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I was wandering around a semi derelict churchyard where wind, rain and time had caused the movement of objects from their original locations. I found this bowl with the jar inside it resting on some grass a few feet from a long neglected grave . I assumed that would be a logical place for it and then arranged it to make an interesting composition.
London headquarters of Channel Four Television, including offices, post-production edit suites, restaurant, screening room and originally a studio. Built to designs by Richard Rogers Partnership (partner in charge, John Young), 1992-1994. Structural engineers Ove Arup and Partners.
The mapping of the listed building does not reflect the full extent of its below-ground footprint.
Reasons for Designation
124-126 Horseferry Road, built as the headquarters of Channel Four Television to designs by Richard Rogers Partnership 1992-94, is listed at Grade II for the following principal reasons:
Architectural interest:
* as an elegant work of the High-tech movement, displaying many of its key principles, such as the separation of services from the spaces served, the use of prefabricated elements and a technological aesthetic based upon expressed structure and exposed services; * for its logical L-plan with a dynamic, highly articulated corner composition and entrance sequence, dominated by a curved, top-hung, structural glass wall; * for the sophistication of its design, in which intricate details, executed in a consistent palette of materials, are integrated into a rigorous modular framework; * for its sequence of three linked interior spaces, centring on the dramatic full-height entrance atrium, to which are connected the fan-shaped restaurant and the subterranean screening room and foyer; * as a late-C20 exemplar of both a prestigious, owner-occupied headquarters building and a television centre, equipped primarily for the commissioning, but not the production of television programming, as per Channel 4’s remit; * for its designed flexibility to allow for changing technologies and operational needs, combining set-piece interiors with adaptable office workspaces; * for its degree of survival, with little alteration externally or to its key interior spaces.
Historic interest:
* as the purpose-built headquarters of Channel 4, a key player in television broadcasting history, commercially funded but with a public-service remit to provide innovative and diverse programming; * as an important British work by Richard Rogers Partnership, a practice of international renown led by one of Britain’s most celebrated architects.
History
124-126 Horseferry Road was built in 1992-1994 as the headquarters for Channel 4, a publicly owned, commercially-funded public service broadcaster, established with a remit to make innovative, experimental and distinctive programmes. After launching on 2 November 1982, its audience share gradually increased and the station soon outgrew its collection of rented offices in the West End. The switch to digital broadcasting also loomed. The chief executive, Michael Grade, and the chairman, Sir Richard Attenborough, took the decision to build a new headquarters. A suitable site was found at the junction of Horseferry Road and Chadwick Street, and a limited competition held in late 1990.
The commission was won by the Richard Rogers Partnership (RRP), who then explored the organisation’s needs through a series of workshops. As Channel 4 was a commissioner and transmitter, but not a producer of programmes, their main requirements were for offices and prestigious spaces to receive clients. The office space was specified to institutional standards so that the building could be readily let or sold in the event of a future move. A 10m deep basement already existed from a previous stalled development, so production and transmission facilities and a minimal studio occupied two subterranean levels, with provision made in the design for adding windows to the lower ground floor in the future, and flooring over the double-height studio to make the space more flexible.
RRP proposed a perimeter plan that reinforced the street pattern. Office wings at right angles were hinged by a ‘knuckle’, containing an entrance atrium and restaurant, with offices above. Behind the building a public garden was created, framed to the south and east by a separate housing development which fulfilled a planning condition set by Westminster City Council. In 2007 ‘the big 4’, a metal sculpture designed by Nick Knight and based on the channel’s current on-air identity was erected in the small piazza at the front of the building.
Richard Rogers was one of a group of British architects responsible for the High-tech movement, which originated in the 1960s with in a series of loose-fit industrial structures. By the 1980s High-tech architecture was increasingly being translated into urban contexts and cultural commissions. 124-126 Horseferry Road demonstrates many of its key principles, such as the separation of services from the spaces served, the use of prefabricated elements and a technological aesthetic based upon expressed structure and exposed services. It was Rogers’ first central London job after the Lloyd’s Building (1978-1986, listed Grade I), a seminal work of High-tech architecture. The image of Lloyds’ seems to have loomed large. For John Young, partner in charge, 124-126 Horseferry Road is ‘a building in the Lloyds mould.’ (Powell, 2001, 173).
The building’s drama is focussed on the entrance front; its transparency revealing the principal interior spaces, giving views right through the building to the public garden, and glimpses of working life within. ‘The effect, especially at night, is televisual’, commented Jonathan Glancey, (The Independent, 1994). The office wings are conventional in their planning and the building was designed to meet the bespoke needs of the client, as well as to be sufficiently adaptable should those needs change, or the building be sold.
124-126 Horseferry Road was a BBC Design Awards Finalist 1996 and won a RIBA National Award 1995; Royal Fine Art Commission Award 1995 and Civic Trust Award 1996. Since its opening the building has undergone several phases of internal refurbishment, including, in about 2010, the flooring-over of the double-height basement studio and repurposing of the space for various other uses. Externally, the building is largely unaltered.
Television as a broadcasting phenomenon began in the 1930s, with the first regular television service in the world introduced on 2 November 1936 by the BBC. The BBC’s monopoly was broken by the Television Act 1954, which created commercially funded Independent Television (ITV), served by regional franchised networks. Channel 4 arrived in 1982, established under the provisions of the 1980 Broadcasting Act. The act provided for a new, fourth, channel with a remit to ‘encourage innovation and experiment in the form and content of programmes’; its output was to be distinctive, offering programming for tastes not catered for by the commercial broadcaster ITV.
Its organisational model was equally distinctive, funded by advertising but adhering to a public service remit, it didn’t produce its own programming, instead commissioning and purchasing material from independent production companies. It employed commissioning editors to nurture the various strands and genres of the channel’s output and made particular efforts to employ people outside the television industry who could bring new and non-traditional perspectives. This meant new voices and new talents, and a greater plurality of programming and representation, including minorities. Channel 4 still proclaims its role as a ‘disruptive, innovative force in UK Broadcasting’ (Channel4.com, accessed 3 December 2021). Channel 4 has been major contributor to the British cultural landscape of the last four decades.
Richard Rogers, later Lord Rogers of Riverside, (1933-2021) was born in Florence. He trained at the Architectural Association and Yale University before setting up the Team 4 practice with Norman Foster and others in 1962. Their house for his in-laws, Creekvean in Feock, Cornwall (1964-1967) was listed Grade II in 1998 and upgraded to Grade II* in 2002. Rogers subsequently formed an architectural practice with his then wife, Su Rogers, and from 1970-1977, worked with the Italian architect Renzo Piano. Their Pompidou Centre building in Paris, which opened in 1977, is a major landmark of the High-tech style. Richard Rogers Partnership was formed the same year, with John Young, a veteran team member from Team 4 days, as one of several partners. The Lloyd’s Building together with the Pompidou sealed an international reputation. Other major works by Rogers include: the European Court of Human Rights, Strasbourg (1989-1995), Terminal 4 at Barajas Airport in Madrid (2004), the National Assembly of Wales in Cardiff (2005) and Terminal 5 at Heathrow Airport (2008). Rogers won the RIBA Royal Gold Medal in 1985, was knighted in 1991 and was created Baron Rogers of Riverside in 1996. In 2007 the Richard Rogers Partnership was renamed Rogers Stirk Harbour and Partners to reflect the practice‘s succession plan.
Details
Once national, now regional, headquarters of Channel Four Television, including offices, post-production edit suites, restaurant, screening room and originally a studio. Built to designs by Richard Rogers Partnership (partner in charge, John Young),1992-1994. Structural engineers Ove Arup and Partners.
MATERIALS: the majority of the building has a reinforced concrete frame with metal and glass cladding. The conference rooms have a steel pin-jointed frame and the atrium frontage is of glass, suspended from above and held in tension by a steel cabling system devised by Arup.
PLAN: the building is L-shaped in plan, occupying the corner between Horseferry Road to the west and Chadwick Street to the north, with rectangular office wings fronting each road and a concave quadrant knuckle connecting the two and framing a small piazza facing the road junction. The building has four floors above a basement and lower-ground floor levels. To the rear are two terraces; one at ground-floor level, above the larger footprint of the two lower floors, and one at third floor, where the footprint of the central knuckle is set back from the floors below.
Each office wing has two internal service cores and externally-expressed stair towers at each end. There is a lift tower at the far end of the Chadwick Street wing and three wall-climber lifts facing Horseferry Road, adjacent to the piazza. The basement level is given over to plant, storage, staff well-being facilities and edit suites. The lower-ground floor is a mixture of open-plan office space, meeting rooms and staff facilities; the main area of interest is the fan-shaped screening room with its circular foyer beneath the piazza, and stair connecting it to the atrium above. The ground floor contains the atrium reception area and large curved restaurant on a slightly lower level behind, overlooking the garden; the office blocks are given over to open-plan work space and a loading bay. First, second and third floors are mainly open-plan work space, with some meeting rooms and private offices as well. Key aspects of the building’s layout are original, including the screening room and foyer, reception atrium and restaurant. There has been reconfiguration in other parts, in particular the flooring-over of the studio, reconfiguration of the editing-suites and the removal of rows of perimeter offices.
EXTERIOR: the building’s key aspect faces onto the Horseferry Road/ Chadwick Street junction. The ends of the office wings are pulled back from the corner and the piazza is framed by a High-tech composition of glass and graphite-coloured steel, aluminium and cladding panels, punctuated by vertical flashes of red-painted structural steelwork. The full-height, concave, structural glass wall of the atrium is at the centre, suspended from above by a steel frame. Flanking it to either side are radiused stair towers. The stair towers have bands of glazing following the line of the stair within, almost uninterrupted by vertical supports because the cladding is supported internally on rods hung from above. To the left is a stack of conference rooms with glazed end walls, elevated and supported by a red pin-jointed steel frame. To the right is a stack of glazed lift lobbies serving a bank of three external ‘wall-climber’ lifts running along red steelwork; above are boxed-out service elements and a quasi-Constructivist transmission tower, creating a strong vertical element in the composition. Boiler flues add further interest to the roofline.
The piazza has shallow steps and flanking ramps which lead to a circular space immediately in front of the building. The centre of this is occupied by a circular skylight lighting the foyer of the screening room below; a bridge sheltered by a glass canopy stretches across it to a pair of revolving entrance doors. The sculpture, ‘the big 4’* stands towards the front edge of the piazza.
The office wings are clad with glazed panels of powder-coated aluminium, at ground floor these are set back behind the exposed concrete posts of the building’s frame, and above they are jettied out slightly, meeting at the corners with narrow, vertical, fully-glazed units. The panels each have four rebated horizontal glazed units divided by a fin-like transom, the lowest unit also having a band of sunscreen steel mesh in front. The floor plates are faced with panelled steel units. The facing components meet with a narrow shadow gap and the overall effect is of a modelled grid with a horizontal emphasis. The rear elevations, both to the office wings and the convexly curved knuckle, follow this aesthetic.
INTERIOR: the atrium is the building’s key public-facing interior space. The curved, full-height glazed wall is held in tension by a complex network of steel cables and suspended from above by exposed red steelwork. Set back from the wall, and above the ground-floor reception area, are curved cantilevered walkways at each floor, open to the atrium and floored in concrete panels set with circular glass blocks; behind, offices are enclosed by glazed walls.
Behind the reception, at a slightly lower level, is the staff restaurant. This has been refurbished a number of times but retains its distinctive fan shape, exposed concrete ceiling and glazed walls looking out onto the terrace.
The screening room, beneath the piazza, has a fan-shaped auditorium and circular foyer. Both spaces have been refurbished but retain perforated steel acoustic panelling and exposed concrete structural elements. The walls of the anti-room are hung with a chain curtain and the space is lit from above by the circular skylight in the piazza pavement; the glazing is held in a steel, umbrella-like structure. A concrete stair with steel balustrade leads from the foyer up to the atrium above.
The stairs in the four towers are dog-legged, red with stainless steel tubular balustrades; the treads and risers are of folded steel, supported at the half landings by flanged I-beam newels.
The interior most relevant to the building’s special interest are addressed in the paragraphs above. Throughout the rest of the building, the smooth round concrete posts and other concrete structural elements are visible, but spaces have been reconfigured and refurbished to suit operational needs.
* Pursuant to s1 (5A) of the Planning (Listed Buildings and Conservation Areas) Act 1990 (‘the Act’) it is declared that ‘the big 4’ sculpture on the building’s piazza is not of special architectural or historic interest, however any works which have the potential to affect the character of the listed building as a building of special architectural or historic interest may still require LBC and this is a matter for the LPA to determine.
I force the second mercenary into the wall resulting in him releasing his grasp on his weapon. Why they always drop their weapons when they’re panicking I’ll never truly understand. If anything keeping hold of your weapon is the most logical response if someone’s overpowering you, as the uncertainty of what you’re going to do with it will keep them at bay. Before the fool can make a counterattack, I lift him up off his feet with both arms much to his horror. Evidently it’s used to facing an opponent that can physically overpower him. It’s oddly pleasing to see the terror in his eyes, especially considering who much they spooked Alfred when he learned they were here in Gotham.
In the corner of my eye I can see the two masked figures debating what action they’re going to take. Whether to engage me in the hopes of catching me off guard or fleeing. What action they choose to take will evaluate whether or not I will need to pursue once I’m done with these two mercenaries. In order to help them make the right choice I proceed to throw the mercenary I’m holding into the pile of crates holding their firearms.
As I briefly turn to see the response from the two masked figures I spot the first mercenary I’d dealt with charging towards me. Evidently he was hoping to catch me with my guard down after throwing his friend across the room. Big mistake.
Before he has a chance to either turn his gun on me or attempt to throw a punch, I deliver a right hook into his left cheek causing him to go flying back. The blow causes him to lose his balance and fall to the ground as he quickly cradles his face. Can’t say a bruise wouldn’t be an improvement sadly. Fortunately, this is enough to help the two masked spectators make the smart choice. They wisely choose to run rather than engage me.
With both mercenaries temporarily dealt with I turn my attention to the fleeing leader. The first one to run. Nice to see he has courage in his convictions. I would try to stop him from fleeing but I’ve spent the best part of a week trying to get the last of these mercenaries off the streets. I can’t risk letting them escape, especially with a weapon cache of this side. But that doesn’t mean I can’t cut the head off this beast later.
As such, I pull out a tracker and manage to tag onto the leader’s cape before he leaves the room. Don’t worry. I’ll be getting to you later.
After successively tagging the leader with a tracker I turn my attention back to the last mercenary who attempts to open fire on me. Thankfully his reflexes are slower than mine, allowing me to launch a batarang at his right hand causing him to drop his weapon. You’re getting slow in your old age Bruce, you wouldn’t have given them a chance five years ago. I can’t let myself get this sloppy. Ra’s will punish any easy mistakes and I cannot allow myself to give him such opportunities. But I can’t concern myself with that just now.
For the moment I need to deal with disposing of this weapons cache. Cobblepot would have a field day if he got his hands on this stash, never mind what Warren would do if he were still in Gotham. Though I’m confident Jim will keep this stash safely under lock and key at the GCPD, I can’t risk one of his officers being bought off. It’s happened to often over these last few years and I’m not willing to take chances these days.
Thus I remove Lucius’ prototype from its holster on my belt. I’m not entirely sure if there’s a limit to how many firearms are affected by the pulse but hopefully it’s more than the number in front of me.
This position would be especially logical if one believed that the fluids themselves were being recycled to nourish body tissues.The future has always been surprising. The body is loaded with 100% optimism. It’s just like you don’t have any timeTaoist alchemy and Kundalini yoga, in their respective ways, are religious traditions based on an imperative of rational, yet creative,experimentation with the relationship of the internal body to objects in the outside world, and the relationship of human physical energy with the abstracted realms of religious symbolism and ontological beliefs. Both systems present a picture which is not entirely comprehensive by the methods and assumptions of modern science. Yet these types of traditions may have something useful to teach us, if we can analyze their beliefs and practices within the historical and cultural context in an effort to understand them as they were, and as they are, within their individual cultural framework. Scientific methods such as neurobiology can give us some insight into the basic underlying causes of human experience, yet will never be able to fully explain the phenomenological idiosyncrasies of religious ritual. With this in mind, we can apply the knowledge of modern science to the study of ancient religious in a responsible and realistic way. Taoist and Tantric sexual practices conserve and utilize the precious energy within the genital fluids. The vital forces energies that sustain life are ojas and prana. One particular type of prana is kundalini or shakti. The Taoist equivalent is ching. By murmuring this energy, life is enriched and preserved. By squandering it, health suffers and death results, Yogys believe kundalini energy is coiled up like a serpent at the base of the spine to the pineal gland in the brain, and enlightenment is attained. The kundalini energy flows through the chakras, energy centers in your subtle body related to the endocrine glands. The endocrine glands are fed by your body’s central heating system, the sexual center. If that center is weak, you entire system is weak. If that center is functioning optimally, the body can survive indefinitely. Taoist and Tantric techniques strengthen the sexual chakra. Their methods conserve its precious fluids and also pump these nourishing fluids back into the body, directing them to the endocrine glands. This technique stimulates the production of ojas and soma. The only caution about Taoist and Tantric sexual practices is the following: because of the tradition of patriarchal oppression, many of theses practices are designed solely for the male to attain immortality, often at the expense of young, ignorant, inexperienced girls, whose vitality {shakti } is drained from their bodies. The male is cautioned to never let semen leave his body, to practice coitus reservatus, stopping short of ejaculation. Yet he is advised to bring his partner to orgasm repeatedly. With his sperm held in check and his vital energy pumping back into his system continually, he invigorates and rejuvenates his body. Also pumping the energy and fluids of the female into his body at the time of her climax, he obtains her vitality as well. Practitioners are advised to engage in this female-draining activity a dozen or more times a day with several 14-to 19 year old virgins. Innocent females are victims of this crime against their health, driving them to early grave.
On other hand, when both partners ate fully knowledgeable and experienced in Taoist or Tantric sexual practices, a mutually beneficial, enriching, elevating relationship can growth is only possible with mutual respect, love, honesty, commitment, and trust. When partners recognize and worship each other as divines beings, there can be an exchange of divine energy in both body and Spirit.How does this move in the body? If we cannot see it, does it really exist? Science is only just getting a few tests going that prove energy is in the body and around it. Is it real what the Ancient wisdoms teach us? Can it guide us to oneness and conscious awakening?
It has been a long road for those in the energy field of health getting the message across to the general population that energy is everywhere, particularly in the body. With proof, barriers seem a lot easier to free up. Oriental medicine and Ayurvedic medicine are the clearest and longest standing observational sciences that describe and fully believe that energy exists as long as 5000 years ago. Both have movement medicine in the forms of Yoga and Qigong.
As I already discussed in the previous article Bring the energy home, there is a cycle called the Microcosmic cycle which when experienced connects the front and back energy meridians. Also called the Governing and Conception channels, in Oriental medicine a further 12 major channels exist that run up and down the body through the limbs, arms and legs (6 Yin and 6 Yang).These energies connect to the sun (yang) and moon (yin) influences. Predominantly yang energy in the morning and more yin energies in the afternoon, changing again after midnight. Then more yang energies developing until we awake and the body starts to function optimally again in the awakened state.The logograph 氣 is read with two Chinese pronunciations, the usual qì 氣 "air; vital energy" and the rare archaic xì 氣 "to present food" (later disambiguated with 餼). Pronunciations of 氣 in modern varieties of Chinese with standardized IPA equivalents include: Standard Chinese qì /t͡ɕʰi⁵¹/, Wu Chinese qi /t͡ɕʰi³⁴/, Southern Min khì /kʰi²¹/, Eastern Min ké /kʰɛi²¹³/, Standard Cantonese hei3 /hei̯³³/, and Hakka Chinese hi /hi⁵⁵/. Pronunciations of 氣 in Sino-Xenic borrowings include: Japanese ki, Korean gi, and Vietnamese khi. Reconstructions of the Middle Chinese pronunciation of 氣 standardized to IPA transcription include: /kʰe̯iH/ (Bernard Karlgren), /kʰĭəiH/ (Wang Li), /kʰiəiH/ (Li Rong), /kʰɨjH/ (Edwin Pulleyblank), and /kʰɨiH/ (Zhengzhang Shangfang). Reconstructions of the Old Chinese pronunciation of 氣 standardized to IPA transcription include: /*kʰɯds/ (Zhengzhang Shangfang) and /*C.qʰəp-s/ (William H. Baxter and Laurent Sagart). The etymology of qì interconnects with Kharia kʰis "anger", Sora kissa "move with great effort", Khmer kʰɛs "strive after; endeavor", and Gyalrongic kʰɐs "anger".The earliest texts that speak of qi give some indications of how the concept developed. In the Analects of Confucius qi could mean "breath". Combining it with the Chinese word for blood (making 血氣, xue–qi, blood and breath), the concept could be used to account for motivational characteristics:
The [morally] noble man guards himself against 3 things. When he is young, his xue–qi has not yet stabilized, so he guards himself against sexual passion. When he reaches his prime, his xue–qi is not easily subdued, so he guards himself against combativeness. When he reaches old age, his xue–qi is already depleted, so he guards himself against acquisitiveness.— Confucius, Analects, 16:7
The philosopher Mozi used the word qi to refer to noxious vapors that would in eventually arise from a corpse were it not buried at a sufficient depth. He reported that early civilized humans learned how to live in houses to protect their qi from the moisture that troubled them when they lived in caves. He also associated maintaining one's qi with providing oneself with adequate nutrition. In regard to another kind of qi, he recorded how some people performed a kind of prognostication by observing qi (clouds) in the sky. Mencius described a kind of qi that might be characterized as an individual's vital energies. This qi was necessary to activity and it could be controlled by a well-integrated willpower.page needed] When properly nurtured, this qi was said to be capable of extending beyond the human body to reach throughout the universe. It could also be augmented by means of careful exercise of one's moral capacities.[14] On the other hand, the qi of an individual could be degraded by adverse external forces that succeed in operating on that individual. Living things were not the only things believed to have qi. Zhuangzi indicated that wind is the qi of the Earth.Moreover, cosmic yin and yang "are the greatest of qi".He described qi as "issuing forth" and creating profound effects.[15] He also said "Human beings are born [because of] the accumulation of qi. When it accumulates there is life. When it dissipates there is death... There is one qi that connects and pervades everything in the world." Another passage traces life to intercourse between Heaven and Earth: "The highest Yin is the most restrained. The highest Yang is the most exuberant. The restrained comes forth from Heaven. The exuberant issues forth from Earth. The two intertwine and penetrate forming a harmony, and [as a result] things are born." The Guanzi essay Neiye (Inward Training) is the oldest received writing on the subject of the cultivation of vapor [qi] and meditation techniques. The essay was probably composed at the Jixia Academy in Qi in the late fourth century B.C. Xun Zi, another Confucian scholar of the Jixia Academy, followed in later years. At 9:69/127, Xun Zi says, "Fire and water have qi but do not have life. Grasses and trees have life but do not have perceptivity. Fowl and beasts have perceptivity but do not have yi (sense of right and wrong, duty, justice). Men have qi, life, perceptivity, and yi." Chinese people at such an early time had no concept of radiant energy, but they were aware that one can be heated by a campfire from a distance away from the fire. They accounted for this phenomenon by claiming "qi" radiated from fire. At 18:62/122, he also uses "qi" to refer to the vital forces of the body that decline with advanced age. Among the animals, the gibbon and the crane were considered experts at inhaling the qi. The Confucian scholar Dong Zhongshu (ca. 150 BC) wrote in Luxuriant Dew of the Spring and Autumn Annals:[17] "The gibbon resembles a macaque, but he is larger, and his color is black. His forearms being long, he lives eight hundred years, because he is expert in controlling his breathing." ("猿似猴。大而黑。長前臂。所以壽八百。好引氣也。") Later, the syncretic text assembled under the direction of Liu An, the Huai Nan Zi, or "Masters of Huainan", has a passage that presages most of what is given greater detail by the Neo-Confucians: Heaven (seen here as the ultimate source of all being) falls (duo 墮, i.e., descends into proto-immanence) as the formless. Fleeting, fluttering, penetrating, amorphous it is, and so it is called the Supreme Luminary. The dao begins in the Void Brightening. The Void Brightening produces the universe (yu–zhou). The universe produces qi. Qi has bounds. The clear, yang [qi] was ethereal and so formed heaven. The heavy, turbid [qi] was congealed and impeded and so formed earth. The conjunction of the clear, yang [qi] was fluid and easy. The conjunction of the heavy, turbid [qi] was strained and difficult. So heaven was formed first and earth was made fast later. The pervading essence (xi–jing) of heaven and earth becomes yin and yang. The concentrated (zhuan) essences of yin and yang become the four seasons. The dispersed (san) essences of the four seasons become the myriad creatures. The hot qi of yang in accumulating produces fire. The essence (jing) of the fire-qi becomes the sun. The cold qi of yin in accumulating produces water. The essence of the water-qi becomes the moon. The essences produced by coitus (yin) of the sun and moon become the stars and celestial markpoints (chen, planets).— Huai-nan-zi, 3:1a/19 Characters In Yoga they talk of Ida and Pingala channels and a central channel called Sushumna with very many Nadis connecting our energy back to our Chakras. This Kundalini shakti energy moving systematically when ready to the top most Chakra Sahasara and then connects to the Supreme shiva and universe.
This energy is also affected by our emotions, the food we eat, and how we move this energy i.e. with Qigong and Yoga and how well we relax. Learning these skills help develop and refine this energy and maintain a storage where we can then start to develop longevity and preserve our inherited energy from our family.We are also affected energetically by our environment, particularly magnetic waves, microwaves sonic waves, radio waves, TV signals, mobile phones and so on. The long term effect has not been fully understood, our body’s energy is at the mercy of these frequencies unless we learn energy techniques to take control of these movements and redirect the flow. Managing our bodies and its needs sometimes can feel overwhelming but with the correct help and attitude we can soon feel the benefits of repeated Qi flow and awakened consciousness.
Yoga also uses movement to connect ourselves to the universe. We can learn so much from these practices about our bodies and how to get into a flow that benefits mind, body, and spirit. My experience when studying Kundalini Yoga was a very powerful one. Kundalini is known as the mother Yoga and when followed by its principles and ancient wisdom, allows for natural movement of the Kundalini. This is a simple but effective Yoga, often postures being held and breath sequences and Bhandas used to help move energy. Meditations and Mantras with Mudras further help reconnect the spirit and open us to the universal oneness. Both Qigong and Yoga have deep understanding of our energetic connections and make use of techniques and principles that guide us safely back to our spiritual home and beyond. Having studied and experienced both of these models extensively, I feel privileged to have great teachers and the opportunity to pass onto others these great energy healersIn Hindu philosophy including yoga, Indian medicine, and martial arts, Prana (प्राण, prāṇa; the Sanskrit word for "life force" or "vital principle")[1] comprises all cosmic energy, permeating the Universe on all levels. Prana is often referred to as the "life force" or "life energy".[not verified in body] It also includes energies present in inanimate objects.[not verified in body] In the Hindu literature, prana is sometimes described as originating from the Sun and connecting the elements of the Universe. This life energy has been vividly invoked and described in the ancient Vedas and Upanishads.[not verified in body. In living beings, this universal energy is considered responsible for all bodily functions through five types of prana, collectively known as the five vāyus. Ayurveda, tantra and Tibetan medicine all describe praṇā vāyu as the basic vāyu from which all the other vāyus arise. Indologist Georg Feuerstein explains, "The Chinese call it chi, the Polynesians mana, the Amerindians orenda, and the ancient Germans od. It is an all-pervasive 'organic' The ancient concept of prana is described in many early Hindu texts, including Upanishads and Vedas. One of the earliest references to prana is from the 3,000-year-old Chandogya Upanishad, but many other Upanishads also make use of the concept, including the Katha, Mundaka and Prasna Upanishads. The concept is elaborated upon in great detail in the practices and literature of haṭha yoga, tantra,and Ayurveda. Prana is typically divided into multiple constituent parts, in particular when concerned with the human body. While not all early sources agree on the names or number of these subdivisions, the most common list from the Mahabharata, the Upanishads, Ayurvedic and Yogic sources includes five, often divided into further subcategories.This list includes: Prana (inward moving energy), apana (outward moving energy), vyana (circulation of energy), udana (energy of the head and throat), and samana (digestion and assimilation).[citation needed] Early mention of specific pranas often emphasized prāṇa, apāna and vyāna as "the three breaths". This can be seen in the proto-yogic traditions of the Vratyas among others.[6]:104 Texts like the Vaikānasasmārta utilized the five pranas as an internalization of the five sacrificial fires of a panchagni homa ceremony.[6]:111–112 Vāyus
Poren Huang (Chinese: 黃柏仁, born 1970), a Taiwanese sculptor, was born in Taichung, located in central Taiwan. His grandfather and parents engaged in wood carving business.During the 1970s, Poren Huang's father, Mingde Huang, had a successful wood carving industry and huge export volume. As a major wood carving factory in Taiwan,the factory employed more than 100 craftsmen to produce wood handicrafts during peak seasons. Mingde Huang expected his son Poren Huang to inherit the family business, but Poren Huang preferred artistic creation to wood handicraft production, resulting in years of differences between the father and son. In 2005, Poren Huang fully expressed his ideas through his series of works, The Dog's Notes. Although he and his father held different viewpoints, he highly values family interaction. He focused on mending his family relationship before pursuing his personal ambition, and some of his works in The Dog's Notes strongly convey enlightenment and morality.After World War II, with the recovery of the global economy, prosperity and focus on human rights, the hard work of the previous generation is often reciprocated with the disregard, self-centeredness, mockery and impiety of the next generation. In The Dog's Notes, Poren Huang added the quality of loyalty and kindness to purify the human heart and create positive influence.Using the dog as a creative starting point, each piece of work is suggestive of the "human". About 10% to 90% of the works borrow from the dog to explore various human behaviors. Modern people generally feel kindly toward dogs because of their ability to soothe. Therefore, Poren Huang uses the dog as his creative theme to convey positive traits such as self-confidence, courage, loyalty or innocence, and to provoke in people deeper thoughts as they come in contact with his work. Many people are first attracted by the amusing forms; however, after a period of contact and interaction with the pieces, they seem to sense the deeper significance and remain inspired by positive ideas and thoughts. There are primarily two types of animals that appear in The Dog's Notes, the dog and the panda. They share a common characteristic of being humanized. These animals do not appear completely animal-like under Poren Huang's sculpting, but instead, they appear to have the scent of a human. That is why viewers tend to stand in front of the artwork and stare for quite a long time, unwittingly; perhaps it is because they did not get an affirmative answer as to whether the artwork is human or animal? When the dog and the panda enter the human's environment, they naturally learn to cohabitate with humans. They lose the wild nature of being wild animals, and become more humanized. People are the same way. Poren Huang wishes that humans can be more inspired by the dogs, and to learn the positive characters found in dogs, such as innocence, loyalty, kindness, bravery, and being passionate. Much like the Chinese proverb, "The son does not despise the mother for being ugly, and the dog does not blame the owner for being poor"; the dog will not despite the owner, and will not leave the owner, instead he will spend the rest of his life by his owner's side. Humans, on the other hand are different. They might look down on others or alienate others. They might even become disrespectful toward parents. The selfishness of humans causes wars and unrest in the world. Therefore, Poren Huang is not just creating artworks of animals, but instead, he is making his sculptures more humanized, so that the viewers can naturally reflect and be inspired. In addition, Poren Huang's humanized works of art also have a little bit of the "Oriental Literati" essence. Although these artworks will have various emotions, but they are never too intense, and are never over the top. Just like Ang Lee, Xi Jinping, Yo-Yo Ma, Jeremy Lin, as well as other generally well-known Chinese, whose personalities are perhaps the same way, which is gentle and refined, and with the modesty of a gentleman. Much like the Eastern literai who are well read of poetry and literature, their emotions are not easily shown; they are more restrained, and are full of character and depth.
en.wikipedia.org/wiki/Poren_Huang
Francois Gachon is an advertising agent of the By Chance agency and a watercolourist graduated from the school of applied arts, he painted this subtle body that I have inlaid in the photo. Poren Huang considered this collage to be very artistic.The wallpaper is a painting by Paul Gauguin named Delightful Land... Te nave nave nave nave fenua, 1892
Artist's impression of ESA's Earth Return Orbiter.
Bringing samples from Mars is the logical next step for robotic exploration and it will require multiple missions that will be more challenging and more advanced than any robotic missions before. Accomplishments in robotic exploration in recent years have increased confidence in success – multiple launches will be necessary to deliver samples from Mars.
ESA is working with NASA to explore mission concepts for an international Mars Sample Return campaign between 2020 and 2030.
Three launches will be necessary to accomplish landing, collecting, storing and finding samples and delivering them to Earth.
NASA’s Mars 2020 mission will explore the surface and rigorously document and store a set of samples in canisters in strategic areas to be retrieved later for flight to Earth.
Two subsequent missions are foreseen to achieve this next step.
A NASA launch will send the Sample Retrieval Lander mission to land a platform near the Mars 2020 site. From here, a small ESA rover – the Sample Fetch Rover – will head out to retrieve the cached samples.
Once it has collected them in what can be likened to an interplanetary treasure hunt, it will return to the lander platform and load them into a single large canister on the Mars Ascent Vehicle (MAV). This vehicle will perform the first liftoff from Mars and carry the container into Mars orbit.
ESA’s Earth Return Orbiter will be the next mission, timed to capture the basketball-size sample container orbiting Mars. The samples will be sealed in a biocontainment system to prevent contaminating Earth with unsterilised material before being moved into an Earth entry capsule.
The spacecraft will then return to Earth, where it will release the entry capsule for the samples to end up in a specialised handling facility.
ESA and NASA are exploring the concepts for these missions, with ESA assessing the Sample Fetch Rover and Earth Return Orbiter. These will provide input to ESA’s 2019 council at ministerial level, where approval will be sought for the missions.
Credits: ESA/ATG Medialab
Why anything needs to have a logical way of everything?
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An Easter Egg for Easter. Logical isn't it?
To see why this model qualifies for Mech Monday, you'll have to watch the short video.
Mech Monday is a project started by Markus and me. The idea is to post one model of a mech, robot or drone per week, each Monday of 2019.
Join in on the fun and see what we have built so far in the Mech Monday group.
If you want a challenge or need inspiration, next week we're doing “Heavy Artillery.”
See you next Monday!
A neat and logical layout, as seen from the E. The locomotive shed lies to the left, facing W, and it is just possible to see the very short bay used by the Bethesda train.
Image and caption from an album of steam images, 1940's to 1960's.
"Lex parsimoniae, otherwise known as Occam’s/Okham’s Razor is a logical principle coined by English logician (what a cool job), theologian and Franciscan friar Father William d’Ockham. It is often mistakenly interpreted as “the simplest explanation is the best explanation”, but in reality it asserts that competing hypotheses should be settled by selecting the one that makes the fewest assumptions, then adding complexity to that hypotheses in a way that I consider analogous to “building a tower from the ground up”. Obviously, this is axiomatic – it should make sense now that I’ve explained it to you. If you’re going to construct a logical argument, it makes more sense if your starting point is a fact – otherwise you’re basing your entire argument on assumptions that may not be true."
http://scepticalprophet.wordpress.com/2012/09/08/lex-parsimoniae-occams-razor/
From Le Manifeste du Surréalisme, 1924
ANDRÉ BRETON
We are still living under the reign of logic, but the logical processes of our time apply only to the solution of problems of secondary interest. The absolute rationalism which remains in fashion allows for the consideration of only those facts narrowly relevant to our experience. Logical conclusions, on the other hand, escape us. Needless to say, boundaries have been assigned even to ex- perience. It revolves in a cage from which release is becoming increasingly difficult. It too depends upon immediate utility and is guarded by common sense. In the guise of civilization, under the pretext of progress, we have suc- ceeded in dismissing from our minds anything that, rightly or wrongly, could be regarded as superstition or myth; and we have proscribed every way of seeking the truth which does not conform to convention. It would appear that it is by sheer chance that an aspect of intellectual life - and by far the most important in my opinion — about which no one was supposed to be concerned any longer has, recently, been brought back to light. Credit for this must go to Freud. On the evidence of his discoveries a current of opinion is at last developing which will enable the explorer of the human mind to extend his investigations, since he will be empowered to deal with more than merely summary realities. Perhaps the imagination is on the verge of recovering its rights. If the depths of our minds conceal strange forces capable of augmenting or conquering those on the surface, it is in our greatest interest to capture them; first to capture them and later to submit them, should the occasion arise, to the control of reason. The analysts themselves can only gain by this. But it is im- portant to note that there is no method fixed a priori for the execution of this enterprise, that until the new order it can be considered the province of poets as well as scholars, and that its success does not depend upon the more or less capricious routes which will be followed.
Este mundo está tan solo muy relativamente proporcionado a la inteligencia, y los incidentes de este género no son más que los episodios más descollantes, por el momento, de una guerra de independencia en la que considero un glorioso honor participar. El surrealismo es el «rayo invisible» que algún día nos permitirá superar a nuestros adversarios.
Fragmento del Primer Manifiesto Surrealista de Andre Breton