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Washington D.C. August 2, 2022 - Tuesday marked the 39th annual community-building campaign of National Night Out. Several events promoting police-community partnerships took place across D.C., Maryland and Virginia. In Lincoln Park, just east of the Capitol, the U.S. Marshals joined local and federal agencies to help bring law enforcement and the community closer together through knowledge and fun. The U.S. Marshals were represented by personnel from D.C. District Court, Superior Court, and Headquarters. Both U.S. Marshal Robert Dixon of D.C. Superior Court, and acting U.S. Marshal Lamont Ruffin of D.C. District Court, participated as well as Heather Walker, Assistant Director of Investigative Operations Division.
Photo By: Shane T. McCoy/US Marshal
On Tuesday, Jan. 10, the Charles County Commissioners recognized 16 Charles County Government employees who completed the Leadership Academy. The Leadership Academy is a supervisory training program designed to provide the skills and knowledge supervisors need to be more effective and consistent.
As part of the required course knowledge pupils need to be able to outline the process involved in taking a square wooden blank and preparing it for turning between centres. These pictures depict that process chronologically.
Stage 1 * Preparation of wooden blank. Cut to size. Sand square. Mark across diagonals. Centre punch the centre point. Use spring dividers to mark circumference. Repeat on other end.
Stage 2 * Plane off corners down to circumference line. This takes cross section from square to octagon. This reduces force on cutting toll in initial prep of blank. Mount between fork [driven] centre and dead [or live ] centre at tailstock end. Apply grease a dead centre end. apply force from tailstock end to force fork into material at driven end. Adjust toolstock height to suit. Check for clearance.
Stage 3 * Roughout using scraper to diameter. Use combination of gouges and skew chisels to add beads and other decorative detailing as required. Ensure spindle speed is appropriate for material and cross section under consideration. Obey all safety instructions.
Cuba-born and New York-based saxophonist and clarinet player Paquito D'Rivera has balanced a career in Latin jazz with commissions as a classical composer and appearances with symphony orchestras. Classical New Jersey wrote, "whether playing Bach or post-bop, D'Rivera's mastery of the instruments and [his] expressive capability is unquestionable." D'Rivera inherited his understanding of music from his father, Tito, a classical saxophonist and conductor. At the age of five, he began being tutored in musical theory by his father. Within a year, he was playing well enough to be paid as a musician. By the age of seven, he became the youngest musician to endorse a musical instrument (Selmer saxophones). Three years later, he performed with the National Theater Orchestra of Havana. Although he initially played soprano saxophone, D'Rivera switched to the alto after teaching himself to play via the book Jimmy Dorsey Saxophone Method: A School of Rhythmic Saxophone Playing. Strengthening his knowledge of music and playing techniques, D'Rivera began studying at the Havana Conservatory of Music in 1960. In 1965, he became a featured soloist with the Cuban National Symphony Orchestra. After playing with the Cuban Army Band, he joined pianist Chu Chu Valdez to found the Orchestra Cubana de Musica Moderna, and served as the band's conductor for two years. In 1973, he joined eight members of the Orchestra Cubana de Musica Moderna to form Irakere. The group, which fused jazz, rock, classical, and traditional Cuban music, became the first post-Castro Cuban group to sign with an American record label. Along with the band, D'Rivera toured the world and Irakere became a top-rated jazz ensemble. In 1979, the group joined American jazz and rock performers for a music festival, Havana Jam, that was recorded and released the following year. In 1981, D'Rivera defected from Cuba and moved to the United States. Before long, he was playing with such American musicians as Dizzy Gillespie, David Amram, and Mario Bauza. According to Bauza, D'Rivera is "the only musician I know on the scene playing the real Latin jazz, all others are playing Afro-Cuban jazz." D'Rivera's debut solo album, Blowin', released in June 1981, was followed by Mariel a year later. Time magazine wrote, "the bopped-up, romantic, salty and sensuous jazz that he makes recognizes no real political boundary. It has its roots equally in the hothouse Latin rhythms of his homeland and in the high flying horns of Charlie Parker, John Coltrane, and Lee Konitz." In 1988, D'Rivera was invited to become a charter member of Gillespie's 15-piece all-star group, the United Nations Orchestra. The same year, he was a guest soloist with the National Symphony Orchestra for their world premier performance of Roger Kellaway's David Street Blues at the John F. Kennedy Center. He continued to be involved with a variety of projects. In addition to performing with the Paquito D'Rivera Big Band, the Paquito D'Rivera Quintet, a chamber music group, Triangulo, and a calypso and salsa band, the Caribbean Jazz Project, he began to accept commissions to compose for chamber groups and orchestras. In 1989, he composed "New York Suite" for the Gerald Danovich Saxophone Quartet, and five years later, he composed "Aires Tropicales" for the Aspen Wind Quintet. The piece has subsequently been performed by at least four quintets. In 1997, D'Rivera's album Portraits of Cuba received a Grammy award as "Best Latin Jazz Performance." During the summer of 1999, he collaborated with Germany's Chamber Orchestra Werneck in a series of programs, D'Rivera Meets Mozart. D'Rivera was artist-in-residence for the New Jersey Performing Arts Commission and artistic director in charge of jazz programming for the New Jersey Chamber Music Society. His autobiography, My Saxual Life, was published by the Spanish book publisher Seix Barral, along with a novel, En Tus Brazos Morenos, scheduled to follow shortly afterwards. The album Live at the Blue Note appeared in the spring of 2000, and Habanera followed in early 2001. In 2001, D'Rivera released the Clarinetist, Vol. 1, his first recording to rely exclusively on the strengths of its woodwind namesake. 2002 saw the release of Brazilian Dreams, a live recording featuring the New York Voices and trumpeter Claudio Roditi. It was followed by the swinging Big Band Time in 2003, Music of Both Worlds, Tribute to Cal Tjader and Riberas in 2004. and the Jazz Chamber Trio in 2005. ~ Craig Harris
隨筆閒聊：關於學藝不精
自幼便認為自己繪畫頗有天賦，讀美術學校時，成積好不在話下。老師教導一定必須先講理論、技法、概念等等，之後才會讓學生動筆，而一定也是基本功必須先練好。每年學校都有一次作品展，有一次主題訂好後，內容可以自由發揮，但老師警告大家，畫什麼都可以就是不可以畫人像，因為我們能力不夠領會奧義，無論你畫得再好一定給0分，偶這成績優異鐵齒白目的小子，自然不把老師講的當一回事，出展後，老師也很給面子，給了我不及格分數，這是我第一次拿到不及格。這是給我一個非常好的啟發，自己丟臉沒關係，但總不能丟老師的臉。那怕是現在我玩攝影已經20幾年，也在業界打混過幾年，初期沒10年我還真不敢拿出來獻寶。直到這1-2年才敢收學生。
現在的人拿手機、傻瓜相機拍照OK普及很好，偶沒啥意見，但很多人拿的單眼才沒幾年搞得好像大師一樣。
前一陣子我遇到一位格西，自己也覺得專研多年佛學，有個問題很難理解，於是請教格西，他說縱使他學佛30餘年也無法保證能解釋的好，這要看問題的目的與方向，我一再央求請他簡單解釋一下即可，格西打死不願說，我想他畢竟不了解我的程度，萬一令我錯解在戒律上可是有過失的。如同先前所述，老師用意是值得尊敬的。
很多學問都是一致的求學過程，現在的人太沒有耐性了，按讚多就以為受肯定，殊不知這會害死自己。我發現越媚俗的東西按讚等比擴大，有深度的則反之，習慣了自然就墮入俗套了。深度的創作都是條孤獨的道路，我跟學生說過，100個外行人對你按讚是一點幫助也沒有，那怕是僅一位高手來對你肯定，那才是勝過千百人莫大的鼓勵。
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PS.很多網站都說要你建立良好社交關係(多去吹捧他人)，你的作品才會得到個多讚.......讚你個頭，我不想藐視專業，更不想害死你。我當然會按讚，但起碼我是認真的!!
Participants in a high level segment on "Africa in a Knowledge-Based Economy-Challenges and Opportunities" organized in the context of the African Ministerial Conference 2015: Intellectual Property for an Emerging Africa, which met from November 3 – 5, 2015 in Dakar, Senegal.
From left to right: Mr. Kingsley Chiedu Moghalu, Professor of Practice in International Business and Public Policy, the Fletcher School of Law and Diplomacy, Tufts University, Mr. Martial De-Paul Ikounga, Commissioner for Human Resources, Science and Technology, African Union CNBC Africa journalist Nozipho Mbanjwa, Ms. Oluwatoyin Sanni, Group Chief Executive Officer, United Capital, Nigeria Mr. Julius Akinyemi, Resident Entrepreneur, MIT Media Lab, Ms. Catherine Odora-Hoppers, Professor, University of South Africa (UNISA), Pretoria, Mr. Mactar Silla, Chief Executive Officer, MS Consulting Libreville and Dr. Snowy Khoza, Chief Executive Officer, Bigen Africa, Pretoria.
Copyright: WIPO. Photo: Cheikh Saya Diop. This work is licensed under a Creative Commons Attribution-ShareAlike 3.0 IGO License.
via TechCrunch tcrn.ch/SJMjVR
Founded in 2008 after more than a decade of research at Stanford, Silicon Valley-based startup, Ayasdi, is on a mission to reinvent the methods by which we transform Big Data into actionable knowledge. Essentially, Ayasdi aims to automate the insight discovery process, allowing end users to find valuable intelligence within massive datasets almost instantaneously. Backed by the Defense Advanced Research Projects Agency (DARPA) and the National Science Foundation, the startup’s novel synthesis of machine learning and data analysis technologies has not gone unnoticed by investors.
Today, the startup announced that it has raised $10 million in series A financing, led by Khosla Ventures and Floodgate. The new round brings the startup’s total funding to $13.25 million, which includes contributions both from its current investors as well as angel investors like Michael Ovitz, Steve Blank and The Data Collective’s Matt Ocko, to name a few.
The investment comes at a time when venture capital is beginning to shift from consumer businesses to the enterprise, as investors look to capitalize on the rise of the big data app and the growing demand for a new data infrastructure.
In fact, Research firm IDC recently predicted that the Big Data market is poised for exponential growth over the next few years, with total revenue projected to reach $24 billion by 2016. What’s more, following Derrick Harris’ logic, if one includes analytics software (arguably an essential segment of the Big Data market) in that definition, then the total is actually upwards of $75 billion.
Yet, in spite of this enormous new market opportunity, the emergence of Big Data doesn’t necessarily directly translate into a net positive for business, humankind, etc. In other words, people tend to conflate information and data, such that we end up believing that more data inherently means (proportionately) more information, which in turn means (proportionately) more intelligence, insight and value. However, as Dr. Michael Wu points out, it’s quite literally the opposite: “The more data you have, the less information you gain as a proportion of the data.”
The true value of Big Data is derived from the insights hidden within, yet, while all insights are information, not all information produces insight. Big Data is comprised of enormous amounts of unstructured data, a wide array of data types and media, but the amount of insight that can be extracted from that data is proportionately tiny.
Big Data continues to grow, yet, while governments, businesses and scientists have spent years (and millions of dollars) attempting to address the world’s biggest problems by analyzing Big Data, progress has been incremental. Although Big Data tools have improved over time, Ayasdi is of the mindset that they are still failing to yield the kind of breakthrough insights that lead to true innovation.
The Ayasdi co-founders attribute this to the prevailing reliance among data scientists on old models — finding insights by asking questions and writing queries. The problem with this is that queries are inherently based on human assumptions and biases, and, in turn, query results tend to only reveal slices of data, rather than providing visibility into the relationships between similar groups of data. This method of discovering insight in Big Data tends to be rely heavily on iterative guesswork and chance, and thus takes time to produce real results.
To address this problem, Ayasdi is today officially launching its cloud-based insight discovery platform, which aims to deliver insight derived from massive datasets quickly, without relying on queries. The machine learning platform combines computer science with a branch of mathematics called “Topological Data Analysis,” which allows Ayasdi to visualize entire datasets at once.
The startup’s platform uses hundreds of machine learning algorithms to explore these complex datasets — the goal being the automatic discovery of insights that could not be discovered through ad hoc or query-based methods. The platform, which is designed for domain experts, data scientists and researchers, requires no coding or modeling and offers the kind of scalability that more demanding processing requires. It also is built to complement other Big Data solutions companies might already be using and is able to work with datasets of any size or type, the co-founders tell us.
The startup is currently working with enterprise customers in financial services, life sciences, oil and gas and the public sector, with these companies employing its platform to help discover new drugs, for example, improve cancer therapy by discovering new insights from an 11-year old breast cancer dataset that included new sub-populations of breast cancer survivors, for example. It’s also being used to explore new energy sources, identifying patterns that can lead to more accurate drilling, predict fraud and help prevent terrorist attacks.
“The answers to today’s most important scientific, business and social problems lie in data,” saus Ayasdi CEO Gurjeet Singh. “The biggest challenge in Big Data today is asking the right questions of data, so the real opportunity in Big Data lies in the automation of insight discovery — regardless of the complexity of that data — without requiring users to ask questions. The goal is for Ayasdi to provide users with answers to questions that they didn’t know to ask in the first place.”
Expert from Africa participate at the Inter-Regional Knowledge Sharing on Child Labour and Working Conditions in the Artisinal and Small-Scale Gold Mining (ASGM) held in Manila, Philippines from 28 to 30 May 2019. The 3-day forum provided a venue to exchange knowledge, technologies, practices and challenges to put forward concrete solutions to address child labour and poor working conditions in the ASGM sector.
To learn more, visit bit.ly/asgm2019
Photo © ILO/G. Carreon
The work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 IGO License. To view a copy of this license, visit creativecommons.org/license/by-nc-nd/3.0/igo/deed.en_US
24h du livre à Romainmôtier, édition 2008.
This is my friend Jan's new book sculpture, "Rosace", featuring a "stained glass window" made out of discarded microfilms from the library I work for.
Behind the book wall is the Romainmôtier Abbey Church.
“As information on Cambodian birds has grown exponentially since the 1990s, the country has needed a national treatment synthesizing latest knowledge on its fascinating avifauna for some time.
The Birds of Cambodia, An Annotated Checklist addresses this need. The book provides an exhaustive account of all 599 bird species confirmed for Cambodia to date, with information on seasonal status, abundance, habitats, altitude range and distribution, in addition to notes on breeding and conservation status. Over 80 species are illustrated by colour photographs taken in the wild in Cambodia.
The introduction presents the country’s natural geography, major habitats, protected areas, ornithological history and survey coverage, as well as threats to birds and conservation successes and challenges. Species accounts summarise current knowledge for each species, and are systematically listed with their English, scientific, French and Khmer names, including transliteration. Detailed reviews of records are also provided for rarities and all species of conservation concern, together with a proposed national conservation category.
This landmark in Cambodian ornithology is the result of 12 years of observations and ornithological surveys by the author who lived and travelled extensively in the country from 1994 to 2006, followed by six years of detailed review on a secluded French island. It will undoubtedly become the standard reference for conservationists and ornithologists in Cambodia, as well as all birdwatchers visiting the Kingdom.”
516 pages + Cover
Palatino Linotype
Helvetica Neue LT Std
Khmer OS Bokor
18 cm X 25 cm [ 7.0866142 inches X 9.8425197 inches ]
130410-M-FD301-39
CLARK FIELD, Philippines – Philippine Air Force Staff Sgt. Gerald T. Alamay uses an extension pole to unzip a backpack simulating a potential hazardous item at Clark Field, Republic of the Philippines, April 10. Explosive ordinance technicians with the Philippine Air Force and the U.S. Marine Corps trained together during exercise Balikatan 2013, an annual bilateral exercise in its 29th iteration that is aimed at ensuring interoperability of the Philippine and U.S. militaries during planning, contingency and humanitarian assistance operations. Alamay is an EOD technician with the 772nd Explosive Ordinance Disposal Squadron, 710th Special Operations Wing. (U.S. Marine Corps photo by Pfc. Kasey Peacock/Released)
Vie difficile de Francisco Madero. Dans la cohue de l'univers le puzzle de l'existence de Francisco Madero s'organise peu à peu.
Prologue: la pensée fixe ses propres limites - les cruautés des hommes dépendent de leurs sens. La vérité n'est ni pessimiste ni optimiste; Francisco Madero est venu au monde le jour où les feuilles commençaient à tomber. Astrologie: se dit du cancer.
Physique: une profonde peine dans le regard, un nez crochu, une crinière brillante de gel, retombant sur son nez. Ses traits sont assez ingrats… une peau de couleur saine; un grand front couleur ivoire… de saines dents blanches.
Sentiments: son amitié avec Salvador Novo est fragile, elle s'appuie davantage sur le passé que sur la confiance dans le présent… passe de longues heures avec François Couperin.
Goûts: a un amour aliéné pour les ombres. Ne connaît qu'un seul livre: "Autobiographie érotique" de Paul Benderson, la musique de François Couperin lui procure d'immenses plaisirs, Francisco Madero aime par dessus tout la peinture et spécialement “Le Portrait d'Émilie Flöge” de Gustave Klimt; Francisco Madero peut passer des heures à réfléchir sur des locutions anglaises comme "no knowledge" ou "woman nothing".
Rêves: c'est au détroit de Gibraltar que Francisco Madero se sent le mieux.
Haines: Francisco Madero a toujours refusé de rencontrer Oriane Proust.
Métier: pour Francisco Madero l'art est la seule chose qui puisse compter dans une existence.
Généralités: a épuisé toutes les possibilité érotiques de Salamis.
N'a qu'un enfant, qu'il ne voit presque plus depuis qu'il fait ses études - n'a jamais rien pu inventer. Francisco Madero écrit des pièces vocales pour Michael Howe.
Pensée: une phrase d'Emma Fournier lui revient en tête : "personne ne ressemble assez à un autre pour que l'on se comprenne tout à fait".
Decided for some exercise whilst visiting the University of Southampton today. The chosen stairs looked very photogenic so here we are.
Servicemembers and DOD civilians participate in Exercise Saber Junction Phase II at Grafenwohr, Germany. The Command Post Exercise draws together different services in an effort to better understand the difficulties and challenges of foreign consequence management as it relates to natural disaster assistance and a simulated follow on industrial chemical spills.
What Is Theosophy?
The Secrets of The Universe Laid Bare By The Accumulated Wisdom Of The Ages
The question “What is Theosophy?” must have risen to the lips of some thousands of persons during the last three or four years, if the world is anything like what it used to be, and it is only reasonable to suppose that in nearly as many instances as the question has been put the answer has not been forthcoming, or, at least, that no satisfactory solution has been proffered. From the vastness of the subject and its utter newness to Western minds this state of things is not very much to be wondered at, but apart from that, the extreme difficulty of giving anything approaching an intelligible explanation of the word to minds permeated with WEstern ideas and moulded by Western thought and associations is so great as to render the task well nigh hopeless. Theosophy was unknown to Western intelligence – except in the form of the wildest and most improbable narratives, and those of the most fragmentary character – till some 14 years since, when Madame H. P. Blavatsky, a Russian lady who had spent the greater part of her previous life picking up strange stores of still strangers knowledge among the speculative peoples of the far East, settled in New York, and commenced the diffusion of her ideas in regard to her occult knowledge. Her most active disciple was a Colonel Olcott, in conjunction with whom the Theosophical Society was formed for objects stated below. A singular fact came out in reference to this very singular organization not very long ago; it appears that Madame Blavatsky, the president-founder, is practically the Theosophical Society one and indivisible, for while the members may be expelled to any extent, the president-founder cannot be removed, the consequence being that notwithstanding the possible loss of every single member, the society can never suffer annihilation as long as Madame Blavatsky lives, the wishes of the rest of the organization to the contrary. Theosophy has apparently produced the first and only society which it is impossible to suppress or abolish. Madame Blavatsky is now located in London, where her teachings have been met with more amusement than reverence, but the president-founder appears proof against any amount of that kind of “argument,” and disposes of it as being of as little value as the wanton smoke-curls of the weed she loves so well. Among the orthodox and the indifference – who may be placed upon pretty much the same plane as far as honest inquiry is concerned – theosophy has made no convert, but in the ranks of the ever-increasing class of speculative thinkers who have been forced to abandon the old traditional creeds the “new” gospel has received a large number of earnest followers, perhaps the most noticeable being Mrs. Annie Besant, whose succession to theosophical ranks proves – if it proves anything – that there is “something in it” worthy of investigation. In America, where the cult has taken a firmer root, the theosophists claim Edison, the great electrician, as one of their disciples, and his certificate of membership is enrolled among the society’s archives.
The subject was laid before the Croydon Socratic Society on Tuesday night, at their usual meeting at West Croydon, by no less an authority than Mr. Herbert Burrows, who, in addition to being a highly-valued friend of the society and a fellow socialistic worker with Mrs. Besant, is also an enthusiastic theosophist and a brilliant young thinker in more than one branch. The Socratics are a more than ordinarily hard-headed body, but it was plain to see that on Tuesday evening there was a lack of sympathy with the subject that boded trouble ahead, as the sequel showed. Mr. Burrows first spoke of the difficulties of handling a subject which comprehended the concentrated knowledge of the East extending over a period of possibly 20,000 years in about forty minutes, and expressed the opinion that he was quite prepared to find at the concussion fo the lecture that his hearers only matter of doubt was as to whether he was a fool or a madman, or a combination of both. He then passed on the deal with the question in the way most suited to the assembly, namely, from it scientific aspect, and remarked that theosophy was utterly and entirely opposed to the Darwinian theory, and that it dealt with the more recondite forces and laws of nature in respect of which Western investigators were as ignorant as Newton’s child upon the seashore, aye, and more so, because, to speak figuratively, they had not even the knowledge to pick up the stones. Wisely keeping clear of the phenomenal portion of his subject – for theosophical wonder-working, even if it were possible to him, would be no more convincing of the truth of theosophy than the working of a material miracle was proof of any sort of moral truth – he explained in passing that theosophy claimed to be the underlying truth of which all the great and varied religious systems were but the exoteric side, and that the Theosophical Society had been founded to accomplish three objects, (1) To be the nucleus of a universal brotherhood; (2) To promote the study of Aryan and other Eastern literatures, religions, and sciences; and (3) To investigate unexplained laws of nature and the physical powers latent in man. Now, Western science failed to accomplish the latter object in some very essential particulars, and that principally because its investigations were conducted on imperfect lines, while theosophy, working upon an entirely different lines, not only agreed with the conclusions of the Western scientist, but could find a passage beyond the dead wall which blocked the path of all our scientists at a certain point, and beyond which wall no single Western investigator had yet been able to penetrate. What was the reason of this? Possibly because Western scientists started on too limited a basis. Personally he had long ago been led to the conclusion – from the study of Huxlye’s treaties on protoplasm forces, and from Professor Huxley’s own showing the material physical sciences of the body proved rather a barrier than an assistance to the study of the powers of nature. For example, when a note of music was struck it was accompanied by numbers of other miner sounds which it was impossible for the ear to distinguish because of its inherent of its inherent defects, while at the same time the existence of the minor notes had been demonstrated ad nauseam. A defect of this kind must prove an obstacle to true investigation because of its misleading results. If that were the case man practically knew nothing at all about the forces which were behind those of which we do know or fancy we know something. This naturally led to the conclusion that if our senses were only refined and acute enough it would be possible to perceive and understand the unseen forces of nature. On the other hand, the scientists of the West, everyone of them, however profound their investigations, were met at one point in their inquiries by a dead wall which they found it impossible to pass, in a very large class of phenomena, which they found to be absolutely inexplainable by their modern science.
Theosophy boasted that it could pass this wall by reason of the storehouse of actual mental knowledge, not mere theory only, which had been stored in the minds of a few men in India and of late years in Tibet, and handed on from one to the other for thousands of years. These men were investigators themselves, and they made a secret of their knowledge for obvious reasons, because by virtue of their knowledge there were few of the processes of nature that were secret to them; they asserted that they could explain phenomena whose solution was regarded as hopeless, and that simply and entirely by their knowledge of the laws of nature. In these things they owned no supernatural influences – there is no personal god in theosophy, which is purely pantheistic – but could give a rational explanation from the phenomena of nature, according to the laws of nature, though doubtless not according to the laws of Western scientists, and by this means they claimed to obtain a clue to both the spiritual and physical nature of man. The western scientist, up to a certain point, could state how certain phenomena were manifested, but the theosophist went further, and could tell why these things were. Science was absolutely unable to explain phenomena such as hypnotism, clairvoyance, and mesmerism to anything like an adequate extent and while he knew the majority of people dismissed these things as a result of trickery and fraud, they were nevertheless established facts, and rapidly establishing themselves as practical agents of surgical treatment. Apart from that theosophy could give a clear and adequate reason why for these things, and until people could give a better explanation it was both foolish and unphilosophic for people to deny that theosophy could do so.
Mr. Burrows then divided into an intensely interesting disquisition with regard to the numerous laws of nature whose existence and demonstration is known to our modern scientists, but which have entirely baffled them in their efforts to comprehend and tabulate the same. For instance, by means of a definite arrangement of a violin, a turning for, a strong light, and a sort of sheet suspended after the style of a “magic lantern” sheet, it was found that a note of music possesses distinct and unmistakable colours, which vary with different notes. Another instrument, the pendulagram, demonstrates that a musical note possess force. The apparatus is constructed upon vibrating principles, and is fitted with a universal-jointed pen. Upon a certain note being struck certain spiral curves are recorded by the pen. Strike another not, and a different class of spirals is produced; strike the first not again, and the spirals are produced similar to those registered on the first occasion. Now, why are these spiral? That is what theosophy alone can tell, and the man who has this knowledge can practically control the forces of nature! The materialist failed to surmount the wall that stopped him, and why? Partly because he failed to recognize that there was no rigid line of demarcation between the spiritual and the material part of man. Judging by the state of clairvoyance, when the physical material senses of man were in a certain sense paralysed, the intelligent, spiritual, mental faculties of man were sharpened. Man dealt in two worlds, the outward visible world, and the inward invisible world. The latter could only come into play when the other was deadened, or, in other words, purified and refined of the presence of the material outer world. Taking another line, he showed that the theosophist and the Western scientist, by widely differing methods, agreed, step by step, that under the whole nature lay some widely-diffused basic force, and that while the Western could only tell the relation between things – as in the molecular theory – the theosophist could explain the essence of the things themselves, or rather, could get behind the relation of the things and explain why they were so related. This method, produced to its natural conclusion, must lead up to the explanation of the spiritual nature of man, and thus theosophy was seen to comprehend the great truths that underlie all the great religions of the world.
At this stage the speaker left the relatively-scientific part of the question – which is at once its explanation and its raison d’eire – and passed on to deal with the teachings of theosophy, which is much more easy to follow. The very name is a clue, for “theosophy” (knowledge of or about God – the term God being universally accepted, not in the sense of a personal anthromorphic God, but as including the whole of both the known and the unknown) implies knowledge or wisdom respecting the absolute. It is sometimes also called the wisdom-religion because it professes to have had from time immemorial the knowledge of all the laws governing the spiritual, the moral, and the material. The reason why this knowledge has not been imparted to all is obvious – a man with such knowledge would have the lives and interests of his fellows who were not equally enlightened entirely at his disposal. The existence of three abnormal powers has been recognised, as a matter of fact, in plain, practical, prosy Germany, where stringent laws have already been passed against the exercise of hypnotic powers – such as those demonstrated by the Rev. Arthur Tooth at Woodside the other day – by unqualified persons. It is easily seen that if such laws are necessary to restrain the persons who do not fully comprehend the feeble powers they undoubtedly possess, the necessity would be vastly greater in the case of persons who have exhaustive knowledge of far greater powers. Hence in the interests of the race, the theosophists say, the knowledge is jealousy guarded in a few minds, although it is acquirable by anyone who will go through the long and tedious mental, physical, and spiritual training necessary to that end, for theosophists hold that the knowledge they possess can only be obtained by the careful refinement of the spiritual entity from the obscurations of the material physical, a process involving purity of word, thought, idea, and action. It is claimed that the theosophist has ascertained by actual experience that man, instead of consisting simply of body, soul, and spirit, is a septenary, or seven-partite being. The first division is the physical body, which acts as the vehicle for all the other principles; then there is the vital principle common to all animals; and the next is the astral, or the double or phantom body. Theosophists believe that the adept (a person who has attained to the higher knowledge) can separate his higher spiritual principle from the physical, and travel whither he will in the guise of the astral body, leaving the physical in a state of trance. The fourth, which forms the last of what is called the lower principles, is the seat of the animal desires and passions. Teh three higher principles consist (1) of the mind or intelligence (which has two aspects, one towards the lower and one towards the higher) ; (2) the spiritual soul, which forms the vehicle for (3) the spirit itself. Now, with regard to this “spirit” may be introduced one of the vital principles of theosophy. It is believed as an actual fact that the spirit in man is the only real and permanent part of his being, the rest of his nature being variously compounded, nad consequently always resolving into other compounds. The spirit of every man is said to spark fo the Divine Whole, whence it comes by cyclic or evolutionary procedure through every form of matter till it reaches its highest form – self-consciousness – in man. From the human enthrallment the spirit, according to its efforts while in that condition, passes at the death of the body towards the higher (i.e. towards re-absorption in the Divine Whole), or else downwards into the lower forms of matter, thence to “work out its own salvation,” or return to self-consciousness in the human. In its upward course the divine spark is u undergoing repeated incarnations through the vegetable, mineral, animal, and human states ; in each of these it is latent, but it is only manifest in man. The spirit retains its individuality during the whole progress from its origin to its reunion to the Divine, and exists successively in various races and planets.
The discussion that ensued beggars description from the fact that nearly everybody who spoke seemed to have failed to grasp the bearings of the subject. This was only natural under the circumstances – the explanation of a single page of a theosophical “educational” tract is sufficient to make a man’s hair curl if he has not been initiated – but the lecturer dealt lightly with his critics in his reply. The latter, by the way, did not commence till nearly 11 o’clock, and was principally devoted to the removal of misconceptions. From a quantity of propagandist leaflets – on of which (“Karma as a Cure for Trouble”) strangely reminded one of a patent medicine puff – it was seen that the practical side of theosophy is of no little importance from teh social point of view. One of the essentials to spiritual development is “the entire eradication of selfishness in all forms, and the cultivation of broad, generous sympathy in and effor for the good of others,” and another stipulates for “the careful performance of every duty belonging to one’s station in life, without desire for reward, leaving results for Divine law.” Apart from this, theosophy professes to explain the contrast and unisions of the world’s faiths and the common foundations underlying them all ; the existence of evil, suffering, and sorrow; social and individual inequalities, contrasts, and antithesis; accidents, misfortunes, and untimely deaths; the failure of conventional religions to greatly extend their areas, reform abuses, reorganize society, expand to the idea of brotherhood, abate discontent, diminish crime, elevate humanity, and adequately realise in individual lives the ideal they professedly uphold. These form only a small portion of the large order theosophists are ready to fill, but if they can only get believers in their strange tremendous system to go heartily in for spiritual development on the lines mentioned above, there are plenty of folks in this world who will be glad to find a place for them.
Open Knowledge Festival 2014. 15th to 17th of July at Kulturbrauerei in Berlin.
Attribution: Gregor Fischer, www.gfischer-photography.com/ 16.07.2014
The Roots of Knowledge Windows in the Utah Valley University Library in Orem, Utah, were unveiled on November 18, 2016. It is an epic work of art that took Holdman Studios over 10 years to complete.
The Ingoldsby Legends - a strange little book containing strange little stories such as 'The Spectre of Tappington', 'Raising the Devil' and 'The Buccaneers Curse'.
President Mahinda Rajapaksa made an inspection tour of the construction site of the “Knowledge Park” (former Tripoli Market) in Pettah yesterday (Augsut 6) morning. The complete cost is estimated to be around 7 million US dollars where knowledge-based industries will be allowed to setup of their operations. The first stage construction work in the 25 acre land plot has now been completed. Mahinda Chinthana future vision envisages to make Sri Lanka a knowledge hub in Asia. The government expects to earn a revenue of one thousand million US dollars from the information sector by the year 2016. In order to achieve this target the knowledge park complex will also be developed as a city consisting business research institutions.
දැනුම පදනම් කරගත් කර්මාන්ත සිදු කිරීමේ මධ්යස්ථානයක් ලෙස ඉදිකෙරෙන පිටකොටුව, නොලේජ් පාර්ක් සංකීර්ණය ජනාධිපති මහින්ද රාජපක්ෂ මහතාගේ නිරීක්ෂණයට ඊයේ (06) ලක් කෙරිණි. මරදාන ආසන්නයේ පිහිටා ඇති අක්කර 25කින් සමන්විත ට්රිපෝලි මාර්කට් නැමැති පැරණි ගොඩනැඟිල්ල පිහිටි ස්ථානයේ මෙහි ඉදිකිරීම් කටයුතු සිදු කෙරෙන අතර එහි පළමු අදියර යටතේ මේ වන විට අක්කර 12ක ඉදිකිරීම් සිදු කර ඇත. මහින්ද චින්තන ඉදිරි දැක්මට අනුව ශ්රී ලංකාව ආසියාවේ දැනුමේ කේන්ද්රස්ථානය බවට පත් කිරීමට සැලසුම් කර තිබෙන අතර වර්ෂ 2016 වන විට තොරතුරු තාක්ෂණ කර්මාන්තයෙන් ඩොලර් බිලියනයක අපනයන ආදායමක් ලබාගැනීමට බලාපොරොත්තු වේ. ඒ යටතේ නවීන පන්නයේ අපනයන පහසුකම් සහිත ව්යාපාර පර්යේෂණ ආයතන සහිත නගරයක් ලෙස මෙය සංවර්ධනය කෙරේ. විෂයානුබද්ධ ඉහළ අධ්යාපනය ලැබූවන් සඳහා රැකියා අවස්ථා පුළුල් කිරීම ඉන් අපේක්ෂා කෙරේ. දැනුම පදනම් කරගත් ව්යාපාරික ස්ථාන පිහිටුවීම සඳහා ලාබ ලැබීමේ චේතනාවකින් තොරව සමාගම් කිහිපයක්ද එක්ව කටයුතු කරන අතර එම සමාගම් සන්ධානය ට්රේස් යන නමින් හඳුන්වයි.
அறிவைப் பயன்படுத்தும் தொழில் துறைகளின் மத்திய நிலையமாக உருவாகிவரும் புறக்கோட்டை நிர்மாணிக்கப்படும் கைத்தொழில் நிலையமான ‘நொலேஜ் பார்க்’ கட்டிடத் தொகுதியை ஜனாதிபதி மஹிந்த ராஜபக்ஷ அவர்கள் நேற்று (ஆகஸ்ட் 6) பார்வையிட்டார். புறக்கோட்டைக்கு சமீபமாக 25 ஏக்கர் நிலப்பரப்பு கொண்ட திரிப்போலி மார்க்கட் என்றழைக்கப்படும் பிரதேசத்தில் இக்கட்டடத் தொகுதி உருவாக்கப்பட்டு வருகின்றது.
(Photos by: Nalin Hewapathirana)
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A car was parked in front of my house today that was bought in the town of Wissen (Knowledge) in Germany. Are the people from there all very knowledgeable?
Finally after so Much Attempts I've managed to Snap a Picture of a Scania Omnicity on Route 287. Here it is Seen at Its Last Stop Alighting while Two Hopeful Boys walk towards to bus hoping to Board, with no Knowledge of this being the Terminus for the Route
It is easy to think the church on the main road as you near Brenzett is that village's church, but that is Snargate.
St Eanswith is in the village, down a side lane, and then down a track. Not on Church Lane at all, which runs parallel, just to confuse the visitor.
It was a grim and drizzly day when I returned, and straight away I was reminded of my first visit here, where John Vigar took me on a tour of the Romney Marsh churches, sharing with me his knowledge, and Brenzett was one I was unfamiliar with.
As with many churches, the light switches were elusive, so some of the shots are dark and/or grainy.
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One of the few churches in the county dedicated to a local saint: St Eanswyth came from Folkestone in the seventh century (see separate entry). The church is Norman with thirteenth- and fourteenth-century additions. The south wall of the chancel contains some of the fine herringbone masonry so typical of early Norman work in Kent. Like most churches on Romney Marsh there is an abundance of clear glass at Brenzett, allowing a greater appreciation of the superb tracery of the decorated style windows, especially that in the south nave wall. When the little spire was built in the fourteenth century a wooden frame had to be erected at the west end to support it, and enormous buttresses had to be built outside. The church was somewhat over-restored in the nineteenth century when the east window by Lavers, Barraud and Westlake was installed. The north chapel contains a good monument in alabaster to Sir John Fagge who died in 1639. Father and son lie side by side, one propped on his elbow, the other with his hand on his chest. Their armorial bearings on the front of the tomb chest add a welcome splash of red and white.
www.kentchurches.info/church.asp?p=Brenzett
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BRENSET
LIES the next parish north-eastward from Brookland, almost all of it on the other or eastern side of the Rhee-wall, in the level of Romney Marsh; so much therefore as is upon that wall is within the li berty of the town and port of New Romney, and division of the justices of it, the liberty of which, and of the cinque ports, claim over it. The rest of it is in the hundred of Aloesbridge, over part of which, that is, so much as is within the level of Romney Marsh, the liberty and jurisdiction of that corporation claims; and the remaining, being the north-west part, in Walland Marsh, is within the jurisdiction of the justices of the county.
THIS PARISH is not so fertile as the last-described parish of Brookland, nor so well sheltered with trees and hedges. The greatest part of it is open marshes, the arable land in it not being more than fifty acres. There is no village, most of the houses in it standing at straggling distances on each side of the road, leading from the church to Snave-green; in other respects it is much the same as the other parishes adjoining to it. There is a fair on Whit-Monday, for toys and pedlary.
The MANOR OF BRENSET, called likewise the manor of Newington Brenset, from its having been for some time accounted a limb of that of Newington near Hyth, had always the same owners, and as such in king Henry VIII.'s reign it was become part of the possessions of Thomas, lord Cromwell, earl of Essex, before whose attainder, in the 32d year of that reign, it came by purchase from him into the king's hands, together with the manor of Newington above-mentioned. After which it continued in the crown, in like manner, till the first year of queen Mary, when she granted it to Edward, lord Clinton and Saye, from whom it passed, with the manor of Newington, to which this of Brenset has ever since been accounted an appendage, in a like succession of ownership, down to James Drake Brockman, esq. of Beechborough, the present owner of it. A court leet is held for this manor.
THERE WAS a manor of Brenset, which most probably related to this parish, which was the property of the Scotts, of Scotts-hall, and afterwards of the Botelers, from whom it came by will to the family of Bouverie, and now belongs, with the manors of Orlestone and others, to the hon. William-Henry Bouverie, some mention of which has been made before, but only the name of this manor remains, for there are no rents or profits received from it, nor is even the situation of it at present known.
BRENSET-PLACE is an antient mansion in the southern part of this parish, which was the residence for many years of the family of Edolph, before they removed to Hinxhill, and wrote their name in old deedsEdulf, in which manner it appears in a commission directed to Stephen Edulf and others, collectors for the cinque ports in the 6th year of Richard II. At length, Robert Edolph removing to Hinxhill in queen Elizabeth's reign, this seat was afterwards alienated to Mr. John Fagge, gent. who resided here in the next reign of king James I. In whose descendants it continued down to Sir Robert Fagge, bart. who dying in 1740, s. p. his sisters became his heirs, one of whom married Gawen Harris Nash, esq. of Petworth, and Elizabeth married Sir Charles Mathews Goring, bart. of that county, by whose heirs, about the year 1777, this seat, with the estate belonging to it, was sold to Mr. Henry Read, of Brookland, who died possessed of it about a year afterwards, upon which it came to his only daughter and heir Anne, the wife of Thomas Kempe, esq. of Barcombe in Sussex, and M. P. for Lewes, who in her right became entitled to it, and is the present owner of it. The mansion has been for many years made use of only as a farm-house.
DEAN, alias DANE-COURT, is an estate in the western part of this parish, which was once accounted a manor. It was antiently part of the possessions of a family, who took their name from it. Ansfridus de Dene appears, by a chartularie belonging to the priory of Christ-church, to have been owner of it in king Edward I.'s reign. How long it continued in his descendants, I do not find, but it not long afterwards came into the possession of the family of Apledore, so called from the neighbouring town of Apledore, whose arms were, Or, a pile, gules, surmounted with a fefs; but before the latter end of king Edward III.'s reign, Thomas de Apledore dying s. p. Elnith, his only sister and heir, entitled her husband Thomas Roper to this manor, among the rest of his estates in these parts, (fn. 1) which continued in the younger branch of his descendants down to John Roper, esq. of Linsted lodge, afterwards knighted, and created lord Teynham. At length his descendant Henry, lord Teynham, succeeding to it, passed it away in 1705, to Sir Henry Furnese, bart. of Waldershare, who died possessed of it in 1712. His grandson Sir Henry Furnese, bart. dying in 1735, under age and unmarried, this, on the partition of his estates among his three sisters and coheirs, was allotted, among others, to Selina, the youngest; she married Edward Dering, esq. afterwards Sir Edward Dering, bart. who in her right became entitled to it, and his son of the same name, now of Surrenden, bart. is the present owner of it.
There are no parochial charities. The poor constantly relieved are more than thirty, casually not more than two or three.
BRENSET is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Limne.
The church, which is dedicated to St. Eanswith, consists of two isles and two chancels, having a spire steeple shingled at the west end, in which hang three bells. In the north chancel is a monument, having the effigies of two men, lying at full length, for John Fagge, son of John Fagge, gent. of Rye, obt. 1639; and for John Fagge, gent. of Rye, his son, who married Elizabeth, daughter of Bandard Hodson, of Frantfield, in Sussex, obt. 1646. There are burials of the Fagges in the parish register till very lately. In the north isle, a memorial for the Rev. Mr. John Wentworth, rector of Snargate six years, and vicar of Brenset, obt. May 26, 1770.
¶The church of Brenset antiently belonged to the abbey of Guysnes, in Artois, in Flanders, to which it was appropriated before the 8th year of Richard II. (fn. 2) and it remained so till the reign of king Henry V. when it came into the king's hands by escheat, on the death of Katherine, the late abbess of it, and remained in the crown till king Henry VI. in his 17th year, granted it with the advowson of the vicarage, to John Kempe, archbishop of York, with licence to settle the same on his new-founded college of Wye, to hold in free, pure and perpetual alms, in augmentation of the revenues of it, and to appropriate it to the members of it and their successors for ever. In which situation it remained till the suppression of that college, anno 36 Henry VIII. when it was surrendered, with all its possessions, into the king's hands, who that year granted this church, with the advowson of the vicarage, among other premises, to Walter Bucler, esq. to hold in capite, with certain provisoes for the maintenance of the curates and schoolmaster of Wye, as may be further feen in the account before of the parlonage of Newington, contained in the same grant, (fn. 3) with which it has continued down in like manner to James Drake Brockman, esq. of Beechborough, the present owner of the parsonage and advowson of the vicarage of this church.
Besides the stipends paid to Wye college and curates, as may be seen before, (fn. 4) there is a stipend paid from it of ten guineas yearly to Christ-church college, in Cambridge, which altogether is much more than the annual profit of this parsonage, which arises from only about fifty acres of land ploughed, bringing in about twenty guineas per annum, and no more.
The vicarage of Brenset is valued in the king's books at 7l. 18s. 11½d. and the yearly tenths at 15s. 10¾d. In 1640 it was valued at eighty pounds per annum, It is now of the yearly certified value of 71l. 6s. 0¼d. There is a glebe of two acres of marsh land.
In the petition of the clergy, beneficed in Romney Marsh, in 1635, for setting aside the custom of twopence an acre, in lieu of tithe-wool and pasturage, a full account of which has been given before, under Burmarsh, the vicar of Brenset was one of those who met on this occasion; when it was agreed on all sides, that no wool in the Marsh had ever been known to have been paid in specie, other tithes being compounded for. But no evidence was produced on this head, in regard to the vicar of Brenset.
There is a modus of one shilling an acre on all grass lands in this parish.