View allAll Photos Tagged practical_aspect
Rosen und Lavendel ergeben in Kombination eine hervorragende Optik im Beet. Der Lavendel fungiert dabei als Lieferant von Blautönen, die in der Farbpalette der Rosen fehlen. Auch wenn der Lavendel abgeblüht ist, passt das silbergraue Laub noch gut zu den Rosen.
Ein weiterer Vorteil: Die Kombination der Düfte beider Pflanzen ist ein Hochgenuss für jede Nase. Doch die Nachbarschaft hat auch praktische Seiten, so bewahrt der Lavendel die stachelige Schönheit etwa vor Blattläusen, da er diese von Natur aus fernhält.
In combination, roses and lavender give the bed an excellent look. The lavender acts as a supplier of shades of blue that are missing in the color palette of the roses. Even when the lavender has bloomed, the silver-gray foliage still goes well with the roses.
Another advantage: the combination of the scents of both plants is a delight for every nose. But the neighborhood also has practical aspects, so the lavender protects the prickly beauty from aphids, for example, since it naturally keeps them away.
Pentax Super Takumar 50mm F/1.4 M42 Mount (1968)
This lens is fantastic!
Look the result with Sony A7R IV!!!
The typical Quebec stone house from the end of the 18th century.
This architectural style covers a very long period. It includes a subtype that makes the transition between the house inspired by the French tradition and the traditional Quebec house: the Franco-Quebec transitional house. The use of this one and its “ancestor”, the French-inspired house, extends from the beginnings of colonization, in the middle of the 17th century, to the first third of the 19th century, or for nearly two hundred years. It is not surprising to note that several specimens have evolved over the years to meet the needs of the growing family or simply to adapt to new fashion or style trends.
Most French-inspired houses are characterized by a symmetrical gable roof, with a rather steep slope (45 degrees and more). On the original roofs and those that have been restored, we will notice the straight end of the roof slopes, which protrude very little from the walls they overhang. Conversely, on some houses, for reasons of fashion or simply for its practical aspect, this roof shape has been modified with the addition of hipped eaves which now give a curved profile to the roof. What are the most typical coverings? Wood shingles, sheet metal in plates, with strips or Canadian style.
The openings of the French-inspired house rarely have a regular layout, since often the square of the building has been enlarged. Thus, the main door on the front facade can be framed unevenly by one, two or even three windows. And what are the most appropriate models? The casement window with 20 or 24 small panes is particularly well suited to the oldest houses, those from the 17th and 18th centuries. The casement window with large subdivisions (with six or four panes) is also characteristic of the type since this model replaced, in the 19th century in some cases, the original small-paned window.
Inevitably, the French-inspired house stands out for its wall coverings. The most common of these? Certainly stone, left bare or covered with a render. Added to this is sometimes, for the gable in particular, a covering of wood shingles or plain board.
Pentax Super Takumar 50mm F/1.4 M42 Mount (1968)
This lens is fantastic!
Look the result with Sony A7R IV!!!
The typical Quebec stone house from the end of the 18th century.
This architectural style covers a very long period. It includes a subtype that makes the transition between the house inspired by the French tradition and the traditional Quebec house: the Franco-Quebec transitional house. The use of this one and its “ancestor”, the French-inspired house, extends from the beginnings of colonization, in the middle of the 17th century, to the first third of the 19th century, or for nearly two hundred years. It is not surprising to note that several specimens have evolved over the years to meet the needs of the growing family or simply to adapt to new fashion or style trends.
Most French-inspired houses are characterized by a symmetrical gable roof, with a rather steep slope (45 degrees and more). On the original roofs and those that have been restored, we will notice the straight end of the roof slopes, which protrude very little from the walls they overhang. Conversely, on some houses, for reasons of fashion or simply for its practical aspect, this roof shape has been modified with the addition of hipped eaves which now give a curved profile to the roof. What are the most typical coverings? Wood shingles, sheet metal in plates, with strips or Canadian style.
The openings of the French-inspired house rarely have a regular layout, since often the square of the building has been enlarged. Thus, the main door on the front facade can be framed unevenly by one, two or even three windows. And what are the most appropriate models? The casement window with 20 or 24 small panes is particularly well suited to the oldest houses, those from the 17th and 18th centuries. The casement window with large subdivisions (with six or four panes) is also characteristic of the type since this model replaced, in the 19th century in some cases, the original small-paned window.
Inevitably, the French-inspired house stands out for its wall coverings. The most common of these? Certainly stone, left bare or covered with a render. Added to this is sometimes, for the gable in particular, a covering of wood shingles or plain board.
So I bought a minigun at Brickworld to do what you see in front of you, fucked up by completely wrecking the barrels, then ordered another one via Toywiz, and this time came out successful, getting two sets of shortened barrels, even though the left one didn't come out as completely flawless as I'd like. Also ain't the first to do this. A homie tackled this two years ago and has since even refined it for the most part. Personally though, the 6 spinning barrels are the most notable part of a minigun and cutting them down to size kinda makes it seemed a tad neutered. Nonetheless there are practical aspects so what the hell.
Here's Several Haiku Notes:
~~~~~~~~~~~~~~~~~~~~~~~~~
To know what I know
having earned a Ph.D.
I am who I am
~~~~~~~~~~~~~~~~~~~~~~~~~
If you should seek peace,
listen to the voice within;
follow its advice.
~~~~~~~~~~~~~~~~~~~~~~~~~
A Buddhist Haiku
~~~~~~~~~~~~~~~~~~~~~~~~~
What is Buddhism?
For me: A Philosophy,
not a religion.
~~~~~~~~~~~~~~~~~~~~~~~~~
“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”
~ The Buddha ~
======================================================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
======================================================
An Illusional Haiku
~~~~~~~~~~~~~~~~~~~~~~~
The eyes of buddha;
what is it that they all see?
Life's an illusion.
~~~~~~~~~~~~~~~~~~~~~~~
"See what is.
See what is not.
Follow the true way."
~ The Buddha ~
~ (0000 1110) ~
::::::::::: 0E :::::::::::
=====: 14 :=====
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
Current Most Interesting Pictures
Hello! I realised it’s been a while since I actually posted something, rather than just reacting to others’ posts. So here’s at least one update!
The NS1125 has (for quite a while now, actually) been given some silver stickers for the lining that goes across it. On the real loco it circles around the headlights, but I wasn’t able to cut neat circles in the sticker sheet so I’ve left it like this. It’s still missing some custom stickers for the number plates on the ends and sides, and the windows are actually too far apart (but I like the technique I’ve used, which would be harder to do with shorter gaps).
I’ve also worked on my steam pumping station (NL: stoomgemaal) a bit, which I’ll post photos of soon. Finally, I have a WIP digital model of a Matterhorn-Gotthard-Bahn Deh 4/4 loco — body is done but no undercarriage (somehow I find the undercarriage tiring to design, not sure why). I can post photos of that too, if people are interested!
As for me, I’ve mostly been working on other things, with Lego being on the backburner. I used to keep the Lego at my dad’s house, but he’s since moved and so I’ve now got it at my place. My housing is semi-temporary, though, thus I’m always slightly worried to unpack things because I might suddenly need to move with little warning. So the practical aspects haven’t been in my favour, but I’ve not lost my love for Lego!
Anyway, thanks for reading and hope you’re all doing well!
NEW BOOK Launched: “From Basics to Fine Art – B&W Photography – Architecture & Beyond”
sites.fastspring.com/juliaannagospodarou/product/frombasi...
The long-awaited book “From Basics to Fine Art – B&W Photography” that I've written with award-winning B&W fine art photographer Joel Tjintjelaar, has just been published. It is a 424 pages eBook about the art of B&W photography, long exposure, architectural photography and much more. We cover both theoretical and practical aspects, we present and explain in detail our B&W long exposure workflows and processing methods, we make extensive analysis of different kinds of equipment, we present pricing lists for fine art photography, tips and methods for discovering vision and creating a personal style. The book is written in simple English, so every lover of photography with a medium knowledge of the language can easily understand and use the information the moment they read it.
The reactions to the book have been so far fantastic and this makes us very happy. You can find the book and more details, as well as an extensive preview here:
blog.juliaannagospodarou.com/official-book-release-basics...
Hope you'll enjoy it.
This image is called
_POINT FINAL – NYC as you'll never see it again_ (EXPLORED No. 2 - June 4, 2014)
and it was the last image I added to the book, so it can be considered a historical image. Also, it's an image of the NYC Financial District that you will not ever see like this again, since now the new Freedom Tower WTC1 and WTC2 have been added to its skyline. So, it can be called a double-historical image.
More details about the processing of this image and in general about my images and Joel's also you can find together with extensive explanations in the book.
_______________________________________________________________________________
Book - From Basics to Fine Art – B&W | Website | Facebook | Facebook Page | Google+ | 500px | Art Limited | 1x.com | Twitter | LinkedIn
Using AI to create this image was unbelievable until I checked out this link to this album of AI Created Portrait Photos.
======================================================
www.flickr.com/photos/ai_art_legends/albums/7217772030759...
======================================================
?????????????????????????????????????????????????
www.flickr.com/photos/buddhadog/4160649499/
?????????????????????????????????????????????????
``````````````````````````````````````````````````````
Several Haiku Notes:
========================
AI created
A Meditating Buddha
just by my asking
`````````````````````````````````````````````````````
Midjourney Beta
it's finished with it's testing
it's no longer free
`````````````````````````````````````````````````````
Is this a message
sent to me using AI
maybe there is more
?????????????????????????????????????
V= 1,000 ::: F=16 ::: C=85 ::: 07/16/2023
V= 2,000 ::: F=26 ::: C=96 ::: 08/15/2023
V= 3,000 ::: F=29 ::: C=111 ::: 10/14/2023
V= 4,000 ::: F=31 ::: C=117 ::: 01/12/2024
?????????????????????????????????????
=====================================================
-:- (1) ::: (2) ::: (3) ::: (4) ::: (2X5) ::: (6) ::: (7) ::: (8) ::: (9) ::: (4X10) -:-
=====================================================
A Buddhist Haiku
~~~~~~~~~~~~~~~~~~~~~~~~
What is Buddhism?
For me: A Philosophy,
not a religion.
~~~~~~~~~~~~~~~~~~~~~~~~
“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”
~ The Buddha ~
======================================================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
======================================================
Deep in the swedish forests, in a disused military area, stands this unfortunately locked (!) watchtower made of a "Futuro House" designed by architect Matti Suuronen from Finland. The Futuro was created in 1968. Less than a hundred were produced. The swedish army purchased three Futuros to serve as lookout towers in shooting pratice areas. Two of them stands there about one kilometer from eachother. But where is the third one? I guess they didn't see the appealing futuristic freshness of the design here but only the practical aspect.
Hello! I realised it’s been a while since I actually posted something, rather than just reacting to others’ posts. So here’s at least one update!
The NS1125 has (for quite a while now, actually) been given some silver stickers for the lining that goes across it. On the real loco it circles around the headlights, but I wasn’t able to cut neat circles in the sticker sheet so I’ve left it like this. It’s still missing some custom stickers for the number plates on the ends and sides, and the windows are actually too far apart (but I like the technique I’ve used, which would be harder to do with shorter gaps).
I’ve also worked on my steam pumping station (NL: stoomgemaal) a bit, which I’ll post photos of soon. Finally, I have a WIP digital model of a Matterhorn-Gotthard-Bahn Deh 4/4 loco — body is done but no undercarriage (somehow I find the undercarriage tiring to design, not sure why). I can post photos of that too, if people are interested!
As for me, I’ve mostly been working on other things, with Lego being on the backburner. I used to keep the Lego at my dad’s house, but he’s since moved and so I’ve now got it at my place. My housing is semi-temporary, though, thus I’m always slightly worried to unpack things because I might suddenly need to move with little warning. So the practical aspects haven’t been in my favour, but I’ve not lost my love for Lego!
Anyway, thanks for reading and hope you’re all doing well!
Books are the legacies that a great genius leaves to mankind, which are delivered from generation to generation, as presents to the postrity of those who are yet unborn.
-------------- Joseph Addison
(The American Theosophist - April 1971 - p. 88)
A Haiku Note:
========================
Some Buddhism books
check Amazon for reviews
then the library
========================
Buddhism has no creator god and gives a central role to the doctrine of karma. The ‘four noble truths’ of Buddhism state that all existence is suffering, that the cause of suffering is desire, that freedom from suffering is nirvana, and that this is attained through the ‘eightfold’ path of ethical conduct, wisdom, and mental discipline (including meditation). There are two major traditions, Theravada and Mahayana.
(Apple Dictionary App)
=====================================================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
A Haiku to the Future
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
It's never too late;
become what you might have been,
continue to live.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
42/52 : 52 Haiku Group
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The sacred scriptures of Buddhism, called the Three Baskets of Wisdom (Tipitaka), is the most voluminous and complex canonical work of any religion. The first and third Baskets or Pitakas are devoted to an elaborate and detailed description of the rules governing the monastic order, and explanation of how each rule was formulated and diverse commentaries on Buddhist doctrine. But in the second Basket -the Sutta-Pitaka- we find the great collection of Sermons and Discourses attributed to the Buddha, the treasury of The Five-Hundred-and-Fifty Birth-Stories of the Buddha - the famed Jatakas. Here, too, we find the Buddhist book of proverbs called the Dhammapada. Though the rest of the Buddhist scriptures are written partly in verse and partly in prose, the Dhammapada (which means The Path of Virtue or The Way of the Doctrine) is entirely in poetry. It consists of 423 stanzas, each presenting a precept or a principle; and collectively, they contain an abstract of Buddhist ethics. For this reason, Buddhists often recommend the Dhammapada as a starting point for those who wish to gain an understanding of the ethics of their faith.
Joseph Gaer, The Wisdom of the Living Religions, (New York: Dodd, Mead & Company, 1966), 6.
"Without knowledge there is no meditation; without meditation there is no knowledge. He who has knowledge and meditation is near to Nirvana."
~ The Buddha ~
~ (0001 0110) ~
::::::::::: 16 :::::::::::
=====: 22 :=====
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.
Current Most Interesting Pictures
for *ღღ* Cosas de casa *ღღ*": Books
'Ma Vie' by Marc Chagall. The autobiography is illustrated with line drawings. This chapter tells of the birth of Chagall's daughter.
"Presque aussitôt après sa naissance, nous l'avons emportée a la campagne. Un nouveau-né ce n'est pas un vase fragile. Ma femme l'a emmitouflée de la tête jusqu'aux pieds afin qu'elle ne prenne pas froid."
Almost straightaway after she was born, we took her out to the countryside. A new-born baby is not like a fragile vase. My wife wrapped her up from head to toe so that she did not catch cold.
So that is the practical aspect of a new baby but the drawing, which introduces the chapter, gives a touch of humour:
Chagall, the new father, reclines on the bed.
Beside him, his newly born daughter extends her hand towards her father.
In turn Chagall holds out his hand to his wife, the newly-delivered mother, who is kindly bringing her husband a hot drink.
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
A Haiku Note:
====================
Strive to be happy
try not to be cynical
have strength of spirit
====================
The Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
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DESIDERATA
Go placidly amid the noise and haste, and remember what peace there may be in silence.
As far as possible, without surrender, be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even to the dull and the ignorant, they too have their story. Avoid loud and aggressive persons, they are vexations to the spirit.
If you compare yourself with others, you may become vain and bitter; for always there will be greater and lesser persons than yourself. Enjoy your achievements as well as your plans. Keep interested in your own career, however humble; it is a real possession in the changing fortunes of time.
Exercise caution in your business affairs, for the world is full of trickery. But let this not blind you to what virtue there is; many persons strive for high ideals, and everywhere life is full of heroism. Be yourself. Especially, do not feign affection. Neither be cynical about love, for in the face of all aridity and disenchantment it is perennial as the grass.
Take kindly to the counsel of the years, gracefully surrendering the things of youth. Nurture strength of spirit to shield you in sudden misfortune. But do not distress yourself with imaginings. Many fears are born of fatigue and loneliness.
Beyond a wholesome discipline, be gentle with yourself. You are a child of the universe, no less than the trees and the stars; you have a right to be here. And whether or not it is clear to you, no doubt the universe is unfolding as it should.
Therefore be at peace with God, whatever you conceive Him to be, and whatever your labors and aspirations, in the noisy confusion of life, keep peace in your soul.
With all its sham, drudgery and broken dreams, it is still a beautiful world.
Be careful. Strive to be happy.
Max Ehrmann c.1927
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Live your life in happiness, even though those around you
live their lives in hatred and wish to spread their antipathy
to you. Be happiness itself. -:- Some Buddhist Philosophy
======================================================
“A disciplined mind brings happiness.” – Buddha
======================================================
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
A Haiku Note:
=============================
A Buddha portrait
made out of four slates of wood
live the Eightfold Path
=============================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
Hello! I realised it’s been a while since I actually posted something, rather than just reacting to others’ posts. So here’s at least one update!
The NS1125 has (for quite a while now, actually) been given some silver stickers for the lining that goes across it. On the real loco it circles around the headlights, but I wasn’t able to cut neat circles in the sticker sheet so I’ve left it like this. It’s still missing some custom stickers for the number plates on the ends and sides, and the windows are actually too far apart (but I like the technique I’ve used, which would be harder to do with shorter gaps).
I’ve also worked on my steam pumping station (NL: stoomgemaal) a bit, which I’ll post photos of soon. Finally, I have a WIP digital model of a Matterhorn-Gotthard-Bahn Deh 4/4 loco — body is done but no undercarriage (somehow I find the undercarriage tiring to design, not sure why). I can post photos of that too, if people are interested!
As for me, I’ve mostly been working on other things, with Lego being on the backburner. I used to keep the Lego at my dad’s house, but he’s since moved and so I’ve now got it at my place. My housing is semi-temporary, though, thus I’m always slightly worried to unpack things because I might suddenly need to move with little warning. So the practical aspects haven’t been in my favour, but I’ve not lost my love for Lego!
Anyway, thanks for reading and hope you’re all doing well!
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
"The mind, frightened by the lure of desire exerted by the material world, will thrash about like a fish freshly caught."
A Haiku Note:
=======================
Old philosophy
t'was 6th century B.C.
when this became known
=======================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
"Enlightenment is always there. Small enlightenment will bring great enlightenment. If you breathe in and are aware that you are alive—that you can touch the miracle of being alive—then that is a kind of enlightenment."
........ Zen Master Thich Nhat Hanh
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
A Haiku Note:
======================
Here see the Buddha
encircled in the sunlight
in meditation
======================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
Proposals for a university in Queensland began in the 1870s. A Royal Commission in 1874, chaired by Sir Charles Lilley, recommended the immediate establishment of a university. Those against a university argued that technical rather than academic education was more important in an economy dominated by primary industry. Those in favour of the university, in the face of this opposition, distanced themselves from Oxford and Cambridge and proposed instead a model derived from the mid-western states of the USA. A second Royal Commission in 1891 recommended the inclusion of five faculties in a new university; Arts, Law, Medicine, Science and Applied Science. Education generally was given a low priority in Queensland's budgets, and in a colony with a literacy rate of 57% in 1861, primary education was the first concern well ahead of secondary and technical education. The government, despite the findings of the Royal Commissions, was unwilling to commit funds to the establishment of a university.
In 1893 the Queensland University Extension Movement was begun by a group of private individuals who organised public lecture courses in adult education, hoping to excite wider community support for a university in Queensland. In 1894, 245 students were enrolled in the extension classes and the lectures were described as practical and useful. In 1906 the University Extension Movement staged the University Congress, a forum for interested delegates to promote the idea of a university. Opinion was mobilised, a fund was started, and a draft Bill for a Queensland University was prepared. Stress was laid on the practical aspects of university education and its importance for the commerce of Queensland. The proceedings of the Congress were forwarded to Premier Kidston. In October 1906, sixty acres in Victoria Park were gazetted for university purposes.
The University of Queensland was established by an Act of State Parliament on the 10th of December 1909 to commemorate the 50th anniversary of Queensland's separation from the colony of New South Wales. The Act allowed for the university to be governed by a senate of 20 men and Sir William MacGregor, the incoming Governor, was appointed the first chancellor with RH Roe as the vice chancellor. Old Government House in George Street was set aside for the University following the departure of the Governor to the Bardon residence, Fernberg, sparking the first debates about the best location for the university.
In 1910 the first teaching faculties were created. These included Engineering, Classics, Mathematics, and Chemistry. In December of the same year, the Senate appointed the first four professors; BD Steele in chemistry, JL Michie in classics, H. Priestly in mathematics and A Gibson in engineering. In 1911 the first students enrolled.
Practically from the start there was controversy about a permanent site for the University. Old Government House was too small and was seen by many as evidence merely of government parsimony. There was not much room for expansion and there were conflicts with the neighbouring Brisbane Central Technical College. Victoria Park had been chosen in 1906 for a permanent site and in 1922 a further 170 acres were vested in the University. The high cost of preparing the steeply sloping land at Victoria Park for building made it a less than ideal site despite its central location and proximity to the Royal Brisbane Hospital. Yeronga Park and Saint Lucia were considered as options. But in 1926 the whole issue was transformed when Doctor James O'Neil Mayne and Miss Mary Emilia Mayne made £50,000 available to the Brisbane City Council to resume land at Saint Lucia and present it to the University. Opinion was divided with Professor Steele and many members of the medical profession against Saint Lucia because of its isolation and lack of public transport. A meeting of the Senate, on the 10th of December, voted for the Saint Lucia site on the condition that the city council provided access. Those voting for Saint Lucia included Archbishop Duhig, EJD Stanley, ACV Melbourne, and Professor Richards. Doctor Lockhart Gibson, Chancellor AJ Thynne and Archbishop Sharp were amongst those who voted for Victoria Park. In 1930 the Senate handed over Victoria Park, less eleven acres reserved for a medical school, to the Brisbane City Council in exchange for the Saint Lucia site.
During the years of the Depression that followed the university suffered progressive reduction of government funding. Cuts were made to both staff salaries and numbers, while student numbers trebled between 1923 and 1933. There was no prospect of building the new university until 1935 when the Premier, W. Forgan Smith, announced that the Queensland Government would undertake construction at Saint Lucia. This was one of the three major development projects initiated in the mid 1930s by the Queensland government to create employment, the others being the Stanley River Dam and the Story Bridge. The University Senate called for and received schemes from various enthusiasts, including Professor Hawken, Dr FW Robinson, AB Leven, and Dr JJC Bradfield. Taking ideas from these suggestions the Senate committee produced its own preliminary design. The principle building, containing Arts, Law and administration, was E-shaped and enclosed one side of an arcaded quadrangle. Related outer buildings contained Engineering, Biology, Medicine, Physics, Chemistry, Geology, a museum and a teachers' training college. The Queensland government, despite hopes for a competition, appointed the Sydney firm of Hennessy, Hennessy & Co as architects for the project; and Jack Francis Hennessy (1887 - 1955) produced the coherent and logical plan that still lies at the heart of the University.
The foundation stone was laid in 1937 by Forgan Smith but it was another year before building commenced. Construction began in March 1938 with the main building, now known as the Forgan Smith Building, and was followed shortly afterward with the lower floors of the library and the Chemistry Building. It was to proceed, due to financial constraints, in stages clockwise around the court.
Work was disrupted by the Second World War (WWII). The main building served its first use, from 1942 - 1944, as the headquarters of General Sir Thomas Blamey (head of the Australian Defence Forces). The army evacuated the building and work re-commenced by 1948. The Forgan Smith Building was officially opened in May 1949 by Premier Hanlon. The Duhig Library (two-stories only and named for Archbishop Sir James Duhig) was also ready by this time, as was the Steele Building (named for the first professor of chemistry, Professor Bertram Steele).
In 1951 the Richards Building (named for the first professor of geology, Henry Casselli Richards) was completed. In 1955 the Parnell Building (named for the inaugural professor of physics, Thomas Parnell) and an addition to the west wing of the Forgan Smith Building were completed. In 1962, jointly funded by State and Commonwealth Governments, the Goddard Building (named for the second professor of biology, Ernest Jones Goddard) was completed. In 1965 three extra floors were added to the Duhig Library to the design of James Birrell.
The final building at the western end of the Forgan Smith was to have been a Great Hall. JD Story, the vice chancellor from 1938 until 1960, proposed in 1959 that this be replaced by a western Arts building and in 1972 construction began on the Michie Building (named for first the professor of classics, J.L. Michie). The state government announced in 1974 that it would provide the funding to clad the building in sandstone. The Michie Building was completed in 1978.
In March 1979 the colonnade between the Michie Building and the Goddard Building was completed enclosing the Great Court Complex.
A number of changes have been made over the years to the Great Court Complex. Some of buildings have been augmented or altered: there are various structures on top of the Goddard Building, and a new, discreet addition to the Law Library at the western end of the Forgan Smith Building which was designed by Robert Riddell. Perhaps the most significant change is that the planting within the Court is less formal than originally intended, and takes little account of Hennessy's plans for strong visual axes to tie the whole Court together. Notable also in this respect are Professor Gareth Robert's master plan for the university which involved the closing of the circular drive and the placement of the Main Library and the Great Hall in front of the Forgan Smith Building.
The Sculptors:
As part of Hennessy, Hennessy & Co's original concept, it was intended that the Great Court would include extensive sculptural work portraying historical panels, statues, coats of arms and panels of Australian plant and animal life. Many of the designs were done by Leo Drinan, who was the principle architect with Hennessy, Hennessy & Co. Work on the sculptures began in 1939, with German born John Theodore Muller and Frederick James McGowan as the principle stonemasons. Work was halted by the war in 1942 and McGowan died before it resumed three years later. Muller continued to carve until his death at more than 80 years of age, in 1953. At the time of his death, all of the friezes, most of the statues, and half of the grotesques, coats of arms, arches and roundels were completed.
Carving virtually stopped at the University after Muller's death and resumed only after the Michie Building was under construction. A competition amongst several Queensland sculptors in 1976 led to the commissioning of Mrs Rhyl Hinwood. Mrs Hinwood has since continued to carve numerous grotesques and coats of arms for the Court, as well as the two monumental figures at the main entrance to the Goddard Building.
Source: Queensland Heritage Register.
Maha Shivrathri is the night of worship of Lord Siva,one of the Hindu
Trinity. (The other two are Brahma and Vishu).It is the night siva is
said to have performed the Tandava Nritya or the dance of primordial
creation, preservation and destruction. This is also known as Maha
Shivratri, Maha Sivaratri, Shivaratri ,Sivarathri (Great Night of
Shiva or Night of Shiva). It is celebrated every year on the 13th
night/14th day of the krishanapaksha in the month of Phalguna.(Nightl
beore full moon day of that month to be simple,if i am wrong correct
me).
The celebration is by way of
1. offerings of Bael (Bilva) leaves to the Lord Shiva.
2. all day fasting and an all night long vigil.
On a practical aspect the recital of oma karam- The mantra "om
namsahivaya" is simple but the most effective way of meditation.
Post processing..I combined a creative common shiva image to one of my sunset images.
My childhood days were filled with mythological stories narrated by my grand-mom. When she beautifully and poetical describes shivapuranam, through her words,she draw a picture in my mind about Manasasarovar lake in Mount Kailash(the place where shiva resides).According to Hindu religion, the lake was first created in the mind of the Lord Brahma after which it manifested on Earth.Hence, in Sanskrit it is called "Manas sarovara", which is a combination of the words manas (mind) and sarovara (lake). The lake, in Hindu religious belief, is also supposed to be the summer abode of Hamsa goose. Considered to be sacred, the Hamsa is an important element in the symbology of the subcontinent, representing wisdom and beauty. Info courtesty:Wiki.
Back ground image was just like this when i clicked, a golden special feel to it. I was surprised to see a sunset like that. At that moment I didnt realized the purpose of that image, now I feel that frame is completed.
Blue and Billboard. © Copyright 2021 G Dan Mitchell – all rights reserved.
A billboard portrait loomes over urban reisdences.
Photographs like this one are sometimes a bit difficult to “sell” (in the sense of “persuasion”) to folks who mostly think of me as a “landscape photographer.” There’s a whole lot I could write about this, and I’ll share a little bit of that below, but one reason that I’ve photographed some subjects like this recently is that they are available to me! I carry a camera while out walking, and every so often something catches my eye and I pause to photograph.
In a sense you could think of these photographs as an extension of my landscape photography into the “urban landscape” that I live in. While the subjects seem completely different, there are connections that you might imagine if you think about it a bit. There is also a practical aspect to this kind of photography — it is available to me simply by walking out my front door, unlike the more familiar landscapes that require more travel and logistical preparation. In addition, there are benefits to keeping my seeing skills tuned up by trying to find things to photograph no matter where I am. Beyond that, there are a few things to ponder about regarding the juxtaposition of elements found here.
G Dan Mitchell is a California photographer and visual opportunist. His book, “California’s Fall Color: A Photographer’s Guide to Autumn in the Sierra” is available from Heyday Books, Amazon, and directly from G Dan Mitchell.
===================================================
-:- ( 1 ) - ( 2 ) - ( 3 ) - ( 2X5 ) - ( 6 ) - ( 7 ) - ( 8 ) - ( 9 ) - (2X10) -:-
===================================================
With some Haiku Notes:
~~~~~~~~~~~~~~~~~~~~~~~~~
Other dimensions
providing information,
just don't look; but see.
~~~~~~~~~~~~~~~~~~~~~~~~~
Take aim and you'll see
truth behind reality
in both yin and yang
~~~~~~~~~~~~~~~~~~~~~~~~~
It's all in your mind
concentrate and be mindful
sense reality
~~~~~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~~~~~~~~~~
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.
An Additional Haiku Note:
=============================
Take time be aware
we are no-thing but our thoughts
so said the Buddha
=============================
Personal Thoughts from August 07, 1976
------------------------------------------------------------------------
Energy is one.
Individuals are parts of that one.
Individuals through a source such as Love
(or other emotion or virtue) are one.
Thoughts are a source of energy.
Energy is neither created or destroyed.
Thoughts are neither created or destroyed.
Individuals are tuned-in to thoughts.
We do not think; we experience thought.
Our level of development is how we use
these thoughts to experience other
thoughts.
We are actually experiencing energies.
Our level of development is how we can
tune-in to these energies.
Our true purpose is to think and develop;
think and develop; become the source of energy.
------------------------------------------------------------------------
A Haiku Note:
=========================
Showing a stone face;
but smiling within the heart
with the Eightfold Path
=========================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
A Couple of Haiku Notes:
==============================
Intuitive thought
the beginning of wisdom
learn how to use it
==============================
It's all intrinsic
thoughts about the eightfold path
having mindfulness
==============================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
A Buddhist Haiku
~~~~~~~~~~~~~~~~~~~~~~~~~
What is Buddhism?
For me: A Philosophy,
not a religion.
~~~~~~~~~~~~~~~~~~~~~~~~~
“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”
~ The Buddha ~
======================================================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
======================================================
A Haiku Note:
===========================
Watch your attachments
don't let them control your life
be cybernetic
===========================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
Here's Several Haiku Notes:
~~~~~~~~~~~~~~~~~~~~~~~~~
To know what I know
having earned a Ph.D.
I am who I am
~~~~~~~~~~~~~~~~~~~~~~~~~
If you should seek peace,
listen to the voice within;
follow its advice.
~~~~~~~~~~~~~~~~~~~~~~~~~
A Buddhist Haiku
~~~~~~~~~~~~~~~~~~~~~~~~~
What is Buddhism?
For me: A Philosophy,
not a religion.
~~~~~~~~~~~~~~~~~~~~~~~~~
“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”
~ The Buddha ~
======================================================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
======================================================
A Haiku Note:
~~~~~~~~~~~~~~~~~~~~~
The way of Buddha
is a way of compassion
and benevolence
~~~~~~~~~~~~~~~~~~~~~
"Master your Words."
~ The Buddha ~
~ (0000 0001) ~
::::::::::: 01 :::::::::::
=====: 01 :=====
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
A Haiku Note:
========================
If the truth be told;
to know you are a Buddha
you must look within.
========================
www.flickr.com/photos/buddhadog/43903927710/
And what of the Eightfold Path?
====================================================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
A Haiku Note:
~~~~~~~~~~~~~~~~~~~~~
The Buddha has said,
"following the eightfold path
starts with mindfulness."
~ (0001 0001) ~
::::::::::: 11 :::::::::::
=====: 17 :=====
=====================
The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.
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DESIDERATA
Go placidly amid the noise and haste, and remember what peace there may be in silence.
As far as possible, without surrender, be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even to the dull and the ignorant, they too have their story. Avoid loud and aggressive persons, they are vexations to the spirit.
If you compare yourself with others, you may become vain and bitter; for always there will be greater and lesser persons than yourself. Enjoy your achievements as well as your plans. Keep interested in your own career, however humble; it is a real possession in the changing fortunes of time.
Exercise caution in your business affairs, for the world is full of trickery. But let this not blind you to what virtue there is; many persons strive for high ideals, and everywhere life is full of heroism. Be yourself. Especially, do not feign affection. Neither be cynical about love, for in the face of all aridity and disenchantment it is perennial as the grass.
Take kindly to the counsel of the years, gracefully surrendering the things of youth. Nurture strength of spirit to shield you in sudden misfortune. But do not distress yourself with imaginings. Many fears are born of fatigue and loneliness.
Beyond a wholesome discipline, be gentle with yourself. You are a child of the universe, no less than the trees and the stars; you have a right to be here. And whether or not it is clear to you, no doubt the universe is unfolding as it should.
Therefore be at peace with God, whatever you conceive Him to be, and whatever your labors and aspirations, in the noisy confusion of life, keep peace in your soul.
With all its sham, drudgery and broken dreams, it is still a beautiful world.
Be careful. Strive to be happy.
Max Ehrmann c.1927
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Sultan-ul-Mashaikh, Mehboob-e-Ilahi, Hazrat Shaikh Khwaja Syed Muhammad Nizamuddin Auliya (1238 – 3 April 1325) (Urdu: حضرت شیخ خواجہ سیّد محمد نظام الدّین اولیاء), also known as Hazrat Nizamuddin, was a famous Sufi saint of the Chishti Order in the Indian Subcontinent, an order that believed in drawing close to God through renunciation of the world and service to humanity. He is one of the great saints of the Chishti order in India.[1] His predecessors were Fariduddin Ganjshakar, Bakhtiyar Kaki and Moinuddin Chishti. In that sequence, they constitute the initial spiritual chain or silsila of the Chisti order, widely prevalent in the Indian subcontinent.
Nizamuddin Auliya, like his predecessors, stressed love as a means of realising God. For him his love of God implied a love of humanity. His vision of the world was marked by a highly evolved sense of secularity and kindness.[2] It is claimed by the 14th century historiographer Ziauddin Barani that his influence on the Muslims of Delhi was such that a paradigm shift was effected in their outlook towards worldly matters. People began to be inclined towards mysticism and prayers and remaining aloof from the world.[3]
Life[edit]
Nizamuddin Auliya was born in Badayun, Uttar Pradesh (east of Delhi). At the age of five, after the death of his father, Ahmad Badayuni, he came to Delhi with his mother, Bibi Zulekha.[4] His biography finds mention in Ain-i-Akbari, a 16th-century document written by Mughal Emperor Akbar’s vizier, Abu'l-Fazl ibn Mubarak.[5]
At the age of twenty, Nizāmuddīn went to Ajodhan (the present Pakpattan Sharif in Pakistan) and became a disciple of the Sufi saint Fariduddin Ganjshakar, commonly known as Baba Farid. Nizāmuddīn did not take up residence in Ajodhan but continued with his theological studies in Delhi while simultaneously starting the Sufi devotional practices and the prescribed litanies. He visited Ajodhan each year to spend the month of Ramadan in the presence of Baba Farid. It was on his third visit to Ajodhan that Baba Farid made him his successor. Shortly after that, when Nizāmuddīn returned to Delhi, he received news that Baba Farid had died.
Chilla Nizamuddin Auliya, residence of Nizamuddin Auliya, towards the north-east from Humayun's tomb, Delhi
Nizāmuddīn lived at various places in Delhi, before finally settling down in Ghiyaspur, a neighbourhood in Delhi undisturbed by the noise and hustle of city life. He built his Khanqah here, a place where people from all walks of life were fed, where he imparted spiritual education to others and he had his own quarters. Before long, the Khanqah became a place thronged with all kinds of people, rich and poor alike.
Many of his disciples achieved spiritual height, including Shaikh Nasiruddin Muhammad Chirag-e-Delhi,[6] and Amir Khusro,[5] noted scholar/musician, and the royal poet of the Delhi Sultanate.
He died on the morning of 3 April 1325. His shrine, the Nizamuddin Dargah, is located in Delhi.[7] and the present structure was built in 1562. The shrine is visited by people of all faiths, through the year, though it becomes a place for special congregation during the death anniversaries, or Urs, of Nizamuddin Auliya and Amīr Khusro,[4] who is also buried at the Nizāmuddīn Dargāh.
Key beliefs[edit]
Besides believing in the traditional Sufi ideas of embracing God within this life (as opposed to the idea that such partial merger with God is possible only after death), by destroying the ego and cleansing the soul, and that this is possible through considerable efforts involving Sufi practices, Nizamuddin also expanded and practised the unique features introduced by past saints of the Chisti Sufi order in India. These included:
Emphasis on renunciation and having complete trust in God.
The unity of mankind and shunning distinctions based on social, economic, religious status.
Helping the needy, feeding the hungry and being sympathetic to the oppressed.
Strong disapproval of mixing with the Sultans, the princes and the nobles.
Exhortation in making close contact with the poor and the downtrodden
Adopting an uncompromising attitude towards all forms of political and social oppression.
A bold stance in favour of Sema, which some considered unislamic. Perhaps this was with the view that this was in consonance with the role of music in some modes of Hindu worship, could serve as a basis of contact with local people and would facilitate mutual adjustments between the two communities.[8] In fact Qawwali, a form of devotional music, was originally created by one his most cherished disciples: Amir Khusro.
Nizamuddin did not much bother about the theoretical aspects of Sufism, believing rather that it were the practical aspects that counted, as it was anyway not possible to describe the diversified mystical experiences called spiritual states or stations which a practicing Sufi encountered. He discouraged the demonstration of Keramat and emphasised that it was obligatory for the Auliya (which roughly means the friends of God) to hide the ability of Keramat from the commoners. He also was quite generous in accepting disciples. Usually whoever came to him saying that he wanted to become a disciple was granted that favour. This resulted in him being always surrounded by people from all strata of society.
Ancestral history[edit]
The eldest son of 'Alī al-Naqī was Ḥasan al-'Askarī and the other son was Ja'far Bukhārī. After the death of 'Ali al-Naqi, Hasan al-Askari became the accepted Imām of both Shī'ah and Sunnī Muslims. Ḥasan al-'Askarī was killed at the age of 28. He had one son, Muḥammad al-Mahdī, who, at the age of five after the death of his father, disappeared from public view. That was in the time of the 'Abbāsid Caliphs. Knowing about the killings of all the Imāms and family members of the descendants of Muḥammad, Ja'far Bukhārī migrated to Bukhara in Uzbekistan[citation needed]. After a few generations, one of his descendants called 'Alī, known as Dāniyāl, the grandfather of Nizāmuddīn Auliyā', migrated to the city of Badāyūn in Uttar Pradesh, India.
Ancestral lineage[edit]
Hazrat Muhammad Sm.
'Alī bin Abī Ṭālib
Husayn bin 'Alī
[Hazrat Sayed [Ali ibn Hussain|'Alī bin al-Husayn]] Zayn-ul'Ābidīn
Muḥammad al-Bāqir
Ja'far al-Ṣādiq
Mūsā al-Kāḍhim
'Alī al-Riḍā
Muḥammad al-Taqī
'Alī al-Naqī
Hazrat Sayed Ja'far Bukhārī
Hazrat Sayed 'Alī Aṣghar Bukhārī
Hazrat Sayed Abī 'Abdullāh Bukhārī
Hazrat Sayed Aḥmad Bukhārī
Hazrat Sayed 'Alī Bukhārī
Hazrat Sayed Husayn Bukhārī
Hazrat Sayed 'Abdullāh Bukhārī
Hazrat Sayed 'Alī, known as Dāniyāl
Hazrat Sayed Aḥmad Badāyūnī
Hazrat Sayed Nizāmuddīn Auliyā'
Spiritual history[edit]
Mughal princess Jahan Ara's tomb (left), Nizamuddin Auliya's tomb (right) and Jama'at Khana Masjid (background), at Nizamuddin Dargah complex, in Nizamuddin West, Delhi
He was merely sixteen or seventeen years old when he first heard the name of Farīduddīn Ganjshakar, and feelings of love and respect arose in his heart right then. He narrates to his disciples that he never felt the same after hearing or even meeting any other Sufi. The love kept increasing like a burning fire. If his classmates would like to have some work out of him they used to invoke the name of Bābā Farīd, and he never refused anything asked in his name. He didn't feel the same for anyone else in his entire lifetime. He became his disciple after completing his studies at the age of 20. He visited him thrice in his lifetime.
Spiritual lineage[edit]
Muhammad ﷺ
'Alī bin Abī Ṭālib
al-Ḥasan al-Baṣrī
'Abdul Wāḥid Bin Zaid Abul Faḍl
Fuḍail Bin 'Iyyādh Bin Mas'ūd Bin Bishr al-Tamīmī
Ibrāhīm bin Adham
Hudhaifah al-Mar'ashī
Abu Hubairah Basri
Mumshad 'Uluw al-Dinawarī
Start of the Chishti Order:
Abū Isḥāq al-Shāmī
Abū Aḥmad Abdāl
Abū Muḥammad bin Abī Aḥmad
Abū Yūsuf bin Sāmān
Maudūd Chishtī
Sharīf Zandānī
Usmān al-Hārūnī
Mu'īnuddīn Chishtī
Quṭbuddīn Bakhtiyār Kākī
Farīduddīn Mas'ūd
Nizāmuddīn Auliyā'
Students[edit]
He had more than 600 khalifas (a khalifa is a disciple who is given the authority to take his own disciples and thus propagate the spiritual lineage) who continued his lineage all over the world. Some of his most famous disciples are:
Nasiruddin Chiragh Dehlavi[edit]
He was the spiritual successor of Nizamuddin Auliya. He is considered fifth amongst the big five of the Chisti order in India (the others being Moinuddin Chishti, Qutbuddin Bakhtiar Kaki, Fariduddin Ganjshakar, Nizamuddin Auliya). His shrine is in Chirag Dilli, New Delhi, India.
Amīr Khusro[edit]
He was the most loved disciple of his master. He was so close to his master that once Nizāmuddīn Auliyā' said, "If sharī'ah allows me I would like him to be buried with me in the same grave."[citation needed] He also said that whoever comes to visit his grave must visit the grave of Amīr Khusro first and then his. He died within a few months of his master's death. He was buried at the feet of his master. His shrine is in Nizāmuddīn Dargāh, New Delhi.
Akhi Siraj Aainae Hind[edit]
He was given the title of Āainae-Hind (Mirror of India) by Nizāmuddīn Auliyā' and lived with him for a long time. He was amongst the earliest disciples of Nizāmuddīn Auliyā', who sent him to Bengal. His shrine is in Gaur, West Bengal.
Burhanuddin Gharib[edit]
He is also amongst the earliest disciples of Nizamuddin Auliya and lived with the master until his last breath. After the death of Nizamuddin Auliya, he went to the Deccan, and the place where he lived became famous thereby. His shrine is in Khuldabad in Maharashtra.
Jalaluddin Bhandari[edit]
He is also amongst the earliest disciples of Nizamuddin Auliya. He ran the Langar khana of Nizamuddin Auliya. After the death of Nizamuddin Auliya, he went to the Deccan with Burhanuddin Gharib, and became famous by the name of Bhandari. His shrine is in Fatehabad in the Aurangabad district of Maharashtra.
Syed Mahmood Kashkinakar[edit]
He holds a very special position among those who follows chishti Sufi. He is believed to be alive in the invisible world even after his death in the visible world. There are miracles in the literature of the Chisti order which are attributed to this.
Ajan Fakir[edit]
Ansari
Quotations[edit]
The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not.
The love of Auliya (saints) is stronger than their reason.
The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can.
He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi sheikhs.
So long as is possible, give relief to your heart, because the heart of a good Muslim is the palace of the manifestations of Allah.
Descendants[edit]
Nizamuddin Auliya did not marry. However he had one brother named Jamaluddin. He told him, "your descendants will be my descendants". Jamaluddin had one son named Ibrahim. He was nurtured by Nizamuddin Auliya after Jamaluddin's death. Nizamuddin Auliya sent his nephew to Bengal in Eastern India along with one of his disciples (khalifa) Akhi Siraj Aainae Hind, known as Aaina-e-Hind. Alaul Haq Pandavi (the master (Pir) of Ashraf Jahangir Semnani) became his disciple and khalifa. Ala-ul-Haq Pandwi married his sister-in-law to Ibrahim. They had one son, Fariduddin Tavaela Bukhsh, who became a well known Chisti Sufi of Bihar. He was married to the daughter of Alaul Haq Pandavi. He became the khalifa of Hazrat Noor Qutb-e-Aalam Padwi (the eldest son and spiritual successor of Alaul Haq Pandavi). His shrine is in Chandpura, Bihar Sharif, Bihar. Many of his descendants are well known Sufis, namely Moinuddin Sani, Naseeruddin Sani, Sultan Chisti Nizami, Bahauddin Chisti Nizami, Deewan Syed Shah Abdul Wahab (his shrine is in Choti Takiya, Biharsharif), Sultan Sani, Amjad Hussain Chisti Nizami, among others. He spread Chisti Nizami order all over Northern India. Ijaza of his Silsila (order) is present in all the existing khanqahs of Bihar. His descendants still reside in Bihar Sharif and can be found in many parts of the world.
Hazrat Nizamuddin Aulia also had one sister named Bibi Ruqayya who is buried next to Bibi Zulekha, the mother of Khwaja Nizamuddin Aulia in Adhchini village in Delhi.Nizamuddin Auliya did not marry. He brought his Pir/Shaikh's grandson named Khwaja Muhammad Imam, who was the son of Bibi Fatima (Daughter of Baba Farid and Badruddin is'haq)as mentioned in Seyrul Aulia book, Nizami bansari, The life and time of Khwaja Nizamuddin Aulia by Khaliq Ahmed Nizami. Still the descendents of Khwaja Muhammad Imam are the caretakers of dargah sharif.
The Chisti Nizami order[edit]
Main article: Chishti Order
Nizamuddin Auliya was the founder of the Chisti Nizami order. He had hundreds of disciples (khalifa) who had Ijaza (khilafat) from him to spread the order. Many of the Sufis of the Chisti Nizami order are recognised as great Sufis; the following is a list of notable Sufis of the Chisti Nizami order, which includes his descendants as well as his disciples:
Muhammad Hussaini Gisudaraz Bandanawaz, Gulbarga (near Hyderabad), Karnataka; Alaul Haq Pandavi & Noor Qutb-e-Alam Pandwi, Pandua, West Bengal; Ashraf Jahangir Semnani, Kichaucha, Uttar Pradesh; Faqruddin Faqr Dehlvi, Mehrauli, New Delhi; Shah Niyaz Ahmad Barelvi, Bareilly, Uttar Pradesh; Shafruddin Ali Ahmed & Fakhruddin Ali Ahmed, Chirag Dilli, New Delhi; Zainuddin Shirazi, Burhanpur, Madhya Pradesh; Muhiuddin Yousuf Yahya Madani Chishti, Medina; Kaleemullah Dehlvi Chishti, Delhi; Nizamuddin Aurangabadi; Nizamuddin Hussain, and Meerza Agha Mohammad; Muhammad Sulman Taunswi, Pakistan, Mohammad Meera Hussaini, Hesamuddin Mankpuri.
Branches[edit]
Nizamuddin Auliya was an unparalleled Sufi of his time amongst all the existing Sufi orders of that time. Many of his contemporaries were doubtless very powerful spiritual leaders, but he was the most famous of all. In his career of approximately 70 years as a Sufi he saw the reign of seven rulers of the Delhi sultanate. The kings were very loyal to him and respectful of him. When he first arrived as the Qutb of Delhi he settled down at a lonely place on the outskirts of Delhi, Ghyaspur. But he became so famous that Ghyaspur became the main hub of Delhi and so densely populated that he wanted to leave that place but did not. He was buried in the campus of his khanqah. Ghyaspur is now a central locality of New Delhi, and is known after his name Nizamuddin. The area is so vast that it is divided into four parts: Nizamuddin Dargah (where his shrine is situated), Nizamuddin East, Nizamuddin West and Hazrat Nizamuddin Railway Station.
The Chisti order branched out with Nizamuddin Auliya to form the Chisti Nizami order. A parallel branch which started with Alauddin Sabir Kaliyari, another disciple of Baba Farid, was the Chisti Sabiri branch. People started adding Nizami gracefully after their name. He spiritually made many great Sufis amongst his students, descendants and the Sufis of the Nizami order.
The branches of the Chisti Nizami order are as follows:
Naseeria[edit]
His disciple Nasiruddin Muhammad Chirag-e-Dehli started the Nizamia Naseeria branch.
Hussainia[edit]
The Hussainia branch is named for Muhammad Hussaini Gisudaraz Bandanawaz. He was the most famous and loved disciple of Nasiruddin Muhammad Chirag-e-Dehli. The khanqah he established in Gulbarga, Karnataka is still in existence.
Niyazia[edit]
Shah Niyaz Ahmad Barelvi, in the 19th century started the Niyazia branch.
Serajia[edit]
The Nizamia Serajia branch was started by Serajuddin Aqi Seraj. This branch is also known as Chistia Serajia.
Ashrafia[edit]
The Chistia Ashrafia branch was started by Ashraf Jahangir Semnani. He established a khanqah, still in existence at Kichaucha sharif, Uttar Pradesh, India.
Faridia[edit]
The Chistia Serajia Faridia order was started by Fariduddin Tavaelabukhsh, a descendant of Nizamuddin Auliya and a Sufi of the Serajia branch of the Chisti order. This branch is also known as Nizamia Serajia Faridia.
King's disrespect leads to his doom[edit]
One of the kings of the Delhi sultanate during Nizamuddin Auliya lifetime was Qutb-ud-din Mubarak Shah, the last ruler of the Khilji dynasty. Legend has it that disrespect of Nizamuddin Auliya caused the king's death. Qutb-ud-din Mubarak Shah used to assemble all the leading figures and famous personalities of Delhi in his court every weekend. Once a courtier complained to him that Nizamuudin Auliya never came to the court. The King declared, "Order him in my name to come to my weekend gathering, else he will be hanged." When Nizamuddin Auliya's disciple, Amir Khusrau, related this to his master, he ignored the message, and did not even answer. As the weekend approached, his disciples became concerned for his life. On the day before the weekend, Nizamuddin Auliya went to the grave of his mother and came back looking unperturbed, telling his disciples to go home and sleep as usual. The next morning, everyone was very tense and worried, but Nizamuddin Auliya remained unperturbed. Shortly, news came that there had been a rebellion in the palace, and the king had been brutally killed.
Titles[edit]
1. MEHBOOB-E-ILAHI (Beloved of Ilahi).
2. SULTAN-UL MASHAIKH (King of Masha'ikh).
3. IMAM-UL-MEHBOOBEEN (Leader of Mehboobeen).
4. MALIK-UL FUQRA WAL MASAKEEN.
6. TAJ-UL MUQARRABEEN.
5. MEHFIL-E SUKHAN (Attraction in the Gathering).
7. ZARI’ZAR BAKSH (Distributor of Gold and Silver).
8. NIZAMUDDIN BA'HATH (The Debator).
9. MEHFIL-E SHIKAN (The breaker of assemblies)
10. TABIB-E DIL (Healer of the heart)
11. GAUS-UL ALAM (Gaus of World)
12. JAG UJIYARE (Light for the World)
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A Haiku Note:
~~~~~~~~~~~~~~~~~
Life is but a dream
not really reality
it's an illusion
~~~~~~~~~~~~~~~~~
"You too shall pass away.
Knowing this, how can you quarrel?"
~ The Buddha ~
~ (0000 1011) ~
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The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
Of course my hold-up stockings are all fine: the lacy stocking tops on both legs are nicely in place and perfectly aligned. There really is no need for a stocking adjustment. Or is there? The practical aspect of stocking adjustments is just a small part of the story. Far more important is the joy of stockings adjustments, their femininity, their playfulness, their beauty, their sensuality and their seductiveness. That's why I do lots of these "unnecessary" stocking adjustments, because they simply are not unnecessary at all. They are a delight for me to do, making me feel super feminine and happy. And I assume they're also a pleasure for you to watch, enjoying some sensual upskirt treasures in style.
Finalmente il mio sito è pronto. Forse ci saranno ulteriori cambiamenti in futuro ma al momento il grosso è fatto!
Vorrei tanto ringraziare mio marito innanzitutto e poi gli amici che mi hanno aiutato, suggerito e supportato in fase di ideazione ma anche negli aspetti più concreti:
____
Finally my website is ready. Perhaps there will be further changes in the future but right now the big one is done!
I wish to thank my husband and friends who helped me, suggested and supported in the planning stage but also in some more practical aspects:
Consuelo
Paola
Un ulteriore grazie anche a tutti quelli che mi hanno ispirato, e sono davvero tanti ☺
E … BUON WEEKEND!!!
_________
Another thanks to all those who have inspired me, and they are really a lot ☺
AND … HAVE A GREAT WEEKEND!!!
This is a small metal pin.
For the most part, I am western in religious orientation (loosely a Christian); however, I find lots of spiritual insight in Buddhism. Both Jesus and the Buddha include Peace as one of the highest virtues available for human life.
However, however, not to get too academic, eastern and western religions are "essentially" (whatever that word means) different in my opinion. They are both religions or have a religious view (a non-materialistic explanation of things) that the world, despite what it seems, has a moral order. It's the difference between these moral orders that is in dispute. {I am not a Mystic so I do not buy into the Underlying Unity Thesis that Eastern and Western Religions are saying the same thing.} And this difference, to me, becomes apparent in very practical aspects that have to do with, for example, death and ethics. Consider this: In Western Religions, there is--One life to live and then the judgment. In Eastern Religions there are many lives to live and then the judgment. These two views are different "essentially" (whatever that word means). The reason for this difference gets far too academic. Not that I have a method of choosing between them. Both believe in an afterlife. Just they are different.
Both eastern and western religious teachings provide a way of morally understanding life and events in space and time. Western religions see the final ends of Justice are best served by the Personal Will of God [in whatever way]. Eastern religions are based on an idea of an Impersonal Force beyond the will of any personal God: Karma; so even the Gods would be a force for the Karmic Law. Krishna In the BG seems to imply that he is the personal manifestation of Karma. But Karma is Karma; He didn't create it by his will. In Western religions, if there were such a thing as Karma, it would ultimately be under God's command and control; the personal will tips the scales of balance in its favor. As a consequence, If one is ultimately looking for Justice and not how to use the word "justice," I'm not sure, which religious attitude satisfies more. Both explain how things could be Moral and Religious at the same time. There are, or at least it seems to me, both Personal or Impersonal Notions of Morality and Justice in discussing Religions. As I said earlier, I am loosely a Christian and one who likes Buddhism. [I'm sure I share this with many other Christians and Buddhists].
However, however, however, either one, an Eastern or Western religious framework is good. Either one is more satisfactory than a materialist explanation.
DLC 2009 flier design by shotahirama.
11th July. 2009
OPEN17:00 CLOSE22:30
TICKET 1000YEN + 500YEN for 1drink
at Loopline Tokyo.
christophe charles (Mille Plateaux)
Tetsuo Furudate (Subrosa)
Chihei Hatakeyama (Spekk)
ENG / electronoise group with Cal Lyall, Taishin Inoue, Kelly Churko, Blackphone666, Daisuke Kitabayashi
Darren McClure
enormous O'clock
Moze
Yuji Kondo
a snore.
Canceled
shiho kano+Yurihito Watanabe
English text-
Deep Listening Chair 2009, the 3rd edition of Tokyo's festival for Experimental Digital Music and related Visual Arts will take place under the theme Surrealistic Minimalism. Sound and other media from July 10 till July 11, 2009 at various venues in Tokyo.
Edition NIkO will address both theoretical and practical aspects of today’s independent and experimental music production at the intersections of digital music and sound & media arts. Artists, experts and theorists will present their work as a means to pool knowledge and sketch out the sector’s future prospects. Visitors can hone their personal skills in workshops designed to encourage and support DIY experimentation. Selected projects and initiatives will demonstrate what they do in a hybrid formats fusing exhibitions and work-in-progress sessions that engage visitors’ participation. Actions and installations will illustrate further examples of creative output wiring music, art and digital culture.
For the DLC.09 on July 11, legendary mille plateaux artist and one of the most respected reputations in avant-garde laptop music, and rightfully so, as he has established a highly notable presence in the multimedia experimentation of the late 20th and early 21st century. "Christophe Charles" will perform his live using his computer programs, insisting on the autonomy of each sound and the absence of hierarchical structure.
On a same day, most revered name in noise-electronic music today, Tetsuo Furudate will perform his noise-opera composition. Contributing to the development of the Japanese noise music in its early period with other pioneers, and apart from his numerous solo works as Furudate Tetsuo, Tetsuo has collaborated with Achim Wollscheid (selektion), Merzbow (mego), Zbigniew Karkowski (sub rosa), Kasper T. Toeplitz (NIkO) and more other noise musicians.
Perhaps one of the most prolific and ceaselessly inventive personalities to come out of the electronic music community since the 1990s, Yurihito Watanabe, the man behind yxetm+, has accumulated literally dozens of musical directions over the course of his illustrious career. Working with David Toop, Alva noto, CM von Hausswolff, Yurihito is increasingly attracted to pushing the barriers of his art form in new directions.
An ambient showcase featuring ENG/electronoise group (feat. Cal Lyall, Taishin Inoue, Kelly Churko, Blackphone666, Daisuke Kitabayashi) by Edition NIkO curator shotahirama, presenting projects that technologically alter the shape and sound of our relationship with industrial. And more artists coming up... Between Darren McClure, enormous O'clock, Moze (ex-Provoke), yuji kondo, a snore, and few more international acts, we’ve endeavored to represent every corner of the electronic arts in motion today.
Edition NIkOはSurrealistic Minimalismを掲げ、パリ、ベルリン、バルセロナ、ロンドン、ニューヨークそしてここ日本と、世界中の電子音響家を擁するネットレーベルである。コンピューターで生成されるマイクロスコピックな電子音を構成素とし、抽象的な音響空間を創出するため、個々のそのデジタルクリエーションの中に「常識を外れた奇妙で既存の状態を超越している状況」を提示するsurrealisticなartistが集まる。レーベルディレクターは、ダダやバウハウスなどの反社会主義性と合理主義的な思想をモデルに、スペインや ロンドンを中心にヨーロッパでのリリース／ライブ活動を続けるサウンドアーティスト、shotahirama (平間翔太)。ENG（electronoise group)、またJANDEATHの名義にてZbigniew KarkowskiやToshiji Mikawa (Incapacitants、非常階段)、Tetsuo Furudate、ASTRO (Hiroshi Hasegawa)、Pain Jerk、Justice Yehldamなど数多くのノイズアーティストとライブ活動を行う。そして２００７年に当レーベルを設立。
そのEdition NIkOのレーベルショーケースとなるDeep Listening Chairが今年も東京のLooplineにて7月11日に開催される。
ラインナップは以下の通りだ。今や東京を代表する美術家/音楽家であり、Mille Plateauxをはじめ数多くのレーベルから作品をリリースし、ICCや成田空港第一ターミナル中央アトリウムなどでのサウンドインスタレーション、また、OVAL (Mille Plateaux)、渋谷慶一郎 (ATAK)、半野善弘 (PROGRESSIVE FOrM)らとのコラボレーションも記憶に新しい、メディアアートを専門に活動を続けるフランス人電子音響家、christophe charlesがヘッドライナーとしてDeep Listening Chairに初登場。
またMerzbowと共に８０年代からノイズミュージシャンとして活動を続け、Sub rosaやStaalplaatなどEdition NIkOも強く影響を受けた名門レーベルから幾つもの作品をリリースし、近年はシェークスピア、エドガー・アラン・ポー、ゲオルグ・ピュヒナー等の作品をベースにしたノイズ音楽劇作品を手がける、今や世界を代表するジャパノイズアーティスト、Tetsuo Furudateも参加が決定。
さらにはレーベルオーナーであるshotahiramaが最も影響の受けた画家、菅野まり子や、David Toop (Samadhisound)、Carsten Nicolai (Raster-noton)、C M Von Hausswolff (Laton)など新進気鋭の音楽家達との共作、共演でも知られておりサウンドアートの世界で活躍するYurihito Watanabeも初登場。今回は世界15カ国以上の映画祭、美術館等で上映され世界でも高い評価を受けている映像作家の狩野 志歩とともに、Feinfügig… unüberholbar… 「しなやかに、追いこすこともかなわぬまま」を上演。
そしてもちろん、Edition NIkOのオリジナルアーティスト達もこの日の為に日本中から集結。２００７年のレーベル創設時からのメンバーであり、毎年このフェスティバルに出演をしている北アイルランド出身、現在は長野に在住のLaptopアーティスト、Darren McClure。更に、モダンエレクトロニックミュージックをジャズやテクノ、ヒップホップなど独自のリズムサイエンスで稀有なサウンドとアンビエンスを生み出すことに成功した名盤、INFORMATION WARFARE (AI Records)が記憶に新しい京都在住の電子音楽家、enormous O’clockも登場。また、２００８年にはヘッドライナーも務めた大阪在住の２人組ProvokeからはMoze、これまでに現音作曲新人賞など数々の受賞経歴を持ち、彼が最も影響を受けてきたであろう、クラシックや映画音楽などの断片をコラージュしていく手法で、映像的なエレクトロニカを提示する。同じ大阪からは、今や関西地区で最も影響力のある若手Laptopアーティストと称されるまでになったYuji KondoもEdition NIkOのオリジナルメンバーであり、去年、そして今年京都で行われたDeep Listening Kyotoに続き３度目の出演となる。さらには京都在住の５人組、a snoreは今年初登場となり、今後が最も期待される京都音響の新世代を代表する存在であろう。
最後にEdition NIkOそして今回のDeep Listening Chairのキューレーターであるshotahiramaは古くからの名義であるENG (electronoise group)で出演する。今回は、現代即興のシーンで最も今注目されるアーティストであり、六本木Super Deluxにて行われるイベントtest toneの主宰者でもあるCal Lyallが参加。これまでにTetuzi Akiyama, Chie Mukai, Samm Bennett, Yoshio Otani, Yoshio Machida, Damo Suzuki等と共演している。さらには、Sound Folliesを主宰しこれまでにGovernment Alpha, Astro, Zbigniew Karkowski, Bastard Noise等多くのノイジシャンと共演し、東京の即興シーンと並び今最も革新的な動きが続くジャパノイズシーンで知らない者はいないKelly Churkoも参加。また、東京の電子音響シーンを牽引するイベントとして多くの若手アーティストを輩出してきたORASPを主宰する、電子音響家Taishin Inoueもこの集団即興に参戦。最後に、古くから続く伝統を継承し新しい方向へと導いていく、ハードコアシーンの新潮流となり絶大な支持を得ている、黒電話ことBlackphone666も参加する。ハーシュやテクノイズ等のパワーエレクトロニクスなアーティストをオーガナイズするDPGレーベルを主宰しており、今回はこのENGにてどんな即興を披露してくれるのか。と、今回のENG/electronoise groupには即興、ノイズ、音響、そしてさらにはハードコアのシーンと。各メディアのオーガナイザーが集合し、全員での即興演奏を披露する。
Deep Listening Chair Festival 2009は以上の豪華メンバーによる、シュールレアリズムな電子音響イベントを披露する。
*Yurihito Watanabe+Shiho KanoはYurihito Watanabeさんの体調不良の為キャンセルになります。変わって、Chihei Hatakeyama (Spekk, Kranky)に急遽出演頂く事になりました。Chihei Hatakeyamaさん、ありがとうございます。
Artists info:
Christophe Charles
Christophe Charles (born Marseille 1964), works with found sounds, and makes compositions using computer programs, insisting on the autonomy of each sound and the absence of hierarchical structure. Graduated from Tsukuba University (Phd., 1996) and Paris INALCO (Phd., 1997). Currently Associate Professor at Musashino Art University (Tokyo), has released music on the German label Mille Plateaux / Ritornell ("undirected" series), and on several compilations (Mille Plateaux, Ritornell, Subrosa, Code, Cirque, Cross, X-tract, CCI, ICC, etc).
Group exhibitions : ICC "Sound Art" (Tokyo, 2000), V&A "Radical Fashion" (London, 2001), etc. Permanent sound installations at Osaka Sumai Jouhou center (1999), Narita International Airport Central Atrium (2000). Collaborations with musicians (Henning Christiansen, Shiomi Mieko, Chino Shuichi, Markus Popp, Hanno Yoshihiro/hoon, Kako Yuzo, Shibuya Keiichiro, et al), visual artists (Yamaguchi Katsuhiro, Yamamoto Keigo, Visual Brains, Osaka Takuro, Kai Syng Tan et al), and performers (Ishii Mitsutaka, Kazakura Sho, Osanai Mari, Ishikawa Fukurow, Salvanilla, et al).
Christophe Charles（クリストフ・シャルル）、1964年フランス生まれ。1996年、筑波大学大学院芸術学研究科博士課程修 了。1997年、フランス国立東 洋文化東洋言語研究所大学院博士課程修了。2000年より武蔵野美 術大学映像学科准教授。環 境芸術学会理事。メディアアートを専門に、現代芸術における理論的・歴史的な研究を行いながら、内外空間を問わずインスタレーション及びコンサー トを行い、それぞれの要素のバランス、独立性及び相互浸透を追求している。
主な作品として、CD作品：「undirected」 シリーズ（Mille Plateaux, Subrosa, CCI, ICC, Code, Cirque, Cross, X-tractレーベル などでリリース）やパブリックアート作品：大阪市住まい情報センターモニュメント（山口勝弘監修）音響担当、東京成田国際空港第一ターミナル中央アトリウ ム常設サウンドインスタレーション。また、山 口勝弘、山本圭吾、風倉匠、Henning Christiansen、 逢坂卓郎、向井千恵、古館徹夫、 武井よしみち、oval、半野善弘、Numb、石川 ふくろう、JOU、久保田晃弘、渋谷慶一郎等とのコラボレーションを多数行っている。
Tetsuo Furudate
Born in Tokyo. Started his career in experimental firm and video art in 1981.From middle of 80's,he gradually turned into music through performing art,contributing to the development of the Japanese noise music in its early period with other pioneers such as Merzbow. He spreads his activities over Europe since 1998,with many concerts not only CD releases,corroborating with Zbigniew Karkowski,Kasper T. Toeplitz and Leif Elggren. He achieved the premier show of his newest experimental noise opera,"Othello",at Podwil in Berlin in 2001.He stayed in Berlin as a artist residence of Podewil in 2003. During them he had premieres of "Wozzeck" at Podewil in Berlin and "Auditory Sence of Mr.Roderick Usher" at Dresdner Zentrums für zeditgenössische Musik (DZzM) in Dresden. "Auditory Senced...."won the BLAUE BRÜCKE prize 2003. “Motome-Zuka” radio version won second prize of The Internationales Festivals für Hörkunst 2007 by Akademie der Hünste of Berlin. He has collaboration works with Achim Wollscheid, Lillevän, Dickson Dee, Akemi Takeya, Sigrid Schnückel and .....
古舘徹夫。80年代より活動を続けるノイズ・ミュージシャン。2003年ドレ スデン「ドレスデン国際音楽祭」でポーの「アッシャー家の崩壊」を ベースにした「ロデリック・アッシャー氏の聴覚」を上演、大賞受賞。 2006年、ラジオ作品「求塚」がベルリン国際ラジオ芸術祭入賞。その後 も欧州を中心にイスラエル、中国等でのコンサート活動を続ける。 2008年、委嘱作品「ゴヤ」がドイチェンランド・ラジオにより放送。 デュラス原作「ヒロシマ、わが恋人」をベルリン及び京都で上演
Chihei Hatakeyama
www.myspace.com/chiheihatakeyama
chihei Hatakeyama was born in 1978, and lives in the outskirts of Tokyo. He has performed for years under his given name and also as one half of the electroacoustic duo Opitope, along with Tomoyoshi Date. Hatakeyama got involved in playing music through strumming a guitar in a few rock-oriented bands in his teenage years. Subsequently a laptop computer superseded his bands as his main platform. Hatakeyama polychromes memory-evoking soundscapes with various recorded materials of acoustic instruments such as guitars, vibraphone, and piano; mostly played by hand and processed time and time again via laptop. His first album Minima Moralia was commissioned for release by the Chicago-based label kranky in early 2006. Opitope actively organizes a continuous live performance event named Kuala Mute Geek in Tokyo (Kuala means "a crossing point of streams" in Malay). The event is powered by hand-made vacuum tube amplifiers and speakers in up to eight channel settings. Electroacoustic and improvisational artists such as Taylor Duepree, Christopher Willits, Toshimaru Nakamura, Christophe Charles, Hans Reichel, Uchihashi Kazuhisa, Tamaru, Carl Stone, Keiichi Sugimoto, Tetsuro Yasunaga, Boris D Hegenbart, Yoshio Machida and many more have performed. Kuala Mute Geek creates possibilities for interaction and dialogue among the artists and listeners. Hatakeyama collaborated with Tomoyoshi Date on a track on the compilation Small Melodies from Spekk in 2005. He also organizes the improvisation band Copa del Papa with a rotating lineup. Hatakeyama and Date launched a label Kualauk Table to release compilations of their selected sessions with guest artists like Christophe Charles, Tamaru, Tagomago, Asuna, Askococo and others in late 2005.
Darren McClure
Results from a combination of digital sounds generated from software and field recordings. Often the field recordings are processed, but other times are left untreated. The sounds I look to create tend to be textural and warm, laying down drones and atmospheres on top of which fragmented melodies appear and disappear in the mix. Collaborated with various people including Allan Hughes (Belfast sound/video artist), Lezrod (Colombian sound artist), Takahiro Kawaguchi (sound/performance artist and field-recordist) and Hiroyuki Ura (sound artist and co-runner of Two-lines label in Tokyo). Released music on net/CD-R labels including Oblast, Test-tube, Factotum Arts, Cherry Music, 2063music, Standard-klik-music, zymogen, Rain Music and Peppermill.
北アイルランド出身。長野県松本市在住。彼が創る音楽はソフトウェアとフィールドレコーディングのサウンドのコンビネーションから成り立つ。フィールドレコーディングの多くはプロセスされているが、時にそのまま使われることもある。ミックスの中で見え隠れするメロディーの断片を単調音に載せ、テクスチュアルかつ温かい音を、彼は創り出している。
enormous O'clock
www.myspace.com/enormousoclock
Born in 1977 in Kyoto, Katsunori Sawa has held an interest in European music since childhood and while many producers often cite a wide variety of influences, it’s quicker to name the genres that EOC doesn’t feel have shaped him as his near endless list ranges from jazz and classical to electro and techno via noise, mambo and folk (to name but a few!)
WIRE、BBC RADIO 1等EUラジオ番組のオンエアーにより海外から注目を浴びる。2008年、モダンエレクトロニックミュージックをジャズやテクノ、ヒップホップなど独自のリズムサイエンスで稀有なサウンドとアンビエンスを生み出すことに成功した名盤、INFORMATION WARFARE (AI Records)が記憶に新しい京都在住の電子音楽家。今年は既にイギリスから３枚のバイナルリリースが決定している。
Moze (Provoke)
PROVOKE is a multi-media group consisting of Moze and Ryota Mikami. Introduce a "political" "inaudible" "experimental" form of electronica music. Combines themes of gender, sexuality, class, linguistics, ethnicity and race.... This diversity of themes is matched by PROVOKE' wide range of production styles, which include film music, Sine-wave, digital jazz, ambient, and computer-composed neo-expressionist piano solos.
森崇博, 三上良太の２人から成るユニット。２００４年「赤い束縛（２００５年, ２００６年度劇場公開長編映画）」音楽、２００５年オーディオ・ビジュアル・ピース「aspectation」ドイツNippon Connection出品, live conｃert@bridge２００６年 「モスリン橋の、袂に潜む（２００６年上映＠HEPP HALL, 大阪）」音響・同作品ＣＯ２技術賞受賞,景山伸夫退官記念コンサート委嘱作品初演, MU楽団室内楽カフェ「音楽の作り方」委嘱作品初演, 舞台「タキオン」音楽, 「吉田喜重 反＝映画史 はじまりの映画、おわりの映画」に寄稿。
ENG (electronoise group)
Radical free/spontaneous music/art ensemble, The Electronoise Group (ENG) founded in early 2006 by Japanese-American soundArtist, shotahirama. It is a group that are making concrete drone sounds with their free-improv expression and the ideas from "laptop" "noise" and "Art".
Using laptop, tape-operation, and tape-loop, generated guitar, the project ideal is to express the content of various psycho pathological conditions, especially depressive psychosis, and paranoia. And also making an art design, a photomontage with strong attention to Dada and Bauhaus.
shotahirama is a Japanese-American concrete sound artist and also known as a photomontage artist, inspired by Dada and Bauhaus. Most people also know him under the name ENG (electronoise group) or JANDEATH. He uses laptop and sinewave generator, some tape-operation and tape-loops, or some kind of machine, making concrete-noise-drone or a power electronics.
He has been documented on a number of projects, each revealing new facets of his wide-ranging and unique talents on both laptop and tape-operation. He has recorded and performed with Zbigniew Karkowski (mego/subrosa), Toshiji Mikawa (ex-incapacitants, Hijokaidan), ASTRO (Ant-Zen), Adachi Tomomi (Tzadik), Kelly Churko (Canada), Justice Yeldham (Australia) and more...
ダダイズムの既成の秩序や常識に対する、否定、攻撃、破壊といった思想や バウハウスに見られる合理主義的・機能主義的な芸術に強く興味を持ち、 電子機材を用いたノイズコンクレート、持続音響な作品制作、またその演出、表現への応用可能性、方法を探る電子音響グループ、ENG (electronoise group)を２００６年に結成した音響家、shotahirama（平間翔太。1984年アメリカ、ニューヨーク生まれ）。ス ペイン、バルセロナからのアルバムリリースを始めこれまでに２つのオリジナルアルバム（"Barcelona"、"Kollaps"）、４曲の楽曲提供と、そのリリース活動は頻繁である。また坂本龍一 のラジオ番組 J−WAVE「RADIO SAKAMOTO」にてルーマニア人の女性SSW、Monookaとのコラボ曲、"Fruhling"がO.A.された事により実現されたイギリス、ロンドンを中心に行われた"Dada Lives Tour"など、ヨーロッパでのリリースからライブ、サウンドインスタレーションまで精力的な活動を続ける。
２００８年にはshotahirama単独のソロ活動となるJANDEATHを始動。ポーランドのハーシュノイズアーティスト、zbigniew karkowski (mego)や、MERZBOWと共に日本のジャパノイズシーンを牽引するToshiji Mikawa (incapacitants)、ASTRO (Hiroshi Hasegawa)、Adachi Tomomi (Tzadik)、Pain Jerkなどの数々のノイジシャンとのライブを行う。産業主義を連想させる金属音や破壊音的電子音響に、２台のElektronを扱い現代音楽のシンボルであるリズムをクリックならぬポイントに置き換え、複雑なシーケンスに溶け込ませたPointilism Musicを提案する。また自身が開発したプログラムソフト、R systemにてそのリズムストラクチャーが持つミニマリズムをそのまま具象化、映像化するライブもJANDEATHではおなじみの光景である。同じ年、兼ねてから共演を熱望していた東京の最新デジタルクリエーションコレクティブ、SOUPのメインアクト、MICLO DIETとのデュエットとなるMICLODEATHも実現。
Cal Lyall
www.myspace.com/hermetictindrum
Currently active in Japan's free improvisation scene and member of drone-psych trio Tetragrammaton, ecstatic choral unit Jahiliyyah, electro-acoustic duo Missing Man Foundation and avant disco unit FDF (with Kumiko Okamura). Other projects include Golden Parabola, Palimpsest (with Kelly Churko), Auraboris (duo with TOMO from Tetragrammaton), Laptop Orchestra, Aktion Directe (with Akira Yamamichi and Masatsugu Hattori), Nikkasen (with Mitsuru Tabata, Tatsuhisa Yamamoto and Kelly Churko), zycOs (with Masatsugu Hattori, Keigo Iwami, and Kouzou Komori), Electroacoustic Jazz Quartet (with Peter Slade, Akira Yamamichi and Jimanica) while also performing as a solo artist with distinctive artists such as Tetuzi Akiyama, Chie Mukai, L?K?O, Samm Bennett, Coppe', Hideo Ikegami, Yasumune Morishige, Yoshio Otani, Yoshio Machida, Damo Suzuki and many more.
Irregularly manages the Subvalent record label and soundispatch imprint / collective and quite regularly mismanages the monthly event Test Tone at Super Deluxe in Nishi-Azabu (Tokyo).
Taishin Inoue
Is a Japanese sound artist, and he was born in Tokyo on September 21, 1981. He lived in the suburbs in Osaka from 3 years old to 19 years old. Now, he is making an electronic music, movie, drawing, magazine, living in the music studio in koenji Tokyo. And he also organize an electronic music event, "ORASP". It is a coined word which connects the initial of “Organic-Reaction Around Spiral-Process”. Orasp includes the image which organic energy circulates through the inner side and outside of the image space produced from the sequence distribution which whirls spirally. ORASP mainly focus on electronica, IDM, ambient, noise, drone, breakcore, minimal techno, abstract hiphop, sonic dub, contemporary music, an acoustic sound, improvised music, experimental jazz, original musical instrument, band, and DJ perform.
ORASP主宰。東京都在住。ORASPとは“Organic-Reaction Around Spiral-Process”の頭文字を取った造語。 ジャンルという区分を越えて紡がれるその一貫性は革新的フィルターとして空間を彩る。主宰である彼の音はまさに、螺旋状に展開するエネルギー体に他ならず、フロアによる有機反応へと回答を託す。大気の振動を手に取るように操られた音塊は詩的にエモーションを掻き立て、その圧倒的存在感から命の息吹すら香るだろう。好意を具現化したような彼の好奇心は広く深く、ただひたすらにピュアな存在として、電子音楽を中心に、ドローイング、映像など多岐に渡り活動を展開中。
Kelly Churko
Kelly Churko was born in Moose Jaw, Canada in 1977 and has been based in Japan since 2001. In addition to solo performances, he also plays in Hospital (w/ Ben Wilson, Masa Anzai, Chris Kelly), Ossuary (w/ Sotoyama Akira, Ito Keita), Almost Transparent Blue (w/ Masa Anzai, Skye Brooks), AKBK, Guilty Connector, Lethal Firetrap, Palimpsest (w/ Cal Lyall), Nikka-sen (w/ Tabata Mitsuru, Cal Lyall, Yamamoto Tatsuhisa), Toque (w/ Tim Olive), Fujii Satoko Orchestra, etc. He also has collaborated live or on recording with Government Alpha, Astro, Zbigniew Karkowski, Bastard Noise, Ilios, Paal Nilssen-Love, Jason Mears, Harris Eisenstadt, and plays regularly with Japanese improvisers including Tamura Natsuki, Kawai Shinobu, Iwami Keigo, Ikezawa Ryusaku, Kamimura Taiichi, Matsumoto Kenichi, Nakamura Kenji, Ando Akihiko, Saito "Shacho" Ryoichi and more.
Blackphone 666
www.geocities.jp/made_in_nakano/index.html
Using Japanese old school black phone and some other electronics, Blackphone666 makes a power electronics sound and most people known him as a real Japanese harsh noise artist. Since 2007, Blackphone666 established "Discord Proving Ground" with Direct Lightning Stroke (bug-noise artist using TV), mainly focus on actiosnim, electric wave and electricity performing art.
黒電話を配備した"HAZARD TELEPHONE SYSTEM"で多様なノイズエレクトロニクスを実戦する、極電式黒電話六百六十六型。'02年から不定期にライブ活動を開始。録音物は'07年までに数作存在するが、現在は沈黙中。 '07年より、十数台のTVを遣いバグノイズを発生させる"DLS"と共に、テクノ〜ノイズまで広範囲の電子音楽をテーマにした"Discord Proving Ground"というイベントを企画・運営している
Daisuke Kitabayashi
www.myspace.com/falteringperformanceband
Daisuke Kitabayashi is a founder of the japanese improvising emsemble Faltering Performance Band (FPB), established in 2008. Already in the late 1990´s Daisuke started experimenting with preparations on the guitar, influenced by the ideas of Keith Rowe. In the beginning of the 2007´s he has been a member of shotahirama's ENG/electronoise group. Since then Daisuke is exclusively playing the "table top guitar" - as a soloist, in FPB and in various other groups.
Yuji Kondo
Yuji Kondo is a sound artist and composer from Japan.In late 2005, he started his solo project, and currently based in the Kansai region. He makes compositions using computer programs, and restructure the sounds such as snow noise, sine wave, stylus tip noise, tape hiss, impulse click, field recording sources, acoustic percussion instruments, random tuning electric bass guitar tones, and voices in unconventional ways. Generated materials are fed back by the matrix-switch system on DAW software. The grand feedback soundscape woven by frequency operation is as beautiful as the fog, subtle and profound. His sound is a unique blend of electronic sounds and acoustic instruments, and the minimal and the complexities coexist there. the electronics function just as any other instruments.
主にフィールドレコーディングなどの素材を扱い、それらを和音化、または聴感におけるデジタル化したものを複数のチャンネルへ走らせ、壮大かつ幽玄なフィードバックサウンドスケープを生成、さらに時間化する。故障音響を「音楽」へと移行する。Jun Nishimura aka JadeGardenの楽曲リミックス、ENG (electronoise group)のオーディオヴィジュアル作品等に参加、shotahiramaらとのコラボレートも記憶に新しい。また、Edition NIkOへ楽曲提供もしており、関西を拠点にライヴを行うなど精力的にその独自のサウンドを展開している。
a snore
coming soon...
映像とノイズ。環境音を取り込みながらミニマルにサウンドを構築してゆく。音や映像による物語性の構築よりも、むしろ事故ったクルマのバンパーのように、剥き出しの美しさ、強度がある。それはコード進行のイリュージョンではなく、現実の連続の沸騰である。(永江大)
不思議な音楽であり素敵な音楽ですね、まるで知らない町に居るかのような錯覚にもなる。背景の映像もカッコイイし。私はa snore.を尊敬します。(グラフィックデザイナー・mamoco)
for more information about this festival, go to
Edition NIkO official website
shotahirama official website
A Haiku Note:
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Golden Buddha face
post processed from another
all from Bali Hi
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A thought to ponder
Now use to be the future;
but now it's the past
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“As a jasmine plant sheds its withered flowers, men should shed passion and hatred, O monks!”
~The Buddha~
~ (0110 0100) ~
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=====: 100 :=====
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What is Buddhism?
For me: A Philosophy,
not a religion.
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“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”
~ The Buddha ~
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The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.
1. Right View
Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.
2. Right Intention
While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
3. Right Speech
Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action
The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.
5. Right Livelihood
Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.
6. Right Effort
Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.
7. Right Mindfulness
Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena.
8. Right Concentration
The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels of concentration also in everyday situations.
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One of the unique features of Saharan culture that separates it from the rest of the Muslim world is that the men traditionally veil their faces while women do not. Though there is a practical aspect to wearing a turban that wraps around the head and covers the face like a shield against sand and sun, the veil has deep cultural connotations - as does the fact that women boldly show their faces to the world.
The quality of your presence and your listening are the most important things when taking visual notes, much before the drawing skills, the logistic, and any other practical aspect. This is what I explain in my blog post "To know what you’re going to draw, you have to begin drawing"