benefit from its message but without ever becoming an imposition and sought to be tolerant regarding long existing local beliefs given its acceptance that spirits exist within living beings. As regards theological differences, these are only too susceptible to generating interminable debates.

However, this is not the intention of this exhibition nor does it involve presenting the gods of India, Indonesia, Myanmar, Thailand, China, Vietnam, Korea and Japan with a concern to somehow encapsulate the beliefs of others into the content of picturesque or striking images. It is rather more about setting out why they are worthy of the same respect that we provide our own religions.

The exhibition thus seeks to raise awareness about certain aspects of the religious art of Asia, particularly at the popular level, and introduce the still living mythology underlying the objects on display. Hence, all the great religions of the continent are included: Hinduism, Buddhism, Taoism and Shinto. While the Western word “god”, corresponds closest to abstract

Asian concepts such as Brahman in India or Tao in China, the supernatural beings represented here are far more manifestations of the divine in the human world.

português

“Sobre os deuses, nada posso afirmar, nem que existem nem que não existem: muitas coisas o impedem de saber, a começar pelo lado obscuro que envolve a pergunta, e a seguir pela brevidade da vida humana”

Protágoras (século V a.C.)

“Deuses da Ásia” (e não “Os deuses da Ásia”, o que seria uma pretensão ridícula) é um título que corre o risco de gerar grandes equívocos. Somos vítimas da inadequação das palavras de uma língua para a outra, e mais particularmente quando se trata da palavra deus. Os termos monoteísta e politeísta são noções ocidentais muito mal adaptadas quando se trata do hinduísmo ou do taoísmo. Os primeiros missionários ocidentais que chegaram à Ásia falavam dos idólatras sempre que viam em templos estas estátuas que lhes pareciam estranhas. No entanto, mal começamos a informar sobre as grandes religiões asiáticas, são, antes de tudo, as semelhanças com as grandes religiões ocidentais que espantam quem tente abstrair-se dos preconceitos correntes. A ideia do Deus único, que alguns consideram ser a grande contribuição da religião judaica, já vigorava na Ásia. O Brahman do hinduísmo, o Tao dos chineses são o Único, a Origem de tudo, e tudo neles existe. Seria ridículo para os hindus e taoistas verem representados o Brahman ou o Tao sob os traços de um ancião de barba branca, não tanto pelo facto que isto possa ser um sacrilégio, como o pensam os islamitas, mas porque tanto um como o outro escapam ao entendimento humano e situam-se para além de qualquer forma. A ideia de que “Deus fez o homem à sua imagem” transforma-se rapidamente em “o homem fez Deus à sua imagem”. Mas quando se trata de religiões asiáticas, fala-se de deuses quando no Ocidente utilizar-se-ia um outro termo. Os deuses hinduístas são, de facto, manifestações diversas do Brahman actuando no mundo e como tais podem ser representados. Os deuses chineses são mais aparentados aos santos do cristianismo. Cada um deles tem uma função, como Santo Elói é o patrono dos ourives ou Santa Genoveva é a padroeira de Paris, que neste caso, para os chineses, seria conhecida como deusa do Solo de Paris.

Algumas das semelhanças que existem entre todas as religiões são surpreendentes. A ideia da trindade é central no hinduísmo. Visto que tudo o que nasce tem que morrer, o Brahman manifesta-se enquanto criador, conservador e destruidor, o que se traduz pelas suas três manifestações, Brahma, Vishnu e Shiva. Vishnu incarna-se como Deus se incarnou em Jesus Cristo. Os chineses são mais abstractos nesta matéria, já que para eles é do Três que nascem todos os seres.

Cada fundador de religião é inseparável do meio em que apareceu. Tal como o Novo Testamento não é compreensível se a sua mensagem não for situada no contexto do Antigo Testamento, a mensagem do Buda Shakyamuni foi anunciada numa sociedade hinduísta e não põe em causa a crença nas reincarnações e no karma. A religião taoista torna-se incompreensível se for omitida a filosofia taoista que a precedeu e as crenças da antiguidade chinesa.

Um outro ponto comum é que a mensagem original é vítima do que fizeram dela os discípulos ou sobretudo depois, os fiéis, já que os fundadores nunca escreveram uma linha. Nem Jesus Cristo, nem Shakyamuni, nem Zhang Daoling deixaram algum escrito. Foi somente por testemunhos que se pôde conhecer o seu pensamento, o que não deixa de ser assustador quando nos lembramos do que estes valem. Tal como Jesus Cristo não concordaria com o que as Igrejas, ao longo dos séculos, fizeram com a sua mensagem, Shakyamuni não reconheceria o seu pensamento nas elaborações dos que quiseram divulgar o seu contributo. Muitos fundadores de religiões quiseram fornecer apenas uma resposta a uma pergunta precisa. Tal como Jesus Cristo quis introduzir a misericórdia. Shakyamuni quis encontrar uma via para escapar aos sofrimentos da existência. Tal como Jesus Cristo não pôs em causa o Deus da Bíblia, Shakyamuni não se pronunciou sobre o Brahman ou o nirvana, de tal maneira que chegou a dizer-se que o budismo era uma religião sem deus.

Apesar do que se escreveu, o judaísmo, o cristianismo e o Islão não são as únicas religiões do livro. O budismo, o jainismo e o taoísmo têm como base textos que nada devem aos da Bíblia ou do Corão. Quanto às mirabilia que espalham todas as crenças de cada lado dos Urais, é preciso reconhecer que os pensadores asiáticos souberam distinguir entre uma leitura dos textos ao primeiro grau, que suscita a admiração das multidões, e a sua interpretação a um nível filosófico ou teológico, para que seja entendido o sentido profundo.

Donde vêm as semelhanças entre todas as grandes religiões? Da natureza própria do espírito humano? De uma história comum da humanidade que remonta à origem dos tempos? As influências factuais parecem ser, no entanto, limitadas, mesmo que se lembre que a auréola dos nossos santos provém da aura de luz que se põe à volta dos Budas na Ásia e que a ideia do Inferno, com os seus caldeirões fumegantes e os seus fogos devoradores são originários também do Oriente (com a diferença que no Oriente o Inferno não é eterno).

Pode-se dizer, como o escreveu um pensador indiano, que todos os homens veneram o mesmo deus sob nomes diferentes? Não. Se o conceito de um deus único existe nas religiões asiáticas e já que todas as religiões do mundo conheceram reveses por vezes pouco brilhantes e contrárias ao seu pensamento original, e que algumas particularidades se encontram em todas, seria falacioso não ver as diferenças próprias de cada uma. O taoísmo fornece uma explicação do mundo, mas cada um é livre de poder aceitá-la ou não e não desenvolve nenhum tipo de proselitismo. O budismo procura apagar o sofrimento, esperando que todos os homens possam usufruir da sua mensagem, mas sem a impor, e quis-se tolerante no que toca às crenças locais antigas, visto que admite a existência de espíritos no meio dos seres. No que toca às diferenças teológicas, estas poderiam dar lugar a debates intermináveis.

Mas não é esta a intenção da exposição. Nem tão pouco apresentar deuses da Índia, da Indonésia, de Mianmar, da Tailândia, da China, do Vietname, da Coreia e do Japão com a preocupação de limitar as crenças dos outros ao conteúdo de imagens pitorescas ou belas, mas sim de mostrar que elas merecem o mesmo respeito que nós prestamos às nossas.

A exposição procura, isso sim, tornar conhecidos certos aspectos da arte religiosa na Ásia, sobretudo ao nível popular, e introduzir a mitologia ainda viva que está subjacente aos objectos apresentados. Daí estarem representadas as grandes religiões do continente, o hinduísmo, o budismo, o taoísmo, o shintô. Uma vez que a palavra ocidental “deus”, corresponde mais a conceitos asiáticos abstractos como Brama, na Índia, e Tao, na China, os seres sobrenaturais representados são muito mais manifestações do divino no mundo humano.

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english

The Museum of the Orient (Portuguese: Museu do Oriente) in Lisbon, Portugal celebrates the history of Portuguese exploration with a collection of Asian artifacts. The museum opened in May, 2008, and is located in a refurbished industrial building on the Alcântara waterfront. The collection includes Indonesian textiles, Japanese screens, antique snuff bottles, crucifixes made in Asia for Western export, and the Kwok On Collection of masks, costumes, and accessories.

português

O Museu do Oriente está instalado no edifício Pedro Álvares Cabral, antigos armazéns da Comissão Reguladora do Comércio do Bacalhau em Alcântara, Lisboa.

O museu reúne colecções que têm o Oriente como temática principal, nas vertentes histórica, religiosa, antropológica e artística.

A exposição permanente engloba 1400 peças alusivas à presença portuguesa na Ásia e 650 peças pertencentes à colecção Kwok On.

O museu é da responsabilidade da Fundação Oriente e foi inaugurado no dia 8 de Maio de 2008.

A actual directora é Maria Manuela d'Oliveira Martins.

Foi classificado como Monumento de interesse público (MIP) pelo IGESPAR em 15 de junho de 2010.

The knowledge centre on the edge of the first phase of Masdar in Abu Dhabi.

مسجد مریم زمانی لاهور - Mosque of Mariyam Zamani Begum also known as Begum Shahi Mosque is a mosque situated Walled City of Lahore, Masti Gate (originally Masjadi Gate / Darwaza - mis spelled over a period of time), Punjab, Pakistan. It was built by Nuruddin Salim Jahangir, for his mother Mariam-uz-Zamani, and the wife of Mughal Emperor, Akbar.

Institute of the Blessed Virgin Mary (Englische Fräuleins - English Maidens) and Monastery Church to the Immaculate Conception

Object ID: 22625 Linzer Straße 9, 11

The complex of the Institute of the Blessed Virgin Mary extends from the Linzer Straße to Schneckgasse, between the Baroque building in the Linzer Straße and the 1929 erected school at the Schneckgasse lies the monastery garden. In 1706 for the first time it has been moved into the baroque monastery wing and this one was continuously expanded in the following decades. From 1748, the Institute got its present appearance, participating artists have included Gottfried Kirschner, the son of Peter Widerins and Bartolomeo Altomonte.

de.wikipedia.org/wiki/Liste_der_denkmalgesch%C3%BCtzten_O...(Stadtteil)

(further information is available by clicking on the link at the end of page!)

History of the City St. Pölten

In order to present concise history of the Lower Austrian capital is in the shop of the city museum a richly illustrated full version on CD-ROM.

Tip

On the occasion of the commemoration of the pogroms of November 1938, the Institute for Jewish History of Austria its virtual Memorbuch (Memory book) for the destroyed St. Pölten Jewish community since 10th November 2012 is putting online.

Prehistory

The time from which there is no written record is named after the main materials used for tools and weapons: Stone Age, Bronze Age, Iron Age. Using the latest technologies, archaeologists from archaeological finds and aerial photographs can trace a fairly detailed picture of life at that time. Especially for the time from the settling down of the People (New Stone Age), now practicing agriculture and animal husbandry, in the territory of St. Pölten lively settlement activity can be proved. In particular, cemeteries are important for the research, because the dead were laid in the grave everyday objects and jewelry, the forms of burial changing over time - which in turn gives the archeology valuable clues for the temporal determination. At the same time, prehistory of Sankt Pölten would not be half as good documented without the construction of the expressway S33 and other large buildings, where millions of cubic meters of earth were moved - under the watchful eyes of the Federal Monuments Office!

A final primeval chapter characterized the Celts, who settled about 450 BC our area and in addition to a new culture and religion also brought with them the potter's wheel. The kingdom of Noricum influenced till the penetration of the Romans the development in our area.

Roman period, migrations

The Romans conquered in 15 BC the Celtic Empire and established hereinafter the Roman province of Noricum. Borders were protected by military camp (forts), in the hinterland emerged civilian cities, almost all systematically laid out according to the same plan. The civil and commercial city Aelium Cetium, as St. Pölten was called (city law 121/122), consisted in the 4th Century already of heated stone houses, trade and craft originated thriving urban life, before the Romans in the first third of the 5th Century retreated to Italy.

The subsequent period went down as the Migration Period in official historiography, for which the settlement of the Sankt Pöltner downtown can not be proved. Cemeteries witness the residence of the Lombards in our area, later it was the Avars, extending their empire to the Enns.

The recent archaeological excavations on the Cathedral Square 2010/2011, in fact, the previous knowledge of St.Pölten colonization not have turned upside down but enriched by many details, whose full analysis and publication are expected in the near future.

Middle Ages

With the submission of the Avars by Charlemagne around 800 AD Christianity was gaining a foothold, the Bavarian Benedictine monastery of Tegernsee establishing a daughter house here - as founder are mentioned the brothers Adalbert and Ottokar - equipped with the relics of St. Hippolytus. The name St. Ypolit over the centuries should turn into Sankt Pölten. After the Hungarian wars and the resettlement of the monastery as Canons Regular of St. Augustine under the influence of Passau St. Pölten received mid-11th Century market rights.

In the second half of the 20th century historians stated that records in which the rights of citizens were held were to be qualified as Town Charters. Vienna is indeed already in 1137 as a city ("civitas") mentioned in a document, but the oldest Viennese city charter dates only from the year 1221, while the Bishop of Passau, Konrad, already in 1159 the St. Pöltnern secured:

A St. Pöltner citizen who has to answer to the court, has the right to make use of an "advocate".

He must not be forced to rid himself of the accusation by a judgment of God.

A St. Pöltner citizen may be convicted only by statements of fellow citizens, not by strangers.

From the 13th Century exercised a city judge appointed by the lord of the city the high and low jurisdiction as chairman of the council meetings and the Municipal Court, Inner and Outer Council supported him during the finding of justice. Venue for the public verdict was the in the 13th Century created new marketplace, the "Broad Market", now the town hall square. Originally square-shaped, it was only later to a rectangle reduced. Around it arose the market district, which together with the monastery district, the wood district and the Ledererviertel (quarter of the leather goods manufacturer) was protected by a double city wall.

The dependence of St. Pölten of the bishop of Passau is shown in the municipal coat of arms and the city seal. Based on the emblem of the heraldic animal of the Lord of the city, so the Bishop of Passau, it shows an upright standing wolf holding a crosier in its paw.

Modern Times

In the course of the armed conflict between the Emperor Frederick III . and King Matthias of Hungary pledged the Bishop of Passau the town on the Hungarian king. From 1485 stood Lower Austria as a whole under Hungarian rule. The most important document of this period is the awarding of the city coat of arms by King Matthias Corvinus in the year 1487. After the death of the opponents 1490 and 1493 could Frederick's son Maximilian reconquer Lower Austria. He considered St. Pölten as spoils of war and had no intention of returning it to the diocese of Passau. The city government has often been leased subsequently, for instance, to the family Wellenstein, and later to the families Trautson and Auersperg.

That St. Pölten now was a princely city, found its expression in the coat of arms letter of the King Ferdinand I. from 1538: From now on, the wolf had no crosier anymore, and the from the viewer's point of view left half showed the reverse Austrian shield, so silver-red-silver.

To the 16th Century also goes back the construction of St. Pöltner City Hall. The 1503 by judge and council acquired house was subsequently expanded, rebuilt, extended and provided with a tower.

A for the urban history research important picture, painted in 1623, has captured scenes of the peasant uprising of 1597, but also allows a view to the city and lets the viewer read some of the details of the then state of construction. The economic inconveniences of that time were only exacerbated by the Thirty Years War, at the end of which a fifth of the houses were uninhabited and the citizenry was impoverished.

Baroque

After the successful defense against the Turks in 1683, the economy started to recover and a significant building boom began. Lower Austria turned into the land of the baroque abbeys and monasteries, as it is familiar to us today.

In St. Pölten, the change of the cityscape is closely connected to the Baroque architect Jakob Prandtauer. In addition to the Baroquisation of the interior of the cathedral, a number of buildings in St. Pölten go to his account, so the reconstruction of the castle Ochsenburg, the erection of the Schwaighof and of the core building of the Institute of the Blessed Virgin Mary (Englische Fräuleins - English Maidens) - from 1706 the seat of the first school order of St.Pölten - as well as of several bourgeois houses.

Joseph Munggenast, nephew and co-worker of Prandtauer, completed the Baroquisation of the cathedral, he baroquised the facade of the town hall (1727) and numerous bourgeois houses and designed a bridge over the Traisen which existed until 1907. In the decoration of the church buildings were throughout Tyroleans collaborating, which Jakob Prandtauer had brought along from his homeland (Tyrol) to St. Pölten, for example, Paul Troger and Peter Widerin.

Maria Theresa and her son Joseph II: Their reforms in the city of the 18th Century also left a significant mark. School foundings as a result of compulsory education, the dissolution of the monasteries and hereinafter - from 1785 - the new role of St. Pölten as a bishop's seat are consequences of their policies.

1785 was also the year of a fundamental alteration of the old Council Constitution: The city judge was replaced by one magistrate consisting of five persons, at the head was a mayor. For the first mayor the painter Josef Hackl was chosen.

The 19th century

Despite the Napoleonic Wars - St. Pölten in 1805 and 1809 was occupied by the French - and despite the state bankruptcy of 1811, increased the number of businesses constantly, although the economic importance of the city for the time being did not go beyond the near vicinity.

Against the background of monitoring by the state secret police, which prevented any political commitment between the Congress of Vienna and the 1848 revolution, the citizens withdrew into private life. Sense of family, fostering of domestic music, prominent salon societies in which even a Franz Schubert socialized, or the construction of the city theater were visible signs of this attitude.

The economic upswing of the city did not begin until after the revolution of the year 1848. A prerequisite for this was the construction of the Empress Elisabeth Western Railway, moving Vienna, Linz, soon Salzburg, too, in a reachable distance. The city walls were pulled down, St. Pölten could unfold. The convenient traffic situation favored factory start-ups, and so arose a lace factory, a revolver factory, a soap factory or, for example, as a precursor of a future large-scale enterprise, the braid, ribbon and Strickgarnerzeugung (knitting yarn production) of Matthias Salcher in Harland.

In other areas, too, the Gründerzeit (years of rapid industrial expansion in Germany - and Austria) in Sankt Pölten was honouring its name: The city got schools, a hospital, gas lanterns, canalization, hot springs and summer bath.

The 20th century

At the beginning of the 20th Century the city experienced another burst of development, initiated by the construction of the power station in 1903, because electricity was the prerequisite for the settlement of large companies. In particular, the companies Voith and Glanzstoff and the main workshop of the Federal Railways attracted many workers. New Traisen bridge, tram, Mariazell Railway and other infrastructure buildings were erected; St. Pölten obtained a synagogue. The Art Nouveau made it repeatedly into the urban architecture - just think of the Olbrich House - and inspired also the painting, as exponents worth to be mentioned are Ernst Stöhr or Ferdinand Andri.

What the outbreak of the First World War in broad outlines meant for the monarchy, on a smaller scale also St. Pölten has felt. The city was heavily impacted by the deployment of army units, a POW camp, a military hospital and a sick bay. Industrial enterprises were partly converted into war production, partly closed. Unemployment, housing emergency and food shortages long after the war still were felt painfully.

The 1919 to mayor elected Social Democrat Hubert Schnofl after the war tried to raise the standard of living of the people by improving the social welfare and health care. The founding of a housing cooperative (Wohnungsgenossenschaft), the construction of the water line and the establishment of new factories were further attempts to stimulate the stiffening economy whose descent could not be stopped until 1932.

After the National Socialist regime had stirred false hopes and plunged the world into war, St. Pölten was no longer the city as it has been before. Not only the ten devastating bombings of the last year of the war had left its marks, also the restrictive persecution of Jews and political dissidents had torn holes in the structure of the population. Ten years of Russian occupation subsequently did the rest to traumatize the population, but at this time arose from the ruins a more modern St. Pölten, with the new Traisen bridge, district heating, schools.

This trend continued, an era of recovery and modernization made the economic miracle palpable. Already in 1972 was - even if largely as a result of incorporations - exceeded the 50.000-inhabitant-limit.

Elevation to capital status (capital of Lower Austria), 10 July 1986: No other event in this dimension could have become the booster detonation of an up to now ongoing development thrust. Since then in a big way new residential and commercial areas were opened up, built infrastructure constructions, schools and universities brought into being to enrich the educational landscape. East of the Old Town arose the governmental and cultural district, and the list of architects wears sonorous names such as Ernst Hoffmann (NÖ (Lower Austria) Landhaus; Klangturm), Klaus Kada (Festspielhaus), Hans Hollein (Shedhalle and Lower Austrian Provincial Museum), Karin Bily, Paul Katzberger and Michael Loudon ( NÖ State Library and NÖ State Archive).

European Diploma, European flag, badge of honor, Europe Price: Between 1996 and 2001, received St. Pölten numerous appreciations of its EU commitment - as a sort of recognition of the Council of Europe for the dissemination of the EU-idea through international town twinnings, a major Europe exhibition or, for example, the establishment and chair of the "Network of European medium-sized cities".

On the way into the 21st century

Just now happened and already history: What the St. Pöltnern as just experienced sticks in their minds, travelers and newcomers within a short time should be told. The theater and the hospital handing over to the province of Lower Austria, a new mayor always on the go, who was able to earn since 2004 already numerous laurels (Tags: polytechnic, downtown enhancement, building lease scheme, bus concept) - all the recent changes are just now condensed into spoken and written language in order to make, from now on, the history of the young provincial capital in the 3rd millennium nachlesbar (checkable).

www.st-poelten.gv.at/Content.Node/freizeit-kultur/kultur/...

On of the roads to knowledge is the one that links my Kindle and my computer. Kindle are really awesome ereaders.

For the dailyshoot nº663.

Subject:

Make a photograph of a path, road, or trail that leads the viewer's eye through the frame.

New streaming project! every Tuesday at noon.

18MAR12 SLYNNLEE-7027

The Big Fish, the Salmon of Knowledge This is one of the coolest public art sculptures I've ever seen. I particularly liked that the scales of the fish contain various newspaper clippings, photos, and drawings that illustrate aspects of Belfast's rich history and culture. It's wonderfully conceived and beautifully done.

Credit for the creation of this character and backstory goes to Ruby, my girlfriend! The model was made by yours truly, with some guidance from Ruby in color and building design.

Hello all! It's been a while since last I posted; I've been devoting a bit more time to my YouTube channel and getting things running smoothly over there, but fear not! there's more that I have to post here for you guys.

In the mysterious land of Estia, there was a species of creatures that had long been lost, save for one. Her name is Erika.

Erika is a Dragentaur; half dragon, half centaur. She lives all alone in a forest and has no knowledge of her parents or anyone else of her species. She is a self-sufficient being with a large garden in a small forest. Being a practical creature, Erika doesn’t waste any time with hobbies and simply sticks to tending her garden and surviving.

Erika has the inherent ability to manipulate energy. It wasn’t until her early adulthood that she learned to focus and harness these abilities. Being a Dragentaur allows her the ability to breathe and bathe in fire. Although she is part Dragon and has the capability to fly, she doesn’t use her wings much due to her tree-filled environment.

Erika uses a variety of tools and weapons. Currently, she wields a Flaming Broadsword for close combat and an axe for chopping wood.

everyone has acess to knowledge

but some just dont want to acquire it

A long walk on the mountain ridge done by the girls last October. Photos by Lina T. shared with the Mountain Climbing & Hiking Club of Ikaria in the cause of defending the free spaces of our mountains against speculators.

Read (old) description of the walk at Jernej Burkeljca's blog:

Ridge Walk

This is where billions in economy are generated every day: in tiny little insipid cubicles in rows under flourescent lights. His domain sprawls before him. His candy bar lunch twists restlessly in his Mountain Dew-addled belly. The knowledge worker. The self-managed class.

The world class boanical collections in Waimea Valley owe there existence to Mir. Keith Woolliams, a dedicated botanical horticulturist who was trained at the Royal Botanic Garden at Kew, on the outskirts of London.

Keith led a rich life traveling around the globe studying botanical collections in England, Japan, Papua New Guinea and Bermuda. He brought to Hawaii his expertise and knowledge of uncommon horticultural treasures, and he acquired seeds, plants, and cuttings from remote places and botanical gardens all over the world. In pre-internet days dozens of letters and packages were dispatched and received daily.

His theme of "Conservation Through Cultivation" resulted in a balance of rare and useful native and Polynesian-introduced plants among exotic horticultural specimens.

What was once an ungroomed valley, filled with koa haole and ravaged by feral cattle was transformed into what you see today by Keith and the many dedicated people he inspired. They oversaw the design, landscaping and construction of the pathways, stone walls and stairs that frame the gardens. Keith's high standards for record keeping and signage persist to this day. He left us in 1998 with a library full of his propagation knowledge, cultivation practices and plant lore which survives to ensure that the precious life forms brought to this valley will thrive here long into the future.

Keith was an inspiring advocate for Hawatian plant conservation and he influenced many young people across the state. He connected Waimea with state, federal and international agencies such as the Center for Plant Conservation, the International Union for the Conservation of Nature, and the Botanical Gardens Conservation International - partnerships that Waimea Valley continues to uphold today.

Keith was instrumental in bringing in critically endangered plants from Japan's Ogasawara Islands, hibiscus relatives from all over the world, and with international colleagues he tried to assemble wild-source collections of every species of Erythrina in the world. In the periodical, "Notes from Waimea Arboretum and Botanical Garden" published twice a year until 1992 he stated "Waimea is a labeled and documented collection of plants for educational and scientific purposes, a living gene pool for future generations".

It is with great honor and gratitude that we remember Mr. Keith Woolliams and his dedication to Waimea Valley.

Author : @Kiri

BCWF Wrestling - WildMania - Legion Von Creed Vs ZaD

Legion Von Creed (c) def. (Pin) ZaD

Type of match : Anything Goes

For : BCWF european championship (No Title Change)

BWS championship (No Title Change)

( En novembre 2018 il assista et anima son dernier Wrestle World 4 .

Mais avant de nous quittes et faire de nous des 'orphelins' , il avait encore ecrit une derniere carte , un dernier show .

Alors en l'honneur de cet homme qui a realise ses reves et nous les a transmis , qui nous a enseignes son savoir et nous appelaient 'Mes enfants'' , le 6 septembre la BWS organise le show ' WILDMANIA ' en memoire de Mr Salvatore Bellomo.

Et comme il disait avant chaque debut de show

' Allez les enfants , amusez-vous et ne vous faites pas mal ! '

In November 2018 he attended and animated his last Wrestle World 4.

But before we left and make us 'orphans', he had written a last card, a last show.

So in honor of this man who realized his dreams and transmitted them to us, who taught us his knowledge and called us 'My children', on September 6 the BWS organizes the show 'WILDMANIA' in memory of Mr. Salvatore Bellomo.

And as he said before each show start

'Go kids, have fun and do not hurt yourself!' )

UNICEF HK has organized schools talk on HIV/AIDS & Children for Hong Kong students to explore how child growth and development are influenced by HIV/AIDS, and eliminate the myths of AIDS through a deeper understanding.

School Dental Check-up

School is considered as place for learning where children learn not only subjective knowledge but also life style practices and health seeking behaviors.

www.trinitycarefoundation.com/schoolhealth/

Corporate Social Responsibility Initiative in Bangalore India by trinitycarefoundation.com/

Join us :- www.facebook.com/trinitycarefoundation

Write to - " support@trinitycarefoundation.org " for more Information on Internship & Volunteer Opportunities <3

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Beneficent, the Merciful.

Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.

TASAWWUF

"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)

SUFISM, AN ESSENTIAL PART OF ISLAM

Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.

BIOGRAPHY

Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.

Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)

THE PURIFICATION OF THE SOUL

The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.

SHARIAH & SUFISM

Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.

ISLAM, AS A COMPLETE CODE OF LIFE

Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.

WHAT’S SUFISM

Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).

ZIKR-E QALBI

However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’

PAS ANFAS

Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.

SPIRITUAL BAI’AT (OATH OF ALLEGIANCE

It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).

SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)

The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.

THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH

1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).

THE SPIRIT OR RUH

The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.

LATAIF

The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.

FIVE EXALTED MESSENGERS OF GOD

There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

SULOOK

Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

ZIKR

Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.

KHALIFA MAJAZEEN

Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)

The approved names at that time included:

1. Mr. Muhammad Akram Awan Sahib,

2. Mr. Sayed Bunyad Hussain Shah Sahib,

3. Mr. Major Ahsan Baig Sahib,

4. Mr. Col. Matloob Hussain Sahib,

5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,

6. Mr. Molvi Abdul Haq Sahib,

7. Mr. Hafiz Abdul Razzaq Sahib,

8. Mr. Hafiz Ghulam Qadri Sahib,

9. Mr. Khan Muhammad Irani Sahib,

10. Mr. Maolana Abdul Ghafoor Sahib,

11. Mr. Syed Muhammad Hassan Sahib of Zohb.

These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).

meta_creation lab: inter-actors, attractors and the aesthetics of complexity

marlon barrios solano

www.dance-tech.net/page/meta-creation

A collaborative workshop interfacing movement art practices, digital creativity, portable computation and networked systems.

This workshop is a collaborative lab to creatively explore the contemporary approaches, practices and aesthetics of self organization and of complex systems within the dynamic couplings of mind, body and information/data flows.

This workshop is an open space for experimentation and inquiry within a well defined theoretical/aesthetic frame and open space format: the participants self-organize in different node projects (collaborative and flexible groups) in order to investigate and deploy bottom-up architectures as compositional prototyping strategies and processes. It explores interactivity plus generativity.

An embodied/distributed cognition approach is used to generate physical activities and games, guided discussions/conversations about relevant artists works and concepts exploring the aesthetic of complex systems and emergence.

Open source technologies and methodologies will be explored in combination with composition in real-time.

Inter and trans-disciplinary explorations are encouraged and diversity is the main asset.

Several nodes of research projects are suggested:

Sampling, recombinations and mashups

New Internet technologies (web 2.0) and collaborative creation

Post-pc technologies apps, tablets and mobile technologies

Life logging and creative process

Media Capturing and Real time processing

Bottom-up architectures of generative systems

Hybrid realities and alternative sites

Portable cameras and video production

Online video and video straming

Cloud/social computing

Locative media/Mobile

Performance, rule systems and algorithms.

Computer aided choreography

Portable hardware as interfaces/interactive media control

Social media for distributed creativity and knowledge production

Networked documentaries/storytelling.

Photos from workshops in Beirut, Lebanon.

October 2011

Our Daily Challenge: Knowledge

My images are posted here for your enjoyment only. All rights are reserved. Please contact me through flickr if you are interested in using one of my images for any reason.

A bookshop in Santorini, it has lots lots of books from floor to ceiling, nice decoration. Atlantis Bookshop

Mobile Photography with my OnePlus 5T

Sculpture by Magdalena Abakanowicz

johndecember.com/mke/

The Theosophical Society, founded in New York in 1875, includes a Rosicrucian current that sees the Rosy Cross as ‘the divine light of self-knowledge’ (Franz Hartmann, 1838-1912). Yet there are no commentaries specifically dedicated to the Chymical Wedding in the theosophical literature. Like Helena Blavatsky (1831-1891), the co-founder of the Theosophical Society, the Austrian theosopher Rudolf Steiner (1861-1925) was convinced that the mysteries of the Rosy Cross were ‘solely passed on through oral tradition’ (1906). Steiner became the Secretary General of the German branch of the Theosophical Society in 1902. He expected to discover authentic Rosicrucian rituals when he joined the Freemasons as his mentor Goethe had. But like the theosophers, he observed that the true spirit of the Rosy Cross was no longer to be found in the secret societies of his day. In 1906, the ‘Rosy Cross of the Theosophical Society’ began presenting the ‘Mystery of Golgotha’ as an entirely unique event in the history of mankind, at odds with the Theosophical Society’s custom of granting equal importance to all religions. In 1917, ten years after leaving Annie Besant’s Esoteric School and five years after founding the Anthroposophical Society, Steiner published a study on the Chymical Wedding in Berlin. The present article shows that this written commentary was a means for him to situate himself in the continuity of the Rosicrucian tradition of esoteric Christianity while introducing his own theosophy, which he called ‘anthroposophy’ or ‘spiritual science’, as the heir of the authentic Rosicrucians. The reference to the authoritative text allowed him to illustrate and justify his former assertions on 1) the actual existence of Christian Rosenkreuz and the Rosicrucian order, 2) the seven stages of Rosicrucian initiation, 3) Rosicrucianism as the best way of initiation for modern European man, 4) the “etheric vision” of Christ based on the action of Christian Rosencreuz’s “etheric body”. These ideas influenced a number of Western esotericists, including Neville Meakin (†1912), Max Heindel (1865-1919) and Jan van Rijckenborgh (1896-1968).

1 Chymical Wedding by Christian Rosencreutz has been the subject of an important reception1 within certain modern Western esoteric currents2, in particular since the end of the 19th century. In a context of criticism of positivism and enthusiasm for spiritualism from the United States, occultism was on the rise in Europe around 1900, and the Rosicrucians were a fashionable subject. In France, for example, the Martinist writer Joseph Péladan (1858-1918) organized between 1892 and 1897, in Parisian art galleries, several Salons de la Rose-Croix in which symbolist artists known as the Belgian painter Fernand Khnopff took part. . In this contribution, I will focus mainly on the period from 1875 – the date of the founding of the Theosophical Society in New York by the Russian occultist Helena Blavatsky, Colonel Henry Steel Olcott and a few others – to 1917, the year of the publication in Berlin of the Commentary on the Chemical Wedding of Christian Rose-Croix by the Austrian occultist Rudolf Steiner. The aim will be to understand Steiner's commentary from the inside, to reconstitute its internal logic from an emic perspective3, and to perceive in doing so the construction of the Rosicrucian myth specific to this esoteric4 vision of the world that is anthroposophy. . It will also be a question of resituating this commentary in the theosophical literature which preceded it and of bringing to light its influence on later esoteric literature.

Theosophical literature and the Chemical Weddings (1877-1902)

5 Franz Hartmann: Unter den Adepten und Rosenkreuzern (Leipzig n.d.). Berlin 1963, p. 96.

2The Theosophical Society is an international association teaching a religious syncretism of occultist and esoteric inspiration with a strong oriental flavor, particularly Buddhist and Hindu. Theosophical literature does not include a commentary dedicated specifically to the Chemical Wedding, but rather scattered reflections emphasizing the importance of Rosicrucianism as a Western path of self-knowledge leading to the knowledge of God. The German theosophist Franz Hartmann (1838-1912) states for example: “Es wird uns klar sein, daß es den Rosenkreuzern nicht so sehr um intellektuelle Forschung und Vielwisserei, als vielmehr um die göttliche Selbsterkenntnis zu tun war und um die Kraft des wahren Glaubens , der zu dieser Gotteserkenntnis führt. 5 The Theosophical Society does not regard any religion as superior to others; all express, according to her, an aspect of a universal truth. According to the famous motto of the Society, “there is no religion superior to truth”. According to Helena P. Blavatsky, the true spirit of the Rose-Croix no longer animates the Rosicrucians of her time:

6 Helena Petrovna Blavatsky: Isis unveiled. Key to the Mysteries of Ancient Science and Theology (...)

The Rose-Croix Brothers, mysterious practitioners of the Middle Ages, still exist, but only in name. They may 'shed tears over the grave of their revered Master Hiram Abiff', but they will search in vain for the true place 'where the acacia branch was placed'. The dead letter remains alone, the spirit has fled.6

3 This spirit is, according to her, much more preserved in literature – and Blavatsky explicitly quotes the famous initiatory novel by the British novelist Edward Bulwer-Lytton Zanoni7 – than in the various lodges and groups claiming Rosicrucianism in his time in Europe and in the USA. None seem to find favor in his eyes. We can think of the Societas Rosicruciana in Anglia, a Rosicrucian order founded in London in 1865 by master masons William J. Hughan and Robert W. Little, or L'Aube Dorée, The Hermetic Order of the Golden Dawn, a secret society (whose rituals are inspired by the Golden Rose-Cross, at least for the distribution of degrees) founded in London in 1888 by Samuel Liddell Mathers and William Wynn Westcott, both members of the Societas Rosicruciana in Anglia. Note that Westcott later became theosophist. These groups multiplied at the end of the 19th century. In France, the Kabbalistic Order of the Rose-Croix founded in 1888 by Stanislas de Guaita (1861-1897) and Joséphin Péladan (1858-1918) had the role of perfecting the training of Martinists and included the French doctor and occultist Gérard Anaclet Vincent Encausse (1865-1916), known as Papus, among its members. In Germany, the Ordo Templi Orientis (O.T.O.), a para-Masonic organization oriented towards magic, was animated by a member of the Societas Rosicruciana in Germania, the German-English occultist Theodor Reuß, who in 1902 obtained the right, with the German theosophist Franz Hartmann, to practice the Ancient and Accepted Scottish Rite and the Rite of Memphis-Misraïm.

Rudolf Steiner, the “Rose-Croix” of the Theosophical Society (1902-1906)

8 Gary Lachmann: Rudolf Steiner, a biography. Paris 2009.

9 Rudolf Steiner: Mein Lebensgang. Eine nicht vollendete Autobiography [1925], Rudolf Steiner Gesam (...)

10 Hartmann: Unter den Adepten, quoted by Friedrich Lienhard: Unter dem Rosenkreuz: ein Hausbuch aus (...)

4It was also in 1902 that Rudolf Steiner, an Austrian born in 1861 in a small village in Croatia (which was then part of the Austro-Hungarian Empire), became Secretary General of the German section of the Theosophical Society, multiplying the conferences across Germany and beyond8. Steiner states in his autobiography that he became close to the Theosophists because, like them, he was convinced of the existence of a “spiritual world”9. At the beginning of the 20th century, Steiner gave less importance to the Rosicrucian manifestos than to an oral Rosicrucian tradition which would have remained intact within secret societies. He asserted in December 1906 that nothing of authentic Rosicrucianism would be found in the Rosicrucian writings of the early seventeenth century. Steiner endorses the argument of theosophists like Franz Hartmann who describe the essence of the authentic Rose-Croix as "the divine light of self-knowledge"10 and who are convinced that the mysteries of the Rose-Croix are only transmitted orally:

But you can see how difficult it has always been to get to know Rosicrucianism from the fact that Helmont, Leibniz and others were unable to find out anything about the Rosicrucians. The Rosicrucian initiation is historically traced back to a book from the beginning of the 17th century, which states, among other things, that the Rosicrucians dealt with alchemical things, as well as with other things, for example with higher education and so on. So it is written in the Fama Fraternitatis. / Nothing can be found there either about what really is Rosicrucianism, because the mysteries of the Rosicrucians have only been handed down through oral tradition. What has externally attached itself to the name Rosicrucian is very little suitable for fathoming the nature of the Rosicrucians.11

5 Steiner is also nourished by another tradition, in this case German thought and its “great geniuses”, which, according to him, must fertilize theosophy. Steiner thinks in particular of Goethe, whose thought cannot be grasped, according to him, without a deep understanding of its occult foundation. After having studied philosophy in Vienna and read in particular Kant, Fichte, Schopenhauer and Nietzsche, after having defended in 1891 a doctoral thesis in philosophy at the University of Rostock, Steiner worked in Weimar on the edition of the scientific work of Goethe, and gave numerous lectures on Goethe to members of the Theosophical Society. Thus, in the lecture “Die okkulte Grundlage in Goethes Schaffen” (1905), he refers to Goethe’s poem Die Geheimnisse (1785), which according to him expresses the mysteries of the Rose-Croix12. Steiner takes Goethe for a Rose-Croix initiate. In 1780, the German poet was initiated into Freemasonry in the Amalia lodge in Weimar, and received in 1783 into the Order of the Illuminated under the name of Abaris. Speeches and many poems bear witness to this interest in Freemasons, but also several passages from Wilhelm Meister, from Dichtung und Wahrheit (Poetry and Truth) as well as Das Märchen (The Fairy Tale of the Beautiful Lily)

6 Steiner attempts to revitalize the Rosicrucian tradition not only by relating himself to the Rosicrucian inspiration of Goethe, but also by concretely seeking authentic Rosicrucians and rituals; he thinks he can do this by joining Freemasonry, like his mentor Goethe. It was in 1904-1905 that Steiner began to participate in Masonic activities, hoping to introduce the occult teachings of Theosophy into them. In 1905, he was initiated by Theodor Reuß into the Rite of Misraïm, with his wife – which cost him dearly, as noted by the German historian Helmut Zander14 –, and in 1906 became President of the “Chapter and Mystical Temple” Mystica Aeterna, in Berlin. In January 1906, he obtained permission from Theodor Reuß to bring into this Freemason Chapter as many members of the Theosophical Society (and other people) as he wished15. But he is somewhat wary of Reuß: “Reuß ist kein Mensch, auf den irgendwie zu bauen wäre. […] Wir haben es mit einem ‘Rahmen’, nicht mit mehr in der Wirklichkeit zu tun. Augenblicklich steckt gar nichts hinter der Sache. Die okkulten Mächte haben sich ganz davon zurückgezogen. 16 According to Helmut Zander, there is no historical proof that Steiner belonged to another Masonic society. In 1907, Steiner was appointed Grand Master of the Rite of Misraïm and led initiation ceremonies in this capacity. The First World War, however, marked the end of Steiner's Masonic activities. Between 1902 and 1906, Steiner developed his Christology independently within the Theosophical Society without this posing any particular problem. His relationship with Annie Besant is excellent: he is part of her Esoteric School and comments glowingly on the German translation of his work Esoteric Christianity published in 1903.

The gradual break with the Theosophists and the founding of the Anthroposophical Society (1906-1912)

18 Steiner, “Die drei Einweihungspfade”, lecture given in Basel on September 19, 1906 before (...)

19 Ibid., p. 92: “der größte der Religionslehrer”.

20 On the action of the Buddha, carried out at the request of the servant of Christ, Christian Rose-Croix, see (...)

7 It was in 1906 that Steiner distinguished for the first time three forms of initiation: the Eastern path, which presupposes the absolute obedience of the student to a guru, the Christian path, which would no longer be adapted to modern man due to the evolution of science and culture, and the Rosicrucian path, which would be free from any enslaving master-disciple relationship18. Alongside this hierarchy of initiatic schools, the "mystery of Golgotha" was mentioned for the first time, at the end of 1906, a concept which would become central to Steiner's Christology: Christ, considered as "the greatest religious teacher"19, embodies in an earthly physical body the solar macrocosmic Christ principle. He gives "the greatest impulse that the soul is able to assimilate" by coming from other worlds to unite with the earth. The Christ impulse, what Steiner calls the "mystery of Golgotha", is for him a completely unique and exceptional fact in the history of humanity. It is no coincidence that in several of his lectures, Steiner emphasizes that the life of Christ goes further than that of the Buddha, since it reaches the resurrection while that of the Buddha ends in the transfiguration20. By focusing his thought on the figure of Christ, Steiner approaches European theological traditions which consider Christ as a personal figure; but he distances himself from the theosophists of Adyar who give equal importance to all religions and consider Jesus as a “great initiate” among others. It was in this context that Annie Besant was elected President of the Theosophical Society in 1907. The same year, Steiner left the Esoteric School of Besant to found an independent esoteric school, teaching a Rosicrucian path rooted in a specifically European esoteric tradition. .

8 According to Helmut Zander, it was above all in opposition to Annie Besant that Steiner increasingly sought, from 1906-1907, to situate himself in a Rosicrucian tradition and to “Christologize” his thought21. The fact that in 1903 Steiner did not mention Christian Rose-Croix in his list of great initiates shows, according to Zander, that the Rosicrucian tradition was built gradually. It is also with the aim of building this European tradition that Steiner would have integrated Christian Rose-Croix in a series of reincarnations: Lazare, Hiram Abiff, the Count of Saint-Germain, etc. When Steiner and Besant agreed at the Munich Congress in May 1907, it was decided that Steiner would teach the Western, "Rosicrucian" path, and Besant the Eastern path. According to Zander, this agreement is superficial and hides a settlement of power. The day after the Congress, Steiner begins the cycle of lectures entitled Die Theosophie des Rosenkreuzers in which he emphasizes the superiority of the Rosicrucian path, and therefore, according to the German historian, his personal superiority over Besant. Zander is of the opinion that in these lectures, in particular in the last lecture of the cycle entitled "Theosophy according to the Rosicrucian method", the Rosicrucian reference would be applied like a thin superstructure on specifically Theosophical themes and, given its vague in the occultist circles of his time, would serve as an empty frame that Steiner could fill as he pleased with content from Christian and European esotericism22. This theory only seems partly relevant because the reference to the Rosicrucians is present long before the break with Besant and anchored in the German tradition, in Goethe in particular. From 1903-1904, Steiner presented Christian Rose-Croix and Jesus as the "two great Masters of the West", thus minimizing the influence of the Eastern Masters. In 1906 Steiner described the seven stages of the Rosicrucian path23, also present or explained in other texts, as in the Science of the Occult (1910) for example.

9 The fundamental disagreement concerns the theory of the return of Christ developed by Besant after the Munich Congress and explains that Steinerian Christology developed with increased speed after 1907. In 1908, Steiner clearly asserts the superiority of Christianity: “[… ] das Christentum ist größer als alle Religion! Das ist die Rosenkreuzerweisheit. 24 In 1911 he held conferences on Christian Rosicrucians at the newly created Rosicrucian branch of the Theosophical Society, where the disagreements appeared more and more evident. Unlike the Theosophists, Steiner considers Christian Rose-Croix as a personality who really lived in the 13th century, and the Rosicrucian order as an organization that really existed. The influence of the spiritual entity that is Christian Rose-Croix would be exerted mainly from his “etheric body”25, incarnated or not26. The action of Christ can take place according to Steiner only from the "etheric"27, that is to say from a subtle field of life forces made up of four ethers and located between the material and the astral plane. For Steiner, there can be no return of Christ to the physical plane, as the Theosophists assert. When leaders of the Theosophical Society believe they have found a new Messiah in the person of the young Hindu Jiddu Krishnamurti, Steiner separates definitively from the Theosophical Society to found, at the end of 1912, the Anthroposophical Society.

Rudolf Steiner anthroposophist: the role of the Chemical Weddings in the construction of a Rosicrucian tradition (1912-1917)

28 Rudolf Steiner: The Chemical Wedding of Christian Rose-Croix 1459, recorded by J. V. Andreae, Stud (...)

29 Rudolf Steiner: Die Theosophie des Rosenkreuzers, Vierzehn Vorträge, München 22. May bis 6. June 1 (...)

11 Steiner no doubt chose to comment on the Wedding because it was the Rosicrucian text he knew best31, but that is not the only reason. The importance he attached to this commentary is evident in the fact that, unlike many other things he has said about Christian Rose-Croix at conferences, it is a written study that he wrote himself. This is indicative of a change in initiatory method in modern times:

32 Bettina Gruber: “Überlegungen zu einer Begriffsdiskussion”. In: Moritz Baßler / Hildegard Châtel (...)

33 Aurélie Choné: Rudolf Steiner, Carl Gustav Jung, Hermann Hesse, Passeurs between East and West. (...)

As the written expression of the traditional teaching transmitted from master to disciple, the book increasingly replaces the oral transmission of knowledge within secret societies, and becomes what connects the instructor and the reader, or more precisely, the Real. and the reader. Reading thus becomes the occasion for a practice, that of a conscious relationship. This ‘self-initiation through reading’32 is a characteristic trend of modernity, perceptible as early as the 19th century. It is based on respect for the subject and his autonomy of thought, but in return requires significant self-discipline and a very firm will.33

30 Rudolf Steiner: Das rosenkreutzerische Christentum. Stuttgart 1950.

10 In 1917, five years after the foundation of the Anthroposophical Society, Steiner published in Berlin a study devoted to the Chemical Weddings28. A series of questions does not fail to arise: how to explain that Steiner felt the need to give a commentary on the Weddings when he did not comment on either the Fama or the Confessio? How to explain that he found it necessary to write a study insisting on the importance of this text eleven years after having affirmed that the oral tradition was more important than the Manifestos? Why did you publish this commentary precisely in 1917, more than a century ago, when he had already given several lectures in previous years on the Rosicrucian path, in particular ten years earlier, in 1907, Die Philosophie des Rosenkreuzers29 and in 1911-1912, on Rosicrucian Christianity30? And finally, for what purpose does he write this comment?

12 As secret societies no longer conveyed the authentic message according to Steiner, it no doubt seemed necessary to him, sensing the end of his life approaching, to write down what he knew of this original message. We will show that this written commentary was a means for him, at a time when he needed to affirm the identity of his movement in the face of the theosophists, to situate himself in the continuity of the Western tradition of Christian esotericism and to present anthroposophy as the heiress of the authentic Rosicrucians. If he appeals to an authoritative text, Les Noces Chymiques, it is to illustrate and justify his previous remarks:

on the real existence of Christian Rose-Croix and the Rosicrucian Order,

on the content of the Rosicrucian initiatory path,

on the superiority of the Rosicrucian path at the present time,

on the etheric vision of Christ thanks to the action of Christian Rose-Croix from the "etheric world".

The real existence of Christian Rose-Croix and the Order of the Rose-Croix

34 On this subject, see the article by Stefania Salvadori in this volume.

13 For Steiner, Johann Valentin Andreae (1586-1654) is the author of Les Noces Chymiques and he wrote the work in 1603, thirteen years before its publication in Strasbourg in 1616. It should be noted that these dates are roughly in line with the assertions of the most current researchers. Steiner does not seek to challenge by means of historical arguments the assertions of historians who hold the work to be “a kind of literary deception” (NC, 264). But he considers it impossible that a young man of seventeen had “the maturity required to ridicule the evaporated minds of his time, by presenting them with a phantasmagoria under the name of the Rosicrucian current”. Moreover, the spiritually very high content of Les Noces is not for him contradictory with the young age of the author. In his eyes, Andreae wrote under the dictation of “great intuitive forces” (NC, 269). Later, having become a pietistic theologian, Andreae would have lost this intuition, which explains why he was able to deny his story afterwards. Steiner points out that in transcribing the experiences of Christian Rose-Croix, the young Andreae encountered strong resistance, in this case “events similar to those which led to the Thirty Years’ War” (NC, 8). By comparing this situation to the one he knew himself, at a time when the development of anthroposophy was hampered by opposing forces, he clearly places himself in the continuity of the Rosicrucian current.

14 In his commentary, Steiner begins by explaining how the work should be approached, devoting several pages to the “method”, or rather to the attitude to adopt when faced with the text. Because it is precisely not an intellectual, scientific method in the usual sense of the word. Humility, self-knowledge and purification of the soul are the necessary conditions for the spiritual world to be able, through the text, to speak to the soul in the form of images, symbols, "secret figures" such as those of the Geheime Figuren der Rosenkreuzer35. A rather similar attitude of attentive listening with regard to images (and the products of the unconscious) characterizes the psychology of the depths of C. G. Jung (in particular the active imagination): it is not a question of seeking to understand intellectually the image that presents itself, but rather to let it act, to mature in the soul, to brood over it in oneself, until its meaning becomes clear; this requires great patience and the awareness that, as in any deep esoteric text, the message is never completely unveiled, deeper layers always remaining hidden.

15 The key to Steiner's argument therefore rests on a precise method, which he claims to deduce from the attitude and mode of perception of Christian Rose-Croix himself, as described in the novel. The historical method seems to him inappropriate for clarifying overly complicated controversies. “Spiritual Science” is presented as the most adequate way to deduce from the text itself the authenticity of the experiences described, and therefore the reality of the existence of Christian Rose-Croix as well as of the Rosicrucian current. It is not for him an allegory, but a true story, which confirms what he affirmed in his lectures of 1911 on the historical, and not mythical, figure of Christian Rose-Croix.

The content of the Rosicrucian initiatory school

16 In his commentary of 1917, Steiner explains, through the lived experience of Christian Rose-Croix, the seven stages of the Rosicrucian path which he had already exposed ten years earlier, in Die Theosophie des Rosenkreuzers: the study, the imagination, inspiration, the preparation of the Philosopher's Stone, the correspondences between macrocosm and microcosm, diving into the macrocosm and bliss. The seven days correspond to the stages of the initiatory path of Christian Rose-Croix towards the suprasensible worlds and reflect a process of alchemical transformation which leads him towards his spiritual rebirth.

17 From the first day, it is a question of an “imaginative vision” that Christian Rose-Croix had seven years earlier, which announced to him that he would be invited to the “Chymic Wedding”. Another imagination has him “see” a young woman in a blue dress studded with stars – the “manifestation of an entity from the spirit world” (NC, 195) according to Steiner. Another imagination reveals to him a portal, the threshold of the suprasensible world according to Steiner, and a castle, place of spiritual experience. Then comes the fourth day, with the presentation to the Kings and their decapitation: these symbols are for Steiner “authentic imaginations, in conformity with the laws which govern the evolution of the soul” (NC, 243). The ordeals that kings undergo foreshadow what must happen to Christian Rose-Croix himself. He feels the tragedy of the royal hall “as if his own soul lived it: Decapitation is a stage in his own evolution. (NC, 244) According to Steiner, the whole alchemical process described highlights "the mystery of psychic metamorphosis" (NC, 263), namely "the way in which the forces of knowledge, developed by the organism in the ordinary course of life, are transformed into forces of supersensible investigation. (NC, 253) The term "power of knowledge" is imbued with the philosophy of life (Lebensphilosophie) present at the time of Steiner, but it is a question of directing this vitalism towards a spiritualism by transforming sensitive knowledge in supersensible knowledge, which is possible only on condition "of being penetrated by the forces of death." (NC, 247) Thus Christian Rose-Croix contemplates the death of the "kings" in his soul, namely the death of "his means of knowledge, such as they result from the metamorphosis of the material processes of his organism, without himself intervenes. (NC, 248-249) By passing from natural alchemy to the art of alchemy, he will be able to confer on his ordinary faculties of knowledge a particular character which the processes of organic evolution have removed from them. The purpose of the fifth day is precisely, according to Steiner, to complete the natural alchemy. Christian Rose-Croix directs his gaze towards the “laboratory” of nature, where it “gives birth to the vital element of growth” (NC, 249). In the Tower of Olympus, during the preparation of the Stone of the Sages, the inanimate forces of knowledge are brought to life.

18 The seventh day describes the accomplishment of the alchemical work and the promotion of Christian Rose-Croix to the rank of “Knight of the Stone of Gold”. The man whose forces of the soul – thought, feeling, will – are transformed, is as if born again: he becomes the “father” of his own faculties of knowledge. It is a true gnosis in the sense of knowledge, the birth of new forces of supersensible knowledge. This also explains the Steinerian interpretation of the end of the story: Christian Rose-Croix expects to expiate the "fault" of having succumbed to the temptation by looking at Venus naked on the fifth day, and to be condemned to the charge of guardian; but this is not the case, because this guardian turns out in fact to be only a part of himself that he is able to distinguish from himself; and here we are almost approaching a Jungian interpretation of The Wedding , except that the existence of a spiritual world is clearly posed in Steiner: “He becomes the guardian of his own psychic life; but this office in no way prevents him from maintaining free relations with the world of the spirit. (NC, 260-261)

The Rosicrucian path, the initiatory school most suited to modern Europeans

19 Steiner also explains in his commentary on the Marriage why the Rosicrucian way is the most suitable for modern Western man.

20 First, it does not involve blindly following a guru as in the Eastern path as Steiner imagines it, or having absolute faith in the personality of Jesus Christ as in the Christian path. The Rosicrucian path gives less importance to feelings than to facts that can be observed and studied. The first stage of the journey, study, demonstrates the importance of a scientific approach. Steiner emphasizes that Christian Rose-Croix was versed in the knowledge provided by the study of the “Liberal Sciences and Arts” of his time and that he sought to unite knowledge and faith. This is also, according to Steiner, the objective of anthroposophy and as he can situate it in the continuity of the Rosicrucian current: neither religion nor philosophy, the Science of the mind (Geisteswissenschaft) aims to know the worlds suprasensibles with the same rigor as science studies the phenomena of the physical, sensible world.

36 Steiner: “The mission of Christian Rose-Croix, his character and his task. The mission of Gautama Bu (...)

21 This is only possible through the knowledge of nature, the very object of natural alchemy. In his commentary on the Wedding, Steiner clearly opposes the paths of mysticism and alchemy: “The alchemist seeks a knowledge of nature which opens the way to a true knowledge of man. (NC, 214) as the mystic turns inward. According to Steiner, it is quite revealing that the Rosicrucian current was born in the 15th century – a very dark period marked, according to him, by the appearance of the materialist current, which played a major role in scientific theories, especially in matters astronomy; with the beginnings of modern science – Copernicus (1473-1543), Galileo (1564-1642), Kepler (1571-1630), etc. – developed, according to him, “a vision of the world which saw in the macrocosm only an immense machinery composed of material globes”36. A new science must bring the necessary corrective to this materialistic tendency; and Steiner sees it represented in the Weddings through the figure of the Virgin whose name is Alchemy: "this suprasensible science comes from the spiritual worlds whereas the knowledge of the Seven 'Liberal Arts' is acquired on the sensible plane" (NC, 236).

22 In the same spirit, Agrippa von Nettesheim (1487-1535) and Paracelsus (1493-1541) sought, according to Steiner, to explore the laws of nature and access the superior worlds from the natural sciences, through the study of the five elements . The alchemist learns to know his soul as well as nature and discovers that the same forces act there. This is the fifth stage of the Rosicrucian path, the correspondences between macro- and microcosm. The contemplation of natural processes like dissolution and putrefaction becomes meditation, fervent prayer, and arouses a sense of devotion. According to Steiner, the sanctity of nature is at the center of Les Noces, the mission of Christian Rose-Croix being to discover the spirit in nature. As a Knight of the Stone of Gold, he will have to live in accordance with the two mottos inscribed on the medal he receives, as well as the other Knights, on the seventh day: "Art is the servant of nature" and “Nature is the daughter of time. (NC, 259)

37 Antoine Faivre: Access to Western esotericism. Paris vol. I 1986, vol. II, 1996.

23 Steiner presents the Science of the Spirit as the heir to the Rosicrucian current in that it seeks to rediscover the religious character that the study of nature had in the Middle Ages, to reveal the spiritual reality behind the veil of nature. At the same time, he seeks to show the evolution of the Rosicrucian teaching. Mainly based on the natural sciences in the Middle Ages, in connection with alchemy, it became in its time "Science of the mind" in connection with the natural sciences in the Goethean sense of the term. The great Rosicrucian meditation on the symbol of the cross surrounded by seven roses, described for example in 1910 in Die Geheimwissenschaft (Science of the Occult), is deeply linked to living Nature, one of the criteria of esotericism according to Antoine Faivre37, since it is first of all a question of representing a plant which opens out, its roots which plunge into the darkness, its stem which rises towards the light. It involves the transformation of the forces of life into spiritual forces by a process of transmutation of the "etheric" into supersensible energy: this inner alchemy constitutes the very essence of the new Rosicrucian mysteries according to Steiner.

38 Johann Valentin Andreae: The Chemical Wedding of Christian Rose-Croix. In: Bernard Gorceix: The bi (...)

24 Finally, Steiner wishes to show through the experiences of Christian Rose-Croix and his companions that the Rosicrucian initiation is a personal path at the service of society: “The presence of such men in the social order will be a leaven for those who it and will help clean it up. (NC, 261) On reading Les Noces, it clearly appears that Christian Rose-Croix will play a special role because he is led to see more marvels38 than his companions who "only perceive what is shown to them, without the intervention of their personal will. (NC, 230) By continuing to serve as a guardian after receiving the supreme reward, he does not return to his solitary life, out of the world; he sees himself obliged to link spiritual life and social life in the service of others (karma-yoga, one would say in the Indian tradition), which is characteristic of a modern initiation. Steiner situates anthroposophy in the continuity of this tradition by insisting on education for freedom and by showing the importance of the concrete societal applications of its ideas in fields as diverse as pedagogy, agriculture, medicine and science. 'architecture.

25 In his commentary on Les Noces, Steiner particularly insists on the visions and imaginations of Christian Rose-Croix, which would be produced by the action of his “etheric body”. On Easter Friday, Christian's supersensible perception allows him to have the vision of the woman in the blue dress: "This activity of the etheric body can be compared to the bringing into action of a radiant light. (NC, 195-196) It is this activity that every human being is called upon to develop thanks to a daily meditative practice allowing the metamorphosis of his soul and the development of faculties of supersensible perception. Through this central practice in the Rosicrucian initiation as Steiner understands it, the student feels the influence of the etheric body of Christian Rose-Croix and can perceive the appearance of Christ in his own etheric body, that is, say realize the Christ in himself, the inner Christ, without going through a guru or other spiritual master. According to Steiner, all of humanity would be called to live this experience of the road to Damascus, and not only the circle of Rosicrucian initiates. The mission of the "Science of the Spirit" would be to divulge the Rosicrucian mystery to as many people as possible today.

39 On this subject, see Véronique Liard's contribution: “Carl Gustav Jung and the Chymic Weddings. Alc (...)

40 I refer here to chapter 10 of C. G. Jung's Psychological Types: Psychologische Typen. Zurich (...)

41 However, this interpretation should be qualified. Indeed, experience plays a very important role (...)

26We can see a certain affinity between the Steinerian commentary and the Jungian reading39 of the Wedding: in both cases, the initiatory journey of Christian Rose-Croix expresses the “mystery of psychic metamorphosis” (NC, 263). The big difference comes from the way of thinking of Jung and Steiner, and their opposite attitude towards reality. From a Jungian perspective,40 one could perhaps qualify Steiner’s philosophical temperament as “extroverted” and that of Jung as “introverted” (this is moreover how he saw himself); indeed, the anthroposophist links his thought closely to real objects while the founder of depth psychology is above all concerned with his inner world. Steiner is an idealist in that the spiritual world has for him a character of truth and absolute in the same way as the objects which are in front of him, without possible contestation, while for Jung, nourished by Kant, thought partially derives from subjectivity, which places all metaphysics beyond the reach of human understanding and establishes an empirical approach to reality. Jung needs to look within himself for landmarks to evolve in his inner world, without resorting to metaphysics to name things outside of him; he tends to see in him realities which, for the extrovert, are external.

42 We can think in particular of biodynamic agriculture – the processes of decomposition, putr (...)

43 See the third stage of the conjunction described at the end of Carl Gustav Jung: Mysterium conjunct (...)

44 On the comparison of these paths, see Aurélie Choné: Rudolf Steiner, Carl Gustav Jung, Herman (...)

27 Steiner considers the mystical path (introverted attitude according to the Jungian typology) unsuited to the materialistic modern age, and considers the alchemical path (extroverted attitude according to the Jungian typology) which passes through the knowledge of nature, as the most appropriate today. today. Could this be the reaction of an extrovert who does not understand the other attitude? Jung also uses alchemy, but more in the psychological sense of an inner psychic transformation; he emphasizes the writings that translate external experiences into symbolic processes revealing the archetypes of the collective unconscious, which he wants to find in order to shed light on his journey and that of his patients. But if Jung seems to be more interested in the interior side (oratory) and Steiner in the operative side of alchemy42 (laboratory), the fact remains that the psychiatrist also integrates a much broader dimension through the notion of unus mundus43, and that the anthroposophist pays great attention to inner processes, emphasizing the passage from natural alchemy to the Science of the mind. Anthroposophy, which seeks to develop our perception of the supersensible world, and depth psychology, which aims to approach the Self in order to reach the totality of our being, have important similarities in the journey they offer towards greater freedom. and autonomy.

28 If Les Noces has caught the attention of such different thinkers, it is undoubtedly because this writing offers a fine example of a balanced appreciation between the two points of view. The oratory is as important there as the laboratory. There is both the experimental side (Tower of Olympus) and the importance of moral purification (weighing test, vault of Venus). Extroverts tend to make it a laboratory affair by denying the other side, while introverts stress the projection of psychic contents onto matter and make it a process of individuation, neglecting the experimental side which is very vague in the definitions of the materials, which vary from one to another. But the secret undoubtedly lies in the right balance between extroversion and introversion, science and faith, laboratory and oratory.

Assessment and posterity of the anthroposophical reception of Les Noces until today

29 All the arguments deployed in Steiner’s extremely dense Commentary combine to demonstrate that the Weddings are “an objective relationship of an authentic quest” (NC, 263). Steiner felt the need to give a commentary on the Wedding - rather than on the Fama or the Confessio - because this story contains a wealth of images and symbols which make visible, in the form of evocative imaginations, the passage from sensitive to supersensitive. This commentary aims to anchor Steiner's theosophy, which he calls anthroposophy, in the Rosicrucian tradition of esoteric Christianity. Steiner thus stands out from the Theosophical Society and Eastern initiation by proposing a “Rosicrucian initiation” adapted to modern man in that it brings together faith and science, knowledge and contemplation of nature. Starting from the Manifesto, he seeks to prove what he has asserted in previous conferences and to give greater authority to his words through the exegesis of the source text itself. In doing so, he presents himself as the successor to the Rosicrucian current, which is supposed to express the quintessence of the great previous religions, and therefore the cutting edge of all spiritual teachings.

30 His reception of Les Noces will find an important echo in the anthroposophical milieu, among students and close friends like Michael Bauer46 (1871-1929), who was a member of his esoteric School. Today, the Rosicrucian reference is still very present among anthroposophists. According to the Dutch writer Jelle van der Meulen, for example, Steiner was initiated by Christian Rose-Croix47. The links between Anthroposophy and Rosicrucianism have been studied by engineer Viktor Stracke (1903-1991) and physician Peter Selg (1963- )48. Les Noces gave rise to a new commentary by Bastiaan Baan, director of the seminary of the Fellowship of Christians in North America, and former Waldorf school teacher. Overall, the interpretation of Les Noces is the object of a deepening in two main directions: meditation50 and cosmology51.

52 The outer order of the Stella Matutina was known as the Mystic Rose or Order of the M.R. i (...)

53 Crispian Villeneuve: Rudolf Steiner in Britain: A Documentation of His Ten Visits, 1902‑25, vol. 1 (...)

54 The Table Round (Ordo Tabulae Rotundae) is a neo-Arthurian mystical order that Felkin also exported (...)

55 Zander: Anthroposophy in Deutschland. t. I, p. 844.

56 See the contribution of Sébastien Gregov in this volume.

31 We also mention the influence of Steiner on the English doctor Robert Felkin, who in 1903 created the magical order Stella Matutina (Morning Star)52 in England, a splinter group from the Golden Dawn, and on Neville Meakin53, a member of the Stella Matutina. They saw in him an authentic representative of the Rosicrucian tradition, the missing link in the chain of the Rose-Croix dating back to the 17th century. Known by the initials EOL (Ex oriente Lux), Grand Master of the neo-Arthurian Order Ordo Tabulae Rotundae54, Meakin met Steiner in 1910 and 1912, received the initiation of adeptus minor in the Chapter Mystica aeterna and embarked in 1911 for Constantinople, traveling in the footsteps of the pilgrimage described in the Fama Fraternitatis. Steiner's ideas on the real existence of Christian Rose-Croix and his Order, as well as on the different incarnations of Christian Rose-Croix, will influence Max Heindel (1865-1919), who was vice-president of theosophy of Adyar in California in 1904-1905 and student of the Esoteric School of Steiner in 1907-1908. In 1909 Heindel created the Rosicrucian Fellowship in California. Steiner would accuse him in 1913 of having plagiarized several of his lectures55. Finally, let us mention the obvious influence of the Steinerian reading of the Wedding on the Dutch Rosicrucian Jan van Rijckenborgh, a former disciple of Heindel who founded the Lectorium Rosicrucianum in the 1920s.

journals.openedition.org/rg/679

www.recyclart.org/2015/01/books-knowledge/

Carved Sculpture Title: “Book of Knowledge One"

Original Published Name: “Books of Knowledge 15-16” and “Books of Knowledge 17-18"

Materials: Recycled Book, Paper, Glue & Acrylic

Size: 9.5” by 8.5”

Date Carved: December 2013

Carved from two out of date reference, children's encyclopedias from 1947, this piece focuses on various stories and images of interest as the artist found them in their original position, making this a unique art piece.

Sealed shut, the artist left images preserved in their original printed location within each book. This art insures the reader a glimpse into the media from yesteryear, a perspective that will inspire, mesmerize and create intrigue with style that is a unique a one-of-a-kind item for display.

[symple_box color="gray" fade_in="false" float="center" text_align="left" width="100%"]

Website: 1031 Studios !

[/symple_box]

OSCAR: An Architecture for Generally Intelligent Agents by John Pollock from University of Arizona

Sparse Knowledge

OSCAR is a fully implemented architecture for cognitive systems, based on the author's work in philosophy concerning epistemology and the theory of practical reasoning.

Technical Session II: Architecture of AGI Systems at the The First Conference on Artificial General Intelligence (AGI-08)

This room is The Zone, at the FedEx Institute of Technology, University of Memphis. It was a very good venue for this conference.

Artificial General Intelligence (AGI) research focuses on the original and ultimate goal of AI -- to create intelligence as a whole, by exploring all available paths, including theoretical and experimental computer science, cognitive science, neuroscience, and innovative interdisciplinary methodologies. AGI is also called Strong AI in the AI community.

Another good reference is Artificial General Intelligence : A Gentle Introduction by Pei Wang

I030208 086

The 2017 SkillsUSA National Leadership and Skills Conference Competition Medalists were announced Friday, June 23, 2017 at Freedom Hall in Louisville.

Health Knowledge Bowl

Team J (consisting of Alaina Gosche, Madison Jones, Jessica Holman, Alexis Herr)

High School Vanguard-Sentinel CTC-Sentinel Campus

Gold Tiffin, OH

Health Knowledge BowlTeam G (consisting of Julia Garaffa, Matthew Natividad, Parth Patel, Palak Shah)

High School Somerset County Academy of Medical Sciences

Silver Bridgewater, NJ

Health Knowledge BowlTeam D (consisting of Macy Williams, Samantha Baker, Ashley Phipps, Andrea Blochberger)

High School Eldon Career Center

Bronze Eldon, MO

Health Knowledge BowlTeam B (consisting of Megan Keene, Alexandra Stephens, Bryant Phelps, Taylor Haynes)

College Central Georgia Technical College

Gold Macon, GA

Health Knowledge BowlTeam D (consisting of Bryana Pyle, Rachel Miller, Sarah Duggan, Wesley Stiles)

College Tennessee College of Applied Tech-Murfreesboro

Silver Murfreesboro, TN

Health Knowledge BowlTeam F (consisting of Sarah Shepherd, Ashley Hobson, Sarah Brown, Hannah Johnson)

College Wilkes Community College

Bronze Wilkesboro, NC

Does this work for ODC Our Daily Challenge: Concentric? A Common Centre?

I spotted this on a door to an open bookcase

This had been from one of my shoots in a grave yard. I was at first skeptical about it, but they ended up not looking creepy at all.

There is to much technology in todays world and I can definitely be blamed for it. I spend countless hours editing+ I am a full time insurance agent and spend 7 hours a day on the computer... So for my new years resolution I am going read more... There is just somthing about old books.

Hope you like it.

My knowledge of the county where I spent the first 25 years of my life, is largely restricted what you could see from the main roads through it, or where Shreeves Coaches would do tours too. Therefore I know the A12 and 143 very well, but away from those, not so good.

I grew up in a household that did not own a car, I am the only one to have passed a driving test, so any exploration would have to be where there was a railway station nearby, or where a coach might call.

Before my current interest in churches, I would see signs pointing down leafy lanes towards the parish church, and I would not be tempted. I knew there was such a sign from the small stretch of dual carriageway near to Saxmundham.

Having been to Snape, I turned onto the A12 intending to go north, but instead turned west following the signs to Benhall.

Down a long, straight lane, lined with mature trees and carpeted with golden leaves that had just fallen: i reach the end and can see no church, but a hand painted sign points the way right, and a hundred yards away, hidden behind trees sits St Mary.

I like a church with a gallery; even better if is open, or accessible. All round a fine and tidy, well kept church, and despite only a minute drive from the main road, is a million miles away.

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One of the great things about being a harmless Suffolk eccentric is that you get to meet other harmless Suffolk eccentrics. I hadn't known Aidan Semmens very long, and Benhall was part of one of our first jaunts together. This site was on its first, fresh legs, and he was writing about churches for what in those days was still called, quaintly, Eastern Counties Newspapers. We would bounce ideas off each other to the advantage of both our work, and may one day even get round to writing that book we kept talking about. However, Benhall stalled us in our creative endeavours, because on that occasion we couldn't get into the church.

When I first wrote on this site about finding this church locked, in what was otherwise an area of open churches, I had a wry e-mail from the Archdeacon of Sudbury, telling me that, in fact, Benhall church was open daily from 9 am - 5 pm. However the door is heavy and some people find it difficult to open. The hand has to be turned to the right and the door pushed forward. Neither Aidan or I had ever laid claims to being macho, and so we enrolled on an intensive fitness programme at the local gym, limbering up to open stiff doors. But in fact it would be more than eight years before I came back to Benhall.

Benhall is one of those parishes bisected by the A12. Unhappily, this cuts the church off from its village centre, but both village and church are in rather lovely settings, St Mary being reached down a long, straight high-hedged lane from the busy road. I freewheeled along, enjoying the birdsong and the emerging sunshine as July stuttered into life. Soon, the noise of the traffic fell away behind me, but as I approached the church a lunatic dog erupted in the garden across the road. I dare say that I was the first stranger it had seen all day, but its slavering barking suggested that it thought I was definitely up to no good.

At first sight, St Mary is an entirely Victorian confection; the double-breasted east end consists of the original, repointed chancel, and a north transept and chancel aisle, both with 19th century windows. The style is similar to Somerton, across the county. The northern extensions were to contain an organ, vestry and schoolroom. On the eastern face of the original chancel, an internal memorial has been placed, rather ill-advisedly; the Victorians sometimes seem rather embarrassed by these, although they normally just banished them to the west end of the nave. Mortlock thought that the tower showed signs of being early, with late Saxon work at three of the corners; but, as he says, the 19th Century touch is so overwhelming elsewhere, there is no reason to think it original. It certainly doesn't look older than about 150 years. As I wandered around the church taking photographs, the dog kept up its hellish litany, verging on the apoplectic whenever I came back into view. I wondered if it did this for church services as well - if so, Benhall weddings must be fun. I found that by jumping up and down and waving my arms I could raise its anger to absolute fever pitch. However, reasoning that if it broke through the fence and rushed across the road, the smile would be on the other side of my face - if, indeed, I still had a face at all - I decided to curtail my amusement and have another go at that south door.

There is a substantial south porch, with the first inkling that this church is something rather interesting after all; a large, Norman doorway. It shows signs of being recut, but is in its original place, and is perhaps the clearest inclination of the date of the superstructure of the building. The door opened easily. The interior is clean, light and well-kept, a pleasing balance between old brick floors and early 19th century furnishings. This is essentially a Georgian interior, from the days of the Rector John Mitford, brother of the more famous Mary. The pre-ecclesiological features include a gallery, a double decker pulpit looking along the ranks of box pews, and a curious birdbath font on a stubby stem. The clear glass of the windows benefits the nave, filling it with a simple, restful light.

To step past the organ in the transept, and into the chancel, is to enter a part of the building with a quite different feel. Unfortunately, the fitted carpet makes a view of the church's brasses and floor slabs impossible - there are three sets of brasses to members of the Duke family, and Sam Mortlock was most impressed by them when he came here in the early 1990s. I don't know when the carpet was fitted, but it did occur to me that if I had bothered to come back to Benhall sooner then I would have seen them as well. The striking memorial on the north wall of the chancel is to another Duke, Sir Edward, who died in the 1730s. An antiquarian, he used the opportunity to record almost 150 years worth of his forebears, which must make him very popular with his own ancestors if any of them are genealogists.

Benhall church is a simple, restful place, off the beaten track and probably little-known. But I was glad I'd come back, and as I waved the dog a cheery goodbye, he whined and put his head between his paws, perhaps reasoning that he might have to wait some considerable time before he had any more fun.

Simon Knott, September 2008

www.suffolkchurches.co.uk/benhall.html