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Remarks by Secretary John Kerry And Brazilian Foreign Minister Antonio Patriota in Brasilia - IMG_6891 by VascoPress Comunicações

Secretary of State John Kerry And Brazilian Foreign Minister Antonio de Aguiar Patriota - After Their Meeting

FOREIGN MINISTER PATRIOTA: (Via interpreter) I was mentioning that he has a good knowledge of Portuguese in function of Mrs. Teresa Kerry. She’s also Portuguese.

But I would like to say that we had a meeting, a working meeting, this morning in this, which is the first visit of Secretary of State John Kerry to Brazil, to South America actually. He had a stopover at Bogota, which we consider to be very positive. It is our second meeting. I have kept a meeting with the Secretary of State in D.C. the past 20th of May. And moreover, the – aside from the meeting we had, we will receive him now for lunch in a short while, in which we will have also representatives from the legislative, the presidents of the foreign relation committees, as Senator Kerry has been, himself part of, also journalists, representatives from the civil society, and as all of you know, Secretary of State will be received by President Rousseff later this afternoon at the Planalto Palace.

Secretary of State John Kerry requires no presentation. He’s a known character to Brazil, a former candidate to the U.S. presidency, a senator of – from 1985-2013, president of the Foreign Relations Committee of the Senate between 2009-2013. And when he came to be the Secretary of State in the second term of President Obama, he is bringing with himself a commitment but several causes, which are extremely valued throughout Brazil: a commitment to sustainable development, all the agenda related to climate change, also a decisive support to the retaking of peace efforts in the Middle East, and we would like to congratulate the Secretary of State for his own efforts, which shall take us to a process within nine months’ time to be producing results.

In the last meeting this morning, we examined items in the bilateral agenda, which present, as all of you know, a robust trade and investment agenda. The U.S. are still the country with the largest stocks of investment in Brazil, the second largest partner of Brazil now with a growing deficit on the Brazilian side. We’ve also talked about that for over 30 bilateral mechanisms involving areas which go from energy to racial equality, gender equality, contact with the private sector, the universities, the civil society. Today, the United States is the largest destination of Brazilians within the Science Without Borders program. It’s 5,800 students. That is increasing every day.

Anyways, the potential of the relationship is even greater, especially now in a moment in many observers are referring to the relationship between Brazil and the U.S. as a relationship which is growing more and more. It’s getting more mature. But this maturity includes encompassing more relevant themes, especially in a moment we are about to redefine our contacts with a strategic partnership. President Obama in his letter to invite President Rousseff to visit, which will take place in October this year, referring to a strategic partnership with Brazil, President Rousseff responded with the same terminology.

At the same time, I should not forget to mention that we’re now facing a new type of challenge in our bilateral relationship. It is a challenge which has to do with wiretapping, telephone calls. And in case these challenges are not solved in a satisfactory way, we run the risk of casting a shadow of distrust on our work. We have established technical communication means, political channels are open as well. We have clarified everything that was requested. But these are not an end in themselves, so this doesn’t meet – accept the status quo. We need to discontinue practices which are an attempt to sovereignty in the relationship between the states and which can violate the individual freedoms that both of our countries are very much fond of.

Let me make it very clear that there is a broad space for us to advance. We have recently received the Secretary of Agriculture. We will receive the Secretary of Energy in a few days’ time. The mechanism with economic and commercial cooperation TECA is going to be meeting in September at the level of vice ministers. In September as well, we will have the third conference for innovation, Brazil and U.S, the working group for the scientific and technological committee. On the same theme and at the same time, we should not minimize the relevance acquired so far regarding espionage.

Within a few moments, we’ll keep on talking to Secretary Kerry in an environment which I believe is a symbol to our commitment with democracy, freedom, a good government, freedom of the press, opening with the civil society. And so this will be an occasion for us to hear a bit more of the last developments in this retaking of the peacemaking process between Israelis and Palestinians. Also, we had an opportunity to talk about Syria and other situations on my part.

As well, I shall be ready with a dispositioned and even interested of making an updated snapshot of a region, which as I have mentioned to Secretary Kerry today, I think we’re distinguished for being a space of democracy, economic growth, social justice with enough conditions which are unprecedented worldwide.

Thank you very much. Mr. Kerry.

SECRETARY KERRY: Well, bom dia. I’m happy to be here with everybody. Thank you very much. Thank you, Foreign Minister Patriota for hosting me here today. I’m very happy to be back in Brazil. I have great memories of my first trip here in 1992 to the Earth Summit in Rio, and I’m happy to be back here now and very grateful for the opportunity to continue the good dialogue that Antonio and I have had since the day we first talked on the telephone when I was appointed to this job.

Even when I came to Brazil back in 1992 for the Earth Summit, I could sense this incredible energy in Brazil, and I could feel firsthand the amazing commitment of Brazil to try to grab the future and particularly back then to address the issue, which was then even urgent, of climate change. I’m pleased to see that over the years Brazil’s commitment to environmental stewardship has continued right up until this day, and there have been very important efforts on the reduction of deforestation problems, alternative renewable energy problems, biofuels, other kinds of initiatives, but also very important, last year’s hosting of Rio+20.

And for those of us who have been involved in the challenge of climate change for all of that time, I think it was a bittersweet moment to measure 20 years, when the hopes of 20 years before we had to acknowledge had not yet been realized. So the challenge is ahead of us, for all of us, and I know that the United States has a great commitment under President Obama to take our own initiatives, not even to wait for congressional action, but to move administratively in order to do our part. I know we can continue to work with Brazil on this issue of climate, and we look forward to doing so.

Our mission is very, very clear. We need to inspire meaningful reform and action within the Major Economies Forum. We need to lead the effort to phase down hydrofluorocarbons in the Montreal Protocol. And together, Brazil and the United States need to join with other countries in an effort to negotiate a climate agreement in 2015 that is ambitious and flexible and that works for all of us.

Now, obviously we have also had some moments of disagreement, and I’m sure I’ll have an occasion in the questions to be able to address some of that with you. But the United States and Brazil – I want to emphasize, rather than focus on an area of disagreement – the United States and Brazil share a remarkable and dynamic partnership. Every single day we work together to advance economic opportunity, human rights, environment protection, regional peace and security, democracy, as well as major global challenges in the Middle East and elsewhere – Syria for instance and the question of the humanitarian challenge in Syria.

The United States respects and appreciates that Brazil is one of the world’s largest free market democracies, and our partnership is only made stronger as all of the world continues to grow. The United States recognizes and welcomes and greatly appreciates the vital leadership role, the increasing leadership role, that Brazil plays on the international stage – excuse me – and that ranges from its participation in global peace initiatives to its stability operations and promotion of human rights and its efforts to try to help either promote the peace or keep the peace in certain parts of the world.

Through the Global Peace Operations Initiative, we are working with Brazil and the United Nations to build the capacity of countries to be able to contribute themselves to peacekeeping operations. Brazil has provided more than 1,400 uniformed personnel to the stabilization mission in Haiti. We’re very grateful for that. And we’re also exploring opportunities for closer collaboration on peacekeeping in Africa.

It’s fair to say that protecting universal rights is at the very heart of the shared values between Brazil and the United States. And together, we remain committed to advancing those rights and to advancing the cause of equality for all people.

The United States also supports a very vibrant and active Organization of American States, and the OAS Charter reminds us of our responsibilities to offer our citizens liberty and to create the conditions in which all people can reach their aspirations, can live their aspirations. We believe that it is important that Brazil engage fully with the OAS and use its strong voice for a hemispheric vision of democracy and fundamental freedoms.

Now, our relationship is not only rooted in shared values, it is literally strengthened every single day by our citizens. Each year thousands of people travel between the United States and Brazil, forging new ties between our countries. Student exchanges under President Rousseff’s Scientific Mobility Program, which I had the privilege of visiting this morning and sensing firsthand the amazing energy and excitement and commitment of these young people, that’s something we share in common. And together with President Rousseff’s program and President Obama’s 100,000 Strong in the Americas Initiative, we are encouraging together approaches to address the shared concerns of our young people to include social inclusion and to work towards things like environmental sustainability.

Our exchange programs also ensure that today’s generation is going to be ready to respond to the enormous challenges of tomorrow and of the future. The vibrant and the growing connection between the United States and Brazil, between our governments and our citizens, is absolutely one of the defining partnerships of the 21st century. I said to Antonio, and I believe this and I know President Obama believes this and he communicated this when he came here recently, the future belongs to young people. Our job is to lay the groundwork for them, is to provide the opportunity for them to make the most of education and of the technologies and jobs that will define the future.

So I look forward, as President Obama does, not only to growing this partnership but to finding ways to work on our common values, our common interests, and our common hopes for our peoples. And we very much look forward to welcoming President Rousseff to Washington, D.C., for her meeting and a state visit with President Obama and our country in October. And with that, I’d be happy to answer any questions.

MODERATOR: (Inaudible.)

QUESTION: (Via interpreter) Secretary Kerry, we wanted – if you could, we wanted you to speak briefly about this issue of espionage and if by any chance Brazil – the United States will stop spying on the rest, and what guarantees the U.S. Government can give if the answer is no that you’re not going to stop spying, please what will you do? Do you think you can have deteriorated or hampered this relationship with Brazil?

SECRETARY KERRY: Well, obviously, first of all, I did not think it would be a surprise if I got a question on that subject, so I wanted to have a chance to be able to share some thoughts with you, and now I’m happy to address that and other things.

But very, very important, I ask the people of Brazil – and I will answer the question very directly. But I ask the people of Brazil to stay focused on the important realities of our relationship, the bilateral relations between our countries which continue to grow stronger and stronger. We share democratic values and we share a commitment to diversity and we share a determination to improve opportunities for our people. And the U.S.-Brazil relationship has the opportunity to provide extraordinary positive global impact if we continue to work together on these kinds of issues, on the environment and science and technology and sustainable energy, nonproliferation, on access to education, on disaster management, and our strong trade ties, our strong investment ties, our energy cooperation, our sustainable development cooperation. All of these things need to remain in the forefront of people’s minds as you consider this question of the national security revelations that have upset some people and created questions in others.

Let me be crystal clear: I can’t discuss with you operational issues, but I can tell you very definitively the Congress of the United States passed on a law after 9/11 when we were attacked by al-Qaida, and we began a process of trying to understand before they attacked us what these kinds of plots might be. The executive department of our government, after a law was passed by Congress which met our legal standards and passed the muster of law, then implemented the program with the supervision of our judiciary. So all three branches of the American Government have been involved in reviewing this particular program.

Now, we have engaged with the Brazilian Government very, very directly, and I want to express my appreciation to the Foreign Minister and to Brazilian officials who have visited with us in Washington, and we are here now and we will continue to have this dialogue. And we will have this dialogue with a view to making certain that your government is in complete understanding and complete agreement with what it is that we think we must do to provide security not just for Americans but for Brazilians and for people in the world.

Over the last years, regrettably, a number of countries – a number of groups – not countries – a number of groups in the world have individually targeted not just American interests but free interests in the world. There have been bombings in many places in the world. Innocent people have lost their lives. And what the United States has been trying to do is prevent these things from happening beforehand by knowing what others might be plotting.

So I would respectfully say to everybody that the United States, as the President said last Friday, the United States gathers foreign intelligence of the type gathered by all nations in order to protect their citizens, in order to protect our citizens. And our activities are firmly based on law and they are subject to oversight by all of the branches of our government. We are convinced that our intelligence collection has positively helped us to protect our nation from a variety of threats, not only protect our nation but protect other people in the world, including Brazilians.

And so we have engaged now with the Brazilian Government, we will stay very closely engaged with the Brazilian Government, and I can promise you that President Obama is determined that the United States will live up to the highest standards both of cooperation, of transparency, and accountability, in keeping with our ability to be able to protect ourselves and to protect others in the world.

QUESTION: Mr. Secretary, Mr. Foreign Secretary, you have said that all the South American ministers are united in condemning the alleged spying, and Brazil was asked for a formal explanation from the United States on this. What explanation have you received today? And also, you mentioned that if this situation is not resolved in a satisfactory manner that it risks perhaps more distrust in the relationship. So what are you looking for the United States to do?

FOREIGN MINISTER PATRIOTA: (Via interpreter) Well, in a summarized way I believe that you do know of the fact that ever since the first moment when these news came to be, we did get in touch with the U.S. Government by means of Ambassador Thomas Shannon here in Brasilia, and also the Embassy in D.C., and we opened dialogue channels, communication channels, both technical and political, And at the same time, there have been individual protests in Brazil and other countries in the region, as you all said, and on July 12th, a meeting by MERCOSUR adopted a decision which did instruct the countries – Argentina, Brazil, Uruguay, Venezuela, Colombia, Bolivia, who had subscribed – to start with the UN Secretary General taking this to the Security Council at the UN.

These demonstrations took place. They do reflect a considerable concern, and I think it’s legitimate, by the region and the international community in general, what practices which may be an attempt to the sovereignty of the very countries and to the rights of individuals. There have been demonstrations regarding the violation of human rights, especially from the High Commissioner of the UN for Human Rights, Navi Pillay.

And as a matter of fact, this clarification process, as I have mentioned, it’s not an end in itself. What we do consider is that the United States will never find a better partner in the fight against international terrorism and several other threats to homeland security as they are taking forth in a transparent way. International partnerships, when they’re done fully transparently, they do strengthen the trust. And when there is a lack of knowledge or lack of information on the country they may weaken this trust, so what we want to avoid from happening.

SECRETARY KERRY: Can I just add, if I may, to that? We’re not surprised and we’re not upset that Brazil would ask questions. Absolutely understandable. And Brazil is owed answers with respect to those questions, and they will get them. And we will work together very positively to make certain that this question, these issues, do not get in the way of all the other things that we talked about. And we will guarantee that Brazil and other countries will understand exactly what we’re doing, why and how, and we will work together to make sure that whatever is done in a way that respects our friends and our partners, and that is what we’re going to achieve.

QUESTION: (Via interpreter) Flavia (inaudible) Sao Paulo. Let me change the subject here a little. I would like to know if the topic regarding the issue on some visas in – to Brazilians, did you two talk about it? And is there a deadline for the waiver of the visa, or exception from a visa? And if the visit – President Rousseff to D.C. in October can be decided on her trip coming October?

FOREIGN MINISTER PATRIOTA: (Via interpreter) Well, briefly I mentioned that there are several initiatives and also meetings that are programmed for the next few months, which are included within those prospective preparation of the state visit to the U.S.

In one of the works that we’re going to be developing will be exactly this issue of exempting the visas to Brazilians. As you all know, there is a proposal which is known as the Global Entry – in English – which is being discussed between the two sides, and I understand that the last counterproposal of Brazil of a language to accommodate a few of the issues we have over here is under exam right now. And a declaration can be agreed upon in September, coming September, in which we’ll then have a text during her visit. So we do consider that. In this term, progress has been encouraging, satisfactory, and we will have some results soon to come.

Now related to the elimination or the exemption of the visa itself is a more complex issue, which we’ll need more time for discussion.

SECRETARY KERRY: Let me just say that we are – is that on? Yes. We’re committed to as vast a visa application processing process as possible. And we’re very proud that we have streamlined our operations over the course of the last year. We very much want to see more Brazilians coming to the United States for business, for tourism, for study, visiting friends, relatives, and so forth. So it’s very much in our interest to facilitate this.

Last year, we processed about one million visa requests all across Brazil, and we have managed to make the appointment times – the wait for those visas is down to either five days or under – less than five days. We have spent millions of dollars to upgrade our facilities in order to try to make this happen more effectively, and we’re going to be opening new consulates in Belo Horizonte and Porto Alegre. So we’re moving as much as we can to facilitate this.

And finally, we want to continue to consult very closely with Brazil in order to make sure we have legal statutory requirements that have to be met to allow for a reciprocal free visa travel under the visitors program. And we hope to get there. I’m confident we can, but we just need to continue to work together. But I promise you, we welcome as many people to come and visit and be able to move freely back and forth as is possible, and I’m confident we’ll get to the day when we have an open visa program.

QUESTION: Mr. Secretary, we understand that earlier today you spoke with Prime Minister Netanyahu, including presumably about the settlements, which by some counts have reached 3,100 new or advancing units appeared in recent days. What can you tell us about that conversation and your message to the Prime Minister? Have you had a similar conversation with President Abbas? Are the Palestinians still on board for the peace talks? And finally, what would you say to those who say that the Israelis are doing this – they’re playing along with their initiative – but that they’re really too divided to make the hard decisions for peace? Thank you.

SECRETARY KERRY: No. Well, I – thank you. It’s a very appropriate question. It’s timely, obviously. Yes, I did speak with Prime Minister Netanyahu this morning, and I, first of all, conveyed to him my hopes for his speedy recovery. As you know, he’s just had surgery, and he’s dealing with these issues in the middle of that, and I can tell you that’s obviously not easy.

We had a very frank and open, direct discussion about the question of settlements. Let me make it clear: The policy of the United States of America with respect to all settlements is that they are illegitimate, and we oppose settlements taking place at any time, not just the time of the peace process.

But – here’s the but – that said, Prime Minister Netanyahu was completely upfront with me and with President Abbas that he would be announcing some additional building that would take place in places that will not affect the peace map, that will not have any impact on the capacity to have a peace agreement. That means that it is building within the so-called blocs in areas that many people make a presumption – obviously not some Palestinians or others – will be part of Israel in the future. He has specifically agreed not to disturb what might be the potential for peace going forward.

Now, we still believe it would be better not to be doing it, but there are realities within life in Israel that also have to be taken into account here going forward. President Abbas understood that coming into these talks. That’s why these talks are pressed into this time period of nine months. That’s why we all understand there is urgency, as I said yesterday, to getting to the discussion of borders and security. If you resolve the borders of Israel – and you can only do that also resolving the security issues for Israel – you have resolved any questions about settlements, because then you know what is in Israel and what is not. And so the sooner we get to that discussion the better.

I will be talking to President Abbas today. We have a call scheduled for later. And he is committed to continue to come to this negotiation, because he believes the negotiation is what will ultimately resolve this issue, not a temporary decision or restraint. So we will continue to work this very, very closely with Israelis and we will continue to work it very closely with Palestinians. And our hope is that we get to the real issues on which we ought to be focusing, which are the final status settlement – the final status issues. And I’m very hopeful we will get there very, very soon.

FOREIGN MINISTER PATRIOTA: (Via interpreter) Just briefly, at the same time that we support the efforts of Secretary Kerry and we are bringing up to the table the Israeli and Palestinian negotiation, we do – we do – we are against the Palestinian settlements, which are done against the UN Security Council resolutions, and they do represent a violation of the international law. We do consider that this kind of fact will not contribute for creating a propitious environment for the understandings of the whole international community, and Brazil specifically would love to see coming at the end of this nine month period time upon which negotiators will be working.

Let me also mention that I have encouraged Secretary Kerry to give more relief to the participation of the civil society in Israel and the Palestine along this peacemaking process. I was well impressed when I visited the region last year in October and when I saw that in the – among the civil society on both ends there are voices that are quite committed to peace and they do convey messages which are a bit different from the ones we’re used to seeing. These messages are in repudiation of violence and consumed facts and the establishment of settlements, which are not favorable for the understanding for peace.

SECRETARY KERRY: That’s it. Okay.

FOREIGN MINISTER PATRIOTA: (Via interpreter) Thank you.

# # #

August 13, 2013

Itamaraty Palace

Brasilia, Brazil

, Shapely Studio of Creative and Cultural Industries® 2014 by Photographer Theophilus Raynsford Mann 馬天亮攝影師

Director Theophilus Raynsford Mann

~ a Taiwanese social reformer, philosopher, photographer, and film director

“Do Everything for My People”

馬天亮導演

~ 臺灣的社會改革者，哲學家，攝影師，和電影導演

《造福人民》

SUMMARY

Theophilus Raynsford Mann is a naturalist, occultist, Buddhist and Taoist. In 1982, Mann developed a technique for abstract photography, applied “Rayonism” into photographic works. Mann staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Mann’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Mann’s works have been quoted by the scholars many times, making Mann one of the highly cited technological, artistic, and managing public administrators in the academia. Mann was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.

Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa

In 1980, Mann obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.

Early Career

In 1989, Mann instituted Mann’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.

Study Abroad and Immigration into the United Kingdom

In 1998, Mann studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan, Wales for a master of science in real estate appraisal. Until the summer of 2000, Mann completed an academic course on “Towns through the Ages” from Christ Church at the University of Oxford.

PHILOSOPHICAL VIEWS

Mann is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand Theophilus Raynsford Mann. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.

Back in the 1990s when Mann just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.

During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Mann understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?

FAIRNESS and JUSTICE

As Theophilus Raynsford Mann’s saying are:

“Touching Fairness and Justice”

Feel good about themselves, but do not know the sufferings of the people...

Who can get easy life like them?

What is profile of modern society?

What type and style is truly solemn for this society identify?

Where “the characterization” is? Who can see? Did you see it?

《感動的公平與正義》

自我感覺良好, 不知民間疾苦...

誰能得到安逸的生活如同他們一樣？

這是個什麼樣子的社會？

這個社會認定什麼樣的類型和風格是真正莊重的?

「特徵」在那裡？誰可以看到？你看到了嗎？

Jurisprudence and Political Philosophy and Perspectives

Mann ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Mann will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.

According as Mann’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.

The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.

Mann had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.

Right now, Mann studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Mann would like to do “something beautiful for `the unknown`”.

In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.

In present world, Mann really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.

No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.

The knowledge Mann has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.

Since 30 July of 1988, Mann settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Mann was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.

Mann had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.

The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.

Developed a Technique for Abstract Photography and Abstractionist

In 1982, Mann developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Mann was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.

Photographic Exhibitions

Theophilus Raynsford Mann Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.

一九八三〜八四年中華民國臺灣馬天亮攝影巡迴邀請展

Theophilus Raynsford Mann Photographic Exhibition of Rayonism (32 individual exhibitions) 1983~1985.

馬天亮『光影』攝影特展（個人展32場）1983〜1985年.

Mann staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Mann was the first exhibitor around the country. All of the invited displays were by the Taiwan’s Government, cultural and artistic organisations, and sponsors. Mann’s earliest exhibition took place in the National Taiwan Arts Education Center (Museum) on 19 December 1983 when Mann was 25 years old; Mann was the youngest exhibitor in the history of the Center in any solo exhibitions. The Center that was opened in March 1957, kept a collection of Mann’s work. It is currently updating the Center’s internal organisation and strengthening co-operation with leading centers and museums around the world. Meanwhile, it widened the center’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.

Modernization in the Modern Abstract Arts of Taiwan

Mann’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.

In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Mann may sprout, grow and bloom. Mann aims to provide an educational stimulus for society by introducing his works - Mann can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Mann believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Mann should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.

Became an Author and a Scholar

In 1980, Theophilus Raynsford Mann completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Mann was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Mann’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Mann was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News

Publication “Theophilus Raynsford Mann Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Mann’s writings.

Authorship

Mann’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Mann was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Mann one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Mann’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.

Became an Academic and Film Director

Today, Mann is a professor at Space Time Life Research Academy, a photographer (portrait, fashion, commercial, digital, architectural, abstract photography), film director, and computer engineer now live and work in London; and most currently engage in his vocational professions of ‘Consultant of Immigration and Translations’. Mann is an author at the University of California, Berkeley, and the University of Michigan; an alumnus from Christ Church at the University of Oxford, the University of Glamorgan, and National Taiwan University in Taipei.

Director Works:

FILMS:

Abstract Films:

www.youtube.com/watch?v=M0ghIxV0LBo&feature=youtu.be

www.youtube.com/watch?v=PC_r2CO-UJs&feature=youtu.be

www.flickr.com/photos/124141020@N05/17893335268/in/datepo...

www.youtube.com/watch?v=1Ph8qb2Wjps&feature=youtu.be

www.flickr.com/photos/124141020@N05/17979015641/in/photos...

www.youtube.com/watch?v=IN1e07X4AEc&feature=youtu.be

www.youtube.com/watch?v=DmCVSjG1KEk&feature=youtu.be

www.flickr.com/photos/124141020@N05/17553751944/in/photos...

www.youtube.com/watch?v=zoG3cxICeEY

www.flickr.com/photos/124141020@N05/17797502869/in/datepo...

www.youtube.com/watch?v=pkcmrMmF_gc&feature=youtu.be

www.flickr.com/photos/124141020@N05/18115536036/in/photos...

www.youtube.com/watch?v=2xFOdzM3T9Y&feature=youtu.be

www.flickr.com/photos/124141020@N05/17525813743/in/photos...

www.youtube.com/watch?v=a48BPHplf4Q&feature=youtu.be

www.flickr.com/photos/124141020@N05/17576816593/in/photos...

Documentary Films:

www.youtube.com/watch?v=flSg_KZC8T4&feature=youtu.be

www.flickr.com/photos/124141020@N05/17482109753/in/photos...

www.youtube.com/watch?v=Tcpkc6niMiY&feature=youtu.be

www.flickr.com/photos/124141020@N05/18201816521/in/photos...

www.youtube.com/watch?v=vWjYRRTsltI&feature=youtu.be

www.flickr.com/photos/124141020@N05/18208449565/in/photos...

www.youtube.com/watch?v=1mcPNaQtWu8&feature=youtu.be

www.flickr.com/photos/124141020@N05/17883706816/

www.youtube.com/watch?v=RApsQA2Km1w

Theophilus Raynsford Mann 馬天亮導演 - YouTube

www.youtube.com/watch?v=ijotODxZkNo&list=LLosvuIOImSV...

www.youtube.com/channel/UCosvuIOImSVgFru84i9omOQ/videos

www.youtube.com/playlist?list=LLosvuIOImSVgFru84i9omOQ

Bing Videos

www.bing.com/videos/search?q=Theophilus+Raynsford+Mann&am...

Yahoo Video

video.search.yahoo.com/search/video;_ylt=A2KLqIJi82hVnk0A...

Google Search

www.google.co.uk/search?client=aff-cs-360se&ie=UTF-8&...

Drama Films:

“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)

FASHION SHOWS:

ART EXHIBITIONS:

Musician Work:

MUSIC COMPOSITION:

PHOTOGRAPHIC ALBUMS:

www.youtube.com/watch?v=ijotODxZkNo

英國倫敦浴佛節佛陀雕塑藝術, music “Gymnopedie No. 3”, “Gymnopédies”

www.youtube.com/watch?v=dQqyefiuAYY

BOOKS:

Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.

Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985

新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985

New version of scenario original “The Soul's Sentimentalizing” (to be published)

「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Successful” (The indomitable spirit was brilliant to towering a great height from earth reaching the sky!

Individual biography, to be published)

“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)

「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)

「氣壯山海‧頂天立地‧民富國強‧白金時代」 “Full of power and grandeur thrusts onto the mountain and ocean, towering a great height from earth reaching the sky for my people with good fortune and my country become stronger, builds a platinum era - white golden age.” (Chinese version for my way towards national election)

Research Interests:

University of Oxford

Research Studies in Archaeology:

Mann’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.

National Taiwan University

Graduate Certificate,

Graduate Institute of Electrical Engineering:

Mann’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.

University of Glamorgan

M.Sc. Course,

Master of Science in Real Estate Appraisal:

Mann’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.

National Sun Yat-Sen University

Postgraduate Certificate,

Postgraduate Studies in Computing:

Mann’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.

Associations:

Member of The Kaohsiung Life Line Association since 11 January 1979, an association established in the USA.

Member of The Society of Youth Writers, Tien (Catholic) Educational Center, Taipei since 1980.

Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)

Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.

Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.

On 15 March 1989, Mann promoted and founded the Consortium Juridical Person Mr. Theophilus Raynsford Mann Social Benefit Foundation 財團法人馬天亮先生社會公益基金會籌備處 (Social Charity 社會慈善事業) in Taiwan.

near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...

Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.

Honours:

中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.

On 26 August 1985, Mann was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.

Careers:

Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:

Academia,

Teaching and Research:

business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.

www.facebook.com/stlres

教學與研究：

企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和製作影片。

Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:

consultants of immigration, translations, and legal services.

www.facebook.com/elcits

永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：

移民事務，翻譯和法律服務。

Computer Hardware and Networking Engineer at Mann Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:

Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.

www.facebook.com/maaelec

計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。

Film Director and Photographer at Shapely Studio of Creative & Cultural Industries, 2 April 2007 to present in London, United Kingdom:

1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.

www.facebook.com/sscci

Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:

Social Reform in Taiwan

www.facebook.com/twreform

Website

mtltwp.pixnet.net/album/set/1265174

album.blog.yam.com/mtltwp

photo.roodo.com/photos/mtltwp/albums/small/100469.html

www.facebook.com/hunyun22/info

www.facebook.com/hy22tss/info

www.facebook.com/tsstrm/info

Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Mann was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.

Website

mtltwp.pixnet.net/album/set/1265208

www.facebook.com/sonate1c/info

www.facebook.com/piano1c/info

LINKS:

University of California, Berkeley

berkeley.worldcat.org/search?q=Ma%2C+Tianliang&dblist...

berkeley.worldcat.org/title/hun-yun/oclc/813684284?refere...

oskicat.berkeley.edu/record=b11283690~S1

University of Michigan

mirlyn.lib.umich.edu/Record/006237256

catalog.hathitrust.org/Record/006237256

WorldCat® Identities

www.worldcat.org/search?q=au%3AMa%2C+Tianliang%2C&dbl...

www.worldcat.org/wcidentities/np-ma,%20tianliang$1958

Google Books

books.google.co.uk/books?id=PkyaAAAAIAAJ&redir_esc=y

books.google.co.uk/books?id=JfxnMwEACAAJ&dq=editions:...

scholar.google.com/scholar?cluster=3569983911138966023&am...

National Bibliographic Information Network (NBINet)

nbinet3.ncl.edu.tw/search~S10?/a%7bu99AC%7d%7bu5929%7d%7b...

192.83.186.170/search*cht/a%E9%A6%AC%E5%A4%A9%E4%BA%AE

National Yang Ming University 國立陽明大學

library.ym.edu.tw/search~S7*cht?/tThe+Soul%27s+and+sentim...

National Taiwan University of Science and Technology 國立臺灣科技大學

millennium.lib.ntust.edu.tw/record=b1016706~S1

國家圖書館期刊文獻資訊網, 臺灣期刊論文索引

readopac3.ncl.edu.tw/nclJournal/search/search_result.jsp?...

聲音藝術的審美角度, 大學雜誌, 天然

readopac3.ncl.edu.tw/nclJournal/search/detail.jsp?sysId=0...,

readopac3.ncl.edu.tw/nclJournal/search/detail.jsp?sysId=0...

為文化中心把脈, 幼獅文藝

readopac3.ncl.edu.tw/nclJournal/search/detail.jsp?sysId=0...,

科學家與守財奴, 中國地方自治

weblib.exam.gov.tw/ccdb2/Result_List.asp?idx_id=CCVOL&...

Yahoo, Bing, Google Search

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theophilus mann oxford

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馬天亮教授

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lurvely.com www.lurvely.com/photographer/77438197_N03/

portfotolio.net/mtltwp

portfotolio.net/mtltwpprof

www.flickriver.com/photos/mtltwp/

www.flickriver.com/photos/mtltwpprof/

画像検索

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far-east-movement - Blogcu (Turkey)

far-east-movement.blogcu.com/professor-tianliang-maa/1226...

A Story of Professor TianLiang Maa (Theophilus Raynsford Mann) ...

spirehim.com/3450/a-story-of-professor-tianliang-maa-theo...

University of Oxford People In British Public Life

www.google.co.uk/search?q=University+of+Oxford+People+In+...

Who is talking

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art galleries uk

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Mitrasites system

sites.google.com/site/mitrasites/system/app/pages/customS...

articles.whmsoft

articles.whmsoft.com/related_search.php?keyword=Tianliang...

pantieslace-forwomen.blogspot.co.uk/2012/08/motherhood-ma...

www.flickriver.com/photos/124386381@N06/

www.flickriver.com/search/Theophilus+Raynsford+Mann/inter...

www.pediatr.org.tw/DB/News/file/1913-1.pdf

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Abstract Films:

Documentary Films:

英國倫敦浴佛節佛陀雕塑藝術

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Knowledge by Meghna Iyengar

2 10

As they say, SOOC. :)

Nepal - Bungamati - Karya Binayak Temple - Ganesh Shrine - 22 by Manfred Sommer

Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.

Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.

Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.

ETYMOLOGY AND OTHER NAMES

Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.

The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).

Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).

A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".

In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.

In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.

ICONOGRAPHY

Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.

Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.

The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.

COMMON ATTRIBUTES

Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.

Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.

VAHANAS

The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.

Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.

The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.

ASSOCIATIONS

OBSTACLES

Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."

Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.

BUDDHI (KNOWLEDGE)

Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".

AUM

Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:

(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).

Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.

FIRST CHAKRA

According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".

FAMILY AND CONSORTS

Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.

The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.

Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.

The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.

WOSHIP AND FESTIVALS

Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.

Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).

Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.

Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."

GANESH CHATURTI

An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.

TEMPLES

In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.

There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.

T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.

RISE TO PROMINENCE

FIRST APEARANCE

Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:

What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.

POSSIBLE INFLUENCES

Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:

In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.

Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."

One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.

A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.

First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).

VEDIC AND EPIC LITERATURE

The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .

Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".

Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.

PURANIC PERIOD

Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.

In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:

Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.

Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.

SCRIPTURES

Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.

The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.

R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.

BEYOND INDIA AND HINDUISM

Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.

Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.

Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.

Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.

Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.

The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.

WIKIPEDIA

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Nubian Knowledge Network

Medieval Armor ~ Musée de l'Armée by Christopher Perez

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Something caught my attention when I heard that the 5,000 year old Iceman found in the Alpes in 1991 was carrying a steel blade. For some reason I didn't think steel was available until much more recently. Yet this knowledge did nothing to prepare me for the surprise to learn that medieval armor was fashioned from steel. I'm a little slow. I admit it. Now I get to learn how steel was made. If only because I'm now very curious to understand how humans learned to work metals in such a seemingly sophisticated manner. From what little I've learned it seems that metal workers in Milan made major contributions to the art of armor fabrication.

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96 Years of Dhammakaya Knowledge (2013) The Dhammakaya Master Day, 19 September 2556 BE by Dhammakaya Foundation

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Chemist by Eduardo Gil

1998 Judicial kill Ma Tianliang Incident by the ROC Government 一九九八年司法追殺馬天亮事件 (4) by 頂天立地 Towering a Great Height from Earth Reaching the Sky!

Presidential Candidate 總統候選人

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Tianliang Ma

~ a Taiwanese social reformer, philosopher, photographer, cinematographer, and film director

“Touching Fairness and Justice”

馬天亮

~ 臺灣的社會改革者，哲學家，攝影師，和電影導演

《感動的公平與正義》

TianLiang Maa, alternative spelling: Tianliang Ma, also known as Theophilus Raynsford Mann; Ma, Tianliang; Chinese: 馬天亮; 马天亮.

SUMMARY

TianLiang Maa is a naturalist, occultist, Buddhist and Taoist. In 1982, Maa developed a technique for abstract photography, applied “Rayonism” into photographic works. Maa staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Maa’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Maa’s works have been quoted by the scholars many times, making Maa one of the highly cited technological, artistic, and managing public administrators in the academia. Maa was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.

Early Life and Record of Genealogy

TianLiang Maa possesses both Taiwanese and German surnames from birth. Usually, whenever anyone asks Maa about where he comes from, he would reply “Formosa” as he grew up and was educated in the Far East and lives in Taiwanese and Japanese lifestyles. Moreover, he often teaches and educates younger generations based on the methods of the Far Eastern teaching he experienced when he was young, though he does not oppose the Western ways of teaching and thinking. Maa takes great pride in his roots, which go back 150 years (since 1864); Maa’s ancestry originates and creates generations, and prepares younger generations to succeed their personality and ethical standards and integrity.

Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa

In 1980, Maa obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.

In history, the Portuguese explorers discovered and called the island (Taiwan), “Formosa” (meaning “Beautiful Island”) in 1590. They are non-Chinese people; it was long a Chinese and Japanese pirate base. Fighting continued, between its original inhabitants of Taiwanese and the Chinese settlers, into the 19th century. In 1894-95 first Sino-Japanese War that ended in Manchus of the Qing (Ching) dynasty defeat, the late Manchu Qing Government forced to cede Formosa to Japan. This result was made by the Treaty of Shomonoseki in 1895 and remained under Japanese control until the end of the Second World War. Early on, Taiwan was conquered by the Qing in 1683 and for the first time became part of older China dynasty. However, today, the home country of Maa’s origin has around 165 institutions (93 universities) of higher education, which now has one of the best-educated populations in Asia. Among the major public (state) ones are the National Taiwan University (NTU) at Taipei, and National Sun Yat-Sen University (NSYSU) at Kaohsiung. NSYSU is also called National Chun-Shan University; according to Times Higher Education 2010-2011, NSYSU ranks as the 3rd university in Taiwan, 21st in Asia, and 163rd worldwide. National Taiwan University is ranked 51 to 60 ranks on Times Higher Education World University Rankings - Top Universities by Reputation 2013, the United Kingdom (see www.timeshighereducation.co.uk/world-university-rankings/...); King's College London (KCL) (21st in the world and 6th in Europe in the 2010, QS World University Rankings), the University of London, and University of Southern California (is one of the world's leading private research universities, located in the heart of Los Angeles), afterward.

Backing to Maa’s early school-time of Taiwan Provincial Kaohsiung Industrial Senior High School (Kaohsiung Municipal Kaohsiung Industrial High school), the professional technical education, which is equivalent to Advanced Level General Certificate of Education, commonly referred to as an A-level in the United Kingdom; China Electronic Engineering College, the distance learning programme, which is in equivalence as UK’s Diploma of Higher Education / Undergraduate Diploma (as an Associate Degree in the United States). An additional, his middle education was taught by the Kaohsiung Municipal Chihjh (Ci Sian) Junior High School; and Kaohsiung Municipal San Min Elementary School was his first school in Taiwan.

Early Career

In 1989, Maa instituted Maa’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.

Study Abroad and Immigration into the United Kingdom

In 1998, Maa studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan in Wales for a master of science in real estate appraisal. Until the summer of 2000, Maa completed an academic course on “Towns through the Ages” from Christ Church College at the University of Oxford (is ranked the 2nd place worldwide on The Times Higher Education, World University Rankings 2012-2013

www.timeshighereducation.co.uk/world-university-rankings/...) in England. Afterward, Maa immigrated into the United Kingdom in the early year of 2004.

PHILOSOPHICAL VIEWS

Maa is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand TianLiang Maa. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.

Back in the 1990s when Maa just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.

During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Maa understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?

FAIRNESS and JUSTICE

As TianLiang Maa’s (馬天亮) saying are:

“Touching Fairness and Justice”

Feel good about themselves, but do not know the sufferings of the people...

Who can get easy life like them?

What is profile of modern society?

What type and style is truly solemn for this society identify?

Where “the characterization” is? Who can see? Did you see it?

《感動的公平與正義》

自我感覺良好, 不知民間疾苦...

誰能得到安逸的生活如同他們一樣？

這是個什麼樣子的社會？

這個社會認定什麼樣的類型和風格是真正莊重的?

「特徵」在那裡？誰可以看到？你看到了嗎？

Jurisprudence and Political Philosophy and Perspectives

Maa ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Maa will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.

According as Maa’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.

Maa had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.

Right now, Maa studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Maa would like to do “something beautiful for `the unknown`”.

In present world, Maa really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.

The knowledge Maa has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.

Since 30 July of 1988, Maa settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Maa was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.

Maa had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.

Developed a Technique for Abstract Photography and Abstractionist

In 1982, Maa developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Maa was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.

Photographic Exhibitions

TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.

一九八三〜八四年中華民國臺灣馬天亮攝影巡迴邀請展

TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism (32 individual exhibitions) 1983~1985.

馬天亮『光影』攝影特展（個人展32場）1983〜1985年.

Maa staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Maa was the first exhibitor around the country. All of the invited displays were by the Chinese Government, cultural and artistic organisations, and sponsors. Maa’s earliest exhibition took place in the National Taiwan Arts Education Institute (Museum) on 19 December 1983 when Maa was 25 years old; Maa was the youngest exhibitor in the history of the Institute in any solo exhibitions. The Institute that was opened in March 1957, kept a collection of Maa’s work. It is currently updating the Institute’s internal organisation and strengthening co-operation with leading institutes and museums around the world. Meanwhile, it widened the institute’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.

Modernization in the Modern Abstract Arts of Taiwan

Maa’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.

In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Maa may sprout, grow and bloom. Maa aims to provide an educational stimulus for society by introducing his works - Maa can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Maa believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Maa should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.

Became an Author and a Scholar

In 1980, TianLiang Maa completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Maa was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Maa’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Maa was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News Publication “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Maa’s writings.

Authorship

Maa’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Maa was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Maa one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Maa’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.

Became an Academic and Film Director

Today, Maa is a professor at Space Time Life Research Academy, a photographer (portrait, fashion, commercial, digital, architectural, abstract photography), film director, and computer engineer now live and work in London; and most currently engage in his vocational professions of ‘Consultant of Immigration and Translations’. Maa is an author at the University of California, Berkeley, and the University of Michigan; an alumnus from Christ Church College at the University of Oxford, the University of Glamorgan, and National Taiwan University in Taipei on Taiwan.

Director Works:

FILMS:

“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)

FASHION SHOWS:

ART EXHIBITIONS:

Musician Work:

MUSIC COMPOSITION:

PHOTOGRAPHIC ALBUMS:

BOOKS:

Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985

新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985

New version of scenario original “The Soul's Sentimentalizing” (to be published)

「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Successful” (The indomitable spirit was brilliant to towering a great height from earth reaching the sky!

Individual biography, to be published)

“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)

「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)

Research Interests:

University of Oxford

Research Studies in Archaeology:

Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.

National Taiwan University

Graduate Certificate,

Graduate Institute of Electrical Engineering:

Maa’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.

University of Glamorgan

M.Sc. Course,

Master of Science in Real Estate Appraisal:

Maa’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.

National Sun Yat-Sen University

Postgraduate Certificate,

Postgraduate Studies in Computing:

Maa’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.

Associations:

Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.

Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.

On 15 March 1989, Maa promoted and founded the Consortium Juridical Person Mr. TianLiang Maa Social Benefit Foundation 財團法人馬天亮先生社會公益基金會 in Taiwan. near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...

Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.

Honours:

中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.

On 26 August 1985, Maa was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.

Careers:

Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:

Academia,

Teaching and Research:

www.facebook.com/stlra/info

教學與研究：

企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和影片製作。

Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:

consultants of immigration, translations, and legal services.

www.facebook.com/elcits/info

永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：

移民事務，翻譯和法律服務。

Computer Hardware & Networking Engineer at Maa Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:

www.facebook.com/maaelec/info

Film Director & Photographer at Photographer and Film Director (Shapely), 2 April 2007 to present in London, United Kingdom:

1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.

www.facebook.com/filmshapely/info

Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:

Social Reform in Taiwan

www.facebook.com/twreform/info

Website

mtltwp.pixnet.net/album/set/1265174

album.blog.yam.com/mtltwp

photo.roodo.com/photos/mtltwp/albums/small/100469.html

www.facebook.com/hunyun22/info

www.facebook.com/hy22tss/info

www.facebook.com/tsstrm/info

Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Maa was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.

Website

www.facebook.com/sonate1c/info

www.facebook.com/piano1c/info

LINKS:

University of California, Berkeley

berkeley.worldcat.org/search?q=Ma%2C+Tianliang&dblist...

berkeley.worldcat.org/title/hun-yun/oclc/813684284?refere...

oskicat.berkeley.edu/record=b11283690~S1

University of Michigan

mirlyn.lib.umich.edu/Record/006237256

catalog.hathitrust.org/Record/006237256

WorldCat® Identities

www.worldcat.org/search?q=au%3AMa%2C+Tianliang%2C&dbl...

www.worldcat.org/wcidentities/np-ma,%20tianliang$1958

Google Books

books.google.co.uk/books?id=PkyaAAAAIAAJ&redir_esc=y

books.google.co.uk/books?id=JfxnMwEACAAJ&dq=editions:...

scholar.google.com/scholar?cluster=3569983911138966023&am...

National Bibliographic Information Network (NBINet)

nbinet3.ncl.edu.tw/search~S10?/a%7bu99AC%7d%7bu5929%7d%7b...

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National Yang Ming University 國立陽明大學

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DLECTRICITY 2012 Installation

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Projection-mapped 3D animation, dynamic optical illusions, and dimensional cinema tell the human story of knowledge by bringing the face of our Library to life in mythic scale. From Cave Painting to Ancient Greece; the tragic destruction of the Library of Alexandria to the invention of books, the dawn of electricity, and the rise of the Internet.

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Archive of Spatial Knowledge is a curated collection of spatial memories hosted on an experimental digital platform. It gathers idiosyncratic spatial and social memory of individuals and groups who were forcefully displaced from the geographies of their origin or are denied representation and the possibility to build historical and cultural continuity in the locations of their current residence. The archive uses a mobile software application, as a tool to allow its contributors to attach their stories to geographic locations, creating a protected pool of knowledge overlaid on the physical landscape. At the same time, the archive functions as a spatial intervention. Using the same digital tool, the viewer of the archive can access the erased knowledge on location, to juxtapose invisible stories and the reality of physical spaces. The archive‘s first edition addresses the issues of spatial justice in and around the Russian occupied regions of Georgia.

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My Master’s Wrath and Mercy

رَبَّنَاۤ إِنَّكَ مَن تُدۡخِلِ ٱلنَّارَ فَقَدۡ أَخۡزَیۡتَهُۥۖ وَمَا لِلظَّـٰلِمِینَ مِنۡ أَنصَارࣲ

Our Lord! Indeed [You] whom You admit in the Fire then surely You (have) disgraced him, and not for the wrongdoers (are) any helpers.

Surah Aal e Imran, Verse 192

Tafseer e Jilani

Rabbana innaka man tudkhil in-naar: O my Lord! Indeed You are the one who admits into the Fire, so surely…

Akhzaytahu: you have disgraced him and made him (stuck) in the narrowness of imkaan, possibilities, imprisoned, punished, exiled (from Your Self), because they wronged themselves with their focus upon those other than You…

Wa ma lid-daalimeen: and there isn’t for the transgressors, the ones who have firmly placed themselves in the shadows of imkaan, possibilities…

Min ansaar: any helper who can help them and make them exit from those possibilities, except for the one who received permission from You to (be a helper) and make them exit from the possibilites from amongst the Prophets and the Auliya, Your Friends, after Your granting ability to them by the sending of the Messengers.

On the evening of that second day of hell, I went to the shrine near my house. I did not ask the blessed person of the shrine for anything. Not for relief, not for some understanding of how I had become so entrapped in a thought that only appeared to be nonsensical. I couldn’t even discuss it with anyone. Not that there was anyone to discuss it with! I sat there like a zombie for a while and then left. I knew in my silence, I had surrendered the matter in any case.

When I entered my bedroom, I saw a copy of Al Fath Ar Rabbani that I didn’t use for my regular reading. Qari Sahib had gifted it to me but it was much heavier and larger than my Urdu copy. This one had a side by side Arabic to Urdu translation on each page. I prayed the prayer of the istakhara and pried the book open to a random page.

Al Fath Ar Rabbani:

It started with a verse:

وَمَن یَتَّقِ ٱللَّهَ یَجۡعَل لَّهُۥ مَخۡرَجࣰا

And whoever fears Allah, He will make for him a way out,

وَیَرۡزُقۡهُ مِنۡ حَیۡثُ لَا یَحۡتَسِبُۚ

And He will provide for him from where he doesn’t think (it is possible).

Surah At Talaq, Verse 2-3

I didn’t look up the exegesis of the verse then. Qari Sahib wasn’t there anyway and I really wanted to know what the rest of the page said.

“(The above verse) closed the door of depending on means. It closed the door of the wealthy and the kings and opened the door of tawakkul, reliance. The one who was mindful, the reward for him is that He, Subhanahu, will make relief for him and a way out from what is constricted for (other) people.”

The first two lines gave me pause. Doors had been spoken about earlier. Now Ghaus Pak (ra) was closing them. Two of the people I happened to be thinking of were in fact rich. They were wealthy. That had never played into our interaction in terms of a factor. There wasn’t a remarkable difference in our life styles. But the mention was specific for a reason. That was not lost on me.

I continued to read each word, carefully going back and forth from the Arabic to the Urdu.

“What should I do with you, say to you? You would have been heard if you called the living but he is not alive, the one you call.”

From the word “alive” I knew again that I had already been told, warned, alerted by all those verses about the dead and the graves, the deaf and the blind. Not once but repeatedly. Each time gently. After translating the verses I had always felt calm. Then just like that I would forget them as if they had never even appeared.

Then in the next line, Ghaus Pak (ra) expressed his fury at my own “prolonged” state of stubborn-ness and ignorance and he didn’t mince his words.

“Your heart is empty of islam, surrender and imaan, faith and iqaan, certainty. There is no Ma’rifat, Divine Recognition, for you. There is no ilm, knowledge, for you. For you are only hawas, indulging in foolish behaviour that is dangerous, therefore speaking to you is a waste.”

That’s when my heart first felt fear. Never ever before had Ghaus Pak (ra) said anything remotely harsh to me. Speaking to me was a waste of his time? I just stared at the words in disbelief.

“O hypocrites! You were contented with words about tawakkul, reliance upon Allah, with your tongues while your hearts are mushrik, worshippers of other gods in Creation. My heart is filled with anger towards you out of ardency (of love) for Allah Azzo Jal. If you are silent and you leave your rivalry (with Him), it is better, otherwise your houses will be burned.”

My heartbeat increased. I stopped reading.

“Your houses will be burned.” “My heart is filled with anger.” I felt scared to read the next line.

But then I saw that it was a prayer. For it was addressing Subhanahu and it started with the words, “Ya Haailo…”

It was a new Name of Allah for me. The word existed in Urdu as well. I knew what it mean. Haa’il, that which comes in between. I peered at the next words closely, fearfully. And it said:

يا حائل بين الماء المالح والعذب،

“Ya Haail-u! O One who protects, stops and obstructs and causes not to happen, by coming in between the water salty and fresh.”

The appearance of the words from the verse I had just translated was uncanny.

حل بيننا وبين التسخط عليك والمنازعة لك في أقدارك،

“Come between us and between discontentment towards You and quarreling with You about fate decreed.

حل بيننا وبين معاصيك ببرزخ من رحمتك

Come between us and between resistances to Your Authority with the barzakh, the protective partition, of Your Rahma, Mercy!

آمين

Ameen…”

Each time I moved to the Urdu the words had a pounding effect on me. To be sure of the meaning, I started looking up each Arabic word.

التسخط : displeasure, irritation, anger.

المنازعة : opposition, disagreement, conflict, dispute.

معاصي : resistance to authority.

I was left dumbfounded.

He continued:

“O listener! If you were Muttaqi, the one who is mindful and conscious of your Rabb, who raised you, Azzo Jal, Dakir, in remembrance of Him, as Muwwahidan, in union only with Him, Musheeran, pointing towards Him, before the trial, then when you are dropped into the fire of the distress that causes suffering, He will order,

یَـٰنَارُ كُونِی بَرۡدࣰا وَسَلَـٰمًا

O fire! Be coolness and safety.

After that it was a crazy day.

Ghaus Pak (ra) had exactly followed the Sunnah of the Quran. First had come the admonition, then the mercy. For an hour, I stared at the page and read it over and over. My heart sank every time I came to the words of his wrath. It was the first time in my life that my Master was angry with me.

I couldn’t get over it. Obedience was woven, no, kneaded into my nature. But all my efforts that had to do with changing the fabric of my nafs were superficial. Giving charity was easy. It was the expression of gratitude. As promised it brought me a serene state of peace. Why wouldn’t I do it only sincerely, in utter obedience? Why wouldn’t I increase it? I was the recipient of all its rewards which were truly indescribable in terms of rendering me a joy.

It was the changing of the nafs that was impossible.

I decided to immediately memorize the prayer. It was about to entail for me the most perfect expression of fear and sincere need for deliverance. That was something that I had never experienced before.

First I went back to re-read the verse of the seas salty and sweet.

That was the first moment I realized, I am both a Mo’min and I am a Kafir. All I could see in the state of being a Mo’min was the ill-will in my disposition. And all I could see in my state of Kufr was my carelessness and unawareness. There was no longer an “other.” In everything it was only me!

That was first forced the question; when am I which?

وَمَا یَسۡتَوِی ٱلۡبَحۡرَانِ هَـٰذَا عَذۡبࣱ فُرَاتࣱ سَاۤىِٕغࣱ شَرَابُهُۥ وَهَـٰذَا مِلۡحٌ أُجَاجࣱۖ

And not are alike the two seas.

This (is) fresh, sweet, pleasant its drink, and this salty (and) bitter…

Surah Fatir, Verse 12

Tafseer e Jilani

Then exemplified Subhanahu both of the groups, the Mo’min, the believer and the Kafir, the denier of truth, as two seas sweet and salty, so He said:

Wa ma yastawi al bahraane: And the two seas are not alike in advantage and benefit received from them both because…

Hada: the (state of the) Mo’min, the attester to the sea of Imaan, faith and Irfaan, Divine Recognition, the one upon whom is poured water from the Sea of the Essence of One-ness…

Adb-un: is like water fresh and delightful, giving pleasure to the mind, sweet in perfect sweetness…

Furat-un: sweet, it breaks the persistent feeling of ill will (to harm and avenge people) for those burning with thirst in the mirage of the world with the coolness of Yaqeen, certainty…

Saa’ighun sharaabuhu: easy is its drinking i.e. easy is its going down, for those set up on the nature of Tauheed, Allah Subhanahu’s One-ness.

Wa hada: And this (the other sea/group) i.e. the Kafir, the denier of truth or ungrateful, malevolent, unkind, is in the sea of ghaflat, unawareness and carelessness…

Milh-un: (is like water) salty, it does not reform a person who wants to reform themselves, whoever tastes from it, instead…

Ujaaj-un: (it is) burning, bitter, corrupting for the disposition. The one who tasted from it was destroyed, devastatingly, forever such that there is no rescue for him, instead…

Wa: the sea of bitterness, in it is still an advantage, but there is no benefit for the Kafir, the denier of truth, and the one who refuses to be guided at all.

The Kufr a Muslim most often imbues is that of ingratitude.

That is why the Quran says, it is a choice.

‏إِنَّا هَدَيْنَهُ ٱلسَّبِيلَ إِمَّا شَاكِرًۭا وَإِمَّا كَفُورًا ‎

Indeed, We guided him to the way, whether he be grateful and whether he be ungrateful.

Surah Al Insaan, Verse 3

Tafseer e Jilani

Allah Subhanahu made the way clear completely and perfectly. Now the human being has the choice:

Imma shakiran: Either he becomes grateful, occupied with the thankfulness of blessings and regularity upon fulfilling the rights of Divine Kindness, giving the reins of his determination and his choice to the rightful guidance and commands so that he may become of the Arbaab il Anayate wa Sadaad, the people of blessings and correct-ness and Al Mutana’imeena, the ones granted favours in the Heaven of Raza, God’s Pleasure and Tasleem, surrender.

Wa imam kafoor-an: Or he can be ungrateful for blessings (bestowed), being in denial of The One bestowing the blessings, following in the footsteps of the people of ghafalat, forgetfulness and enemity (towards Allah), disputing and being corrupt until he will become of the people of Hell.

“The people forever burning in the fire of possibilities!”

The intensity of the incident first exploded upon me once I started reciting the prayer. Each time I uttered the words, I broke down so severely, it was like someone beloved to my heart had died. Each time I heard the words in my ear that I was displeased, in opposition, resistant to my Lord, to His Authority, to His Being, I would cover my ears with my hands and almost wail.

One word entered my life like it had never done before. I had been saying a tasbeeh of it for years but my heart hadn’t felt the plea in the words even once till now.

Astaghfirullah! – I seek the forgiveness of my Lord!

I would repeat it incessantly through my tears. But the prayer had three lines and each line had in it a word that was the proof of my state of rebellion. The experience was intense and whatever I’m writing here to express it, the truth is that it is inexpressible. It cannot be related.

Only when the last line came,

ببرزخ من رحمتك

…with the barzakh, the protective partition, of Your Rahma, Mercy!

did I feel a tranquility come over me so instantly, every other feeling preceding it absolute vanished. Obviously I became hooked to the prayer.

I started saying it every single time an imkaan returned, those useless, worthless, mirages of possibilities bearing my ill-will towards others who were all absent and insignificant. I would say the prayer from the beginning till the end. Each time I spanned the cycle in the same way. I cried and cried, my tears trying to drown my self.

Then I would despise myself for being in such abominable state. How could I have the audacity to be displeased, quarreling, resistant? I would be pausing through the entire utterance with Astaghfirullah in repetition until I would reach the part of the barzakh, the partition. Then again I would be calm like nothing had happened. Instantly!

وَٱسۡتَغۡفِرُوا۟ ٱللَّهَۖ

إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمُۢ

And seek forgiveness (of) Allah. Indeed, Allah (is) Oft-Forgiving, Most Merciful.

Surah Al Muzzammil, Verse 20

Tafseer e Jilani

Wa: And what happened to you in your past which came from the leaving of istighfar, the seeking of forgiveness…

Astaghfirullah: (so now it is time to) keep seeking the forgiveness of Allah, Al Mufaddil, The Bestower of Bounty, Al Mukarrim, The Granter of Forgiveness for what you did and become occupied with compliance to His Commands in the rest of your life as compensation for what has elapsed.

Innallaha: Indeed Allah, Al Muta’lliu, The Only One informed of your regrets and your intentions in it (that seeking of forgiveness and being in obedience of His Orders)…

Ghafoorun: is Forgiving, He forgives your sins from the past also…

Raheem-un: is All Merciful, He accepts your tauba, repentance, which is followed by your errors by His Favour and His Generosity (of which you are undeserving).

The prayer took over my life for the next few days. I didn’t speak about it to anyone. I continued my classes with Qari Sahib. In my next class, the first thing I did was look up the verse my page had opened to:

وَمَن یَتَّقِ ٱللَّهَ یَجۡعَل لَّهُۥ مَخۡرَجࣰا

And whoever is in taqwa, conscious of Allah, He will make for him a way out,

وَیَرۡزُقۡهُ مِنۡ حَیۡثُ لَا یَحۡتَسِبُۚ

And He will provide for him from where not he thinks (it is possible).

Surah At Talaq, Verse 2-3

Tafseer Jilani

Wa: And overall…

Mayyattaqillah: the one who is mindful of Allah Subhanahu and safeguards his nafs, self, from His Qahr, Wrath, and Ghadab, Displeasure and keeps watch over himself from crossing the limits of His Boundaries which are drawn by Him, (the boundaries created) for the safeguarding of the rights of the people, especially the rights of spouses and practice mutual love for each other and (the one who) relies upon Him in all his states and entrusted his matters, all of them, to Him…

Yaj’al lahu: He, Allah Subhanahu, makes for him…

Makhrajan: a way out from the narrowness of possibilities which give result to different kinds of khudlan, humiliation and khusraan, losses.

Wa yarzaquhu: And He gives sustenance and carries towards him all of his needs that he is needful of in the subsistence of his family…

Min haysu la yahtasibu: i.e. from a place not expected and where he doesn’t have to wish for it to come from.

Narrowness of possibilities, humiliation, losses! There was a way made out, unexpected, unforeseen, “where he doesn’t have to wish it from.” With sustenance, not livelihood in currency as rizq is most often translated, but sustenance, emotional, mental, physical, spiritual, not for one individual in question but the entire family.

For whom? The one who was in a state of consciousness of Subhanahu and who was mindful of the rights of others. The one who was watchful that His Displeasure and His Wrath did not reach him because of crossing boundaries set by Him.

Like the displeasure and wrath of my Master had reached me.

There was a time I used to pride myself on a relationship with my Lord that didn’t have fear in it. But two years ago, whilst writing a piece for the Urs Mubarik of Maulana Rum (ra), I had felt intense fear. I had been translating stories from the Masnavi and one of them had been about the Day of Judgement and how each person would have to fend for themselves. I had come across one of the verses alluding to that reality recently.

وَلَا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰۚ وَإِن تَدۡعُ مُثۡقَلَةٌ إِلَىٰ حِمۡلِهَا لَا یُحۡمَلۡ مِنۡهُ شَیۡءࣱ وَلَوۡ كَانَ ذَا قُرۡبَىٰۤۗ

إِنَّمَا تُنذِرُ ٱلَّذِینَ یَخۡشَوۡنَ رَبَّهُم بِٱلۡغَیۡبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَۚ وَمَن تَزَكَّىٰ فَإِنَّمَا یَتَزَكَّىٰ لِنَفۡسِهِۦۚ

وَإِلَى ٱللَّهِ ٱلۡمَصِیرُ

And no bearer will bear burdens (of) another.

And if a call heavily laden (soul) calls another to (carry) its load, nothing will be carried of it anything even if he be (from) near of kin.

You can only warn those who are conscious of their Lord - unseen and who establish the prayer.

And whoever purifies himself, then only he purifies for his own self.

And to Allah (is) the destination.

Surah Fatir, Verse 18

Tafseer e Jilani

Wa: And after that you recognized the Qudra, Authority, of Allah and you heard of the perfection of His Being in no need of anything, so for all of you is compulsory, the executing of His Commands and staying away from what He has forbidden because…

La taziru: no nafs, self, will, bear …

Waaziratu-n: as the bearer of burdens for being sinful, resisting authority…

Wizra: the burden (of) a wrong action of the nafs, self, that is indisciplined…

Ukhra wa in tad’u: of another and if any nafs, soul, asks…

Musqalatu-n: heavily laden by burdens and resisting authority…

Ila himliha: to share its burden i.e. someone else carry some of the burdens received by it to lessen them…

La yuhmal minhu shay-an: he will not carry any thing from another’s burden even if he consents to carry the burden because it is the demand of Allah’s Justice…

Wa lau kana: And if the person who was called to carry the burden…

Da qurba: is the family i.e. from the family of the asker, still all of the selves on that Day pledged (to carry) what they earned from their resistance. Each nafs will carry for its own self and no accountability will be for it except what it earned.

Then said Subhanahu addressing His Beloved (sending salutations and greetings upon him and his family the whole while) in the matters of His Servants:

Innama tundiru alladina yakhshauna Rabba-hum bil ghaib: only will you warn those who surrender to their Lord Unseen: meaning they are not beneficial, your warnings, which you recite O Akmal Ar Rusul, O Messenger who perfects Messenger-hood (salutations and greetings upon you and your family are sent by Him who made you the Nazeer) upon those wayward, with the exception of the group who are fearful of Allah and His Wrath and His Punishment, even though He is unseen for them, hearing Him, in submission to what has descended from Him, fearful of what can come from Him suddenly…

Wa: and along with that…

Aqaamus salata: they established prayer commanded, bringing closeness for them to His Essence, Al Mukhlisoona, sincere in it, Al Muttaharreena, purifying their selves from the inclination of everything except Allah Al Haqq, The Only Truth.

Wa man tazakka: And the one who purified himself and he cleansed his self from the leaning towards the capacity to invent a deceitful practice and whims…

Fa innama yatazakka li nafsihi: so indeed he only purified his nafs for his own self because the benefit of his purification returned to him, beneficial for him in his beginning and his end.

Wa: And after his purification from the demands of being human and the demands of animalistic desires which block from reaching of the origin of his nature…

Ilallahi: towards Allah, Al Munazza, The One Above all shortcomings, Al Mubarra’, The One Above all things lowly…

Al Maseer-u: (who is) The Destination i.e. Al Munqallab, the place returned to and the final abode i.e. everything returns towards Him and everyone’s purpose is Him, Subhanahu.

I was reminded of the exaltedness of the Chosen before Allah by the word Al Muttaharreena, the ones pure. How everyone had to purify themselves. Only one group was purified by Subhanahu Himself. That was the family of His Beloved (salutations and greetings upon him and his kin who were rendered void of any shortcoming at all).

The Name of Allah Subhanahu that Ghaus Pak (ra) used to begin the tafseer was an absolute favourite. I loved using it when calling out to Him in my prayers. It made no other words to follow the call even necessary. He was Al Musleh, The Reformer!

إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًۭا

Indeed, Allah wishes to remove from you the impurity, (O) People (of) the House!

And to purify you (with thorough) purification.

Surah al Ahzab, Verse 33

Tafseer e Jilani

Innama yureedullahu: Indeed Allah Al Musleh, The Reformer of the states of His Worshipper, wishes for those who are chosen by Him, teaching them such advice and reminders which enter the heart and giving them warnings strange, unlike any other…

Liyudhiba ankum ar-rijsa: removing impurities from you, unattractive, loathsome by both the mind and by Jurisprudence (which can be in contradiction to one another), O…

Ahl e Bait: the people of the house of the Prophet (peace be upon him and his family), Al Majbooleen, who are raised upon honour and nobility..

Wa yutahhirakum: (and it is also His Will) to make you absolutely pure from the dirt of one’s nature and things that are hateful imperfections that exist from the beginning (from birth like the Shaitaan attached to each person), which are hurdles in the cleansing of personal nature (for e.g. menstruation or emissions)…

Tat-hirah: (to make you, O family of the Beloved, absolutely pure) in absolute purity. Such purity that nothing remains in you, any doubt of disfigurement and the disgrace of any shortcoming.

The verse of each person having to bear the consequences of their own actions had made me reflect on all the parallels I was drawing after Damascus of what I had thought was for that Day but seemed to exist and play out in our lives here. The nafs experiencing being Mutma’inna was the greatest of them all.

But no one could carry anyone’s burden in this world either.

Parents want to take on their child’s disease. Children want to give happiness to parents whose bitterness tells them that they will never come to possess it again. I have often wanted to give of the sight of one of my eyes to a cousin who lost it in both.

My nafs would ask me things like, “We won’t be able to drive again.”

I would consider it and say, “It’s ok. We don’t drive that much anyway.”

So on and so forth it goes. But it was not impossible. Each nafs had to pay the price for each decision in this world as well. Bear its consequence. Asking for forgiveness though, feeling repentant, held in it the promise of being forgiven. That existed for a relationship worldly or with Subhanahu. If it was sincere!

‏فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ ۗ

إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ

But whoever repented from after his wrongdoing and reforms, then indeed,

Allah will turn in forgiveness to him. Indeed, Allah (is) Oft-Forgiving, Most Merciful.

Surah Al Maidah, Verse 39

Tafseer e Jilani:

Faman ta’aba: So the one who repents and returns towards Allah mukhlis-an, sincere (in heart), khai’ifan, in fear (of reckoning)…

Min ba’ada dulmihi: after he transgressed boundaries set by Him …

Wa aslaha: and reformed themselves with repentance (by returning towards Allah with sincerity) for the corruption that they have brought upon their own nafs (self) by disobeying Allah’s Orders.

Fa innallaha: Indeed, Allah is Al Musleh, The Reformer of all states of His Servant.

Yatubu alaihi: And Allah also turns towards Him and accepts his tauba, repentance, after giving him the ability for that repentance.

Innallaha: Without doubt, Allah is the One who is Al Muyassir, the One who gives ease in all matter for His Servants…

Ghafur an: He is the Forgiver of all their sins.

The identity of the one repenting, Ta’ib, was defined specifically:

Faman ta’aba: So the one who repents and returns towards Allah sincere (in heart), in fear (of reckoning)…

Fear was requisite.

The Necessity of Fear

‏وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًۭا صَلِحًۭا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ ۚ

إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ ‎

And others who have acknowledged their sins.

They had mixed a deed righteous (with) other (that was) evil.

Perhaps Allah will turn (in mercy) to them.

Indeed, Allah (is) Oft-Forgiving, Most Merciful.

Surah At Tauba, Verse 102

Tafseer e Jilani

Wa: And the people of Medina…

Aakharoona: others, not from the ones who were Al

Munafiqoona, persistent upon hypocrisy, Al Muttarraneena, and who practice it, but instead…

A’tarifu bi dhunobihim: acknowledge their sins which happened from them from mukhalifa, being against (someone) and bughz, grudges, and ta’an, being accusatory and

istikhfaaf, showing disregard and gheebat, back-biting, when sitting alone with the hypocrites and the ones who practice hypocricy.

And while they have the appearance of imaan, faith, and ikhlas, sincerity, but they…

Khalatu amalan salihan: mixed good deeds from ikhlas, sincerity and raza, seeking the pleasure of Allah and tasleem, submission…

Wa: and deeds…

Aakhara sayyan: others which were bad and those deeds were done while in the community of the hypocrites in their discourse and being accusatory. For this reason they are downgraded from the rank of the Mukhliseen, Sincere, in all their circumstances.

Asallaho an yatooba alayhim: And Allah will most likely accept their repentance i.e. He gives them ability upon tauba, repentance and nidama, regret and accepts from them their repentance after they become sincere in it.

Innallaha: Indeed, Allah Al Musleh, The One who corrects the states of His Servants…

Ghafooran: is Forgiving of the one who repents and regrets from the core of the qalb, the Station of Recognition of Allah in the heart…

Rahim: is The One who accepts their repentance when they are excessive (trangressors).

In writing that piece for Maulana’s Urs Mubarik I had been crying too. That crying was out of fear for a time yet to come. It was the first time I had learnt the purpose of fear in a relationship with my Lord. It was deemed essential for a believer. In that relationship fear was an element that was necessary for it to reach completion.

Verses attesting to that had appeared again and again.

The way out with an all encompassing rizq from the Divine was promised for whom? The one who was in a state of consciousness of Subhanahu and who was mindful of the rights of others. The one who was watchful that His Displeasure and His Wrath did not reach him because of crossing boundaries set by Him.

The Message could only be received by those “who are fearful of Allah and His Wrath and His Punishment, even though He is unseen for them, hearing Him, in submission to what has descended from Him, fearful of what can come from Him suddenly…”

Suddenly I understood why all those hours and days and weeks, months and years I spent trying to tell the ones I loved what might save them from pain were a waste of time. Theirs as well as mine. At the end of the day they never really cared if I might become angry with them or not. It never mattered. When it did, they always listened. When it didn’t that’s when they took me for granted.

Like I, God forbid, had been taking my Creator and His Benevelonce for granted. Astaghfirullah!

After the tafseer I returned to the page to re-read the next part which I had couldn’t focus on before. The incident of the fire was about the Prophet Ibrahim (as). How it was ordered to change its intrinsic nature and become cool for him by Divine Command. It was an incident only about him and for him. Not anyone else and certainly not the ordinary.

“…before the trial then, when you are dropped into the fire of the distress that causes suffering, He will order,

یَـٰنَارُ كُونِی بَرۡدࣰا وَسَلَـٰمًا

O fire! Be coolness and safety.

I had done the tafseer from before so I looked it up.

Tafseer e Jilani

Ya Naaro: O Fire, created on the nature of burning and heat…

Kooni bardan: become cool and leave your burning and heat…

Wa: and don’t harm Our Friend by your coolness as well but instead become…

Salaman: safety i.e. a glad reception and peaceful for him and don’t harm him.

How did that come to happen? If

1.I was a Muttaqi, the one who is mindful and conscious of their Rabb, who raised them, Azzo Jal,

2.I was sincere in my Zikr because it came from the heart. Not the mind and not the tongue.

3.I was Muwwahidan, in union only with Him forgetting the others,

4.Musheeran, pointing towards Him, feeling that nearness because I was aware that I was always being seen by Him,

5.then BEFORE the trial, when I was dropped into the fire of the distress that causes suffering, He would order for me,

یَـٰنَارُ كُونِی بَرۡدࣰا وَسَلَـٰمًا

O fire! Be coolness and safety.

It was unbelievable!

Shaitaan has endless tactics. Ways to enter lives and ruin then. His favourite tactic though is causing ghaflat.

Forgetfulness of obeying Divine Commands, forgetfulness of crossing boundaries in the rights of others, forgetfulness of Allah’s remembrance.

Fa ansaahum dikr Allah: so he made them forget the remembrance of Allah, Al Munqad, The Only Deliverer from deviation from the straight path, Al Murshid, The Only Guide towards guidance.

Hence ghaflat was the deadliest weapon. It naturally created the absence of repentance. That show of remorse was his worst nightmare because he possesses intimate knowledge of the Essence of Subhanahu. He knew what repentance could deliver when expressed with sincerity.

The incident from the Masnavi I had translated for that piece was about the waking of Hazrat Amir Muawia (ratu) by Iblis to say his prayers:

“Hazrat Amir Muawia (ratu) was asleep one day when he was awakened by someone. When he looked around he saw no one. Then he noticed a man skulking behind the door. He asked, “Who are you?” The man replied, “The world knows me. I am unfortunate Iblis.”

Hazrat Amir Muawia (ratu) asked him sternly, “Why have you woken me?” He responded, “The time for prayer is about to pass, O Amir.”

Then he quoted the Prophet of God (salutations and greetings be upon the one most distinguished in the blessings of Allah and his beloved family),

عجلوا ألطاعات قبل الفوت

Complete your worship before it (its time) expires.

You should run to the mosque before you miss it.”

Hazrat Amir Muawia (ratu) retorted, “You can never want such a thing so as to guide someone. You came in like a thief and now you tell me you are a well-wisher? Why would I believe a thief and then one who claims he wants to benefit me?”

Here Iblis uttered the words revealing his envy:

‘Once I was ranked amongst the angels and walked the path of obedience willingly. I was the knower of Divine Secrets and a companion of the ones who lived near Allah’s Throne. As travelers roam wherever they might go, the love of the homeland never leaves them. Who has ever forgotten their first love?

I have also drunk the waters from the rivers of The Divine’s Blessings and I have also walked in the Gardens of His Pleasure. He placed His Affection upon me as well, looked upon me with Favour. When I was a child, who fed me and guided me? He did.

Once I too was a lover of His Entity and Essence. If then that mighty Ocean of His Generosity rejected me, so what? When the heart is separated from what it once loved, then it learns to value the days where there was union.’

تا دهد جان را فراقش گوشمال

جان بداند قدر ايام وصال

When the separation from Him softly offers reproach,

then one is nostalgic for days passed.

Whether it was “kufr,” refusal or whether it was “imaan,” believing, both were made by that Power and both belong to Him.”

Hazrat Amir Muawaia (ratu) remained unmoved. “What you say is true but you have no part in it anymore. You misguided countless before me. You are fire, yet you expect me to believe you will not burn me? Who has not been deceived by you? Because of your cunning, the nation of Nuh (as) is still burning in regret. You caused the destruction of the nation of A’ad, drowning them in punishment and grief. The people of Lut (as) were stoned because of you.

You have created countless trials for Mankind. Firaoun, the philosopher, scholarly, his powers to reflect were blinded by you. Abu Lahab became ignorant because of you. Abul Hikm was rendered Abu Jahal because of you. You are the ocean of deceit, people but a drop. Answer truthfully. Why would you wake me to pray?”

Iblis replied, “Oh man of despair! You do not accept the truth despite a 100 arguments. My fault is only that one bad deed has made me renowned for sinfulness. The truth is that if you had missed your prayer, nothing of the world would have remained of value before your eyes. Tears of pain and loss would have been shed. This crying, this softness of the heart, this intense pain and sadness, would have become the reward of a 100 prayers. I did not want you to let out the sigh that would gain you the deep appreciation of Allah.

Remember the man who arrived at the Mosque late and was told by the congregation leaving it that the Messenger of God (peace be upon him and his family by their Lord who gazes upon them) had already said the last “salam.”

The young man sighed so deeply, the sound of it shook the listeners’ hearts.

One of them said, ‘Give me your sigh and take the blessing of my prayer.’

The man accepted his namaz and presented his sigh to me in turn. The sigh was filled with such humility and submission, the one who traded his prayer for it attained a higher rank and more.

A voice of the Unseen said to him in a dream, ‘In your trade, you have received the best of life, so rejoice!’

Your fear, O Amir, of The Divine and my envy are the reason I woke you. I woke you from the fear that your cries of repentance would burn me with jealousy. I am the envier of Mankind. I can never want anything good for them. In this envy I did what I did. I am the enemy of humans. How can I want that any benefit comes to them?”

Hazrat Amir Muawia (ratu) listened to his words then said to Iblis, “Now you have told the truth, O thief. In reality, you do not want that I humbly plead before my Lord with sincerity, that I weep tears of regret and repentance because the rank of that sighing and distress is more dear to Allah than anything else.”

ﮐﮧ ﺑﺮﺍﺑﺮ می ﮐﻨﺪ ﺷﺎﮦ ﻣﺠﯿﺪ

ﺍﺷﮏ ﺭﺍ ﺩﺭ ﻭﺯﻥ ﺑﺎ ﺧﻮﻥ ﺷﮩﯿﺪ

In equal regard holds The Almighty,

the tears of the sinner, the repentant, and the blood of the martyr.

Subhan Allah! The story was exquisitely narrated by Maulana (ra). Was it any wonder that the Masnavi was given the honour of being called the Quran in Farsi.

Shaitaan knows what Subhanahu’s Exalted Name Al Ghafoor encompasses. That His Mercy prevails over everything else. So he’s worried that the expression of regret, if it is sincere, might yield a person instant forgiveness. Of not one sin but all of them in one go!

Bishar Haafi (ra) was the most extraordinary example of that:

Hazrat Bishr Haafi (ra) spent most of his life drinking alcohol and roaming the streets in a state of intoxication. He belonged to a very wealthy family and lived alone. Twice, sometimes thrice a day, he changed his clothes, each garment finer than the next.

One day upon reaching his house he came upon a piece of paper lying on the road. It had the words Bismillah Ar-Rahman Ar-Rahim written on it. When he saw his Lord’s Name thrown on the ground like that he started weeping. Then he picked up the paper, kissed it, put some itar (perfume) on it and placed it on a high spot.

That night he heard the voice of Allah Al-Afuww, The Supreme Pardoner, asking him, was he not tired yet of being so distant from Him. And just like that, overnight, he became a wali (saint). He left his all of his wealth and roamed the streets barefoot. That is how he got his title, Haafi, the one who walks barefoot.

He was one of the few people for whom Imam Hanbal (ra) rose from his seat to greet when he entered and one of the only he walked with out to the street when he left.

When asked why he treated a faqeer, one who had given up the world and its possessions for poverty and worship, with such honour, Imam Hanbal (ra) replied, ““Jiss Rab ko mein maanta hun, Bishr Haafi uss Rab to jaante hain – the Lord that I merely believe in, Bishr Haafi knows that Lord.”

Subhan Allah!

Shaitaan takes pride in the destruction of Man, declaring it often in the Quran. He thinks he’s fulfilling his promise, keeping his word. One of those is his announcing that he will take a share of everything a Servant of God is bestowed.

Before I read the verse, I thought that was in the context of worldly possessions. Taking control of their possessions to fulfill his general mission to destroy Mankind. The usual ways of doing it via the mechanics inherent in capitalism, endless dictatorships and such. I had written about those extensively because it played out all the time. How it guaranteed his success.

But Ghaus Pak (ra) explained it differently.

لَّعَنَهُ ٱللَّهُۘ وَقَالَ لَأَتَّخِذَنَّ مِنۡ عِبَادِكَ نَصِیبࣰا مَّفۡرُوضࣰا

Allah cursed him and he said, "I will surely take from Your Slaves a portion appointed."

Surah An Nisa, Verse 118

Tafseer e Jilani

And how can we worship him and call him and indeed…

La’anaullahu: cursed Him Allah Subhanahu and expelled him from the Honour of His Presence and made him leave from (the list) of His Sincere Worshippers for the sake of deceiving the worshippers for the purpose of shirrk, associating others with Allah, and tughyan, oppression…

Wa: and after that he became hopeless of Allah’s Clemency and in despair of His Mercy…

Qala la’attakhidanna min ibadika: he said, “I will surely take from Your Servants, the ones because of whom you expelled me and because of whom you made me distant (from You)…

Naseeban: a portion, a share complete from what You made for him…

Mafroudan: appointed for them from Your Tauheed, Your One-ness, and honouring You by deluding them and deceiving them so that they commit shirrk (hoping and expecting from others except You) and associate others with You and say about You what is inappropriate for Your Majesty till they will fall by this from the binding of Your Safekeeping and Your Guardianship and become deserving of Your Displeasure and Your Anger.

The Displeasure and Anger would be coming one way or the other. It could be felt willingly or one would be made to feel it. Either way, it was unavoidable!

In each tafseer I was noticing what caused Allah Subhanahu’s Anger and Displeasure. Shaitaan had robbed me of my share for my entire life. I would have remained in that robbed state performing rote rituals even if some of them were above what was obligatory. I would have remained a Mushrik till my dying day had my Master not intervened in the manner that he did.

Ghaus Pak (ra) was the perfect manifestation of the undeniable truth that ends Surah Fatiha. Only following in the footsteps of the ones bestowed inaam, Divine Favours, was the path of least resistance. Least humiliation. Least agony.

For as I shockingly learnt from the Quran, even the infidels of Mecca who were proud of being Mushrikeen, it was their inherited tradition, believed in Subhanahu. After Him they worshipped those self-created idols of clay that they adorned the Ka’aba with.

Even they, when asked, who made these heavens and the earth, replied, “Allah.”

وَلَىِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلۡأَرۡضَ لَیَقُولُنَّ ٱللَّهُۚ

And if you ask them who created the heavens and the earth? Surely, they will say, "Allah." Say, "Then do you see what you invoke from besides Allah?

Surah Az-Zumar, Verse 38

Tafseer e Jilani

Then pointed Subhanahu towards elaborating on His Tauheed, Divine One-ness, indicating to the Mushrikeen, the ones who associate others with Him, registering their state of beguile and allurement and being foolish, so He said, addressing His Beloved (upon whom and whose family He sends greetings and salutations continuously):

Wa la’in sa’altahum: And if you ask them, O Akmal Ar Rusul, Messenger who perfects the Messengerhood (Allah sends greetings and salutations upon you and your family since always), the disbelievers of the Quresh…

Man khalaqas samawaati wal ard: who created the Heavens and the Earth i.e. the highest in creation and the lowest in creation and what is between them from their mixing and who has brought them into existence and who has constructed in them and who has made to appear what is in them from the natural wonders and peculiarities…

Layaqoolunna: so they say, for sure…

Allah: Al Muttafarrid, The Only One who creates and invents, Al Muttwaahid, The One All Alone in His being worshipped and His being The Sustainer, because they have no power to turn away from this answer with their backs.

Ghaus Pak (ra) too was displeased and angry with me. But only out of his love for His Lord. That was the way of His Friends. They only loved because of Him. They only had enemity because of Him. I was deserving of that wrath upon me. In hindsight I was fortunate that it came.

In a single page he had expressed his irritation, reprimanded me, then taught me a prayer that brought me before my Lord in utmost repentance and showed me how even suffering ordained could morph into the opposite, become a blessing.

Thus I began to see how the barzakh, that partition of the Divine’s Mercy, began to take form in my life.

In Lahore it was part of my daily routine to visit an elderly friend who had been unwell for years. There were good days and bad but as a result of ever increasing illnesses that brought with them acute pain, more and more they would be in the worst mood possible.

But they too had a Spiritual Master. So every so often, he would step in and lift them out of the bitterness they were drowning in. Like a breather to remind them of who they were and not who they had become. Then they would be let go again and sink. That was how it was playing out for now.

The Spiritual Master is the Arif. Since Ghaus Pak (ra) says that they can see destiny ordained, they decide when to step in, for how long and when to retreat to let the disciple’s journey play out. But they are always there, keeping their eye on those who are in their charge, looking into their hearts to see how rusted they have become.

Each day I entered the house not knowing what mood awaited me. Mostly I was greeted with intense sarcasm, mistrust which manifested in a poisonous tongue resulting in complete humiliation. Sometimes I was alone in the room, other times people were present who ignored the incidence. I always wondered why they were silent. I was about to find out.

I had been reciting the prayer gifted to me by Ghaus Pak (ra). Then I was uttering it as my own repentance but like all prayers, there were branches of other Divine Mercies emanating from it. A day or two later, I entered the room expecting a thrashing. We happened to be sitting right next to each other. It was early in the day. She was being served breakfast.

All I had said thus far was “How did you sleep?”

In response came a fire of reproaches. How I could not be relied upon. I was insincere. Selfish. And so on. On every other occasion, no exceptions, I would attempt to exercise patience as I had learnt it. Silent in the tongue, begrudging in the heart, angry in the mind. Even that didn’t always work. Sometimes I would lose it and say something curt, leaving earlier than I would otherwise. Only to be extremely disappointed in my failure of restraint, beating myself up about it before I even reached my car to head home.

On that day, as we sat so close to each other that our thighs almost touched, I listened to the sharpness of the words that normally sliced through my heart with a calm I had never experienced before. It was so eerie that I just sat there making sure what I was feeling was in fact real. I felt like they were speaking to someone else in the room. But there was no one else.

I focused on my heart. Did it feel a grudge, sorry for itself for being attacked without provocation? It didn’t. I honed in on my mind. Was it angry or rolling its eyes thinking, “Here we go again.” It wasn’t. There was a partition between us. The barzakh I had pleaded for with my weeping had appeared.

It was so unexpectedly crazy it felt like magic!

The truth, as it turned out, was that everyone followed Iblis. The believers, the non-believers. The grateful, the ungrateful. He turns each Mo’min into a Kafir. At some point or the other, everyone was taken in by his seduction. No one’s nafs was spared.

Except for one group!

وَلَقَدۡ صَدَّقَ عَلَیۡهِمۡ إِبۡلِیسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِیقࣰا مِّنَ ٱلۡمُؤۡمِنِینَ

And certainly, Iblis found his assumption about them to be true, so they (all) followed him except a group of the believers.

Surah As Saba, Verse 20

Tafseer e Jilani

Then said Subhanahu taking an oath…

Wa: upon Himself…

Laqad saddaqa: indeed he, Iblis, authenticated…

Alayhim: upon those, Al Haalikeen, the ones who destroy themselves in the maze of khusraan, losses and kufraan, denial and ingratitude…

Iblis: the enemy for them, persistent, permanent in enemity with them from the beginning of their creation…

Dannahu: his belief, which was what he thought to be true for them when he said to their father, the Prophet Adam (as),

لَأَحۡتَنِكَنَّ ذُرِّیَّتَهُۥۤ إِلَّا قَلِیلࣰ

I will surely destroy his offspring except a few – Al Isra, 62

Tafseer e Jilani

La ahtanikanna durriyaatahu: Iblis said: I will make them wayward and trap them with vulgarity and by alluring them to do something wrong so that I can erase their names from the book of believers. So how can they become of the Arifeen, the ones who recognize Allah and the Al Mukaashifeen, for whom everything unveils, Al Mushahideen, the witnessing ones because what they are made from and their foundation, it demands different kinds of corruption and various kinds of sin and waywardness.

And for me there are many opportunities (through these demands) to create paranoia for them and allure them till they become misguided from the straight path of guidance and the way of correctness…

Illa qaleela: except a few amongst them for indeed they are Sabitoon, steadfast on what they are set up on. I have no power to persuade them towards wrongdoing because they are Muwwayadeen, assisted by You and they are Muwwafiqeen, granted ability by Your Power.

And he said:

وَلَا تَجِدُ أَكْثَرَهُمْ شَكِرِينَ ‎

And you will not find most of them to be grateful - Surah Al Araaf, Verse 17

Tafseer e Jilani

La tajidu: You will not find, Ya Muizzu, O You who is The Bestower of Honour to everybody else in in humiliation and The One directing the astray to the Right Path…

Aksarahim Shakireen: most of them to be grateful when they will return towards You, they will be not be the grateful ones, spending from what You bestowed them of blessings on what You commanded them not to do.

And he said:

وَلَأُضِلَّنَّهُمۡ وَلَأُمَنِّیَنَّهُمۡ

And I will surely deceive them and surely arouse desires in them – An Nisa, Verse 119

Tafseer e Jilani

Wa laudillanahum: And I will surely deceive them by different deceptions and whisperings of doubt and paranoia from the Way of Your Tauheed, One-ness…

Wa layumanniannahum: and I will arouse desires in them by their concerns with their livelihood in this place of deception (the world) with hirs, greed and tool al amal, never ending hopes and all types of desires of their nafs, their egos, which arise from lust and (seeking of) pleasure and much else apart from this. And after that he misguided them from the path of

Shukr, Gratitude and Imaan, faith…

Fattaba’uhu: they followed him, ungrateful and denying of the blessings and Al Munim, the Bestower of those Blessings, all of them…

Illa fareeqan min al Mo’mineen: except a group from the

Mo’mineen, the believers, Al Mu’qineena, possessing certainy in the Tauheed, the One-ness of Allah, Al Musaddeqeena, attesting to His Prophets, Al Muttadakkireena, taking warning that he is their enemy forever, so they turned back from him and from his persuasion by deception, thus they remained Saalimeen, secure, from his persuasion to deceive.

No wonder a connection to that group was deemed essential to receive guidance. They were in a count, set apart from everyone else in Creation. They were the ones who were “an’amta alayhim.”

The inordinate focus on the prayer from Ghaus Pak (ra) brought my attention to the verses expounding on the etiquettes of the prayer in the Quran. I looked them up:

ٱدۡعُوا۟ رَبَّكُمۡ تَضَرُّعࣰا وَخُفۡیَةًۚ

إِنَّهُۥ لَا یُحِبُّ ٱلۡمُعۡتَدِینَ

Call upon your Lord humbly and privately.

Indeed, He (does) not love the transgressors.

Surah Al Araaf, Verse 55

Tafseer e Jilani

Udu’u: Call upon Him, those who have been set up on the true nature of Tauheed, One-ness…

Rabbukum: your Rabb, Al Mutafarraq, The One who is Unique in your raising and in making you appear…

Tadarru’an: (call upon Him) humbly as the ones who beseech Him…

Wa khufiatan: and quietly, as the ones hiding and the ones scared, and the ones submissive from the depths of the heart, not unstable in the edges of the tongue like the transgressors.

Innahu la yuhibbil Mu’tadeena: Indeed, He does not like the ones who cross the boundaries of what is right, the Al Mujawizeena, the ones who exceed limits, the Al Mujahireena, the ones who ask for things loudly, Al Maalliheena, the ones who ask for wrong things in their prayer because His Knowledge of their states is enough regarding their asking.

It was new word for me. Mu’tadeena! I knew already Subhanahu did not like the Kafireen, the deniers of truth. He did not like the Zalimeen, the unjust, the ones who crossed limits. He did not like the Faisqeen, those defiant in their disobedience. The Mu’tadeen were also transgressors. Overtly they seemed the same as the Kafireen.

Except in the tafseer, everything about them seemed to be related to those of us who were on the inside of the circle of Islam. For we the ones who were praying to Subhanahu. Except we were asking for things loudly. We were asking for things wrongly. We did not deny Subhanahu. We deluded ourselves that we were aspiring to be of the Mo’mineen, the believers. We didn’t even know we had become aligned with the disbelievers. Like them we were not scared of Him.

The most exalted of prayers in the Quran are the ones Allah Subhanahu Himself taught His Beloved (salutations and greetings upon him and his blessed family and the utterance that came forth from them that lead the way to our salvation). It was as if He said to him, “Ask from me this and ask it like this.”

One of those prayers then appeared that seemed to be exactly for such a situation. For if one was being rendered a transgressor whilst in prayer, then clearly refuge was in need from Shaitaan who was prevailing in exactly that moment. A moment that one thought was intensely private and only between them and their Lord.

وَقُل رَّبِّ أَعُوذُ بِكَ مِنۡ هَمَزَتِ ٱلشَّیَـٰطِینِ

And say, "My Lord! I seek refuge in You from the suggestions (of) the evil ones,

وَأَعُوذُ بِكَ رَبِّ أَن یَحۡضُرُونِ

And I seek refuge in You, My Lord! Lest they be present with me."

Surah Al Mu’minoon, Verse 97-98

Tafseer e Jilani

Wa qul Rabbi: So say, “O Lord who raises me by Your Kunf, Safekeeping and Jawaar, Watchfulness…

Audo bika min hamazaati Shayateen: I seek refuge in You from the promptings of the evil ones and their waswase, whisperings and the different kinds of seductions and

misleading.

Wa: And especially…

Aoudo: I seek protection and come into refuge…

Bika: with You, O…

Rabbi Ayyahdiroon: my Lord, lest they come near me and let my focus be upon You and when my heart is soft in its inclination towards You and I invoke You, especially during my prayer and during my recitation and during the time I present my needs to You.

It revealed to me why the recitation of the namaz, why the recitation of the Quran, all worship was made to begin with seeking of refuge from Shaitaan and his followers.

فَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ فَٱسۡتَعِذۡ بِٱللَّهِ مِنَ ٱلشَّیۡطَـٰنِ ٱلرَّجِیمِ

So when you recite the Quran, seek refuge in Allah from the Shaitaan, the accursed.

Surah An Nahl, Verse 98

Fasta’id: then seek refuge and invoke, first of all…

Billahi: Allah, Al Mutajalli, The One who unveils, by the attribute of speech, which makes others helpless before it, Al Hafeed, The Protector of His Sincere Servants from everything in useless sins and disobedience…

Min: (which occur) due to doubts and paranoia…

Ash Shaitaan ar rajeem: from Shaitaan the accursed one, Al Matrood, the one expelled and the one made distant from the court of the Presence of Allah Azzo Jal with the stoning of the effects of the Attributes of Allah’s Wrath and (seek refuge) from his delusions and rationalizations which are the armies of desire and forgetfulness and false imaginings and thrilling hallucinations which persuade different kinds of hopes and lust.

Basically possibilities!

Yet another revelation that came to me through the prayer Ya Haailo had to with the virtue of patience.

قُلۡ یَـٰعِبَادِ ٱلَّذِینَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمۡۚ لِلَّذِینَ أَحۡسَنُوا۟ فِی هَـٰذِهِ ٱلدُّنۡیَا حَسَنَةࣱۗ

إِنَّمَا یُوَفَّى ٱلصَّـٰبِرُونَ أَجۡرَهُم بِغَیۡرِ حِسَابࣲ

Say, "O My slaves those who believe!

Be mindful of your Lord. For those who do good in this world is good,

Only will be paid back in full the patient ones their reward without account."

Surah Az Zumar, Verse 10

Tafseer e Jilani

Qul: Say, Ya Akmal Ar Rusul (Allah sends blessings and salutations upon you since the beginning of everything), O Messenger who completes the Messenger-hood, give this message on Our Behalf, calling out to the selected sincere amongst my Servants…

Ya ibadi: O My Worshippers, by attaching them with His Essence making them special and honouring them…

Alladina aamano: those who attained to faith from amongst you in the One-ness of My Essence and My Appearance according to My Affairs and My Ever changing-ness in accordance with My Names and Attributes, the requirement of your faith is taqwa, mindfulness from the demands of your desires…

Ittaqu Rabbukum: be conscious of your Lord and stay away from what is forbidden by Him and what He has ordered prevented for you and characterize yourself with His Commands and know that He…

Lilladina ahsanu: for the ones with spiritual excellence and beautiful regard with Allah…

Fi hadihi duniya: in this world, which is the place of gaining lessons and choosing…

Hasana: there is goodness, multifold and more than a thousand times more than that in the Hereafter which is the Dar al Qarar, the abode which is forever so take heed, O people of vision, both inner and outer.

…

Innama yuwaffa as sabiroon: Only the steadfast are given in full as the Al Mutahammiloona, the ones who carry their burdens with the different kinds of difficulties and toiling with patience in the practice of Imaan, faith…

Ajrahum: their reward and in abundance upon them will be goodness and different kinds of recompenses and honours…

Bighairi hisaab: without count, for all of it and exceeding it, with no possibility of measure and enumeration and without any number, merely by His Bounty for them and His Honour upon them.

My way of practicing it was about to change.

Continued on: www.flickr.com/photos/42093313@N00/52649820039/in/datepos...

Knowledge by Dr.AL-Thani

2 21

" Knowledge enlivens the soul "

Knowledge Sharing by Prasad Mahale

4 16

Znanje by Janko Cvitaš

Knowledge

Sankt Pölten (Lower Austria), Kirche St. Josef, la chiesa parrocchiale al San Giuseppe_(padre_putativo_di_Gesù), la iglesia parroquial a Santo José de Nazare, l'église paroissiale au Saint Joseph (Nouveau Testament), the parish church to the Saint Joseph by Josef Lex (El buen soldado Švejk)

Joseph's Church (St. Pölten )

Catholic Parish Church of St. Josef

Object ID : 26022 Kranzbichlerstraße 24a

The wide three-aisled pillar basilica under a gable roof with a transept was built 1924-1929 in Romanesque style according to the plans of the architect Matthäus Schlager.

The Parish Church of St. Joseph is a Roman Catholic church in the city of St. Pölten.

On the north side there are three portals, the middle portal is funnel-shaped, the facades have rounded arch windows and a historicized Traufgesims (eaves cornice). The retracted choir has a round apse. To the west of the church, to Mariazellerstraße is situated a freestanding metal casting statue Christ by sculptor Karl Schwerzek. The high church tower under a pitched roof is to the west at transept and choir juxtaposed. The square in front of the entrance facade was named with Father Paul's Place and on Paul Wörndl as the first pastor of the church a memorial plaque at the church installed.

Inside is the church as well as the organ loft on the north side continuously kreuzgratgewölbt (groined vaulted) and baroquising monumentally designed. The interior of the church, such as altar, Stipes (thick post - substructur of the altar) with stepped retabel wall, tabernacles with reliefs, like a statue of Saint Josef, were created based on designs by the sculptor Heinrich Zita 1933. The wall paintings in the vaults and in the shallow round arched niches in the apse and the side altars are by the painter Sepp Zöchling from 1958.

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

de.wikipedia.org/wiki/Josefskirche_(St._P%C3%B6lten)

(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/...

Knowledge fair4 by Alliance of Bioversity International and CIAT

Pic by Neil Palmer (CIAT). Knowledge Fair at CIAT's heaquarters in Colombia.

Craft Based Learning by Les Roches Global Hospitality Education

www.lesroches.edu

Click here to receive our brochure.

Les Roches builds your management and leadership skills. Here at Les Roches, we ensure that our students are well versed in kitchen, service and rooms division.

These three areas are taught outside a traditional class environment as students learn by doing. This learning style is called hands-on or craft-based learning. Hands-on learning is critical to gain knowledge and skills you need to lead hospitality organizations in the future. These are the parts of the program that may students enjoy most, where they learn leadership skills and build confidence.

To find out more about Craft Based Learning please visit our Academic Programs webpage.

Connect with Les Roches on Facebook, Twitter, Les Roches Student Blog and Youtube.

Knowledge fair7 by Alliance of Bioversity International and CIAT

Pic by Neil Palmer (CIAT). Knowledge Fair at CIAT's heaquarters in Colombia.

Knowledge fair6 by Alliance of Bioversity International and CIAT

Pic by Neil Palmer (CIAT). Knowledge Fair at CIAT's heaquarters in Colombia.

The Knowledge by Steve Parker

We kept seeing this man doing the London "Knowledge". For those not in the know, this means he's riding around town learning the streets in order to gain his Hackney Cab licence.

NPCC hosts Inter-High/Tech Skills Day by Mid Plains Community College

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

Knowledge fair2 by Alliance of Bioversity International and CIAT

Pic by Neil Palmer (CIAT). Knowledge Fair at CIAT's heaquarters in Colombia.

n202_w1150 by Biodiversity Heritage Library

Natural history in Shakespeare's time

London :E. Stock,1896.

biodiversitylibrary.org/page/19132038

Forgotten Knowledge by Rachael Ashe

3 3

Six more of the books I've completed as part of the series of twenty-five. I have twenty-one of the books completed (as of today) with the other four two be finished by the end of the week. I have a few more pieces to figure out for the installation of the work. Things are going well so far.

A progress report about this project on my blog.

Knowledge fair1 by Alliance of Bioversity International and CIAT

Pic by Neil Palmer (CIAT). Knowledge Fair at CIAT's heaquarters in Colombia.

Knowledge is power :) by Pankaj Anand

5 11

@Bangalore International airport.

Love the light on his head :)

Ask me anything here

Everest Trekking by Treks Himalaya

Trekking in Nepal is part of Hiking in Nepal and Adventure Trekking in Nepal and Trekking in Himalaya. Natures to renew one’s own self regard, to relive oneself, to realize Nepal beauty, to interact with its generous, friendly peoples are highlights of Trekking in Nepal. Trekking is one long term activity that draws repeat Nepal Travelers for Treks Himalaya. So, Nepal is final purpose for trekking. Offers numerous options walking excursion to meet snowy peaks, their foot hills, valleys but however there is amazing for each who hope Trek in Nepal hill, mountain area. Typical trekking and Hiking in Nepal as unique combination of natural glory, spectacular trekking trips to hard climbing and Everest Base Camp Trek is most rewarding way to skill Nepal natural beautification and cultural array is to walking, trekking, width and the height of country. Trekking is important of Travel Nepal for Trekking Tours in Himalaya on description Nepal Tour of large range of ecological features for Nepal Travel Holiday. The country nurtures a variety of flora and scenery. Addition to natural atmosphere is rich Himalayan culture. Many of visitor trek to different part of Nepal every year to experience its rustic charm, nature and culture. Most treks through areas between 1000 to 5185m, though some popular parts reach over 5648 meters. Trekking is not climbing, while the climb of Himalayan peaks and enjoy walking Holiday in Nepal and Trekking Tours Nepal might be an attraction for travelers. Every travelers knows for the Trekking in Nepal from all over the words an inspiring knowledge. Attraction for your Travel Holiday in Nepal of beauty and its excellent culture.

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Annapurna trekking region of Nepal enjoy with magnificent view close to highest and impressive mountain range in the world. Day exploration in Pokhara and morning morning flight to Jomsom or drive to Besishisahar from Kathmandu begin of trek. High destination, Muktinath 3800m and in generally highest point of whole Annapurna is 5416m. Thorangla la is situated in Buddhist Monastery, an eternal flame, and Hindus Vishnu Tempe of Juwala Mai making it a pilgrimage site for both Hindus and Buddhists and Muktinath is on the way down from popular trekking it call Thorang la pass which is incredible view in Annapurna region. Whenever possible we will arrive at lodging mid-afternoon, which should leave plenty time for explore the local villages, enjoy the hot springs at Tatopani, continue to Ghorepani where there is forever the possibility of sunrise hike to Poon Hill for spectacular views of Dhaulagiri, Fishtail, Nilgiri and the Annapurna Himalaya range. Continue on to Birethanti finally between with the Baglung road where we will catch cab to Pokhara, next day drive or fly to Kathmandu.

Everest trekking region, although fairly effortless compare to some of other trek, takes you high along trails to Tengboche monastery Everest Solu Khumbu is the district south and west of Mount Everest. It is inhabited by sherpa, cultural group that has achieve fame because of the develop of its men on climbing expeditions. Khumbu is the name of the northern half of this region above Namche, includes highest mountain (Mt. Everest 8848m.) in the world. Khumbu is in part of Sagarmatha National Park. This is a short trek but very scenic trek offers really superb view of the world's highest peaks, including Mt. Everest, Mt. Lhotse, Mt. Thamserku, Mt. Amadablam and other many snowy peaks. Fly from Kathmandu to Lukla it is in the Khumbu region and trek up to Namche Bazzar, Tyangboche and into the Khumjung village, a very nice settlement of Sherpas people. This trek introduction to Everest and Sherpa culture with great mountain views, a very popular destination for first time trekkers in Nepal. Justifiably well-known world uppermost mountain (8848m.) and also for its Sherpa villages and monasteries. Few days trek from Lukla on the highland, takes you to the entry to Sagarmatha National Park and town of Namche Bazaar is entrance of Everest Trek. Environment of the towering Himalayas is a very delicate eco-system that is effortlessly put out of balance.

Langtang trekking region mixture of three beautiful trek taking us straight into some of the wildest and most pretty areas of Nepal. Starting from the lovely hill town of Syabrubensi our trek winds during gorgeous rhododendron and conifer forests throughout the Langtang National Park on the way to the higher slopes. Leads up to the high alpine yak pastures, glaciers and moraines around Kyanging. Along this route you will have an chance to cross the Ganja La Pass if possible from Langtang Valley. Trail enters the rhododendron (National flower of Nepal) forest and climbs up to alpine yak pastures at Ngegang (4404m). From Ngegang we make a climb of Ganja La Pass (5122m). We start southwest, sliding past Gekye Gompa to reach Tarkeghyang otherwise we take a detour and another unique features of trekking past, the holy lakes of Gosainkund (4300 m.) cross into Helambu via Laurebina to Ghopte (3430 m) and further to Trakegyang. Northern parts of the area mostly fall within the boundaries of Langtang National park.

Peak Climbing in Nepal is great view of Himalayas and most various geological regions in asia. Climbing of peaks in Nepal is restricted under the rules of Nepal Mountaineering Association. Details information and application for climbing permits are available through Acute Trekking. First peak climbing in Nepal by Tenzing Norgey Sherpa and Sir Edmund Hilary on May 29, 1953 to Mt. Everest. Trekking Agency in Nepal necessary member from Nepal Mountaineering Association. Our agency will arrange equipment, guides, high altitude porters, food and all necessary gears for climbing in Nepal. Although for some peaks, you need to contribute additional time, exertion owing to improved elevation and complexity. Climbing peaks is next step beyond simply trekking and basic mountaineering course over snow line with ice axe, crampons, ropes etc under administration and coaching from climbing guide, who have substantial mountaineering knowledge and for your climbing in mountain.

Everest Base Camp Trek well noon its spectacular mountain peaks and the devotion and openness of its inhabitants, the Everest region is one of the most popular destination for tourists in Nepal. While numerous of the routes through the mountains are difficult, there are plenty places to rest and enjoy a meal along the way. Additionally, don't worry about receiving lost. Just ask a local the way to the next village on your route, and they will direct you. Most Sherpas under the age of fifty can at least understand basic English, and many speak it fluently.

Annapurna Base Camp Trek is the major peaks of the western portion of the great Annapurna Himalaya, Annapurna South, Fang, Annapurna, Ganagapurna, Annapurna 3 and Machhapuchhare and including Annapurna first 8091 meters are arranged almost exactly in a circle about 10 miles in diameter with a deep glacier enclosed field at the center. From this glacier basin, known as the Annapurna base camp trek (Annapurna sanctuary trek), the Modi Khola way south in a narrow ravine fully 12 thousand ft. deep. Further south, the ravine opens up into a wide and fruitful valley, the domain of the Gurungs. The center and upper portions of Modi Khola offer some of the best short routes for trekking in Nepal and the valley is situated so that these treks can be easily joint with treks into the Kali Gandaki (Kali Gandaki is name of the river in Nepal) region to the west.

Upper Mustang Trekking name Make an escapade beginning from world deepest gorge Kaligandaki valley into world's highest area of Lo-Mangthang valley that passes through an almost tree-less barren landscape, a steep stony trail up and down hill and panorama views of high Annapurna Himalaya including Nilgiri, Annapurna, Dhaulagiri and numerous other peaks. The trek passes through high peaks, passes, glaciers, and alpine valleys. The thousands years of seclusion has kept the society, lifestyle and heritage remain unaffected for centuries and to this date.

Helicopter Tour in Nepal having high mountains and wonderful landscape of countryside but is effortlessly reachable by land transport, is known as helicopter tours country. Helicopter services industry in Nepal is now well well-known with many types and categories of helicopters for the fly to different of Nepal. The pilots are very knowledgeable expert with 1000 of flying hours knowledge in Nepal. We have service for helicopter is outstanding reputations and established records for reliable emergency and rescue flight too. Here we would like to offer some of amazing helicopter tour in Himalaya country of Nepal. Further more details information about Nepal tour itinerary for helicopter tour in different part of Nepal contact us without hesitation.

Kathmandu Pokhra Tour is an exclusive tour package specially designed for all level travelers. Kathmandu Pokhara tour package is effortless tour alternative for Nepal visitors. This tour package vacation the historically significant and ethnically rich capital (Kathmandu ) of Nepal and the most stunning city of world by the nature, Pokhara. Mountain museum and world peace stupa are another charming of Pokhara tour. Pokhara is the center of escapade tourism in Nepal. Package tour to Kathmandu Pokhara is design to discover highlighted areas of Kathmandu and Pokhara valley. Nepal is the country which is socially and geographically different that’s why we powerfully recommend you discover Nepal to visit once in life time. It is hard to explore all Nepal in one Nepal tours trip in this way we design this trip to show you the highlights of Nepal especially in Kathmandu and Pokhara.

Hiking in Nepal in the southern part of the asia continent there lays a tiny rectangular kingdom squeezed between two hugely populated countries, China to the north and India to the south, this country is Nepal a world of its own. Adventure trekking is a type of tourism, involving exploration or travel to remote, exotic and possibly hostile areas. Adventure trekking in Nepal is rapidly growing in popularity, as tourists seek different kinds of vacations. The land of contrast is presumably the exact way to define the scenery of Nepal for you will find maximum world highest peaks high high up above the clouds determined for the gods above. Straight, active and attractive learning experience adventure trekking in Nepal that engross the whole person and have real adventure. Mt. Everest, Kanchenjunga, Daulagiri, and Annapurna and many more are there for the offering for mountain-lovers, adventurers and travelers.

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Knowledge by Jordi Fernández Rubio

4 6

Knowledge by Janus Bahs Jacquet

Wisdom according to Bikuben Kollegiet.

those were the days... by Hannah

5 17

...of AUTO on my D50, not understanding what the mystical word aperture meant. Bokeh? Never heard of such a thing...

Today I scrolled through some of my 'old' stuff, or let's say stuff from my former self, from the days I hardly knew anything about photographing. There were some keapers, and I even had bokeh in many of them, how peculiar. I learned to look for bokeh in September this year... Quite the newbie here, oh yeah.

This summery one is taken in the last days of May this year. I remember that day, it was my first visit to our summer house for this year. And that is always special.

It is so much fun to go through older photos, done with the knowledge you then had. Before this autumn, the only thing I was aware of was angles and composition, those I knew how to do, those were the things I went for. Everything else was a big question mark.

So why this rendevouz today, why now? Because I'm supposed to be cleaning my appartment, getting all the christmas stuff on their places. I really don't wan't to do that right now, so I just sit here, surfing the net and postponing the hidious thing called cleaning up.

Excellent choice Hannah.

(Edit: whazup with my spelling today.... here becomes hear and knew becomes new... oh dear, someone get me a new brain for today....)

knowledge is power! by santi pozzi

18 5

Afiche realizado para la clase de serigrafia brindada por Chuck Sperry, Chris Shaw y Jon Paul Bail en la Free University of San Francisco.

Poster made for Chuck Sperry's, Chris Shaw's and Jon Paul Bail's class on Screen Printing at the Free University of San Francisco.

Gracias a Melanie Cervantes por las fotos!

freeuniversitysf.org/

Chivas Lam, Qiming Venture Partners 00052 by Philip McMaster

Photo Courtesy of the "Peace Plus One - World Sustainability Project"

www.SustainabilitySymbol.com

and McMaster Institute for Sustainable Development in Commerce

www.Dragonpreneur.com

www.PeacePlusOne.com

SUBJECT:

北京能源网络 Beijing Energy Network

in partnership with the

Massachusetts Institute of Technology

presents

北耳 Beijing Energy & Environment Roundtable (BEER)

featuring

» Chivas Lam, Venture Partner, Qiming Venture Partners

» Mark Levine, Group Leader, China Energy Group, Lawrence Berkeley National Labs

» Sebastian Meyer, Director of Research & Advisory, Azure International

» Edward Steinfeld, Professor of Political Economy, Massachusetts Institute of Technology

发展未来能源技术：中美合作是答案吗？Developing Energy Technologies for the Future: Are U.S.-China Partnerships the Answer?

5:00pm - 6:15pm: Cocktail Session

6:15pm - 7:30pm: Panel Discussion

** About the Talk (报告内容) **

In the 20th century, we understood energy technology development to be something that took place within the confines of single national economies. The development phases were long, the capital requirements intense, and the levels of uncertainty and risk extremely high. When energy technologies found their way across borders, if they did at all, they did so as mature systems, ones that could be "transferred" from one place to another. Today, an entirely new pattern seems to be afoot. Overseas innovators are teaming with Chinese partners to co-develop energy technologies. Upstream innovations -- often pioneered in Europe, the U.S., and Japan -- are being translated into commercially-viable systems on Chinese soil and in conjunction with Chinese corporate partners and Chinese financing. Yet, as this process surges forward -- both because of the demand for such technologies in China, and the availability of Chinese financing -- significant questions remain. At the commercial level, which technologies are most suited for cross-border development, and which are not? Once financing is secured and cross-border partnerships are established, what is required to make joint technology development actually work? How should the process be organized, and by whom? At the policy level, to what extent can governments be relied upon over the long run to support co-development efforts? What are the risks of protectionist backlash? Under what circumstances might public financing be withdrawn? How do political risks differ across various types of energy technology? This panel will take an "inside-out" look at cross-border technology co-development, starting from the perspective of the commercial players themselves -- the most active drivers of the process -- and then drawing the broader ramifications for public policy and national interest.

** About the Speakers (报告人简历) **

Chivas Lam is a Venture Partner of Qiming Ventures focusing on the Cleantech Sector. Chivas brings over 25 years of operational experience in the General Industrial Manufacturing and Energy Sector. Prior to joining Qiming, Chivas was the President Asia Pacific of the Morgan Crucible Company. He successfully led reengineering and integration of multiple business units and was instrumental to operational enhancement and profit growth. Prior to Morgan Crucible, Chivas held various Senior Positions with GEC Alstom in Project Management and Business Development in China and Australia. Chivas started his career with Hong Kong Electric Company Limited.

Mark Levine is the Group Leader of the China Energy Group at Lawrence Berkeley National Laboratory (LBNL). Previously, he was director of the LBNL's Environmental Division, which is a leader in research on buildings energy efficiency, indoor air quality, and various clean energy technologies. His major passion in the past two decades has involved analyzing and promoting energy efficiency in China. Dr. Levine is a board member of five leading non-profits in the United States (American Council for an Energy Efficient Economy, Center for Clean Air Policy, Center for Resource Solutions, the US-China Green Energy Council, and California Clean Energy Fund, an innovative green venture capital fund) and one in Asia. He has also founded or co-founded two successful non-profits, including the acclaimed Beijing Energy Efficiency Center. Dr. Levine graduated summa cum laude from Princeton University, earned a PhD from the University of California.

Sebastian Meyer has covered the wind industry in China since 2004, and has built up a successful research and advisory practice focused on the alternative energy space. Sebastian came to China from London, where he specialized in due diligence supporting project finance and M&A transactions related to alternative energy. He also worked in the transition economies of Europe through the 90’s heading the Warsaw equity research team and covering industrial manufacturers and privatization programs for Creditanstalt Investmentbank - the leading western investment bank focused on the region at the time. Sebastian’s career spans debt and equity financing, project finance, equity research and valuation, mergers & acquisitions, and management consulting within the context of alternative energy and transition economies.

Edward Steinfeld is a professor of political economy in the MIT Department of Political Science and co-director of the China Energy Group in the MIT Industrial Performance Center. Steinfeld received his BA, MA, and PhD in political science from Harvard University. In addition to a variety of academic articles, Steinfeld is the author of Playing Our Game: Why China's Rise Doesn't Threaten the West and Forging Reform in China: The Fate of State-Owned Industry. Steinfeld is the author of numerous articles in both academic and non-academic journals, including Comparative Politics, Political Studies, World Development, The Far Eastern Economic Review, The Washington Post, The Wall Street Journal, and The South China Morning Post. Steinfeld is a member of the board of directors of the National Committee on US-China Relations, as well as a member of the academic committee of the Center for Industrial Development and Environmental Governance at Tsinghua University.

** About BEN & BEER (北京能源网路和北耳简介) **

The Beijing Energy Network (BEN) is a grassroots organization with a mission of promoting knowledge sharing, networking, and collaboration in understanding and tackling China’s energy and environmental challenges among individuals and organizations from diverse sectors such as government, finance, industry, media, advocacy, think tanks and academia. Our membership currently stands at over 1,900 strong.

The flagship activity of BEN is the Beijing Energy & Environmental Roundtable (BEER), an approximately twice-monthly happy hour/speaker series. BEER events are free and open to all with no RSVP necessary. We hope you will come early, stay late, listen and ask questions, catch up with old friends and make new ones.

Please note, we ask that our speaker's remarks remain off the record unless they otherwise grant permission. A listing of our past events can be found here.

If you would like to learn more, receive email updates from BEN, have a suggestion for an event, or are interested in possibly being a speaker yourself, please sign up to our Google Group, or if you can't access that link from China, send an email to beijing-energy-network+owner@googlegroups.com.

The Journey for Truth and Knowledge by Jason Benning

12 3

Camera: Polaroid SX-70 Sonar One Step w/ ND Filter

Film: Impossible Project PX600 UV+ Black Frame

Technique: Double Emulsion Lift onto Noble VAT Paper

'Roid Week - Day #3 - Image #2

"Knowledge without wisdom is like water in the sand."#FearNoMan #DoResearch #DothaKnowledge #SeekKnowledge #SeekTruth #WhatisCognativeDissonance #WhatisConformity #WeDV8 #RidahSeason #Devi8tors #KnowledgeIsMoney #KnowThyself #1000Network #AfricanProverb by SlateStoneMusic

SET / Erik Carver & Marisa Jahn by The Art Gallery of Knoxville

"In the grand tradition of generals and surrealists, we have been playing games. People learn things better through the open-ended, empathetic participation in knowledge-making that games allow. Just dispensing information to people-- though at times enlightening-- can also encourage apathy or forgetfulness. Lately, we have been using games to critically examine the dynamics and assumptions of larger social givens.Our new game SET was inspired by toy collectors, tourists, and museum curators. Throughout the game, players "play" by intervening and reorganizing existing groups of objects, thus questioning categories by constructing and redrawing them. In foregrounding the player's relation to the categories, SET explores the value of one's authorship in the production of knowledge. While games often risk normalizing power relationships by setting social roles and rules in stone, we have tried here to do just the opposite."

People learn things better through the open-ended, empathetic participation in knowledge-making that games allow. Just dispensing information to people-- though at times enlightening-- can also encourage apathy or forgetfulness. A project developed by Erik Carver and Marisa Jahn, SET is a game that critically examines the dynamics and assumptions of larger social givens. It's a game inspired by toy collectors, tourists, and museum curators. Throughout the game, players "play" by intervening and reorganizing existing groups of objects, thus questioning categories by constructing and redrawing them. In foregrounding the player's relation to the categories, SET explores the value of one's authorship in the production of knowledge. While games often risk normalizing power relationships by setting social roles and rules in stone, SET tries to do just the opposite.

Erik Carver

Erik Carver is an architect and artist. He is a founder of the Institute for Advanced Architecture (advancedarchitecture.org)-- an organization dedicated to advancing architecture through research, exchange, and exhibition-- as well as the Common Room exhibition space (common-room.net) and the interdisciplinary art group Seru. He lives in Brooklyn and teaches architecture at Rensselaer Polytechnic Institute.

Erik has worked for the firms of Diller+Scofidio, Laura Kurgan, and Lyn Rice before starting his own practice. These designs have included a student center renovation, an art museum, apartment renovations, a vacation home, exhibitions, a performance space/bar, an expo pavilion, schools, offices and an interpretation center.

His work has appeared in Volume magazine, Art in America, and Nature, and he has shown work and lectured at venues including Exit Art, the Ise Foundation, and Columbia's Neiman Gallery, and the Storefront for Art and Architecture (NYC), The Institute of Contemporary Art (Philadelphia), CAVS (MIT), Basekamp (Philadelphia), the Contemporary Art Center (North Adams, MA), and Pond (San Francisco).

Marisa Jahn

Of Ecuadorian and Chinese descent, Marisa Jahn is an artist whose work explores, constructs, and intervenes natural and social systems. In 2000, Jahn has co-founded Pond: art, activism, and ideas (www.mucketymuck.org), a non-profit organization dedicated to showcasing experimental art. Jahn has presented and exhibited work in museums, galleries, and spaces at venues such as The Institute of Contemporary Art (Philadelphia), the Asian Art Museum of San Francisco, Yerba Buena Center for the Arts (San Francisco), ISEA/Zero One 06/08 (San Jose, CA), MoKS (Estonia), the Moore Space (Miami), the Museum of Contemporary Art (North Miami), in galleries and public places in Tokyo, Honduras, Estonia, Turkey, North America, and Taiwan. Jahn's work has been reviewed in Art in America, Frieze, Punk Planet, Clamor, San Francisco Chronicle, the Fader, Artweek, Metropolis, the Discovery Channel, and Canadian Broadcasting Corporation (CBC). She has received awards and grants such as the Robert & Colleen Haas Scholarship, MIT Department of Architecture Fellowship (2005-8), CEC Artslink, and is an artist in residence at the MIT Media Lab (2007-9) and at the Headlands Center for the Arts (2008). She received her BA from UC Berkeley and an MS from MIT's Visual Arts Program. She lives between Boston and New York, where she functions as the Immediator of art-activist campaigns for The Church of Stop Shopping/Reverend Billy. www.marisajahn.com, www.mucketymuck.org

Patchouli Knowledge by Rico Lee (asdgraphy / momento.R / aesths.r)

パチュリー・ノーレッジ (Lolita)

| 東方Project

CN: XinSquare

Helper: NwkRoxas

Photo: Rico

Studio: Ikigai

FB: www.facebook.com/ASDgraphy/

Masdar Knowledge Centre by Tom Olliver

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

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