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Sabitra Khadka lives on Jaishithok, Lamidada, Kavre; more 20 KMs to the East from Dhulikhel. She is physically challenged girl with strong desire to learn computers. She cannot use her both hands. Her family is too poor that they cannot afford her for the treatment abroad. And, most of the hospitals of Dhulikhel and Kathmandu had already declared that she couldn’t be treated on Nepal. Doctors said, perhaps she cannot be treated anywhere. She is struggling on 10th standard. She passed ten years of her study only by writing with her toes. She eats directly with her mouth without any help of her hands and toes. She brushes her teeth with the help of her toes. She is 19 years old and has two younger sisters and one younger brother. Bother is struggling on 12 standard. Elder of the younger sisters is already married and has a child, youngest is also on 10th standard.

She wants to learn computers and would like to be the sample for her community. She wants to serve her community by her computer knowledge. But she cannot afford it. ADRA, an INGO, is funding for her education. She placed her interest about Computers to ADRA and it sends her to Dhulikhel Telecenter to solve her queries. When she uses the computer for the first time, it was a laptop and she enjoyed it a lot. Later, she found it much difficult to learn since she is weak in English. She studied on a Public School that starts formal education of English only from class five. So, its been only five year, she is introduced to English. She is perfect on making sentences but is really weak on understanding the meaning of sentences. She placed the same problem to the Dhulikhel Telecenter and came to know about Windows Localization Project. She said, only the Windows in Nepali can fulfill her dreams.

 

I got her when we were making a documentary related to Windows Localization Project.

Baldev, a physically challenged gardener working at our power sub station, taking rest during lunch break.

This photo has been published in Sep-Dec 2009 issue of HUN, most leading Punjabi journal (Page 130).

One of the pictures I made explicitly for the "Locker Room" theme contest for HUNK magazine!

Please go vote for me by following this SLurl!

slurl.com/secondlife/Hawkeye/154/178/26/

 

Exploring the grid for diffirent locker rooms, I came at this boxing gym called Averlast. They had a small locker room area, but I liked this pose so much I wanted to do something with it for the contest I wanna enter.

 

SLurl to Averlast Boxing Gym

slurl.com/secondlife/Trueblood/167/183/662/

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Posted also here – Have a look at my Koinup gallery

Other cool Second Life Pictures on Koinup

Spotted Hyena - Crocuta crocuta

 

This is currently classed as the sole extant member of the genus Crocuta, native to Sub-Saharan Africa. The species is experiencing declines outside of protected areas due to habitat loss and poaching. It may have originated in Asia, and ranged throughout Europe for at least one million years until the end of the Late Pleistocene. The spotted hyena is the largest known member of the Hyaenidae, and is further physically distinguished from other species by its vaguely bear-like build, its rounded ears, its less prominent mane, its spotted pelt, its more dual purposed dentition and other features.

 

The social system of the spotted hyena is openly competitive rather than cooperative, with access to kills, mating opportunities and the time of dispersal for males depending on the ability to dominate other clan-members. Females provide only for their own cubs rather than assist each other, and males display no paternal care. Spotted hyena society is matriarchal; females are larger than males, and dominate them.

 

The spotted hyena is a highly successful animal, being the most common large carnivore in Africa. Its success is due in part to its adaptability and opportunism; it is primarily a hunter but may also scavenge, with the capacity to eat and digest skin, bone and other animal waste. In functional terms, the spotted hyena makes the most efficient use of animal matter of all African carnivores. The spotted hyena displays variation in its hunting and foraging behaviour than other African carnivores; it hunts alone, in small parties of 2–5 individuals or in large groups. During a hunt, spotted hyenas often run through ungulate herds in order to select an individual to attack. Once selected, their prey is chased over a long distance, often several kilometres, at speeds of up to 60 km/h.

 

The spotted hyena has a long history of interaction with humanity; depictions of the species exist from the Upper Paleolithic period, with carvings and paintings from the Lascaux and Chauvet Caves. The species has a largely negative reputation in both Western culture and African folklore. In the former, the species is mostly regarded as ugly and cowardly, while in the latter, it is viewed as greedy, gluttonous, stupid, and foolish, yet powerful and potentially dangerous. The majority of Western perceptions on the species can be found in the writings of Aristotle and Pliny the Elder, though in relatively unjudgemental form. Explicit, negative judgements occur in the Physiologus, where the animal is depicted as a hermaphrodite and grave-robber. The IUCN's hyena specialist group identifies the spotted hyena's negative reputation as detrimental to the species' continued survival, both in captivity and the wild.

 

Copulation in spotted hyenas is a relatively short affair, lasting 4–12 minutes, and typically only occurs at night with no other hyenas present. The mating process is complicated, as the male's penis enters and exits the female's reproductive tract through her pseudo-penis rather than directly through the vagina, which is blocked by the false scrotum and testes. These unusual traits make mating more laborious for the male than in other mammals.

 

Compared to other hyenas, the spotted hyena shows a greater relative amount of frontal cortex which is involved in the mediation of social behavior. Studies strongly suggest convergent evolution in spotted hyena and primate intelligence. A study done by evolutionary anthropologists demonstrated that spotted hyenas outperform chimpanzees on cooperative problem-solving tests; captive pairs of spotted hyenas were challenged to tug two ropes in unison to earn a food reward, successfully cooperating and learning the manoeuvers quickly without prior training. Experienced hyenas even helped inexperienced clan-mates to solve the problem. In contrast, chimps and other primates often require extensive training, and cooperation between individuals is not always as easy for them. The intelligence of the spotted hyena was attested to by Dutch colonists in 19th-century South Africa, who noted that hyenas were exceedingly cunning and suspicious, particularly after successfully escaping from traps.

 

Spotted hyenas seem to plan on hunting specific species in advance; hyenas have been observed to indulge in activities such as scent marking before setting off to hunt zebras, a behaviour which does not occur when they target other prey species. Spotted hyenas have been recorded to utilise deceptive behaviour, including giving alarm calls during feeding when no enemies are present, thus frightening off other hyenas and allowing them to temporarily eat in peace. Similarly, mothers will emit alarm calls in attempting to interrupt attacks on their cubs by other hyenas.

 

The spotted hyena is the most carnivorous member of the Hyaenidae. Unlike its brown and striped cousins, the spotted hyena is a predator, not a scavenger; this has been shown that spotted hyenas hunt as much as lions. However spotted hyenas remain being mislabeled as scavengers.

 

Wildebeest are the most commonly taken medium-sized ungulate prey item in both Ngorongoro and the Serengeti, with zebra and Thomson's gazelles coming close behind. Cape buffalo are rarely attacked due to differences in habitat preference, though adult bulls have been recorded to be taken on occasion. In Kruger National Park, blue wildebeest, cape buffalo, Burchell's zebra, greater kudu and impala are the spotted hyena's most important prey, while giraffe, impala, wildebeest and zebra are its major food sources in the nearby Timbavati area.

 

Springbok and kudu are the main prey in Namibia's Etosha National Park, and springbok in the Namib. In the southern Kalahari, gemsbok (southern oryx) , wildebeest and springbok are the principal prey. In Chobe, the spotted hyena's primary prey consists of migratory zebra and resident impala.

 

Spotted hyenas have also been found to catch fish, tortoises, humans, black rhino, hippo calves, young African elephants, pangolins and pythons. There is at least one record of four hyenas killing an adult or subadult hippopotamus in Kruger National Park. Spotted hyenas may consume leather articles such as boots and belts around campsites.

 

The fossil record indicates that the now extinct European spotted hyenas primarily fed on Przewalski's horses, Irish elk, reindeer, red deer, roe deer, fallow deer, wild boar, ibex, steppe wisent, aurochs, and woolly rhinoceros. Spotted hyenas are thought to be responsible for the dis-articulation and destruction of some cave bear skeletons. Such large carcasses were an optimal food resource for hyenas, especially at the end of winter, when food was scarce.

 

A single spotted hyena can eat at least 14.5 kg of meat per meal, and although they act aggressively toward each other when feeding, they compete with each other mostly through speed of eating, rather than by fighting as lions do. Spotted hyenas can take less than two minutes to eat a gazelle fawn, while a group of 35 hyenas can completely consume an adult zebra in 36 minutes. Spotted hyenas do not require much water, and typically only spend 30 seconds drinking.

 

When feeding on an intact carcass, spotted hyenas will first consume the meat around the loins and anal region, then open the abdominal cavity and pull out the soft organs. Once the stomach, its wall and contents are consumed, the hyenas will eat the lungs and abdominal and leg muscles. Once the muscles have been eaten, the carcass is disassembled and the hyenas carry off pieces to eat in peace. Spotted hyenas are adept at eating their prey in water: they have been observed to dive under floating carcasses to take bites, then resurface to swallow.

 

Like most mammalian predators, the spotted hyena is typically shy in the presence of humans, and has the highest flight distance (up to 300 metres) among African carnivores. However, this distance is reduced during the night, when hyenas are known to follow people closely. Although spotted hyenas do prey on humans in modern times, such incidents are rare. Victims of spotted hyenas tend to be women, children and sick or infirm men, and there are numerous cases of biologists in Africa being forced up trees in order to escape them.

 

Although attacks against living humans are rare, the spotted hyena readily feeds on human corpses. In the tradition of the Maasai and the Hadza, corpses are left in the open for spotted hyenas to eat.

 

In Ethiopia, hyenas were reported to feed extensively on the corpses of victims of the 1960 attempted coup. Hyenas habituated to scavenging on human corpses may develop bold behaviours towards living people; hyena attacks on people in southern Sudan increased during the Second Sudanese Civil War, when human corpses were readily available to them.

 

There are many records of Spotted Hyenas kept successfully and semi tamed in Zoos. And a few substantiated occasions, when captured as cubs, when they have been kept as pets in Africa, albeit unruly pets.

   

  

youtu.be/syvF_cutj8w

It's 1865 and the telegraph is heading west. George Crane, wanting to keep law and order out of his territory, is out to stop the construction. The engineer on the job is Ken Mason and he is the grandson of Zorro. As Crane sends his men or Indians to stop the work, Mason repeatedly puts on the Zorro costume and rides to the rescue in this 12-chapter serial.

 

Clayton Moore

September 14th, 1914 — December 28th, 1999

 

Clayton Moore, though best remembered today as television’s Lone Ranger, had a lengthy and distinguished career in serials. Moore was a physically ideal serial lead, but his greatest strengths were his dramatic, quietly intense speaking voice and expressive face. These gifts helped Moore to convey a sincerity that could make the most unbelievable dialogue or situations seem real. The bulk of Moore’s cliffhanger work was done after World War 2, when serials’ shrinking budgets cut back on original action scenes and made the presence of skilled leading players more important than in the serial’s golden age. Moore, with his sincerity and acting skill, was just the type of actor the post-war serials needed.

Clayton Moore was born Jack Carlton Moore in Chicago. He began to train for a career as a circus acrobat at the age of eight, and joined a trapeze act called the Flying Behrs after finishing high school; as a member of the Behrs, Moore would perform for two circuses and at the 1934 World’s Fair. An injury to his left leg around 1935 forced him out of the aerialist business, and after working briefly as a male model in New York he moved to Hollywood in 1937, beginning his film career as a stuntman. He played numerous bit roles in addition to his stunt work for the next three years, among them a miniscule part in his first serial, Zorro’s Fighting Legion (Republic, 1939), as one of the members of the titular group. Edward Small, an independent producer allied with United Artists, cast Moore in his first credited parts in a pair of 1940 films, Kit Carson and The Son of Monte Cristo. The former featured Moore as a heroic young pioneer, the latter as an army officer aiding masked avenger Louis Hayward. Following these two films, Moore began to get credited speaking parts in other pictures. In 1941 he played the romantic lead in Tuxedo Junction, one of Republic Pictures’ “Weaver Brothers and Elviry” comedies, and the next year the studio signed him for his first starring serial, Perils of Nyoka (Republic, 1942).

Perils of Nyoka (Republic, 1942) was a vehicle for Republic’s new “Serial Queen,” Kay Aldridge, who played Nyoka Gordon, a girl seeking her missing scientist father in the deserts of North Africa. Moore was the heroic Dr. Larry Grayson, a member of an expedition searching for the “Tablets of Hippocrates,” an ancient list of medical cures sought by Nyoka’s father before he disappeared. Nyoka joined forces with Grayson and his expedition to locate Professor Gordon and the tablets–and to battle Arab ruler Vultura (Lorna Gray) and her band of desert cutthroats, who were after the Tablets and the treasure hidden with them. Perils of Nyoka was a highly exciting serial, with consistently imaginative and varied action sequences, and colorful characters and locales. Although Moore took second billing to Aldridge, his character received as much screen time as hers and his performance was a major part of the serial’s success. Moore, with his intense sincerity, made his nearly superhuman physician character believable; the audience never felt like questioning Dr. Grayson’s ability to perform emergency brain surgery on Nyoka’s amnesiac father in a desert cave, or his amazing powers of riding, wall-scaling, marksmanship, and sword-fighting, far beyond those of the average medical school graduate.

  

Moore went into the army in 1942, almost immediately after the release of Perils of Nyoka. He served throughout World War Two, and didn’t resume his film career until 1946, when he returned to Republic Pictures to appear in The Crimson Ghost. The impact of his starring turn in Perils of Nyoka was diminished by his long hiatus, and he found himself playing a supporting role in this new serial. He was cast as Ashe, the chief henchman of the mysterious Crimson Ghost, and aided that villain in his attempts to steal a counter-atomic weapon called a “Cyclotrode.” Ashe was ultimately brought to justice, along with his nefarious master, by stars Charles Quigley and Linda Stirling. The Crimson Ghost showed that Moore could play intensely mean villains as well as intensely courageous heroes. His sneering, bullying Ashe came off as thoroughly unpleasant, as he stalked through the serial doing his best to kill off hero and heroine.

  

Moore returned to heroic parts in his next cliffhanger, Jesse James Rides Again (Republic, 1947). The serial’s plot had Jesse, retired from outlawry, forced to go on the run because of new crimes committed in his name. Jesse and his pal Steve (John Compton) wound up in Tennessee, where, under the alias of “Mr. Howard,” Jesse came to the aid of a group of farmers victimized by an outlaw gang called the Black Raiders. The Raiders, secretly bossed by local businessman Jim Clark (Tristram Coffin), were after oil reserves beneath the local farmland, but Mr. Howard ultimately outgunned them. James’ own identity was exposed in the process, but he was allowed to escape arrest by a sympathetic marshal. Jesse James Rides Again was Republic’s best post-war Western serial, thanks in part to the unusual plot device of an ex-badman hero. Moore was able to give Jesse James a dangerous edge that most other serial leads couldn’t have pulled off; his cold, steely-eyed glare when gunning down villains seemed very much in keeping with dialogue references to Jesse’s outlaw past.

 

G-Men Never Forget (Republic, 1947), Moore’s next serial, cast him as Ted O’Hara, an FBI agent battling a racketeer boss named Vic Murkland (Roy Barcroft). O’Hara broke up various protection rackets organized by Murkland, but his efforts were hampered by Murkland’s impersonation of a kidnaped police commissioner (also played by Barcroft). G-Men Never Forget possessed a tough and realistic atmosphere not typical of gang-busting serials, and Moore delivered a grimly determined performance well-fitted to the serial’s mood. Moore’s acting, good supporting performances, skilled direction, and a well-written script made G-Men Never Forget a superior serial, one that could hold its own against earlier gang-busting chapterplays like the Dick Tracy outings.

 

Moore’s next serial was Adventures of Frank and Jesse James (Republic, 1948), in which he reprised his Jesse James role. Joined this time by Steve Darrell as Frank James, Moore tried to help a former gang member named John Powell (Stanley Andrews) develop a silver mine. Part of the mine’s proceeds were to be used to pay back victims of James Gang robberies, but the plan was derailed by a crooked mining engineer (John Crawford), who discovered the mine contained gold instead of silver and murdered Powell to keep this find secret. Crawford then used every trick in the book to keep Moore, Darrell, and Noel Neill (as Powell’s daughter) from developing the mine, but the James Boys unmasked his treachery by the end. Frank and Jesse James drew heavily on stock footage and plot elements from Republic’s earlier Adventures of Red Ryder, and was thus more predictable than its predecessor, but it was still an entertaining and well-made serial. Moore again made Jesse seem both sympathetic and (when fighting the bad guys) somewhat frightening.

 

By now, Moore was established as Republic’s premiere serial hero; however, his next cliffhanger would lead to his departure from the studio and change the course of his career. The last in a long line of Republic Zorro serials, Ghost of Zorro (1949) starred Moore as Ken Mason, the original Zorro’s grandson, who donned his ancestor’s mask to help a telegraph company establish a line in the wild West in the face of outlaw sabotage. Like Adventures of Frank and Jesse James, the serial was somewhat derivative of earlier outings (particularly Son of Zorro), but smoothly and professionally done. Moore delivered another strong performance, but for some odd reason Republic chose to have his voice dubbed by another actor in scenes where he was masked as Zorro. This strange production decision did not diminish Moore’s potential as a masked hero in the eyes of a group of television producers who were trying to find an actor to play the Lone Ranger on a soon-to-be-launched TV show; Moore’s turn in Ghost of Zorro landed him the part. Moore debuted as the Ranger in 1949, and played the part for two seasons on TV. During this period, he did make one apparent serial appearance in Flying Disc Man From Mars (Republic, 1950), but all his footage actually came from The Crimson Ghost.

 

In 1952, Moore was dropped from The Lone Ranger without any explanation from the producers, who apparently feared that Moore was becoming too identified as the Lone Ranger, and that he might become so sure of his position that he’d ask for a bigger salary. John Hart replaced Moore as the Ranger for the show’s third season, and Moore returned to freelance acting. He played numerous small roles in feature films, made multiple guest appearances (usually as a heavy) on TV shows like Range Rider and The Gene Autry Show, and also found time to make four more serials.

The first of these was Radar Men from the Moon (Republic, 1952), which featured Moore as a gangster named Graber, who was working with lunar invaders to bring the Earth under the dominion of Retik, Emperor of the Moon (Roy Barcroft). Scientist “Commando” Cody (George Wallace) opposed the planned conquest with the aid of his flying rocket suit and other handy gadgets. Moore met a fiery demise when his car plummeted off a cliff in the last chapter, and Retik came to a similarly sticky end shortly thereafter. Moore’s characterization in Radar Men from the Moon was reminiscent of his performance as “Ashe;” once again he performed deeds of villainy with swaggering relish.

 

Moore’s next serial, Columbia’s Son of Geronimo (1952), was his first non-Republic cliffhanger. He returned to playing a hero in this outing, an undercover cavalry officer named Jim Scott out to quell an Indian uprising led by Rodd Redwing as Porico, son of Geronimo. The uprising was being encouraged by outlaws John Crawford and Marshall Reed to serve their own ends, and Scott and Porico ultimately joined forces to defeat them. Son of Geronimo remains one of the few popular late Columbia serials, due to its strong and unusually violent action scenes and the forceful performances of Moore and his co-stars, particularly Reed and Redwing.

 

Moore’s last Republic serial was Jungle Drums of Africa (1952), in which he played Alan King, an American mining engineer developing a valuable uranium deposit in the African jungles. Moore was assisted by lady doctor Phyllis Coates and fellow engineer Johnny Sands and opposed by a group of Communist spies (Henry Rowland, John Cason) and their witch-doctor accomplice (Roy Glenn). While Drums drew extensively on stock shots of African animals to augment its jungle atmosphere, it relied to an unusually large extent on original footage for its action scenes and chapter endings, and the result was a modestly-budgeted but enjoyable serial that served as a good finish to Moore’s career at Republic.

 

Gunfighters of the Northwest (Columbia, 1953), Moore’s final serial, cast him as the second lead, a Mountie named Bram Nevin who backed up RCMP Sergeant Jock Mahoney. Moore, in his first and only “sidekick” role, played well off Mahoney; while the latter’s character was the focus of the serial’s action, Moore’s role was really more that of co-hero than of a traditional sidekick. The serial pitted the two leads against the “White Horse Rebels,” a gang of outlaws trying to overthrow the Canadian government. Though thinly-plotted, Gunfighters, with its nice location photography and good acting, was the last really interesting Columbia serial; it was also Moore’s last serial. In 1954, he returned to the Lone Ranger series, its producers having been forced to realize that Moore was firmly established as the Ranger and that audiences wouldn’t warm up to his substitute John Hart. The fourth and fifth seasons of the show featured Moore in his familiar place as the “daring and resourceful masked rider of the plains.”

 

After the Lone Ranger series ended in 1956, Moore reprised the role in two big-screen movies and then retired from acting. He remained in the public view, however, making personal appearances throughout the country in his Lone Ranger garb. Publicly and privately, he upheld the ideals that the Lone Ranger–and his serial heroes–had upheld on the screen: courage, charity, and a sense of justice. In 1979, he was barred by court order from making personal appearances as the Lone Ranger because the property’s owners worried that Moore’s close identification with the character would undercut a new Lone Ranger film. Moore nevertheless maintained his status as the “real” Lone Ranger in the eyes of fans, and, after the failure of the new Ranger feature, he was allowed to resume his mask in 1984. Moore died in Los Angeles in 1999, leaving behind several generations of fans that honored him not only for his TV persona, but for the kindess that characterized the off-screen man behind the mask.

Part of Clayton Moore’s success as the Lone Ranger was due to his respectful attitude towards the character. While some actors would have had a hard time taking a masked cowboy from a children’s radio show seriously, Moore’s performance was as heartfelt as if he had been playing a Shakespearian role; he gave the part all the benefit of his considerable acting talent. Moore played his cliffhanger roles, heroic and villainous, with the same respect and the same wholeheartedness. It’s no wonder that serial fans hold him in the same high regard that the Lone Ranger’s fans do.

  

I photographed the History Channel on my TV screen.

 

Independent Order of Odd Fellows

Ritual of the First Degree – Degree of Friendship

 

1989

 

Instructions:

 

The King and his attendants may occupy any position in the lodge-room during the dramatic part of the work.

The brothers assuming the characters of Jonathan, David, Saul, Jesse, Herald, and Lad should be selected because of dramatic ability. It is not necessary that any one be a Past Grand, or an officer.

The costumes worn should be consistent with Bible history. Saul should be represented as a man of kingly bearing, afflicted at times with an evil spirit, but not completely broken, either physically or mentally; Jonathan, a vigorous, manly Prince; David, first a ruddy youth——a shepherd lad afterward a soldier; Jesse, a venerable man.

At no time should Goliath be admitted to, or be visible from the lodge-room and the representation of his head should not be of a burlesque character.

The house of Jesse should be at a point in the lodge-room furthermost from the King's station. The inn used in 'second degree may be employed.

In conferring this degree, it is permissible to introduce such dramatic action and pantomine as will illustrate the degree, provided that no speaking characters except those named in the ritual shall be introduced, nor shall the language of the ritual be changed.

When David and Jonathan, Conductor and candidate kneel, members should be assigned, one to each of the other candidates (should there be more than one) who shall kneel with him and clasp hands in proper form, and recite the covenant.

Appropriate music, including the use of trumpets, bugles, or similar instruments, may precede or accompany the entrance and exit of King and attendants, and may be introduced in any portion of the degree, but all music must be consistent with the ritual.

In no part of the first degree shall the candidate be blindfolded.

Before the candidate is taken into the lodge room to participate in the degree, the Conductor shall advise him that he represents the character of David, although the dramatic feature of the work will be taken by another.

Noble Grand: Brother …, are you ready to receive the first degree?

If the brother answers in the affirmative.

Noble Grand: Conductor, present the candidate for examination.

The Conductor presents the candidate to the Noble Grand who examines him as follows:

Noble Grand: My brother, What is the entersign?

What is the password of the initiatory degree?

For working purposes, how is it given?

Demonstrate the countersign.

What does the first motion signify?

What does the second motion signify?

What does the third motion signify?

Give me the Odd Fellow's grip.

Demonstrate the voting sign.

Demonstrate the Interfraternal sign.

Noble Grand: Brother, you will retire to the anteroom and await further instructions.

Candidate retires— after addressing Vice Grand.

If the examination has been satisfactory, the lodge will proceed to open in the first degree.

Noble Grand calls up the lodge.

Noble Grand: Warden, declare the lodge closed in the initiatory degree.

Warden: I declare the lodge closed in the initiatory degree.

Noble Grand: We are about to open the lodge in the first degree. Warden, ascertain that all present are qualified to sit in the first degree.

After the examination has been made.

Warden: Noble Grand, I find all qualified.

Noble Grand: Brothers advance the sign of the first degree.

The Noble Grand will give the answer.

Noble Grand: Warden, proclaim the lodge open in the first degree.

Warden: I proclaim the lodge open in the first degree.

Noble Grand seats the lodge.

Noble Grand: Inside Guardian, inform the Outside Guardian that the lodge is open in the first degree.

If officers retire to robe, the following form —between lines— may be used.

Noble Grand: The officers will proceed to robe for the first degree. During their absence Brother …, Past Grand, will officiate as Noble Grand; Brother …, Past Grand, as Vice Grand; and Brother …, as Inside Guardian. The officers will retire.

The lodge is called up when the officers retire and re-enter,

Officers retire and re-enter in procession.

Noble Grand seats the lodge.

Sufficient opportunity should be given brothers in the anteroom to enter the lodge room in form. The ceremony shall then proceed, and no brother shall be permitted to enter or leave until the degree has been completed, except as provided.

  

Part I

 

Noble Grand: Conductor, retire to the anteroom, receive and introduce the candidate.

The Conductor retires in form, hearing staff.

The Conductor will approach the inner door with the candidate, and give the alarm.

Inside Guardian, opening wicket: Who comes there?

Conductor speaks in a low tone to Inside Guardian.

Conductor: A brother who seeks the mysteries of the first degree of Odd Fellowship.

Inside Guardian to Conductor: Why does he seek these mysteries?

Conductor: Because he wishes to be more fraternal.

Inside Guardian advances to center of floor.

Inside Guardian: Noble Grand, a brother, wishing to be more fraternal, seeks the mysteries of the first degree.

Noble Grand: Admit him, in friendship, the bond of fraternity.

Inside Guardian returns to his station, and opens the door.

Inside Guardian: You have permission to enter, in friendship, the bond of fraternity.

Being admitted, the Conductor will proceed with the candidate to the center of the floor and present him to the Noble Grand.

Conductor: Noble Grand, I present to you Brother … giving name in full, who seeks the mysteries of this degree.

Noble Grand: My brother, it is my duty to remind you of the importance of the step you are taking, and to caution you against making engagements that you may be unwilling to fulfill; or entering into a covenant which may prove burdensome. Have you considered the subject, and are you prepared to advance?

If the candidate answers in the affirmative and Parts II and III are not used, the Noble Grand will proceed directly to Part IV.

If the candidate answers in the affirmative, and Parts II and III are used; the Noble Grand continues:

Noble Grand to the Conductor: Let the brother be seated that he may take his next step in fraternity.

  

Part II

 

The Conductor and candidate will be seated where they may witness the following work.

Parts II and III may, or may not, be used in conferring the first degree. If used at all they must be given in complete form, as printed, and no change is permissible.

The King and his attendants enter. The King may assume the Chair of the Noble Grand, or occupy any other station in the lodge room.

Herald stands at right of King. Guards are stationed near and about the King. Jonathan at outer edge of guards.

King, seated: Jonathan, my son, I need to talk to you.

Jonathan advances and stands before the King.

King: My son, I am deeply troubled. Pause. I think the days of Saul, the King, are numbered. Evil spirits beset me, and I fear that I am going mad!

Jonathan: Father, only yesterday, one of your guardsmen told me of a shepherd lad of Bethlehem , who plays sweetly upon the harp. His music has power to cast out evil spirits. I beg you to send for this lad.

King: Of what use! But, if it pleases you, I will send for him. What is his name?

Jonathan: David, the son of Jesse.

King to Herald: Go to Bethlehem ; find Jesse, the shepherd, and say to him: 'Thus commands Saul, the King: Send your son David, to stand before me."

King to Jonathan: Leave me, my son, I would be alone — alone.

When directed, the Herald goes to Jesse's house and raps on door, or with staff on floor. Jesse appears.

Herald: Peace! Are you Jesse, the shepherd?

Jesse: Yes. Peace be with you.

Herald: I am from Saul, the King.

Jesse: Sit down and rest.

Jesse and Herald are seated.

Herald: Jesse, Saul, the King: says "Send your son David, to stand before me."

Jesse: David! My youngest son! Send David to the King! He alone is left to tend the flocks, and comfort me in my old age. His brothers even now are under arms. O gentle stranger, go to Saul, and beg him to spare me my youngest born.

Herald: Tis the King's command!

Jesse, after pause: The King's command must be obeyed. Pause then, as if speaking to himself, but so as to be heard distinctly. No evil can befall him, since the prophet Samuel has anointed him with Holy Oil.

Jesse enters house.

Herald, aside: Samuel anointed David? Then David is chosen to rule over Israel !

Jesse comes out of house and blows horn. Sound of someone singing or playing harp in distance. Music finished, David enters from anteroom.

David: Your blessing, father. Kneels for blessing. Jesse lays hand upon his head. David rises. Peace be with you sir. Pause. Did you signal, father?

Jesse: Yes. David, this stranger bears a message from the King. Saul commands me to send you to him,

David: The King sends for me?

Herald: You play the harp, I am told.

David: For my own amusement.

Herald: Your ability has reached the ears of the King and for that you are summoned.

David: But I cannot leave my father alone.

Herald: It's the King's command!

David, after pause: All right! I am ready.

Jesse: Farewell, my son! Find your brothers in the army and give them their father's blessing.

David kneels. Jesse blesses him: The peace of God be with you.

Herald: The peace of God rest on this house and all that dwell therein.

David, carrying harp, starts with Herald on the journey. Near the Vice Grand's station, they are met by Jonathan.

Jonathan to David: Who are you?

David: David, son of Jesse,

Jonathan: The shepherd lad. I am Prince Jonathan. David begins to kneel. Kneel not to me. David, my father, the King, is troubled with evil spirits and your music may soothe him.

David: I am not clothed to appear before the King.

Jonathan: I would not have you different. Come, don't be afraid.

Herald returns to his station. David and Jonathan proceed to presence of the King. David kneels and plays on harp.

Jonathan assumes position with guards. Saul is apparently beset with an evil spirit, is restless and perturbed, but the music soothes him. Music finished, Saul speaks.

King: Lad, who are you?

David: David, son of Jesse. Upon the hills of Bethlehem , I tend my father's flock.

King: Come here, lad. You have found favor in my eyes, Sit here at my feet.

David seats himself on dais at foot, and at one side, of King.

King to David: I would have you with me always.

David plays a few chords on harp, then kneels and speaks to King.

David: O King, one favor I ask, that I may visit my brothers who serve you in the field.

King: Go then, but soon return.

David rises, bows to the King, and starts away as if to leave the room, but stops to investigate the guards in search of his brothers. Jonathan is in position with the guards on opposite side, so that each is about equal distance from the King, and opposite to each other. David locates one brother in the line of guards to the King's left, greets him affectionately, and escorts him to a position just in front of the guards near the center of the floor. Through suitable gestures and pantomime this brother indicates that another brother is in the other guard to the King's right. David searches for and finds him, greets and affectionately escorts this second brother to the place where the other brother is standing.

David examines with curiosity, and is much enthralled with the fine raiment which they wear, and the weapons which they bear. Following suitable pantomime in this respect, he faces his brothers and the audience and announces:

David: My brothers, I have come from Bethlehem , and bring to you our father's Blessing.

Upon hearing this the brothers immediately kneel and remove their head gear. David raises his arms over them, and, with eyes uplifted, blesses them.

David: The peace of God be with you always.

The brothers then rise, replace their headgear, and after friendly and affectionate visitations in pantomine, David escorts each of them to their former positions in the Kings guards, in such manner that he again returns to a position with the guards opposite that of Jonathan. Shortly after David's return to this position, Goliath is heard speaking from the anteroom. At no time is he permitted to enter the lodge room, or show himself.

Goliath, from anteroom: Ho! Pause. Ho ye! Pause. Choose the greatest man among you, and let him come out to fight me. If he be able to fight with me, and kill me, we will be your servants; but if I kill him, you shall be our servants. I defy the armies of Israel !

Consternation among staff and attendants.

King, Guards, and Staff: The giant Goliath!

Goliath, from anteroom: O Saul, son of Kish ! King of Slaves!

King, in sorrow and anger: King of slaves! Woe is me! I am accursed! Three times has this braggart reviled me— and beneath the spell of this evil spirit, I am powerless!

To guards and attendants: Is there not one among you who will go and fight this cursed Philistine?

Jonathan places hand on hilt of his sword, and advances a pace or so. pauses a moment, then, as if reconsidering, returns to former position. All wait for champion to appear. After pause, and none appearing, David timidly, yet confidently, steps before the king.

David: O King, let no man's heart fail because of him. Your servant will go and fight with this Philistine.

King, contemptuously: You are but a stripling, and he a mighty warrior!

David: The Lord that delivered me out of the paw of the lion and the bear, will deliver me out of the hand of this Philistine.

King: Enough! Array him in armor.

The armor-bearer clothes David with helmet, shield and sword, David starts to go, but being unable to adapt himself to armor—- he returns to the King.

David: Most gracious King, I prefer my shepherd's dress. This sword I have not proved.

King: What do you want?

David: This sling producing it and a stone.

King, after meditation: Go, then, and if you are victorious, you shall be given riches and your father's house made free. David returns helmet, shield, and sword to attendant. He then walks around room, selecting stones from floor and then proceeds toward anteroom, where Goliath is in waiting. Jonathan accompanies David a short distance.

Jonathan: David, you are no match for this giant.

David: Have no fear. The Lord is with me.

Jonathan: The Lord be with you! Farewell.

David: Farewell.

David goes to partially-opened door of anteroom, remaining in view of lodge, and in position where he can sec Goliath.

Goliath, from anteroom: Boy—begone! Am I a dog, that you come to me with stones? I will give your flesh to the birds of the air and the beasts of the field.

David: You come to me with a sword and a spear, but I come to you in the name of the Lord, whom you have reviled. This day will I smite you and take your head from you, that all Philistia may know there is a God in Israel .

Goliath, from anteroom: Ha! Ha! Ha! With a sling and a stone!

David throws the stone and enters anteroom to attack Goliath. Sound of an attack is heard. Goliath groans. After proper pause, David returns with head of Goliath. He takes but a few steps inside the lodge room, when he drops head upon the floor, and runs to meet Jonathan. Jonathan hurries to David. They meet near Vice Grand's station, and hasten, hand in hand, to presence of King. David kneels and salutes King afterward pointing to head of Goliath.

David: O King, your enemy is dead!

King is unnerved, but soon recovers.

King: My enemy dead? Pause. Israel has been delivered! O David, champion of Israel 's host, you have done well! You shall be a commander in my army.

To attendants: Array him!

Attendants accompany David to anteroom, one of them removing head of Goliath as they leave the lodge room.

David is clothed in the anteroom as a commander in the army, and is then in readiness for Part III.

King to Jonathan: What manner of man is this, that single handed he fought and killed this Philistine?

Jonathan: My father, I know not, but my heart goes out to him in a great love, for he has this day saved Israel .

Herald saluting King: O King, David has been anointed with Holy Oil by the prophet Samuel.

King, angrily: How know you this?

Herald: From Jesse, his father.

King, slowly: It must then be so! With increasing anger. David, my successor? My kingdom to be rent from me and given to him?

After meditation: True, he killed Goliath, and saved my people. Pause. And I have made him a commander of a thousand men! Pause. With energy: I have done well!

He shall fight my wars, but he shall not come back alive! Israel 's crown is mine! Jonathan, my son, shall reign hereafter!

The Conductor will retire with the candidate to the anteroom.

  

Part III

 

The King and attendants are in position as in Part II.

During Part III the Conductor shall act as escort for the candidate. The Conductor and candidate shall accompany David and participate in the following work of the degree. Conductor shall advance with him to the inner door, and give the usual alarm.

Inside Guardian, opening the wicket: Who comes there?

Conductor, in low tone: David, the son of Jesse.

Inside Guardian, from station, cries loudly in surprised tone: David, the son of Jesse, comes!

Officers and brothers at Vice Grand's end of room immediately cry out: Hail to David! Ten thousand praises are his due!

King, angrily: What sound is that?

Herald: It is the people. They rejoice with David.

King: I like it not! Pause. Aside. Oh, that he were dead! Pause. To Inside Guardian: Why comes he here?

Inside Guardian, opening wicket—to Conductor: Why comes he here?

Conductor, low tone:. To visit Saul, King of Israel .

Inside Guardian advances to center of floor and salutes King with sword.

Inside Guardian: To visit Saul, King of Israel .

King, after pause: Admit him to the presence of the King.

Inside Guardian salutes King, returns to his station, and opens the door.

David, Conductor, and candidate enter and proceed to center of floor, facing King.

David, kneeling, and reverently saluting King: Hail to the King!

King, after pause: Welcome, son of Jesse. You have smitten my enemies and brought me the spoils of victory!

Herald: Saul has slain his thousands!

The staff, with exception of King's retinue: And David his tens of thousands!

The Lodge, with exception of King's retinue: And David his tens of thousands!

King, frantically: This is treason to the King! I will smite him with the sword!

Snatches sword from armor-bearer and rushes at David.

Conductor hurries candidate to lower end of room.

Jonathan steps in between King and David, and catches the blow on his shield, at the same time saying:

Jonathan: Father, this shall not be!

King steps back a pace, lowers sword, and speaks in surprise and indignation.

King: And would you defend this Judean who would be King—, to whom the people ascribe tens of thousands, while to me they give but thousands?

Jonathan: Even so, my father, for who shall stand against the Lord's anointed?

King: Defend him not, for while he lives your kingdom is not safe. He shall surely die!

Jonathan: I will defend him with my life!

King: False Prince! Unfilial son!

Saul fights with Jonathan, who simply acts on the defensive. Saul is disarmed and, rushing back to his station, calls:

King: Ho, my guards! My guards!

Guards endeavor to rush Jonathan back, so as to reach David, but he throws them off, saying:

Jonathan: Hold! Hold, I say! Stand back— on my command!

Guards return to station.

Jonathan walks about room and, when near the stone ezel, which should be as far as possible from the King's station, calls:

Jonathan: David!

David, Conductor, and candidate proceed to Jonathan. Jonathan places his hands upon the shoulders of David and Candidate.

Jonathan: David, I am your friend. My father seeks to kill you, wait here. I will go to my father and plead for you, and what I see I will tell you. Hide by the stone ezel. I will shoot three arrows on its side as though I shot at a mark, and will send a lad, saying: "Find the arrows that I shoot." If I say to him: "The arrows are on this side of you," then come, for there is peace to you. But if I say to the lad: "Are not the arrows beyond you?"

Go away!

David, Conductor, and candidate hide by the stone Ezel, while Jonathan, after a few moments of meditation, goes before his father and, upon his knees, pleads for David.

Jonathan: Father, I come to plead for David.

King: Begone! I will not hear you! Begone!

Jonathan: Father, have you forgotten your promise made before the people, that he who should slay the giant, whom no man in all Israel dared stand before, to him would you give riches, and make him great in the land of Israel? Have you, my father, forgotten this? Pause. If so, let me no longer live!

King: Curse you as an unnatural son! I will do as you wish.

King draws sword and attempts to kill Jonathan. Jonathan bows head to receive blow, but Saul's hand is stayed— as if by act of God— even as he is about to strike, and he falls back into his chair. Jonathan rises, looks with pity upon his father, then slowly walks down the room. After a short pause, King recovers and, at a signal from him, the guards form in procession, and the King and his retinue, with the exception of Jonathan and the lad, retire from the lodge room. The Noble Grand and his supporters resume their stations, if same have been occupied by the King and his attendants.

Jonathan: Here, lad, find the arrows that I shoot.

Jonathan loudly twangs a bow several times and then shoots three blunt arrows.

Jonathan to lad: Make haste!

Lad, running: Where are they?

Jonathan: Are not the arrows beyond you? Pause. Make haste! Pause. Speed! Short pause. Stay not!

Lad picks up arrows and returns them to Jonathan.

Jonathan: Here, lad, take this bow and arrows: handing them to lad go, carry them to the city.

Lad: I go, most noble Prince.

Lad salutes Jonathan and retires from lodge room. In retiring he should not pass in front of Jonathan. As Lad retires, David, the Conductor, and candidate start on journey as if to leave the room, and at center of floor are met by Jonathan.

Jonathan: David, my father would kill you! And yet I love you as my own soul!

David: Jonathan, what is my problem?

Jonathan: The King is angered and sore beset. He knows not what he does. O David, you are as dear to me as life itself! Even should you become ruler over Israel , and my father's throne pass to you, I ask that I might be as now, your friend and brother, and continue at your side.

David: Jonathan, more than brothers, whether or not it shall come to pass that I rule over Israel , nothing but death shall part you and me.

Jonathan: Let us swear, the one to the other, in friendship forever!

Jonathan and David each kneel upon their right knees, facing each other; their left knees touching and their right hands clasped. Conductor and candidate assume similar position.

Jonathan and David, and Conductor: The Lord be between me and thee, and between my seed and thy seed, from this day forever!

Jonathan, David, Conductor, and candidate continue kneeling.

Noble Grand calls up the lodge.

The Lodge, led by the Chaplain: The Lord be between me and thee, and between my seed and thy seed, from this day forever!

Jonathan, David, Conductor, and candidate will rise.

Jonathan: David, go in peace!

David: Farewell, Jonathan. Peace be with you!

David retires to anteroom. Jonathan retires by different exit.

Conductor and candidate will take a position facing the Chaplain.

Chaplain: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Past Grand.

Past Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Vice Grand.

Vice Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing Noble Grand from center of floor.

The Lodge, led by the Warden: Hail to the covenant of friendship!

Noble Grand seats the lodge.

  

Part IV

 

Part IV shall be omitted if parts II and III have been given. If parts II and III have not been given, Part IV must be given in complete form, as printed, and no abbreviation, or addition thereto, is permissible.

Noble Grand: My brother, the first link in the chain of Odd Fellowship is friendship. We have chosen from the pages of Holy Writ the most striking example of friendship in history.

Noble Grand: Conductor, present the candidate to the Chaplain for the lecture of this degree.

Conductor presents candidate to the Chaplain.

Conductor: Worthy Chaplain, I present the candidate for the lecture of this degree.

Chaplain to candidate: Saul, the first King of Israel, had disobeyed God. He was disturbed in mind, believed that he was possessed of an evil spirit and feared that he was going mad. Learning that David, a son of Jesse, the shepherd, was famed for his skill in playing upon the harp and believing that music had power to cast out evil spirits, he sent a messenger to Jesse, commanding David to come before him. After receiving his father's blessing, David appeared before the King. He played sweetly upon the harp and Saul was soothed. David remained in the household of Saul and found favor in his sight. Prince Jonathan, the son of Saul, formed a strong attachment for the shepherd lad.

David went to and fro to tend his father's flock. Returning one day he passed where the armies of Philistia were encamped. Goliath, a giant soldier of the Philistines, came forth and appeared before the army of the King of Israel, issuing a challenge to send forth a man to meet him in single combat. He reviled Saul by calling him "King of slaves," and the monarch's mental distress returned. He reproached his soldiers for their want of courage and cried out, "Oh! Is there not one among you who will go and fight this cursed Philistine?" None of them volunteered for the conflict. Then David knelt before Saul and offered his services. The King had no faith in the ability of the youth until David informed him that the Lord had delivered him out of the paw of the lion and the bear and would deliver him out of the hand of this Philistine. Saul then gave consent, promised him riches should he be successful and ordered that he be clothed in armor.

David had faith in God and spurned the sword. Armed with only a sling and a stone, clothed only in his shepherd's dress, he went forth to battle and won. There was great rejoicing in the camp when he returned bearing the giant's head as a trophy of the conflict.

David became popular in Israel and the people sang songs of praise, attributing to him tens of thousands while they gave to Saul but thousands. Saul became envious of this popularity and when he learned that David had been anointed with Holy Oil by the prophet Samuel, he feared that his throne was to be taken from him and sought to kill David.

The friendship of Jonathan for the shepherd lad prompted him to go to his father and plead for David. This further angered the King, who, in his rage, attempted to kill Jonathan.

'Twas then that Jonathan proposed to enter into a solemn covenant of friendship with David, and in a field, where none but the eye of God might see, each kneeling, these two men solemnly pledged eternal friendship.

Such a covenant with all Odd Fellows, you are now privileged to enter.

Are you willing to proceed?

Candidate answers.

Chaplain: The Conductor will proceed with the ceremony.

The Conductor and candidate will kneel upon their right knees, facing each other; their knees touching and their right hands clasped. The Conductor will prompt the candidate to repeat after him the covenant.

The Noble Grand calls up the lodge.

Conductor: The Lord be between me and thee,

Candidate repeats.

Conductor: And between my seed and thy seed,

Candidate repeats.

Conductor: From this day forever!

Candidate repeats.

The Lodge, led by the Chaplain: The Lord be between me and thee, and between my seed and thy seed, from this day forever!

Conductor and candidate arise and take a position facing the Chaplain.

Chaplain: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Past Grand.

Past Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Vice Grand.

Vice Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Noble Grand from center of floor.

The Lodge, led by the Warden: Hail to the covenant of friendship!

Noble Grand seats the lodge.

  

Part V

 

Part V is to follow Part III, or Part IV, whichever one is used.

Noble Grand: My brother, I will now instruct you in the mysteries of this degree.

The Noble Grand instructs, according to the unwritten work. In this degree there is an alarm at the Inner Door, a password, an explanation of the password, a sign, an answer to the sign, and a memento.

Noble Grand: Wishing to visit a lodge which is open in the first degree, you will proceed as instructed in the initiatory degree, except that you will give to the Inside Guardian the password of this degree and address the Vice Grand with the sign of this degree.

Wishing to leave the lodge before it is closed in the first degree, you will address the Vice Grand with the sign of the first degree, and that officer will answer you with the proper sign. The Inside Guardian will then permit you to depart.

You will now give me the sign of the first degree, and I will respond with the answer.

After a satisfactory rehearsal, the Noble Grand shall proceed with the concluding charge.

Noble Grand: My brother, by the consent of your brothers you have been advanced to a position of great responsibility. The most ancient as well as the most true and beautiful example of earthly friendship has been presented before you, and you have in your own person illustrated a noble history. In that touching drama, you stood in the presence of royalty and listened to the voice of praise, but your merit provoked enmity, and you were hunted down as a traitor, when you were full of truth and honor. You have thus enacted a part of the common life.

Envy is the malicious foe of virtue, and is ever ready to destroy what it cannot imitate or surpass; it is the vice of the weak and the vain, and the weapon of an ignoble mind. In suffering its persecution you have learned a lesson never to be forgotten. Man is prone to selfishness, and thus to live for himself alone; in this isolation he has but little sympathy with his fellow-man. In such a mind envy takes possession and hatred follows with its horrid brood. But there is also a divinity in man which weds him to lofty motives and honorable actions. The good have an affinity for each other which grows up into confidence and affection.

Generous deeds and unselfish purposes are the strongest bonds of union— in his high estate, no man lives to himself. You have acted a part where all was oppression upon the one hand, and all was love and protection on the other. You have seen the picture on both sides.

It is possible that men should combine for the common good; hence we have societies, communities, states, and nations united by a compact which protects their members. The bond is stronger when individuals are united by personal contact and held together by a personal covenant. Such a covenant we have all entered into, and you have been solemnly added to our fraternal union. By such a tie has God bound Himself to His creatures on the scroll of heaven, with the rainbow as His seal.

Such obligations have come down to us from every age and country; by these, the mystic rites of all nations have been protected and men everywhere brought into fellowship. By your solemn pledge you are now entitled to give and receive the tokens of a deathless friendship. Every Odd Fellow is your brother, and his family the sacred object of your fraternal care. You have become one of a brotherhood which extends to many peoples, and in their assemblies you will always be welcome.

The mysteries you have learned will insure you an honorable reception in strange cities and distant lands, where you will be the subject of tender attentions, because you are an Odd Fellow.

Noble Grand: Conductor, clothe the candidate in the regalia of this degree, the emblematic color of which is pink.

Conductor advances to chair of Noble Grand, receives regalia, returns and places it on the candidate.

Noble Grand calls up lodge.

Noble Grand: Brother … giving name in full, I welcome you to the degree of friendship; to which, in the name and by the authority of the Independent Order of Odd Fellows, I declare you admitted.

Noble Grand seats the lodge.

Conductor escorts candidate to a seat.

If officers retire to disrobe, the following form —between lines— may be used:

Noble Grand: The officers will retire. During their absence, Brother …, Past Grand, will officiate as Noble Grand; Brother …, Past Grand, as Vice Grand; and Brother …, as Inside Guardian.

The lodge is called up when the officers retire and when they re-enter.

The officers retire and re-enter in procession, without form.

Noble Grand calls up lodge.

Noble Grand: Warden, declare the lodge closed in the first degree and open in the initiatory degree.

Warden: I declare the lodge closed in the first degree and open in the initiatory degree.

Noble Grand seats the lodge.

Noble Grand: Inside Guardian, inform the Outside Guardian that the lodge is open in the initiatory degree.

Inside Guardian retires and re-enters without form.

 

THIS IS ON EXPLORE! :D

Todays picture is a very personal picture... I cant stop beating my self up (not physically) but inside, for everything i do, i feel as though i do it wrong, for being me i feel as though i shouldnt be and that i should be more like (i dont know your normal teenage person) I dont know why i've been like this, i'm usually very happy with myself and about myself... i guess im just so messed up in there at the mo (must be those teenage hormones again!!! :/ ) so i thought id do something "visualy exciting" on my emotions today...

 

i must admit i had fun doing it! Crappy face paints are amazing for blood, and cuts, (it looked better in reallity than in pic!) it left little chunks which made it look life like!!!! Also today I downloaded the trial for Photoshop CS5, which is amazing and im going ro cry in 30 days when i lose it!!! (anyone fancy giving me £185?? / well it was worth a shot ;) lol)

my only problem with this is its too similar to my other works and this is about developing my work and creating something new each time!!! so hopefully i will be able to do something better tomorow!!!

 

im off to london on tuesday though so i think more pure photography will be the likely hood of tuesday and wednesday!!! (:

 

please comment!!! and note and tag!!! (:

  

youtu.be/syvF_cutj8w

It's 1865 and the telegraph is heading west. George Crane, wanting to keep law and order out of his territory, is out to stop the construction. The engineer on the job is Ken Mason and he is the grandson of Zorro. As Crane sends his men or Indians to stop the work, Mason repeatedly puts on the Zorro costume and rides to the rescue in this 12-chapter serial.

 

Clayton Moore

September 14th, 1914 — December 28th, 1999

 

Clayton Moore, though best remembered today as television’s Lone Ranger, had a lengthy and distinguished career in serials. Moore was a physically ideal serial lead, but his greatest strengths were his dramatic, quietly intense speaking voice and expressive face. These gifts helped Moore to convey a sincerity that could make the most unbelievable dialogue or situations seem real. The bulk of Moore’s cliffhanger work was done after World War 2, when serials’ shrinking budgets cut back on original action scenes and made the presence of skilled leading players more important than in the serial’s golden age. Moore, with his sincerity and acting skill, was just the type of actor the post-war serials needed.

Clayton Moore was born Jack Carlton Moore in Chicago. He began to train for a career as a circus acrobat at the age of eight, and joined a trapeze act called the Flying Behrs after finishing high school; as a member of the Behrs, Moore would perform for two circuses and at the 1934 World’s Fair. An injury to his left leg around 1935 forced him out of the aerialist business, and after working briefly as a male model in New York he moved to Hollywood in 1937, beginning his film career as a stuntman. He played numerous bit roles in addition to his stunt work for the next three years, among them a miniscule part in his first serial, Zorro’s Fighting Legion (Republic, 1939), as one of the members of the titular group. Edward Small, an independent producer allied with United Artists, cast Moore in his first credited parts in a pair of 1940 films, Kit Carson and The Son of Monte Cristo. The former featured Moore as a heroic young pioneer, the latter as an army officer aiding masked avenger Louis Hayward. Following these two films, Moore began to get credited speaking parts in other pictures. In 1941 he played the romantic lead in Tuxedo Junction, one of Republic Pictures’ “Weaver Brothers and Elviry” comedies, and the next year the studio signed him for his first starring serial, Perils of Nyoka (Republic, 1942).

Perils of Nyoka (Republic, 1942) was a vehicle for Republic’s new “Serial Queen,” Kay Aldridge, who played Nyoka Gordon, a girl seeking her missing scientist father in the deserts of North Africa. Moore was the heroic Dr. Larry Grayson, a member of an expedition searching for the “Tablets of Hippocrates,” an ancient list of medical cures sought by Nyoka’s father before he disappeared. Nyoka joined forces with Grayson and his expedition to locate Professor Gordon and the tablets–and to battle Arab ruler Vultura (Lorna Gray) and her band of desert cutthroats, who were after the Tablets and the treasure hidden with them. Perils of Nyoka was a highly exciting serial, with consistently imaginative and varied action sequences, and colorful characters and locales. Although Moore took second billing to Aldridge, his character received as much screen time as hers and his performance was a major part of the serial’s success. Moore, with his intense sincerity, made his nearly superhuman physician character believable; the audience never felt like questioning Dr. Grayson’s ability to perform emergency brain surgery on Nyoka’s amnesiac father in a desert cave, or his amazing powers of riding, wall-scaling, marksmanship, and sword-fighting, far beyond those of the average medical school graduate.

  

Moore went into the army in 1942, almost immediately after the release of Perils of Nyoka. He served throughout World War Two, and didn’t resume his film career until 1946, when he returned to Republic Pictures to appear in The Crimson Ghost. The impact of his starring turn in Perils of Nyoka was diminished by his long hiatus, and he found himself playing a supporting role in this new serial. He was cast as Ashe, the chief henchman of the mysterious Crimson Ghost, and aided that villain in his attempts to steal a counter-atomic weapon called a “Cyclotrode.” Ashe was ultimately brought to justice, along with his nefarious master, by stars Charles Quigley and Linda Stirling. The Crimson Ghost showed that Moore could play intensely mean villains as well as intensely courageous heroes. His sneering, bullying Ashe came off as thoroughly unpleasant, as he stalked through the serial doing his best to kill off hero and heroine.

  

Moore returned to heroic parts in his next cliffhanger, Jesse James Rides Again (Republic, 1947). The serial’s plot had Jesse, retired from outlawry, forced to go on the run because of new crimes committed in his name. Jesse and his pal Steve (John Compton) wound up in Tennessee, where, under the alias of “Mr. Howard,” Jesse came to the aid of a group of farmers victimized by an outlaw gang called the Black Raiders. The Raiders, secretly bossed by local businessman Jim Clark (Tristram Coffin), were after oil reserves beneath the local farmland, but Mr. Howard ultimately outgunned them. James’ own identity was exposed in the process, but he was allowed to escape arrest by a sympathetic marshal. Jesse James Rides Again was Republic’s best post-war Western serial, thanks in part to the unusual plot device of an ex-badman hero. Moore was able to give Jesse James a dangerous edge that most other serial leads couldn’t have pulled off; his cold, steely-eyed glare when gunning down villains seemed very much in keeping with dialogue references to Jesse’s outlaw past.

 

G-Men Never Forget (Republic, 1947), Moore’s next serial, cast him as Ted O’Hara, an FBI agent battling a racketeer boss named Vic Murkland (Roy Barcroft). O’Hara broke up various protection rackets organized by Murkland, but his efforts were hampered by Murkland’s impersonation of a kidnaped police commissioner (also played by Barcroft). G-Men Never Forget possessed a tough and realistic atmosphere not typical of gang-busting serials, and Moore delivered a grimly determined performance well-fitted to the serial’s mood. Moore’s acting, good supporting performances, skilled direction, and a well-written script made G-Men Never Forget a superior serial, one that could hold its own against earlier gang-busting chapterplays like the Dick Tracy outings.

 

Moore’s next serial was Adventures of Frank and Jesse James (Republic, 1948), in which he reprised his Jesse James role. Joined this time by Steve Darrell as Frank James, Moore tried to help a former gang member named John Powell (Stanley Andrews) develop a silver mine. Part of the mine’s proceeds were to be used to pay back victims of James Gang robberies, but the plan was derailed by a crooked mining engineer (John Crawford), who discovered the mine contained gold instead of silver and murdered Powell to keep this find secret. Crawford then used every trick in the book to keep Moore, Darrell, and Noel Neill (as Powell’s daughter) from developing the mine, but the James Boys unmasked his treachery by the end. Frank and Jesse James drew heavily on stock footage and plot elements from Republic’s earlier Adventures of Red Ryder, and was thus more predictable than its predecessor, but it was still an entertaining and well-made serial. Moore again made Jesse seem both sympathetic and (when fighting the bad guys) somewhat frightening.

 

By now, Moore was established as Republic’s premiere serial hero; however, his next cliffhanger would lead to his departure from the studio and change the course of his career. The last in a long line of Republic Zorro serials, Ghost of Zorro (1949) starred Moore as Ken Mason, the original Zorro’s grandson, who donned his ancestor’s mask to help a telegraph company establish a line in the wild West in the face of outlaw sabotage. Like Adventures of Frank and Jesse James, the serial was somewhat derivative of earlier outings (particularly Son of Zorro), but smoothly and professionally done. Moore delivered another strong performance, but for some odd reason Republic chose to have his voice dubbed by another actor in scenes where he was masked as Zorro. This strange production decision did not diminish Moore’s potential as a masked hero in the eyes of a group of television producers who were trying to find an actor to play the Lone Ranger on a soon-to-be-launched TV show; Moore’s turn in Ghost of Zorro landed him the part. Moore debuted as the Ranger in 1949, and played the part for two seasons on TV. During this period, he did make one apparent serial appearance in Flying Disc Man From Mars (Republic, 1950), but all his footage actually came from The Crimson Ghost.

 

In 1952, Moore was dropped from The Lone Ranger without any explanation from the producers, who apparently feared that Moore was becoming too identified as the Lone Ranger, and that he might become so sure of his position that he’d ask for a bigger salary. John Hart replaced Moore as the Ranger for the show’s third season, and Moore returned to freelance acting. He played numerous small roles in feature films, made multiple guest appearances (usually as a heavy) on TV shows like Range Rider and The Gene Autry Show, and also found time to make four more serials.

The first of these was Radar Men from the Moon (Republic, 1952), which featured Moore as a gangster named Graber, who was working with lunar invaders to bring the Earth under the dominion of Retik, Emperor of the Moon (Roy Barcroft). Scientist “Commando” Cody (George Wallace) opposed the planned conquest with the aid of his flying rocket suit and other handy gadgets. Moore met a fiery demise when his car plummeted off a cliff in the last chapter, and Retik came to a similarly sticky end shortly thereafter. Moore’s characterization in Radar Men from the Moon was reminiscent of his performance as “Ashe;” once again he performed deeds of villainy with swaggering relish.

 

Moore’s next serial, Columbia’s Son of Geronimo (1952), was his first non-Republic cliffhanger. He returned to playing a hero in this outing, an undercover cavalry officer named Jim Scott out to quell an Indian uprising led by Rodd Redwing as Porico, son of Geronimo. The uprising was being encouraged by outlaws John Crawford and Marshall Reed to serve their own ends, and Scott and Porico ultimately joined forces to defeat them. Son of Geronimo remains one of the few popular late Columbia serials, due to its strong and unusually violent action scenes and the forceful performances of Moore and his co-stars, particularly Reed and Redwing.

 

Moore’s last Republic serial was Jungle Drums of Africa (1952), in which he played Alan King, an American mining engineer developing a valuable uranium deposit in the African jungles. Moore was assisted by lady doctor Phyllis Coates and fellow engineer Johnny Sands and opposed by a group of Communist spies (Henry Rowland, John Cason) and their witch-doctor accomplice (Roy Glenn). While Drums drew extensively on stock shots of African animals to augment its jungle atmosphere, it relied to an unusually large extent on original footage for its action scenes and chapter endings, and the result was a modestly-budgeted but enjoyable serial that served as a good finish to Moore’s career at Republic.

 

Gunfighters of the Northwest (Columbia, 1953), Moore’s final serial, cast him as the second lead, a Mountie named Bram Nevin who backed up RCMP Sergeant Jock Mahoney. Moore, in his first and only “sidekick” role, played well off Mahoney; while the latter’s character was the focus of the serial’s action, Moore’s role was really more that of co-hero than of a traditional sidekick. The serial pitted the two leads against the “White Horse Rebels,” a gang of outlaws trying to overthrow the Canadian government. Though thinly-plotted, Gunfighters, with its nice location photography and good acting, was the last really interesting Columbia serial; it was also Moore’s last serial. In 1954, he returned to the Lone Ranger series, its producers having been forced to realize that Moore was firmly established as the Ranger and that audiences wouldn’t warm up to his substitute John Hart. The fourth and fifth seasons of the show featured Moore in his familiar place as the “daring and resourceful masked rider of the plains.”

 

After the Lone Ranger series ended in 1956, Moore reprised the role in two big-screen movies and then retired from acting. He remained in the public view, however, making personal appearances throughout the country in his Lone Ranger garb. Publicly and privately, he upheld the ideals that the Lone Ranger–and his serial heroes–had upheld on the screen: courage, charity, and a sense of justice. In 1979, he was barred by court order from making personal appearances as the Lone Ranger because the property’s owners worried that Moore’s close identification with the character would undercut a new Lone Ranger film. Moore nevertheless maintained his status as the “real” Lone Ranger in the eyes of fans, and, after the failure of the new Ranger feature, he was allowed to resume his mask in 1984. Moore died in Los Angeles in 1999, leaving behind several generations of fans that honored him not only for his TV persona, but for the kindess that characterized the off-screen man behind the mask.

Part of Clayton Moore’s success as the Lone Ranger was due to his respectful attitude towards the character. While some actors would have had a hard time taking a masked cowboy from a children’s radio show seriously, Moore’s performance was as heartfelt as if he had been playing a Shakespearian role; he gave the part all the benefit of his considerable acting talent. Moore played his cliffhanger roles, heroic and villainous, with the same respect and the same wholeheartedness. It’s no wonder that serial fans hold him in the same high regard that the Lone Ranger’s fans do.

  

NO EDIT

photographer: BRITA LIGHT

grant photos

 

Are We Witnessing the Start of a Global Revolution?

North Africa and the Global Political Awakening, Part 1

 

by Andrew Gavin Marshall

 

For the first time in human history almost all of humanity is politically activated, politically conscious and politically interactive... The resulting global political activism is generating a surge in the quest for personal dignity, cultural respect and economic opportunity in a world painfully scarred by memories of centuries-long alien colonial or imperial domination... The worldwide yearning for human dignity is the central challenge inherent in the phenomenon of global political awakening... That awakening is socially massive and politically radicalizing... The nearly universal access to radio, television and increasingly the Internet is creating a community of shared perceptions and envy that can be galvanized and channeled by demagogic political or religious passions. These energies transcend sovereign borders and pose a challenge both to existing states as well as to the existing global hierarchy, on top of which America still perches...

 

The youth of the Third World are particularly restless and resentful. The demographic revolution they embody is thus a political time-bomb, as well... Their potential revolutionary spearhead is likely to emerge from among the scores of millions of students concentrated in the often intellectually dubious "tertiary level" educational institutions of developing countries. Depending on the definition of the tertiary educational level, there are currently worldwide between 80 and 130 million "college" students. Typically originating from the socially insecure lower middle class and inflamed by a sense of social outrage, these millions of students are revolutionaries-in-waiting, already semi-mobilized in large congregations, connected by the Internet and pre-positioned for a replay on a larger scale of what transpired years earlier in Mexico City or in Tiananmen Square. Their physical energy and emotional frustration is just waiting to be triggered by a cause, or a faith, or a hatred...

 

[The] major world powers, new and old, also face a novel reality: while the lethality of their military might is greater than ever, their capacity to impose control over the politically awakened masses of the world is at a historic low. To put it bluntly: in earlier times, it was easier to control one million people than to physically kill one million people; today, it is infinitely easier to kill one million people than to control one million people.[1]

 

- Zbigniew Brzezinski

Former U.S. National Security Advisor

Co-Founder of the Trilateral Commission

Member, Board of Trustees, Center for Strategic and International Studies

  

An uprising in Tunisia led to the overthrow of the country’s 23-year long dictatorship of President Ben Ali. A new ‘transitional’ government was formed, but the protests continued demanding a totally new government without the relics of the previous tyranny. Protests in Algeria have continued for weeks, as rage mounts against rising food prices, corruption and state oppression. Protests in Jordan forced the King to call on the military to surround cities with tanks and set up checkpoints. Tens of thousands of protesters marched on Cairo demanding an end to the 30-year dictatorship of Hosni Mubarak. Thousands of activists, opposition leaders and students rallied in the capitol of Yemen against the corrupt dictatorship of President Saleh, in power since 1978. Saleh has been, with U.S. military assistance, attempting to crush a rebel movement in the north and a massive secessionist movement growing in the south, called the “Southern Movement.” Protests in Bolivia against rising food prices forced the populist government of Evo Morales to backtrack on plans to cut subsidies. Chile erupted in protests as demonstrators railed against rising fuel prices. Anti-government demonstrations broke out in Albania, resulting in the deaths of several protesters.

 

It seems as if the world is entering the beginnings of a new revolutionary era: the era of the ‘Global Political Awakening.’ While this ‘awakening’ is materializing in different regions, different nations and under different circumstances, it is being largely influenced by global conditions. The global domination by the major Western powers, principally the United States, over the past 65 years, and more broadly, centuries, is reaching a turning point. The people of the world are restless, resentful, and enraged. Change, it seems, is in the air. As the above quotes from Brzezinski indicate, this development on the world scene is the most radical and potentially dangerous threat to global power structures and empire. It is not a threat simply to the nations in which the protests arise or seek change, but perhaps to a greater degree, it is a threat to the imperial Western powers, international institutions, multinational corporations and banks that prop up, arm, support and profit from these oppressive regimes around the world. Thus, America and the West are faced with a monumental strategic challenge: what can be done to stem the Global Political Awakening? Zbigniew Brzezinski is one of the chief architects of American foreign policy, and arguably one of the intellectual pioneers of the system of globalization. Thus, his warnings about the 'Global Political Awakening' are directly in reference to its nature as a threat to the prevailing global hierarchy. As such, we must view the 'Awakening' as the greatest hope for humanity. Certainly, there will be mainy failures, problems, and regressions; but the 'Awakening' has begun, it is underway, and it cannot be so easily co-opted or controlled as many might assume.

 

The reflex action of the imperial powers is to further arm and support the oppressive regimes, as well as the potential to organize a destabilization through covert operations or open warfare (as is being done in Yemen). The alterantive is to undertake a strategy of "democratization" in which Western NGOs, aid agencies and civil society organizations establish strong contacts and relationships with the domestic civil society in these regions and nations. The objective of this strategy is to organize, fund and help direct the domestic civil society to produce a democratic system made in the image of the West, and thus maintain continuity in the international hierarchy. Essentially, the project of "democratization" implies creating the outward visible constructs of a democratic state (multi-party elections, active civil society, "independent" media, etc) and yet maintain continuity in subservience to the World Bank, IMF, multinational corporations and Western powers.

 

It appears that both of these strategies are being simultaneously imposed in the Arab world: enforcing and supporting state oppression and building ties with civil society organizations. The problem for the West, however, is that they have not had the ability to yet establish strong and dependent ties with civil society groups in much of the region, as ironically, the oppressive regimes they propped up were and are unsurprisingly resistant to such measures. In this sense, we must not cast aside these protests and uprisings as being instigated by the West, but rather that they emerged organically, and the West is subsequently attempting to co-opt and control the emerging movements.

 

Part 1 of this essay focuses on the emergence of these protest movements and uprisings, placing it in the context of the Global Political Awakening. Part 2 will examine the West's strategy of "democratic imperialism" as a method of co-opting the 'Awakening' and installing "friendly" governments.

 

The Tunisian Spark

 

A July 2009 diplomatic cable from America’s Embassy in Tunisia reported that, “many Tunisians are frustrated by the lack of political freedom and angered by First Family corruption, high unemployment and regional inequities. Extremism poses a continuing threat,” and that, “the risks to the regime’s long-term stability are increasing.”[2]

 

On Friday, 14 January 2011, the U.S.-supported 23-year long dictatorship of Tunisian president Ben Ali ended. For several weeks prior to this, the Tunisian people had risen in protest against rising food prices, stoked on by an immense and growing dissatisfaction with the political repression, and prodded by the WikiLeaks cables confirming the popular Tunisian perception of gross corruption on the part of the ruling family. The spark, it seems, was when a 26-year old unemployed youth set himself on fire in protest on December 17.

 

With the wave of protests sparked by the death of the 26-year old who set himself on fire on December 17, the government of Tunisia responded by cracking down on the protesters. Estimates vary, but roughly 100 people were killed in the clashes. Half of Tunisia’s 10 million people are under the age of 25, meaning that they have never known a life in Tunisia outside of living under this one dictator. Since Independence from the French empire in 1956, Tunisia has had only two leaders: Habib Bourguiba and Ben Ali.[3] The Tunisian people were rising up against a great many things: an oppressive dictatorship which has employed extensive information and internet censorship, rising food prices and inflation, a corrupt ruling family, lack of jobs for the educated youth, and a general sense and experience of exploitation, subjugation and disrespect for human dignity.

 

Following the ouster of Ben Ali, Prime Minister Mohamed Ghannouchi assumed presidential power and declared a “transitional government.” Yet, this just spurred more protests demanding his resignation and the resignation of the entire government. Significantly, the trade union movement had a large mobilizing role in the protests, with a lawyers union being particularly active during the initial protests Social media and the Internet did play a large part in mobilizing people within Tunisia for the uprising, but it was ultimately the result of direct protests and action which led to the resignation of Ben Ali. Thus, referring to Tunisia as a “Twitter Revolution” is disingenuous.

 

Twitter, WikiLeaks, Facebook, Youtube, forums and blogs did have a part to play. They reflect the ability “to collectively transform the Arab information environment and shatter the ability of authoritarian regimes to control the flow of information, images, ideas and opinions.”[5] [Editors Note: The US based foundation Freedom House was involved in promoting and training some Middle East North Africa Facebook and Twitter bloggers (See also Freedom House), M. C.].

 

We must also keep in mind that social media has not only become an important source of mobilization of activism and information at the grassroots level, but it has also become an effective means for governments and various power structures to seek to manipulate the flow of information. This was evident in the 2009 protests in Iran, where social media became an important avenue through which the Western nations were able to advance their strategy of supporting the so-called 'Green Revolution' in destabilizing the Iranian government. Thus, social media has presented a new form of power, neither black nor white, in which it can be used to either advance the process of the 'Awakening' or control its direction.

 

Whereas America was publicly denouncing Iran for blocking (or attempting to block) social media in the summer of 2009, during the first several weeks of Tunisian protests (which were largely being ignored by Western media), America and the West were silent about censorship.[6] Steven Cook, writing for the elite U.S. think tank, the Council on Foreign Relations, commented on the lack of attention being paid to the Tunisian protests in the early weeks of resistance prior to the resignation of Ben Ali. He explained that while many assume that the Arab “strongmen” regimes will simply maintain power as they always have, this could be mistaken. He stated that, “it may not be the last days of Ben Ali or Mubarak or any other Middle Eastern strongman, but there is clearly something going on in the region.” However, it was the end of Ben Ali, and indeed, “there is clearly something going on in the region.”[7]

 

France’s President Sarkozy has even had to admit that, “he had underestimated the anger of the Tunisian people and the protest movement that ousted President Zine al-Abidine Ben Ali.” During the first few weeks of protests in Tunisia, several French government officials were publicly supporting the dictatorship, with the French Foreign Minister saying that France would lend its police “knowhow” to help Ben Ali in maintaining order.[8]

 

Days before the ouster of Ben Ali, Hillary Clinton gave an interview in which she explained how America was worried “about the unrest and the instability,” and that, “we are not taking sides, but we are saying we hope that there can be a peaceful resolution. And I hope that the Tunisian Government can bring that about.” Clinton further lamented, “One of my biggest concerns in this entire region are the many young people without economic opportunities in their home countries.”[9] Her concern, of course, does not spur from any humanitarian considerations, but rather from inherent imperial considerations: it is simply harder to control a region of the world erupting in activism, uprisings and revolution.

 

The Spark Lights a Flame

 

Tunisia has raised the bar for the people across the Arab world to demand justice, democracy, accountability, economic stability, and freedom. Just as Tunisia’s protests were in full-swing, Algeria was experiencing mass protests, rising up largely as a result of the increasing international food prices, but also in reaction to many of the concerns of the Tunisian protesters, such as democratic accountability, corruption and freedom. A former Algerian diplomat told Al-Jazeera in early January that, “It is a revolt, and probably a revolution, of an oppressed people who have, for 50 years, been waiting for housing, employment, and a proper and decent life in a very rich country.”[10]

 

In mid-January, similar protests erupted in Jordan, as thousands took to the streets to protest against rising food prices and unemployment, chanting anti-government slogans. Jordan’s King Abdullah II had “set up a special task force in his palace that included military and intelligence officials to try to prevent the unrest from escalating further,” which had tanks surrounding major cities, with barriers and checkpoints established.[11]

 

In Yemen, the poorest nation in the Arab world, engulfed in a U.S. sponsored war against its own people, ruled by a dictator who has been in power since 1978, thousands of people protested against the government, demanding the dictator Ali Abdullah Saleh to step down. In the capitol city of Sanaa, thousands of students, activists and opposition groups chanted slogans such as, “Get out get out, Ali. Join your friend Ben Ali.”[12] Yemen has been experiencing much turmoil in recent years, with a rebel movement in the North fighting against the government, formed in 2004; as well as a massive secessionist movement in the south, called the “Southern Movement,” fighting for liberation since 2007. As the Financial Times explained:

 

Many Yemen observers consider the anger and secessionist sentiment now erupting in the south to be a greater threat to the country’s stability than its better publicised struggle with al-Qaeda, and the deteriorating economy is making the tension worse.

 

Unemployment, particularly among the young, is soaring. Even the government statistics office in Aden puts it at nearly 40 per cent among men aged 20 to 24

On January 21, tens of thousands of protesters took to the streets in Albania, mobilized by the socialist opposition, ending with violent clashes between the police and protesters, leading to the deaths of three demonstrators. The protests have been sporadic in Albania since the widely contested 2009 elections, but took on new levels inspired by Tunisia.[14]

 

Israeli Vice Prime Minister Silvan Shalom stressed concern over the revolutionary sentiments within the Arab world, saying that, “I fear that we now stand before a new and very critical phase in the Arab world.” He fears Tunisia would “set a precedent that could be repeated in other countries, possibly affecting directly the stability of our system.”[15] Israel’s leadership fears democracy in the Arab world, as they have a security alliance with the major Arab nations, who, along with Israel itself, are American proxy states in the region. Israel maintains civil – if not quiet – relationships with the Arab monarchs and dictators. While the Arab states publicly criticize Israel, behind closed doors they are forced to quietly accept Israel’s militarism and war-mongering, lest they stand up against the superpower, America. Yet, public opinion in the Arab world is extremely anti-Israel, anti-American and pro-Iran.

 

In July of 2010, the results of a major international poll were released regarding public opinion in the Arab world, polling from Egypt, Saudi Arabia, Morocco, Jordan, Lebanon and the United Arab Emirates. Among some of the notable findings: while Obama was well received upon entering the Presidency, with 51% expressing optimism about U.S. policy in the region in the Spring of 2009, by Summer 2010, 16% were expressing optimism. In 2009, 29% of those polled said a nuclear-armed Iran would be positive for the region; in 2010, that spiked to 57%, reflecting a very different stance from that of their governments.[16]

 

While America, Israel and the leaders of the Arab nations claim that Iran is the greatest threat to peace and stability in the Middle East, the Arab people do not agree. In an open question asking which two countries pose the greatest threat to the region, 88% responded with Israel, 77% with America, and 10% with Iran.[17]

 

At the Arab economic summit shortly following the ousting of Ben Ali in Tunisia, who was for the first time absent from the meetings, the Tunisian uprising hung heavy in the air. Arab League leader Amr Moussa said in his opening remarks at the summit, “The Tunisian revolution is not far from us,” and that, “the Arab citizen entered an unprecedented state of anger and frustration,” noting that "the Arab soul is broken by poverty, unemployment and general recession.” The significance of this ‘threat’ to the Arab leaders cannot be understated. Out of roughly 352 million Arabs, 190 million are under the age of 24, with nearly three-quarters of them unemployed. Often, “the education these young people receive doesn't do them any good because there are no jobs in the fields they trained for.”[18]

 

There was even an article in the Israeli intellectual newspaper, Ha’aretz, which posited that, “Israel may be on the eve of revolution.” Explaining, the author wrote that:

 

Israeli civil society organizations have amassed considerable power over the years; not only the so-called leftist organizations, but ones dealing with issues like poverty, workers' rights and violence against women and children. All of them were created in order to fill the gaps left by the state, which for its part was all too happy to continue walking away from problems that someone else was there to take on. The neglect is so great that Israel's third sector - NGOs, charities and volunteer organizations - is among the biggest in the world. As such, it has quite a bit of power.[19]

 

Now the Israeli Knesset and cabinet want that power back; yet, posits the author, they “have chosen to ignore the reasons these groups became powerful,” namely:

 

The source of their power is the vacuum, the criminal policies of Israel's governments over the last 40 years. The source of their power is a government that is evading its duties to care for all of its citizens and to end the occupation, and a Knesset that supports the government instead of putting it in its place.[20]

 

The Israeli Knesset opened investigations into the funding of Israeli human rights organizations in a political maneuver against them. However, as one article in Ha’aretz by an Israeli professor explained, these groups actually – inadvertently – play a role in “entrenching the occupation.” As the author explained:

 

Even if the leftist groups' intention is to ensure upholding Palestinian rights, though, the unintentional result of their activity is preserving the occupation. Moderating and restraining the army's activity gives it a more human and legal facade. Reducing the pressure of international organizations, alongside moderating the Palestinian population's resistance potential, enable the army to continue to maintain this control model over a prolonged period of time.[21]

 

Thus, if the Israeli Knesset succeeds in getting rid of these powerful NGOs, they sow the seeds for the pressure valve in the occupied territories to be removed. The potential for massive internal protests within Israel from the left, as well as the possibility of another Intifada – uprising – in the occupied territories themselves would seem dramatically increased. Israel and the West have expressed how much distaste they hold for democracy in the region. When Gaza held a democratic election in 2006 and elected Hamas, which was viewed as the ‘wrong’ choice by Israel and America, Israel imposed a ruthless blockade of Gaza. Richard Falk, the former United Nations High Commissioner for Human Rights Inquiry Commission for the Palestinian territories, wrote an article for Al Jazeera in which he explained that the blockade:

 

unlawfully restricted to subsistence levels, or below, the flow of food, medicine, and fuel. This blockade continues to this day, leaving the entire Gazan population locked within the world's largest open-air prison, and victimized by one of the cruelest forms of belligerent occupation in the history of warfare.[22]

 

The situation in the occupied territories is made increasingly tense with the recent leaking of the “Palestinian Papers,” which consist of two decades of secret Israeli-Palestinian accords, revealing the weak negotiating position of the Palestinian Authority. The documents consist largely of major concessions the Palestinian Authority was willing to make “on the issues of the right of return of Palestinian refugees, territorial concessions, and the recognition of Israel.” Among the leaks, Palestinian negotiators secretly agreed to concede nearly all of East Jerusalem to Israel. Further, Palestinian President Mahmoud Abbas (favoured by Israel and America over Hamas), was personally informed by a senior Israeli official the night before Operation Cast Lead, the December 2008 and January 2009 Israeli assault on Gaza, resulting in the deaths of over 1,000 Palestinians: “Israeli and Palestinian officials reportedly discussed targeted assassinations of Hamas and Islamic Jihad activists in Gaza.”[23]

 

Hamas has subsequently called on Palestinian refugees to protest over the concessions regarding the ‘right of return’ for refugees, of which the negotiators conceded to allowing only 100,000 of 5 million to return to Israel.[24] A former U.S. Ambassador to Israel and Egypt lamented that, “The concern will be that this might cause further problems in moving forward.”[25] However, while being blamed for possibly preventing the “peace process” from moving forward, what the papers reveal is that the “peace process” itself is a joke. The Palestinian Authority’s power is derivative of the power Israel allows it to have, and was propped up as a method of dealing with an internal Palestinian elite, thus doing what all colonial powers have done. The papers, then, reveal how the so-called Palestinian ‘Authority’ does not truly speak or work for the interests of the Palestinian people. And while this certainly will divide the PA from Hamas, they were already deeply divided as it was. Certainly, this will pose problems for the “peace process,” but that’s assuming it is a ‘peaceful’ process in the first part.

 

Is Egypt on the Edge of Revolution?

 

Unrest is even spreading to Egypt, personal playground of U.S.-supported and armed dictator, Hosni Mubarak, in power since 1981. Egypt is the main U.S. ally in North Africa, and has for centuries been one of the most important imperial jewels first for the Ottomans, then the British, and later for the Americans. With a population of 80 million, 60% of which are under the age of 30, who make up 90% of Egypt’s unemployed, the conditions are ripe for a repeat in Egypt of what happened in Tunisia.[26]

 

On January 25, 2011, Egypt experienced its “day of wrath,” in which tens of thousands of protesters took to the streets to protest against rising food prices, corruption, and the oppression of living under a 30-year dictatorship. The demonstrations were organized through the use of social media such as Twitter and Facebook. When the protests emerged, the government closed access to these social media sites, just as the Tunisian government did in the early days of the protests that led to the collapse of the dictatorship. As one commentator wrote in the Guardian:

 

Egypt is not Tunisia. It’s much bigger. Eighty million people, compared with 10 million. Geographically, politically, strategically, it's in a different league – the Arab world's natural leader and its most populous nation. But many of the grievances on the street are the same. Tunis and Cairo differ only in size. If Egypt explodes, the explosion will be much bigger, too.[27]

 

In Egypt, “an ad hoc coalition of students, unemployed youths, industrial workers, intellectuals, football fans and women, connected by social media such as Twitter and Facebook, instigated a series of fast-moving, rapidly shifting demos across half a dozen or more Egyptian cities.” The police responded with violence, and three protesters were killed. With tens of thousands of protesters taking to the streets, Egypt saw the largest protests in decades, if not under the entire 30-year reign of President Mubarak. Is Egypt on the verge of revolution? It seems too soon to tell. Egypt, it must be remembered, is the second major recipient of U.S. military assistance in the world (following Israel), and thus, its police state and military apparatus are far more advanced and secure than Tunisia’s. Clearly, however, something is stirring. As Hilary Clinton said on the night of the protests, “Our assessment is that the Egyptian government is stable and is looking for ways to respond to the legitimate needs and interests of the Egyptian people.”[28] In other words: “We continue to support tyranny and dictatorship over democracy and liberation.” So what else is new?

According to some estimates, as many as 50,000 protesters turned out in Cairo, Alexandria, Suez and other Egyptian cities.[29] The protests were met with the usual brutality: beating protesters, firing tear gas and using water cannons to attempt to disperse the protesters. As images and videos started emerging out of Egypt, “television footage showed demonstrators chasing police down side streets. One protester climbed into a fire engine and drove it away.”[30] Late on the night of the protests, rumours and unconfirmed reports were spreading that the first lady of Egypt, Suzanne Mubarak, may have fled Egypt to London, following on the heels of rumours that Mubarak’s son, and presumed successor, had also fled to London.[31]

 

Are We Headed for a Global Revolution?

 

During the first phase of the global economic crisis in December of 2008, the IMF warned governments of the prospect of “violent unrest on the streets.” The head of the IMF warned that, “violent protests could break out in countries worldwide if the financial system was not restructured to benefit everyone rather than a small elite.”[32]

 

In January of 2009, Obama’s then-Director of National Intelligence Dennis Blair, told the Senate Intelligence Committee that the greatest threat to the National Security of the U.S. was not terrorism, but the global economic crisis:

 

I’d like to begin with the global economic crisis, because it already looms as the most serious one in decades, if not in centuries ... Economic crises increase the risk of regime-threatening instability if they are prolonged for a one- or two-year period... And instability can loosen the fragile hold that many developing countries have on law and order, which can spill out in dangerous ways into the international community.[33]

 

In 2007, a British Defence Ministry report was released assessing global trends in the world over the next 30 years. In assessing “Global Inequality”, the report stated that over the next 30 years:

 

[T]he gap between rich and poor will probably increase and absolute poverty will remain a global challenge... Disparities in wealth and advantage will therefore become more obvious, with their associated grievances and resentments, even among the growing numbers of people who are likely to be materially more prosperous than their parents and grandparents. Absolute poverty and comparative disadvantage will fuel perceptions of injustice among those whose expectations are not met, increasing tension and instability, both within and between societies and resulting in expressions of violence such as disorder, criminality, terrorism and insurgency. They may also lead to the resurgence of not only anti-capitalist ideologies, possibly linked to religious, anarchist or nihilist movements, but also to populism and the revival of Marxism.[34]

 

Further, the report warned of the dangers to the established powers of a revolution emerging from the disgruntled middle classes:

 

The middle classes could become a revolutionary class, taking the role envisaged for the proletariat by Marx. The globalization of labour markets and reducing levels of national welfare provision and employment could reduce peoples’ attachment to particular states. The growing gap between themselves and a small number of highly visible super-rich individuals might fuel disillusion with meritocracy, while the growing urban under-classes are likely to pose an increasing threat to social order and stability, as the burden of acquired debt and the failure of pension provision begins to bite. Faced by these twin challenges, the world’s middle-classes might unite, using access to knowledge, resources and skills to shape transnational processes in their own class interest.[35]

 

We have now reached the point where the global economic crisis has continued beyond the two-year mark. The social repercussions are starting to be felt – globally – as a result of the crisis and the coordinated responses to it. Since the global economic crisis hit the ‘Third World’ the hardest, the social and political ramifications will be felt there first. In the context of the current record-breaking hikes in the cost of food, food riots will spread around the world as they did in 2007 and 2008, just prior to the outbreak of the economic crisis. This time, however, things are much worse economically, much more desperate socially, and much more oppressive politically.

 

This rising discontent will spread from the developing world to the comfort of our own homes in the West. Once the harsh realization sets in that the economy is not in ‘recovery,’ but rather in a Depression, and once our governments in the West continue on their path of closing down the democratic façade and continue dismantling rights and freedoms, increasing surveillance and ‘control,’ while pushing increasingly militaristic and war-mongering foreign policies around the world (mostly in an effort to quell or crush the global awakening being experienced around the world), we in the West will come to realize that ‘We are all Tunisians.’

 

In 1967, Martin Luther King, Jr., said in his famous speech “Beyond Vietnam”:

 

I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a "thing-oriented" society to a "person-oriented" society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.[36]

 

This was Part 1 of "North Africa and the Global Political Awakening," focusing on the emergence of the protest movements primarily in North Africa and the Arab world, but placing it in the context of a wider 'Global Awakening.'

Part 2 will focus on the West's reaction to the 'Awakening' in this region; namely, the two-pronged strategy of supporting oppressive regimes while promoting "democratization" in a grand new project of "democratic imperialism."

   

A Night of Ascension

 

When I was a child, Shab e Mairaj was one of the two nights when we, the kids, prayed extra. Not that we were praying the five prayers regularly but these two nights, we all prayed nawafil, the voluntary prayers. When I left home for the States to go to Oberlin, my mother would continue to call me for these two nights, tell me which one it was and say three words;

 

“Pray nafal tonight.”

 

I was stuck on 10 for years. I didn’t know much about it except that there was a meeting in the heavens. Allah brought His Beloved (peace be upon him) to Him to see Him. That’s what it was, a meeting sought. In a lecture I one heard someone ask why Allah did that when He was always with him anyway in the world.

`

The clear as day example of His Presence being in the cave of Thaur when the Prophet (peace be upon him) said to his companion, Hazrat Abu Bakr Siddique (ratu), who became afraid that they would be seen by the infidels who were looking for them fervently with the intent to kill;

 

لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا

 

Do not grieve. Indeed, Allah is with us.

Surah At-Taubah, Verse 40

 

This year as the Night of Ascension approached, actually two days before it to be exact, I decided to write about it. Get into the detail of what its significance means. For myself and those who might be interested in knowing why they celebrate something. I began by looking for lectures from my friend and most favoured scholar, Uzair, on the subject. Finally I found one I had in fact been physically present for in Lahore in 2019.

 

He was doing a stellar series then called The Grammar of Love where he would spend an hour analyzing a single word of the Quran in a verse and unveil its nuances through a variety of lenses; the Sufis, the scholars, the mufassareen. Always the mighty names in the scholarship of Islam. He had been instructed on all of them. Peeling each layer revealed the boundless love it held by Allah for His Last Messenger (peace be upon him). The lectures had a dizzying effect on my entire being.

 

I also called Qari Sahib. I had one day to research and one day to write the piece. The Night was falling at Maghrib, sunset, on March 11th, and I did not know the backdrop as to why it happened. Why was Nabi Kareem brought before His Creator in the first place? The incident happened in the last year before the Prophet’s (peace be upon him) migration to Medina. Two main events in his life had occurred then.

 

The first was the extremely hard living conditions imposed on his family and his followers by the infidels who had placed a three year blockade on him. “They drew up a pact to boycott and sever all social and commercial relations with the Muslims and the Banu Hashim and Banu Abdul Muttalib, who refused to abandon their tradition of protection of one of their own.”

 

The blockade was then lifted but as a result of the difficulties, both, his guardian and doting uncle, Hazrat Abi Talib (ratu) passed away soon after, followed by his beloved wife, both of whom he had cared for deeply. Both were a tremendous source of love and support. His pain after their loss was so intense, the year was given a title, Aam al Huzn, the Year of Grief.

 

That was followed by the incident of Taif.

 

Begin excerpt “The Softest Heart”

 

Ibn e Katheer describes the event as follows:

 

Taif is where the Messenger of God (peace be upon him) decided to first spread the faith outside Mecca. The main tribe of the area was Bani Thaqeef and they were well-off, their earnings coming from agriculture, predominantly fruit. Unlike the rest of the region, the people of Taif took great interest in sending their sons to Faris (Iran) to be educated. The Prophet (peace be upon him) also had some relatives in the area.

 

It was after ten years of the prophethood that Rasool Allah (peace be upon him) left Mecca for Taif to invite the people towards Islam. He took with his adopted son, Zaid Bin Harisa (ratu). They traveled by foot. It was a 120 km journey. As the car climbed up the mountains to arrive in just two hours, I wondered how many days it would have taken them.

 

Upon his arrival there, the Messenger of Allah (peace be upon him) began meeting the chieftains of different tribes. He invited them to come see him so he could inform them about the tenets of the faith. On top of that, he also went door to door to speak to the locals. Sadly, not one person answered the call of his invitation. Finally, he went to the three main chiefs of the Bani Thaqeef who were all brothers.

 

He asked them for their help promising them the blessings of God as reward, in this world and the Hereafter, for their acceptance of the faith. But they were rude with him, demeaning him and rebuking his call. The Prophet (peace be upon him) was deeply saddened by their response. He had hoped that the people of Taif would be less vicious and full of enmity than the Meccans.

 

Yet he requested to the three brothers, “What you did (with me) you did. But don’t reveal what happened between us to others.”

 

He did not want the Meccans to revel in the behavior of the leaders of Taif and accelerate their attitude of extreme harshness towards the Muslims.

 

The leaders ignored his request and spread word of their rejection through the whole city. They ordered some young men to abuse him, call him names, and pelt him with rocks. Soon his feet, even his shins started to bleed. And when he sat down because he could not walk further, they forced him to stand and walk again, then continued to throw rocks.

 

Hazrat Zaid bin Harisa (ratu) tried to shield him from the rocks as much as he could, but soon he was covered in blood too.

It was in this deeply injured state that the Prophet (peace be upon him) reached the outskirts of the city and took refuge in an orchard of grapes. The Blessed Messenger (peace be upon him) prayed two nafal and then said to Allah:

 

اللَّهُمَّ إِلَيْكَ أَشْكُو ضَعْفَ قُوَّتِي, وَقِلَّةَ حِيلَتِي, وَهَوَانِي عَلَى النَّاسِ,

يَا أَرْحَمَ الرَّاحِمِينَ, أَنْتَ أَرْحَمُ بِي مِنْ أَنْ تَكِلَنِي إِلَى عَدُوٍّ يَتَجَهَّمُنِي،

أَوْ إِلَى قَرِيبٍ مَلَّكْتَهُ أَمْرِي, إِنْ لَمْ تَكُنْ عَلَيَّ غَضْبَانًا فَلَا أُبَالِي,

إِنَّ عَافِيَتَكَ هِيَ أَوْسَعُ لِي،

أَعُوذُ بِنُورِ وَجْهِكَ الَّذِي أَشْرَقَتْ لَهُ الظُّلُمَاتُ

وَصَلُحَ عَلَيْهِ أَمْرُ الدُّنْيَا وَالْآخِرَةِ أَنْ يَنْزِلَ بِي غَضَبُكَ،

أَوْ تُحِلَّ عَلَيَّ سُخْطَكَ، لَكَ الْعُتْبَى حَتَّى تَرْضَى وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِكَ

 

O Allah! I complain to You of my weakness, my scarcity of resources and the humiliation I have been subjected to by the people.

 

O Most Merciful of those who are merciful, O Lord of the weak and my Lord too to whom have you entrusted me, to a distant person who receives me with hostility? Or to an enemy to whom you have granted authority over my affair? So long as You are not angry with me, I do not care. Your favor is of a more expansive relief to me.

 

I seek refuge in the light of Your Face by which all darkness is dispelled and every affair of this world and the next is set right, lest Your Anger or Your Displeasure descends upon me. I desire Your Pleasure and Satisfaction until You are pleased.

 

And there is no Power and no Might except by You.

 

When the Prophet (peace be upon him) left Taif, he noticed a shade above him.

 

On looking up, he saw that it was the angel Gibrael (as), who said, “Allah has seen how you have been treated by the people of Taif and the Angel of Mountains has been sent to ask you that if you would like, he will crush them between his wings, obliterating from the Earth as if they never were.”

 

The Messenger of Mercy (peace be upon him) replied:

 

بل أرجو أن يخرجَ اللهُ من أصلابِهم من يعبدُ اللهَ وحدَه،

لا يشركُ به شيئًا

 

But I hope that Allah will produce from their lineage, those who will worship Allah and not associate anything else with him.

 

The Angel of Mountains responded, “The way that your Lord God has named you Ra’uf and Rahim, so are you the manifestation of those attributes.”

 

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ

مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

 

Indeed, there has come unto you (O Mankind) an Apostle from among yourselves. Heavily weighs upon him (the thought) that you might suffer (in the life to come). Full of concern for you is he, and full of compassion (Rau’f) and mercy (Rahim) towards those who attained faith (Imaan).

Surab At-Tawbah, Verse 128

 

End Excerpt “The Softest Heart”

 

So the reason turned out to be the most sensitive of all. The one whom Allah created first, loved first, then created everything else for, was feeling sad and alone so He brought him to see Him. My morning started with a lot of weeping. I wasn’t even sure why. Mostly I couldn’t stop thinking of how I wished I could see the people I know to be sad.

 

Plunged into their inextricable grief for so long, that state had rendered them obstinate about it. It had become like quicksand. You could call out to them with concern or extend a hand as they went in deeper, yet they turned their face.

 

The night is called Al-Isra’ by the Arabs and Mairaj by the South Asian Muslims because that is what the Auliya, (Friends of God), here called it. The event is referenced in the Quran in multiple Surahs. Qari Sahib told me he had found 53 ayaat about it. For this piece I focus on one verse; the first verse of Surah Al-Isra’.

 

The first part of the journey, which is in this world up to Sidrat ul Muntaha, is physical. The second part of it which takes beyond is the metaphysical.

 

Uzair:

 

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِير

 

Exalted is the One Who took His Servant by night from Al-Masjid Al-Haraam, to Al-Masjid Al-Aqsa, which We blessed its surroundings, that We may show him of Our Signs.

 

Indeed He, He is the All-Hearer, the All-Seer.

Surah Al-Isra’, Verse 1

 

“Let me begin by first saying that in the Quran, from a single verse sprout thousands of meanings that cannot be captured even till the Day of Judgement. A single ayat unveils several thousand paths to Ma’rifat, the Recognition of God. From each verse, thousands of fountains of knowledge gush forth.”

 

Then he started with the first three words;

 

سُبْحَانَ الَّذِي أَسْرَىٰ

 

Exalted is the One Who took...

Subhan allazi asra’

 

“To be clear the verb means to travel, to do something relaxing, like a vacation. It is the form of the verb being used that is significant; Allah uses Asra’, ‘he was made to travel at night,’ as in it was Allah’s Intent and Wish to make him come, not that of the Blessed Prophet (peace be upon him).

 

The first part of that travel is from Masjid al Haram in Mecca to Masjid al Aqsa in Palestine. The first word is ‘Subhan,’ ‘glory be’. In our world, it is the expression of the heart when something beautiful is witnessed. It is uttered uncontrollably almost when one is blown away or bewildered by something. ‘Subhan Allah,’ is what we say when we are moved. Glory be to God!

 

The surahs of the Quran open in 10 different styles. One of those styles is hamd and tasbeeh. The first is the affirmation of Allah’s Beauty, Al-hamd. It is only and only attributed to Allah because hamd means that which derives its beauty from itself alone. Nothing about is borrowed. That is why the word is used only for God. For everything else derives its existence as a result of something else and eventually from Him.

 

The tasbeeh, from which is derived the word Subhan, is the nullification of anything negative from something. That is whatever a person might think or associate with Allah which is adverse as a result of one’s own mind, something harmful or contrary. Tasbeeh is the praise of God that states that Allah is free of anything which takes away from His Essence.

 

The most intense expression of that is the word Subhan and that is the word the surah begins with.”

 

In another place in the Quran, Allah explains it Himself.

 

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُون

 

Glory be to God, the Lord of Honour, above what people attribute by way of definition.

Surah As-Saffat, Verse 180

 

Uzair: “So, one might ask, if the journey is of the Prophet (peace be upon him), why begin with the word Subhan? This is because Allah knows that there will be people that will negate the possibility of such a journey, not only of it happening in the world but also the heavens and beyond. He knows there will those who will say ‘How can it be possible? It cannot be so.’ There were Sahaba, companions of the Prophet (peace be upon him), who insisted that the journey was a dream so why wouldn’t others.

 

So instead of using the word ‘Qul,’ ‘You tell them,’ which is one of Allah’s most Favoured Mode of transmitting the Quran, asking His Beloved (peace be upon him) to state something, He takes it entirely upon Himself so that those who wish to disbelieve do so knowing that they disbelieve Him directly. Which is not a small thing, being in a state of declared defiance of God.”

 

I looked at the time. 33 minutes into the lecture Uzair had only deconstructed two words.

 

“Let’s move on to the next word; ‘abd,’ ‘His Servant.’

 

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ

 

Subhan allazi asr’a bi-abdi-hi…

Glory be to Him Who took His Servant on a journey…

 

Before that let me clarify that in the line ‘I took My Servant on a journey,’ the second nuance the Arabic grammar is pointing to is this; He is saying that ‘only the one who accepts that I, Allah, took him on a journey, will be the one who will know Me, who will know My Essence that is pure of any defect, fault, shortcoming.” Alternatively, the one who doesn’t believe this will never gain recognition of His Being either.

 

Let’s move on. How do we know the ‘abd’ here is the Prophet (peace be upon him) and not someone else? There is much controversy about that. There are many Prophets who are abd. So are many Auliya. We are abd. But the rule of the Quran is that when Allah calls someone else an abd in the Book, he mentions them by their name.

 

The Prophet Dawood (as).

 

وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ إِنَّهُ أَوَّاب

 

And remember Our Servant, Prophet Dawood (as), the possessor of strength.

Indeed, he was repeatedly turning to Us.

Surah As-Sad, Verse 17

 

The Prophet Zakariya (as).

 

ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّ

 

Recount your Lord’s Mercy upon His Servant Zakariya (as).

Surah Maryam, Verse 1

 

The Prophet Ayub (as).

 

وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَاب

 

And remember Our Servant, Prophet Ayub (as), when he called his Lord,

"Satan has touched me with distress and suffering."

Surah As- Sad, Verse 41

 

Why does Allah do that? Because when an attribute is shared, as it is among other Prophets, the name is used. But what happens when it comes to His Beloved (peace be upon him)? He never uses his name.

 

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجً

 

All Praise is for Allah, the One Who has revealed to His Servant the Book,

and not has made in it any twisting.

Surah Al-Kahf, Verse 1

 

No name!

 

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرً

 

Blessed is He Who sent down the Criterion upon His Servant that he may be to the worlds a warner.

Surah Al-Furqan, Verse 1

 

No name!

 

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ

 

And if you are in doubt about what We have revealed to Our Servant,

then produce a chapter of like it and call your witnesses from other than Allah if you are truthful.

 

No name!”

 

In my first book, Ali is to me as I am to God, I had pointed that Allah hardly ever used Nabi Kareem’s (peace be upon him) name.

 

“To illustrate His Love, in the entire Quran, Allah Al-Qudoos, The Most Sacred, Himself does not address His Beloved (peace be upon him) by even his name. Nowhere does He call him O Muhammad! (peace be upon you) as he does all his other prophets, O Moses! O Adam! O Lot! O Jesus! so on and so forth.

 

Always he uses a title or a term of endearment; O Mudassir! (the cloaked one), O Muzammil! (the one wrapped in piety), O Herald of the Hidden! O Messenger! His name, Muhammad (peace be upon him), is mentioned in the Quran but 4 times and in each of those times he is referred to in the third person.”

 

Uzair: “In the whole Quran, Allah calls Mustafa (peace be upon him) abd but for everyone else their names. So the ‘abdiyat,’ the state of being a Servant of God, for the Prophet Muhammad (peace be upon him), it is an exclusive status, one that is his alone, while for the rest it’s shared.”

 

The crowd burst into ‘Subhan Allahs!’ and Uzair beamed. “This is linguistics. Nothing beats the study of this knowledge.

 

He continued: "The other Prophets partake in the same attribute but Mustafa (peace be upon him) is being treated as especially unique. And let us understand that ‘abdiyat,’ in and of itself, is not even a huge attribute compared to Prophet-hood. It’s not even amongst the highest ranks before God.

 

Huzoor (peace be upon him) is also the Khatim un Nabiyeen, the Last Prophet. He is also Rahmat ul Alimeen, The Blessing for the Universe. He is the Imam ul Nabiyeen, The Leader of the Prophets. So just in the smallest of attributes, being an abd, the other Prophets are being excluded from his stature.”

 

Many have recognized this particular fact. Uzair then recited two of Iqbal's couplets marking that point exactly;

 

عبد دیگر، عبدہُ چیزے دگر

ما سراپا انتظار، او منتظَر

 

Abd, the servant, is one, Abdu-hu, His Servant, that is quite another.

We wait to meet our Lord while His Servant is awaited by Him.

 

عبدہُ چند و چگونِ کائنات

عبدہُ رازِ درونِ کائنات

 

Abdu-hu, His Servant, is the Totality of Creation,

Abdu-hu, His Servant, is the Secret of Creation.

 

‘You, me, anyone else,’ Iqbal says, ‘wait for Allah, to be accepted by Him, to see Him, and He, Allah, waits for Mustafa (peace be upon him). So the word abd encloses in itself the hidden and heavy implication that in the absence of recognizing the Prophet (peace be upon him), you can never recognize nor gain any understanding of God.

 

I will tell you a little something from Imam Ghazali’s Ahya ul Uloom, in the chapter on ‘The Hidden Secrets of the Salat (prayer).’ He quotes the sahih hadith;

 

الصَّلٰوةُ هِيَ مِعْرَاجُ الْمُؤْمِنِ

 

The Prophet (peace be upon him) said, “The namaz is the ascension (Mairaj) of the Mo’min, the one who has attained to faith.”

 

You have been given the possibility of Mairaj (ascension) through prayer. But Ghazali asks, ‘Do you ever intend for a Mairaj? No! Your intention is all about counting rakats and establishing timings. Therefore you will never see God. You have to transcend space and time to see Him. You are tightly bound by your worldly states.’

 

So, he says, ‘I will give you a tip; When you sit in your prayer and say “Attahaytu lillah e…” and reach the part ‘As Salam o Alaika Ayyuha Nabiyyo, I send prayers upon you, O Prophet (peace be upon you), in that moment think of your heart, which is the purest masjid, or any place of worship, in the world, which is the most holy Khanqah, the place of a spiritual retreat, in this Universe. Think of the Prophet (peace be upon him) and you will find yourself opening the doors of reaching Mairaj too.’

 

For there were those, like Abul Abbas Mursi, whose way of prayer was famous. He writes in his book that when he would reach the part of “As Salam o Alaika Ayyuha Nabi,” he would start repeating the line endlessly.

 

Once a man sitting next to him looked at him with annoyance and said, “What are you doing? Saying it 500 times! Your prayer is not valid, re-read it.”

 

Abul Abbas Mursi responded, ‘I don’t know about mine but yours is surely broken. For when I say “As Salam o Alaika Ayyuha Nabi,” I keep saying it until my ears hear the words, ‘Wa alaikum as Salam Ya Ummati, ‘And Peace be upon you, O one of my nation! Your Rasool sends salam upon you.’”

 

The first time I had heard the lecture I too had started saying the verse in repeat when I prayed. But of course I only did it for a few days and then stopped. I also said it a lot in whole time in Medina on my last Umra. That was an joyously intense experience because I was so close to the Rauza Mubarik. I used to feel like he hears me, which he does anyway wherever I am but being in proximity to him was entirely different.

 

There was one difference that it made in my life that changed everything forever. I understood the depthless significance of the fact that whenever I do send a salam upon my Prophet (peace be upon him), he sends it back upon me. As a sheer result of that, I send salam upon him in all random times of the day. It makes me feel happy and my being relaxed.

 

Sometimes I think Pakistan survives the virus, and all other catastrophes that devastate many because not only tongues and hearts, but buildings send the salutation upon this most blessed person. Every few yards in every city and every wilderness I have been in there is a mosque in Pakistan. Makeshift or otherwise, it is there. And on almost every single one is the line ““As Salat o wa Salam o Alaika Ya Rasool Allah.” Bricks and mortar send salam on him here.

 

If exceptions are made amongst Prophets, all of whom are near and dear to their Creator, why wouldn’t special treatment be meted out to the ordinary, giving them distinction, protection, over each other. It seemed like Uzair was saying that without the Prophet (peace be upon him) being in one’s heart, the heart was just like a desolate space. It didn’t matter what else it held within it.

 

After I finished translating the first lecture, I moved on to a second one by Uzair also on the first verse of Surah Al-Isra.’ I wondered what he was going to say next.

 

The preface of his lecture was explaining the topic; The secrets of Isra’ according to Ilm e Qawaid, the Knowledge of Rules of the Quran. He made it clear that the technical side of exploring the linguistics of the Quran itself requires the possession of at a minimum, 14 uloom, the plural of knowledge. Each ilm reveals a different side of a word, or a verse.

 

Uzair: “That is why I am doing a second lecture on the same verse. The first was exploring the linguistics. Today I will discuss the words through Qawaid, the Knowledge of Rules. It is the hardest of the subjects. But once you learn the rule, the application of the rule is infinite. When a verse comes in the domain of a rule, anyone can apply it. The only thing to be mindful of is that the Qawaid, the rules, are the same for everyone.

 

They are tightly knit around a whole series of other things; mantaq (logic), grammar, which includes syntax (sarf) and morphology (nahw), bayan (analytics) etc. So when people think all kinds of perceptions are allowed that is incorrect. You cannot take out concepts of your choice. Ignoring the rules and devising one’s own interpretations can alter the status of the faith of the person and make them lose it, corrupt it.

 

So I choose the same ayat, verse, so you can see how a totally different dimension from it emerges.

 

So as you know, the verse beginning with 'Subhan,' Hazrat Abdul Haq Muhaddas Delhvai (ra), the only scholar of his kind in South Asia, says that whenever Allah starts a verse with Subhan, the use of the word is deliberate. Allah expects that what He is going to say next, people will be bewildered by and therefore not believe it. Coming from their own narrow definitions of rationality, their initial reaction will be of negation. The verse will not be grasped easily.

 

The verse thus begins;

 

Subhan allazi asra’ bi abdi-hi laylun

 

He highlighted the repetition of a single point from the previous lecture before moving on to the next word; laylun, by night.

 

“Asr’a: ‘was made to travel.’ So Allah clarifies that Mustafa (peace be upon him) did not do the Mairaj. Allah made him do it, thus taking it upon Himself as in, ‘We made Our Servant travel.’ The next word, laylun. Layl is night, the “un” sound is coming from the accent, tanween, on it.

 

Tanween is used for five reasons in Arabic. One of them is that it denotes the smallness of something. So Allah is saying He took His Servant for only one or two moments of the night. Meaning He needs but only a few moments to show whatever He wills of the entire Universe to whomever He wants.

 

Now Beit ul Maqdas, where the Masjid al Aqsa is located, is two thousand miles away from Mecca. But the Mairaj, as you all know, is not just the journey between two physical points. It is also the journey to the heavens and then to the Alim e La Makaan, the Realm where time and space do not exist.

 

However, Allah chooses to starts with that which has been seen by the people of the time. That again is deliberate. Allah begins with the place which is known to the people who will hear the verse and recognize the places, therefore know them as real.

 

For the last part of the Mairaj, the Quran goes to the La Makaan but it starts with the rule that is the rule of

Tableegh, the dissemination of the faith; speak in a manner which people will relate to.

 

Hence, since the places physically exist, circumstantial evidence can be asked of the Rasool (peace be upon him) by those who disbelieve him.

 

The next part of the verse is even stranger; He takes him from…

 

مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا

 

…from Al-Masjid Al-Haraam, to Al-Masjid Al-Aqsa, which We blessed its surroundings,

that We may show him of Our Signs.

 

Now the most blessed physical place in this world is always the mosque.”

 

I remembered I had a hadith about that fact in my book.

 

وَعَن أبي أُمَامَة قَالَ: إِنَّ حَبْرًا مِنَ الْيَهُودِ سَأَلَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

أَيُّ الْبِقَاعِ خَيْرٌ؟

فَسَكَتَ عَنْهُ وَقَالَ: أَسْكُتُ حَتَّى يَجِيءَ جِبْرِيلُ

فَسَكَتَ وَجَاءَ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَسَأَلَ فَقَالَ:

مَا المسؤول عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ وَلَكِنْ أَسْأَلُ رَبِّيَ تَبَارَكَ وَتَعَالَى

ثُمَّ قَالَ جِبْرِيلُ: يَا مُحَمَّدُ إِنِّي دَنَوْتُ مِنَ اللَّهِ دُنُوًّا مَا دَنَوْتُ مِنْهُ قطّ

قَالَ: وَكَيف كَانَ ياجبريل؟ قَالَ: كَانَ بَيْنِي وَبَيْنَهُ سَبْعُونَ أَلْفَ حِجَابٍ مِنْ نُورٍ

فَقَالَ: شَرُّ الْبِقَاعِ أَسْوَاقُهَا وَخَيْرُ الْبِقَاع مساجده

 

A scholar amongst the Jews asked the Prophet (peace be upon him) “Which is the best place?”

 

The Prophet (peace be upon him) was silent and said, “I will be quiet until Gibrael (as) comes.”

 

So he remained silent and Gibarel (as) came so he asked him and he said, “The one asked about this is not more knowledgeable than the asker but I will ask my Lord Exalted and Great.”

 

Then said Gibrael (as), “O Muhammad (peace be upon you)! I was close to Allah the closest I have ever been.”

 

The Prophet (peace be upon him) said, “And how was that Gibrael (as)?”

 

He said, “There were between me and him 70,000 veils of light and my Lord said, ‘The worst places are the markets and the best places the mosques.’”

 

Uzair: “Inside the mosque, the most blessed spot is the mehrab, the prayer niche of the Imam. In the mehrab, it is the place where the Imam prostrates. But here Allah Ta’ala is saying that He has blessed the ‘surroundings,’ thus making them, the surroundings, even more esteemed than the Masjid Al-Aqsa. Why does he do that? What surrounds Masjid Al-Aqsa?

 

In front of the gate of the Mosque is the biggest church of Jerusalem where, to celebrate the birth of Hazrat Isa, the Prophet Jesus (as), candles are lit every night. A little further away is the grave of the Prophet Younus (as), a little further that of the Prophet Ibrahim (as), a little further the Prophet Musa (as), a little further the Prophet Idrees (as). Almost all the Quranic Prophets are buried there. So what lies in the ‘surrounding’ are the graves of the Prophets.

 

The Sufis give a most beautiful explanation for why the surroundings are therefore named as blessed and not Al-Haram and not Al-Aqsa. They say that the places the beloveds inhabit are always more loved than one’s own. Therefore, Allah is not saying His Mosque in Mecca is dearer to Him. He is saying that where the mazar, the shrines of His Prophets are, that is what is more valued to Him.

 

By extension, the Sufis say that the most pure place, not only on this Earth, but also the Universe is not the Ka’aba and not any mosque. It is the earth that touches the kafan, the shroud, of the Prophet of God (peace be upon him) because the shroud touches his blessed body. That earth is more honoured than the heavens and the Tablet and the Pen and anything else in existence in any realm.”

 

I had heard stories about how Imam Maalik (ra) used to walk in Medina without shoes. In the streets, everywhere. When he was asked why he did that, he simply said, “Why would I not allow the earth of where my beloved (peace be upon him) lies always touch the soles of my feet?”

 

When I was on my first Umra, I was initially following the crowd. I was just walking with my shoes inside the courtyard of the Masjid e Nabawi, all the way, till the entrance to the building of the Mosque. I have inexplicable and strange hyper concerns around cleanliness, especially when it came to my feet. But after the first ziyarat I noticed that the very poor people took their shoes off outside the courtyard of the Blessed Mosque.

 

It had me recall all the shrines I went to in Pakistan where, no matter how large or small the courtyard, case in point Daata Sahib (ra), the shoes were removed at the very entrance. At Mian Mir Sahib’s (ra), shoes have to be taken off such that one has to walk in the street barefoot before reaching the entrance of the shrine. That had been a first for me!

 

But that was the adab, the regard of appearing there. It made me question why wasn’t I doing that there, by far The Holiest of holy shrines? I had thought to myself then that when I leave Medina everything I wore here would become special to me. I would never want anything to happen to those things.

 

Here I was worrying about my feet being unclean when this surface, its dust, touching my skin probably made it pure like nothing else would. The concept of earth as being blessed is prevalent in Islam. When I went to Iraq, I brought back little bags of earth from Karbala because people had asked me for them. And they weren’t Shia’.

 

Uzair: “Allah is saying, ‘I blessed this surrounding and brought him to Al-Aqsa, to see, a little, from amongst My Signs.’ Let’s quickly go down the list of what all there was that Huzoor (peace be upon him) saw that night; he met 124,000 prophets, he led them in prayer in Masjid Al-Aqsa.”

 

In another lecture I had heard that that prayer, where Nabi Kareem (peace be upon him) stood in front of 124,000 prophets, revealed another aspect of his distinction. He was there in physical form, body and soul. They, having already passed away, were only souls. Generally the rule is that the soul is superior to the body. It is lateef, elegant, subtle.

 

124,000 souls stood behind his body and said the namaz. Therefore, the body of the Prophet (peace be upon him) was granted a higher honour than all the souls of all of the Prophets sent to the world.

 

But then it was also not an ordinary physical form.

 

عَنْ ذَکْوَانَ رضی الله عنه أَنَّ رَسُوْلَ اﷲِ صلی الله عليه وآله وسلم

لَمْ يَکُنْ يُرَی لَهُ ظِلٌّ فِي شَمْسٍ وَلَا قَمَرٍ

 

Hazrat Zakwaan Tabi'ee (ratu) narrates that no shadow could be seen for the Messenger of Allah (peace be upon him) in sunlight nor (could it be seen) in moonlight.

 

Uzair: “He led them in prayer in Masjid Al-Aqsa. He sat on Buraaq, the horse-like creature that transported him. He met all the angels. He roamed around the seven heavens. Then he reached Sidrat ul Muntaha, ‘the large enigmatic lote tree or Sidr tree that marks the end of the seventh heaven, the boundary which no creation can pass.’ This is where even Gibrael (as) has to leave him for he cannot cross the line without being burnt to ashes.’

 

Poets have written verse about this juncture when Nabi Kareem (peace be upon him) was asked to continue alone. That Hazrat Gibrael (as) the Archangel felt a pang of envy in that moment where he could not traverse the boundary set upon him and all other angels. That he felt envy for the first time for not being created as a human.

 

Uzair: “Thus traversing through the 70,000 veils that veil Allah, he reaches the Arsh e Ilahi, the Throne of Allah and reaches the La Makaan.

 

This is where the philosophers become charged. ‘Don’t say he crossed into the Realm of no time and space,’ they say. ‘For the Quran itself called him an abd, which means he was in a body with a physical form. No body, no physical form, can exist there because it takes up space, by definition. Therefore he could not have been in the La Makaan.’

 

That is then countered by scholars with this hadith:

 

عن ابْن عَبَّاس يَقُول الله عز وَجل وَعِزَّتِي وَجَلَالِي لولاك مَا خلقت الْجنَّة ولولاك مَا خلقت الدُّنْيَا

 

As narrated by Ibn e Abbas (ratu) that Allah says, “I swear by my Honour and Majesty and Exaltedness,

if it were not for you (O Beloved (peace be upon you)), I would not have created the heavens

and if it were not for you, I would not have created the world.

 

They say to one who argues this point; ‘There is, in fact, one scenario in which a body can exist without space. The being for whom the world and everything in it is created. For it no rules of ordinary existence apply. This is the person of the Prophet (peace be upon him). The Universe only exists because of him. Therefore he is not subject to the Universe and its laws. They are only there as a consequence of him.

 

In the grammar, there is a conditional, lau, 'if' and then a consequence of that ‘if.’

 

if it were not for you (O Beloved (peace be upon you)), I would not have created the heavens

and

if it were not for you, I would not have created the world.

 

The consequence, jaza’, is as a rule inferior to the condition. The heavens exist because of Mustafa (peace be upon him). He doesn’t exist to enter them. Similarly the world exists because of him. It does not hold any power over him.

 

The next part of the verse explains this by starting with the word inna-hu;

 

إِنَّهُ هُوَ السَّمِيعُ الْبَصِير

 

Indeed He, He is the All-Hearer, the All-Seer.

 

Inna, Only and only. So no one else listens and sees. Now all translations turn the pronoun, in inna-hu, indeed he, to God. But the Sufis have another interpretation. They say, ‘pay attention to where it points. And the hu is there twice, ‘only he, he.’ They say the ‘hu’ can go both ways. So if it is talking about Allah what does it mean and if the ‘he’ is referring to Mustafa (peace be upon him), what does it mean.

 

Allama Badruddin Zarqashi (ra) gives this interpretation and only a Sufi can say this; ‘Mairaj is the meeting between Allah and the Rasool (peace be upon him) without any veils between them. Imam Qastalani also writes that Huzoor (peace be upon him) was himself sent in veils because his beauty could not have been borne by anything if revealed.

 

So when the hu turns to Allah, it means that Allah is saying, ‘I am the only one who can see you, O Beloved. No one else has the ability to even look at you in your true form because your beauty is overwhelming.

 

And when the hu turns to the Prophet (peace be upon him), it means that Allah is saying that only Huzoor (peace be upon you) can see Him without any veils. No one else! That point is already made clearly in the Quran with the incident of Hazrat Musa (as) who asked God to show Himself to him. And what happened? Allah told him to look at the mountain. When he showed but a tajalli, the appearance of God in a concrete form, the mountain turned to ashes and the Prophet Moses (as) fainted.

 

Allah is saying, ‘If there is one who can hear My Kalam, without the veils of words, when I remove the veils, it is only he, the Beloved (peace be upon him), who can see Me and hear Me.’

 

This, the Sufis say, is Mairaj!

 

And Zarqashi gives another interpretation. He says Allah is saying to those who doubt and debate the Mairaj as being a dream or real, the experience of a body or soul, its limitations of where it begins and ends, He is saying ‘I am listening to you and seeing you.’ As in this will be something you will be held accountable for.”

 

I knew from Surah An-Najm that part was also stated clearly in a verse.

 

أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَى

 

Then will you dispute with him about what he saw?

Surah An-Najm, Verse 12

 

Uzair: “Now listen to the verse is full and understand the layering of what I have said today:

 

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِير

 

Exalted is the One Who took His Servant by night from Al-Masjid Al-Haraam, to Al-Masjid Al-Aqsa, which We blessed its surroundings, that We may show him of Our Signs.

Indeed He, He is the All-Hearer, the All-Seer.

Surah Al-Isra’, Verse 1

 

Then Uzair went to the part of exactly that denial by the infidels. I had recorded that in my book.

 

Begin excerpt The Softest Heart

 

After the Mairaj, the next morning when the Prophet Muhammad (peace be upon him) awoke, he told his cousin Umm ul Baneen about the incident. She suggested to him that he not mention it to the Quraish as they would surely deny its happening.

 

The Prophet of God (peace be upon him) said, “I will surely speak the truth. My Lord God is The Truth and what I have seen, that is the Truth.”

 

Later in the day he went to the Ka’aba. Near it the elite of the Quraish were gathered. The Prophet (peace be upon him) sat near the Maqam e Hijr and started telling the people about the event of the Mairaj. The Kuffar upon hearing his words started laughing and mocking him.

 

Abu Jahal spoke first, “Are you willing to repeat that which you have said before all the tribes?”

 

The Prophet (peace be upon him) replied, “Undoubtedly I am.”

 

Abu Jahal sent for the Kuffar of Mecca and when all the tribes were gathered, the Messenger of Allah (peace be upon him) repeated his experience. The Kuffar started clapping their hands and making fun of him. Amongst them were also present the traders of Syria who had seen the Beit ul Muqaddas many times.

 

They said to him, “We know you have never been to the Beit ul Muqaddas. Tell us! How many pillars and doors does it have?”

 

The Messenger of God said that just then, the whole building of the Beit ul Muqaddas appeared before his eyes and whatever questions they asked him, he kept answering. But still, they did not believe the event of Mairaj to be true.”

 

End excerpt The Softest Heart

 

Uzair: “When the Kuffar started asking the Prophet (peace be upon him) questions about the details of the arches and the windows of the Masjid Al-Aqsa, knowing that he had not been there, trying to corner him into making a mistake, and he answers all of them correctly, Allah is reminding them and eradicating doubt by the single word Asra’, “I, Allah, have made him take this journey.” Therefore nothing you will try to do will disprove that.

 

So when all the questions in painstaking detail are answered correctly, Abu Jahal goes a step further. He says he has a caravan traveling on the same route for trade. He asks the Prophet (peace be upon him) to tell him about the people in his caravan. “Where are they now?”

 

So now he’s asking for circumstantial evidence. This means he is in advertently admitting the Mairaj is real. There is no such thing as asking for evidence for a dream.

 

Abu Lahab excitedly joined him. “I, too have a caravan there.

Where is it?”

 

Now they want him to validate his physical presence.

 

The Prophet (peace be upon him) replies and tells them that when he passed Abu Jahal’s caravan, it had stopped because a camel had fallen and its ankle was hurt so it could not walk. They were trying to make the camel stand. He then told Abu Lahab that his caravan, because of this accident, had been lagging behind but then passed and went on ahead.

 

The second question from them was then about Ilm e Ghaib, the Knowledge of the Unseen. So basically saying, ‘If you are Prophet, prove it by giving evidence that you possess such knowledge.’

 

“When will they arrive then?” they asked him.

 

The Prophet (peace be upon him) replied to one that when the sun would set, his caravan would appear and to the other that when the sun would rise the next morning, his would appear. Now two sides became firmly established. Abu Jahal, Abu Lahab, Utba, Muhira, they went to their god Laat and prayed fervently that he be wrong.

 

On the other side, Hazrat Umar (ratu), Hazrat Bilal (ratu), Abu Bakr (ratu), they’re all praying for the Prophet’s (peace be upon him) prediction to be true. It’s a war of egos now. They want his Ilm e Ghaib to be correct.

 

At one point when the sun could no longer be seen, Abu Lahab exclaimed victoriously, “It has set!”

 

Hazrat Abu Bakr (ratu) ran to a higher vantage point and said, “No, I see it. It still remains.” Abu Lahab rushed to join him. As soon as the sun sets, Abu Lahab shouts, “Look! It has set.” In the same moment, Hazrat Abu Bakr (ratu) points in the other direction and say, “Look! There comes the caravan.”

 

So it is also then established that it is the Sunnah of the Kafir, the denier of Truth, to disclaim the Ilm e Ghaib of a Prophet and it is the Sunnah of the believer, the who has faith, to know he possesses it.’”

 

The last thing Uzair reiterated was this; “The heart is the greatest of the places, more so than anything physical place in the Universe. And the zikr of Muhammad (peace be upon him) is what makes that heart feel delight.”

 

Volumes have been written about the Mairaj by different Auliya and Mufassareen. Thousands of pages. Promises were made that were only between the two.

 

فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَى

 

So He revealed to His Servant what he revealed.

Surah Al-Najm, Verse 10

 

I love that verse. The deliberate declaration of the sharing and then no hint as to what that sharing might have been.

 

There were gifts exchanged. The Prophet (peace be upon him) when asked by Allah what he brought for Him offered the one thing that Allah does not possess; humility.

 

As I have tried to attain that attribute in my nature, where it is not present naturally, I have discovered that for me it is only achievable as a function of control of the Free Will. If you are gentle, you are humble. If you are quiet, you are humble. If you are sensitive to the state of another’s heart, you are humble. For most of my life I was none of those things. I wasn’t loud but I was angry and cruelly insensitive.

 

I have only tread the waters of humility of late, pausing at every step, because my nafs of course directs me towards the opposite of where the goal lies. Being humble requires what is perceived in the world as weakness. For me it has to be opted for. Strength and power, that are my domain, have to be relinquished, abdicated. I have only started those practices. It’s a long way for me still.

 

I did have in my first book, an anthology called The Intercessor, a story about the Mairaj, when Nabi Kareem (peace be upon him) reaches Allah. When I read it this time, I got something new from it. Holding the earth that surrounds the Prophet (peace be upon him) in the highest of honour is the Sunnah of God.

 

…Then said the Holy Prophet (peace be upon him), “I tried to remove my sandals, but this time a call came to me from The Divine saying, “O My Beloved, do not remove your sandals so that My Throne might be honoured and blessed with the dust from the soles of your sandals.”

 

I then entreated my Lord saying, “When You called the Prophet Moses (as) to come to the mountain of Tur, you ordered him to remove his sandals.”

 

Again this word came to me from The Divine, “In My View, you are more cherished and honoured than he; Moses was My Word, Kalimullah, whereas you are My Beloved, Habibullah. Look ahead and see what you will see!”

 

I looked and I saw a great sea, so great that there was no end to it and no shore in sight. On its near side there was a tree, and upon that tree, there was a bird the size of a dove. In its beak this bird bore a piece of clay as big as a lentil.

 

“Do you know what that is?” I was asked.

 

I answered, “My Lord knows best.”

 

And The Almighty told me, “You are forever entreating Me to forgive your Ummah their sins. This sea is the likeness of the Sea of Mercy. That tree signifies the world, the dove-like bird is the likeness of your Ummah and that bit of clay is the likeness of their sins. Now you have seen the relation of your Ummah’s sins to the vastness of My Mercy, so let your heart be at rest.”

 

Let your heart be at rest.

 

Sigh!

 

The most special gift for Nabi Kareem (peace be upon him) from Allah was intercession. He chose it because he knew without him, there were many of his Ummah who would never reach Heaven. When no one will own up anyone else in their lives, not parents their children, nor friends their friends, nor anyone anyone, only one voice will speak up:

 

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي

 

“My intercession is for the grave sinners of my nation.”

 

Qari Sahib once told me the story that Nabi Kareem (peace be upon him) said to Amma Ayesha (ratu), “Ask of me anything.”

In the few instances when he said that to someone, the person took their time to decide their query. It was their chance to literally know the answer to anything in the Universe. She went to her father, Hazrat Abu Bakr Siddique (ratu) and told him what he had said.

 

He in turn told her to ask him about Mairaj, to disclose something that was in the conversation that he had with God.

And He revealed to His Servant what He revealed.

 

When Hazrat Bibi Ayesha (ratu) returned and put her request forward, he smiled.

 

“If I tell you then it would no longer be secret. But I will tell you anyway. Allah Subhan Ta’ala said to me, ‘The one who mends other’s broken hearts, I will let them into Heaven without asking them any question.’”

 

The softness of Allah Subhan Ta’ala, His Mercy encompassing all other things, as He says in the Quran is spellbinding to me. The other aspect about His Essence that blows me away is what He holds as most important; Hiding the flaws of others over even truth, justice and generosity.

 

Firstly because I find it is more doable, in the reach of anyone, than speaking the truth always, being fair always, giving away money always. Second because it is innately and intrinsically the kinder act. More so than being truthful, just and generous, all of which can be meted out but easily with harshness.

 

And thirdly because it injects the most coveted prize in one's character, humility, naturally without having to strive and struggle for it. In hiding another's flaws, one automatically becomes aware of one's own and wishes for the same. In that same hiding is a hidden forgiveness of the act as well. There is an absence of judgement of it. The effects are probably endless and all of them deepen the softness of one's heart.

 

It certainly gives an inkling as to why Maula Ali (ratu) said,

"90 percent of wisdom attained is bestowed upon a person as a result of their husn e akhlaq, excellence in behaviour, towards other people."

 

Begin excerpt “Ali is to me as I am to God”

 

The tradition of a kharqa (mantle) worn by the faithful was started by God. On the Night of Ascension (Mairaj), the Prophet Muhammad (peace be upon him) was given a kharqa as a gift and was told to give it to one of his companions. He was given a question to ask them as well as the answer to that question.

 

Upon his return, the Prophet Muhammad (peace be upon him) asked his closest companions to come to him and asked each of them the same thing, that if they were given this kharqa, what would they do with it. He first called upon Hazrat Abu Bakr Siddiq (ra).

 

Said Hazrat Abu Bakr Siddiq (ratu), " If I am bestowed it, I will use it to be the mark of truthfulness. I will be obedient to God and whatever wealth I have that remains, I will spend it in His name and His way."

 

Then the Prophet Muhammad (peace be upon him) addressed the same question to Hazrat Omar Farouq (ratu).

 

Replied Hazrat Omar Farouq (ratu), "With this kharqa, I will endeavour to provide justice to all and rescue those caught in the hands of the cruel and the corrupt."

 

Hazrat Usman Ghani (ratu) reply to the same question was this; "I will use it to spread generosity and do what is right while working in unison with others."

 

Lastly, Hazrat Ali (ratu) responded, "If I am blessed with it, I will hide the flaws (weaknesses) of Mankind."

 

The Prophet Muhammad (peace be upon him) gave the kharqa to Hazrat Ali (ratu) saying, "I bestow this to you as I was told to give it to the one who gives me this answer."

 

The real gift for the Ummah for this world from Allah was the salat, the namaz, the 5 prayers of each day. It is a favourite incident amongst the Muslims that during Mairaj, The Night of Ascension, when the Prophet Muhammad (peace be upon him) was returning from his meeting with Allah Al-Qadir, The Omnipotent One, he met the Prophet Moses (as) who asked him how many prayers were required of his people by their Lord.

 

قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:‏‏‏‏ فَفَرَضَ اللَّهُ عَلَى أُمَّتِي خَمْسِينَ صَلَاةً،

‏‏‏‏‏‏فَرَجَعْتُ بِذَلِكَ حَتَّى مَرَرْتُ عَلَى مُوسَى،

‏‏‏‏‏‏فَقَالَ:‏‏‏‏ مَا فَرَضَ اللَّهُ لَكَ عَلَى أُمَّتِكَ؟

قُلْتُ:‏‏‏‏ فَرَضَ خَمْسِينَ صَلَاةً،

‏‏‏‏‏‏قَالَ:‏‏‏‏ فَارْجِعْ إِلَى رَبِّكَ، ‏‏‏‏‏‏فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ،

‏‏‏‏‏‏فَرَاجَعْتُ فَوَضَعَ شَطْرَهَا، ‏‏‏‏‏‏فَرَجَعْتُ إِلَى مُوسَى،

‏‏‏‏‏‏قُلْتُ:‏‏‏‏ وَضَعَ شَطْرَهَا، ‏‏‏‏‏‏فَقَالَ:‏‏‏‏ رَاجِعْ رَبَّكَ، ‏‏‏‏‏‏فَإِنَّ أُمَّتَكَ لَا تُطِيقُ، ‏‏‏‏‏‏فَرَاجَعْتُ:‏‏‏‏ فَوَضَعَ شَطْرَهَا،

‏‏‏‏‏‏فَرَجَعْتُ إِلَيْهِ، ‏‏‏‏‏‏فَقَالَ:‏‏‏‏ ارْجِعْ إِلَى رَبِّكَ فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، ‏‏‏‏‏‏فَرَاجَعْتُهُ،

‏‏‏‏‏‏فَقَالَ:‏‏‏‏ هِيَ خَمْسٌ وَهِيَ خَمْسُونَ لَا يُبَدَّلُ الْقَوْلُ لَدَيَّ، ‏‏

‏‏‏‏فَرَجَعْتُ إِلَى مُوسَى، ‏‏‏‏‏‏فَقَالَ:‏‏‏‏ رَاجِعْ رَبَّكَ، ‏‏‏‏‏‏فَقُلْتُ:‏‏‏‏ اسْتَحْيَيْتُ مِنْ رَبِّي،

 

The Prophet Muhammad (peace be upon him) said, “My Lord dutied upon my Ummah 50 prayers (a day).”

 

I was returning with this when I passed by the Prophet Moses (as).

 

He said, “What did Allah duty upon your Ummah?”

 

I replied, “He dutied fifty prayers.”

 

Hazrat Musa (as) said, “Return to your Lord for verily, your Ummah does not have the strength for this.”

 

So I returned and He (Allah) reduced a part of it so I came back to Musa (as).

 

I said, “He reduced a part of it,” and Hazrat Musa (as) said,

 

““Return to your Lord for verily, your Ummah does not have the strength for this.”

 

So I returned and He (Allah) reduced a part of it so I came back to him (Hazrat Musa (as)).

 

He said, ““Return to your Lord for verily, your Ummah does not have the strength for this,” so I returned to Him.

 

Allah said, “It is five (and) in blessings fifty. My Word does not change.”

 

So I returned to Musa (as) and he said, Go back again to your Lord.”

 

And I said, “I feel embarrassed before my Lord.”

 

The blessings of 50 for reciting five! But that wasn’t really it. The Mairaj was for one, abdi-hi, His Servant. So what did the Mercy of the Universe do? He made is a possibility for every single one of those in his nation, his Ummati. It’s like every single time Allah would hand him a fruit from the heavens, he would take a bite and hold it out for everyone else; “Here, you try it too.”

 

So he said to the Muslims, “The Mairaj of the Momin is in the prayer, salat.” The he says to everyone alive, “The Momin is the house of love.” I say my prayer five times a day these days. I hear the Azaan and go to do it immediately, except if I have guests.

 

That too is a recent phenomenon, a lesson in grace, which I learnt from the Naqshbandi Master, Sheikh Nurjan; “Say your lengthy prayers when you are by yourself. So you can be safeguarded from showing off in front of others about how long you take in prayer.”

 

In that Mairaj of the salat, the possibility exists that one can see God. As Imam Ali (ratu) did in each prayer. No wonder the Ahl e Beit, the family of the Prophet (peace be upon him) and then the Auliya Allah prayed a 1,000 nafal every night. In Karbala, when the family of the Prophet (peace be upon him) was being brutally killed, day after day, till all of them were martyred, only a a single male member remained, no one missed a single raka’t of those nawafil.

 

In Shaam, Damascus, Bibi Zainab (ratu) was asked, mockingly, if she felt abandoned by her Lord God who had let Yazid’s army martyr her entire family. What did she think of Him now given her state of being alone without anything, without anyone to come to her aid.

 

She had answered, “Indeed, never have I seen my Lord to be so Beautiful.”

 

They were always seeing God!

 

Sadly, I am stuck in my worldly state. All I think of when I wonder about them praying a 1,000 nawafil, as deeply impressed as I am, is how could I ever be able to do that? Won’t I get tired? How will I wake up in the morning? And I don’t even have anything to do. Still, I love that it is within my reach if I do reach for it. That what was a miracle for one, The Beloved (peace be upon him), made a possibility for all.

 

I don’t know how many nawafil I will be praying tonight. What I do know is that at Maghrib, I will celebrate. For Allah said, “Rejoice! When Bounty is bestowed upon you, Rejoice!” And He made His Beloved (peace be upon him) be the one to announce the glad tiding.

 

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُون

 

Say, "It is Bounty of Allah and His Mercy so let them rejoice."

It is better than what they accumulate (in wealth).

Surah Yunus, Verse 58

 

In turn I announce it to all I know, texting and emailing my friends and family everywhere. Even their kids who I know or even don’t know that well. For myself, I will drive around Karachi and distribute kheer, a rice pudding, I ordered from some special place on Burns Road. I will do it by my hand saying to each person, “Shab e Mairaj Mubarik!” I wish you happiness on this Night of Ascension.

 

Shab e Mairaj is like each word of the Quran, it cannot ever be described completely. Each person who celebrates it does it for a different reason, in a different way. For me the best part of it is the beginning. Nabi Kareem (peace be upon him) was sad. To alleviate his sadness, Allah brought him before Himself.

 

That leads me to believe that knowing how deeply Nabi Kareem (peace be upon him) feels the sadness of each of his Ummati, something the Quran testifies to, Allah will alleviate our sadness as well. Thus a thousand springs of hope gush forth and lift my heart.

 

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ

مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

 

Certainly, there has come unto you, (O Mankind), an Apostle from among yourselves.

Heavily weighs upon him that you might suffer.

Full of concern for you is he,

and full of compassion (Rau’f) and mercy (Rahim) towards those who attained faith (Imaan).

Surab At-Tawbah, Verse 128

 

As someone who recently experienced the death of a parent with whom the relationship was far from normal, I know that anger, which in any case is the flip side of grief, becomes extinguished when the parent dies. The only thing that remains is pain, except it is now doubled. There is no more penduluming between the two states. Only one stands tall, overwhelming!

 

In that state, when the eternal hope of healing in a broken relationship has died along with the person, another hope still remains. One can’t descend into a grave and wake the dead but one can ascend from a state and at least try to leave it behind. Say goodbye to that as well.

 

The Auliya Karaam said the most hallowed ground is the heart. The only guarantee of experiencing joy in that heart lies for every single being in the Universe in remembering, thinking of, even just wondering about one person alone; the Beloved of God (peace be upon him). If just the existence of the possibility of loving him remains and nothing else and no one else does, that in itself, is cause enough for celebration!

 

جہاں روشن است از جمالِ محمد

دلم تازہ گشت از وصالِ محمد

 

The entire Universe is lit by the beauty of Muhammad (saw).

My heart becames renewed only when it loves him.

Maulana Jami (ra)

 

Uzair lecture – The Linguistic Miracles of Ayat e Isra’:

www.youtube.com/watch?v=tLzr-BtrcJs

 

Uzair lecture – Secrets of Isra’ according to Ilm e Qawaid: www.youtube.com/watch?v=6sH420Dqrg0

 

Dr. Berman is a hormone replacement therapy expert who runs a testosterone replacement clinic that supports thousands of patients as they stay physically strong and active, beginning in their mid 40’s and beyond. His Low T clinic offers a safe and effective Low T regimen that is easy to follow and quick to boost your physical strength.

 

Psychologists have identified several key aspects of masculinity that men are keen to hang on to as they age. Most prominent are physical strength, self-reliance, risk-taking, and emotional control. It’s interesting that of these traits, testosterone levels can be directly tied to three out of four.

 

Physical ability and mobility are concerns for both men and women as they grow older, however, research shows that men equate physical strength with being in control, and maintaining physical strength and fitness is very, very important them as they age.

 

But, genetics can work against you. Scientists have discovered genetic markers that indicate you might be at risk for a lower level of testosterone, earlier on in life. For these men, getting older does not have to mean an automatic decline into poor health, or being confined to a lifestyle you haven’t chosen. In many cases, testosterone replacement therapy is the simple boost that allows them to stay fit and physically strong as they age.

 

If you find the right medical doctor, one who is a trusted physician and a testosterone replacement treatment specialist, you can defy genetics and stay strong for decades. Dr. Mikhail Berman is a Low T doctor, who has spent his medical career also researching and studying male hormones and how they affect your health.

 

How Does Testosterone Replacement Therapy Work?

 

There are millions of men in the U.S. suffering from the effects of low testosterone but, only 1 in 4 are likely to find out what the cause of their condition is. The number one symptom to emerge is fatigue, a vague sense of physical weakness and lacking energy. Testosterone is the primary hormone that controls and stimulates the organs and functions that relate directly to physical strength and energy.

 

In the core of a brain, there is the hypothalamus. This is the center of regulation of all hormone system. It serves as a bridge between the nervous and endocrine system. It is here where metabolism is controlled. This is why hormone imbalance has such a direct relationship to a lack of energy. One of those functions it regulates is metabolism. This is why low levels of testosterone have such a direct relationship to a lack of energy.

 

Testosterone replacement, when done correctly, takes a bio-identical hormone that the human body identifies as familiar and introduces just enough of it to push the body into the normal range. This is a delicate balance, best put into the hands of a hormone specialist like Dr. Berman. Too much, and the body can go into overdrive, causing fits of rage or insomnia. Too little, and there is no noticeable difference, an expensive and unnecessary mistake.

 

Dr. Berman’s Low T clinic has developed the safest and most effective fast-acting approach to getting back your physical strength, energy, and stamina. Side benefits of this treatment also include improved cognitive function, renewed optimism and a lighter more confident mood overall, and a solution for a low libido or erectile dysfunction.

 

What are the Benefits of Testosterone Replacement Therapy with Dr. Mikhail Berman?

 

Dr. Berman is a noted member of several national institutions that support hormone replacement therapy as a scientifically proven method to alleviate the effects of low t. He has witnessed first hand the way testosterone replacement when diagnosed and administered correctly works. He has witnessed patients going from go lethargic to lively. From feeling fatigued all the time to feeling reinvigorated and ready to tackle all of the physical activities they enjoy. These men, who were about to give up on sports and fitness, physical labor, even great sex, were able to regain the energy and stamina needed to enjoy those activities once again.

 

Dr. Berman has spent decades refining the treatment method he offers at his Low T clinic. His decision to use the injection technique stems from years of study on the importance of controlling each dose and how it is delivered to the body’s systems. Creams and gels are impossible to control, and patches limit our ability to know exactly how much hormone is reaching the system.

 

Any treatment, no matter what method is used, should be supervised by a licensed doctor. Otherwise, there is no guarantee that it will be safe over the long term, or effective. Dr. Berman believes in starting small and slow, working gradually to replace only the exact amount needed to put your hormone system back in balance. Over the course of three months, the body will begin to react by putting many of your bodily functions back to normal. In some cases, these functions operate better they ever have.

 

Schedule Your Testosterone Replacement Therapy Appointment

 

At Dr. Berman’s Low T center, your injection prescription will be based upon your customized hormone health profile, a composite picture of your hormone report from the lab and physical health record. He will calculate your dose, the smallest and most exact amount needed to put your hormones back in the normal range. Over the course of three months, you will see a remarkable change, without any serious side effects.

 

There are four key areas where testosterone levels play such a critical role in regulating. And, it just so happens that these are the areas men fear losing the most control over as they age.

 

Hormones are heavy influencers when it comes to sexual desire and sexual function. One of the most immediate benefits men experience is a return of sexual desire and an ability to get and keep an erection during sex. Physically, men with low testosterone begin experiencing an increase in body fat, especially in the belly area, and a decrease in their muscle bulk and strength. And, having rated maintaining control as a number one priority, men find that there is a gradual but consistent return of muscle mass and strength. All of these conditions, when not operating with efficiency, can cause a loss of control over emotional reactions. There has been a direct correlation made between testosterone replacement and increases in feeling calm, motivated, confident and cognitively agile.

 

Call Dr. Berman today at (561) 841-1837, and arrange to have your hormone health profile completed by his experienced lab. Then, you can consult with him in his professional and private medical office and decide if hormone therapy is right for you.

 

Testosterone Clinic: Dr. Mikhail Berman

8295 N Military Trail, Suite G-1

Palm Beach Gardens, FL 33410

(561) 841-1837

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Our disabled daughter, Christina Nichole, was physically and mentally abused by a doctor and police officer at the Gray's Harbor County Hospital in Aberdeen WA last Thursday, March 11, 2010, while she was there after being transported by ambulance to seek care for a 10-day severe headache and nearly continuous epileptic seizures. She just spent a week in Harborview Hospital receiving her 3rd brain study and medicine change by Dr. Wilensky throughout her life so far, which again diagnosed the many types of seizures she has. Dr. Wilensky's staff had advised her to call 911 to go to the ER, which she did. She was instructed to have the ER doctor call them, with a number they gave Christina, and to make arrangements to have her flown to Harborview, if needed. The ER doctor apparently did not like that, and told Christina to leave, without any work-up or care. Christina requested a different doctor and a patient's advocate. In response the non-caring doctor called the police to have her removed from the ER. The policeman told her to get out of the bed, and she tried to cooperate, but went into a seizure, falling back on the bed. The policeman grabbed her arm, pulling her out of the bed. In the process he damaged her shoulder and neck, and caused her to land on her feet which have both been recently operated on 3 times and are still trying to heal correctly. Her feet were hurt and damaged and she screamed in pain from the abusive, sedistic, arm pulling which resulted in trauma to the arm, shoulder, and neck, as well as her feet. Then she felt nauseaous and reached toward to the wall dispenser for a vomit bag and the policeman forcefully hit her other arm with his fist, not allowing her to get the bag. She again screamed from the new pain of her other arm being hit so hard. She kept falling down because she was still very much disoriented, confused, and unstable from her seizure(s) and the relentless headache, which had been diagnosed a few days earlier when she was taken by ambulance to the same ER for the same reasons, by had a caring doctor who treated her correctly, even though failing to follow standard procedures of care and testing by not taking a cat scan, blood work, or UA, which her family doctor, local neurologist, and Harborview Epilepsy Center had requested when advising her to go to the emergency room, four days in a row while my husband and I were in Seattle where I had surgery at Swedish Hospital leaving home on Monday and returning Thursday night. The policeman continued man-handling her limp body and threw her into a wheelchair without leg and foot rests. He told her to pick up her feet because they were dragging under the wheelchair backwards, but she had no body control to be able to follow his orders. He said she could let her feet drag behind her under the wheelchair because he did not care. He called her a baby and told her act her age when she cried and was terrorized. Her records show clearly that she was in a coma in 2004, declared brain dead, somehow came back but lost 20 years of memory and has daily short-term memory loss and multiple kinds of seizures, including life-threatening grandmal seizures. She looks like a 37 year old woman, but is very much like a 12 year old child when put in stressful situations. She was terrified, feared for her life, and could not understand anything clearly. The officer told her to leave the hospital, go out into the cold, rainy night, with no transportation. She asked to call her parents but could not understand how to operate the pay phone or remember our cell phone numbers. The policeman told her that no one wanted to talk to her so she was on her own and if she did not leave the hospital he was going to arrest her. She somehow left a message on our home phone. As soon as my husband heard the message he called the hospital and told them to keep her there and safe until he could drive the 25 miles to get there. During the wait the policeman intimidated Christina by standing behind her, jingling coins and keys, and threatening her to leave immediately or be arrested. When my husband arrived the policeman attempted to intimidate him by puffing himself up and threatening to arrest them both if they did not leave immediately. My husband took out his notebook and began collecting names and titles. He spoke with the head nurse. When finished he took Christina to our car and brought her home. She was emotionally damaged as much as she was physically damaged, and the brain swelling, headache, and seizures were not treated. The next morning deep bruise marks were showing on both arms and both feet. Her shoulder and neck were in tremendous pain. Her entire body hurt from the abuse, mishandling, torture, and trauma she had experienced. My husband drove her to Olympia WA, to the Capital Mall Hospital emergency room where she received kind and caring evaluation of all her injuries. The staff consulted with the doctor at Harborview Epilepsy Center and they determined an appropriate course of treatment. It was determined that she did not have to be airlifted to Harborview with this treatment plan being provided in this ER. X-rays and a Cat Scan were taken of her brain, arms, and feet. A suspicious spot was found on the Cat Scan that may explain why she was having so many seizures, headache, and brain swelling. It needs to be further evaluated, which she has an appointment with her Neurologist to do. The injuries inflicted by the policeman are severe, but no bones were broken. The bruising is massive and was documented with photographs and medical records by us and the Olympia ER staff. On Saturday my husband took Christina to the local Westport Fire Station to meet with the ambulance crew. Christina is well-known in Westport and everyone on the ambulance crews knows her medical history and has taken care of her dozens of times since we moved here after her coma. They call her their 'miracle girl' and always tell her how much they enjoy her and her always cooperative and happy nature, regardless of how much pain or distress she may be in at any time. The ambulance crew was devastated to learn that Christina was abused by the doctor, nurses, aids, and policeman at the emergency room they took her to on Thursday evening. They documented everything and reported the situation to the local city police department. The Westport police came and was equally upset. He took statements and then called a County Sheriff to the fire station. The Sheriff also took statements and made a report. On Monday (today), 3/15/2010, Christina was seen and evaluated by her family physician, Dr. Jackson, her foot surgeon, Dr. Tronvig, and her Chiropractor, Dr. Failor. They are all shocked and disgusted at what they saw. They all know Christina to be a sweet, trusting, loving child who has survived unimaginable odds and is always happy and thankful. Like us, they cannot fathom how this horrible abuse, neglect, and trauma could have happened to her. Why would anyone want to hurt her this way? Tomorrow she has an appointment to see Dr. Miller, her local Neurologist in Aberdeen. He will do his evaluation of the damages and follow-up on her seizure and headache conditions. He will determine if she needs to begin phychological counseling, either as an out-patient or as an in-patient, because Christina is so severely traumatized now. Coming out of the coma knowing that her doctors fought with us to try to get us to sign papers to allow them to euthanize her and harvest anything viable when she was in her locked-in coma, hearing everything but unable to respond was bad enough, but this added to that is simply too much. She has an appointment to see Dr. Wilensky at Harborview Epileptic Center on March 26, 2010 for further evaluation. I want to stress that Christina was following her doctor's orders to call the ambulance each time she went to the ER while my husband and I were away. Her doctors called her each day, several times a day, to ask how she was doing and to supervise her care while she was home alone. At no time was she seeking 'drugs', as the ER doctor flattly told her and labeled her. At no time did she resist the officer or do anything to warrent him putting his hands on her or drag her feet under the wheelchair. Dr. Wilensky called a prescription of pain pills into the pharmacy for her on Friday to take for her head pain, but she declined to pick up the prescription because she does not like to take pain pills as they make her very sick to her stomach and alter her thinking and feelings. She may take what is prescribed to her at an ER for pain while she is there, but does not want to take it at home. Her foot doctor says that her feet will heal, but her foot surgery recovery has been set back by at least another two weeks due to the damages the officer caused her. The bruises will eventually heal and the pain from them will fade away with time. Her shoulder and neck injuries will heal with the care of the Chiropractor. But Christina's trust in the emergency room at Aberdeen and the police there has been shattered and can never be repaired. The Westport ambulance crew said that they will take her to Willapa Hospital ER from now on, which is about twice the distance, but they no longer trust the Gray's Harbor Hospital ER to take appropriate care of Christina again. When my husband or I take her to an ER, we will make the long drive to Olympia and never let her out of our sight for even a minute. We retained an attorney today to handle this case against the Gray's Harbor Hospital and staff and the Aberdeen Police Dept. and officer. What amazing timing. We are scheduled to give our first depositions this week in Seattle in our lawsuit against Eli Lilly who makes Zyprexa, which put Christina into her coma in 2004. Attached are some photos of Christina's bruises taken on Saturday. If you haven't read the story of her coma yet, you can find it at: pekingeseshihtzu.wordpress.com/christina-nichole%e2%80%99...

 

About Dr.Mihir Kumar Panda, Ph.D,D.Litt,, innovator

World’s only achiever of large number of World Record for 10,000 Teaching Aids & innovations

Founder & Co-ordinator General, ‘SROSTI’ (Social Development research Organisation for Science, technology & Implementation)

Collaborator Vijnana Bana Ashram

Bahanaga, Baleshwar, Odisha, India-756042

Website : simpleinnovationproject.com

E-Mail- : mihirpandasrosti@gmail.com

 

Face Book link:https://www.facebook.com/mihirpandasrosti

WIKIMAPIA

wikimapia.org/#lang=en&lat=-6.174348&lon=106.8293...

Contact No. : +91 7008406650

Whatsapp: +91 9438354515

 

Dr.Mihir Kumar Panda, an Educational, Societal and Scientific Innovator has established an NGO 'SROSTI' at Bahanaga, Balasore,Odisha,India

 

Dr. panda has innovated/invented more than 10,000 (ten thousand) teaching aids and different innovations and he has more than 30,000 (Thirty thousand) ideas to make scientific and mathematical models.

 

His creations are very essential guide for school and college science exhibitions, innovative learning and play way method for the teachers and students, science activists, innovators, craftsmen, farmers, masons, physically challenged persons, common men, entrepreneurs and industrialists.

 

He is popularizing science through song, innovative demonstrations and motivational speech since 1990 in different parts of Odisha state without taking any fees.

 

Dr. Panda is an extreme motivational speaker in science and possess magical scientific demonstration and a crowd puller.

 

Innovator Mihir Kumar Panda loves nature and in his agricultural farm he does not uses the chemicals , fertilizers and pesticides. In his farm even the smallest creatures like snakes, caterpillar, white ants, worms ,vermies are in peace and are managed successfully not to do harm.

 

Dr. Panda is an Educationist, an environmentalist, a poet for science popularization, a good orator, a best resource person to train others in specific field of science and engineering.

 

The uniqueness of Simple Innovation and scientific activities and achievements ofDr. Panda can not be assessed without visiting his laboratory which is a living wonder in the realm of science.

 

From a small cake cutter to mechanical scissor, from a play pump to rickshaw operated food grain spreader and from a village refrigerator to a multi-purpose machine, thousands of such inventions and innovations are proof of Dr. Panda's brilliance.

 

From a tube well operated washing machine to weight sensitive food grain separator, from a password protected wardrobe to automatic screen, from a Dual face fan to electricity producing fan are example of few thousands of innovations and inventions of Mihir Kumar Panda.

 

Dr.Mihir Kumar Panda though bestowed to a popular name as Einstein of Odisha is obliviously treated as Thomas Alva Edison of India.

 

Dr. Panda's residential house also resembles a museum with scientific innovations of different shapes and sizes stacked in every nook and cranny which proves his scientific involvement in personal life.

 

Innovator Panda believes that , the best thing a child can do with a toy to break it. he also believes that by Educating child in his/her choice subject/ passion a progressive nation can be built.

 

The shelf made scientist Dr. Panda believes that Education is a life long process whose scope is far greater than school curriculum. The moulding of models/ innovations done by hand always better than the things heard and the facts incorporated in the books.

 

With no agricultural background, Dr. Panda has developed unique natural bonsai in his Vijnana Bana Ashram which also shows path for earning just by uprooting and nurturing the plants which are found to be small and thumb in nature.

 

Dr. Panda's Scientific Endeavour and research is no doubt praise worthy. One cannot but believe his dedicated effort in simple innovation laboratory.

 

Social service, innovation/ inventions, writing, free technology to students for preparation of science exhibition projects, free technology to common men for their sustainability, preparation of big natural bonsai, technology for entrepreneurs and industrialists for innovative item are few works of Mihir Kumar Panda after his Government service.

 

. To overcome the difficulties of science and math, explanation in classes, innovator Panda has created few thousands of educational, societal and scientific innovations which helps teachers and students of the country and abroad.

 

Dr. Panda believes that though inventions/innovation has reached under thousands and thousands deep in the sea and high up in the space. It has reached on moon and mars, but unfortunately the sustainable inventions/innovation has not properly gone to the tiny tots and common people.

 

Dr. Panda is amazing and wizard of innovations and works with a principle the real scientist is he, who sees the things simply and works high.

 

Dr.Mihir Kumar Panda's work can be explained in short

 

Sports with Science from Dawn to Dusk

Struggle some life- science in words and action

Triumphs of Science - Science at foot path

Hilarious dream in midst scarcity

  

A life of innovator de-avoided of Advertisement.

  

FELICITATIONS, AWARDS, HONOURS & RECORDS

* 200+ Felicitation and Awards from different NGOs, Schools & Colleges within the State of Odisha and National level.

* 10 Nos Gold, Silver & Bronze medal from different National & International level.

*Awarded for 10,000 innovations & 30,000 ideas by Indian Science Congress Association, Govt. of India.

* Honorary Ph.D From Nelson Mandela University, United States of America

* Honorary Ph.D From Global Peace University, United States of America& India

* Honorary D.Litt From Global Peace University, United States of America& India

* Title ‘Einstein of Odisha’ by Assam Book of Records, Assam

* Title ‘Thomas Alva Edison of India’ by Anandashree Organisation, Mumbai

* Title ‘ Einstein of Odisha & Thomas Alva Edison of India’ from Bengal Book of World record.

*World Record from OMG Book of Records

*World Record from Assam Book of Records,

* World Record from World Genius Records, Nigeria

* World Record from BengalBook of Records

* National Record from Diamond Book of Records

* World Record from Asian World Records

* World Record from Champians Book of World Records

* World Record from The British World Records

* World Record from Gems Book of World Records

* World Record from India Star World Record

* World Record from Geniuses World Records

* World Record from Royal Success International Book of Records

*World Record from Supreme World Records

* World Record from Uttarpradesh World Records

*World Record from Exclusive World Records

*World Record from international Book of Records

*World Record from Incredible Book of records

* World Record from Cholan Book of World Record

* World Record from Bravo International Book of World Record

* World Record from High Range Book of World Record

* World Record from Kalam’s World Record

* World Record from Hope international World Record

* International Honours from Nigeria

* Indian icon Award from Global Records & Research Foundation (G.R.R.F.)

* International Award from USA for the year’2019 as INNOVATOR OF THE YEAR-2019

* National level Excellence Leadership Award-2020 from Anandashree Organisation, Mumbai

* Best Practical Demonstrator & Theory instructor from Collector & District Magistrate,

Balasore.

* Best Innovator Award by Bengal Book.

* Popular Indian Award by Bengal Book.

* Great man Award by Bengal Book.

* Best Indian Award by Bengal Book.

* The Man of the Era by Bengal Book.

IMPORTANT LINK FILES TO KNOW THE WORK OF

Dr. MIHIR KUMAR PANDA

Dr.Mihir Ku panda awarded at indian science congress Association, Govt. of India for 10000 innovations & 30,000 ideas

youtu.be/MFIh2AoEy_g

Hindi Media report- Simple innovation science show for popularisation of science in free of cost by Dr.Mihir Ku Panda

youtu.be/gPbJyB8aE2s

Simple innovation science show for popularisation of science in free of cost in different parts of India By Dr.Mihirku Panda

www.youtube.com/user/mihirkumarpanda/videos?view=0&so...

Simple innovation laboratory at a Glance

youtu.be/yNIIJHdNo6M

youtu.be/oPBdJpwYINI

youtu.be/XBR-e-tFVyE

youtu.be/3JjCnF7gqKA

youtu.be/raq_ZtllYRg

MORE LINK FILES OF Dr MIHIR KUMAR PANDA

 

www.youtube.com/watch?v=MFIh2AoEy_g

www.youtube.com/channel/UCIksem1pJdDvK87ctJOlN1g

www.youtube.com/watch?v=AHEAPp8V5MI

www.youtube.com/watch?v=W43tAYO7wpQ

www.youtube.com/watch?v=me43aso--Xg

www.youtube.com/watch?v=6XEeZjBDnu4

www.youtube.com/watch?v=gPbJyB8aE2s

www.youtube.com/watch?v=yNIIJHdNo6M

www.youtube.com/watch?v=oPBdJpwYINI

www.youtube.com/watch?v=XBR-e-tFVyE

www.youtube.com/watch?v=3JjCnF7gqKA

www.youtube.com/watch?v=raq_ZtllYRg

cholanbookofworldrecords.com/dr-mihir-kumar-pandaph-d-lit...

www.linkedin.com/in/dr-mihir-kumar-panda-ph-d-d-litt-inno...

www.bhubaneswarbuzz.com/updates/education/inspiring-odish...

www.millenniumpost.in/features/kiit-hosts-isca-national-s...

www.youtube.com/watch?v=hFE6c-XZoh0

www.youtube.com/watch?v=WzZ0XaZpJqQ

www.dailymotion.com/video/x2no10i

www.exclusiveworldrecords.com/description.aspx?id=320

omgbooksofrecords.com/

royalsuccessinternationalbookofrecords.com/home.php

british-world-records.business.site/posts/236093666996870...

www.tes.com/lessons/QKpLNO0seGI8Zg/experiments-in-science

dadasahebphalkefilmfoundation.com/2020/02/17/excellent-le...

www.facebook.com/…/a.102622791195…/103547424435915/… yearsP0-IR6tvlSw70ddBY_ySrBDerjoHhG0izBJwIBlqfh7QH9Qdo74EnhihXw35Iz8u-VUEmY&__tn__=EHH-R

wwwchampions-book-of-world-records.business.site/?fbclid=...

www.videomuzik.biz/video/motivational-science-show-ortalk...

lb.vlip.lv/channel/ST3PYAvIAou1RcZ%2FtTEq34EKxoToRqOK.html

imglade.com/tag/grassrootsinventions

picnano.com/tags/UnstoppableINDIAN

www.viveos.net/rev/mihirs%2Btrue%2Bnature

m.facebook.com/story.php…

www.facebook.com/worldgeniusrec…/…/2631029263841682…

 

www.upbr.in/record-galle…/upcoming-genius-innovator/…

 

www.geniusesworldrecordsandaward.com/

www.upbr.in/record-galle…/upcoming-genius-innovator/…

m.facebook.com/story.php?story_fbid=699422677473920&i...

www.facebook.com/internationalbookofrecords/

www.youtube.com/channel/UCBFJGiEx1Noba0x-NCWbwSg

www.youtube.com/watch?v=nL60GRF6avk

www.facebook.com/bengal.book.16/posts/122025902616062

www.facebook.com/bengal.book.16/posts/122877319197587

www.facebook.com/bengal.book.16/posts/119840549501264

supremebookofworldrecords.blogspot.com/…/welcome-to…

www.bravoworldrecords.com/

incrediblebookofrecords.in/index.php

www.highrangeworldrecords.com/

 

Training golden eagles to hunt is physically and mentally demanding. Young Nurguli needs all her strength and a great deal of focus to call her eagle to come to her from a perch at the top of the hill and to land on her gloved arm. Her two uncles and her grandfather are on hand to help in the training process.

 

For the PhotoBlog story, please visit: www.ursulasweeklywanders.com/animals-2/nurguli-kazakh-eag...

The Prayers of Others

 

The path to the truth is a labour of the heart, not the mind.

Make your heart your primary guide, not your mind.

Meet the challenges and ultimately prevail over your nafs with your heart.

Knowing yourself will lead you to the Knowledge of God.

Maulana Rum (ra)

 

Naran!

 

A northern destination in Pakistan in the province I had yet to visit, KPK. When my table tennis tables in the park project ended with the launch on May 30th, I got an inkling what my friends said about how they felt after returning from the Haj. During it, even though every step was physically exhausting, one felt a rush during the trip. Then upon returning, there was total collapse. Some said it took them a month to recover.

 

Monday morning I woke up so exhausted I could hardly move. Thursday I left for Islamabad. Sunday was my trip up north, supposedly to relax for 6 nights. I was going alone. I chose to arrive in Naran on a Sunday and spend the week there so that the crowds would be less. Babusar was not open yet. It’s the road to Gilgit that everyone takes and once open, draws in countless crowds.

 

I had heard that the road to Naran itself was ok but one needed a Wrangler type of jeep once there to visit different areas. I had the itinerary planned. The first day was Lulusar Lake, then Saif ul Mulook, then Noori Top. The last needed a 2 hour hike. There were other incredible lakes in the area but as I found out later, no one swims in them. Which was different from Skardu where my friends and I swam in every lake we went to. But then KPK is also relatively a conservative province. I wondered if I would need to cover my head.

 

Google was slightly off on the time to reach there. Said 6 hours but it took us 7. My car is old and not a 4 by 4. I had heard and read that Naran was laid out in as ugly and mismanaged a way that a rural mountain town could be developed. I would feel myself getting angry when I came across those words. People were always so quickly calling another’s home ugly.

 

The drive to Naran was uneventful initially because it felt like I was driving to Nathiagali, the favoured destination of Lahoris because of its proximity. I had spent my time listening to music on my headphone in the backseat. When we finally came upon the town perched up on the side of a hill in the distance, my heart sank.

 

It was ugly indeed. I tried to ignore it and looked forward to the hotel being nice. That too was a disappointment. It wasn’t like they showed it on the website, a property on its own near the base of one of the mountains. In reality, it was nested amongst a large number of other hotels. My room had a decent view but not one that allowed me to take a shot that I usually take titling it, “A room with a view.”

 

By the time we arrived it was 4pm. I went just stood still outside the hotel like a dummy not knowing what to do and where to go. Heading into town just to explore it like I was told to do if I ever went to Karimabad in Hunza was not an option. Just then a young man who was part of the hotel staff came towards me. He must have been in his 20s. He had a thin beard and a sweet smile. His name was Bilal. I looked at him and presented my wish; Was there a spot one could walk to that was beautiful but without tourists?

 

“No people,” I said, knowing it was a tall order.

 

“Behind that hill,” he replied instantly, pointing to a not so high mound right in front of us.

 

I asked him if he could take me. When we walked up the short distance and turned the corner on the other side, I smiled. In front of me was a gorgeous meadow with stepped hills and mountains in the distance. A stream was flowing down from the snow-capped tops. I bent down to drink from it.

 

“This is clean right?” I asked.

 

“It’s the water with the cure of a hundred illnesses,” he said. “It comes from the roots of many different kinds of trees.”

 

I made a mental note to empty all the bottled water in my room and fill it with this water for my trip. When we went home I expected to sleep like a log but I didn’t. There was some work going on in the rooms next to mine and if there wasn’t drilling, there was hammering. The next day I woke up early to go to Lulusar.

 

Day Two – The Opening of Space

 

The drive was gorgeous. It took us 2 hours to reach the lake . I stopped every once in a while to take photos. The scenery was jaw-dropping beautiful. The lake itself, however, was an uneventful spot so I had the driver turn around and chose a spot in the valley which had a meadow in it. I lay down my blanket and cushions which I had brought from Lahore for my picnics and had some lunch. Then I decided to read a little.

 

I chose to begin with Al-Fath Ar-Rabbani, The Sublime Revelations, the book of Ghaus Pak’s (ra) sermons. In the page I was at, this is what I read;

 

“O Listener! Leave your false lusts and desires and busy yourself in remembrance of Allah. Let that leave your tongue which gives you benefit and keep yourself silent of the words which will bring you harm. If you decide to speak, then before you say anything, deliberate on it. Form an intent around it. Then use your tongue.

 

That is why it is said, the Jahil’s tongue, the tongue of the one ignorant, comes before their qalb, the seat of station within the heart that recognizes God. And the tongue of the Sahib e Aql, the one who reflects and deliberates, their tongue comes after the qalb i.e. it asks the qalb first, then it speaks.”

 

The words were deep and my trial of the moment was all about an uncontrollable tongue but in the moment I was so captivated by the surrounding beauty, I couldn’t focus. I decided to just pray and walk around instead, taking some of the best photos of my life in the warm afternoon light which made everything striking.

 

When I reached the hotel, I looked forward to sleeping but for some reason it wasn’t meant to be. The construction workers were not only working in the rooms next to mine, they were also staying there. Being an extremely light sleeper, the smallest sound woke me up. I tossed and turned till Fajr, then just lay in bed with my eyes closed.

 

The hotel driver, Mushtaq, had told me that Saif ul Mulook was a hot stop for tourists so if I wanted pictures without humans in them, I would have to reach there by 8am at the latest, which meant leaving an hour before. It was only 8 km away but the road was so bad, it took that long to reach it. I had told my driver I would be down at 7am but when I couldn’t go back to sleep, I called the reception and told them I wanted to leave at 5 instead.

 

Day Three – Saif ul Mulook

 

My driver, Usman, who is in his 20s, chose to not join us. Like others in his generation, he opted for sleep instead. In the hours of the dawn, Mushtaq and I made our way up a mountain where essentially no part of the road was paved. When we reached the top, again we were met by hideous construction that actually blocked the first sight of the lake.

 

I felt robbed of a spectacular moment. The lake is considered to be one of the most beautiful in the country. Again everything I had read was coming true. The endless shops and restaurants that lined the path leading all the way to the lake was commercialism at its worst. Thankfully since it was dawn, they were all closed.

 

The driver knew a restaurant owner who opened his place so we could eat something. Other than him there was literally no one there. That part was phenomenal. After chowing down the egg and paratha, I walked down to the lake and just sat there for an hour doing my morning tasbeeh. It felt marvelous reading the verses in a serene place where I could walk around endlessly. Totally different from the experience inside my bedroom in Lahore.

 

I wanted to walk around the lake. The snowy mountains on the opposite bank looked inviting as hell but the restaurant owner had been discouraging. He kept offering a boat ride instead but I wasn’t interested in that.

 

Later I saw that the boats would only go around the periphery of half the lake and then return. They wouldn’t even cross the length of it. The lake is supposed to be extremely deep in the center but to not go over it on a boat made me think there was some superstition about crossing it.

 

While is sat staring at the lake, I saw a group of young men going in the direction of the trek around it. I decided I would go too. The sun was not out yet so it would be a while anyway before I got the shot of the lake I wanted in full light.

 

A young man who was waiting nearby to rent out a plastic mat to kids to slide in the snow told me going was not a problem at all and offered to go with me. The walk around the lake was cool. Literally also because there was large patches of hard ice every few feet. Walking through them wasn’t the easiest in my table tennis shoes which have no grip but it was beautiful. In an hour and a half I was back to my starting point with a range of excellent photos of the lake from the other side.

 

When I returned I saw the crowds of people that had arrived. The scene was no longer tranquil but bustling. By the time we drove back to the hotel it was 10. Hot water was only available till 11 so I asked Mushtaq to step on it. That’s a joke! Stepping on it meant an even bumpier ride. I was bouncing around in the front seat as it is. We had made a plan to go to Lalazar Meadows in the afternoon but I literally couldn’t move.

 

My body ached, I was tired from not sleeping. In that sense, the holiday was so far pretty nuts. Usually on a trip, the minute I’m out of Lahore I sleep deeply. On a whim I called my travel agent and told her I wanted to leave the next day. Noori Top was closed because of the ice. I told myself there was nothing left for me to do.

 

Upon my return to the hotel, my tiredness contributing to my sour mood, I started complaining to Bilal about having nowhere to go for the afternoon. He told me about the PTDC nearby.

 

“Sit by the river. It’s 5 minutes away,” he said. “Very pretty and quiet. You will like it.”

 

I grabbed my book and glasses, a peach, some water and got dropped there. The hotel itself looked like it was closed. There was a barrier with a lock on it at the entrance. I took my backpack and walked past it, telling my driver to wait for me outside on the main road.

 

The river was beautiful. The spot was quiet. I sat down and opened Al-Fath Ar-Rabbani again. My other spiritual trial had been learning patience for a while now and I had not stopped thinking about how hard it was. Of all things I had tried to inculcate, the level of difficulty was undeniably sky high.

 

Gratitude and patience, those are the two foundational pillars of spirituality. One is easy; gratitude. It comes naturally when good things happen. Then the expression of it, as instructed, is to be kind to others. Do something helpful for them. Those acts keep compounding joy, which is what the Greeks define as peace of mind. The practice of gratitude is addictive. There is no day one wants to left out of experiencing it. Not one!

 

Patience on the other hand only comes with trials and tests.

Then gratitude is expressed through other people. When you please them, they pray for you for all kinds of things you never ask for yourself. Patience is about the self. Sometimes the trial comes in the form of a human and other times it doesn’t.

 

Either way its about one’s own reaction at all times. Mindfulness becomes intensified to another level. Every emotion becomes deeply felt.

 

As Tashu explained to me once, “We all have some trial that we have to face in life. For one person it could be material, another health, someone children (or lack of for all the above), and for someone else marriage.”

 

Learning how to react “correctly” to that which is a difficulty destined is excruciating. One is going through the ringer anyway. Then there is the weight of one’s own response layered on top of that. It is the latter that in fact yields one sinking or swimming. In order to be of the faith, patience is essential. Ghaus Pak (ra) routes the path in this way;

 

Tafseer e Jilani: If you are not grateful, how will you seek the Pleasure of Allah and surrender yourself to that which has been destined for you. Without that surrender and acceptance, how will you become patient? If there is no patience, how will you learn to negate your ego? Without the denial of your nafs, how will you become of the faithful?”

 

I was surprised myself at 50 that I had not been taught patience before. But I guess everything comes in its own time. I had never thought about it so I had never written about it. The only thing I had penned was in my book “Ali is to me as I am to God” about the timing of when to exercise the attribute and that was a few years ago.

 

Begin excerpt “Ali is to me as I am to God”

 

Like grace and dignity, patience is endowed by God Almighty. Still, it could be acquired and there were two ways; prayer and the art of a discipline heretofore unknown to me; accepting a difficulty in its first minute and not lamenting it. Timing was specified to the t both by the Quran and hadith.

 

وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ.

 

“Give good news to those who endure with patience. Those who say when calamity befalls them: 'Indeed we belong to Allah and indeed it is to Him we are to return.’ Such are the people upon whom there are blessings and mercy from Allah; and they are the ones that are rightly guided.”

 

Surat Al-Baqarah, Ayat 155-157

 

The hadith I read was as follows.

 

حَدَّثَنَا آدَمُ، ‏‏‏‏‏‏حَدَّثَنَا شُعْبَةُ، ‏‏‏‏‏‏حَدَّثَنَا ثَابِتٌ، ‏‏‏‏‏‏عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ،‏‏‏‏ قَالَ:‏‏‏‏

""مَرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِامْرَأَةٍ تَبْكِي عِنْدَ قَبْرٍ،‏‏‏‏

فَقَالَ:‏‏‏‏ اتَّقِي اللَّهَ وَاصْبِرِي،

‏‏‏‏‏‏قَالَتْ:‏‏‏‏ إِلَيْكَ عَنِّي فَإِنَّكَ لَمْ تُصَبْ بِمُصِيبَتِي وَلَمْ تَعْرِفْهُ، ‏‏‏‏‏‏فَقِيلَ لَهَا:‏‏‏‏

إِنَّهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، ‏‏‏‏‏‏فَأَتَتْ بَابَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمْ تَجِدْ عِنْدَهُ بَوَّابِينَ،

‏‏‏‏‏‏فَقَالَتْ:‏‏‏‏ لَمْ أَعْرِفْكَ، ‏‏‏‏‏‏فَقَالَ:‏‏‏‏

إِنَّمَا الصَّبْرُ عِنْدَ الصَّدْمَةِ الْأُولَى"

 

‘As stated by Uns (ratu): The Prophet Muhammad (peace be upon him) was passing by a woman who was crying over a grave.

 

He said to her, “Be mindful and be patient (sabir).”

 

She replied (dismissively), “You don’t suffer from the tragedy I face.”

 

Then she was told that she had spoken such to the Prophet of God (peace be upon him). At once she came to his door outside which there were no guards and said, “I did not know who you were.”

 

And he said, “Indeed, patience is at the first stroke of the calamity.”’

 

My eyes went to the line “there were no guards” and it made me smile. The access was truly remarkable. I wished like I had endless times before I had been alive then. But what was even more striking was when patience had to be invoked;

 

“Indeed, patience is at the first stroke of the calamity.”’

 

How would one ever be able to do that? I guess that was the part about it having to be endowed.

 

My favourite part of the learning came the following week. There is a hadith about Hazrat Ume Salma (ratu) where it states that the Prophet Muhammad (peace be upon him) recited a prayer and told those listening to invoke it in their time of distress.

 

“She said, ‘I heard the words from him and when my husband died, I started saying the prayer.’”

 

It was said that her marriage was a very happy one, her husband kind, loving and so upon his death she was deeply saddened. I read the hadith with my teacher in class.

 

“So what do you think happened,” Ustad Ahmed asked me as we went over it line by line, “when she started saying the prayer he had given?”

 

I stared at the words on the page and looked up at him.

 

“She remarried?” I ventured a guess.

 

“Yes, she married again,” he said with a smile, “but whom did she marry?”

 

At first I was silent. How could I possibly know who she married so I kept looking at him waiting for him to inform me. He in turn said nothing waiting for my response. I looked down at the sheet again. Was the answer in the next line? I didn’t see it. Then something struck my mind and I looked up at him again. I knew my eyes had already widened before the words left my mouth.

 

“The Prophet (peace be upon him)?” I heard the amazement in my own voice, feeling dumbstruck.

 

“Yes,” Ustad Ahmed smiled pleased with my state of wonder, the hadith clearly having the effect he desired. “That is who she married next.”

 

I couldn’t speak. I just stared at him, then at the paper, then at him. I didn’t want to study any more that day. It was too much to take in, the power of the words rendering a result of that nature for someone. It was beyond belief.

 

”إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُوْنَ ، اَللّٰهُمَّ أْجُرْنِىْ فِىْ مُصِيْبَتِىْ وَأَخْلِفْ لِىْ خَيْرًا مِنْهَا۔“

 

“We belong to Allah and to Allah we return. Dear God, reward me for this calamity I face and grant me something better than it.”

 

The first line was only known to me and possibly most Muslims, at least of South Asian descent, as what is uttered upon hearing of someone’s passing. Never for any other occasion except death. Later I found that the prayer the Prophet Muhammad (peace be upon him) uttered for his grandson, Imam Hussain (ratu), when it was revealed to him what would happen to him in Karbala, was similar.

 

“Dear God, Reward him for the calamity he faces and make him patient (saabir).”

 

We have a phrase in Urdu, “woh din aur aaj ka din” which is literally translated as “since that day and today”, I say that prayer of Hazrat Ume Salma (ratu) every single day. As one who does the dutied 5 most of the time and no more it was a new turn in my life in terms of worship, my first add-on so to speak. I was dying to know what would be my recompense for suffering I felt I had endured.

 

End excerpt “Ali is to me as I am to God”

 

In the days before the trip I had come upon a very interesting hadith. It didn’t have anything to do with this piece but I translated it anyway. Commanding respect in the world, attaining power, being considered generous were big thing in people’s lives these days. I had heard just before heading to Naran, where again I was cut off from phones and the internet, that Bezos was going to on board the virgin flight around the planet in July that his company was offering. The final bid for the fourth seat had been for $28 million.

 

I wondered if he died, would Amazon become different? But then I knew the answer was “No.” I had written about that in Min al Jinnati Wa Naas.

 

Begin excerpt:

 

“I had once asked Qari Sahib what it was exactly that Iblis had promised the Prophet Adam (as) when he lured him into doing that which was forbidden to him by God.

 

فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ

 

Then whispered to him Shaitaan and he said, "O Adam! Shall I direct you to (the) tree (of) life eternal and a kingdom not (that will) deteriorate?" – Surah Taha, Verse 120

 

Eternal life! I had come across articles over recent years on the desire of billionaires to live longer; 150 to be exact.

 

Sep 2nd, 2015: “6 Billionaires who want to live forever” and the first line reads, “A growing number of tech moguls are trying to solve their biggest problem yet: Aging.” Who are they; Theil - Paypal, Ellison – Oracle, Larry Page – Alpahbet, Sergey Brin – Google, Zuckerburg – Facebook, Sean Parker – Napster.” Ellison’s quote; “Death has never made any sense to me. How can a person be there and then just vanish, just not be there?”

 

But perhaps many people not so rich want to live forever too. It was the second part of Iblis’ lure that I was interested in.

 

Ghaus Pak (ra) defines the kingdom without decline in a particular way: “It is a kingdom that will only grow. It will be forever and it will be the first of its kind, not coming from another. It will never be in decline nor will it be transferred to another.”

 

End excerpt

 

Every corporation’s obsession was about control being increasingly accumulated.

 

The Business Times, June 12th, 2021: “JPMorgan Chase & Co. - often a standard-setter for the industry - is ordering traders, bankers, financial advisers and even some branch employees to sift through years of text messages on personal devices and set aside any related to work, according to people with knowledge of the situation.

 

One recent internal notice seen by Bloomberg directed recipients to not only root through their standard messages, but also platforms such as WeChat and WhatsApp, back to the start of 2018, and then save those related to work until the company's legal department tells them otherwise. It notes that failure to comply could lead to "consequences" for violating the company's code of conduct.

 

It's an open secret that many Wall Street denizens have been taking a certain forbidden liberty while working from home: Tapping text messages to colleagues and clients on smartphones untethered to workplace surveillance systems. Now some of them are panicking.”

 

So if Bezos did come back safely, what exactly would happen to his ego then? I couldn’t even imagine it.

 

It is narrated from Nabi Kareem (peace be upon him) that he said, “The one who wishes to be honoured, it is compulsory that he become conscious of Allah and stands in awe of Him. And the one who wants to be powerful, must then be reliant on Allah. And the one who desires to be deemed generous has to know that everything belongs to Allah and he has no control over his possessions.”

 

Ghaus Pak (ra) gave a sharha, explanation of the words;

 

“Honour lies in mindfulness (of Allah) and humiliation in disobedience. And the one who seeks strength in faith has to rely on Allah alone because tawakkul, reliance, makes the qalb, the seat of station of the Recognition of Allah, guided, steadfast and obedient. Reliance grants guidance and shows the heart signs. Relying on your own self will only render you weak and powerless.

 

When you depend on Allah alone, He will grant you power. You will be aided by Him. He will bestow upon you His Kindness, lutf, and you will become so strong that you will not care about what comes to you from the world or what is taken away. You will not care when people lavish their attention upon you or when they turn their faces.”

 

The last line was my goal; I had never been the object of people’s lavish attention. I was trained and prepared for it without feeling badly. But not caring when they turn their faces. For the life of me, I could not manage to be indifferent to that. Despite knowing that fear and expectation is what causes weakness of faith.

 

Which brings me to the first line at the river by the PTDC. And it was the mirror that made me see how I created my own obstacles and pain all at once;

 

“O Listener! If you seek success, then become in agreement with that which your Lord wishes for you and oppose your nafs. In obedience of Your Lord, be in agreement with it and in your state of sin, deny it.

 

Your nafs is the veil that blinds you from the recognition of people. People are the second veil which prevents you from recognizing God.

 

So as long as you stay bound by your nafs rendering yourself limited, you will not be able to recognize people and as long as you remain stuck with people, you will not recognize God.

 

Just as you stay with the world, you cannot be with the Afterlife. And while you are stuck with the Afterlife, you will not be able to see God. The Creator and the created cannot be gathered together. Like the world and the Afterlife cannot be gathered.

 

Your nafs will always command you to do that which is harmful and take you further away from your self. That is its nature. It will take it forever to command you to do that which your qalb wishes you to do. So fight it, for Allah has already told you that each nafs has in it goodness and evil.

 

وَنَفْسٍ وَمَا سَوَّاهَ

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَ

قَدْ أَفْلَحَ مَن زَكَّاهَ

وَقَدْ خَابَ مَن دَسَّاهَ

 

Consider the human self, and how it is formed in accordance with what it is meant to be,

And Allah inspired it with the knowledge to distinguish between its wickedness and righteousness.

A happy state will he attain who causes it to grow in purity.

And truly lost is he, who corrupts it, burying it in darkness.

Surah Ash-Shams, Verse 8-10

 

I paused my reading, put the book down and just stared at the river gushing past.

 

“Your nafs is the veil that blinds you from recognition of people.”

 

When I returned, I called Qari Sahib to first translate the lines from the original Arabic, then understand what the word “recognize” used by Ghaus Pak (ra) for people meant in this context.

 

He said, “It is about negating your own self and your desires and giving preference to the other person. By being sensitive to them, taking care of them and remembering their feelings instead of just fixating on your own. Consider their rights, your duties and the context they are coming from.”

 

Then he cited the verse about the behaviour of the Ansar when Nabi Kareem (peace be upon him) emigrated to Medina;

 

وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ

وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

 

They give them preference over themselves, even if they themselves are needy.

And whoever is spared from their own greed, they are the successful ones.

Surah Al-Hashr, Verse 9

 

While in Naran, I had contemplated the “recognition” to mean mere acceptance of people. Not wanting them to change or waiting for them to change, frustrating myself in that waiting and wanting. As circumstances altered so did people’s ways of coping with them. Hence nothing remained static. But acceptance often came with judgement and self-pity.

 

On the other hand, Qari Sahib’s spin changed everything. Now I saw that it was purely about my nafs limiting its kindness towards who I called my loved ones. I did not recognize people because my nafs, in the overt, expressed concern and disappointment and in the inner, a hard arrogance. I was so wound up by feeling “hurt” there was no way I would ever be able to give them preference over my wounded self.

 

“So as long as you stay bound by your nafs rendering yourself limited, you will not be able to recognize people and as long as you remain stuck with people, you will not recognize God.”

 

Even without Qari Sahib’s input which came later anyway, the lines were heavy. Reading them was enough. Thinking about them would have to happen another day. I decided to walk by the river and sit in the sun for a bit. Then I headed back to the hotel to pack crossing my fingers that I would sleep.

 

And for whatever reason, I finally did!

 

Day Four – Khanian

 

When I left Naran and reached Khanian in Kaghan, I breathed a sigh of relief. The hotel was again not what it seemed to be on the website but the room was beautiful and it was on a spot by itself on the bank of the river. It was still early, noonish. I decided to go for a walk nearby to see if I could find any grassy spots. There were none so I took my New Yorker and went to sit in the sun.

 

My reading was distracted. I kept thinking of the veil of not recognizing people and people veiling me from God.

 

Being stuck with people, making false associations of expectation with them, was my shirk (associating anything with God). Like I would imagine it is for most Muslims. We aren’t about to suddenly start bowing down before statues and fire. Yet, for the life of us, we cannot control our hopes and anxiety attached to other people.

 

I felt relieved that at least we weren’t finding faults with God.

 

Ghaus Pak (ra) says that that those who do, it is then not only with God that they create a conflict within themselves.

 

“When Allah sees you in this state of holding grudges against Him, then He makes you mabghoos, begrudged. And what enters next in your heart is bughs, holding grudges, for all His Friends as well.”

 

That’s pretty much the end of the story!

 

In my reading of his sermons, I had been marveling at how much emphasis Ghaus Pak (ra) placed on food. Staying away not only from that which is forbidden but also that which is mubah’, allowed. In other words, food was clearly a major desire of the nafs.

 

I always tell my friend’s children, the ones now in their 20s who decide to go vegan or vegetarian while abroad that they are going halal without even knowing it as such. That they were chosen to be obedient, even if it was unintentional on their part, by never ingesting that which I was unable to give up myself until two years ago. The majority of my vacations anywhere, but especially in Portland and New York, revolved around food, which may have been organic but it was never kosher. They always smiled when I said that, pleased at the accidental windfall.

 

I feel happily amazed at the goodness each generation brings with it that is entirely its own and quite unprecedented. The kids being kosher, the little ones otherwise plugged into their devices like sockets, yet fasting for days on end in Ramadan at ages as young as 10. That was certainly out of the question for my generation.

 

They were learning the practice of taqwa, restraint, much earlier than we did. We didn’t deny ourselves anything till we were much older. Granted we didn’t experience instant gratification either but still. We were trained to be obedient. They were being willfully so. And that was the obedience that is dearest to God, the one that comes willingly.

 

Without several hours of driving, the day at the hotel was passing ultra slowly so I decided to read Al-Fath Ar-Rabbani again. I knew I would come upon that which occupied my being entirely, sabr and indeed I did.

 

“The one who bears the difficulty of destined hardship silently, sip by sip, in a state of steadfastness, becomes Allah’s Beloved.

 

This is where Ghaus Pak (ra) explained the magic of patience;

“Allah places you in hardship precisely because He loves you. As you increase your obedience to His Orders and stay away from that which has been prohibited, His Love for you will also increase. And as you exercise patience on the hardships that come upon you from Him, you will gain qurb, closeness, with Him.

 

AA Friend of God says, ‘It is not acceptable to Allah that He hurts the one He loves. However, the difficulties are so that one is tested and the fruit they yield is becoming saabir, patient. (The beauty of sabr is that, when attained, a difficulty does not seem a difficulty).”

 

For someone like me who needs to at least be aware of the prize for spiritual struggle, I finally saw the brass ring; if I became patient, the difficulty would not even be a difficulty. It would become a blessing that is good for me.

 

عن صهيب قال رسولُ اللهِ صلى الله عليه وسلم:

عَجَبًا لأمرِ المؤمنِ إِنَّ أمْرَه كُلَّهُ لهُ خَيرٌ

وليسَ ذلكَ لأحَدٍ إلا للمُؤْمنِ

إِنْ أصَابتهُ سَرَّاءُ شَكَرَ فكانتْ خَيرًا لهُ

وإنْ أصَابتهُ ضَرَّاءُ صَبرَ فكانتْ خَيرًا لهُ

 

Said the Prophet of God (peace be upon him), “Amazing is the state of the Believer (Mo’min). In all his matters is goodness and this is for no one except the Believer. If happiness reaches him, he expresses gratitude so that is good for him. And if comes to him adversity, he is patient so that is good for him.”

 

For the umpteenth time, I remembered the words of Hazrat Rabia Basri (ra) who used to cry on the days she didn’t face a difficulty. She said on those days she felt like her Lord God forgot her. She was sad when she didn’t face a situation that tested her nature, her character, her behavior, her claim of love.

 

It’s so hard when one’s claim of love is tested. Everything becomes revealed in a single moment. What I realized from the words was that the people in my life who disappointed me were in fact going to be only avenues for reaching the exalted state of saabir as well. The trick was to detach but the detachment had to remain ingrained in love.

 

Otherwise, I have found the common practice of detachment to only breed indifference. Sometimes one feels we have detached from everyone but the tongue betrays us every single time. For unless it is kind, soft, gentle, it’s yet another farce.

 

Thankfully, the first step towards everything was now easy for me; admission of guilt with deep repentance. That happened for me on a daily basis, throughout the day on occasion. The tears wiped my slate clean, admittedly only for me to scribble on it sometimes minutes later. But the slate was wiped clean as if anew.

 

I realized that any spiritual change that does stick never comes through me but only through another’s prayer. The other being a Friend of God.

 

In the weeks I spent in Bagh e Jinnah constructing tables, towards the end I started going to a shrine in the park for a daily prayer. It had been on my mind since the beginning because it was shrine beloved to my mother but it didn’t come to pass until Shuggy Aunty asked me to take her there. I was elated of course. She had been praying two nafal as a hadya, gift, in the name of the person of the shrine, Hazrat Pir Sakhi Turat Murad Shah (ra), for 30 odd years.

 

I knew from prior experience that going to a shrine with her meant a certain kind of welcome because she was special to them. There weren’t a lot of people in the world sending them a gift of love every single night for decades. The most wonderful part of the shrine was that unlike most in Pakistan, women were allowed to enter the place where the blessed grave was. In our case, the city was in a lockdown so not only were we the only ones in the park but also the shrine.

 

Shuggy Aunty was talking to him the minute we entered the courtyard.

 

“Salam Alaikum Baba ji,” I heard her say happily as I followed her. I smiled. Her manner with the Saints was always child-like.

Inside we prayed Asr, then two nafal of hazari, marking our presence there. I prayed for love for everyone in the world. For light to dispel our heart’s darkness. For at least interspersed moments of happiness.

 

When we were leaving, Shuggy Aunty took a rose from amongst the ones strewn on top of the grave upon a chadar and said, “I’m taking this Baba Ji. I came after so many years. I want to take something back with me.”

 

A keepsake! In emulation, I picked up a rose as well and

repeated her words. I placed mine in Al-Fath Ar-Rabbani.

 

The word Turat in his name means “instant” as in prayers made there are answered by Allah instantly. Shuggy Aunty told me that the next time I saw her because she had asked for some help relating to a real estate deal she was closing that was being held up. I took her again the following week, she said she had to go four times and again whatever she asked for happened within a day.

 

After I heard that the second time, I started thinking about praying for something specific for myself as well. Sabr was the hurdle I could not seem to cross, the attribute I could not seem to imbue. The evidence of its manifestation of it for me was going to be the tongue. I thought about praying for silence but then got worried about becoming mute. I still had the tables to finish. I decided to word my request the way I usually do at a shrine, surrendering myself to the Friend of God.

 

“Please pray for me, Hazrat Sahib, for that which I need in my life for it to peaceful and for me to be good before my Lord.”

 

I mentioned a few other things I failed at miserably all the time too.

 

The tables got finished. I went to Islamabad. Once there, I discovered there was something new about me that was almost startling. Every time I thought something negative about someone, it wouldn’t stick.

 

If a thought came to my head from my nafs which wanted to whine and be critical about a person, I felt the thought leave my head but not enter my heart. It was like there was a shield around it. So when it emanated from my brain and traveled to it, upon arrival it was repelled which caused it to dissipate. It was startling. That is the best word to describe it.

 

When I noticed it happening, which wasn’t often because I don’t think negatively about most people anyway but do tend to ask myself unanswerable questions, I was taken aback. Those questions are a major drag because I start making up answers and they’re always all false. In any case, I arrived in Islamabad and with my headspace freed up simply by being in another city on a holiday, I began to see what was happening more clearly.

 

Mostly it would happen at night and I would lie in bed bewildered. Even my nafs, confused, started asking me weird questions.

 

“Who’s doing that? Me or you? Why can’t I think what I want for as long as I want to think it?”

 

I had no answer. It was so strange, I couldn’t even tell if I was happy about it. There wasn’t much time to dwell on it anyway.

 

A day later I headed for Naran and being alone meant I forgot about people anyway. I had wondered if it was happening because of a line from my speech at the launch;

 

“Today’s world is strange indeed in many ways. To me the strangest of all things is that people don’t have any expectation of another human being and feel proud about that. But only in their zahir, the overt being. In their batin, the inner, they feel tortured about the very same thing.

 

But if the goal is to be reliant only upon Allah and instead of finding flaws and fault in other human beings, to think of them in a good way, then the path is only one. And it is explained to me by Nabi Kareem (saw) in the following hadith;”

 

Then I read the hadith that I am totally obsessed with since my eyes came upon it.

 

“The Momin is the one who loves and is loved. And there is no goodness for the one who does not give love and receive love. The best amongst people is the one who gives others benefit.”

 

Badgumani is the word for when there is a negative thought attached to another person. The softer translation for it that Shuggy Aunty gave me when I asked her what it meant in English was “misunderstanding.” A misunderstanding about another person because of suspicion and doubt, mistrust. A sense of betrayal or an expectation of the worst.

 

In my next namaz in Naran, the dots were connected for me.

 

The first veil is that the nafs, the egoistic self, is either judging and berating people, silently or in voice or distrusting them. Holding grudges against them. What starts as a negative thought is then ultimately articulated by the tongue.

 

Bughs was not a small thing. One of the most powerful hadith Qudsi all Muslims are familiar with but for some reason never take seriously is this:

 

تُفْتَحُ أَبْوَابُ الْجَنَّةِ يَوْمَ الِاثْنَيْنِ، وَيَوْمَ الْخَمِيسِ،

فَيُغْفَرُ لِكُلِّ عَبْدٍ لَا يُشْرِكُ بِاللَّهِ شَيْئًا، إِلَّا رَجُلًا كَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَاءُ،

فَيُقَالُ: (1) أَنْظِرُوا (2) هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا، أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا"

 

“The gates of Paradise will be opened on Mondays and on Thursdays, and every servant (of Allah) who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. (About them) it will be said: Delay these two until they are reconciled; delay these two until they are reconciled.

 

I didn’t even know the last part. “Delay theses two until they are reconciled.”

 

The tongue could never be controlled unless the thought was first controlled. But how is a thought controlled? For me the best I could do was identify it the second it appeared thanks again to Hazrat Sahel Tustari (ra);

 

“The heart’s determination can be coerced so that one can return to God, Mighty and Majestic is He, and place the dilemma before Him. Then a person should force on themselves and on their heart a state of rejection (of that sin) which should never leave them, for if they become inattentive to that state of rejection for just the blinking of the eye, it is to be feared that they will not remain safe from it."

 

I had been practicing that like a maniac since I read it. The ease it brought me was indescribable. And it made me hone in on the fact that the “sin” was the injustice I inflicted upon myself, causing distress, disturbance and pain. Through the line, any negative feeling I was harbouring against anyone disappeared within a couple of days, if not sooner.

 

For in any case, “that which I love cannot be made detestable to me.” I told every one of my friends about it. The key, like in all things spiritual, lay in the discipline of recognizing a thought and countering it instantly. Like patience, in the first moment of a calamity’s appearance.

 

The difference though was that my application was immediate only when I could possibly feel bad because of the thought. If it was instead just negative related to another person, who I may or may not really even interact with at all, I didn’t say Hazrat Tustari’s (ra) prayer of rejection and surrender. I indulged my opinion, basically back-biting in my own head.

 

Another vice Muslims ignore all too easily despite the Quran saying its like being a carnivore.

 

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱجْتَنِبُوا۟ كَثِيرًا مِّنَ ٱلظَّنِّ إِنَّ بَعْضَ ٱلظَّنِّ إِثْمٌ ۖ

وَلَا تَجَسَّسُوا۟ وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَ

يُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ

وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ تَوَّابٌ رَّحِيمٌ

 

O you who attained to faith! Avoid much of assumption.

Indeed, some assumption is sin. And do not spy and do not backbite one another.

Would like one of you to eat the flesh of his dead brother? Nay, you would hate it.

So remain mindful of Allah. Indeed, Allah is Oft-Returning, Most Merciful.

Surah Al-Hujurat, Verse 12

 

I never felt badly enough doing that to make me exercise the discipline. So when the thought, which would otherwise remain for as long as I wanted it to, began being rejected by something inside me without my own volition, it was stupefying. Because literally someone else and something else was doing it. That someone I began to realize was a Friend of God and the something was his prayer for me to stop being badguman, a harbourer of doubt and distrust, a cradler of misunderstanding.

 

The words of Iqbal that Abida had painted for me on a giant canvas in my bedroom suddenly came to light;

 

پندار نیک گفتار نیک کردار نیک

 

Good thoughts, good speech, good character!

 

Part II cont'd at: www.flickr.com/photos/42093313@N00/51243161980/in/datepos...

What Is Chronic Fatigue Syndrome (CFS)?

Chronic fatigue syndrome (CSF) is a condition characterized by constant fatigue that tends to worsen with mental and physical exertion and does not improve with rest.

Characteristics of CSF are:

· Malaise after exerting one’s self mentally or physically;

· Unproductive sleep;

· Substantial impairment in memory/concentration;

· Chronic muscle pain;

· Pain in multiple joints;

· Headaches of a new type, pattern or severity;

Sore throat;

· Tender neck or armpit lymph nodes,

 

Chronic Fatigue Syndrome is often confused with fibromyalgia syndrome but the two are not the same. Also CFS can be mis-diagnosed as chronic mononucleosis, neurasthenia, hypothyroidism, sleep apnea, lyme disease, thyroid conditions, diabetes, multiple sclerosis, various cancers, depression and bipolar disorder narcolepsy, and/or multiple chemical sensitivities.

 

Who Does Chronic Fatigue Affect?

Over 1 million Americans over the age of 40 are affected by CFS and less commonly teenagers are afflicted with this.

What Causes Chronic Fatigue Syndrome?

The specific cause of CFS is still unknown. However, there are many possible causes being researched including:

· Infections;

· Pathogens;

· Chemical sensitivities;

· Autoimmune disorders.

Examination Procedures for the Diagnosis of Chronic Fatigue

Although there are no specific tests for chronic fatigue syndrome, your doctor of chiropractic will most likely perform a complete history, orthopedic tests, x-rays, and possibly send you out for a blood test to rule out other underlying and/or contributing conditions.

 

Common Chiropractic & Other Conservative Treatments

Treatment for chronic fatigue syndrome can be frustrating and slow. Treatment is geared towards homeostasis, improving balance physically, nutritionally (chemically), and mentally.

Conservative treatment can consist of:

· Joint manipulations ;

· Stretching ;

· ROM Exercices ;

· Massage techniques (Myofascial release);

· Posture rehabilitation head, neck, shoulder girdle, and ribcage to reduce further stresses on the shoulder and surrounding joints;

· Diet and nutritional counseling.

 

Common Medical Interventions

Medical treatment usually consists of anti-inflammatory medications, sleep medications, anti-depressants, and cortisone injections. Due to the common adverse risks associated with anti-inflammatory drugs (stomach bleeding, kidney damage, accidental death, etc…),1 it is our opinion that Chiropractic treatments should be attempted initially for those patients with spinal and joint involvement.

Chiropractic Care May Have a Positive Influence on Chronic Fatigue

Several outcome investigations have been performed using a variety of conservative Chiropractic procedures aimed at improving the patient’s impairment and disability associated with Chronic Fatigue Syndrome. These include 1 randomized clinical trial and a number of case reports in the Chiropractic, peer-reviewed literature.2-7

Collectively, these investigations indicate that patients benefit from a Chiropractic intervention aimed at improvement in and/or restoration of a patient’s spinal abnormality (termed vertebral Subluxation).2- 7 Thus, Chiropractic adjustments and rehabilitation procedures offer a safe and effective means of an initial course of treatment for patients suffering from Chronic Fatigue induced health disorders.

   

References

 

Moore TJ, Cohen MR, Furberg CD. Serious adverse drug events reported to the food and drug administration; 1998-2005. Archives Internal Med 2007;167(16):1752-1759.

Christman, Herbert K DC. Chiropractic And Chronic Fatigue Syndrome. Chiropractic Economics. 1989; :43-44.

Colloca, Christopher J., DC; Polkinghorn, Bradley S., DC. Chiropractic Management Of Ehlers-DanlosSyndrome: A Report Of Two Cases. Journal Of Manipulative And Physiologic Therapeutics 2003;26:448-459.

DeGeorge, Dwight DC; Gambale, Anthony DC. Cbp Case Study: Wouldn't It Be Nice. AmericanJournal Of Clinical Chiropractic 1995; 4:26-26.

Farinelli, Edward. Effective Treatment For Chronic Fatigue Syndrome: Case Studies Of 70 Patients. The American Chiropractor 1988; :58-61.

Morter, Ted; Schuster, Tonya L. Changes In Salivary Ph And General Health Status Following TheClinical Application Of Bio-Energetic Synchronization. Journal Of Vertebral Subluxation Research1998; 2:1-7.

Palmer, Bj DC, PHC. The Hour Has Arrived. 1930;Cases 1-4 :53-71.

 

Independent Order of Odd Fellows

Ritual of the First Degree – Degree of Friendship

 

1989

 

Instructions:

 

The King and his attendants may occupy any position in the lodge-room during the dramatic part of the work.

The brothers assuming the characters of Jonathan, David, Saul, Jesse, Herald, and Lad should be selected because of dramatic ability. It is not necessary that any one be a Past Grand, or an officer.

The costumes worn should be consistent with Bible history. Saul should be represented as a man of kingly bearing, afflicted at times with an evil spirit, but not completely broken, either physically or mentally; Jonathan, a vigorous, manly Prince; David, first a ruddy youth——a shepherd lad afterward a soldier; Jesse, a venerable man.

At no time should Goliath be admitted to, or be visible from the lodge-room and the representation of his head should not be of a burlesque character.

The house of Jesse should be at a point in the lodge-room furthermost from the King's station. The inn used in 'second degree may be employed.

In conferring this degree, it is permissible to introduce such dramatic action and pantomine as will illustrate the degree, provided that no speaking characters except those named in the ritual shall be introduced, nor shall the language of the ritual be changed.

When David and Jonathan, Conductor and candidate kneel, members should be assigned, one to each of the other candidates (should there be more than one) who shall kneel with him and clasp hands in proper form, and recite the covenant.

Appropriate music, including the use of trumpets, bugles, or similar instruments, may precede or accompany the entrance and exit of King and attendants, and may be introduced in any portion of the degree, but all music must be consistent with the ritual.

In no part of the first degree shall the candidate be blindfolded.

Before the candidate is taken into the lodge room to participate in the degree, the Conductor shall advise him that he represents the character of David, although the dramatic feature of the work will be taken by another.

Noble Grand: Brother …, are you ready to receive the first degree?

If the brother answers in the affirmative.

Noble Grand: Conductor, present the candidate for examination.

The Conductor presents the candidate to the Noble Grand who examines him as follows:

Noble Grand: My brother, What is the entersign?

What is the password of the initiatory degree?

For working purposes, how is it given?

Demonstrate the countersign.

What does the first motion signify?

What does the second motion signify?

What does the third motion signify?

Give me the Odd Fellow's grip.

Demonstrate the voting sign.

Demonstrate the Interfraternal sign.

Noble Grand: Brother, you will retire to the anteroom and await further instructions.

Candidate retires— after addressing Vice Grand.

If the examination has been satisfactory, the lodge will proceed to open in the first degree.

Noble Grand calls up the lodge.

Noble Grand: Warden, declare the lodge closed in the initiatory degree.

Warden: I declare the lodge closed in the initiatory degree.

Noble Grand: We are about to open the lodge in the first degree. Warden, ascertain that all present are qualified to sit in the first degree.

After the examination has been made.

Warden: Noble Grand, I find all qualified.

Noble Grand: Brothers advance the sign of the first degree.

The Noble Grand will give the answer.

Noble Grand: Warden, proclaim the lodge open in the first degree.

Warden: I proclaim the lodge open in the first degree.

Noble Grand seats the lodge.

Noble Grand: Inside Guardian, inform the Outside Guardian that the lodge is open in the first degree.

If officers retire to robe, the following form —between lines— may be used.

Noble Grand: The officers will proceed to robe for the first degree. During their absence Brother …, Past Grand, will officiate as Noble Grand; Brother …, Past Grand, as Vice Grand; and Brother …, as Inside Guardian. The officers will retire.

The lodge is called up when the officers retire and re-enter,

Officers retire and re-enter in procession.

Noble Grand seats the lodge.

Sufficient opportunity should be given brothers in the anteroom to enter the lodge room in form. The ceremony shall then proceed, and no brother shall be permitted to enter or leave until the degree has been completed, except as provided.

  

Part I

 

Noble Grand: Conductor, retire to the anteroom, receive and introduce the candidate.

The Conductor retires in form, hearing staff.

The Conductor will approach the inner door with the candidate, and give the alarm.

Inside Guardian, opening wicket: Who comes there?

Conductor speaks in a low tone to Inside Guardian.

Conductor: A brother who seeks the mysteries of the first degree of Odd Fellowship.

Inside Guardian to Conductor: Why does he seek these mysteries?

Conductor: Because he wishes to be more fraternal.

Inside Guardian advances to center of floor.

Inside Guardian: Noble Grand, a brother, wishing to be more fraternal, seeks the mysteries of the first degree.

Noble Grand: Admit him, in friendship, the bond of fraternity.

Inside Guardian returns to his station, and opens the door.

Inside Guardian: You have permission to enter, in friendship, the bond of fraternity.

Being admitted, the Conductor will proceed with the candidate to the center of the floor and present him to the Noble Grand.

Conductor: Noble Grand, I present to you Brother … giving name in full, who seeks the mysteries of this degree.

Noble Grand: My brother, it is my duty to remind you of the importance of the step you are taking, and to caution you against making engagements that you may be unwilling to fulfill; or entering into a covenant which may prove burdensome. Have you considered the subject, and are you prepared to advance?

If the candidate answers in the affirmative and Parts II and III are not used, the Noble Grand will proceed directly to Part IV.

If the candidate answers in the affirmative, and Parts II and III are used; the Noble Grand continues:

Noble Grand to the Conductor: Let the brother be seated that he may take his next step in fraternity.

  

Part II

 

The Conductor and candidate will be seated where they may witness the following work.

Parts II and III may, or may not, be used in conferring the first degree. If used at all they must be given in complete form, as printed, and no change is permissible.

The King and his attendants enter. The King may assume the Chair of the Noble Grand, or occupy any other station in the lodge room.

Herald stands at right of King. Guards are stationed near and about the King. Jonathan at outer edge of guards.

King, seated: Jonathan, my son, I need to talk to you.

Jonathan advances and stands before the King.

King: My son, I am deeply troubled. Pause. I think the days of Saul, the King, are numbered. Evil spirits beset me, and I fear that I am going mad!

Jonathan: Father, only yesterday, one of your guardsmen told me of a shepherd lad of Bethlehem , who plays sweetly upon the harp. His music has power to cast out evil spirits. I beg you to send for this lad.

King: Of what use! But, if it pleases you, I will send for him. What is his name?

Jonathan: David, the son of Jesse.

King to Herald: Go to Bethlehem ; find Jesse, the shepherd, and say to him: 'Thus commands Saul, the King: Send your son David, to stand before me."

King to Jonathan: Leave me, my son, I would be alone — alone.

When directed, the Herald goes to Jesse's house and raps on door, or with staff on floor. Jesse appears.

Herald: Peace! Are you Jesse, the shepherd?

Jesse: Yes. Peace be with you.

Herald: I am from Saul, the King.

Jesse: Sit down and rest.

Jesse and Herald are seated.

Herald: Jesse, Saul, the King: says "Send your son David, to stand before me."

Jesse: David! My youngest son! Send David to the King! He alone is left to tend the flocks, and comfort me in my old age. His brothers even now are under arms. O gentle stranger, go to Saul, and beg him to spare me my youngest born.

Herald: Tis the King's command!

Jesse, after pause: The King's command must be obeyed. Pause then, as if speaking to himself, but so as to be heard distinctly. No evil can befall him, since the prophet Samuel has anointed him with Holy Oil.

Jesse enters house.

Herald, aside: Samuel anointed David? Then David is chosen to rule over Israel !

Jesse comes out of house and blows horn. Sound of someone singing or playing harp in distance. Music finished, David enters from anteroom.

David: Your blessing, father. Kneels for blessing. Jesse lays hand upon his head. David rises. Peace be with you sir. Pause. Did you signal, father?

Jesse: Yes. David, this stranger bears a message from the King. Saul commands me to send you to him,

David: The King sends for me?

Herald: You play the harp, I am told.

David: For my own amusement.

Herald: Your ability has reached the ears of the King and for that you are summoned.

David: But I cannot leave my father alone.

Herald: It's the King's command!

David, after pause: All right! I am ready.

Jesse: Farewell, my son! Find your brothers in the army and give them their father's blessing.

David kneels. Jesse blesses him: The peace of God be with you.

Herald: The peace of God rest on this house and all that dwell therein.

David, carrying harp, starts with Herald on the journey. Near the Vice Grand's station, they are met by Jonathan.

Jonathan to David: Who are you?

David: David, son of Jesse,

Jonathan: The shepherd lad. I am Prince Jonathan. David begins to kneel. Kneel not to me. David, my father, the King, is troubled with evil spirits and your music may soothe him.

David: I am not clothed to appear before the King.

Jonathan: I would not have you different. Come, don't be afraid.

Herald returns to his station. David and Jonathan proceed to presence of the King. David kneels and plays on harp.

Jonathan assumes position with guards. Saul is apparently beset with an evil spirit, is restless and perturbed, but the music soothes him. Music finished, Saul speaks.

King: Lad, who are you?

David: David, son of Jesse. Upon the hills of Bethlehem , I tend my father's flock.

King: Come here, lad. You have found favor in my eyes, Sit here at my feet.

David seats himself on dais at foot, and at one side, of King.

King to David: I would have you with me always.

David plays a few chords on harp, then kneels and speaks to King.

David: O King, one favor I ask, that I may visit my brothers who serve you in the field.

King: Go then, but soon return.

David rises, bows to the King, and starts away as if to leave the room, but stops to investigate the guards in search of his brothers. Jonathan is in position with the guards on opposite side, so that each is about equal distance from the King, and opposite to each other. David locates one brother in the line of guards to the King's left, greets him affectionately, and escorts him to a position just in front of the guards near the center of the floor. Through suitable gestures and pantomime this brother indicates that another brother is in the other guard to the King's right. David searches for and finds him, greets and affectionately escorts this second brother to the place where the other brother is standing.

David examines with curiosity, and is much enthralled with the fine raiment which they wear, and the weapons which they bear. Following suitable pantomime in this respect, he faces his brothers and the audience and announces:

David: My brothers, I have come from Bethlehem , and bring to you our father's Blessing.

Upon hearing this the brothers immediately kneel and remove their head gear. David raises his arms over them, and, with eyes uplifted, blesses them.

David: The peace of God be with you always.

The brothers then rise, replace their headgear, and after friendly and affectionate visitations in pantomine, David escorts each of them to their former positions in the Kings guards, in such manner that he again returns to a position with the guards opposite that of Jonathan. Shortly after David's return to this position, Goliath is heard speaking from the anteroom. At no time is he permitted to enter the lodge room, or show himself.

Goliath, from anteroom: Ho! Pause. Ho ye! Pause. Choose the greatest man among you, and let him come out to fight me. If he be able to fight with me, and kill me, we will be your servants; but if I kill him, you shall be our servants. I defy the armies of Israel !

Consternation among staff and attendants.

King, Guards, and Staff: The giant Goliath!

Goliath, from anteroom: O Saul, son of Kish ! King of Slaves!

King, in sorrow and anger: King of slaves! Woe is me! I am accursed! Three times has this braggart reviled me— and beneath the spell of this evil spirit, I am powerless!

To guards and attendants: Is there not one among you who will go and fight this cursed Philistine?

Jonathan places hand on hilt of his sword, and advances a pace or so. pauses a moment, then, as if reconsidering, returns to former position. All wait for champion to appear. After pause, and none appearing, David timidly, yet confidently, steps before the king.

David: O King, let no man's heart fail because of him. Your servant will go and fight with this Philistine.

King, contemptuously: You are but a stripling, and he a mighty warrior!

David: The Lord that delivered me out of the paw of the lion and the bear, will deliver me out of the hand of this Philistine.

King: Enough! Array him in armor.

The armor-bearer clothes David with helmet, shield and sword, David starts to go, but being unable to adapt himself to armor—- he returns to the King.

David: Most gracious King, I prefer my shepherd's dress. This sword I have not proved.

King: What do you want?

David: This sling producing it and a stone.

King, after meditation: Go, then, and if you are victorious, you shall be given riches and your father's house made free. David returns helmet, shield, and sword to attendant. He then walks around room, selecting stones from floor and then proceeds toward anteroom, where Goliath is in waiting. Jonathan accompanies David a short distance.

Jonathan: David, you are no match for this giant.

David: Have no fear. The Lord is with me.

Jonathan: The Lord be with you! Farewell.

David: Farewell.

David goes to partially-opened door of anteroom, remaining in view of lodge, and in position where he can sec Goliath.

Goliath, from anteroom: Boy—begone! Am I a dog, that you come to me with stones? I will give your flesh to the birds of the air and the beasts of the field.

David: You come to me with a sword and a spear, but I come to you in the name of the Lord, whom you have reviled. This day will I smite you and take your head from you, that all Philistia may know there is a God in Israel .

Goliath, from anteroom: Ha! Ha! Ha! With a sling and a stone!

David throws the stone and enters anteroom to attack Goliath. Sound of an attack is heard. Goliath groans. After proper pause, David returns with head of Goliath. He takes but a few steps inside the lodge room, when he drops head upon the floor, and runs to meet Jonathan. Jonathan hurries to David. They meet near Vice Grand's station, and hasten, hand in hand, to presence of King. David kneels and salutes King afterward pointing to head of Goliath.

David: O King, your enemy is dead!

King is unnerved, but soon recovers.

King: My enemy dead? Pause. Israel has been delivered! O David, champion of Israel 's host, you have done well! You shall be a commander in my army.

To attendants: Array him!

Attendants accompany David to anteroom, one of them removing head of Goliath as they leave the lodge room.

David is clothed in the anteroom as a commander in the army, and is then in readiness for Part III.

King to Jonathan: What manner of man is this, that single handed he fought and killed this Philistine?

Jonathan: My father, I know not, but my heart goes out to him in a great love, for he has this day saved Israel .

Herald saluting King: O King, David has been anointed with Holy Oil by the prophet Samuel.

King, angrily: How know you this?

Herald: From Jesse, his father.

King, slowly: It must then be so! With increasing anger. David, my successor? My kingdom to be rent from me and given to him?

After meditation: True, he killed Goliath, and saved my people. Pause. And I have made him a commander of a thousand men! Pause. With energy: I have done well!

He shall fight my wars, but he shall not come back alive! Israel 's crown is mine! Jonathan, my son, shall reign hereafter!

The Conductor will retire with the candidate to the anteroom.

  

Part III

 

The King and attendants are in position as in Part II.

During Part III the Conductor shall act as escort for the candidate. The Conductor and candidate shall accompany David and participate in the following work of the degree. Conductor shall advance with him to the inner door, and give the usual alarm.

Inside Guardian, opening the wicket: Who comes there?

Conductor, in low tone: David, the son of Jesse.

Inside Guardian, from station, cries loudly in surprised tone: David, the son of Jesse, comes!

Officers and brothers at Vice Grand's end of room immediately cry out: Hail to David! Ten thousand praises are his due!

King, angrily: What sound is that?

Herald: It is the people. They rejoice with David.

King: I like it not! Pause. Aside. Oh, that he were dead! Pause. To Inside Guardian: Why comes he here?

Inside Guardian, opening wicket—to Conductor: Why comes he here?

Conductor, low tone:. To visit Saul, King of Israel .

Inside Guardian advances to center of floor and salutes King with sword.

Inside Guardian: To visit Saul, King of Israel .

King, after pause: Admit him to the presence of the King.

Inside Guardian salutes King, returns to his station, and opens the door.

David, Conductor, and candidate enter and proceed to center of floor, facing King.

David, kneeling, and reverently saluting King: Hail to the King!

King, after pause: Welcome, son of Jesse. You have smitten my enemies and brought me the spoils of victory!

Herald: Saul has slain his thousands!

The staff, with exception of King's retinue: And David his tens of thousands!

The Lodge, with exception of King's retinue: And David his tens of thousands!

King, frantically: This is treason to the King! I will smite him with the sword!

Snatches sword from armor-bearer and rushes at David.

Conductor hurries candidate to lower end of room.

Jonathan steps in between King and David, and catches the blow on his shield, at the same time saying:

Jonathan: Father, this shall not be!

King steps back a pace, lowers sword, and speaks in surprise and indignation.

King: And would you defend this Judean who would be King—, to whom the people ascribe tens of thousands, while to me they give but thousands?

Jonathan: Even so, my father, for who shall stand against the Lord's anointed?

King: Defend him not, for while he lives your kingdom is not safe. He shall surely die!

Jonathan: I will defend him with my life!

King: False Prince! Unfilial son!

Saul fights with Jonathan, who simply acts on the defensive. Saul is disarmed and, rushing back to his station, calls:

King: Ho, my guards! My guards!

Guards endeavor to rush Jonathan back, so as to reach David, but he throws them off, saying:

Jonathan: Hold! Hold, I say! Stand back— on my command!

Guards return to station.

Jonathan walks about room and, when near the stone ezel, which should be as far as possible from the King's station, calls:

Jonathan: David!

David, Conductor, and candidate proceed to Jonathan. Jonathan places his hands upon the shoulders of David and Candidate.

Jonathan: David, I am your friend. My father seeks to kill you, wait here. I will go to my father and plead for you, and what I see I will tell you. Hide by the stone ezel. I will shoot three arrows on its side as though I shot at a mark, and will send a lad, saying: "Find the arrows that I shoot." If I say to him: "The arrows are on this side of you," then come, for there is peace to you. But if I say to the lad: "Are not the arrows beyond you?"

Go away!

David, Conductor, and candidate hide by the stone Ezel, while Jonathan, after a few moments of meditation, goes before his father and, upon his knees, pleads for David.

Jonathan: Father, I come to plead for David.

King: Begone! I will not hear you! Begone!

Jonathan: Father, have you forgotten your promise made before the people, that he who should slay the giant, whom no man in all Israel dared stand before, to him would you give riches, and make him great in the land of Israel? Have you, my father, forgotten this? Pause. If so, let me no longer live!

King: Curse you as an unnatural son! I will do as you wish.

King draws sword and attempts to kill Jonathan. Jonathan bows head to receive blow, but Saul's hand is stayed— as if by act of God— even as he is about to strike, and he falls back into his chair. Jonathan rises, looks with pity upon his father, then slowly walks down the room. After a short pause, King recovers and, at a signal from him, the guards form in procession, and the King and his retinue, with the exception of Jonathan and the lad, retire from the lodge room. The Noble Grand and his supporters resume their stations, if same have been occupied by the King and his attendants.

Jonathan: Here, lad, find the arrows that I shoot.

Jonathan loudly twangs a bow several times and then shoots three blunt arrows.

Jonathan to lad: Make haste!

Lad, running: Where are they?

Jonathan: Are not the arrows beyond you? Pause. Make haste! Pause. Speed! Short pause. Stay not!

Lad picks up arrows and returns them to Jonathan.

Jonathan: Here, lad, take this bow and arrows: handing them to lad go, carry them to the city.

Lad: I go, most noble Prince.

Lad salutes Jonathan and retires from lodge room. In retiring he should not pass in front of Jonathan. As Lad retires, David, the Conductor, and candidate start on journey as if to leave the room, and at center of floor are met by Jonathan.

Jonathan: David, my father would kill you! And yet I love you as my own soul!

David: Jonathan, what is my problem?

Jonathan: The King is angered and sore beset. He knows not what he does. O David, you are as dear to me as life itself! Even should you become ruler over Israel , and my father's throne pass to you, I ask that I might be as now, your friend and brother, and continue at your side.

David: Jonathan, more than brothers, whether or not it shall come to pass that I rule over Israel , nothing but death shall part you and me.

Jonathan: Let us swear, the one to the other, in friendship forever!

Jonathan and David each kneel upon their right knees, facing each other; their left knees touching and their right hands clasped. Conductor and candidate assume similar position.

Jonathan and David, and Conductor: The Lord be between me and thee, and between my seed and thy seed, from this day forever!

Jonathan, David, Conductor, and candidate continue kneeling.

Noble Grand calls up the lodge.

The Lodge, led by the Chaplain: The Lord be between me and thee, and between my seed and thy seed, from this day forever!

Jonathan, David, Conductor, and candidate will rise.

Jonathan: David, go in peace!

David: Farewell, Jonathan. Peace be with you!

David retires to anteroom. Jonathan retires by different exit.

Conductor and candidate will take a position facing the Chaplain.

Chaplain: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Past Grand.

Past Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Vice Grand.

Vice Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing Noble Grand from center of floor.

The Lodge, led by the Warden: Hail to the covenant of friendship!

Noble Grand seats the lodge.

  

Part IV

 

Part IV shall be omitted if parts II and III have been given. If parts II and III have not been given, Part IV must be given in complete form, as printed, and no abbreviation, or addition thereto, is permissible.

Noble Grand: My brother, the first link in the chain of Odd Fellowship is friendship. We have chosen from the pages of Holy Writ the most striking example of friendship in history.

Noble Grand: Conductor, present the candidate to the Chaplain for the lecture of this degree.

Conductor presents candidate to the Chaplain.

Conductor: Worthy Chaplain, I present the candidate for the lecture of this degree.

Chaplain to candidate: Saul, the first King of Israel, had disobeyed God. He was disturbed in mind, believed that he was possessed of an evil spirit and feared that he was going mad. Learning that David, a son of Jesse, the shepherd, was famed for his skill in playing upon the harp and believing that music had power to cast out evil spirits, he sent a messenger to Jesse, commanding David to come before him. After receiving his father's blessing, David appeared before the King. He played sweetly upon the harp and Saul was soothed. David remained in the household of Saul and found favor in his sight. Prince Jonathan, the son of Saul, formed a strong attachment for the shepherd lad.

David went to and fro to tend his father's flock. Returning one day he passed where the armies of Philistia were encamped. Goliath, a giant soldier of the Philistines, came forth and appeared before the army of the King of Israel, issuing a challenge to send forth a man to meet him in single combat. He reviled Saul by calling him "King of slaves," and the monarch's mental distress returned. He reproached his soldiers for their want of courage and cried out, "Oh! Is there not one among you who will go and fight this cursed Philistine?" None of them volunteered for the conflict. Then David knelt before Saul and offered his services. The King had no faith in the ability of the youth until David informed him that the Lord had delivered him out of the paw of the lion and the bear and would deliver him out of the hand of this Philistine. Saul then gave consent, promised him riches should he be successful and ordered that he be clothed in armor.

David had faith in God and spurned the sword. Armed with only a sling and a stone, clothed only in his shepherd's dress, he went forth to battle and won. There was great rejoicing in the camp when he returned bearing the giant's head as a trophy of the conflict.

David became popular in Israel and the people sang songs of praise, attributing to him tens of thousands while they gave to Saul but thousands. Saul became envious of this popularity and when he learned that David had been anointed with Holy Oil by the prophet Samuel, he feared that his throne was to be taken from him and sought to kill David.

The friendship of Jonathan for the shepherd lad prompted him to go to his father and plead for David. This further angered the King, who, in his rage, attempted to kill Jonathan.

'Twas then that Jonathan proposed to enter into a solemn covenant of friendship with David, and in a field, where none but the eye of God might see, each kneeling, these two men solemnly pledged eternal friendship.

Such a covenant with all Odd Fellows, you are now privileged to enter.

Are you willing to proceed?

Candidate answers.

Chaplain: The Conductor will proceed with the ceremony.

The Conductor and candidate will kneel upon their right knees, facing each other; their knees touching and their right hands clasped. The Conductor will prompt the candidate to repeat after him the covenant.

The Noble Grand calls up the lodge.

Conductor: The Lord be between me and thee,

Candidate repeats.

Conductor: And between my seed and thy seed,

Candidate repeats.

Conductor: From this day forever!

Candidate repeats.

The Lodge, led by the Chaplain: The Lord be between me and thee, and between my seed and thy seed, from this day forever!

Conductor and candidate arise and take a position facing the Chaplain.

Chaplain: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Past Grand.

Past Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Vice Grand.

Vice Grand: Hail to the covenant of friendship!

Conductor and candidate will take a position facing the Noble Grand from center of floor.

The Lodge, led by the Warden: Hail to the covenant of friendship!

Noble Grand seats the lodge.

  

Part V

 

Part V is to follow Part III, or Part IV, whichever one is used.

Noble Grand: My brother, I will now instruct you in the mysteries of this degree.

The Noble Grand instructs, according to the unwritten work. In this degree there is an alarm at the Inner Door, a password, an explanation of the password, a sign, an answer to the sign, and a memento.

Noble Grand: Wishing to visit a lodge which is open in the first degree, you will proceed as instructed in the initiatory degree, except that you will give to the Inside Guardian the password of this degree and address the Vice Grand with the sign of this degree.

Wishing to leave the lodge before it is closed in the first degree, you will address the Vice Grand with the sign of the first degree, and that officer will answer you with the proper sign. The Inside Guardian will then permit you to depart.

You will now give me the sign of the first degree, and I will respond with the answer.

After a satisfactory rehearsal, the Noble Grand shall proceed with the concluding charge.

Noble Grand: My brother, by the consent of your brothers you have been advanced to a position of great responsibility. The most ancient as well as the most true and beautiful example of earthly friendship has been presented before you, and you have in your own person illustrated a noble history. In that touching drama, you stood in the presence of royalty and listened to the voice of praise, but your merit provoked enmity, and you were hunted down as a traitor, when you were full of truth and honor. You have thus enacted a part of the common life.

Envy is the malicious foe of virtue, and is ever ready to destroy what it cannot imitate or surpass; it is the vice of the weak and the vain, and the weapon of an ignoble mind. In suffering its persecution you have learned a lesson never to be forgotten. Man is prone to selfishness, and thus to live for himself alone; in this isolation he has but little sympathy with his fellow-man. In such a mind envy takes possession and hatred follows with its horrid brood. But there is also a divinity in man which weds him to lofty motives and honorable actions. The good have an affinity for each other which grows up into confidence and affection.

Generous deeds and unselfish purposes are the strongest bonds of union— in his high estate, no man lives to himself. You have acted a part where all was oppression upon the one hand, and all was love and protection on the other. You have seen the picture on both sides.

It is possible that men should combine for the common good; hence we have societies, communities, states, and nations united by a compact which protects their members. The bond is stronger when individuals are united by personal contact and held together by a personal covenant. Such a covenant we have all entered into, and you have been solemnly added to our fraternal union. By such a tie has God bound Himself to His creatures on the scroll of heaven, with the rainbow as His seal.

Such obligations have come down to us from every age and country; by these, the mystic rites of all nations have been protected and men everywhere brought into fellowship. By your solemn pledge you are now entitled to give and receive the tokens of a deathless friendship. Every Odd Fellow is your brother, and his family the sacred object of your fraternal care. You have become one of a brotherhood which extends to many peoples, and in their assemblies you will always be welcome.

The mysteries you have learned will insure you an honorable reception in strange cities and distant lands, where you will be the subject of tender attentions, because you are an Odd Fellow.

Noble Grand: Conductor, clothe the candidate in the regalia of this degree, the emblematic color of which is pink.

Conductor advances to chair of Noble Grand, receives regalia, returns and places it on the candidate.

Noble Grand calls up lodge.

Noble Grand: Brother … giving name in full, I welcome you to the degree of friendship; to which, in the name and by the authority of the Independent Order of Odd Fellows, I declare you admitted.

Noble Grand seats the lodge.

Conductor escorts candidate to a seat.

If officers retire to disrobe, the following form —between lines— may be used:

Noble Grand: The officers will retire. During their absence, Brother …, Past Grand, will officiate as Noble Grand; Brother …, Past Grand, as Vice Grand; and Brother …, as Inside Guardian.

The lodge is called up when the officers retire and when they re-enter.

The officers retire and re-enter in procession, without form.

Noble Grand calls up lodge.

Noble Grand: Warden, declare the lodge closed in the first degree and open in the initiatory degree.

Warden: I declare the lodge closed in the first degree and open in the initiatory degree.

Noble Grand seats the lodge.

Noble Grand: Inside Guardian, inform the Outside Guardian that the lodge is open in the initiatory degree.

Inside Guardian retires and re-enters without form.

 

Training Jackie mentally is just as hard as training him physically. Damn kid didn't clear his mind, he was just sleeping! Still, couldn't stay mad at him. Had worse things to worry about, like the 4 idiots causing a ruckus at East Harbor. When we arrived, tons of police units were gathered around pier 4. Well, finding them was easy. Containing them is another beast, though. And it only got worse when we saw what we were up against. There was Roadkill and Deadshot, but the other two were a bit...left field.

 

"Merlyn and Clock King? Aren't these guys Green Arrow's problem?"

 

"They're ours now. I say we send them back to Star City. You guys?"

 

"Yep!"

 

"I can take 'em! I've been training, after all!"

 

The brain trust didn't even bother with the whole villainous mocking-of-us. Thank god. Steph Bolted through a hail of gunfire at Deadshot, Jackie outright bum-rushed Roadkill, and I decided to take Merlyn. We spar for a bit before he does some backflips onto...whatever those pole things are you tie the ships to. I dunno. Anyway, he starts shooting arrows at me. Call it a hunch, but I get a feeling those arrows might be laced with something. I mean, Merlyn being the big world-class assassin he is, who knows? Not wanting to figure out if it was cobra venom or anthrax on those arrowheads, I start dodging like crazy. Gave me a good view of the other hells going on. I catch Jackie, the freaking weird 11 year old pick up Roadkill and slam him into the wall. If it weren't for the fact that I gotta concentrate, I'd be laughing my ass off. Looks like Jackie has some pent-up aggression against Roadkill. Can't say I blame him. Hell,I hate the scumbag too. But the best part had to be Steph clocking Deadshot across the face with a left swing. Speaking of clocks, Clock King was on top of a crate about to let loose one of those pocket watch grenades of his. I had to depend Steph to do something about it. I was still dodging arrows. I pull out a shuriken, hoping to knock that bow out of his hands. Never got the chance,though. The instant I raise my arm up, and arrow goes into it. Jesus break-dancing Christ, and I thought a musket ball to the leg hurt! Shortly after, I hear a small explosion behind me and Steph goes flying into the ground next to me, dust and rubble covering her costume. She struggles to get to one knee, unsteady and probably injured. Hopefully she just hit the ground a bit hard. If she's hurt, I swear... I then hear a loud smack and Jackie falls next to me, holding the side of his face. I hear Roadkill's laugh getting closer. The other villains join him and encircle us. Well, this is quite the hole we've dug ourselves into...

Virtual reality, fully immersive virtual reality holds vast potential in expanding our experiences. Imagine developing worlds which cannot exists in real physical reality or would otherwise be impractical to build. Imaging sampling the delights of your favorite dishes, but without physically eating them. Imagine feeling the breeze, the crisp air, or the aromas of flowers without actually being in that place. Fully Immersive virtual reality has the potential to immerse not just our visual and hearing senses in the simulated environment but our sense of touch, smell, and taste as well. And as for visual and hearing? Those senses would also be immersed to the point of indistinguishable from real reality in terms of realism. These are the ultimate goal of fully immersive virtual reality.

 

I see fully immersive virtual reality as one of the most expressive forms of art. We are creating worlds that we can interact with the same way we do with real reality. What world would you create? Superstructures in the styles of baroque, Arabian, or roman architecture? Structures that would easily set you back trillions of dollars to build in real life? What about a Cancun planet, an entire planet with the same area as Jupiter, but it's just one gigantic oversize tropical paradise. What animals would you want to create? Dragons that you can interact with? Or what about some of our already existent cities, but in a hyper realistic zombie game. These are some of the possibilities of fully immersive virtual reality.

 

Be someone else? Another possibility of virtual reality. In virtual reality, we can choose avatars which look significantly different from our current ones. You do not even have to be human, you could be an elf, a Na'vi, anything you can think of.

 

The worlds I would like to create like Liesel City would be virtual reality continent sized cities. And I do look forward to a point in time when the technological capacities to render out, and procedurally generate such worlds and with a variety of customization become possible. I am very excited about the potential in what virtual reality will bring to us in terms of expanding our expression. And this technology is not centuries away, but decades. We should have visual virtual reality within the 2020s, and full on immersion by the 2030s according to a famous scientist and entrepreneur Ray Kurtzweil. Now moores law had slow down, and the shift from this paradigm shift to the next one maybe taking longer than we anticipate, but it likely wouldn't severely change our predictions, at least not by more than a decade. Regardless, we will very likely make the transition to a new paradigm in computing. Perhaps with the use of 3d chips and carbon nanotubes for computing.

 

_____________________________________________________________________________________________________________________________________________________________________________

 

Visual Virtual Reality according to Ray Kurtz:

eyeglasses, it'll be memory images right to a retina and put us in a three dimensional full immersion visual auditory environment so rather being in here it'll be three dimensional and all of three dimensional out there will be in this three dimensional environment and will be able to walk around and we're like, to feel like we'll be able to look at ourselves but wouldn't necessarily have the same body that we have in real reality and it'll become more and moiré realistic, go out 10 years it's going to be just about as realistic as real reality.

 

Full on Immersion Virtual Reality (things get more challenging and complex):

nanobots, these blood cell size devices will be going in our bodies keeping us healthy from inside. We'll have some go inside our brains to the capillaries not invasively, there would be interacting with our biological neurons so it'll extends our memory, our decision making faculties, put our brains on the internet and they also enable us to enter virtual reality environment from within the nervous system.

 

for on to go in the virtual reality environment, the nanobots will shut down the signals coming from I realize in my real skin and create the signals that will be appropriate for the virtual environment and that will feel like I'm in that environment and I'll have a virtual body and those environment could be the same body I have in real reality, it could be a different body, a couple could become each other, experience relationship from the others perspective

 

For commissions and inquiries: ekaterinyavladinakova@gmail.com

 

I dedicate this work to the Public Domain

Being healthy and physically sound will be the meaning of fitness. Good fitness and health has emotional and mental benefits, along with physical ones. If you've been having difficulty maintaining good fitness and health, this post may help you to get started.

 

Pick a fitness routine that you just enjoy, and so are confident it is possible to maintain. Choose exercises that can make you happy using this method you will be in the great mood when contemplating exercising.

 

Should you be a lttle bit older, or perhaps not as mobile as other folks then just create your own garden. Gardening and yard work will be more demanding than you might think. Weeding, digging, and being in your knees working the soil is essential for the good garden. Gardening is probably the simple things you can now do while in your house to keep up an effective fitness level.

 

If you would like increase your fitness results, count all calories taken in and burned by exercising. Knowing how much consume daily is very important, mainly because it assists you to monitor whether you are more likely to gain or lose fat. When your consumption of calories is in your maintenance level without exercise, so you lose calories by exercising, you might be lean and fit in a short time.

 

There are lots of different ways you can get your daily exercise. Many highly effective and enjoyable exercises can be accomplished without ever stepping foot in the gym. Finding a task you like is crucial for maintaining motivation, especially if you have never worked out before.

 

Doing some simple push-ups may help you get your triceps in shape. Normal, style pushups don't really target your triceps. To remedy this, rotate your hands inward 45 degrees. Your fingertips must be parallel to each other. This modified pushup is the most effective way to acquire those triceps strong and toned.

 

As this article shows, it is possible to realize a degree of fitness that will make you proud of yourself. Don't be ashamed about being fat change it! Your goals for getting fit will be within your grasp when you make use of the advice outlined here. healthyfit4ever.com/category/female-sexuality/vaginal-tig...

UPPER: Part 1-of-2 of set 5-of-5 of the coverage of Deadly Sin–related demon creatures.

 

Netojax (Archfiend of Envy): A sentinel of darkness forged from a collection of some of the strongest compounds in existence, corporeal and otherwise, compacted together around a single bio–mechanical demonic being. The Netojax is truly a force to be reckoned with, a demon of astonishing strength, skill, endurance and intelligence, being much more powerful than it looks. As the Entrorth is to Wrath demons, it is the unquestioned and unmatched being of authority and leadership over all lesser Envy demons, and a fearsome commander in battle. This Archfiend stands out for being the only Envy demon with a corporeal, organic body component, with the extra–corporeal gem–like matter that makes up the entire bodies of the other creatures in the family comprising the Netojax’s exoskeleton, resulting in the demon resembling a cyborg. The organic and inorganic components weave in and out of each other throughout the length of the body.

As can be expected, Netojaxes are the most potent users of Dark Magic. Their bodies are intricately designed to store and attract the most immense quantities of energy possible, and they are constantly glowing and flashing, almost electrically, with power. They are self–trained to perform countless spells, many of which no other known being is capable of casting, and have the unique ability to physically clutch their own energy spheres in their hands. From the hand of a Netojax also protrudes a freely retractable short energy blade, which when fully charged with Dark Magic releases more than one terajoule of heated Infernal Energy into an entity upon physical contact, which would instantly, completely vaporize anything below at least 1,000 durability value. However, channelling this amount of energy into one attack requires intense focus by the user and consumes huge amounts of power from a Netojax’s body, so usually the blade is much less powerful, though still deadly. Netojaxes are highly intelligent and fully sapient, and can telepathically speak to any being in direct contact with it, the meaning of the signals automatically translated into whatever form the particular being best understands.

The Archfiend of Envy’s body ranges from 2–3 meters in height, weighing an average of two tons, though the creature’s self–levitating powers ignore weight. The durability value is above 4,000 if not 5,000. The total population of Netojaxes existing in the Underworld does not reach a level beyond the triple digits.

 

Uhrlath (Lesser Beast of Wrath): A tiny yet nonetheless brutal and grotesque creature, the Uhrlath shares many traits with its fellow Wrath demons but is unique in several notable aspects. Uhrlaths appear to function as a sort of leech, latching onto the face or another body part of their victims and sucking out their life fluids with penetrative mouth organs. To achieve this and other tasks, these creatures are endowed with amazing agility and lower body strength which allow them to leap great bounds at extra–mortal velocities towards targets with impeccable precision. Its other means of attack are the double–pairs of pincers that serve as the extremities of all four of its limbs. Another major feature of the Uhrlath’s physiology is its optical anatomy, which consists of two tiny pupils floating in place inside a cavity of strange yellow liquid, somewhat similar to the Errvwarp's brain cavity. Uhrlaths are never larger than the equivalent of one meter, and are usually much smaller, and have a durability value of about 450.

 

Torrigark (Greater Beast of Greed): Some say that whenever units of worldly value are lost to oblivion, their fate is to be claimed by one of these beasts. The Torrigark is a massive, hideous and hideously massive creature whose existence is devoted to hoarding treasure, not to be spent for other things of value, but to be kept forever and kept away from everyone and everything else. This monster’s agenda is quite similar to that of the related Penchrett, and in fact the two creatures largely dwell within the same underground expanse of caverns, with the Torrigarks occupying the largest empties of space to accommodate for their size, however the Greater Beast of Greed is many, many times more sinister and, well... greedy. In the Torrigark’s particular case, the primary motivation for collecting treasure is not merely so they can have it, which is the Penchrett’s modus operandi, but actually for the sake of taking from others, so that everyone else has less. Penchrett derive simple pleasure from the possession of treasure. Torrigarks in reality could not care any less about treasure itself; they are actively malicious and sadistic monsters who derive pleasure from making others have less. Any valuable item that is touched by the solid–red hand of a Torrigark is instantaneously corrupted, its value destroyed. Any other being is painfully and brutally burned upon touching it, a burning so severe as to reduce one’s hand to molten nothingness within a few seconds. When one dies, all the treasure it has claimed by touching turns to dust along with the demon’s body.

Extended fully upright, they measure up to ten meters, and their durability values reach upward of 3,500 at maturity.

 

LOWER: Four random, lesser demon varieties.

 

Mumblabong: An animalistic demon that can be found in both the Gomorran Desert and the Cycian Deadlands. It is often incorrectly thought to be a Wrath demon, or even mistaken for an Uhrlath. While sharing a similar overall body structure and shape, the Mumblabong is considerably larger in size and furthermore can easily be distinguished from said creature of Wrath by its three individual eyes, whereas the Uhrlath is basically cyclopic. Its torso is broad and wide, and it has a smooth face but rough and spiky limbs, as well as boney plates near the origin points of those limbs and a single tiny red horn atop its head. Severed, this horn is sometimes kept as a charm of sorts by the intelligent demons of the City of Drenn, and is considered to be of moderate value in their twisted society. Mumblabongs are hostile towards most beings, including each other, by nature, and attack out of an openly sadistic desire to consume the flesh of their victims, rather than traditional, natural hunger. To this end, they have several methods of attack, including biting, slashing, tearing, and most uniquely, throwing their own feces, which can be made to come out of their bodies at will in amounts larger than what they have ingested, and is burningly acidic to the touch, to the point that when left on the ground, it burns a hole through the soil. The Mumblabong's weakest points are its round, bright pink ears; an obscene amount of blood vessels are connected to them, and as a result they will cause the demon to bleed profusely, often to death, if severed.

Mumblabongs possess a durability value of 500.

 

Thresprik: A deformed humanoid demon that stands over three meters tall and resides exclusively in the Gomorran Desert Plane. Threspriks have transparent chests revealing the shapes of their skeletons, empty eye sockets which nevertheless still possess sight, bright green rotten teeth, and thin layers of green mold growing on certain parts of their bodies, including the faces. This mold is extremely toxic to mortals, and the mere scent of it can potentially be deadly. One particularly large and thick patch of mold grows on the Thresprik's upper face, including the forehead and space between the eyes. Their arms grow from their backs rather than their sides, while where the arms should be located are instead half–circles of thick, blackened bone that protrude back into the monsters' midsections. Despite originating from a highly inconvenient place on the body, the arms themselves are very long, articulate and useful, and actually reach further down on the body than the arms of most humanoid creatures. The Thresprik's nauseating and distorted humanoid form is reminiscent of that of most Gluttony demons, and its behavior is similar to that of the Chontulon, though not as mindless. They will eat almost anything, and drink the slime found in the Sea of Sludge to sustain themselves. Thus, they are most commonly found near the shores border the Gomorran Desert. Physical contact with pure water actually burns their flesh; with this in mind, it is thus logical that their main drinking fluid is basically the exact opposite of pure water.

The Thresprik's durability value is exactly 1,000.

 

Inzincator: This thing isn't actually a demon at all. Rather, it is the only "species" in existence that is known to have been created by a Primal Deity. The Ggellod of Ergnoplis, however, was probably Primal in origin. Not long after the Great Kindling (the creation of the Nava–Verse), while the first humanoids were still in the process of being created, these mysterious creatures were found inhabiting several otherwise completely barren planets that had yet to be terraformed. It was discovered that they were created by the first Primal Deity to ever exist in the Nava–Verse, who was able to create life so easily due to the fact that the Nava–Verse had just been created, and the laws of its reality had not yet fully taken hold; thus, reality was easier to alter. The name of this deity is now lost, for it was swiftly not only dealt with by angels, but destroyed under such ceremonies that it was wiped from existence completely; the deity's very soul ceased to exist. However, their creator's utter destruction did not get rid of the Inzincators, and as wiping them all out manually would be too tedious, the angels went to God the Father and urged Him to perform a miracle doing away with all of the strange creatures, which He did; God transported every Inzincator to the Underworld, where they became honorary demons and remain to this day.

Physically, the Inzincators are short, square creatures with a distinctive "Primal" appearance; they have short legs with decent feet, pairs of horns, and long, wacky, waving, flailing purple arms. They are sentient but not sapient, and are moderately aggressive and hostile omnivores that tend to stick together in small groups. Whenever Inzincators attack, they "announce" their doing so with a loud, throaty howl. Their durability value range is 600–800.

 

Ethmacrodon: Elusive, docile demons that exist only within the Catacombs of Greed, and are rare even there. They are more often than not found in the particularly deep parts of the catacombs, where the temperatures are so high that the heat even starts getting to the Greed demons. But the Ethmacrodons do not mind the heat at all; in fact, they have no sense of temperature whatsoever. One was once captured alive, and when immersed in lava during an experiment, the creature was completely unharmed and didn't even seem to notice the immense heat it was surrounded by. Ethmacrodons are small quadruped hellhounds with three dimly glowing blue tentacle–like tails, third eyes on the tips of their tongues, and blue crystalline structures growing upon their backs. Unlike practically all other demon types, they are totally harmless in and of themselves and aren't even carnivorous, for their diet consists of rocks and jewels. Their mouths are toothless but their gums are very acidic, enough to dissolve solid stones like sugary candies, but the contents of the mouths themselves (including the eyes on the tongues) are immune to this acidity. It is unknown how Ethmacrodons come into being, for the "birth" of one has never been witnessed. They have no sexual organs or other indicators of gender, so it is almost certain that they don't reproduce in the same way that normal creatures do, and they probably "appear" from nothingness or out of inanimate entities like many other demons do.

The crystal structures on the backs of Ethmacrodons contain large chunks of pure and genuine gold, which is appropriate considering the demons' location in the Catacombs of Greed. However, the blue crystals themselves in which these golden nuggets are embedded are actually of more value (to demons, at least), for when ground into powder, said crystals become a potent methamphetamine that, when ingested, heightens senses to euphoric levels and also triggers vivid hallucinations based on the user's deepest, usually sexual, desires of what they most want to see. And this is where the sinister element of the seemingly harmless Ethmacrodon comes into play (you didn't think that there would exist a demon with nothing evil about it, did you?). This crystal drug has no negative effect on demons, but is highly addictive, dangerous and potentially deadly to mortals. Demons crave it and hold it in high value, while in the mortal realm it is even higher in value, despite its harmfulness and illegality on most planets with organized systems of law and due to its extreme rarity and difficulty in acquiring.

The durability value of the Ethmacrodon is 350.

www.jsricephotography.com

 

Imagine a 90-year-old man with a heart for farming. He's unable physically to do what he did as a young man, yet the love for the ground is as young and real in his mind as ever. Unfortunately, he had no sons; and his two daughters are not farmers. So he's left with land that he now rents out to young farmers with the strength to do what he can no longer do. In his barns sit worn out tractors, old Ford trucks, plows, discs, and a myriad of farm equipment that isn't used for farming anymore.

 

Why does he keep the equipment and the barns? Common sense says sell the equipment, tear down the barns, minimize the pain of caring for things you can't use. But common sense often forgets about the heart and the mind. Though a man might be 90 years old, his mind still feels no age. He can remember the dream. And he wants to keep the dream alive.

 

And so the 90-year-old man gets out and starts his tractors and keeps the batteries charged and the tires aired up. He can only mow with a tractor and not without someone watching carefully -- there is no farming for the old man. But he still fires up all the equipment and it's ready to go. Keeps them greased and changes the oil. When he fires up his old Ford tractor a smile comes across his face and his eyes twinkle. He rarely moves it, but he knows it will always start.

 

He looks across his fields and his gaze narrows. He looks at his daughters and knows his time is short -- "don't sell this ground, it's good ground", he says. He thinks the girls will need to hold on to this ground or else they might forget him. He hasn't said that, but it's easy to see. If this ground gets out of the family, what will be left, he thinks?

 

He's keeping the dream alive, and I admire the man for that. He won't be forgotten, no matter what. For in his waning years, his two girls reconnected with the man, and loved him despite the past and the mistakes he made. They watched him keep his dream alive and discovered a soft heart inside a hard shell. While he was keeping the dream alive, he was mending fences made of flesh and blood, not posts and wire.

 

This image is in honor of keeping the dream alive. If God allows me to live to 90, no doubt my cameras and photos will be all around me. I may not be able to shoot like I did when I was younger, but my hands will be on the cameras, the batteries will be charged, the lenses clean, and the hard drives ready. I will be keeping the dream alive.

 

By Florine Meadows

 

Staying physically fit is a large component of health and wellness. People who are active on a regular basis and exercise their muscles are more likely to feel and look good. Weight training is a popular form of strength training. This is done to develop the size and strength of the skeletal muscles. This is done by men and women all around the world, including in Marlborough MA. Weight training Marlborough MA services and support is available through many sources, including personal trainers and gym facilities.

This involves using force of gravity to oppose the force of muscles. In simpler terms, it involves working out the muscles. Special equipment may be used for targeting specific muscle groups and applying varying movements. Exercises are used in sports like bodybuilding, Highland games, discus throw, weightlifting, shotput, strongman, javelin throw, Highland games and bodybuilding.

A lot of other sports use this activity to help them train. It is most often seen in mixed martial arts, wrestling, basketball, track and field, rugby football, rowing, hockey and baseball. Strength drills are becoming more commonplace for athletes involved in other physical activities or sports.

This workout differs from most traditional exercises and activities. This terminology is inclusive and used to describe all exercises that are geared toward increasing physical strength. Weight training employs weights to achieve results.

When it comes to endurance routines, aerobic exercises are typically used. Flexibility programs are associated with exercises that help stretching, including pilates and yoga. Weight coaching and strength coaching go hand in hand and are often consider the same. This approach to exercising is said to benefit both men and women bodies. When correctly done, it can increase the resting metabolic rate, aid in burning excess body fat and even promote development of lean muscle.

Basic principles of this are just like those for strength training. They involve manipulating the number of exercise types, tempo, reps, sets and weights moved in order to create desired increase in size, endurance and strength. Therefore, the method and technique used will differ by individual. People who choose to do this should assess their goals and determine what they want to achieve before putting together a workout plan. It might also help to work with a professional, such as a personal trainer to develop a regime. The combination of sets, exercises, weights and reps will vary based on the individual and his or her goals.

Every body is different. Therefore, every person will witness different results, even if they do the same regime as another. Diet also plays a significant role. Eating a balanced diet that is full of protein and other vitamins and minerals that support the muscles is essential to seeing progress. Ultimately, people who engage in this activity often set up an elaborate plan so that they see the best results. The amount of time it takes to see these changes will range.

Some people choose the easier and faster route to see results by using drugs like steroids. These are not recommended. In fact, most people frown upon them and note their negative side effects. The risks are often more visible in the long run, but most people choose to go about this process the right way. They put forth the hard word and are determined to meet their goals. It will take a lot of consistency and some patients to see it through, but the outcome is often worth it.

 

About the Author:

 

To practice weight training Marlborough MA fitness instructor can give you all the guidance you need. Start your workout sessions today by logging on to the site here ift.tt/12Q7s66.

 

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GB Railfreight Class 92, 92028 doubles up (numerically as well as physically) with poorly sister engine 92014 as they head past Moore Lane with the heavily delayed (315L) Caledonian Sleeper Up Lowlander (1M11).

 

92028 had originally headed north on the rear of the Down Lowlander (1S26) to work the Carstairs portion, however had to come off at Carlisle to rescue 92014 and 1M11.

 

Sister engine 038 had been rostered to work the Lowlander Edinburgh portion (1C11) then head back from Carstairs to Waverley to work 1M16. However, it encountered difficulties shortly after leaving Waverley and required rescuing by a 73/9 (967) after a significant delay. This resulted in the Lowlander being around three hours late, before 014's issues compounded the delay.

 

I'm not sure it was just a coincidence that having rarely failed in service, two Class 92s then fail within a few hours of each other on the same rake of coaches in the same night.

 

The Indian Pacific has a Gold Access Cabin available for wheelchair bound/physically impaired guests travelling in Gold Service. I attach photos.

 

Gold Access Cabins are exclusively reserved for the mobility impaired.

 

The cabin is designed specifically for guests who use wheelchairs, and as such we must discuss your mobility requirements with you to determine whether the Gold Access cabin is the correct cabin for your needs.

 

All-inclusive dining, beverages and a wide range of amazing Off Train Excursions and Outback Experiences are also included.

 

When you travel with Journey Beyond Rail Expeditions, you will be introduced to a Hospitality Attendant who will be available throughout your journey to ensure you have a comfortable and memorable experience on board.

Please note your Hospitality Attendant will be unable to assist you or your carer with the following:

Lifting of another person

Assisting in the use of bathroom facilities which includes bathing, showering and toilet use

Administering routine medication

Any routine tasks usually carried out with the assistance of a carer

Pushing of the on board push chair

On-board Push Chair

 

Journey Beyond Rail Expeditions offers an on board Push Chair for guests who have restricted mobility and find they are unable to walk long distance.

 

The on board Push Chair has been specifically designed to fit within the confines of train corridors, aisles and doorways as these are of unique dimensions and smaller than standard corridors and doorways due to the space constraints within a railway carriage. The design of the on board Push Chair does not allow for the guest in the chair to operate it themselves and therefore requires a second person to assist in pushing the chair.

 

The on board Push Chair is only for use on board the train and when boarding through an external train doorway. If you require this service, please advise our Travel Consultant at the time of booking to ensure this has been requested for you.

 

At all major terminals (Darwin, Alice Springs, Adelaide, Sydney and Perth), Journey Beyond Rail Expeditions is able to offer a people mover to assist guests with restricted mobility to board and disembark from the Indian Pacific.

  

Continued from: www.flickr.com/photos/42093313@N00/51871571321/in/datepos...

 

Uzair: “Then Allah does that even with the faiths that went headlong against His Tauheed, One-ness. The Christians who made the Prophet Isa (as), Jesus, His son. Many times, in about 30 some verses at least, He admonishes them. But then He also says:

 

مَّ قَفَّيْنَا عَلَىٰٓ ءَاثَرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءَاتَيْنَهُ ٱلْإِنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةًۭ وَرَحْمَةًۭ وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَهَا عَلَيْهِمْ إِلَّا ٱبْتِغَآءَ رِضْوَنِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ

فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا۟ مِنْهُمْ أَجْرَهُمْ ۖ

وَكَثِيرٌۭ مِّنْهُمْ فَسِقُونَ ‎

 

And We followed with Isa, son of Maryam, and We gave him the Injeel.

And We placed in the hearts of those who followed him compassion and mercy.

But monasticism they innovated - not that We prescribed it for them – they invented it themselves only seeking the Pleasure of Allah,

but then they did not observe with right observance.

So We gave those who believed among them their reward, but most of them are defiantly disobediently.

Surah Al Hadeed, Verse 27

 

Tafseer e Jilani

 

Wa: And after We caused them to be followed by…

 

Bi Isa ibn e Maryam: with the Prophet Isa (as) son of Maryam and we gave him the Injeel (Bible) and succored him with the Holy Spirit (Hazrat Gibrael (as))…

 

Wa: with perfected cleansing of him and nobility in his family and his behaviour…

 

Ja’alna fi quloobi illadina attaba’uhu: and We placed in their hearts, of those who followed him and believed in him and practiced his religion…

 

Rafa’tan: softness, affection and kindness, to the extent that they forgave murderers and did not fight with the ones who cursed them and those who were physically violent…

 

Wa rahmatan: and mercy, so they were merciful because of it with all of Allah’s Servants.

 

Wa: And because the intensity of their love and attachment with Allah by their connection with Him, they invented…

 

Rahbaaniatan: monasticism and transgressed the limits of worship to the extent that they wouldn’t eat and they wouldn’t drink for days at a time and never married and did not meet people and instead made their abodes in the heights of mountains and in caves and indeed…

 

Ibtadauha: they introduced it making it up from their own selves without any approval from Our Side because…

 

Ma katabnaha: We didn’t prescribe monasticism for them and We did not make it obligatory and We did not compel them towards it…

 

Alaihim: upon them in their religion and in their books but they didn’t choose it…

 

Illa abtigha’a ridwan illahe: except that they were seeking Allah’s Pleasure and were desiring of acquiring it and despite this…

 

Fama rauha haqqa ri’ayatiha: the monasticism did not match with their religion and their books because they disbelieved Muhammad (peace be upon him) even though he was the greatest credence in their religion and their books so they left that belief and didn’t recognize him knowingly with ignorance and obstinacy…

 

Fa’atayna alladina aamano: so We gave those who believed in Muhammad (peace be upon him)…

 

Minhum ajrahum: the reward of their faith and of their deeds multiplying them many times which they deserved because of those deeds…

 

Wa katheerum minhum fasiqoon: and most of them were defiantly disobedient, the ones who left the demand of their religion and their books by the denial of Muhammad (peace be upon him).

 

Uzair: “So Allah says about the Christians, not only do they feel empathy, the followers of the Prophet Jesus (as), they do something about it. Even in His Anger He points out the kindness they possess. Then He says they become ascetics which He did not oblige upon them. Then again even in that criticism, He says they did it thinking they could gain My Pleasure. But then they could not carry the burden of the act.

 

So coming back to the essence of the verses. forgive people and their mistakes, their shortcomings. Don’t just accept the goodness of their nature, highlight it.”

 

Subhan Allah!

 

The point Uzair wanted to make finally came;

 

“So if Allah has this approach for worship and deeds, giving the best ajr, reward, looking for the best of them, then will it not be the case that if we attach our beings, our own selves to those considered best by him, then by the blessings bestowed upon them, we will also become better and then best? If most mediocre deeds can be made perfect, then why won’t ordinary people be rendered extraordinary?”

 

The lecture had motivated me to contact those who had been acting crazy. We had been out of touch without animosity but weeks had gone by. In my usual haste, I made contact only to be rebuffed. Again! I felt bad. Iblis whispered words that made me feel slighted. My nafs felt wounded. It had been a while since that happened so I was taken aback by the emotions. They were all negative and draining.

 

For two nights I suffered. But then I came out of it because of the attempt to remind myself that they were my loved ones. And I was theirs. What I didn’t control so well was my tongue if I spoke about them. I would use sarcasm and berate them. They were just words not really my feelings. But that was exactly what made me insincere. I would know that as I saw them coming out of my mouth and entering my ears. It was pure reaction that was entirely habitual.

 

And then I came upon these words in the Tafseer e Tustari;

 

[6:152] …And if you speak, be just...

 

وَإِذَا قُلْتُمْ فَٱعْدِلُوا۟

 

And when you speak then be just.

Surah Al An’am, Verse 152

 

Hazrat Sahel (ra) said: “The people of veracity (ṣidq) speak in four ways: they speak in God, through God, for God or with God. There are other people who speak to themselves and for themselves, and so they are preserved from the evil of speech.

 

Yet other people speak about others and forget themselves, and so they innovate and go astray. Wretched is that which they have produced for themselves!

 

So abandon speech for knowledge, and then only speak when it is necessary, and you will be preserved from the ills of speech. What is meant [by ‘when it is necessary’] is that you should not speak unless you are afraid that you will otherwise fall into sin.

 

Then he said: Whoever makes a [false] assumption (ẓann) will be deprived of certainty, and whoever speaks about that which does not concern him will be deprived of veracity.”

 

That’s where I was landing more than anything. I found that badgumani, feeling mistrust towards others, almost always wrongly, was the most major bane of my nafs. That was the downside of being sensitive. I guess that is how I was depriving myself of certainty.

 

The narration I chose for my video to mark Imam Ali’s (as) birth is recorded in every tafseer of any merit; The blessed Imam (as) gives a silver ring he is wearing to a person asking for alms in the Masjid e Nabawi. He is mid-prayer in the position of ruku’, when one bends at right angles to the hip, touching their hands upon their knees. The verse that marks his gesture and the incident ends with the identifier of who it is revealed for; wa hum ra’kioon – they are the ones who give charity while they bow in prayer in ruku.’

 

The closing line of the video was a quote by the Imam (as) about his condition in every prayer;

 

لم اعبد ربا لم اره

 

“Never did I pray before The Lord who raised me

without seeing Him.”

 

I couldn’t stop marveling about what he said and how it connected to the giving of his alms precisely in the moment that he was seeing God. Then diverting himself from that seeing to loosen a ring and drop it from his finger for someone seeking charity. Because the ask was in His Name.

 

Was it any wonder that the act was purifying, that the Quran states to be the means of gaining forgiveness through the prayer of The Beloved (peace be upon him) which brought with it cleansing and purification, dignity, inner peace, calmness, tranquility for the heart, steadfastness in Tauheed and imaan. It’s true, there is no Bestower like Allah when He is Al Wahhab!

 

In one of my recent Quran classes at my cousins’ place, Danoo had told us all something that blew everyone away. As best as I can recall it, she said that they were those amongst Mankind who were bestowed the nazar, gaze of The Beloved (peace be upon him) such that Nabi Kareem (peace be upon him) allowed them to see him in certain moments of his life.

Time travel has already been confirmed by many Spiritual Masters of the day as the miracle of the awaited last Imam, Mehdi (ra), but it always existed for all the Friends of God.

 

“So someone was able to see Huzoor (peace be upon him) in a sitting with his companions or perhaps in a signing of a treaty or in a state of travel or anything. It was Huzoor’s (peace be upon him) gift to them.”

 

Almost everyone in the room had let out a cry of the deepest envy. It was beyond anyone’s imagination that such a thing could occur. I had been thinking about what I would have liked to have seen. The list was long. High on it for me was the splitting of the moon. I was taken by the incident even though I didn’t want to see or hear the infidels backtracking on their word and denying its happening while it unfolded in front of their eyes.

 

But I did want to see the moon separate from itself at his beckon. I wanted to see him step away from the pulpit to take Imam Hassan (as) and Imam Hussain (as) into his arms when they entered the Mosque while he was giving a sermon. I wanted to see him sit with his friends, the four of them, around the well in Medina to tell them they would all have houses near his in Paradise. I would be mesmerized by the way he greeted his most beloved child, Bibi Fatima (as), when she came to see him. I would have loved to see him enter Mecca, 13 years after being made to flee the city under threat to his life, the heads of all his enemies bowed in fear and trepidation, his own head bowed as well despite being the victor, out of pure humility to his Lord for granting him such a victory.

 

My list was endless indeed.

 

From Imam Ali’s (as) life, I would have liked to have seen, again amongst many things, the incident of the ring. The tafseer of the verse was this for the video from the Tafseer e Jilani was superb;

 

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ

وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

 

Innama walliyyukum Allah: Only Allah is your Friend, The One who is in charge of your matters as related to all kinds of ordinary love…

 

Wa Rasooluhu: and so is His Messenger (peace be upon him), who is His Vice-regent second to Him, also in charge of your matters…

 

Walladina aamano: and those who brought faith in Allah with a love made special because of their following the Prophet (peace be upon him) and they…

 

Alladina yuqeemoona: are the ones who are forever…

As salata: in prayer that brings one close to Allah’s Essence…

 

And yu’toona az zakata: and they give charity which cleanses their hearts from focus on anything other than Allah…

 

Wa: in the state of…

 

Hum rak’ioon: ruku,’ bowing in their prayers, with humility.

Surah Al Maidah, Verse 55

 

The line made me look up something I had read months ago in the Tafseer e Tustari and no doubt quoted in a piece along the way;

 

Hazrat Sahl (ra) was asked about the words of the Prophet , ‘Seeking knowledge is an obligation (farīḍa) for every Muslim’.

 

He said, ‘This refers to the knowledge of [one’s]state (ḥāl).’

 

He was asked, ‘What is the knowledge of [one’s] state?’

 

Sahl (ra) replied: Inwardly it is sincerity (ikhlāṣ) and outwardly it is emulation (iqtidāʾ). Moreover, unless a person’s outward [self] (ẓāhir) is leading his inner [self] (bāṭin), and his inner self is the perfection (kamāl) of his outward self, he will merely be fatiguing his body.

 

Mālik b. Anas alluded to this point when he said, ‘Knowledge is not just about how much you can relate [from memory] (riwāya) but rather knowledge is a light that God places within the heart.’

 

He [Sahl] was asked, ‘How can a man recognise his state (ḥāl) and act upon it?’

 

He replied: “When you speak, your state is that of speech, and when you observe silence, your state is that of silence. When you stand your state is that of standing, and when you sit your state is that of sitting. [To have] knowledge of your state you should see whether it is for God or for other than Him. If it is for God you may settle in it, but if it is for other than Him you should abandon it.

 

This is the act of taking account of oneself (muḥāsaba) which ʿUmar enjoined when he said, ‘Call yourselves to account before you are called to account, and weigh yourselves up before you are weighed up…’ Indeed, ʿUmar used to beat his chest while calling himself to account.’”

 

The day I decided to end the piece was extraordinary. It was a Sunday. I was taking a friend visiting from the States for the best doughnuts in town and a street food lunch called a Bun Plaster. Towards the end she said she wanted to go by Daata Sahib’s (ra). It was the oldest and most revered shrine of the city and the Sub-continent, almost a 1,000 in existence. Her niece was driving the car and my first thought was, “Without a driver?”

 

The shrine is located in the inner city of Lahore and the place is always densely crowded. “Why not,” everyone else said. I knew Shaan had been dying to go there since I met him. He was wearing a baseball cap, black jeans that were always sliding down his waist, a shirt and jacket. The other thought that entered my mind was “How will we get Shaan to wear a veil to go inside?”

 

When we reached the entrance of the shrine, we basically breezed through security. One woman came running after us as if she had had an afterthought that a boy was coming into the women’s section. “Boy or girl?” she said pointing at Shaan. I was only too familiar with the question personally.

 

“Girl,” I said confidently. Shaan unzipped his jacket and let him pat her down. That was it. No one cared about the veil. He didn’t even take his hat off the whole time. We went in, placed flowers and prayed Maghrib with the congregation. I listened intently to the verses the Qari recited in the first two raka’t. Both were most beautiful.

 

The first ended with one of the most ma’roof lines of the Quran;

 

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِين

 

And did We not send you (O Beloved saw) except as a mercy for the Universe

and all that exists within it

Surah Al-Anbiya, Verse 107

 

My heart soared. The verse read aloud in the second raka’t had the same effect.

 

‏ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةًۭ مَّرْضِيَّةًۭ

‏فَٱدْخُلِى فِى عِبَدِى ‎

‏وَٱدْخُلِى جَنَّتِى ‎

 

Return to your Lord well pleased, and pleasing.

so enter then together with My Servants

and enter My Paradise.

Surah Al Fajr, Verse 89

 

We distributed cauldrons of food on our way to the car. We did everything one is meant to do! As we drove back, I told the younger kids about the verse`s we had prayed to. They listened silently. Shaan was quiet. When he did speak, he broke into extemporaneous poetry in Urdu. He always did that when he was excited. It never made sense to anyone except me who now knew him.

 

The first Coke Studio track in a year and a half had been released that morning. It was phenomenal; a beautiful duet by Naseebo Lal and Abeda Parveen. A woman who was unknown and supposedly from the humblest of backgrounds in Lahore, dirt poor, paired with the most important female Sufi artist of the continent, if not the world. All of us in the car from age 21 to 55 were moved by the sound of the music. It was one of those rare tracks that make the eyes cry and the heart soar.

 

The best thing about being cut off from the world, literally, because of the absence of being perpetually connected to the internet, is missing out on the bad news. And then the detail of the bad news. Many, including children, had recently died because of being stuck in snow in a hill station families had driven to just to see the snowfall. People kept talking about photos they couldn’t get out of their minds and the behaviour of hotel owners who had raised tariffs so much overnight that people had opted to sleep in their cars and therefore frozen to death.

 

I only knew about the incident because I saw a headline in Yahoo when I exited my mail. Luckily all I was thinking about was how the Person of the Shrine was the only one who decided what happened to those who came to him because there was a bulawa, invite, for them. Shaan, a 47 year old female, dressed like a 14 year old boy, had been welcomed with just a single question that had been posed to me my whole life. And not just in Lahore!

 

It made me think of the verse that all Honour belongs to Allah.

 

مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًاۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّلِحُ يَرْفَعُهُۚۥ

 

Whoever desires for himself honor, (should know) then for Allah (alone) is all the Honor.

To Him ascends the good words, and righteous deeds raises it.

Surah Fatir, Verse 10

 

Tafseer e Jilani:

 

Man kana yureed ul izzata: The one who wants honour, endless, after which never comes humiliation ever, then he should turn towards Allah and makes his focus His One-ness.

 

Fa lillahe izzatu: For only Allah is the True Owner of Honour, which includes control, eternal majesty and all kingdoms…

 

Jami-an: overt (zahiri) and inner (batini). And the one who desires that Allah bestow upon him honour and control and absolute kingdoms and abundance that remains forever, then he should, in his initial stages toward Allah, praise Him by way of His Perfect Names and Exalted Attributes till his remembrance reaches the stages of their reflection in him.

 

This (the reflection) is the last effort and then he becomes a reflector of Allah’s Being, wanting to unveil the Veils of His Omnipotence, till he becomes present before Him, able to unveil Him and witness the Signs of His Names and Attributes on the surface of the Universe without the distortion created by others. 

 

And overall (in summary), the one who seeks honour should be occupied in the Remembrance by Allah in the early stages because

 

Ilayhi yasadu alkalm at tayyabu: towards Him ascend good words which are the Prefect Names of Allah and His Exalted Attributes, increasing in frequency from the tongues of The Sincere and The Ones who Reflect in Allah’s Blessings and His Bounty…

 

Wal al amal as saleh: and (they should be occupied) in good deeds joined with ikhlas, sincerity and tabbatul, devotion to Him (also ascending towards Him)…

 

Yarfa’uhu: (which will be why) He then raises that deed founded upon sincerity and those good words allowing them to reach towards the stages of Closeness with Allah. So for the one whose sincerity in his deed is perfect, then the ranks of his words, which are raised towards Allah Subhanahu, are the highest and the most supreme to Him.

 

It was astonishing that link; the sincerity of my deeds being behind my tasbeeh of His Names reaching Him.

 

Just a few days after the visit to Daata Sahib (ra) I realized that Shaan was just a human being. Not perfected spirituality (albeit only in certain aspects) that I had made him out to be because he lived in a park. Because he had been homeless. Because he was alone. Because he possessed exactly nothing. Because he was attached to nothing. Because no one except God cared about him. He was simply human. He possessed the duality in his nature like everyone else. He felt anger and fear. He expressed resentment and envy.

 

The issue that unmasked his fragility was one that everyone faces. When his behaviour changed I discussed it with Qari Sahib. He said it was natural and it had to be waited out.

 

“Everyone needs time to heal,” he said. “From an old wound or a new one. Give it time.”

 

It was my fault anyway as usual. I had made Shaan out to be super human. He was not. His being alone had just made his idiosyncrasies more intense than other people’s. Being on the spectrum added its own layer on top of that. It had to be borne to see where he might land. Wherever that was, I would have to deal with it then.

 

In the beginning though when all options pointed towards him having to leave, I felt a deep anguish. I prayed and prayed and cried in those prayers. “Please God,” I begged, “Let Shaan become the way he was. Let him be happy and let his heart be calm and devoid of that which makes him now different.” I don’t believe I prayed that hard for a reversal in someone’s nature in my entire life. Even though he was not blood, he was not a friend.

 

The experience taught me something extremely important one day at Fajr when I lay in bed holding my tasbeeh, about to spin its beads. Every single thing and every single person in one’s life is an amanat of Allah. Everything is a bestowing, therefore it is only in a safe-keeping. There is no possession as such of anything. Nothing and no one belongs to anyone, except God.

 

It was like the second line in the video from the kalam. It was part of the tarana and everyone assumed it was just sounds that had no meaning. But they had meaning and it was the deepest meaning ever;

 

ہم تم تا نا نا نا، تا نانا رے

 

I reflect You,

I am yours,

I belong to You.

 

That night when I prayed Isha’ a thought came into my mind. Knowledge is a city, Nabi Kareem (peace be upon him) says. He is that city, Madinat ul Ilm. But entrance into any city is through its door. And the Imam (as), he said, is that Bab oha, its Door. My learning about the faith before going to him in Iraq was like watching things from a drone; flying above but never being inside it.

 

It wasn’t until I arrived at that Door that my learning changed from the reading and listening and writing of words and edged somewhat slightly towards deed. Which incidentally is the third cure for a heart being shred to pieces from the onslaught of doubt and paranoia. For deed, says Nabi Kareem (peace be upon him) is the path from which Satan, when he sees it, leaves. Deed, said the Imam (as), was what would bear witness to his faith. And faith, as I was made to learn in no uncertain terms, imaan, was nothing except the prize for the emulation of Allah’s Beloved (peace be upon him).

 

Hence for every act there was really only one deed. Just like for every path that lead to spirituality, there was only one door.

 

In the Tafseer e Jilani, Ghaus Pak (ra) writes again and again about the the verses of Paradise under which flow rivers. Those rivers are of ma’raifat, the Recognition of Allah Subhanahu, specifically three; Ilm ul Yaqeen, the Knowledge of Certainty, Ayn ul Yaqeen, the Witnessing of Certainty, Haq ul Yaqeen, the Truth of Knowledge.

 

‏إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّلِحَتِ يَهْدِيهِمْ رَبُّهُم بِإِيمَنِهِمْ ۖ

تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَرُ فِى جَنَّتِ ٱلنَّعِيمِ ‎

 

Indeed, those who believed and did good deeds, Allah will guide them by that faith.

Underneath them will flow the rivers in Gardens of Delight.

Surah Yunus, Verse 9

 

Tafseer e Jilani

 

Then said Allah Subhanahu, Exalted is He, according to His Way as it is always, when comes after admonishment glad tidings and vice versa…

 

Innalladina aamino: indeed, they who attained to faith in Allah and His Tauheed, One-ness…

 

Wa amilo salihaat: and they did good deeds as commanded by Him to better their states…

 

Yahdihim Rabbohum: their Lord will guide them towards the cosmos of His Tauheed…

 

Bi imaanihim: by their faith and their Ilm Yaqeeni, certainty of the Divine, that comes from knowledge…

 

Tajri min tahtahi mul anhaar: from rivers that flow beneath their feet i.e. streams of Ma’arif, Recognition of God and sprouting purls of the Truth of His Reality from the Ocean of His One-ness, with the colours of Ayn al Yaqeen, The Witnessing of Divine Certainty and Al Haq, the Truth of Divine Certainty…

 

Fi Jannaatin Naeem: i.e. they will be forever placed in the realm of these spiritual pleasures.

 

I started celebrating the month of Rajab at its advent. Like I do with Rabul Awwal, the month of the blessed birth of Nabi Kareem (peace be upon him) and the month of Rabbu Thani, the month of the birth of Ghaus Pak (ra). This year a bunch of my friends sent money to partake in the distribution of food with me mostly because they were deeply affected by the verse about charity bringing them the prayer of Allah’s Beloved (peace be upon him).

 

Then I started a prayer I have only said once before in my life. When I secluded myself for three days in Ramadan, also only once in my life. It was a prayer favoured by the Imam (as), two nafal reading Surak Ikhlas a 100 times in each rak’at. It was not lost on me, the name of the Surah, sincerity, that it was the Surah of Tauheed, One-ness.

 

It was a distracted utterance, except for the beginning but it was joyous. Before I started I said a prayer for myself that I had just learnt from the Hazrat Yousuf (as), the Prophet Joseph.

 

‏ رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ

فَاطِرَ ٱلسَّمَوَتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ

فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ

تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّلِحِينَ ‎

 

My Lord, indeed, you have given of the sovereignty and taught me of the interpretation of the events.

Creator of the heavens and the earth, You are my Protector, in the world and the Hereafter. Cause me to die as a Muslim, and join me with the righteous."

Hazrat Yusuf, Verse 101

 

Tafseer e Jilani

 

Then prayed Hazrat Yousuf (as) for himself and he said softly to his Lord, a prayer, that uttered from him only with wisdom, intellect and reasoning, with his invocation:

 

Rabbi: O my Lord who raises me, by Your Unmerited Affection and Your Bounty, with different kinds of guidance and favour that you have granted me…

 

Qad Aataytani: indeed You bestowed upon me and blessed me…

 

Min al mulk: from the Overt Kingdom i.e. the Kingship which is concerned with the realm of the existing world…

 

Wa allamtani min taaweel il hadeeth: and You taught me the interpretation of matters i.e. extracting conclusions from the events which happen in this world to what is in the Realm of the Unseen and its true explanation.

 

Faatir is samawat e wal ard: O One who created the heavens and the Earth i.e. the Realm of Allah’s Names, the reflection of which are the disappearing shadows apparent…

 

Anta: You are by Your Own Self, after you made me steadfast in Your One-ness and You disclosed to me Your Tauheed, that One-ness, and lifted the veils between me and it…

 

Walliya: You are my Supporter and The Controller of my affairs and The One who keeps my secrets…

 

Fi duniya wal akhira: in this world and the Hereafter i.e. in this life and the Afterlife…

 

Tawwafini: make me die and take my soul…

Muslim-an: surrendering, entrusting all my matters to you…

 

Walhiqni: and join me, with Your Special Favour…

 

Bi saliheen: with the righteous ones who are the ones who reformed their selves in this life and the Hereafter until they achieved success from You with the honour of meeting You.

 

For the second time I noted how the word salih was connected to reforming of one’s state, bettering it. It was markedly prominent in a line from the namaz which Nabi Kareem (peace be upon him) uttered after Allah Subhanahu sends Salam upon him, thus bringing others into the Peace that Allah was bestowing upon him alone:

 

As-Salamu 'Alayna wa 'Ala 'Ibad-Allah-is-Saliheen

 

Peace be upon us and on the Righteous Servant of Allah.

 

It was almost always translated as righteous but Ghaus Pak (ra) was saying that the Saliheen were those who were in a perpetual state of reforming. Hazrat Yousuf’s (as), a Prophet’s invocation, was about being made to die in surrender and being joined with the ones who continue to reform themselves.

 

At sunset when the month started I was googling different things to gain more information on Rajab to preface my first email to my friends. Then I came across this:

 

The Imam Abdul Qadir Jilani (ra) said:

 

رجب شھر الزرع و شعبان شھر السقی و رمضان شھر الحصاد

و کل یحصد ما زرع و یجزی ما صنع

و من ضیع الزراعۃ ندم یوم حصادہ و احلف ظنہ مع سوء معادہ

 

Rajab is the month for sowing seeds, Sha’ban is the month for watering, and Ramadan is the month for reaping.

And all reap what they sow

and will be rewarded for what they did.

And the one who wasted the (season of) planting regretted it on the day of harvest

and found it to be against what he thought would be the result.

 

I was blown away by his words. That the cycle bore fruit in just 90 days!

 

For two nights I thought and thought about what seeds to plant and could not figure out what I should choose. Scholars had a singular take on what that seed should be; of worship. But worship was a function of ability granted. Meanwhile, my nafs only steered me in one direction; towards those I knew who were willfully absent. Because their hearts were shredded.

 

“Plant seeds of love for them,” it said to me earnestly, not with deceit. “Maybe they will come back.” I could almost hear the hope it felt, the need it was feeling for that return. I didn’t say anything. Then I started asking my Lord who raises me to choose my seeds for me.

 

The next day I went to the shrine of Hazrat Pir Turat Murad Shah (ra) in the park. I sat next to his blessed grave reading the Names of Allah and Nabi Kareem (peace be upon him) that had just been put up inside it in a recent renovation.

Those Names of theirs that were His Manifestations in the Universe, His Signs and what paved the way towards Him.

 

I thought about my youth and how my seeds of love burst forth with the most gorgeous bloom in my early life when I was a seed myself. For decades we only flourished and grew more beautiful. In one decade alone everything began to wilt. No one knew that it was what became the state of the soul when it felt lonely. Or was it the nafs? It was as if the sun disappeared and water vanished.

 

I prayed and in the prayer I had a thought and in the thought I saw the seeds I wanted to sow. A seed for steadfastness in Tauheed, a seed of the deepest love for The Beloved (peace be upon him), a seed of wishing to be informed of the beings of who were the Saliheen who had been informed of Allah Subhanahu’s Essence by Him as the success granted to them for reforming themselves. And then, lastly, a seed for the ones I loved in the world. This time without names and faces and memories of a past that would never return. Not pegged with desire for reigniting what had turned to cold ashes. Just seeds, just love.

 

Then after weeks of not even opening Ghaus Pak’s (ra) Al Fath Ar Rabbani, the next night I lay in bed unable to sleep. I decided to read a line. The line that came was very familiar to me. It was a well known, hadith of Nabi Pak (peace be upon him):

 

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

الدُّنْيَا سِجْنُ الْمُؤْمِنِ

 

“The world is a prison for the believer.”

 

As someone who feels entrapped in the world, I felt like the hadith made me a Mo’min sometimes. But then came the explanation of the words;

 

Al Fath Ar Rabbani: “The world is a prison for the Mo’min. Thus when he will forget that prison, only then will he gain freedom for it.”

 

One line is all I had read and I had to pause. So it wasn’t about being attached to the world, being drawn to it, attracted to it, that made it a prison. It was the same entrapment for the one thinking everything about it was torment. For that meant that one was not forgetting it at all. Thus it was not freedom from it.

 

I realized how exactly the notion applied to people and attachment to them. Not one iota of any association lessened because of thinking badly of them or feeling unhappy because of them. It seemed to appear to be worse than being connected to them with happiness. At least that was not negative. For the tongue or the heart. The world was a prison for anyone aware of it.

 

My sighs just kept getting deeper!

 

Al Fath Ar Rabbani: “Those who attain to faith are in that prison (of the world) while those who gain ma’rifa, Recognition of Allah Subhanahu, are in a state of intoxication. Therefore they are entirely unaware of that prison because indeed, their Lord has made them sip the Drink of His Love for Him, and the Drink of His Affection for Him, and the Drink of His Desire for Him and the Drink of obliviousness from Creation and are only mindful of Him so they became detached from the prison and its inmates.”

 

Subhan Allah!

 

And once again my perception of myself, where I was at, what I thought, was turned upside down. The most massive revelation it bore for me what my usage of the word that meant the most to me all of my life; “love.” In the blooming decades I had used it rarely and therefore only sincerely with unquestionable devotion. It took me years for my tongue to utter it for the first time to anyone. I think I must have been well into my 20s. I don’t think I ever said it face to face to my mother or sister who died or my brother who is alive.

 

But in this decade of wilting, I overused it constantly. Mostly I echoed others until I started copying them and initiating it. Sometimes I thought it might make a bridge between those and myself who felt so far apart. But it was no longer true except in its desire to be true. It became just another word without meaning.

 

The Sufis say that the first movement of the Universe was love. Because Allah loved to be known.

 

كُنتُ كنزاً مَخفياً فأحببتُ أن أُعْرَف فخَلَقتُ الخَلْقَ لكي أُعرف

 

I, Allah, was a Treasure Hidden so I loved to be known

Therefore I created Creation so that I will be known.

 

Ahbabtu – “Loved”, not wanted to be known!

 

In my translation of another verse from Surah Yunus, I had learnt about the metaphysics of Creation and in it again was the word, love.

 

Hazrat Najmuddin Kubra (ra): So Allah called His Servants from Divine Knowledge (al ilm) towards existence (al wujood) by blowing His Breath and it is His saying:

 

‏فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى

 

So, when I have fashioned him and I breathed into him of My Spirit.

Surah Al Hijr, Verse 29

 

And He invites them from existence (al wujood) towards nothingness (al adam) and Divine Knowledge with love and it His saying:

 

‏ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةًۭ

 

Return to your Lord well pleased,

Surah Al Fajr, Verse 28

 

Qari Sahib was the one who had pointed it out: “Do you see how from nothingness to existence the impetus is the Breath of Allah and in the end of time, from existence to nothingness, the impetus is Allah’s Jazba, His Love.”

 

It was strange. So much about the Day of Judgement was about fear and loud trumpets and the skies rolling as if wrapping up a stage. And here it was said, Allah invited the nafs back to it with love.

 

And at 51 I no longer knew nothing about it!

 

So on the 2nd of Rabaj, I changed my fourth seed. I didn’t know how to plant seeds of love. I didn’t know what that meant in the ever changing context of life. So I decided to take a step back. I went to Nabi Kareem’s (peace be upon him) hadith;

 

عن جابر بن عبد الله قال : لما نزلت سورة "براءة" قال رسول الله صلى الله عليه وسلم :

بعثت بمداراة الناس

 

From Jābir b. ʿAbd Allāh (may God be pleased with them all), that he reported that when Sūrat Barāʾa (Tauba) was sent down, the Messenger of God said,

 

“I was sent to treat people with affability (mudārāt).”

 

In another hadith though he had used the word love and it was in relation to imaan, faith.

 

“The Momin is the one who loves and is loved.

And there is no goodness for the one who does not give love and receive love. The best amongst people is the one who gives others benefit.”

 

Then I was jumping up and down about how I had perceived it. Everyone wanted to love and be loved. Therefore everyone must be a Mo’min. Now it revealed to me that the state of being Mo’min was fluid. I loved and was loved intensely in my youth. I gave and received love happily. With sincerely, with certainty. I wasn’t praying much but was I a Mo’min then?

 

Rajab makes every single deed a seed. And makes mindfulness not a word but an existence in constancy. As much as I focus on what I do want to sow, I became aware of what I do not. For that too would end up bearing fruit. Bitter! I was being made aware of seeds planted from ages ago that were now just weeds taking up space and nutrients, taking up what plants needed in terms of light and water. I now knew it was the love that they sucked out first. That’s what caused them to begin to wither and die. Rajab was indeed a game-changer!

 

I even asked Qari Sahib about the last line of Ghaus Pak (ra), what it meant to have the opposite result.

 

“If you sow seeds of ingratitude, knowingly or unknowingly, or of being angry or being heedless, or uncharitable then what will happen come Ramadan is that you will have no desire to worship, or you will waste the chance to give to others, which is what the month is only and only for.”

 

It was decided; affability would be my fourth seed. Strangely enough the one seed that had to do with Creation might be the one that bears the least results. For I would not be taking initiatives. But when moments appeared, and they were already starting to, I could practice patience and gentleness, friendliness and warmth. For those were prerequisites. There wasn’t any need for gestures behind which lay murky intentions, convoluted. The need for pursuit was eliminated.

 

As the days progressed, on the 7th of Rajab, I found that my mindfulness, which always and only always emerged after the fact, after I had wronged, after I had erred, changed the timing of its appearance. For the first time I saw myself before I did something. The interactions were repetitive as was my behaviour in them despite everything. And suddenly, I paused before I spoke so as to not regret it immediately after.

 

And this was how I began, yet again, the process of entrusting my matters, all of them, as they related to ordinary love, to the ones who were in reality my only friends; Allah Subhanahu wa Rusooluhu (peace be upon him) and those who give charity, which cleanses the heart from focus on anything except Him, in the state of bowing in their prayers with humility.

  

Physically he had all the inherent traits of the standard grandpa. All but a ring of hair around the side of his head was present. It had been that what since his teens. He walked shifted to one side and stooped over from polio. He got it when my mom was young. His voice was a few octaves deeper then normal and his laugh was a rough bellow and rare, although his smile was always ready. He ate Post Toasty’s every morning. Every Morning! A nap was taken almost every day after lunch. His chair was reclined back and a arm was draped and bent over his eyes. The nap was short, maybe 30 minutes. He hated carpentry but did it when required and never drank or cursed.

 

As a young boy, he remembered sitting on the running board of on old car while his parents where out in a field burning crosses. They were in a group of like minded white folk, and all cloaked the same. This was a time when Detroit built cars with wide running boards that went from fender to fender.

 

His half sister Daisy was a true depression area outlaw. A dime store novel was written about her, ‘The Raven Haired Harlot.’ During his childhood, she would sneak in at night and leave money and food for them. Tying up a sheriff and leaving him to die in the desert, murder and stealing were just a few of her resume worthy skills and experiences.

 

He married Katie. They had 3 sons and 1 daughter. Although it was a marriage of length and I am sure there was love there, the liking each other part seemed to have been difficult. She was a sharp edged woman but a good grandma to her grandsons. The granddaughters enjoyed a more stern and judgmental side of her. For years there was a mistress and given the warmth at home, I can’t hold it against him. I think her name was Janie, and I wish more was known to me about her.

 

As a kid my brother, mother and I would spend our summers at their olive and alfalfa farm in Corning Ca. Those were great summers, full of mechanical splendor. He had these old junk iron piles, in which I spend hours building greatness, and other oddities. By the scrap piles was a line of 4 or 5 cars. My brother, cousins and I traveled the world in those old clunkers. I would use a chain hoist that hung in his barn to pick my bicycle up for service. He had a toolbox that was purchased used when my mother was a little girl. It was a Snap On. The drawers pulled smooth from decades of use and the top outside edges where warn from it being chained down in the back of his hugger orange Chevy C-20. It was a late 60’s model. At times the box was mounted on an old washing machine cart that he modified. The Box was simply an extension of his expertise and the one physical piece of him that I remember the most.

 

He was a farmer and worked for Mister Stafford for many years, never earning much more then a high level of respect for his kind way and vast mechanical knowledge. Scares on his hands where the story of a life spent toiling with sweat on his brow. It was a common story of people that shared his generation. One of his fingers was used to soften the blow between 2 objects of steel when an engine block was lowered in hast. The nail grew over the end of what remained of that finger. I bet only small wince was noted at impact.

 

I remember sitting on his leg and standing next to him for hours on end while he worked the orchard or alfalfa field on an old Ford 9N. He also had an old Massey Harris, Super 44 if I remember it correctly. The Ford was used more, as I think the Massey didn’t have a 3 point hitch. He had a unique smell of earth, sweat and tobacco which I came to know. His shits always had tiny burn holes in them from the small embers falling from his pipe. The tobacco was a combination of Sir Walter Raleigh and Sir Walter Raleigh aromatic. He blended it ½ and ½.

 

The family would get together and go camping at Bodega Bay, Calistoga, and Patrick’s Point. He and one of my uncles built these two fifth wheel trailers that carried a slide in type camper. Those were the coolest campers that I have ever seen. They had a well built, sturdy, practical stance. He carried the same stance.

 

A life of field work left the skin on his arms and neck sun darkened with deep folds. The skin that always lay protected, under his shirt was bone white and free of flaws. Upon his death some of the skin was harvested and grafted to a baby that was badly burned.

 

I acquired some of the things form his life. A love for naps, pipes, old tractors, farms, home made campers, and tool boxes.

 

His name was Frank and his toolbox was left in my care!

   

Words continued from previous shot...

 

Jumping forwards one hour and I am sitting in the sauna, confused and lost. My decision to go it alone suddenly seemed admirable, but also terribly ill thought out. While it had seemed sane and brave to enter the establishment with little more than the flimsiest idea about what cultural mores I should adhere to, in my more physically exposed state it all seemed rather foolish. If I was honest I had overcome my pre-massage nerves by conjuring up an imagined version of what was about to be done unto me. I had envisioned a crumbling stone chamber awash with swirling steam and the smell of age itself. I had held the hands of my fictional self repeatedly, walking him through time itself into this world where he sat amongst aged locals in the warped stone seats where so many had sat before me.

 

Sitting there in the sauna, reality took great pleasure in shattering my comforted and imagined ideals with abrupt, harsh lessons. The real me had entered an all too modern building replete with plasma screens and coke machines. The Hammam chamber itself was pristine white marble and bathed in garish white light from lights clustered somewhere in the swirling steam. The sauna I was interred in had tasteful wood fittings and a plate glass door that allowed views into the Hammam itself. Its interior was sparse, unremarkable and clearly of this age. In short, there was not a hint of decrepitude or history about anything. It was all so far from what I had imagined it would be. So startling to me that that I was lost in some befuddling place that lurked somewhere between my imagined experience and my own reality. There I sat, clad only in a loin cloth and facemask. Unsure of when I was supposed to leave the scorching room and of course, petrified that I was about to unwittingly unveil my genitals to an unsuspecting Turkish public. I will admit I felt very alone and very, very far from home.

 

Despite my fear, I could have gotten used to this harsher version of reality if it hadn't been for the choice of music. I had imagined a weighty silence that would ebb through a labyrinthine series of gloomy chambers. I was instead assaulted by an endless series of soft rock and MOR anthems, each seemingly designed to taunt me. My entrance to the Hammam had been sound tracked by The Police singing 'So lonely', a coincidence that I had laughed off with ease. Sitting paralysed in my increasingly sweaty rag I found it much more difficult to block out the the musical choices. When the speakers began to sing a certain Celine Dion song into my mud-caked ears I began to crumble. 'My Love Will Go On' I could have handled, 'All by Myself' was a step too far. It took a gargantuan effort not to cry along in empathy.

 

In an attempt to distract myself from those welling tears I stared through the glass door of the sauna and out into the main Hammam chamber. My eyes focused solely upon trying to spot whether or not the men out there had retained their Y-fronts or were like me, commando with a facemask on. To my great annoyance there were no tangible signs, no flash of gluteus maximus, no welcome glimpse of a passing teste. All I could see through the steam was the hulking masseuse assaulting a prone figure and a handful of well wrapped Turks calmly waiting their turn. With the heat rising steadily around me I knew that soon I would have to step out of the relative haven that was the sauna, if only to avoid passing out and having my potential faux pas being discovered in a most unpleasant way.

 

With more urgency and intent I peered out into the Haman, this time arising from my perch and pressing my face close to the glass. I still cringe when I consider how I must have looked. My face slathered in grey mud, my sub-athletic body covered modestly by that infernal rag and my face a muddy portrayal of bewildered nerves. Regardless, I needed reassurance and fast and thus I stared closely at the nearest masseuse-victim coupling, trying hard to deduce what exactly they were wearing. This act caused a considerable and surprising rumpus out on the Hammam floor with both the victim and the the masseuse gesticulating angrily at me. I don't speak Turkish but years of Glasgow living make me a dab hand at aggressive hand gestures and it was clear to me that my attention was most unwanted. For a second I could not understand why and then the final blow to my confidence was dealt. I realised that the victim I was staring at was a female. A lathered up, young, buxom, topless female who was not taking too kindly to my leery stares. The cognitive process was fast. I was in a mixed Hammam. I was potentially illegally naked in a mixed sex Hammam. I slumped back down on the sauna bench to be grilled some more, The cloud of nerves now became a stratospheric cumuli nimbus dominating my every thought. The only course of action seemed to be to embark upon a sweaty course of reflection and mild self flagellation.

 

Why oh why had the Gavin of one hour ago dragged me to here? Why oh why had the Gavin of 30 minutes prior deliberated so little and acted so swiftly when faced with the underwear dilemma? Why in the changing room I was pushed into had I cast aside my nerves, my modesty and of course my pants with such alarming speed? I had some recollection of thinking that if I was to do this properly that tough decisions must be made, action must be swift and the repercussions accepted without fear. This was the first big lesson of my trip; tough, decisive decisions are not the same thing as good, considered decisions.

 

The second lesson I learned on my trip was that I learn nothing. I promptly opted to make another tough, decisive decision in an attempt to resolve the dilemma caused by the original decision to make a strong, decisive decision. If you follow? With a view to removing myself from the increasing heat of the sauna and finding out once and for all whether or not my untamed state was appropriate I raised myself up from the burning logs that were the sauna bench, clasped the door handle and pushed it open and there I was. I was in the Hammam. I, Gavin Russell, all 5'9 of skin and nerves stood in embarrassed defiance in the doorway. I was actually there, I was actually doing it!

 

after Hans Holbein the Younger,painting,(circa 1540)

 

after Hans Holbein the Younger,painting,16th century (circa 1540)

 

Sir Thomas Wyatt (1503 – 11 October 1542) was a 16th-century English lyrical poet. He was born at Allington Castle, near Maidstone in Kent - though his family was originally from Yorkshire. His father, Henry Wyatt, had been one of Henry VII's Privy Councillors, and remained a trusted advisor when Henry VIII came to the throne in 1509. In his turn, Thomas Wyatt followed his father to court after his education at St John's College, Cambridge.

 

Wyatt was a poet and Ambassador in the service of Henry VIII. He first entered Henry's service in 1516 as 'Sewer Extraordinary', and the same year he began studying at St John's College of the University of Cambridge.[1] He married Elizabeth Brooke (1503 – 1560), the sister of George Brooke, 9th Baron Cobham, in 1521, and a year later she gave birth to a son, Thomas Wyatt, the younger, who led Wyatt's rebellion many years after his father's death. (This rebellion, aimed at putting Elizabeth Tudor on the English throne while her sister Mary I reigned, resulted in the younger Wyatt's imprisonment and execution and put Elizabeth herself under heavy suspicion, although she rigorously denied any participation in that rebellion.) In 1524 Henry VIII assigned Wyatt to be an Ambassador at home and abroad, and some time soon after he separated from his wife on the grounds of adultery.

 

Wyatt was over six feet tall, reportedly both handsome and physically strong, brilliant, and his poetry bespeaks infinite sensitivity to love. Many legends and conjectures have grown up around the notion that the young, unhappily married Wyatt fell violently in love with the young Anne Boleyn in the early-to-mid 1520s. His grandson (who penned a biography of Anne Boleyn many years after her death) wrote that the moment Thomas Wyatt had seen "this new beauty" on her return from France in winter 1522 he had fallen in love with her. Wyatt certainly wrote a fair share of love poems and, according to grandson George Wyatt, he was one of Anne's many suitors. In a world where courtly love was the chief pastime, it is difficult to discern a sighing poet from a bona fide suitor, and, in any case, Wyatt's marriage was failed but not ended. Attractive he may have been, but he was not an eligible bachelor by any means. Gossips would later allege Thomas and Anne had been lovers. No one really knows. It is possible that one of his poems in particular, Whoso list to hunt (a reinterpretation of Petrarch's Rime 190), refers to this indirectly. The poet refers to a ‘hind’ (i.e., a deer) whom the poet ‘may no more’ hunt, because around her neck is written in diamond letters Noli me tangere for Caesar’s I am. This sensuous sonnet of a love denied suggests to some that Wyatt was forced to abandon his desire for Anne ("Noli me tangere" means "none may touch me") when King Henry VIII (i.e., Caesar) took up his own pursuit of her. There is no direct evidence that Anne and Wyatt were physically intimate, and it has been suggested that this was why Wyatt’s life was spared during the hurly-burly of adultery accusations and executions in 1536. Furthermore, Anne was ambitious and had learned from her reportedly promiscuous sister Mary Boleyn's example; Mary had been one of Henry VIII's discarded mistresses. Anne was, if not indeed chaste, at the very least discreet when it came to handling her male suitors. She attracted King Henry VIII's attentions sometime around 1525 (whether by her design or with her desire, one cannot accurately know), and Wyatt was the last of Anne's other suitors to be ousted by the king. After an argument over her during a game of bowls with the King (again according to Wyatt's grandson's writing), Wyatt was sent on, or himself requested, a diplomatic mission to Italy. Although many such tantalizing tales abound, no definitive evidence of the specifics of the Wyatt-Boleyn relationship exists. Did she break his heart? Did Wyatt walk away in frustration? Did either Anne or Wyatt have any choice in the events? Did they only ever love in silence? Again, much romance has been written, but no one can know for sure.

 

He accompanied Sir John Russell to Rome to help petition Pope Clement VII to annul the marriage of Henry VIII to his first wife, Catherine of Aragon, an embassy whose goal was to make Henry free to marry Anne Boleyn. According to some, Wyatt was captured by the armies of Emperor Charles V when they captured Rome and imprisoned the Pope in 1527 but managed to escape and then made it back to England.

 

Wyatt seemed ever-present in the fateful moments of Anne Boleyn's life. He was at Calais when she and King Henry made their only foreign sojourn together (only a short time before they were married in secret). In January 1533, Anne Boleyn is said to have told Wyatt, in front of other courtiers, that she had a 'hankering for apples' and that the King thought she might be pregnant. This was how the shocked court discovered that Henry and Anne were already married. Wyatt was also Chief Ewer (a distinguished serving role) at her Coronation.

 

In 1535 he was knighted. In May 1536 he was imprisoned in the Tower of London, perhaps for quarreling with the Duke of Suffolk, but most likely because he was one of seven men under suspicion of being one of then-Queen Anne Boleyn's lovers. He was released from the Tower later that year, thanks to his friendship or his father's friendship with Thomas Cromwell, and he returned to his duties. During his stay in the Tower he may have witnessed not only the execution of Anne Boleyn (May 19, 1536) from his cell window but also the prior executions of the five men with whom she was accused of adultery. Although there was little if any room for dissent at that point in Henry VIII's Court, Wyatt is known to have written a poem inspired by the experience (http://www.luminarium.org/renlit/innocent.htm), which, though it stays clear of declaring the executions groundless, reverberates with grief and shock. Like some of his contemporaries and most present historians, Wyatt may have felt Anne to be innocent of the charges for which she was put to death. Her high spirits, the reformist ambitions she held which ran counter to those of Cromwell and the King, her jealousies of the mistresses of the King, and her inability to give the King the male heir he so doggedly desired were, in all likelihood, the reasons for the trumped-up charges. Some blame Cromwell, some blame Henry VIII, some blame factions within factions seeking to restore Henry's first daughter Mary to his favor, but no definitive records of the trial survive, and no one knows what schemes specifically engineered her demise. Suffice it to say that Henry was betrothed to marry a new girl (Jane Seymour) on the very next day after Anne Boleyn's execution. One can only imagine what Wyatt felt and learned at such close quarters to this tragedy and the official propaganda explaining it all. To dissent was death. Despite (or perhaps because of) all this, Wyatt persevered as a writer of poems and ballads and as a singular figure at court.

 

In the 1530s (NB: Dates for the manuscripts as well as verifications of authorship, are rarely certifiable.), he wrote poetry in the Devonshire MS declaring his love for a woman; the first letter on each line spelt out SHELTUN. A reply is written underneath it, signed by Mary Shelton, rejecting him. Mary, Anne Boleyn's first cousin, had been the mistress of Henry VIII between February and August 1535.[2]

 

In 1540 he was again in favour, as evident by the fact that he was granted the site and many of the manorial estates of the dissolved Boxley Abbey. However, in 1541 he was charged again with treason and the charges were again lifted - though only thanks to the intervention of Henry's fifth wife, then-Queen Catherine Howard, and upon the condition of reconciling with his adulterous wife. He was granted a full pardon and restored once again to his duties as Ambassador. After the execution of Catherine Howard, there were rumours that Wyatt's wife, Elizabeth, was a possibility for wife number six, despite the fact that she was still married to Wyatt.[3] He became ill not long after, and died on 11 October 1542 around the age of 39.

 

None of Wyatt's poems were published during his lifetime - the first book to feature his verse was printed a full fifteen years after his death. He and Lord Henry Howard, Earl of Surrey were the first poets to use the form of the sonnet in English. One of his sonnets, Whoso list to hunt, thought to be about Anne Boleyn, is posted at Wikisource:Author:Thomas Wyatt (poet).

 

His sister Margaret Wyatt was the mother of Henry Lee of Ditchley.

 

Long after Thomas Wyatt's death, his only son, Thomas Wyatt the younger, led a thwarted rebellion against Henry's daughter, Queen Mary I, for which he was executed. The rebellion's aim was to set the Protestant-minded Elizabeth (who would eventually accede upon Mary's death), on the throne. This Elizabeth (who was to become the celebrated Virgin Queen) was, of course, the daughter of Anne Boleyn.

 

His great grandson was Virginia Governor Francis Wyatt.

 

He is buried in Sherborne Abbey, in Dorset.[4]

Physically exhausted candidates of the Special Air Service selection course, steam in the cold night air as one of the instructors addresses them.

 

Mid Caption: Candidates from the Australian Defence Force aim to gain entry into the Special Air Service Regiment (SASR) by completing the annual selection course held in Perth.

 

29 officers and 102 soldiers attempted the arduous course from 25 July 10 – 13 Aug 10.

 

Mental and physical fortitude is tested through stressful situations involving weaponry, physical training, obstacle courses, navigation and problem solving.

 

Potential recruits are assessed on their effectiveness on individual and team tasks with extremely limited rest.

 

Only a small percentage of candidates are selected for service in the SAS. Upon selection, successful candidates undergo further training before becoming a member of the nation’s elite Special Forces unit.

 

Life Spark

Toronto, Ontario

From the blog www.kylefoto.com

 

Some of the first long exposures I’ve ever taken! I did this while in photography school in 2005.

 

Photography Details: Sneaking into a courtyard with these interesting sculptures I tried out the light drawing aspect of light painting. Here I would use an LED light to physically trace the outline of these objects, manually painting every stroke of light that you see on the tree trunk and sparkling structure in the background. I wanted to make it look surreal, as if the structure in the background was overflowing with energy. This is actually multiple 30 second exposures mashed together to combine into one ultra long exposure, with a minimum of image noise. Because I was wearing dark clothes and moving a lot, my body becomes invisible in the long exposure and only the light from the flashlight shows up! Other things like the colour and bubbles were added in photoshop.

 

Canon 20D 30s f/14.0 ISO100 17mm (35mm eq:27.2mm)

About Dr.Mihir Kumar Panda, Ph.D,D.Litt,, innovator

World’s only achiever of large number of World Record for 10,000 Teaching Aids & innovations

Founder & Co-ordinator General, ‘SROSTI’ (Social Development research Organisation for Science, technology & Implementation)

Collaborator Vijnana Bana Ashram

Bahanaga, Baleshwar, Odisha, India-756042

Website : simpleinnovationproject.com

E-Mail- : mihirpandasrosti@gmail.com

 

Face Book link:https://www.facebook.com/mihirpandasrosti

WIKIMAPIA

wikimapia.org/#lang=en&lat=-6.174348&lon=106.8293...

Contact No. : +91 7008406650

Whatsapp: +91 9438354515

 

Dr.Mihir Kumar Panda, an Educational, Societal and Scientific Innovator has established an NGO 'SROSTI' at Bahanaga, Balasore,Odisha,India

 

Dr. panda has innovated/invented more than 10,000 (ten thousand) teaching aids and different innovations and he has more than 30,000 (Thirty thousand) ideas to make scientific and mathematical models.

 

His creations are very essential guide for school and college science exhibitions, innovative learning and play way method for the teachers and students, science activists, innovators, craftsmen, farmers, masons, physically challenged persons, common men, entrepreneurs and industrialists.

 

He is popularizing science through song, innovative demonstrations and motivational speech since 1990 in different parts of Odisha state without taking any fees.

 

Dr. Panda is an extreme motivational speaker in science and possess magical scientific demonstration and a crowd puller.

 

Innovator Mihir Kumar Panda loves nature and in his agricultural farm he does not uses the chemicals , fertilizers and pesticides. In his farm even the smallest creatures like snakes, caterpillar, white ants, worms ,vermies are in peace and are managed successfully not to do harm.

 

Dr. Panda is an Educationist, an environmentalist, a poet for science popularization, a good orator, a best resource person to train others in specific field of science and engineering.

 

The uniqueness of Simple Innovation and scientific activities and achievements ofDr. Panda can not be assessed without visiting his laboratory which is a living wonder in the realm of science.

 

From a small cake cutter to mechanical scissor, from a play pump to rickshaw operated food grain spreader and from a village refrigerator to a multi-purpose machine, thousands of such inventions and innovations are proof of Dr. Panda's brilliance.

 

From a tube well operated washing machine to weight sensitive food grain separator, from a password protected wardrobe to automatic screen, from a Dual face fan to electricity producing fan are example of few thousands of innovations and inventions of Mihir Kumar Panda.

 

Dr.Mihir Kumar Panda though bestowed to a popular name as Einstein of Odisha is obliviously treated as Thomas Alva Edison of India.

 

Dr. Panda's residential house also resembles a museum with scientific innovations of different shapes and sizes stacked in every nook and cranny which proves his scientific involvement in personal life.

 

Innovator Panda believes that , the best thing a child can do with a toy to break it. he also believes that by Educating child in his/her choice subject/ passion a progressive nation can be built.

 

The shelf made scientist Dr. Panda believes that Education is a life long process whose scope is far greater than school curriculum. The moulding of models/ innovations done by hand always better than the things heard and the facts incorporated in the books.

 

With no agricultural background, Dr. Panda has developed unique natural bonsai in his Vijnana Bana Ashram which also shows path for earning just by uprooting and nurturing the plants which are found to be small and thumb in nature.

 

Dr. Panda's Scientific Endeavour and research is no doubt praise worthy. One cannot but believe his dedicated effort in simple innovation laboratory.

 

Social service, innovation/ inventions, writing, free technology to students for preparation of science exhibition projects, free technology to common men for their sustainability, preparation of big natural bonsai, technology for entrepreneurs and industrialists for innovative item are few works of Mihir Kumar Panda after his Government service.

 

. To overcome the difficulties of science and math, explanation in classes, innovator Panda has created few thousands of educational, societal and scientific innovations which helps teachers and students of the country and abroad.

 

Dr. Panda believes that though inventions/innovation has reached under thousands and thousands deep in the sea and high up in the space. It has reached on moon and mars, but unfortunately the sustainable inventions/innovation has not properly gone to the tiny tots and common people.

 

Dr. Panda is amazing and wizard of innovations and works with a principle the real scientist is he, who sees the things simply and works high.

 

Dr.Mihir Kumar Panda's work can be explained in short

 

Sports with Science from Dawn to Dusk

Struggle some life- science in words and action

Triumphs of Science - Science at foot path

Hilarious dream in midst scarcity

  

A life of innovator de-avoided of Advertisement.

  

FELICITATIONS, AWARDS, HONOURS & RECORDS

* 200+ Felicitation and Awards from different NGOs, Schools & Colleges within the State of Odisha and National level.

* 10 Nos Gold, Silver & Bronze medal from different National & International level.

*Awarded for 10,000 innovations & 30,000 ideas by Indian Science Congress Association, Govt. of India.

* Honorary Ph.D From Nelson Mandela University, United States of America

* Honorary Ph.D From Global Peace University, United States of America& India

* Honorary D.Litt From Global Peace University, United States of America& India

* Title ‘Einstein of Odisha’ by Assam Book of Records, Assam

* Title ‘Thomas Alva Edison of India’ by Anandashree Organisation, Mumbai

* Title ‘ Einstein of Odisha & Thomas Alva Edison of India’ from Bengal Book of World record.

*World Record from OMG Book of Records

*World Record from Assam Book of Records,

* World Record from World Genius Records, Nigeria

* World Record from BengalBook of Records

* National Record from Diamond Book of Records

* World Record from Asian World Records

* World Record from Champians Book of World Records

* World Record from The British World Records

* World Record from Gems Book of World Records

* World Record from India Star World Record

* World Record from Geniuses World Records

* World Record from Royal Success International Book of Records

*World Record from Supreme World Records

* World Record from Uttarpradesh World Records

*World Record from Exclusive World Records

*World Record from international Book of Records

*World Record from Incredible Book of records

* World Record from Cholan Book of World Record

* World Record from Bravo International Book of World Record

* World Record from High Range Book of World Record

* World Record from Kalam’s World Record

* World Record from Hope international World Record

* International Honours from Nigeria

* Indian icon Award from Global Records & Research Foundation (G.R.R.F.)

* International Award from USA for the year’2019 as INNOVATOR OF THE YEAR-2019

* National level Excellence Leadership Award-2020 from Anandashree Organisation, Mumbai

* Best Practical Demonstrator & Theory instructor from Collector & District Magistrate,

Balasore.

* Best Innovator Award by Bengal Book.

* Popular Indian Award by Bengal Book.

* Great man Award by Bengal Book.

* Best Indian Award by Bengal Book.

* The Man of the Era by Bengal Book.

IMPORTANT LINK FILES TO KNOW THE WORK OF

Dr. MIHIR KUMAR PANDA

Dr.Mihir Ku panda awarded at indian science congress Association, Govt. of India for 10000 innovations & 30,000 ideas

youtu.be/MFIh2AoEy_g

Hindi Media report- Simple innovation science show for popularisation of science in free of cost by Dr.Mihir Ku Panda

youtu.be/gPbJyB8aE2s

Simple innovation science show for popularisation of science in free of cost in different parts of India By Dr.Mihirku Panda

www.youtube.com/user/mihirkumarpanda/videos?view=0&so...

Simple innovation laboratory at a Glance

youtu.be/yNIIJHdNo6M

youtu.be/oPBdJpwYINI

youtu.be/XBR-e-tFVyE

youtu.be/3JjCnF7gqKA

youtu.be/raq_ZtllYRg

MORE LINK FILES OF Dr MIHIR KUMAR PANDA

 

www.youtube.com/watch?v=MFIh2AoEy_g

www.youtube.com/channel/UCIksem1pJdDvK87ctJOlN1g

www.youtube.com/watch?v=AHEAPp8V5MI

www.youtube.com/watch?v=W43tAYO7wpQ

www.youtube.com/watch?v=me43aso--Xg

www.youtube.com/watch?v=6XEeZjBDnu4

www.youtube.com/watch?v=gPbJyB8aE2s

www.youtube.com/watch?v=yNIIJHdNo6M

www.youtube.com/watch?v=oPBdJpwYINI

www.youtube.com/watch?v=XBR-e-tFVyE

www.youtube.com/watch?v=3JjCnF7gqKA

www.youtube.com/watch?v=raq_ZtllYRg

cholanbookofworldrecords.com/dr-mihir-kumar-pandaph-d-lit...

www.linkedin.com/in/dr-mihir-kumar-panda-ph-d-d-litt-inno...

www.bhubaneswarbuzz.com/updates/education/inspiring-odish...

www.millenniumpost.in/features/kiit-hosts-isca-national-s...

www.youtube.com/watch?v=hFE6c-XZoh0

www.youtube.com/watch?v=WzZ0XaZpJqQ

www.dailymotion.com/video/x2no10i

www.exclusiveworldrecords.com/description.aspx?id=320

omgbooksofrecords.com/

royalsuccessinternationalbookofrecords.com/home.php

british-world-records.business.site/posts/236093666996870...

www.tes.com/lessons/QKpLNO0seGI8Zg/experiments-in-science

dadasahebphalkefilmfoundation.com/2020/02/17/excellent-le...

www.facebook.com/…/a.102622791195…/103547424435915/… yearsP0-IR6tvlSw70ddBY_ySrBDerjoHhG0izBJwIBlqfh7QH9Qdo74EnhihXw35Iz8u-VUEmY&__tn__=EHH-R

wwwchampions-book-of-world-records.business.site/?fbclid=...

www.videomuzik.biz/video/motivational-science-show-ortalk...

lb.vlip.lv/channel/ST3PYAvIAou1RcZ/tTEq34EKxoToRqOK.html

imglade.com/tag/grassrootsinventions

picnano.com/tags/UnstoppableINDIAN

www.viveos.net/rev/mihirs%2Btrue%2Bnature

m.facebook.com/story.php…

www.facebook.com/worldgeniusrec…/…/2631029263841682…

 

www.upbr.in/record-galle…/upcoming-genius-innovator/…

 

www.geniusesworldrecordsandaward.com/

www.upbr.in/record-galle…/upcoming-genius-innovator/…

m.facebook.com/story.php?story_fbid=699422677473920&i...

www.facebook.com/internationalbookofrecords/

www.youtube.com/channel/UCBFJGiEx1Noba0x-NCWbwSg

www.youtube.com/watch?v=nL60GRF6avk

www.facebook.com/bengal.book.16/posts/122025902616062

www.facebook.com/bengal.book.16/posts/122877319197587

www.facebook.com/bengal.book.16/posts/119840549501264

supremebookofworldrecords.blogspot.com/…/welcome-to…

www.bravoworldrecords.com/

incrediblebookofrecords.in/index.php

www.highrangeworldrecords.com/

Not dependably strong or solid.

Not physically or mentally healthy.

Not true or logically valid; fallacious: an unsound conclusion.

 

Greetings mate! As many of you know, I love marrying art, science, and math in my fine art portrait and landscape photography!

 

The 45surf and gold 45 revolver swimsuits, shirts, logos, designs, and lingerie are designed in accordance with the golden ratio! More about the design and my philosophy of "no retouching" on the beautiful goddesses in my new book:

 

www.facebook.com/Photographing-Women-Models-Portrait-Swim...

 

"Photographing Women Models: Portrait, Swimsuit, Lingerie, Boudoir, Fine Art, & Fashion Photography Exalting the Venus Goddess Archetype"

 

If you would like a free review copy, message me!

 

Epic Landscape Photography! New Book!

www.facebook.com/epiclandscapephotography

 

And here's more on the golden ratio which appears in many of my landscape and portrait photographs (while shaping the proportions of the golden gun)!

 

www.facebook.com/goldennumberratio/

'

The dx4/dt=ic above the gun on the lingerie derives from my new physics books devoted to Light, Time, Dimension Theory!

 

www.facebook.com/lightimedimensiontheory/

 

Thanks for being a fan! Would love to hears your thoughts on my philosophies and books! :)

 

facebook.com/mcgucken

http:/instagram.com/elliotmcgucken

instagram.com/goldennumberratio

 

Beautiful swimsuit bikini model goddess!

 

Golden Ratio Lingerie Model Goddess LTD Theory Lingerie dx4/dt=ic! The Birth of Venus, Athena, and Artemis! Girls and Guns!

 

Would you like to see the whole set? Comment below and let me know!

 

Follow me!

instagram.com/45surf

facebook.com/mcgucken

instagram.com/elliotmcgucken

 

I am working on several books on "epic photography," and I recently finished a related one titled: The Golden Number Ratio Principle: Why the Fibonacci Numbers Exalt Beauty and How to Create PHI Compositions in Art, Design, & Photography: An Artistic and Scientific Introduction to the Golden Mean . Message me on facebook for a free review copy!

 

www.facebook.com/goldennumberratio/

 

The Golden Ratio informs a lot of my art and photographic composition. The Golden Ratio also informs the design of the golden revolver on all the swimsuits and lingerie, as well as the 45surf logo! Not so long ago, I came up with the Golden Ratio Principle which describes why The Golden Ratio is so beautiful.

 

The Golden Number Ratio Principle: Dr. E’s Golden Ratio Principle: The golden ratio exalts beauty because the number is a characteristic of the mathematically and physically most efficient manners of growth and distribution, on both evolutionary and purely physical levels. The golden ratio ensures that the proportions and structure of that which came before provide the proportions and structure of that which comes after. Robust, ordered growth is naturally associated with health and beauty, and thus we evolved to perceive the golden ratio harmonies as inherently beautiful, as we saw and felt their presence in all vital growth and life—in the salient features and proportions of humans and nature alike, from the distribution of our facial features and bones to the arrangements of petals, leaves, and sunflowers seeds. As ratios between Fibonacci Numbers offer the closest whole-number approximations to the golden ratio, and as seeds, cells, leaves, bones, and other physical entities appear in whole numbers, the Fibonacci Numbers oft appear in nature’s elements as “growth’s numbers.” From the dawn of time, humanity sought to salute their gods in art and temples exalting the same proportion by which all their vital sustenance and they themselves had been created—the golden ratio.

 

The Birth of Venus! Beautiful Golden Ratio Swimsuit Bikini Model Goddess! Helen of Troy! She was tall, thin, fit, and quite pretty!

  

Read all about how classical art such as The Birth of Venus inspires all my photography!

www.facebook.com/Photographing-Women-Models-Portrait-Swim...

 

"Photographing Women Models: Portrait, Swimsuit, Lingerie, Boudoir, Fine Art, & Fashion Photography Exalting the Venus Goddess Archetype"

Inwood, NYC

 

by navema

www.navemastudios.com

 

One of the most photographed street signs in Manhattan.

 

Inwood is the northernmost neighborhood in the New York City. It is physically bounded by the Harlem River to the north and east, and the Hudson River to the west. It extends southward to Fort Tryon Park and alternatively Dyckman Street or Fairview Avenue further south, depending on the source. Notably, while Inwood is the northernmost neighborhood on the island of Manhattan, it is not the northernmost neighborhood of the entire borough of Manhattan. That distinction is held by Marble Hill, a Manhattan neighborhood situated just north of Inwood, on what is properly the North American mainland bordering the Bronx.

 

On May 24, 1626, Peter Minuit, the director general of the Dutch colony of New Netherland, bought the island from the Lenape Indians for 60 Dutch guilders and, the story goes, some trinkets. On the southern tip of the island Minuit founded New Amsterdam . A plaque marking what is believed to be the spot of the sale is in Inwood Hill Park, the only natural forest left in Manhattan.

 

Inwood was a very rural section of Manhattan well into the early 20th century. Once the IRT subway reached Inwood in 1906, speculative developers constructed numerous apartment buildings on the east side of Broadway. Construction continued into the 1930s, when the IND subway reached Dyckman and 207th Street along Broadway and the large estates west of Broadway (Seaman, Dyckman, Isham, etc.) were sold off and developed. Many of Inwood's impressive Art Deco apartment buildings were constructed during this period.

 

The residents of Inwood were substantially of Irish and Jewish descent for much of the 20th century. The neighborhood exhibited a strong Irish identity with many Irish shops, pubs, and even a Gaelic football field in Inwood Hill Park, while Jewish life was centered east of Broadway. However, in the 1960s-1980s, many Irish and Jewish residents moved out of Inwood to the outer boroughs and suburbs in a pattern consistent with overall trends in the city at that time. During the same period that the Irish and Jewish were leaving Inwood, there was a dramatic rise in the number of immigrants from the Dominican Republic to the area.

 

Today, Inwood has a very predominantly Dominican population in the majority of the neighborhood, particularly in the areas east of Broadway. A few elderly Irish remain in the blocks near the Church of the Good Shepherd at Isham Street, though even its Mass services are now offered in Spanish nearly as often as in English. The Jewish population is greatly diminished and the synagogues and hospital that once served it have been repurposed or torn down. Other than the aforementioned historically dominant groups, the remaining population of Inwood is diverse, similar in makeup to the rest of New York City.

 

Notable current and former residents of Inwood include: Kareem Abdul-Jabbar (former NBA basketball star), Jim Carroll (author of The Basketball Diaries), Wynn Handman (Artistic Director of The American Place Theatre), Bess Houdini (wife of magician and stunt performer Harry Houdini), Lionel Mapleson (violinist and librarian of the Metropolitan Opera House for nearly 50 years. Creator of the Mapleson Cylinders, one of the earliest recordings of live classical music), Lin-Manuel Miranda (actor and writer of the Broadway musical In the Heights), Henry Stern (longtime former Commissioner of the New York City Department of Parks and Recreation), Isidor Straus (owner of Macy's department store), and Will McIntosh (Winner of the 2010 Hugo Award for Best Short Story).

Pretty Bikini Swimsuit Model Goddess! Beautiful Blonde California Surf Girl Beach Goddess! Sexy Hot Fitness Model! Tall, Thin, & Fit! 45SURF dx4/dt=ic 45EPIC

 

My Epic Book: Photographing Women Models!

geni.us/m90Ms

Portrait, Swimsuit, Lingerie, Boudoir, Fine Art, & Fashion Photography Exalting the Venus Goddess Archetype: How to Shoot Epic ...

 

All the photography, swimsuits, gold 45 revolver and 45surf logos, clothing designs, and lingerie are composed and designed in accordance with the golden ratio and divine proportion!

 

Dr. E’s Golden Ratio Principle: The golden ratio exalts beauty because the number is a characteristic of the mathematically and physically most efficient manners of growth and distribution, on both evolutionary and purely physical levels. The golden ratio ensures that the proportions and structure of that which came before provide the proportions and structure of that which comes after, thusly providing symmetry over not only space but time, and exalting life’s foundational dynamic symmetry. Robust, ordered, symmetric growth is naturally associated with health and beauty, and thus we evolved to perceive the golden ratio harmonies as inherently beautiful, as we saw and felt their presence in all vital growth and life. In the salient features and proportions of humans and nature alike, from the distribution of our facial features and bones to the arrangements of petals, leaves, and sunflowers seeds. As ratios between Fibonacci Numbers offer the closest whole-number approximations to the golden ratio, and as seeds, cells, leaves, bones, and other physical entities appear in whole numbers, the Fibonacci Numbers oft appear in the arrangement of nature’s discrete elements as “growth’s numbers.” From the dawn of time, humanity sought to salute their gods in art and temples exalting the same proportion by which they and all their vital sustenance, as well as all the flowers and nature’s epic beauty, had been created—the golden ratio.

 

Exalt your photography with Golden Ratio Compositions!

geni.us/eeA1

Golden Ratio Compositions & Secret Sacred Geometry for Photography, Fine Art, & Landscape Photographers: How to Exalt Art with Leonardo da Vinci's, Michelangelo's!

 

Support epic fine art! 45surf ! Bitcoin: 1FMBZJeeHVMu35uegrYUfEkHfPj5pe9WNz

 

Light Time Dimension Theory's dx4/dt=ic graces all the clothes, swimsuits, and lingerie!

 

Proof of Light Time Dimension Theory's principle of a fourth expanding dimension:

 

Proof of ltd’s principle:

1. The velocity of every object through

Spacetime is c.

2. The velocity of light through the

Three spatial dimensions is always c.

3. If light had any velocity through x4,

Light’s total velocity would not be c.

4. Ergo light remains stationary in x4.

5. Thus light tracks and traces the

Movement and character of x4.

6. As light is a spherically-symmetric,

Probabilistic wavefront expanding

At c, x4 expands at the rate of c in a

Spherically-symmetric manner,

Distributing nonlocality.

QED

  

Original Caption: Older Citizens, Retired Persons and Those Unable to Care for Themselves Physically Are Cared for in Two Community Centers. This Man Lives at the Highland Manor Retirement Home, Keeping Busy with "Old Country" Crafts. New Ulm Is a County Seat Trading Center of 13,000 in a Farming Area of South Central Minnesota. It Was Founded in 1854 by a German Immigrant Land Company That Encouraged Its Kinsmen to Emigrate From Europe.

 

U.S. National Archives’ Local Identifier: 412-DA-15875

 

Photographer: Schulke, Flip, 1930-2008

 

Subjects:

New Ulm (Brown county, Minnesota, United States) inhabited place

Environmental Protection Agency

Project DOCUMERICA

 

Persistent URL: arcweb.archives.gov/arc/action/ExternalIdSearch?id=558325

 

Repository: Still Picture Records Section, Special Media Archives Services Division (NWCS-S), National Archives at College Park, 8601 Adelphi Road, College Park, MD, 20740-6001.

 

For information about ordering reproductions of photographs held by the Still Picture Unit, visit: www.archives.gov/research/order/still-pictures.html

 

Reproductions may be ordered via an independent vendor. NARA maintains a list of vendors at www.archives.gov/research/order/vendors-photos-maps-dc.html

   

Access Restrictions: Unrestricted

Use Restrictions: Unrestricted

 

I have been working on anti-resistance training in my free writing over the past couple of weeks, exercising my writing to get the lead out of the system, drop any form of resistance and let the writing come through me instead of from me. nobushel.blogspot.com is built to follow the story arc of me becoming myself, so I thought even though some of this is very unpolished it was important to share.

1

 

There we all stood. Make the mark. See the code. It is all in there. What does the end really matter?

 

What can we see, what can be understood about living and life through living and life?

 

Bring about the changes that you wish to see by being the change that you wish to see.

 

The change that I wish to see is that I am part of something, and am connected to the larger whole. There is nothing within me that is not without me as well. I am part of all being, all wonder, all creation. We are all connected. What does flow from one to another is energy. Energy is how we connect with each other. Thoughts are energy. Action is energy manifested on the plane of form. We can interact with each other physically and that is the basis of formal interaction. The meaning of what we have within us at any time is that we are all of the same thing, all part of the same experience, that which is started cannot be finished but by all of us at one time, at one place, under one same thing and entity.

 

Undoing of resistance. The fingers are cold and move slow, the finger nails slide across the keys to make errors. The board is slippery, my body is fat. There is much at stake here, and that is okay, we are practicing. Removal of resistance. Perhaps this will become a post, but it does not have to . To think that it might become a post is not necessarily resistance, but to dwell on the fact whether it will or not is resistance. Thoughts in themselves show no resistance it is in inteeraction of and with thoughts that the resistance is shown. Take time to get it right.

 

Resistance in having errors in the keys and typing of the words. Take time to get it right the first time. Quality and conveyance of the right thing at the right time. The universe being connected to the universe, working through a medium to get what is necessary out and on the sheet of life. Taking action through the universal intelligence and making it all part of what we are here for.

 

Energy is what passes from one being to another. I am here to stretch that energy and to show that the energy can be passed through thought and action from one being to another being. Why are we here? to awaken to our full potential. What has stopped us from developing our full potential? The reality of our brains as living organisms that only want to interact with the objects of their creations. We are all children, tied up in thought, when the reality is our being needs to interact with all of it. Action and being are connected in greater ways than can be known. What makes one thing more clear than another is that there are no thoughts only bubble mind and allowing the universe to work through my body like a vessel. This is what I am here for. To create. No not to create. To allow the universe to create. To allow the universe to create all the energy it can and wants to through me.

 

What are each of us here for? I don’t know, except to awaken. What I am here for is for the universe to create through me everything it wants to create, to get out and let the universe move, to get out of the way and let the universe stretch and be free and allow it to see the world as a place where it can be safe and stretch among the stars and allow it all to frolic and play in the creation of the human mind.

 

What has been buried for years and years can come out and flourish. To show that there is goodness in all of the frivolity. To show that there is a silver lining to this entire episode. We are all creating something from nothing, but it is not us who are creating, it is the universe. The universe creating something through us, as we just sit back and allow the universe to do its work.

 

So, show up with energy and enthusiasm, then get out of the way. That is all that is requested. Show up with energy and enthusiasm then get out of the way. Show up with energy and enthusiasm, then get out of the way.

 

2

 

Where we are from. Where we come from is a higher place. Not physically higher necessarily, though probably it is. From a place that is more conscious, more connected to the source of life and living. What is the purpose of life and living? What is the connection between all the living things that are created and grow and evolve?

 

The connection and interconnectedness of the universe. The thought that we all are on the same playing field. That we all are working toward the very existence of the planet, of the source and force of creation and creating. That we all are working together for the greater good of all the things in life, all the creatures, all the energies and all the interesting flows of power and family and love and life. What means the beginning and the middle and the end?

 

The beginning is when it originated, where it began, where it came from. What really makes a difference is the living and the journey toward what is really going to happen in the end, and that is the end game. With timing a long view and an end game everything is going to be alright.

 

What matters is that things are magical, experience and time are truly working together to create something new and memorable for all of us to enjoy. That is one of the five features of life. To love, to learn, to grow, to enjoy and to share. That is life. To understand. To grasp the concept. To realize what is going on is greater than each one of our personal lives.

 

3

 

Direction, what we lack in direction we make up for with energy and enthusiasm, but it all will come at a price, and the price is not more than I can bare. It is my life and I am willing to give it, though I have resistance, much resistance in me. I am afraid of losing my mind, and I understand that if I lose my mind I still will always have my being, but I am not sure that that is the best place for me to be, or the best thing for me to do. To write and let the resistance fall is an exercise in love and spirit that is important to me. It is also an exercise in typing accurately. The flow of words from the universe through my mind to my fingers to the page needs to be complete and resistance free. And so I need to get in the habit of reducing muscle memory to zero and allowing flow to take place on the way to finger growth and seeing the fingers flow as they move, to move with grace and speed and alacrity and clarity as the words of the universe are sent through me to the page.

 

Remove all resistance. The resistance that I feel toward opening myself to the universe. The resistance I feel toward allowing the universe to work once I allow it in, the resistance the universe encounters in my brain, the resistance between my brain and my physical body, the resistance between my physical body and the tool, the resistance between the tool and the page, the resistance between the page and the eyes of the reader, the resistance between the eyes of the reader and their brain, the resistance between the brain of the reader and their being. But once that pathway and connection is made, it can be expanded upon. It can be built upon.

 

Just as resistance has patterns of action and behavior, patterns of successful behavior can be built, patterns that allow the connection between the universe and the universe, communication between people, allowing the being to really relate and be a part of everything. Resistance is everywhere. I am able to eliminate it for short periods of time, but not able to eliminate it entirely yet, but that is the goal, that is what we work toward constantly, removal of resistance and allowing the universe to work and live through us. Connection to the source of all we are and have and will be and ever were.

 

Connection. It is about connection, and we are all connected. We are all connected to each other and we are all connected to the source of being, which may just be the collective being that we make up, or may be some higher power or force or source. That is not for me to define, that is for the individual to define and decide at this point. It is not something that can be proved or disproved, it is something to take on faith and be understood through experience, and it is clear that some may not see the connection, may not see the connection ever.

 

What matters then is resistance to resistance, but in a different way, resistance is not something that can be blocked or stopped with force, it is something that must be eluded, bypassed, given into the point of its collapse, like a move in aikido, when pushed by resistance, pull until it falls, when pulled by resistance, push until it falls again.

 

Only through removal of resistance to the source are we able to create a life for ourselves that matches and is in congruence and harmony with the world around us and the world from which we came and the world to which we will return. Harmony is only found through understanding that the universe is all we are and all we are is the universe. The world is ours, and we inherited it and we need to make sure we take care of it. What can we do, what can we all do, what can we each do in order to make it all good and better and leave it in a better state than when we found it?

 

That is small steps, that is energy, that is thinking, that is thought and processing toward making things better for the earth, better for each other, better for our loved ones, and better for strangers. We are all the same, we just think we know some of ourselves better, but we are all from the same family, we are all part of the best part of the world where it all connects and all comes together for each of us, for the world, for the universe.

 

Breaking down resistance to living and life and working is the paramount goal and point of my life at this time, removal of resistance to change and tackling obstacles and making a goal of taking the energy that I am given and turn it into communications that can be used by the universe to impart the idea that we are all connected to each other, and that every little thing matters, and the every little thing is going to be alright and that is what is important to what all there is to be and say and show and mean and when the being gets heavy and the going gets tough, there is imagination and energy renewal through being again, and we need the rest we take and get in order to better serve the world and what it means to be a part of the world.

 

Focus is helpful. Focus on what is trying to be accomplished, with a seed for thought to develop around, but it is really not thought that is occurring but experience through the universe, through the universal collective. We are experiencing an awakening, a flowering, and it is all useful and special and a part of life and living, and what makes the experience great is that it comes only once, it is something that happens once, and cannot be repeated the same way any other time. The experience is once in a lifetime, every time we do anything. Every experience is different. What can be done is to tear down resistance

 

Tear down resistance to all that is happening to all that comes between the universe and the universe. There is an attempt at communication all the time, and the seeds and thoughts that are given and imparted are taken and moved toward the other end of the universal spectrum, toward self, and ego, instead of toward being. From being they come, are transmuted toward ego, through ego, into ego, by ego, touched by ego and are passed back as content, communication. We are all communicating all the time, all communicating with our environment, sending out vibes, sending out experiences and purposes for doing and being what can be done and be’d with.

 

Communication with what we are trying to do is part of life and living and part of the magic of all of it….

 

We are connected, we are trying to break resistance, and to do it we need to focus on allowing the universe to work, and not letting ego touch the work as it is transmitted.

 

Transmission happens automatically, when we are open and receptive to the transmission. What we do with the transmission then can change drastically. We can do something ridiculous with it, we can disregard it, we can be part of all of it all, we can partake, take part in the interaction, in the transmission, and the goal is to do it all with zero ego interference, little thought, much body and spirit. The mind is a tool. The being and the body are the substance of all of the content of the human being.

 

We have glorified the tool, but forgotten what it is primarily for. I have forgotten what it is primarily for. For solving problems.

 

4

 

Where we go, what we do, what we see, what makes us us: All those things and events are known, are part of the interconnected reality of the universe, are connected and marked out in time and space as having to occur, having occurred, and having to be willing to occur. But at the same time, there is freedom in all of the world.

 

And nervousness creeps in to stagnate the reality of connection and anti-resistance. Nervousness is resistance. Anxiety is resistance. Depression is resistance. Any thought pattern that is not of the present moment and in the present is resistance. Just allowing the universe to speak at the present moment is non-resistance. Universal source and force is allowed in and allowed to move. Anti-resistance training is here to stay and to allow the work to breathe and be a part of the world.

 

5

 

Breaking down resistance, what is resistance? Resistance is the substance and thought of form identification, it is the idea that we are limited, that things are limited in scope and capability, that we are stuck in only what we can see, feel, hear, etc.

 

6

 

Where does the resistance hide? In the psyche, in the soul, and in the body. There is resistance everywhere, and all we need to do is shine the light of identification and understanding on that resistance, and it will begin to lose its hold on us. There is a lot of resistance in all of our lives. In my life, for that is the only life I can take ownership of and make clear to all that I am the only one that I am concerned with changing, though I hope others will want to join me in changing their own lives….

 

Resistance is hiding at every turn, at every new encounter, at every corner of the universe, and it must be overcome. Similar to the ego, the resistance must be dismantled, carefully and with time, and it will not be something that happens overnight. It is something that will take a good while to master, and something that will take a while for the resistance to disappear. There is something that is positively humbling about the fact that we have been held captive by resistance for this long in our lives. We may not identify with the resistance, but we may see that it is something to be experienced and understood sort of.

 

What the resistance is then is a sense that we are not a part of the whole, that we are somehow separate, not identified with everything and everyone else, that we are not connected in reality. When in reality, it is clear that we are very much connected. And it is certainly going to be an adventure to show the world that we are all connected, that every single one of us is connected to another.

 

There in all the world lived a special reason for all the world to be involved with everything and that reason is to awaken, to realize that we are not the alone people we thought we had been all this time, all alone, all alone and alone, but connected together, forming a web of interrelated oneness and open desire and experience. What may be the same thing here and there may not be the same thing anywhere else. What makes the world true and good is that there is something that makes us all part of being the one part of all that we are being, and when we take that into consideration, we are all we are together.

 

Magic happened tonight. And magic continues to happen all the time, all over the place. There is an interconnected reality in all that there is, in all that there was and will be. When we talk about what made the universe special, and what made the world special, it is because we are taking the chance to see the world for the first time, taking the opportunity to understand the present in the present, and that is magical. The resistance that we all feel once we recognize that we are in the present is a natural opening and awakening process, the resistance makes itself known and by that fact we become self aware, and in turn, it makes us wonder what the real reason for existence is, and really makes us wonder if what we are doing is right, or silly in the perception of others. It seems to me that our perception of the perception of others is the most common and obvious sort of resistance that one can encounter.

 

My perception of how you perceive me dictates my actions. And to some extent that can be good, if what I am considering doing is bad, but if what I am considering doing is good, there need be no feeling that what I am doing will be perceived by others as strange behavior.

 

I am who I am, and if that means I enjoy writing a lot of material in a public place, so be it. Others may think what they may think. What I am doing is not a bad thing. There is actually no necessity to be judged good or bad at all, just what is, is. And if what is, is, then what is, is. And that is all that really matters. We are experiencing the world in a new way.

 

“Not what I pictured” - A statement that shows how we have preconceived notions of how something or someone is going to turn out. We really do not predict the future, we merely live the life, and in living the life we become in tune with reality, and when we only look to form to take the shape of all we are doing, we become dependent on our sense perceptions to tell us about our world. When we are only dependent on our senses, it becomes clear that we are not using our whole selves in order to better see the world and understand it and become one with it.

 

Sense perception has its limitations. What can we ask for instead? A certain kind of knowledge that is intuitive, part of us, a perception that operates based on our bodies but does not come through the five sensory organs, but through our entire presence. And then there is all the stimuli that are out there that bypass us entirely, that we are not subjected to, because we could not handle it all. The universe is moving at an alarming rate, and we in the foreground seem to move quickly at times, but we find it possible to “Stop”, though really it is not possible for us to stop completely, the universe moves inexorably forward, it moves along and through and in and among the world as we can and cannot see it. What matters then is being present, being fully present in order to experience that timeless essence of the now that defines who and what we are at all times.

 

Now is all we can be a part of. Now is all that there ever is. We used to think that there was much more than now, and that we were working on something other than now, but really, now is all we have, and though later may try to invade our psyche, it is only through now that we are able to conceive of or process later or before.

 

A gun cannot stop the force of the universe moving forward, it can only alter its course for a period of time, but time is the universe’s tool, and so any misuse of a firearm will only be a slight speed bump in the course of humanity. What I mean by that is all of man’s desire for war and thinking that they are in the right and so should force others to their same point of view is only a slight delaying of the inevitability of the convergence of all things together for the benefit of the universe. We are on a course to make the universe an amazing place. We are working hard at making things better. What has become the worst will be the best, and what is the best will be the worst, and it will all go tipsy turvey, but in a very sensical way, for those who can understand.

 

I want everyone to understand.

 

I don’t want to beat around the bush. I want it to be clear that what is coming is amazing and a wonderful experience, just as every now is amazing and a wonderful experience.

 

7

 

Can I be free of resistance? Can I escape completely at any time, can I make it away from resistance at all times so that it is not in my way, not a part of who I am or who I think might be here, or there? What is happening is a self using phenomenon. I am afraid of other people looking at me strangely. That is the reality of what I am doing, but really, what I need to understand is that I need to get into what I am doing fully, 100% and that is what I am trying to do all the time. What matters is that I understand there is a meaning behind everything, and that is what is going on, a realization that I am trying to break down all resistance at all times. What I am afraid of is other people’s perception of me, I am afraid that they will be afraid, that they will think I am on drugs or acting strangely, so I decide to curtail my being in the flow, being in the universal stream so that they don’t seem to feel as uncomfortable as I may make them. Or I can just decide to get into the flow by myself when I am alone, get into the universal flow of ideas and thoughts and allow it, just allow it to become one with what I am doing, and make it easy to understand that what I am doing is part of my real personal life, and I am getting into it and working through it and making it happen, and that is what makes it important to do and to visit, and that is why I do it at all.

 

What is the reason behind what I am doing? A desire to help people, a natural inclination toward helping others and creating and sharing. A calling from a higher power to do the same thing.

 

Being pulled away into the land of self delusion and making myself, my ego feel better, making my ego want to enlarge itself, and really that couldn’t be further from my true desires. In fact I want to be able to act fully and completely free of the ego, I want to remove it completely so I don’t have to second guess the motive for my actions.

 

In the upcoming going lean ideas at work, I think I want my self to be glorified and sent northward, and made to seem so important and helpful, but really what I want is to not be there at all, not even to have to do what I am going to do. But if I have to do what I am going to do, and it is going to be successful, I want it to be such that I am not thought of at all, that I am bypassed, can disappear completely, but I fear that would make my ego negatively larger, and I fear also that that would be impossible, and it is not something that would actually happen.

 

And there it is: fear.

 

Being pulled into the world of work, and feeling that there is something there that I must do, and that is to lead the initiative of lean philosophy toward the end goal of pleasing the customer completely, which end goal is that of pleasing the consumer completely.

 

Pleasing the end consumer through providing a safe, quality product that does what it is supposed to do, and nothing else, or is modifiable to do what the user wants it to do.

 

So for drugs, they are issued to help consumers deal with pain and disease, then they are abused and modified in order to alleviate pain in different ways or expand experience in some way.

 

We are not seeing all experience as experience is. I could live a life at home for the rest of my life and every single day would be a joyous occasion and completely different. The reason for that is that I am trying to be completely present, and there are no two ways of looking at a different day, it is the mindless thought patterns that we build that make an every day experience seem like the same exact thing is happening, but that is because the universe is going to continue to give us the experiences we don’t learn from. So what kind of experience have we had over and over that we don’t learn from?

 

Dentist - I haven’t been to the dentist in years. My mouth feels fine, but it is possible there is something terribly wrong just below the surface that I am not aware of. That is fear as well.

 

8

 

What does the resistance mean? The resistance means the distance between my being and the interconnected universe. I was given a true dose of reality, an awakening that showed me that the resistance was there, and now my goal is to remove the resistance completely.

 

The resistance shows itself as my ego, and the ego of those around me. If I can allow the universe to bring the ego down, to take it down piece by piece I will be left with the morsel of my being, and from there I can rebuild the stage. I may not be able to take my ego down completely by myself. I may have to go through “terrible” trials in order to make it happen. I don’t think so though. I think things are going to be bright and sunny all along the way, I just need to see the light.

 

Focusing on the positive instead of the negative in any situation. This is self talk, this is not removal of resistance, or is it? Allow the universe to speak through me. Allow the universe to speak through me, allow the universe to speak through me, without any part of it coming from me, or my ego.

 

That is a tall task. I am intimidated by it, and I am afraid that I may get in the way. I need to let go of my fear, for out of the fear I will taint the message anyway. I need to just do my best, show up and get out of the way. Show up with energy and enthusiasm and get out of the way. Allow the universe to work. Keep myself out of the picture.

 

Am I going in the right direction with the music? Am I placing too much ego in the work, too much of me, not enough of the universe? In creating the songs, they were very much a part of me, a part of the ego, but I think I need to share them in order to bring down the ego partially.

 

Sharing the broken parts of my life is important.

 

Infusing objects with spirit helps them to be more useful.

 

9

 

Show up with energy and enthusiasm and get out of the way. Out of the way, letting the universe guide me through the exercises. The fingers need to be nimble, need to be quick, the mind needs to allow the spirit to work, but process the words and figures, and coordinate the nimbleness of the fingers.

 

What matters is what matters. There is much resistance this morning. I have identified it, I have noticed it. It is there, and it is in my way. It is in the way. The way of the warrior is being blocked by inner resistance. That is the way of it always.

 

We have all the ability to ride the narrow path, but we get in our own way at all times. We have barriers and blockages to get past, we must scoot past them, but first we have to dismantle them, break them down.

 

My physical body is creating resistance. I slept like a wakeful zombie last night, making all sorts of groaning and grunting noises in my sleep because of my snoring. It was awful and scared my wife. Now I am continueing to do the things that created that sort of sleep like smoking and drinking coffee. But I am not drinking coffee much, that is a baby step in the correct direction. Small steps is what it is going to take. How can I take small steps with smoking a cigarette? If I continue to take small breaks between cigarettes and try to lengthen the break, it will take time to get used to the situation. There is a lot of time in there, a lot of time away from there, a lot of time time time, and that is okay, I can take the time because I have all the time in the world. All the time in the world to act and be present in the now. In the now right now I am doing what I am meant to do.

 

I always love to say that, and to remember it is even better, this is what I am meant to do, it is easy to see that as the part and parcel of all there is to see and be. I can bring attention to the fact that I am doing what it is that I am meant to be doing, by creating something, by showing that resistance is futile, that the universe wants more and more and is going to get it. Does the universe actually want? Or does it just expand and all the creations and experiences are a natural outgrowth of that situation?

 

To remove all resistance then is to break down the calcification of the energies, of the bones, of the heart mind and body, to allow the flow to enter into whatever it is that I am doing. What I am doing here (writing) is an exercise in resistance reduction, in helping myself to better understand my world, and the world at large. It is an exercise, and exercising is beneficial. Exercise alone will not be enough, I will need to put it into practice.

 

For me, putting my anti-resistance training on the writing front into practice would mean writing blog posts directly as anti -resistance practice. This is training, and when I am able to directly write the blog posts, it will be practice. And when I am able to directly write the book it will be foresight and possibility.

 

What do I need to do to get into the writing of the blog posts as regular practice?

 

I need to get all the other stuff out of the way, and that is what this is for, that is what this whole experience is for to understand and to know that there is resistance in me which will come out on the page if I don’t break it down first.

 

And I can break it down. Actually, I cannot break it down. The universe can break it down, as I allow the universe to work, as I show up with energy and enthusiasm and get out of the way, the universe will break down the resistance, and as the resistance is broken down, the true light of the universe is able to shine through the creation.

 

And that is the time frame I took in which to write through the resistance this morning.

 

10

 

What the world needs now…

 

Not of my concern what the world needs, of concern only to the universe, what the world actually needs, and when I let the universe work through my fingers I allow the magic of the universe to unfold and become reality.

 

Allow the universe to unfold and become reality.

 

Allow the universe to unfold and become reality.

 

Allow the universe…. am I really allowing the universe to do anything? Or am I simply allowing myself to be a part of the flow of energy, a part of the flow of the universe itself.

 

No thoughts, bubble mind.

 

11

 

Anti-resistance training is not an exercise to do once, it is a lifelong process that allows the universe to come to the forefront of my mind and body, and allows the spirit to work through me. It allows my spirit to truly shine, and my spirit is the same as all the other spirits of people that are out there, we are all one.

 

Sometimes I fear that I am losing my mind. In fact, I am fairly certain of it. But as I am losing my mind, I am gaining my spirit, and that had been lost for a long period of time. That was something that I had neglected for far too long, and it really is what I am here for. To create, and to share, to be a part of something larger than myself, by completely sharing myself with others.

 

Sharing is easier with those close to us, but sometimes it is even harder for those of us who are close with each other, because we are afraid. We are afraid to mess up the status quo, especially if the status quo is good and positive. We are afraid to be ourselves if what ourselves are will be different than what we are now. Not better or worse, just different, and if different then things will need to change. And if things need to change there will be a difficult period of time for all involved with everything. There and then we are without. And so within.

 

I am plagued by delusional thoughts and fears, and I am able to keep them at bay through mindfulness. And allowing the universe to work as it will. How the universe wants to use me is to write, and to create and to share. I am struggling to find a way to do that at work, but I am able to find ways to do it in my spare time. I want my whole life to be part of the constant usefulness of the universe, and not sectioned off to some tiny period of time or life. I want to be completely a part of it, completely a part of the universal working of the world, and furthering the ends that are desired. There is something completely amazing about being alive and being able to create and share.

 

Sharing is secondary. To create is what I love to do and I want to feel this way as often as possible. To create something from nothing, and to build something up from nowhere, and to share with others how it is possible, and how it is something that we all can and ought to do. Ought is for naught, shoulds can dissolve, but I think it is why we are here, but alas I think, and so it is not known, and if it were known it wouldn’t mean anything anyway.

 

The brain plays games, and my brain likes to trick me, trick itself. It tricks my body too, with panic attacks. I stay focused by being present, by being here, by being now at all times. Presence is the art of plainness. The art of simplicity comes from being now, and now only.

 

I am a part of the simple process of expansion that the universe is undergoing. The expansion of the universe is what I am here to take part in, to be a part of. To understand my role is not very important. To take part in my role with energy and enthusiasm is the most important task. I am undermined and devalued in some of my attempts to become one with the universe, and I get in my own way most often times, and I allow others to allow myself to create a mental block around something they are doing. It is always on me though, my mind structures build something out of nothing often times, something negative and not worth my time or effort of life and living.

 

So I will move on from those things. I can let those structures decompose and return into the bowels of my mind as I build new structures.

 

The new structures show that the universe is in constant harmony. That everything works toward the benefit of all living things. That there is enough for everyone everywhere, and that there is no need for competition or war. I can take what I need, and that is enough. I can share everything I have, everything I “own” everything I ever will create, and it will be a part of the main, and the whole of the universe. That is the end all purpose. That is the creative life. That is the life I choose to lead, to live, to breathe to be a part of all the time.

 

Will you join me? Will you knock down your own resistance? Will you leave the prison of your mind and start building the new earth with your being? Will I? I will fail unendingly, and I am okay with that. Continuous improvement is the goal, is the only reality. Practicing what I am set to do on a daily, minute by minute basis is all I am interested in doing. There are other tasks that come to mind, that come to light of which I must be a part, but they are just really working toward some other person’s end or idea of what life should be like. They are not my life goal. I must work within those goals for a period of time while I build the strength to carry my own life and the life of my family.

 

This process, this writing, this time, right now as I type is building the strength. Allowing the universe to work, unimpeded by my resistance. I can drop more and more resistance, and actually it is the universe that drops the resistance for me, for I can do nothing on my own. I am connected, and it is certain that that is why my life has been a continuous blessing.

 

12

 

I am in my glory never. I am in the universe’s glory when I am a vessel to be poured into, open and receiving like water whatever is going to come from the universe to me. I am here, I am ready, I am weak, I am not strong. I don’t know what to do with myself at times. I am not strong at all. I can barely stand, but I am open and ready, ready for what the universe has in store for me.

 

Whatever that may be, I am ready to receive it, I have been called upon, and I am showing up, I am ready to be a part of whatever it is that I am to be a part of. I don’t know what to call it, I don’t know what it may or may not be, I don’t know what to think about any of it. I don’t know what to think, and that is okay, I am not my mind. I am the being behind my mind. And when I think of it that way, when I understand that that is so, everything else seems to disappear, and it is all fine and good again. I am the being behind all that I say, think, breathe and do.

 

I am being.

 

I am one with life.

 

I am one with the universe.

 

All the tribulations of my inner and outer body and mind are nothing, but a candle in the wind, and the light of my being is the light of the candle, which the universe allows to be buffeted and blown but not put out yet. I have not been blown out yet for a reason. This is the reason. To create, to share, to let the world know that the light shines within each of us, the universe allows it to be so, the universe makes it so.

 

I have immediate needs to get to the higher plane. I need to make enough money that I don’t have to worry about making money ever again. I need people in the right place in my life so that I understand that I don’t have to worry about money any more. That will give me freedom to leave where I am in order to pursue my true calling which is just this, to write and create and share with everyone the joy of complete surrender to the universe. It took me months to understand it, but I understand it. It took me to lose my mind, but now I would not get my mind back for anything, for I am at complete peace in the presence of my being. My mind and body are here to serve my being, though both have been turned against being for a long period of time, perhaps too long. I will find out. It doesn’t change my trajectory. It keeps me focused unto the end, for when the end comes, all will be ready, for I am already ready, I just forget sometimes. I just forget that I am already ready. It does make me somewhat sad to those I love and may leave behind whenever I am called home, but I know it is the way of things, and that is the ultimate solace.

 

The way of life is the life. The way of tao is tao. It is all making sense in my life now, in ways I never thought I could understand it. There is nothing to understand, there is only to be. To be awash in the living of life, every precious moment, without wanting to press pause, rewind or fastforward. Just letting it be, as I let myself be.

 

The more I let myself be, the greater the change will be for me, the more I let myself allow the universe to work, the more my change will grow, the more my life will abound in blessings and in the world will work toward a greater future, though that is not the goal.

 

Now is the goal, and the only goal there ever will be. I can make and act on plans, but the only ever time is now, and now alone. There is no other time, it is all a figment of imagination, and my imagination is powerful and so I get caught up quite often in before and after and think that that is reality, when in reality it is only now, it is only and can ever only be now now now..

 

Presence is my calling, my path, my way forward, my experience is such that I am ever present, ever a part of the same thing that I have always been a part of. There is joy and reassurance in living and in life. There is magic in being present and knowing the presence of present and now.

 

When my thoughts do wander, I become disconnected from the universe. The thoughts come and try to steal me away, and often times I let them, but here and now I am part of the flow of the universe, not allowing resistance to stop anything in it’s path for love and joy to flow to every person in the world.

 

What could I possibly be thinking? about love and joy to every person in the world? I am not thinking, I am being, and that is the joy of all of it.

 

I am about ready to be rid of the resistance practice model and get on with writing to share and think and be with all who are interested, all who may be affected in a positive way with what I write about. There is joy in learning, and there is peace in understanding, but neither one touches the light of being.

 

13

 

“Our truest life is when we are in dreams awake.” Thoreau

 

My goal is to awaken my dreams, and have my life be lived as if it were my dream. Is that the goal of the universe as well? I believe it is. The universe wants all of my dreams to come true, and is working diligently to make that all happen.

 

I have work to do in order for the dreams to come true. I have to show up. Every day. No matter what. And do my best. My best may be different every day, but I have to give everything my all all day and night in order to achieve the dreams I want to achieve.

 

That is the goal. Specifically I want to be worry free when it comes to money. Money and I have never really been on good terms and I want to change that. Money is just a tool, just something that is used as a value holder something that can be manipulated and changed around to do any kind of work. I want to learn to wield that tool and do it well.

 

I thanked the universe for everything this morning, and again, thank you for everything in my life, whether I see it currently as a blessing or a curse, I thank you for all of it. Seeing blessings and curses is looking at the world through a lense. The reality is it all is what it is, there is no good or bad. What happens is what happens.

 

14

 

The resistance can be felt physically, it is there at all times, it is hovering around the outside of all action, waiting to pounce and strangle out the strength of our action and being.

 

But I am breaking through the resistance. I am breaking through with some willpower, but mostly with the strength of the universe, allowing me to become myself, allowing things to work together and come together in the best way possible. These are growing pains. I am going through growing pains. They are here and they are there and that is the way they go.

 

To get past growing pains, I just need to grow. And to grow and grow and let it grow, let it grow! There is something special in the exercises I am performing. I am trying to break new ground to get in touch with the universe by allowing the universe to use me completely. To get in touch with my true self, by uncovering all the resistance and excess crap that has come to cover me up.

 

I have panic attacks when I eat in public. It is not fun. I don’t want to have to go through it any more. I give it up to the universe, allow the universe to take it away from me. Through some miracle of science or space I eat in peace at all times. Because I choose to eat consciously. Not just because it is time to eat, but because I am hungry. And right now, I may not be hungry for a while. My brain is getting itself back, and I am experiencing what is.

 

When I experience a panic attack, I can stay in the now. I am present and I am with the whole process, I am who I am what I am.

 

Presence in the face of crisis is a wonderful thing. Trying to carry on a conversation in the middle of a panic attack is not a nice thing.

 

Get past the panic attacks, breathe deeply. Allow things to move freely, become one with the universe, allow it to move and flow within me. It is inside me and outside me and me. It is everything.

 

When I realize that the universe is everything I can detach from my self a little bit. If something happens to me, I will still be a part of the universe but in a different way.

 

I don’t know why the panic attacks come, and I don’t know if I need to know or understand. I want them to stop coming. I want my ears to stop being red. I want my chest to feel normal. I want my muscles to work correctly. I don’t know what I want. → That is not true anymore! I want everything for everyone. I want my family to be calm, close and connected. I am passionate about helping others learn, love and grow. I want to share my talents in art, writing and music. I can learn any skill at any time. I give all my creations away in order to give back.

 

A “Life Is Fun” party - get together and just hang out. No reason, just hang out together and enjoy each other’s company.

Sabitra Khadka lives on Jaishithok, Lamidada, Kavre; more 20 KMs to the East from Dhulikhel. She is physically challenged girl with strong desire to learn computers. She cannot use her both hands. Her family is too poor that they cannot afford her for the treatment abroad. And, most of the hospitals of Dhulikhel and Kathmandu had already declared that she couldn’t be treated on Nepal. Doctors said, perhaps she cannot be treated anywhere. She is struggling on 10th standard. She passed ten years of her study only by writing with her toes. She eats directly with her mouth without any help of her hands and toes. She brushes her teeth with the help of her toes. She is 19 years old and has two younger sisters and one younger brother. Bother is struggling on 12 standard. Elder of the younger sisters is already married and has a child, youngest is also on 10th standard.

She wants to learn computers and would like to be the sample for her community. She wants to serve her community by her computer knowledge. But she cannot afford it. ADRA, an INGO, is funding for her education. She placed her interest about Computers to ADRA and it sends her to Dhulikhel Telecenter to solve her queries. When she uses the computer for the first time, it was a laptop and she enjoyed it a lot. Later, she found it much difficult to learn since she is weak in English. She studied on a Public School that starts formal education of English only from class five. So, its been only five year, she is introduced to English. She is perfect on making sentences but is really weak on understanding the meaning of sentences. She placed the same problem to the Dhulikhel Telecenter and came to know about Windows Localization Project. She said, only the Windows in Nepali can fulfill her dreams.

 

I got her when we were making a documentary related to Windows Localization Project.

About Dr.Mihir Kumar Panda, Ph.D,D.Litt,, innovator

World’s only achiever of large number of World Record for 10,000 Teaching Aids & innovations

Founder & Co-ordinator General, ‘SROSTI’ (Social Development research Organisation for Science, technology & Implementation)

Collaborator Vijnana Bana Ashram

Bahanaga, Baleshwar, Odisha, India-756042

Website : simpleinnovationproject.com

E-Mail- : mihirpandasrosti@gmail.com

 

Face Book link:https://www.facebook.com/mihirpandasrosti

WIKIMAPIA

wikimapia.org/#lang=en&lat=-6.174348&lon=106.8293...

Contact No. : +91 7008406650

Whatsapp: +91 9438354515

 

Dr.Mihir Kumar Panda, an Educational, Societal and Scientific Innovator has established an NGO 'SROSTI' at Bahanaga, Balasore,Odisha,India

 

Dr. panda has innovated/invented more than 10,000 (ten thousand) teaching aids and different innovations and he has more than 30,000 (Thirty thousand) ideas to make scientific and mathematical models.

 

His creations are very essential guide for school and college science exhibitions, innovative learning and play way method for the teachers and students, science activists, innovators, craftsmen, farmers, masons, physically challenged persons, common men, entrepreneurs and industrialists.

 

He is popularizing science through song, innovative demonstrations and motivational speech since 1990 in different parts of Odisha state without taking any fees.

 

Dr. Panda is an extreme motivational speaker in science and possess magical scientific demonstration and a crowd puller.

 

Innovator Mihir Kumar Panda loves nature and in his agricultural farm he does not uses the chemicals , fertilizers and pesticides. In his farm even the smallest creatures like snakes, caterpillar, white ants, worms ,vermies are in peace and are managed successfully not to do harm.

 

Dr. Panda is an Educationist, an environmentalist, a poet for science popularization, a good orator, a best resource person to train others in specific field of science and engineering.

 

The uniqueness of Simple Innovation and scientific activities and achievements ofDr. Panda can not be assessed without visiting his laboratory which is a living wonder in the realm of science.

 

From a small cake cutter to mechanical scissor, from a play pump to rickshaw operated food grain spreader and from a village refrigerator to a multi-purpose machine, thousands of such inventions and innovations are proof of Dr. Panda's brilliance.

 

From a tube well operated washing machine to weight sensitive food grain separator, from a password protected wardrobe to automatic screen, from a Dual face fan to electricity producing fan are example of few thousands of innovations and inventions of Mihir Kumar Panda.

 

Dr.Mihir Kumar Panda though bestowed to a popular name as Einstein of Odisha is obliviously treated as Thomas Alva Edison of India.

 

Dr. Panda's residential house also resembles a museum with scientific innovations of different shapes and sizes stacked in every nook and cranny which proves his scientific involvement in personal life.

 

Innovator Panda believes that , the best thing a child can do with a toy to break it. he also believes that by Educating child in his/her choice subject/ passion a progressive nation can be built.

 

The shelf made scientist Dr. Panda believes that Education is a life long process whose scope is far greater than school curriculum. The moulding of models/ innovations done by hand always better than the things heard and the facts incorporated in the books.

 

With no agricultural background, Dr. Panda has developed unique natural bonsai in his Vijnana Bana Ashram which also shows path for earning just by uprooting and nurturing the plants which are found to be small and thumb in nature.

 

Dr. Panda's Scientific Endeavour and research is no doubt praise worthy. One cannot but believe his dedicated effort in simple innovation laboratory.

 

Social service, innovation/ inventions, writing, free technology to students for preparation of science exhibition projects, free technology to common men for their sustainability, preparation of big natural bonsai, technology for entrepreneurs and industrialists for innovative item are few works of Mihir Kumar Panda after his Government service.

 

. To overcome the difficulties of science and math, explanation in classes, innovator Panda has created few thousands of educational, societal and scientific innovations which helps teachers and students of the country and abroad.

 

Dr. Panda believes that though inventions/innovation has reached under thousands and thousands deep in the sea and high up in the space. It has reached on moon and mars, but unfortunately the sustainable inventions/innovation has not properly gone to the tiny tots and common people.

 

Dr. Panda is amazing and wizard of innovations and works with a principle the real scientist is he, who sees the things simply and works high.

 

Dr.Mihir Kumar Panda's work can be explained in short

 

Sports with Science from Dawn to Dusk

Struggle some life- science in words and action

Triumphs of Science - Science at foot path

Hilarious dream in midst scarcity

  

A life of innovator de-avoided of Advertisement.

  

FELICITATIONS, AWARDS, HONOURS & RECORDS

* 200+ Felicitation and Awards from different NGOs, Schools & Colleges within the State of Odisha and National level.

* 10 Nos Gold, Silver & Bronze medal from different National & International level.

*Awarded for 10,000 innovations & 30,000 ideas by Indian Science Congress Association, Govt. of India.

* Honorary Ph.D From Nelson Mandela University, United States of America

* Honorary Ph.D From Global Peace University, United States of America& India

* Honorary D.Litt From Global Peace University, United States of America& India

* Title ‘Einstein of Odisha’ by Assam Book of Records, Assam

* Title ‘Thomas Alva Edison of India’ by Anandashree Organisation, Mumbai

* Title ‘ Einstein of Odisha & Thomas Alva Edison of India’ from Bengal Book of World record.

*World Record from OMG Book of Records

*World Record from Assam Book of Records,

* World Record from World Genius Records, Nigeria

* World Record from BengalBook of Records

* National Record from Diamond Book of Records

* World Record from Asian World Records

* World Record from Champians Book of World Records

* World Record from The British World Records

* World Record from Gems Book of World Records

* World Record from India Star World Record

* World Record from Geniuses World Records

* World Record from Royal Success International Book of Records

*World Record from Supreme World Records

* World Record from Uttarpradesh World Records

*World Record from Exclusive World Records

*World Record from international Book of Records

*World Record from Incredible Book of records

* World Record from Cholan Book of World Record

* World Record from Bravo International Book of World Record

* World Record from High Range Book of World Record

* World Record from Kalam’s World Record

* World Record from Hope international World Record

* International Honours from Nigeria

* Indian icon Award from Global Records & Research Foundation (G.R.R.F.)

* International Award from USA for the year’2019 as INNOVATOR OF THE YEAR-2019

* National level Excellence Leadership Award-2020 from Anandashree Organisation, Mumbai

* Best Practical Demonstrator & Theory instructor from Collector & District Magistrate,

Balasore.

* Best Innovator Award by Bengal Book.

* Popular Indian Award by Bengal Book.

* Great man Award by Bengal Book.

* Best Indian Award by Bengal Book.

* The Man of the Era by Bengal Book.

IMPORTANT LINK FILES TO KNOW THE WORK OF

Dr. MIHIR KUMAR PANDA

Dr.Mihir Ku panda awarded at indian science congress Association, Govt. of India for 10000 innovations & 30,000 ideas

youtu.be/MFIh2AoEy_g

Hindi Media report- Simple innovation science show for popularisation of science in free of cost by Dr.Mihir Ku Panda

youtu.be/gPbJyB8aE2s

Simple innovation science show for popularisation of science in free of cost in different parts of India By Dr.Mihirku Panda

www.youtube.com/user/mihirkumarpanda/videos?view=0&so...

Simple innovation laboratory at a Glance

youtu.be/yNIIJHdNo6M

youtu.be/oPBdJpwYINI

youtu.be/XBR-e-tFVyE

youtu.be/3JjCnF7gqKA

youtu.be/raq_ZtllYRg

MORE LINK FILES OF Dr MIHIR KUMAR PANDA

 

www.youtube.com/watch?v=MFIh2AoEy_g

www.youtube.com/channel/UCIksem1pJdDvK87ctJOlN1g

www.youtube.com/watch?v=AHEAPp8V5MI

www.youtube.com/watch?v=W43tAYO7wpQ

www.youtube.com/watch?v=me43aso--Xg

www.youtube.com/watch?v=6XEeZjBDnu4

www.youtube.com/watch?v=gPbJyB8aE2s

www.youtube.com/watch?v=yNIIJHdNo6M

www.youtube.com/watch?v=oPBdJpwYINI

www.youtube.com/watch?v=XBR-e-tFVyE

www.youtube.com/watch?v=3JjCnF7gqKA

www.youtube.com/watch?v=raq_ZtllYRg

cholanbookofworldrecords.com/dr-mihir-kumar-pandaph-d-lit...

www.linkedin.com/in/dr-mihir-kumar-panda-ph-d-d-litt-inno...

www.bhubaneswarbuzz.com/updates/education/inspiring-odish...

www.millenniumpost.in/features/kiit-hosts-isca-national-s...

www.youtube.com/watch?v=hFE6c-XZoh0

www.youtube.com/watch?v=WzZ0XaZpJqQ

www.dailymotion.com/video/x2no10i

www.exclusiveworldrecords.com/description.aspx?id=320

omgbooksofrecords.com/

royalsuccessinternationalbookofrecords.com/home.php

british-world-records.business.site/posts/236093666996870...

www.tes.com/lessons/QKpLNO0seGI8Zg/experiments-in-science

dadasahebphalkefilmfoundation.com/2020/02/17/excellent-le...

www.facebook.com/…/a.102622791195…/103547424435915/… yearsP0-IR6tvlSw70ddBY_ySrBDerjoHhG0izBJwIBlqfh7QH9Qdo74EnhihXw35Iz8u-VUEmY&__tn__=EHH-R

wwwchampions-book-of-world-records.business.site/?fbclid=...

www.videomuzik.biz/video/motivational-science-show-ortalk...

lb.vlip.lv/channel/ST3PYAvIAou1RcZ/tTEq34EKxoToRqOK.html

imglade.com/tag/grassrootsinventions

picnano.com/tags/UnstoppableINDIAN

www.viveos.net/rev/mihirs%2Btrue%2Bnature

m.facebook.com/story.php…

www.facebook.com/worldgeniusrec…/…/2631029263841682…

 

www.upbr.in/record-galle…/upcoming-genius-innovator/…

 

www.geniusesworldrecordsandaward.com/

www.upbr.in/record-galle…/upcoming-genius-innovator/…

m.facebook.com/story.php?story_fbid=699422677473920&i...

www.facebook.com/internationalbookofrecords/

www.youtube.com/channel/UCBFJGiEx1Noba0x-NCWbwSg

www.youtube.com/watch?v=nL60GRF6avk

www.facebook.com/bengal.book.16/posts/122025902616062

www.facebook.com/bengal.book.16/posts/122877319197587

www.facebook.com/bengal.book.16/posts/119840549501264

supremebookofworldrecords.blogspot.com/…/welcome-to…

www.bravoworldrecords.com/

incrediblebookofrecords.in/index.php

www.highrangeworldrecords.com/

CNN's award-winning chief medical correspondent, Dr. Sanjay Gupta, comes to BW to offer his unique perspective on how does the business of health care affect our health — physically and financially, personally and nationally. In addition to working as a journalist, Dr. Gupta is also a practicing neurosurgeon, teacher and author and has helped to inform public health policy as a White House Fellow.

The Golden Ratio in Dr. Elliot McGucken's Fine Art Ballet Photography!

 

facebook.com/goldennumberratio

facebook.com/fineartballet

 

Dr. E's: Golden Number Ratio Principle--Why the Fibonacci Numbers Exalt Beauty: The golden ratio exalts beauty because the number is a characteristic of the mathematically and physically most efficient manners of growth and distribution, on both evolutionary and purely physical levels. The golden ratio ensures that the proportions and structure of that which came before provide the proportions and structure of that which comes after, thusly providing symmetry over not only space but time, and exalting life’s foundational dynamic symmetry. Robust, ordered, symmetric growth is naturally associated with health and beauty, and thus we evolved to perceive the golden ratio harmonies as inherently beautiful, as we saw and felt their presence in all vital growth and life—in the salient features and proportions of humans and nature alike, from the distribution of our facial features and bones to the arrangements of petals, leaves, and sunflowers seeds. As ratios between Fibonacci Numbers offer the closest whole-number approximations to the golden ratio, and as seeds, cells, leaves, bones, and other physical entities appear in whole numbers, the Fibonacci Numbers oft appear in the arrangement of nature’s discrete elements as “growth’s numbers.” From the dawn of time, humanity sought to salute their gods in art and temples exalting the same proportion by which they and all their vital sustenance, as well as all the flowers and nature’s epic beauty, had been created—the golden ratio.

 

Fine Art Ballet Photography: Nikon D810 Elliot McGucken Fine Art Ballerina Dancer Dancing Classical Ballet Seascape Landscape Photography!

 

Fine Art Ballet Photography: Nikon D810 Elliot McGucken Fine Art Ballerina Dancer Dancing Classical Ballet Seascape Landscape Photography!

 

White leotard and flowy dress!

 

Dancing for Dynamic Dimensions Theory dx4/dt=ic: The fourth dimension is expanding relative to the three spatial dimensions at the rate of c!

 

New ballet & landscape instagrams!

instagram.com/fineartballet

www.instagram.com/elliotmcgucken/

 

Nikon D810 Epic Fine Art Ballerina Goddess Dancing Ballet! Dr. Elliot McGucken Fine Art Ballet!

 

Marrying epic landscape, nature, and urban photography to ballet!

 

instagram.com/45surf

 

Nikon D810 with the Nikon MB-D12 Multi Battery Power Pack / Grip for D800 and D810 Digital Cameras allows one to shoot at a high to catch the action FPS! Ballerina Dance Goddess Photos! Pretty, Tall Ballet Swimsuit Bikini Model Goddess! Captured with the AF-S NIKKOR 70-200mm f/2.8G ED VR II from Nikon, and the Sigma 50mm f/1.4 DG HSM Art Lens for Nikon! Love them both!

 

www.facebook.com/45surfAchillesOdysseyMythology

  

A pretty goddess straight out of Homer's Iliad & Odyssey!

 

New Instagram! instagram.com/45surf

 

New facebook: www.facebook.com/45surfAchillesOdysseyMythology

 

Join my new fine art ballet facebook page! www.facebook.com/fineartballet/

 

The 45EPIC landscapes and goddesses are straight out of Homer's Iliad & Odyssey!

 

I'm currently updating a translation with the Greek names for the gods and goddesses--will publish soon! :)

"RAGE--Sing, O goddess, the anger of Achilles son of Peleus, that brought countless ills upon the Achaeans. Many a brave soul did it send hurrying down to Hades, and many a hero did it yield a prey to dogs and vultures, for so were the counsels of Zeus fulfilled from the day on which the son of Atreus, king of men, and great Achilles, first fell out with one another. " --Homer's Iliad capturing the rage of the 45EPIC landscapes and seascapes! :)

 

Ludwig van Beethoven: "Music/poetry/art should strike fire from the heart of man, and bring tears from the eyes of woman."

  

My niece Tareen the Terrible saying the Namaz.

 

The Meaning of Ramadan

By Ayse Kadayifci tentofabraham.org/index.php?option=content&task=view&...

  

"You who believe? Fasting is prescribed for you, even as it was prescribed for those before you, so perchance you may attain God-consciousness." (Q 2:183)

Ramadan is the ninth month of the Islamic Lunar calendar and the holiest of the four holy months. It is one of the five pillars of Islamic faith. During Ramadan all physically mature and healthy Muslims are required to abstain from all food, drink, gum chewing, any kind of tobacco use, and any kind of sexual contact between dawn and sunset for 29 or 30 days, depending on the sighting of the moon during this month. Moreover, fasting includes refraining from gossiping, lying, slandering and all traits of bad character. It calls for doing good deeds, generosity and kindness, self-reflection, praying and God-consciousness. During this month Muslims read the entire Quran, which is divided to 30 equal parts to be read each day. Muslims also go to the Mosque for special Ramadan prayers after the breaking of the fast.

The end of Ramadan is marked by a three-day celebration and worship called Eid ul Fitr, which begins with a special communal worship service, the first morning after the month ends. During these three days Muslims have feasts for friends and family, give modest gifts especially to children, give charity (fitra) to the poor and needy, and also give the obligatory alms (Zakat), which also goes to the poor and needy. Eid ul Fitr is the second major holy day of the Islamic calendar year.

Muslims believe that one of the last few odd-numbered nights of the month is the Laylat ul-Qadr, the "Night of Power" or "Night of Destiny", the night on which God first began revealing the Qur'an to the Prophet Muhammad (pbuh) through the angel Jibril (Gabriel) as the Quran states: "Ramadan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong)." (Q2:185).This night is especially important for the Muslims, as it is stated in the Quran that "this one night is better than a thousand months of prayer" (Q97:3).

Ramadan has many dimensions, including physical, psychological, social and spiritual dimensions. Ramadan orients the believer to balance between all these dimensions of his/her existence. Physical dimension of Ramadan includes abstaining from all kinds of food, drinks, smoking and sexual contact from sunrise to sunset. It helps physical attunement of the body through cleansing and relaxing, and provides a break in the cycle of rigid habits or overindulgence.

Psychological dimension of fasting is related to patience, forbearance and perseverance. Through observing fasting, the believer enriches his/her patience, forbearance, self-worth, self-strength, self-control, self-reflexivity, self-training and discipline. Through fasting Muslims strive for controlling their urges and resist temptation. And through meditative practices of praying, reading the Quran and remembering God, they are reminded of the bigger picture, and develop an understanding about purpose of creation. Thus, fasting helps dealing with stress, trauma, attain inner peace. Therefore Ramadan helps healing psychological problems.

In terms of social dimension, fasting calls for remembering those who are poor, who do not have food or shelter. Fasting is a way of experiencing hunger and developing sympathy for the less fortunate, and of learning thankfulness and appreciation for all of God's bounties. It calls for purifying ones actions towards others. It reminds believers of their social responsibility, it calls for generosity, sharing and forgiving. It calls for compassion towards those who are in need and are suffering. During this month Muslims are especially called for resolving their conflicts, forgiving each other and asking for forgiveness.

Ramadan is also the month of mercy. Muslims are called to show mercy, compassion, generosity, and care for all Gods creatures, including themselves, other human beings, animals and the environment as the vicegerents of God on earth. By partaking in Ramadan, and experiencing it together creates a social space that is shared by many Muslims across the globe. This creates a unique sense of solidarity among Muslims around the world. By sharing the feast with friends and relatives during Eid ul Fitr, and by giving charity (fitra) and alms to the poor and needy (zakat), Muslims take part in healing social wounds, knitting closer ties with others, redistributing wealth, connecting with those who are in need. This aspect of Ramadan contributes to creating a just and compassionate society based on sharing and giving rather than focusing on consumerism.

The following Hadith captures this aspect of fasting: "Allah (SWT) (the name for The Almighty God, used by Muslims) said that: All services of the son of Adam are for him except fasting. It is for Me, and I will reward him for it. Fasting is a shield. On the day you fast, do not use obscenity, nor yell at others, nor act ignorantly towards them. However, if anyone abuses you verbally or attempts to draw you to fight with him, say 'I am fasting' two times. The Prophet (pbuh) then states: I swore by the One (Allah) in Whose Hand is the soul of Muhammad, the breath of the faster is sweeter to Allah on the Day of Judgment than the scent of musk. The faster experiences enjoyment twice: he is pleased when he breaks his fast, and he is pleased when he meets his Maker" (Muslim).

Finally, in terms of its spiritual dimension, fasting redirects the hearts away from worldly activities, towards The Divine. During this month, Muslims ask for mercy and forgiveness from God. Purity of thought and action is paramount. Fasting is a deeply personal act of worship in which Muslims seek to raise their level of God-consciousness. During Ramadan Muslims feel the peace that comes from spiritual devotion as well as kinship with fellow believers. Ramadan calls for inner-reflection, rethinking of meaning of life and ones place thereof. It is a month for repentance, mercy and spiritual attunement. Because their attention is diverted from the satisfaction of bodily appetites and wants during fasting, Muslims receive a certain amount of ascendancy in terms of their spiritual nature. Thus they become closer to God.

Moreover, Muslims spend the whole month in acts of worship like voluntary Salat (prayer), Tilawa (recitation of Quran), Dhikr (remembrance of Gods names), and etc. By reading the entire Quran, and performing Dhikr Muslims are reminded of the human struggles and Gods benevolence. They draw inspiration from the stories of previous Prophets, such as Abraham, Moses, Joseph and Jesus. Therefore, they renew their commitment to God, renew their faith and family ties, as well as connect to the message of Prophets.

To conclude, as a result of fasting during Ramadan Muslims develop a balance all these different dimensions of their existence. However, all these benefits, may it be physical, psychological, social or spiritual, come as a blessing of God; they are not the aim of billions of Muslims who are fasting. At the end, Muslims observe Ramadan only to please God.

 

my poem

  

The Awakeners in their repetitious

Raucous voice urge the devoted

To wake up the first fast of

The Holy Month Of Ramadan

Hearts swelling with humility

Muslims living all over the world

Bangladesh India and Pakistan

All bound to Allah the best way he can

A month of forgiveness of piety

Of Peace Brotherhood of Man

Of all the months barring Moharam

The Holy Month of Ramadan

One a pledge to Allah to

Keep his laws dusk to dawn

The other remembering the

Supreme sacrifice that saved Islam

From the Tyranny of Man

Two sides of a spectrum

Both showing the path to

Serving Allah his Bayt

The Glory of Ramadan

  

My First Fast begins of Ramadhan

 

Captured 2 Dec 2021, 22:58 hrs ET, Springfield, VA, USA. Bortle 7 skies, Stellarvue SV80/9D doublet achromat refractor at f/9.38 (eff. fl 750mm), Orion Atlas AZ/EQ-G Pro mount. Mallincam DS10C camera, bin 1, exposure 8 seconds, gain 20, live stack of 20 subframes, dark frames subtracted. Optolong LeNhance filter.

 

Clouds: partly cloudy

Seeing: good

Transparency: good

Moon phase: 4%

 

FOV: 78.4 x 58.8 arcmin before cropping.

Resolution: 1.27 arcsec/pixel.

Orientation: Up is West.

 

Appearance: Brilliant pale-orange star. Magnitude +0.08.

 

Splitting Capella: The primary pair (Capella Aa and Ab) appear very close together, separation 0.06 arsec, and were not resolved in this image. Splitting Capella A would require aperture on the order of 80 inches or more! The second pair (Capella H and L) are separated from A by 12 arcsec, well within the capability of this equipment (Dawes limit 1.45 arcsec, image scale 1.3 arcsec/px) if used with an occulting bar.

 

Notes on image artifacts: The eight spikes appearing to radiate from the center of the star are visually appealing, and appear in images of other very bright stars via this camera and my SCT. I do not have a reasonable explanation (in the absence of a vaned secondary mirror holder) for it. The halo around the star is slightly off-center from the star (likely collimation error or mild sensor tilt) -- try aligning star to exact center of FOV during capture.

 

From Wikipedia:

Capella, designated α Aurigae (Latinised to Alpha Aurigae, abbreviated Alpha Aur, α Aur), is the brightest star in the constellation of Auriga, the sixth-brightest star in the night sky, and the third-brightest in the northern celestial hemisphere after Arcturus and Vega. A prominent object in the northern winter sky, it is circumpolar to observers north of 44°N. Its name meaning "little goat" in Latin, Capella depicted the goat Amalthea that suckled Zeus in classical mythology. Capella is relatively close, at 42.9 light-years (13.2 pc) from the Sun. It is one of the brightest X-ray sources in the sky, thought to come primarily from the corona of Capella Aa.

 

Although it appears to be a single star to the naked eye, Capella is actually a quadruple star system organized in two binary pairs, made up of the stars Capella Aa, Capella Ab, Capella H and Capella L. The primary pair, Capella Aa and Capella Ab, are two bright-yellow giant stars, both of which are around 2.5 times as massive as the Sun. The secondary pair, Capella H and Capella L, are around 10,000 astronomical units (AU) from the first and are two faint, small and relatively cool red dwarfs. Capella Aa and Capella Ab have exhausted their core hydrogen, and cooled and expanded, moving off the main sequence. They are in a very tight circular orbit about 0.74 AU apart, and orbit each other every 104 days. Capella Aa is the cooler and more luminous of the two with spectral class K0III; it is 78.7 ± 4.2 times the Sun's luminosity and 11.98 ± 0.57 times its radius. An aging red clump star, it is fusing helium to carbon and oxygen in its core. Capella Ab is slightly smaller and hotter and of spectral class G1III; it is 72.7 ± 3.6 times as luminous as the Sun and 8.83 ± 0.33 times its radius. It is in the Hertzsprung gap, corresponding to a brief subgiant evolutionary phase as it expands and cools to become a red giant. Several other stars in the same visual field have been catalogued as companions but are physically unrelated.

 

α Aurigae (Latinised to Alpha Aurigae) is the star system's Bayer designation. It also has the Flamsteed designation 13 Aurigae. It is listed in several multiple star catalogues as ADS 3841, CCDM J05168+4559, and WDS J05167+4600. As a relatively nearby star system, Capella is listed in the Gliese-Jahreiss Catalogue with designations GJ 194 for the bright pair of giants and GJ 195 for the faint pair of red dwarfs.

 

The traditional name Capella is Latin for (small) female goat; the alternative name Capra was more commonly used in classical times. In 2016, the International Astronomical Union organized a Working Group on Star Names (WGSN) to catalogue and standardize proper names for stars. The WGSN's first bulletin of July 2016 included a table of the first two batches of names approved by the WGSN; which included Capella for this star. It is now so entered in the IAU Catalog of Star Names. The catalogue of star names lists Capella as applying to the star α Aurigae Aa.

 

Capella was the brightest star in the night sky from 210,000 years ago to 160,000 years ago, at about −1.8 in apparent magnitude. At −1.1, Aldebaran was brightest before this period; it and Capella were situated rather close to each other in the sky and approximated boreal pole stars at the time.

 

Capella is thought to be mentioned in an Akkadian inscription dating to the 20th century BC. Its goat-associated symbolism dates back to Mesopotamia as a constellation called "GAM", "Gamlum" or "MUL.GAM" in the 7th-century BC document MUL.APIN. GAM represented a scimitar or crook and may have represented the star alone or the constellation of Auriga as a whole. Later, Bedouin astronomers created constellations that were groups of animals, where each star represented one animal. The stars of Auriga comprised a herd of goats, an association also present in Greek mythology. It is sometimes called the Shepherd's Star in English literature. Capella was seen as a portent of rain in classical times.

 

Professor William Wallace Campbell of the Lick Observatory announced that Capella was binary in 1899, based on spectroscopic observations—he noted on photographic plates taken from August 1896 to February 1897 that a second spectrum appeared superimposed over the first, and that there was a doppler shift to violet in September and October and to red in November and February—showing that the components were moving toward and away from the Earth (and hence orbiting each other). Almost simultaneously, British astronomer Hugh Newall had observed its composite spectrum with a four prism spectroscope attached to a 25-inch (64 cm) telescope at Cambridge in July 1899, concluding that it was a binary star system.

 

Many observers tried to discern the component stars without success. Known as "The Interferometrist's Friend", it was first resolved interferometrically in 1919 by John Anderson and Francis Pease at Mount Wilson Observatory, who published an orbit in 1920 based on their observations. This was the first interferometric measurement of any object outside the Solar System. A high-precision orbit was published in 1994 based on observations by the Mark III Stellar Interferometer, again at Mount Wilson Observatory. Capella also became the first astronomical object to be imaged by a separate element optical interferometer when it was imaged by the Cambridge Optical Aperture Synthesis Telescope in September 1995.

 

In 1914, Finnish astronomer Ragnar Furuhjelm observed that the spectroscopic binary had a faint companion star, which, as its proper motion was similar to that of the spectroscopic binary, was probably physically bound to it. In February 1936, Carl L. Stearns observed that this companion appeared to be double itself; this was confirmed in September that year by Gerard Kuiper. This pair are designated Capella H and L.

 

Two Aerobee-Hi rocket flights on September 20, 1962, and March 15, 1963, detected and confirmed an X-ray source in Auriga at RA 05h 09m Dec +45°, identified as Capella. Stellar X-ray astronomy started on April 5, 1974, with the detection of X-rays from Capella. A rocket flight on that date briefly calibrated its attitude control system when a star sensor pointed the payload axis at Capella. During this period, X-rays in the range 0.2–1.6 keV were detected by an X-ray reflector system co-aligned with the star sensor. The X-ray luminosity (Lx) of ~1024 W (1031 erg s−1) is four orders of magnitude above the Sun's X-ray luminosity. Capella's X-rays are thought to be primarily from the corona of the most massive star. Capella is ROSAT X-ray source 1RXS J051642.2+460001. The high temperature of Capella's corona as obtained from the first coronal X-ray spectrum of Capella using HEAO 1 would require magnetic confinement, unless it is a free-flowing coronal wind.

 

With an average apparent magnitude of +0.08, Capella is the brightest object in the constellation Auriga, the sixth-brightest star in the night sky, the third-brightest in the northern celestial hemisphere (after Arcturus and Vega), and the fourth-brightest visible to the naked eye from the latitude 40°N. It appears to be a rich yellowish-white colour, although the yellow colour is more apparent during daylight observation with a telescope, due to the contrast against the blue sky.

 

Capella is closer to the north celestial pole than any other first-magnitude star. Its northern declination is such that it is actually invisible south of latitude 44°S—this includes southernmost New Zealand, Argentina and Chile as well as the Falkland Islands. Conversely it is circumpolar north of 44°N: for the whole of the United Kingdom and Canada (except for part of Southern Ontario), most of Europe, and the northernmost fringes of the contiguous United States, the star never sets. Capella and Vega are on opposite sides of the pole, at about the same distance from it, such that an imaginary line between the two stars will nearly pass through Polaris. Visible halfway between Orion's Belt and Polaris, Capella is at its highest in the night sky at midnight in early December and is regarded as a prominent star of the northern winter sky.

 

A few degrees to the southwest of Capella lie three stars, Epsilon Aurigae, Zeta Aurigae and Eta Aurigae, the latter two of which are known as "The Kids", or Haedi. The four form a familiar pattern, or asterism, in the sky.

 

Based on an annual parallax shift of 76.20 milliarcseconds (with a margin of error of 0.46 milliarcseconds) as measured by the Hipparcos satellite, this system is estimated to be 42.8 light-years (13.12 parsecs) from Earth, with a margin of error of 0.3 light-year (0.09 parsec). An alternative method to determine the distance is via the orbital parallax, which gives a distance of 42.92 light-years (13.159 parsecs) with a margin of error of only 0.1%. Capella is estimated to have been a little closer to the Solar System in the past, passing within 29 light-years distant around 237,000 years ago. At this range, it would have shone at apparent magnitude −0.82, comparable to Canopus today.

 

In a 1960 paper, American astronomer Olin J. Eggen concluded that Capella was a member of the Hyades moving group, a group of stars moving in the same direction as the Hyades cluster, after analysing its proper motion and parallax. Members of the group are of a similar age, and those that are around 2.5 times as massive as the Sun have moved off the main sequence after exhausting their core hydrogen reserves and are expanding and cooling into red giants.

 

There are several stars within a few arcminutes of Capella and some have been listed as companions in various multiple star catalogues. The Washington Double Star Catalog lists components A, B, C, D, E, F, G, H, I, L, M, N, O, P, Q, and R, with A being the naked-eye star. Most are only line-of-sight companions, but the close pair of red dwarfs H and L are at the same distance as the bright component A and moving through space along with it. Capella A is itself a spectroscopic binary with components Aa and Ab, both giant stars. The pair of giants is separated from the pair of red dwarfs by 12'.

 

American astronomer Robert Burnham Jr. described a scale model of the system where Capella A was represented by spheres 13 and 7 inches across, separated by ten feet. The red dwarfs were then each 0.7 inch across and they were separated by 420 feet. At this scale, the two pairs are 21 miles apart.

 

Capella A consists of two yellow evolved stars that have been calculated to orbit each other every 104.02128 ± 0.00016 days, with a semimajor axis of 111.11 ± 0.10 million km (0.74272 ± 0.00069 AU), roughly the distance between Venus and the Sun. The pair is not an eclipsing binary—that is, as seen from Earth, neither star passes in front of the other. The orbit is known extremely accurately and can be used to derive an orbital parallax with far better precision than the one measured directly. The stars are not near enough to each other for the Roche lobe of either star to have been filled and any significant mass transfer to have taken place, even during the red giant stage of the primary star.

 

Modern convention designates the more luminous cooler star as component Aa and its spectral type has been usually measured between G2 and K0. The hotter secondary Ab has been given various spectral types of late (cooler) F or early (warmer) G. The MK spectral types of the two stars have been measured a number of times, and they are both consistently assigned a luminosity class of III indicating a giant star. The composite spectrum appears to be dominated by the primary star due to its sharper absorption lines; the lines from the secondary are broadened and blurred by its rapid rotation. The composite spectral class is given as approximately G3III, but with a specific mention of features due to a cooler component. The most recent specific published types are K0III and G1III, although older values are still widely quoted such as G5IIIe + G0III from the Bright Star Catalogue or G8III + G0III by Eggen. Where the context is clear, these two components have been referred to as A and B.

 

The individual apparent magnitudes of the two component stars cannot be directly measured, but their relative brightness has been measured at various wavelengths. They have very nearly equal brightness in the visible light spectrum, with the hotter secondary component generally being found to be a few tenths of a magnitude brighter. A 2016 measurement gives the magnitude difference between the two stars at a wavelength of 700 nm as 0.00 ± 0.1.

 

The physical properties of the two stars can be determined with high accuracy. The masses are derived directly from the orbital solution, with Aa being 2.5687 ± 0.0074 M☉ and Ab being 2.4828 ± 0.0067 M☉. Their angular radii have been directly measured; in combination with the very accurate distance, this gives 11.98 ± 0.57 R☉ and 8.83 ± 0.33 R☉ for Aa and Ab, respectively. Their surface temperatures can be calculated by comparison of observed and synthetic spectra, direct measurement of their angular diameters and brightnesses, calibration against their observed colour indices, and disentangling of high resolution spectra. Weighted averages of these four methods give 4,970 ± 50 K for Aa and 5,730 ± 60 for Ab. Their bolometric luminosities are most accurately derived from their apparent magnitudes and bolometric corrections, but are confirmed by calculation from the temperatures and radii of the stars. Aa is 78.7 ± 4.2 times as luminous as the Sun and Ab 72.7 ± 3.6 times as luminous, so the star defined as the primary component is the more luminous when all wavelengths are considered but very slightly less bright at visual wavelengths.

 

Estimated to be 590 to 650 million years old, the stars were probably at the hot end of spectral class A during their main-sequence lifetime, similar to Vega. They have now exhausted their core hydrogen and evolved off the main sequence, their outer layers expanding and cooling. Despite the giant luminosity class, the secondary component is very clearly within the Hertzsprung gap on the Hertzsprung–Russell diagram, still expanding and cooling towards the red giant branch, making it a subgiant in evolutionary terms. The more massive primary has already passed through this stage, when it reached a maximum radius of 36 to 38 times that of the Sun. It is now a red clump star which is fusing helium to carbon and oxygen in its core, a process that has not yet begun for the less massive star. Detailed analysis shows that it is nearing the end of this stage and starting to expand again which will lead it to the asymptotic giant branch. Isotope abundances and spin rates confirm this evolutionary difference between the two stars. Heavy element abundances are broadly comparable to those of the Sun and the overall metallicity is slightly less than the Sun's.

 

The rotational period of each star can be measured by observing periodic variations in the doppler shifts of their spectral lines. The absolute rotational velocities of the two stars are known from their inclinations, rotation periods, and sizes, but the projected equatorial rotational velocities measured using doppler broadening of spectral lines are a standard measure and these are generally quoted. Capella Aa has a projected rotational velocity of 4.1 ± 0.4 km per second, taking 104 ± 3 days to complete one rotation, while Capella Ab spins much more rapidly at 35.0 ± 0.5 km per second, completing a full rotation in only 8.5 ± 0.2 days. Rotational braking occurs in all stars when they expand into giants, and binary stars are also tidally braked. Capella Aa has slowed until it is rotationally locked to the orbital period, although theory predicts that it should still be rotating more quickly from a starting point of a rapidly-spinning main sequence A star.

 

Capella has long been suspected to be slightly variable. Its amplitude of about 0.1 magnitudes means that it may at times be brighter or fainter than Rigel, Betelgeuse and Vega, which are also variable. The system has been classified as an RS Canum Venaticorum variable, a class of binary stars with active chromospheres that cause huge starspots, but it is still only listed as a suspected variable in the General Catalogue of Variable Stars. Unusually for RS CVn systems, the hotter star, Capella Ab, has the more active atmosphere because it is located in the Hertzsprung gap—a stage where it is changing its angular momentum and deepening its convection zone.

 

The active atmospheres and closeness of these stars means that they are among the brightest X-ray sources in the sky. However the X-ray emission is due to stable coronal structures and not eruptive flaring activity. Coronal loops larger than the Sun and with temperatures of several million kelvin are likely to be responsible for the majority of the X-rays.

 

The seventh companion published for Capella, component H, is physically associated with the bright primary star. It is a red dwarf separated from the pair of G-type giants by a distance of around 10,000 AU. It has its own close companion, an even fainter red dwarf that was 1.8″ away when it was discovered in 1935. It is component L in double star catalogues. In 2015 the separation had increased to 3.5″, which was sufficient to allow tentative orbital parameters to be derived, 80 years after its discovery. The Gliese-Jahreiss Catalogue of nearby stars designates the binary system as GJ 195. The two components are then referred to individually as GJ 195 A and B.

 

The two stars are reported to have a 3.5-visual-magnitude difference (2.3 mag in the passband of the Gaia spacecraft) although the difference is much smaller at infrared wavelengths. This is unexpected and may indicate further unseen companions.

 

The mass of the stars can, in principle, be determined from the orbital motion, but uncertainties in the orbit have led to widely varying results. In 1975, an eccentric 388-year orbit gave masses of 0.65 M☉ and 0.13 M☉. A smaller near-circular orbit published in 2015 had a 300-year orbit, benefitting from mass constraints of 0.57 M☉ and 0.53 M☉, respectively, for GJ 195 A and B, based on their infrared magnitudes.

 

Six visual companions to Capella were discovered before Capella H and are generally known only as Capella B through G. None are thought to be physically associated with Capella, although all appear closer in the sky than the HL pair.

 

Component F is also known as TYC 3358-3142-1. It is listed with a spectral type of K although it is included in a catalogue of OB stars as a distant luminous star.

 

Component G is BD+45 1076, with a spectral type of F0, at a distance of 401 light-years (123 parsecs). It is identified as a variable member of the Guide Star Catalogue from Chandra observations although it is not known what type of variability. It is known to be an X-ray source with an active corona.

 

Several other stars have also been catalogued as companions to Capella. Components I, Q and R are 13th-magnitude stars at distances of 92″, 133″ and 134″. V538 Aurigae and its close companion HD 233153 are red dwarfs ten degrees away from Capella; they have very similar space motions but the small difference makes it possible that this is just a coincidence. Two faint stars have been discovered by speckle imaging in the Capella HL field, around 10″ distant from that pair. These have been catalogued as Capella O and P. It is not known whether they are physically associated with the red dwarf binary.

 

Capella traditionally marks the left shoulder of the constellation's eponymous charioteer, or, according to the 2nd-century astronomer Ptolemy's Almagest, the goat that the charioteer is carrying. In Bayer's 1603 work Uranometria, Capella marks the charioteer's back. The three Haedi had been identified as a separate constellation by Pliny the Elder and Manilius, and were called Capra, Caper, or Hircus, all of which relate to its status as the "goat star". Ptolemy merged the Charioteer and the Goats in the 2nd-century Almagest.

 

In Greek mythology, the star represented the goat Amalthea that suckled Zeus. It was this goat whose horn, after accidentally being broken off by Zeus, was transformed into the Cornucopia, or "horn of plenty", which would be filled with whatever its owner desired. Though most often associated with Amalthea, Capella has sometimes been associated with Amalthea's owner, a nymph. The myth of the nymph says that the goat's hideous appearance, resembling a Gorgon, was partially responsible for the Titans' defeat, after Zeus skinned the goat and wore it as his aegis.

 

In medieval accounts, it bore the uncommon name Alhajoth (also spelled Alhaior, Althaiot, Alhaiset, Alhatod, Alhojet, Alanac, Alanat, Alioc), which (especially the last) may be a corruption of its Arabic name, العيوق, al-cayyūq. cAyyūq has no clear significance in Arabic, but may be an Arabized form of the Greek αίξ aiks "goat"; cf. the modern Greek Αίγα Aiga, the feminine of goat. To the Bedouin of the Negev and Sinai, Capella al-'Ayyūq ath-Thurayyā "Capella of the Pleiades", from its role as pointing out the position of that asterism. Another name in Arabic was Al-Rākib "the driver", a translation of the Greek.

 

To the ancient Balts, Capella was known as Perkūno Ožka "Thunder's Goat", or Tikutis. Conversely in Slavic Macedonian folklore, Capella was Jastreb "the hawk", flying high above and ready to pounce on Mother Hen (the Pleiades) and the Rooster (Nath).

 

Astrologically, Capella portends civic and military honors and wealth. In the Middle Ages, it was considered a Behenian fixed star, with the stone sapphire and the plants horehound, mint, mugwort and mandrake as attributes. Cornelius Agrippa listed its kabbalistic sign Agrippa1531 Hircus.png with the name Hircus (Latin for goat).

 

In Hindu mythology, Capella was seen as the heart of Brahma, Brahma Hṛdaya. In traditional Chinese astronomy, Capella was part of the asterism 五車 (Wŭ chē; English: Five Chariots), which consisted of Capella together with Beta Aurigae, Theta Aurigae and Iota Aurigae, as well as Beta Tauri. Since it was the second star in this asterism, it has the Chinese name 五車二 (Wŭ chē èr; English: Second of the Five Chariots).

 

In Quechua it was known as Colça; the Incas held the star in high regard. The Hawaiians saw Capella as part of an asterism Ke ka o Makali'i ("The canoe bailer of Makali'i") that helped them navigate at sea. Called Hoku-lei "star wreath", it formed this asterism with Procyon, Sirius, Castor and Pollux. In Tahitian folklore, Capella was Tahi-ari'i, the wife of Fa'a-nui (Auriga) and mother of prince Ta'urua (Venus) who sails his canoe across the sky. In Inuit astronomy, Capella, along with Menkalinan (Beta Aurigae), Pollux (Beta Geminorum) and Castor (Alpha Geminorum), formed a constellation Quturjuuk, "collar-bones", the two pairs of stars denoting a bone each. Used for navigation and time-keeping at night, the constellation was recognised from Alaska to western Greenland. The Gwich'in saw Capella and Menkalinan has forming shreets'ą įį vidzee, the right ear of the large circumpolar constellation Yahdii, which covered much of the night sky, and whose orientation facilitated navigation and timekeeping.

 

In Australian Aboriginal mythology for the Boorong people of Victoria, Capella was Purra, the kangaroo, pursued and killed by the nearby Gemini twins, Yurree (Castor) and Wanjel (Pollux). The Wardaman people of northern Australia knew the star as Yagalal, a ceremonial fish scale, related to Guwamba the barramundi (Aldebaran).

Ivan Alekseyevich Bunin was the first Russian writer awarded the Nobel Prize in Literature in 1933. He was noted for the strict artistry with which he carried on the classical Russian traditions in the writing of prose and poetry. The texture of his poems and stories, sometimes referred to as "Bunin brocade", is considered to be one of the richest in the language.

 

Best known for his short novels The Village (1910) and Dry Valley (1912), his autobiographical novel The Life of Arseniev (1933, 1939), the book of short stories Dark Avenues (1946) and his 1917–1918 diary (Cursed Days, 1926), Bunin was a revered figure among white emigres, European critics, and many of his fellow writers, who viewed him as a true heir to the tradition of realism in Russian literature established by Tolstoy and Chekhov.

 

Biography

Early life

Ivan Bunin was born on his parental estate in Voronezh province, the third and youngest son of Aleksey Nikolayevich Bunin (1827–1906) and Lyudmila Aleksandrovna Bunina (née Chubarova, 1835–1910). He had two younger sisters: Masha (Maria Bunina-Laskarzhevskaya, 1873–1930) and Nadya (that latter died very young) and two elder brothers, Yuly and Yevgeny. Having come from a long line of rural gentry, Bunin was especially proud that poets Anna Bunina (1774–1829) and Vasily Zhukovsky (1783–1852) were among his ancestors. He wrote in his 1952 autobiography:

I come from an old and noble house that has given Russia a good many illustrious persons in politics as well as in the arts, among whom two poets of the early nineteenth century stand out in particular: Anna Búnina and Vasíly Zhukovsky, one of the great names in Russian literature, the son of Athanase Bunin and the Turk Salma.

 

"The Bunins are direct ancestors of Simeon Bunkovsky, a nobleman who came from Poland to the court of the Great Prince Vasily Vasilyevich," he wrote in 1915, quoting the Russian gentry's Armorial Book. Chubarovs, according to Bunin, "knew very little about themselves except that their ancestors were landowners in Kostromskaya, Moskovskaya, Orlovskya and Tambovskaya Guberniyas". "As for me, from early childhood I was such a libertine as to be totally indifferent both to my own 'high blood' and to the loss of whatever might have been connected to it," he added.

 

Ivan Bunin's early childhood, spent in Butyrky Khutor and later in Ozerky (of Yelets county, Lipetskaya Oblast), was a happy one: the boy was surrounded by intelligent and loving people. Father Alexei Nikolayevich was described by Bunin as a very strong man, both physically and mentally, quick-tempered and addicted to gambling, impulsive and generous, eloquent in a theatrical fashion and totally illogical. "Before the Crimean War he'd never even known the taste of wine, on return he became a heavy drinker, although never a typical alcoholic," he wrote. His mother Lyudmila Alexandrovna's character was much more subtle and tender: this Bunin attributed to the fact that "her father spent years in Warsaw where he acquired certain European tastes which made him quite different from fellow local land-owners." It was Lyudmila Alexandrovna who introduced her son to the world of Russian folklore. Elder brothers Yuly and Yevgeny showed great interest in mathematics and painting respectively, his mother said later, yet, in their mother's words, "Vanya has been different from the moment of birth... none of the others had a soul like his."

 

Young Bunin's susceptibility and keenness to the nuances of nature were extraordinary. "The quality of my vision was such that I've seen all seven of the stars of Pleiades, heard a marmot's whistle a verst away, and could get drunk from the smells of landysh or an old book," he remembered later. Bunin's experiences of rural life had a profound impact on his writing. "There, amidst the deep silence of vast fields, among cornfields – or, in winter, huge snowdrifts which were stepping up to our very doorsteps – I spent my childhood which was full of melancholic poetry," Bunin later wrote of his Ozerky days.

 

Ivan Bunin's first home tutor was an ex-student named Romashkov, whom he later described as a "positively bizarre character," a wanderer full of fascinating stories, "always thought-provoking even if not altogether comprehensible." Later it was university-educated Yuly Bunin (deported home for being a Narodnik activist) who taught his younger brother psychology, philosophy and the social sciences as part of his private, domestic education. It was Yuly who encouraged Ivan to read the Russian classics and to write himself. Until 1920 Yuly (who once described Ivan as "undeveloped yet gifted and capable of original independent thought") was the latter's closest friend and mentor. "I had a passion for painting, which, I think, shows in my writings. I wrote both poetry and prose fairly early and my works were also published from an early date," wrote Bunin in his short autobiography.

 

By the end of the 1870s, the Bunins, plagued by the gambling habits of the head of the family, had lost most of their wealth. In 1881 Ivan was sent to a public school in Yelets, but never completed the course: he was expelled in March 1886 for failing to return to the school after the Christmas holidays due to the family's financial difficulties.

 

Literary career

In May 1887 Bunin published his first poem "Village Paupers" (Деревенские нищие) in the Saint Petersburg literary magazine Rodina (Motherland). In 1891 his first short story "Country Sketch (Деревенский эскиз) appeared in the Nikolay Mikhaylovsky-edited journal Russkoye Bogatstvo. In Spring 1889, Bunin followed his brother to Kharkiv, where he became a government clerk, then an assistant editor of a local paper, librarian, and court statistician. In January 1889 he moved to Oryol to work on the local Orlovsky Vestnik newspaper, first as an editorial assistant and later as de facto editor; this enabled him to publish his short stories, poems and reviews in the paper's literary section. There he met Varvara Pashchenko and fell passionately in love with her. In August 1892 the couple moved to Poltava and settled in the home of Yuly Bunin. The latter helped his younger brother to find a job in the local zemstvo administration.

 

Ivan Bunin's debut book of poetry Poems. 1887–1891 was published in 1891 in Oryol. Some of his articles, essays and short stories, published earlier in local papers, began to feature in the Saint Petersburg periodicals.

 

Bunin spent the first half of 1894 travelling all over Ukraine. "Those were the times when I fell in love with Malorossiya (Little Russia), its villages and steppes, was eagerly meeting its people and listening to Ukrainian songs, this country's very soul," he later wrote.

 

In 1895 Bunin visited the Russian capital for the first time. There he was to meet the Narodniks Nikolay Mikhaylovsky and Sergey Krivenko, Anton Chekhov (with whom he began a correspondence and became close friends), Alexander Ertel, and the poets Konstantin Balmont and Valery Bryusov.

 

1899 saw the beginning of Bunin's friendship with Maxim Gorky, to whom he dedicated his Falling Leaves (1901) collection of poetry and whom he later visited at Capri. Bunin became involved with Gorky's Znanie (Knowledge) group. Another influence and inspiration was Leo Tolstoy whom he met in Moscow in January 1894. Admittedly infatuated with the latter's prose, Bunin tried desperately to follow the great man's lifestyle too, visiting sectarian settlements and doing a lot of hard work. He was even sentenced to three months in prison for illegally distributing Tolstoyan literature in the autumn of 1894, but avoided jail due to a general amnesty proclaimed on the occasion of the succession to the throne of Nicholas II. Tellingly, it was Tolstoy himself who discouraged Bunin from slipping into what he called "total peasantification." Several years later, while still admiring Tolstoy's prose, Bunin changed his views regarding his philosophy which he now saw as utopian.

 

In 1895–1896 Bunin divided his time between Moscow and Saint Petersburg. In 1897 his first short story collection To the Edge of the World and Other Stories came out, followed a year later by In the Open Air (Под открытым небом, 1898), his second book of verse. In June 1898 Bunin moved to Odessa. Here he became close to the Southern Russia Painters Comradeship, became friends with Yevgeny Bukovetski and Pyotr Nilus. In the winter of 1899–1900 he began attending the Sreda (Wednesday) literary group in Moscow, striking up a friendship with the Nikolay Teleshov, among others. Here the young writer made himself a reputation as an uncompromising advocate of the realistic traditions of classic Russian literature. "Bunin made everybody uncomfortable. Having got this severe and sharp eye for real art, feeling acutely the power of a word, he was full of hatred towards every kind of artistic excess. In times when (quoting Andrey Bely) "throwing pineapples to the sky" was the order of the day, Bunin's very presence made words stick in people's throats," Boris Zaitsev later remembered. He met Anton Chekov in 1896, and a strong friendship ensued.

 

1900–1909

The collections Poems and Stories (1900) and Flowers of the Field (1901) were followed by Falling Leaves (Листопад, 1901), Bunin's third book of poetry (including a large poem of the same title first published in the October 1900 issue of Zhizn (Life) magazine). It was welcomed by both critics and colleagues, among them Alexander Ertel, Alexander Blok and Aleksandr Kuprin, who praised its "rare subtlety." Even though the book testifies to his association with the Symbolists, primarily Valery Bryusov, at the time many saw it as an antidote to the pretentiousness of 'decadent' poetry which was then popular in Russia. Falling Leaves was "definitely Pushkin-like", full of "inner poise, sophistication, clarity and wholesomeness," according to critic Korney Chukovsky. Soon after the book's release, Gorky called Bunin (in a letter to Valery Bryusov) "the first poet of our times." It was for Falling Leaves (along with the translation of Henry Wadsworth Longfellow's The Song of Hiawatha, 1898) that Bunin was awarded his first Pushkin Prize. Bunin justified a pause of two years in the early 1900s by the need for "inner growth" and spiritual change.

 

At the turn of the century Bunin made a major switch from poetry to prose which started to change both in form and texture, becoming richer in lexicon, more compact and perfectly poised. Citing Gustave Flaubert, whose work he admired, as an influence, Bunin was "demonstrating that prose could be driven by poetic rhythms, but still remain prose." According to the writer's nephew Pusheshnikov, Bunin once told him: "Apparently I was born a versemaker... like Turgenev, who was a versemaker, first and foremost. Finding the true rhythm of the story was for him the main thing – everything else was supplementary. And for me the crucial thing is to find the proper rhythm. Once it's there, everything else comes in spontaneously, and I know when the story is done."

 

In 1900 the novella Antonov Apples (Антоновские яблоки) was published; later it was included in textbooks and is regarded as Bunin's first real masterpiece, but it was criticised at the time as too nostalgic and elitist, allegedly idealising "the Russian nobleman's past." Other acclaimed novellas of this period, On the Farm, The News from Home, and To the Edge of the World (На край света), showing a penchant for extreme precision of language, delicate description of nature and detailed psychological analysis, made him a popular and well-respected young author.

 

In 1902 Znanie started publishing the Complete Bunin series; five volumes appeared by the year 1909. Three books, Poems (1903), Poems (1903–1906) and Poems of 1907 (the latter published by Znanie in 1908), formed the basis of a special (non-numbered) volume of the Complete series which in 1910 was published in Saint Petersburg as Volume VI. Poems and Stories (1907–1909) by the Obschestvennaya Polza (Public Benefit) publishing house. Bunin's works featured regularly in Znanie's literary compilations; beginning with Book I, where "Black Earth" appeared along with several poems, all in all he contributed to 16 books of the series.

 

In the early 1900s Bunin travelled extensively. He was a close friend of Chekhov and his family and continued visiting them regularly until 1904. The October social turmoil of 1905 found Bunin in Yalta, Crimea, from where he moved back to Odessa. Scenes of "class struggle" there did not impress the writer, for he saw them as little more than the Russian common people's craving for anarchy and destruction.

 

In November 1906 Bunin's passionate affair with Vera Muromtseva began. The girl's family was unimpressed with Bunin's position as a writer, but the couple defied social convention, moving in together and in April 1907 leaving Russia for an extended tour through Egypt and Palestine. The Bird's Shadow (Тень птицы) (1907–1911) collection (published as a separate book in 1931 in Paris) came as a result of this voyage. These travelling sketches were to change the critics' assessment of Bunin's work. Before them Bunin was mostly regarded as (using his own words) "a melancholy lyricist, singing hymns to noblemen's estates and idylls of the past." In the late 1900s critics started to pay more notice to the colourfulness and dynamics of his poetry and prose. "In terms of artistic precision he has no equal among Russian poets," Vestnik Evropy wrote at the time. Bunin attributed much importance to his travels, counting himself among that special "type of people who tend to feel strongest for alien times and cultures rather than those of their own" and admitting to being drawn to "all the necropolises of the world." Besides, foreign voyages had, admittedly, an eye-opening effect on the writer, helping him to see Russian reality more objectively. In the early 1910s Bunin produced several famous novellas which came as a direct result of this change in perspective.

 

In October 1909 Bunin received his second Pushkin Prize for Poems 1903–1906 and translations of (Lord Byron's Cain, and parts of Longfellow's The Golden Legend). He was elected a member of the Russian Academy the same year. In Bunin, The Academy crowns "not a daring innovator, not an adventurous searcher but arguably the last gifted pupil of talented teachers who's kept and preserved... all the most beautiful testaments of their school," wrote critic Aleksander Izmailov, formulating the conventional view of the time. It was much later that Bunin was proclaimed one of the most innovative Russian writers of the century.

 

1910–1920

In 1910 Bunin published The Village (Деревня), a bleak portrayal of Russian country life, which he depicted as full of stupidity, brutality, and violence. This book caused controversy and made him famous. Its harsh realism (with "characters having sunk so far below the average level of intelligence as to be scarcely human") prompted Maxim Gorky to call Bunin "the best Russian writer of the day."

 

"I've left behind my "narodnicism" which didn't last very long, my Tolstoyism too and now I'm closer to the social democrats, but I still stay away from political parties," Bunin wrote in the early 1910s. He said he realised now that the working class had become a force powerful enough to "overcome the whole of Western Europe," but warned against the possible negative effect of the Russian workers' lack of organisation, the one thing that made them different from their Western counterparts. He criticised the Russian intelligentsia for being ignorant of the common people's life, and spoke of a tragic schism between "the cultured people and the uncultured masses."

 

In December 1910 Bunin and Muromtseva made another journey to the Middle East, then visited Ceylon; this four-month trip inspired such stories as "Brothers" (Братья) and "The Tsar of Tsars City" (Город царя царей). On his return to Odessa in April 1911, Bunin wrote "Waters Aplenty" (Воды многие), a travel diary, much lauded after its publication in 1926. In 1912 the novel Dry Valley (Суходол) came out, his second major piece of semi-autobiographical fiction, concerning the dire state of the Russian rural community. Again it left the literary critics divided: social democrats praised its stark honesty, many others were appalled with the author's negativism.

 

Bunin and Muromtseva spent three winters (1912–1914) with Gorky on the island of Capri, where they met with Fyodor Shalyapin and Leonid Andreev, among others. In Russia the couple divided their time mainly between Moscow and a Bunin family estate at Glotovo village nearby Oryol; it was there that they spent the first couple years of World War I. Dogged by anxieties concerning Russia's future, Bunin was still working hard. In the winter of 1914–1915 he finished a new volume of prose and verse entitled The Chalice of Life (Чаша жизни), published in early 1915 to wide acclaim (including high praise from the French poet Rene Ghil). The same year saw the publication of The Gentleman from San Francisco (Господин из Сан-Франциско), arguably the best-known of Bunin's short stories, which was translated into English by D. H. Lawrence. Bunin was a productive translator himself. After Longfellow's The Song of Hiawatha (1898), he did translations of Byron, Tennyson, Musset and François Coppée.

 

During the war years, Bunin completed the preparation of a six-volume edition of his Collected Works, which was published by Adolph Marks in 1915. Throughout this time Bunin kept aloof from contemporary literary debates. "I did not belong to any literary school; I was neither a decadent, nor a symbolist nor a romantic, nor a naturalist. Of literary circles I frequented only a few," he commented later. By the spring of 1916, overcome by pessimism, Bunin all but stopped writing, complaining to his nephew, N.A. Pusheshnikov, of how insignificant he felt as a writer and how depressed he was for being unable to do more than be horrified at the millions of deaths being caused by the War.

 

In May 1917 the Bunins moved to Glotovo and stayed there until autumn. In October the couple returned to Moscow to stay with Vera's parents. Life in the city was dangerous (residents had to guard their own homes, maintaining nightly vigils) but Bunin still visited publishers and took part in the meetings of the Sreda and The Art circles. While dismissive of Ivan Goremykin (the 1914–1916 Russian Government Premier), he criticised opposition figures like Pavel Milyukov as "false defenders of the Russian people". In April 1917 he severed all ties with the pro-revolutionary Gorky, causing a rift which would never be healed. On 21 May 1918, Bunin and Muromtseva obtained the official permission to leave Moscow for Kiev, then continued their journey through to Odessa. By 1919 Bunin was working for the Volunteer Army as the editor of the cultural section of the anti-Bolshevik newspaper Iuzhnoe Slovo. On 26 January 1920, the couple boarded the last French ship in Odessa and soon were in Constantinople.

 

Emigration

Bunin and Muromtseva arrived in Paris, from then on dividing their time between apartments at 1, rue Jacques Offenbach in the 16th arrondissement of Paris and rented villas in or near Grasse in the Alpes Maritimes. Much as he hated Bolshevism, Bunin never endorsed the idea of foreign intervention in Russia. "It's for a common Russian countryman to sort out his problems for himself, not for foreign masters to come and maintain their new order in our home. I'd rather die in exile than return home with the help of Poland or England. As my father taught me: 'Love your own tub even if it's broken up'", he once said, allegedly, to Merezhkovsky who still cherished hopes for Pilsudsky's military success against the Bolshevik regime.

 

Slowly and painfully, overcoming physical and mental stress, Bunin returned to his usual mode of writing. Scream, his first book published in France, was compiled of short stories written in 1911–1912, years he referred to as the happiest of his life.

 

In France Bunin published many of his pre-revolutionary works and collections of original novellas, regularly contributing to the Russian emigre press. According to Vera Muromtseva, her husband often complained of his inability to get used to life in the new world. He said he belonged to "the old world, that of Goncharov and Tolstoy, of Moscow and Saint Petersburg, where his muse had been lost, never to be found again." Yet his new prose was marked with obvious artistic progress: Mitya's Love (Митина любовь, 1924), Sunstroke (Солнечный удаp, 1925), Cornet Yelagin's Case (Дело коpнета Елагина, 1925) and especially The Life of Arseniev (Жизнь Аpсеньева, written in 1927–1929, published in 1930–1933) were praised by critics as bringing Russian literature to new heights. Konstantin Paustovsky called The Life of Arseniev an apex of the whole of Russian prose and "one of the most striking phenomena in the world of literature."

 

In 1924, he published the "Manifesto of the Russian Emigration", in which he i.a. declared:

 

There was Russia, inhabited by a mighty family, which had been created by the blessed work of countless generations. ... What was then done to them? They paid for the deposal of the ruler with the destruction of literally the whole home and with unheard of fratricide. ... A bastard, a moral idiot from the birth, Lenin presented to the World at the height of his activities something monstrous, staggering, he discorded the largest country of the Earth and killed millions of people, and in the broad day-light it is being disputed: was he a benefactor of the mankind or not?

 

In 1925–1926 Cursed Days (Окаянные дни), Bunin's diary of the years 1918–1920 started to appear in the Paris-based Vozrozhdenye newspaper (its final version was published by Petropolis in 1936). According to Bunin scholar Thomas Gaiton Marullo, Cursed Days, one of the very few anti-Bolshevik diaries to be preserved from the time of the Russian Revolution and civil war, linked "Russian anti-utopian writing of the nineteenth century to its counterpart in the twentieth" and, "in its painful exposing of political and social utopias... heralded the anti-utopian writing of George Orwell and Aldous Huxley. Bunin and Zamyatin had correctly understood that the Soviet experiment was destined to self destruct," Marullo wrote.

 

In the 1920s and 1930s Bunin was regarded as the moral and artistic spokesman for a generation of expatriates who awaited the collapse of Bolshevism, a revered senior figure among living Russian writers, true to the tradition of Tolstoy and Chekhov. He became the first Russian to win the Nobel Prize for Literature, which was awarded to him in 1933 "for following through and developing with chastity and artfulness the traditions of Russian classic prose." Per Halstroem, in his celebratory speech, noted the laureate's poetic gift. Bunin for his part praised the Swedish Academy for honouring a writer in exile. In his speech, addressing the Academy, he said:

Overwhelmed by the congratulations and telegrams that began to flood me, I thought in the solitude and silence of night about the profound meaning in the choice of the Swedish Academy. For the first time since the founding of the Nobel Prize you have awarded it to an exile. Who am I in truth? An exile enjoying the hospitality of France, to whom I likewise owe an eternal debt of gratitude. But, gentlemen of the Academy, let me say that irrespective of my person and my work your choice in itself is a gesture of great beauty. It is necessary that there should be centers of absolute independence in the world. No doubt, all differences of opinion, of philosophical and religious creeds, are represented around this table. But we are united by one truth, the freedom of thought and conscience; to this freedom we owe civilization. For us writers, especially, freedom is a dogma and an axiom. Your choice, gentlemen of the Academy, has proved once more that in Sweden the love of liberty is truly a national cult.

 

In France, Bunin found himself, for the first time, at the center of public attention. On 10 November 1933, the Paris newspapers came out with huge headlines: "Bunin — the Nobel Prize laureate" giving the whole of the Russian community in France cause for celebration. "You see, up until then we, émigrés, felt like we were at the bottom there. Then all of a sudden our writer received an internationally acclaimed prize! And not for some political scribblings, but for real prose! After having been asked to write a first page column for the Paris Revival newspaper, I stepped out in the middle of the night onto the Place d'Italie and toured the local bistros on my way home, drinking in each and every one of them to the health of Ivan Bunin!" fellow Russian writer Boris Zaitsev wrote. Back in the USSR the reaction was negative: Bunin's triumph was explained there as "an imperialist intrigue."

 

Dealing with the Prize, Bunin donated 100,000 francs to a literary charity fund, but the process of money distribution caused controversy among his fellow Russian émigré writers. It was during this time that Bunin's relationship deteriorated with Zinaida Gippius and Dmitry Merezhkovsky (a fellow Nobel Prize nominee who once suggested that they divide the Prize between the two, should one of them get it, and had been refused). Although reluctant to become involved in politics, Bunin was now feted as both a writer and the embodiment of non-Bolshevik Russian values and traditions. His travels throughout Europe featured prominently on the front pages of the Russian emigre press for the remainder of the decade.

 

In 1933 he allowed calligrapher Guido Colucci to create a unique manuscript of "Un crime", a French translation of one of his novellas, illustrated with three original gouaches by Nicolas Poliakoff.

 

In 1934–1936, The Complete Bunin in 11 volumes was published in Berlin by Petropolis. Bunin cited this edition as the most credible one and warned his future publishers against using any other versions of his work rather than those featured in the Petropolis collection. 1936 was marred by an incident in Lindau on the Swiss-German border when Bunin, having completed his European voyage, was stopped and unceremoniously searched. The writer (who caught cold and fell ill after the night spent under arrest) responded by writing a letter to the Paris-based Latest News newspaper. The incident caused disbelief and outrage in France. In 1937 Bunin finished his book The Liberation of Tolstoy (Освобождение Толстого), held in the highest regard by Leo Tolstoy scholars.

 

In 1938 Bunin began working on what would later become a celebrated cycle of nostalgic stories with a strong erotic undercurrent and a Proustian ring. The first eleven stories of it came out as Dark Avenues (or Dark Alleys, Тёмные аллеи) in New York (1943); the cycle appeared in a full version in 1946 in France. These stories assumed a more abstract and metaphysical tone which has been identified with his need to find refuge from the "nightmarish reality" of Nazi occupation. Bunin's prose became more introspective, which was attributed to "the fact that a Russian is surrounded by enormous, broad and lasting things: the steppes, the sky. In the West everything is cramped and enclosed, and this automatically produces a turning towards the self, inwards."

 

The war years

As World War II broke out, Bunin's friends in New York, anxious to help the Nobel Prize laureate get out of France, issued officially-endorsed invitations for him to travel to the US, and in 1941 they received their Nansen passports enabling them to make the trip. But the couple chose to remain in Grasse. They spent the war years at Villa Jeanette, high in the mountains. Two young writers became long-term residents in the Bunin household at the time: Leonid Zurov (1902–1971), who had arrived on a visit from Latvia at Bunin's invitation earlier, in late 1929, and remained with them for the rest of their lives, and Nikolai Roshchin (1896–1956), who returned to the Soviet Union after the war.

 

Members of this small commune (occasionally joined by Galina Kuznetsova and Margarita Stepun) were bent on survival: they grew vegetables and greens, helping one another out at a time when, according to Zurov, "Grasse's population had eaten all of their cats and dogs". A journalist who visited the Villa in 1942 described Bunin as a "skinny and emaciated man, looking like an ancient patrician". For Bunin, though, this isolation was a blessing and he refused to re-locate to Paris where conditions might have been better. "It takes 30 minutes of climbing to reach our villa, but there's not another view in the whole world like the one that's facing us," he wrote. "Freezing cold, though, is damning and making it impossible for me to write," he complained in one of his letters. Vera Muromtseva-Bunina remembered: "There were five or six of us... and we were all writing continuously. This was the only way for us to bear the unbearable, to overcome hunger, cold and fear."

 

Ivan Bunin was a staunch anti-Nazi, referring to Adolf Hitler and Benito Mussolini as "rabid monkeys". He risked his life, sheltering fugitives (including Jews such as the pianist A. Liebermann and his wife) in his house in Grasse after Vichy was occupied by the Germans. According to Zurov, Bunin invited some of the Soviet war prisoners ("straight from Gatchina", who worked in occupied Grasse) to his home in the mountains, when the heavily guarded German forces' headquarters were only 300 metres (980 ft) away from his home.

 

The atmosphere in the neighbourhood, though, was not that deadly, judging by the Bunin's diary entry for 1 August 1944: "Nearby there were two guards, there were also one German, and one Russian prisoner, Kolesnikov, a student. The three of us talked a bit. Saying our farewells, a German guard shook my hand firmly".

 

Under the occupation Bunin never ceased writing but, according to Zurov, "published not a single word. He was receiving offers to contribute to newspapers in unoccupied Switzerland, but declined them. Somebody visited him once, a guest who proved to be an agent, and proposed some literary work, but again Ivan Alekseyevich refused." On 24 September 1944, Bunin wrote to Nikolai Roshchin: "Thank God, the Germans fled Grasse without a fight, on August 23. In the early morning of the 24th the Americans came. What was going on in the town, and in our souls, that's beyond description." "For all this hunger, I'm glad we spent the War years in the South, sharing the life and difficulties of the people, I'm glad that we've managed even to help some", Vera Muromtseva-Bunina later wrote.

 

Last years

In May 1945 the Bunins returned to 1, rue Jacques Offenbach in Paris. Aside from several spells at the Russian House (a clinic in Juan-les-Pins) where he was convalescing, Bunin stayed in the French capital for the rest of his life.[3] On 15 June, Russkye Novosty newspaper published its correspondent's account of his meeting with an elderly writer who looked "as sprightly and lively as if he had never had to come through those five years of voluntary exile." According to Bunin's friend N. Roshchin, "the liberation of France was a cause of great celebration and exultation for Bunin".

 

Once, in the audience at a Soviet Russian Theatre show in Paris, Bunin found himself sitting next to a young Red Army colonel. As the latter rose and bowed, saying: "Do I have the honour of sitting next to Ivan Alekseyevich Bunin?" the writer sprang to his feet: "I have the even higher honour of sitting next to an officer of the great Red Army!" he passionately retorted. On 19 June 1945, Bunin held a literary show in Paris where he read some of the Dark Avenue stories. In the autumn of 1945, on the wave of the great patriotic boom, Bunin's 75th birthday was widely celebrated in the Parisian Russian community. Bunin started to communicate closely with the Soviet connoisseurs, journalist Yuri Zhukov and literary agent Boris Mikhailov, the latter receiving from the writer several new stories for proposed publishing in the USSR. Rumours started circulating that the Soviet version of The Complete Bunin was already in the works.

 

In the late 1940s Bunin, having become interested in the new Soviet literature, in particular the works of Aleksandr Tvardovsky and Konstantin Paustovsky, entertained plans of returning to the Soviet Union, as Aleksandr Kuprin had done in the 1930s. In 1946, speaking to his Communist counterparts in Paris, Bunin praised the Supreme Soviet's decision to return Soviet citizenship to Russian exiles in France, still stopping short of saying "yes" to the continuous urging from the Soviet side for him to return. "It is hard for an old man to go back to places where he's pranced goat-like in better times. Friends and relatives are all buried... That for me would be a graveyard trip," he reportedly said to Zhukov, promising though, to "think more of it." Financial difficulties and the French reading public's relative indifference to the publication of Dark Avenues figured high among his motives. "Would you mind asking the Union of Writers to send me at least some of the money for books that've been published and re-issued in Moscow in the 1920s and 1930s? I am weak, I am short of breath, I need to go to the South but am too skinny to even dream of it," Bunin wrote to Nikolay Teleshov in a 19 November 1946, letter.

 

Negotiations for the writer's return came to an end after the publication of his Memoirs (Воспоминания, 1950), full of scathing criticism of Soviet cultural life. Apparently aware of his own negativism, Bunin wrote: "I was born too late. If I had been born earlier, my literary memoirs would have been different. I wouldn't have been a witness to 1905, the First World War, then 1917 and what followed: Lenin, Stalin, Hitler... How can I not be jealous of our forefather Noah. He lived through only one flood in his lifetime". Reportedly, the infamous Zhdanov decree was one of the reasons for Bunin's change of mind. On 15 September 1947, Bunin wrote to Mark Aldanov: "I have a letter here from Teleshov, written on 7 September; 'what a pity (he writes) that you've missed all of this: how your book was set up, how everybody was waiting for you here, in the place where you could have been... rich, feasted, and held in such high honour!' Having read this I spent an hour hair-tearing. Then I suddenly became calm. It just came to me all of a sudden all those other things Zhdanov and Fadeev might have given me instead of feasts, riches and laurels..."

 

After 1948, his health deteriorating, Bunin concentrated upon writing memoirs and a book on Anton Chekhov. He was aided by his wife, who, along with Zurov, completed the work after Bunin's death and saw to its publication in New York in 1955. In English translation it was entitled About Chekhov: The Unfinished Symphony. Bunin also revised a number of stories for publication in new collections, spent considerable time looking through his papers and annotated his collected works for a definitive edition. In 1951 Bunin was elected the first ever hononary International PEN member, representing the community of writers in exile. According to A. J. Heywood, one major event of Bunin's last years was his quarrel in 1948 with Maria Tsetlina and Boris Zaitsev, following the decision by the Union of Russian Writers and Journalists in France to expel holders of Soviet passports from its membership. Bunin responded by resigning from the Union. The writer's last years were marred by bitterness, disillusionment and ill-health; he was suffering from asthma, bronchitis and chronic pneumonia.

 

On 2 May 1953, Bunin left in his diary a note that proved to be his last one. "Still, this is so dumbfoundingly extraordinary. In a very short while there will be no more of me – and of all the things worldly, of all the affairs and destinies, from then on I will be unaware! And what I'm left to do here is dumbly try to consciously impose upon myself fear and amazement," he wrote.

 

Ivan Alekseyevich Bunin died in a Paris attic flat in the early hours of 8 November 1953. Heart failure, cardiac asthma and pulmonary sclerosis were cited as the causes of death. A lavish burial service took place at the Russian Church on Rue Daru. All the major newspapers, both Russian and French, published large obituaries. For quite a while the coffin was held in a vault. On 30 January 1954, Bunin was buried in the Sainte-Geneviève-des-Bois Russian Cemetery.

 

In the 1950s, Bunin became the first of the Russian writers in exile to be published officially in the USSR. In 1965, The Complete Bunin came out in Moscow in nine volumes. Some of his more controversial books, notably Cursed Days, remained banned in the Soviet Union until the late 1980s.

 

Legacy

Ivan Bunin made history as the first Russian writer to receive the Nobel Prize for Literature. The immediate basis for the award was the autobiographical novel The Life of Arseniev, but Bunin's legacy is much wider in scope. He is regarded as a master of the short story, described by scholar Oleg Mikhaylov as an "archaist innovator" who, while remaining true to the literary tradition of the 19th century, made huge leaps in terms of artistic expression and purity of style. "[Bunin's] style heralds an historical precedent... technical precision as an instrument of bringing out beauty is sharpened to the extreme. There's hardly another poet who on dozens of pages would fail to produce a single epithet, analogy or metaphor... the ability to perform such a simplification of poetic language without doing any harm to it is the sign of a true artist. When it comes to artistic precision Bunin has no rivals among Russian poets," wrote Vestnik Evropy.

 

Bunin's early stories were of uneven quality. They were united in their "earthiness", lack of plot and signs of a curious longing for "life's farthest horizons"; young Bunin started his career by trying to approach the ancient dilemmas of the human being, and his first characters were typically old men. His early prose works had one common leitmotif: that of nature's beauty and wisdom bitterly contrasting with humanity's ugly shallowness. As he progressed, Bunin started to receive encouraging reviews: Anton Chekhov warmly greeted his first stories, even if he found too much "density" in them. But it was Gorky who gave Bunin's prose its highest praise. Till the end of his life Gorky (long after the relationship between former friends had soured) rated Bunin among Russian literature's greatest writers and recommended his prose for younger generations of writers as an example of true and unwithering classicism.

 

As a poet, Bunin started out as a follower of Ivan Nikitin and Aleksey Koltsov, then gravitated towards the Yakov Polonsky and Afanasy Fet school, the latter's impressionism becoming a marked influence. The theme of Bunin's early works seemed to be the demise of the traditional Russian nobleman of the past – something which as an artist he simultaneously gravitated toward and felt averted from. In the 1900s this gave way to a more introspective, philosophical style, akin to Fyodor Tyutchev and his "poetic cosmology". All the while Bunin remained hostile to modernism (and the darker side of it, "decadence"); Mikhaylov saw him as the torch-bearer of Aleksander Pushkin's tradition of "praising the naked simplicity's charms."

 

The symbolist's flights of imagination and grotesque passions foreign to him, Bunin made nature his field of artistic research and here carved his art to perfection. "Few people are capable of loving nature as Bunin does. And it's this love that makes his scope wide, his vision deep, his colour and aural impressions so rich," wrote Aleksander Blok, a poet from a literary camp Bunin treated as hostile. It was for his books of poetry (the most notable of which is Falling Leaves, 1901) and his poetic translations that Bunin became a three time Pushkin Prize laureate. His verse was praised by Aleksander Kuprin while Blok regarded Bunin as among the first in the hierarchy of Russian poets. One great admirer of Bunin's verse was Vladimir Nabokov, who (even if making scornful remarks about Bunin's prose) compared him to Blok. Some see Bunin as a direct follower of Gogol, who was the first in Russian literature to discover the art of fusing poetry and prose together.

 

The wholesomeness of Bunin's character allowed him to avoid crises to become virtually the only author of the first decades of the 20th century to develop gradually and logically. "Bunin is the only one who remains true to himself", Gorky wrote in a letter to Chirikov in 1907. Yet, an outsider to all the contemporary trends and literary movements, Bunin was never truly famous in Russia. Becoming an Academician in 1909 alienated him even more from the critics, the majority of whom saw the Academy's decision to expel Gorky several years earlier as a disgrace. The closest Bunin came to fame was in 1911–1912 when The Village and Dry Valley came out. The former, according to the author, "sketched with sharp cruelty the most striking lines of the Russian soul, its light and dark sides, and its often tragic foundations"; it caused passionate, and occasionally very hostile reactions. "Nobody has ever drawn the [Russian] village in such a deep historical context before," Maxim Gorky wrote. After this uncompromising book it became impossible to continue to paint the Russian peasantry life in the idealised, narodnik-style way, Bunin single-handedly closed this long chapter in Russian literature. He maintained the truly classic traditions of realism in Russian literature at the very time when they were in the gravest danger, under attack by modernists and decadents. Yet he was far from "traditional" in many ways, introducing to Russian literature a completely new set of characters and a quite novel, laconic way of saying things. Dry Valley was regarded as another huge step forward for Bunin. While The Village dealt metaphorically with Russia as a whole in a historical context, here, according to the author, the "Russian soul [was brought into the focus] in the attempt to highlight the Slavic psyche's most prominent features." "It's one of the greatest books of Russian horror, and there's an element of liturgy in it... Like a young priest with his faith destroyed, Bunin buried the whole of his class," wrote Gorky.

 

Bunin's travel sketches were lauded as innovative, notably Bird's Shadow (1907–1911). "He's enchanted with the East, with the 'light-bearing' lands he now describes in such beautiful fashion... For [depicting] the East, both Biblical and modern, Bunin chooses the appropriate style, solemn and incandescent, full of imagery, bathing in waves of sultry sunlight and adorned with arabesques and precious stones, so that, when he tells of these grey-haired ancient times, disappearing in the distant haze of religion and myth, the impression he achieves is that of watching a great chariot of human history moving before our eyes," wrote Yuri Aykhenvald. Critics noted Bunin's uncanny knack of immersing himself into alien cultures, both old and new, best demonstrated in his Eastern cycle of short stories as well as his superb translation of Henry Wadsworth Longfellow's The Song of Hiawatha (1898).

 

Bunin was greatly interested in international myths and folklore, as well as the Russian folkloric tradition. But, (according to Georgy Adamovich) "he was absolutely intolerant towards those of his colleagues who employed stylizations, the "style Russe" manufacturers. His cruel – and rightly so – review of Sergey Gorodetsky's poetry was one example. Even Blok's Kulikovo Field (for me, an outstanding piece) irritated him as too lavishly adorned... "That's Vasnetsov," he commented, meaning 'masquerade and opera'. But he treated things that he felt were not masqueradery differently. Of the Slovo o Polku Igoreve... he said something to the effect that all the poets of the whole world lumped together couldn't have created such wonder, in fact something close to Pushkin's words. Yet translations of the legend... outraged him, particularly that of Balmont. He despised Shmelyov for his pseudo-Russian pretenses, though admitting his literary gift. Bunin had an extraordinarily sharp ear for falseness: he instantly recognized this jarring note and was infuriated. That was why he loved Tolstoy so much. Once, I remember, he spoke of Tolstoy as the one 'who's never said a single word that would be an exaggeration'."

 

Bunin has often been spoken of as a "cold" writer. Some of his conceptual poems of the 1910s refuted this stereotype, tackling philosophical issues like the mission of an artist ("Insensory", 1916) where he showed fiery passion. According to Oleg Mikhaylov, "Bunin wanted to maintain distance between himself and his reader, being frightened by any closeness... But his pride never excluded passions, just served as a panzer — it was like a flaming torch in an icy shell." On a more personal level, Vera Muromtseva confirmed: "Sure, he wanted to come across as [cold and aloof] and he succeeded by being a first-class actor... people who didn't know him well enough couldn't begin to imagine what depths of soft tenderness his soul was capable of reaching," she wrote in her memoirs.

 

The best of Bunin's prose ("The Gentleman from San Francisco", "Loopy Ears" and notably, "Brothers", based on Ceylon's religious myth) had a strong philosophical streak to it. In terms of ethics Bunin was under the strong influence of Socrates (as related by Xenophon and Plato), he argued that it was the Greek classic who first expounded many things that were later found in Hindu and Jewish sacred books. Bunin was particularly impressed with Socrates's ideas on the intrinsic value of human individuality, it being a "kind of focus for higher forces" (quoted from Bunin's short story "Back to Rome"). As a purveyor of Socratic ideals, Bunin followed Leo Tolstoy; the latter's observation about beauty being "the crown of virtue" was Bunin's idea too. Critics found deep philosophical motives, and deep undercurrents in Mitya's Love and The Life of Arseniev, two pieces in which "Bunin came closest to a deep metaphysical understanding of the human being's tragic essence." Konstantin Paustovsky called The Life of Arseniev "one of the most outstanding phenomena of world literature."

 

In his view on Russia and its history Bunin for a while had much in common with A. K. Tolstoy (of whom he spoke with great respect); both tended to idealise the pre-Tatar Rus. Years later he greatly modified his view of Russian history, forming a more negative outlook. "There are two streaks in our people: one dominated by Rus, another by Chudh and Merya. Both have in them a frightening instability, sway... As Russian people say of themselves: we are like wood — both club and icon may come of it, depending on who is working on this wood," Bunin wrote years later.

 

In emigration Bunin continued his experiments with extremely concise, ultra-ionized prose, taking Chekhov and Tolstoy's ideas on expressive economy to the last extreme. The result of this was God's Tree, a collection of stories so short, some of them were half a page long. Professor Pyotr Bitsilly thought God's Tree to be "the most perfect of Bunin's works and the most exemplary. Nowhere else can such eloquent laconism can be found, such definitive and exquisite writing, such freedom of expression and really magnificent demonstration of [mind] over matter. No other book of his has in it such a wealth of material for understanding of Bunin's basic method – a method in which, in fact, there was nothing but basics. This simple but precious quality – honesty bordering on hatred of any pretense – is what makes Bunin so closely related to... Pushkin, Tolstoy and Chekhov," Bitsilli wrote.

 

Influential, even if controversial, was his Cursed Days 1918–1920 diary, of which scholar Thomas Gaiton Marullo wrote:

The work is important for several reasons. Cursed Days is one of the very few anti-Bolshevik diaries to be preserved from the time of the Russian Revolution and civil war. It recreates events with graphic and gripping immediacy. Unlike the works of early Soviets and emigres and their self-censoring backdrop of memory, myth, and political expediency, Bunin's truth reads almost like an aberration. Cursed Days also links Russian anti-utopian writing of the nineteenth century to its counterpart in the twentieth. Reminiscent of the fiction of Dostoevsky, it features an 'underground man' who does not wish to be an 'organ stop' or to affirm 'crystal palaces'. Bunin's diary foreshadowed such 'libelous' memoirs as Yevgenia Ginzburg's Journey into the Whirlwind (1967) and Within the Whirlwind, and Nadezhda Mandelstam's Hope Against Hope (1970) and Hope Abandoned (1974), the accounts of two courageous women caught up in the Stalinist terror of the 1930s. Cursed Days also preceded the "rebellious" anti-Soviet tradition that began with Evgeny Zamyatin and Yury Olesha, moved on to Mikhail Bulgakov, and reached a climax with Boris Pasternak and Alexander Solzhenitsyn. One can argue that, in its painful exposing of political and social utopias, Cursed Days heralded the anti-utopian writing of George Orwell and Aldous Huxley. Bunin and Zamyatin had correctly understood that the Soviet experiment was destined to self destruct."

 

Despite his works being virtually banned in the Soviet Union up until the mid-1950s, Bunin exerted a strong influence over several generations of Soviet writers. Among those who owed a lot to Bunin, critics mentioned Mikhail Sholokhov, Konstantin Fedin, Konstantin Paustovsky, Ivan Sokolov-Mikitov, and later Yuri Kazakov, Vasily Belov and Viktor Likhonosov.

 

Ivan Bunin's books have been translated into many languages, and the world's leading writers praised his gift. Romain Rolland called Bunin an "artistic genius"; he was spoken and written of in much the same vein by writers like Henri de Régnier, Thomas Mann, Rainer Maria Rilke, Jerome K. Jerome, and Jarosław Iwaszkiewicz. In 1950, on the eve of his 80th birthday, François Mauriac expressed in a letter his delight and admiration, but also his deep sympathy to Bunin's personal qualities and the dignified way he'd got through all the tremendous difficulties life had thrown at him. In a letter published by Figaro, André Gide greeted Bunin "on behalf of all France", calling him "the great artist" and adding: "I don't know of any other writer... who's so to the point in expressing human feelings, simple and yet always so fresh and new". European critics often compared Bunin to both Tolstoy and Dostoyevsky, crediting him with having renovated the Russian realist tradition both in essence and in form.

 

On 22 October 2020 Google celebrated his 150th birthday with a Google Doodle.

 

Private life

Bunin's first love was Varvara Pashchenko, his classmate in Yelets [not plausible as Ivan was at a male gymnasium and Varvara at an all female gymnasium], daughter of a doctor and an actress, whom he fell for in 1889 and then went on to work with in Oryol in 1892. Their relationship was difficult in many ways: the girl's father detested the union because of Bunin's impecunious circumstances, Varvara herself was not sure if she wanted to marry and Bunin too was uncertain whether marriage was really appropriate for him. The couple moved to Poltava and settled in Yuly Bunin's home, but by 1892 their relations deteriorated, Pashchenko complaining in a letter to Yuly Bunin that serious quarrels were frequent, and begging for assistance in bringing their union to an end. The affair eventually ended in 1894 with her marrying actor and writer A. N. Bibikov, Ivan Bunin's close friend. Bunin felt betrayed, and for a time his family feared the possibility of him committing suicide. According to some sources it was Varvara Pashchenko who many years later would appear under the name of Lika in The Life of Arseniev (chapter V of the book, entitled Lika, was also published as a short story). Scholar Tatyana Alexandrova, though, questioned this identification (suggesting Mirra Lokhvitskaya might have been the major prototype), while Vera Muromtseva thought of Lika as a 'collective' character aggregating the writer's reminiscences of several women he knew in his youth.

 

In the summer of 1898 while staying with writer A. M. Fedorov, Bunin became acquainted with N. P. Tsakni, a Greek social-democrat activist, the publisher and editor of the Odessa newspaper Yuzhnoe Obozrenie (Southern Review). Invited to contribute to the paper, Bunin became virtually a daily visitor to the Tsakni family dacha and fell in love with the latter's 18-year-old daughter, Anna (1879–1963). On 23 September 1898, the two married, but by 1899 signs of alienation between them were obvious. At the time of their acrimonious separation in March 1900 Anna was pregnant. She gave birth to a son, Nikolai, in Odessa on 30 August of the same year. The boy, of whom his father saw very little, died on 16 January 1905, from a combination of scarlet fever, measles and heart complications.

 

Ivan Bunin's second wife was Vera Muromtseva (1881–1961), niece of the high-ranking politician Sergey Muromtsev. The two had initially been introduced to each other by writer Ekaterina Lopatina some years earlier, but it was their encounter at the house of the writer Boris Zaitsev in November 1906 which led to an intense relationship which resulted in the couple becoming inseparable until Bunin's death. Bunin and Muromtseva married officially only in 1922, after he managed at last to divorce Tsakni legally. Decades later Vera Muromtseva-Bunina became famous in her own right with her book Life of Bunin.

 

In 1927, while in Grasse, Bunin fell for the Russian poet Galina Kuznetsova, on vacation there with her husband. The latter, outraged by the well-publicized affair, stormed off, while Bunin not only managed to somehow convince Vera Muromtseva that his love for Galina was purely platonic, but also invite the latter to stay in the house as a secretary and 'a family member'. The situation was complicated by the fact that Leonid Zurov, who stayed with the Bunins as a guest for many years, was secretly in love with Vera (of which her husband was aware); this made it more of a "love quadrilateral" than a mere triangle. Bunin and Kuznetsova's affair ended dramatically in 1942 when the latter, now deeply in love with another frequent guest, opera singer Margo Stepun, sister of Fyodor Stepun, left Bunin, who felt disgraced and insulted. The writer's tempestuous private life in emigration became the subject of the internationally acclaimed Russian movie, His Wife's Diary (or The Diary of His Wife) (2000). which caused controversy and was described by some as masterful and thought-provoking, but by others as vulgar, inaccurate and in bad taste. Vera Muromtseva-Bunina later accepted both Kuznetsova and Margarita Stepun as friends: "nashi" ("ours"), as she called them, lived with the Bunins for long periods during the Second World War. According to A.J. Heywood of Leeds University, in Germany and then New York, after the war, Kuznetsova and Stepun negotiated with publishers on Bunin's behalf and maintained a regular correspondence with Ivan and Vera up until their respective deaths.

 

Bibliography

Novel

The Life of Arseniev (Жизнь Арсеньева, 1927–1933, 1939)

Short novels

The Village (Деревня, 1910)

Dry Valley (Суходол, 1912)

Mitya's Love (Митина любовь, 1924)

Short story collections

To the Edge of the World and Other Stories (На край света и другие рассказы, 1897)

Antonovka Apples (Антоновские яблоки, 1900)

Flowers of the Field (Цветы полевые, 1901)

Bird's Shadow (Тень птицы, 1907–1911; Paris, 1931)

Ioann the Mourner (Иоанн Рыдалец, 1913)

Chalice of Life (Чаша жизни, Petersburg, 1915; Paris, 1922)

The Gentleman from San Francisco (Господин из Сан-Франциско, 1916)

Chang's Dreams (Сны Чанга, 1916, 1918)

Temple of the Sun (Храм Солнца, 1917)

Primal Love (Начальная любовь, Prague, 1921)

Scream (Крик, Paris, 1921)

Rose of Jerico (Роза Иерихона, Berlin, 1924)

Mitya's Love (Митина любовь, Paris, 1924; New York, 1953)

Sunstroke (Солнечный удар, Paris, 1927)

Sacred Tree (Божье древо, Paris, 1931)

Dark Avenues (Тёмные аллеи, New York, 1943; Paris, 1946)

Judea in Spring (Весной в Иудее, New York, 1953)

Loopy Ears and Other Stories (Петлистые уши и другие рассказы, 1954, New York, posthumous)

Poetry

Poems (1887–1891) (1891, originally as a literary supplement to Orlovsky vestnik newspaper)

Under the Open Skies (Под открытым небом, 1898)

Falling Leaves (Листопад, Moscow, 1901)

Poems (1903) (Стихотворения, 1903)

Poems (1903–1906) (Стихотворения, 1906)

Poems of 1907 (Saint Petersburg, 1908)

Selected Poems (Paris, 1929)

Translations

Henry Wadsworth Longfellow. The Song of Hiawatha (1898)

Memoirs and diaries

Waters Aplenty (Воды многие, 1910, 1926)

Cursed Days (Окаянные дни, 1925–1926)[66]

Memoirs. Under the hammer and sickle. (Воспоминания. Под серпом и молотом. 1950)

  

there is a physically insuperable line

Her name is Justice. Technically it is my dad's girl friends cat, but she is over so much that the cat some times spends weeks at a time... She is a 13 year old Persiam Blue Hair cat. She has her woobie (a blanket a child sleeps with so that they are not afraid they will get taken away by some monster) (my dad's girl friends slipper). She has a gastro-intestinal problem, so she can only eat solid food and weighs 5 pounds. She is still cute, in her own way... Physically she is an ugly little fucker, but when you start to play with her, she is cute in that sense.

Our disabled daughter, Christina Nichole, was physically and mentally abused by a doctor and police officer at the Gray's Harbor County Hospital in Aberdeen WA last Thursday, March 11, 2010, while she was there after being transported by ambulance to seek care for a 10-day severe headache and nearly continuous epileptic seizures. She just spent a week in Harborview Hospital receiving her 3rd brain study and medicine change by Dr. Wilensky throughout her life so far, which again diagnosed the many types of seizures she has. Dr. Wilensky's staff had advised her to call 911 to go to the ER, which she did. She was instructed to have the ER doctor call them, with a number they gave Christina, and to make arrangements to have her flown to Harborview, if needed. The ER doctor apparently did not like that, and told Christina to leave, without any work-up or care. Christina requested a different doctor and a patient's advocate. In response the non-caring doctor called the police to have her removed from the ER. The policeman told her to get out of the bed, and she tried to cooperate, but went into a seizure, falling back on the bed. The policeman grabbed her arm, pulling her out of the bed. In the process he damaged her shoulder and neck, and caused her to land on her feet which have both been recently operated on 3 times and are still trying to heal correctly. Her feet were hurt and damaged and she screamed in pain from the abusive, sedistic, arm pulling which resulted in trauma to the arm, shoulder, and neck, as well as her feet. Then she felt nauseaous and reached toward to the wall dispenser for a vomit bag and the policeman forcefully hit her other arm with his fist, not allowing her to get the bag. She again screamed from the new pain of her other arm being hit so hard. She kept falling down because she was still very much disoriented, confused, and unstable from her seizure(s) and the relentless headache, which had been diagnosed a few days earlier when she was taken by ambulance to the same ER for the same reasons, by had a caring doctor who treated her correctly, even though failing to follow standard procedures of care and testing by not taking a cat scan, blood work, or UA, which her family doctor, local neurologist, and Harborview Epilepsy Center had requested when advising her to go to the emergency room, four days in a row while my husband and I were in Seattle where I had surgery at Swedish Hospital leaving home on Monday and returning Thursday night. The policeman continued man-handling her limp body and threw her into a wheelchair without leg and foot rests. He told her to pick up her feet because they were dragging under the wheelchair backwards, but she had no body control to be able to follow his orders. He said she could let her feet drag behind her under the wheelchair because he did not care. He called her a baby and told her act her age when she cried and was terrorized. Her records show clearly that she was in a coma in 2004, declared brain dead, somehow came back but lost 20 years of memory and has daily short-term memory loss and multiple kinds of seizures, including life-threatening grandmal seizures. She looks like a 37 year old woman, but is very much like a 12 year old child when put in stressful situations. She was terrified, feared for her life, and could not understand anything clearly. The officer told her to leave the hospital, go out into the cold, rainy night, with no transportation. She asked to call her parents but could not understand how to operate the pay phone or remember our cell phone numbers. The policeman told her that no one wanted to talk to her so she was on her own and if she did not leave the hospital he was going to arrest her. She somehow left a message on our home phone. As soon as my husband heard the message he called the hospital and told them to keep her there and safe until he could drive the 25 miles to get there. During the wait the policeman intimidated Christina by standing behind her, jingling coins and keys, and threatening her to leave immediately or be arrested. When my husband arrived the policeman attempted to intimidate him by puffing himself up and threatening to arrest them both if they did not leave immediately. My husband took out his notebook and began collecting names and titles. He spoke with the head nurse. When finished he took Christina to our car and brought her home. She was emotionally damaged as much as she was physically damaged, and the brain swelling, headache, and seizures were not treated. The next morning deep bruise marks were showing on both arms and both feet. Her shoulder and neck were in tremendous pain. Her entire body hurt from the abuse, mishandling, torture, and trauma she had experienced. My husband drove her to Olympia WA, to the Capital Mall Hospital emergency room where she received kind and caring evaluation of all her injuries. The staff consulted with the doctor at Harborview Epilepsy Center and they determined an appropriate course of treatment. It was determined that she did not have to be airlifted to Harborview with this treatment plan being provided in this ER. X-rays and a Cat Scan were taken of her brain, arms, and feet. A suspicious spot was found on the Cat Scan that may explain why she was having so many seizures, headache, and brain swelling. It needs to be further evaluated, which she has an appointment with her Neurologist to do. The injuries inflicted by the policeman are severe, but no bones were broken. The bruising is massive and was documented with photographs and medical records by us and the Olympia ER staff. On Saturday my husband took Christina to the local Westport Fire Station to meet with the ambulance crew. Christina is well-known in Westport and everyone on the ambulance crews knows her medical history and has taken care of her dozens of times since we moved here after her coma. They call her their 'miracle girl' and always tell her how much they enjoy her and her always cooperative and happy nature, regardless of how much pain or distress she may be in at any time. The ambulance crew was devastated to learn that Christina was abused by the doctor, nurses, aids, and policeman at the emergency room they took her to on Thursday evening. They documented everything and reported the situation to the local city police department. The Westport police came and was equally upset. He took statements and then called a County Sheriff to the fire station. The Sheriff also took statements and made a report. On Monday (today), 3/15/2010, Christina was seen and evaluated by her family physician, Dr. Jackson, her foot surgeon, Dr. Tronvig, and her Chiropractor, Dr. Failor. They are all shocked and disgusted at what they saw. They all know Christina to be a sweet, trusting, loving child who has survived unimaginable odds and is always happy and thankful. Like us, they cannot fathom how this horrible abuse, neglect, and trauma could have happened to her. Why would anyone want to hurt her this way? Tomorrow she has an appointment to see Dr. Miller, her local Neurologist in Aberdeen. He will do his evaluation of the damages and follow-up on her seizure and headache conditions. He will determine if she needs to begin phychological counseling, either as an out-patient or as an in-patient, because Christina is so severely traumatized now. Coming out of the coma knowing that her doctors fought with us to try to get us to sign papers to allow them to euthanize her and harvest anything viable when she was in her locked-in coma, hearing everything but unable to respond was bad enough, but this added to that is simply too much. She has an appointment to see Dr. Wilensky at Harborview Epileptic Center on March 26, 2010 for further evaluation. I want to stress that Christina was following her doctor's orders to call the ambulance each time she went to the ER while my husband and I were away. Her doctors called her each day, several times a day, to ask how she was doing and to supervise her care while she was home alone. At no time was she seeking 'drugs', as the ER doctor flattly told her and labeled her. At no time did she resist the officer or do anything to warrent him putting his hands on her or drag her feet under the wheelchair. Dr. Wilensky called a prescription of pain pills into the pharmacy for her on Friday to take for her head pain, but she declined to pick up the prescription because she does not like to take pain pills as they make her very sick to her stomach and alter her thinking and feelings. She may take what is prescribed to her at an ER for pain while she is there, but does not want to take it at home. Her foot doctor says that her feet will heal, but her foot surgery recovery has been set back by at least another two weeks due to the damages the officer caused her. The bruises will eventually heal and the pain from them will fade away with time. Her shoulder and neck injuries will heal with the care of the Chiropractor. But Christina's trust in the emergency room at Aberdeen and the police there has been shattered and can never be repaired. The Westport ambulance crew said that they will take her to Willapa Hospital ER from now on, which is about twice the distance, but they no longer trust the Gray's Harbor Hospital ER to take appropriate care of Christina again. When my husband or I take her to an ER, we will make the long drive to Olympia and never let her out of our sight for even a minute. We retained an attorney today to handle this case against the Gray's Harbor Hospital and staff and the Aberdeen Police Dept. and officer. What amazing timing. We are scheduled to give our first depositions this week in Seattle in our lawsuit against Eli Lilly who makes Zyprexa, which put Christina into her coma in 2004. Attached are some photos of Christina's bruises taken on Saturday. If you haven't read the story of her coma yet, you can find it at: pekingeseshihtzu.wordpress.com/christina-nichole%e2%80%99...

 

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